an Apostrophe here to Hezekiah and speaks to him This shall be a sign unto thee Supple By which you may know when Sennacherib shall return home that it was I which drave him or turned him hence Ye shall eat this year such as groweth of it self i. e. Thou O Hezekiah and thy people shall eat this year such corn and grain c. as grow of themselves without either plowing or sowing This year He meaneth that present year in which he spoke in which year they must have either eaten that which grew of it selfe or have pinched for it for it was so late in the year before the Assyrians Army was destroyed and they which were besieged in Jerusalem were delivered that seed-time was past and for any corn which grew formerly the Assyrians had destroyed all and cut down all the fruit-trees of the Land And the second year that which springeth of the same i. e. And the year next following this ye shal eat that corn which springeth of that which shall grow of it self this year for from the corn which shall grow of it self this year shall many grains fall which shall spring up and yield abundantly so that all the people shall be satisfied therewith Why they should eat that which grew of it self the first of these two years we have told before to wit because seed-time would be past before they should be delivered from the siege of the Assyrians Now the reason why they should eat the second year of the two that which grew of the same was because it was the seventh year in which the Lord said There should be a Sabbath of rest unto the Land a Sabbath to the Lord thou shalt neither sow thy field nor prune thy vineyard Levit. 25.4 And the third year sow ye and reap They could not reap what they sowed in the third year untill the end of the year therefore miraculous it was that those threâ— years so much corn should grow of it selfe as should suffice all the people Sow ye and reap c. i. e. Ye shall sow and reap and shall be no more hindred by the Assyrians or any other enemies from sowing and reaping as ye have bin though ye might fear lest that Sennacherib should recruite his Army and come upon you againe It augments the former miracle that they had enough not only for bread to eat but also for seed to sow And eat the fruit thereof i. e. And ye shall eat the fruit thereof your selves though of late the Assyrians have eaten the fruit of what ye have sowne and planted 31. And the remnant that is escaped of the house of Judah i. e. For the remnant of the house of Judah which is escaped out of the hands of the Assyrians And for For. Shall take root downward and bear fruit upward i. e. Shall flourish again and multiply exceedingly and sow and reap He alludes to a Tree which being in good proof shooteth forth its roots downwards and its branches upwards on which it bringeth forth much fruit 32. Out of Jerusalem shall go forth a remnant i. e. A remnant of the house of Judah which saved themselves from the Assyrians by being in Jerusalem shall go out of Jerusalem when Jerusalem is freed from those which besieged her into all parts of the Land of Judah and inhabite and overspread it and sow it and reap the fruit thereof And they that escape Supple The hands of the Assyrian Out of Mount Sion i. e. Shall go out of Mount Sion into other parts of the Land and there live in peace and multiply By Mount Sion is meant Jerusalem and this is a repetition of the former sentence The zeal of the Lord of Hosts shall doe this i. e. The Lord of Hosts will do this for the ardent love which he beareth both to his owne honour and to David his servant See v. 35. This. Supple which is here mentioned from the 29 verse 33. Therefore thus saith the Lord c. This relates to the 29 verse and followeth that as an inference from thence He shall not come into this City q. d. Sennacherib shall not force the gates of the City and so enter in and take it Nor shoot an Arrow there i. e. Nor shoot an Arrow at those which stand upon the Wall that he might drive them away and so scale the wals Nor come before it with shields q. d. Neither shall he assault it with armed men When they which besiege a City and would assault it cannot drive away the souldiers that are set to defend the Walls with shooting they assault it and scale the Walls with men armed with shields and such defensive Armour which may defend them from the Arrowes and Darts of them which are upon the wals Nor cast a bank against it When they that come before a City and are resolved to take it cannot take it by storm or by assault that they may starve it out they trench and cast a bank against it round about so that they which are besieged cannot come out or have any provision brought in unto them The meaning then of this place is that Sennacherib shall not take Jerusalem by force neither shall he assault it with armed men or closely besiege it with Trenches c. Which understand of Sennacherib himselfe For he was not himselfe before Jerusalem though he threatned to assault it and besiege it untill he had taken it and to uâ—e all manner of hostility against it and for that end was comming himself with that part of his Army which was with him when his Army which was before Jerusalem was destroyed by the Angel But though Sennacharih did not entrench against it himselfe yet part of his Armie did cap. 29.3 But neverthelesse it used not that hostility nor did it besiegâ— Jerusalem with such eagernesse as Sennacherib threatned and would have done if he had come himselfe and presently after this it was destroyed 34. By the way that he came by the same he shall returne q. d. He shall goe as he comes or he shall return without his errand This is a proverbiall kinde of phrase as I said v. 29. 35. For I will defend this City to save it q. d. For I will defend this City that I may save it Or I will defend this City and save it For mine owne sake For mine honours sake Because I have made choice of that City to be the place of my Sanctuary and my Worship As also because that I would shew that I am the onely Lord God v. 20. which I should not doe if I suffered Sennacherib to take Jerusalem And for my servant David's sake q d. And for the love which I bore to David thy Father and because of the promise which I made to him that I would establish the Throne of his Kingdome 1 Kings 2.3 and 2 Chron. 7.18 which would come to nought if Jerusalem should be destroyed at this time 36. The Angel of the Lord went forth Supple
Shepheards and their dogs And I will kill thy root But I will kill thy principall men O Palestina with famine He puts And for But And by the root he meaneth the principall men by a Metaphor from a tree whose principall part is the root He speakes here in the person of God And he shall slay thy remnant i. e. And Hezekiah shall slay with the sword those that escape the famine By He he meaneth the Cockatrice and fiery flying Serpent that is Hezekiah whom he signifieth by those Metaphors 31. Howle O Gate q. d. Lament ye Cityes of the Philistines or Palestina for the miseries which shall come upon you He saith howle for lament by a Metaphor from doggs and wolves which howle and make a dolefull noise He saith O Gate for O ye Cityes or O ye which inhabite the Cityes of Palestina where first he puts a Gate for Gates A Singular for a Plural number Then by Gates he meaneth the Townes and Cityes which have Gates by a Synechdoche Then by the Townes and Cityes he meaneth the Inhabitants of those Townes or Cityes by a Metonymie Thou whole Palestina art dissolved i. e. All ye Inhabitants of Palestina shall faint and melt away with fear By Palestina he meaneth the Inhabitants of Palestina by a Metonymie And he saith that they are dissolved for they shall be dissolved after a Prophetique way Putting a Praeterperfect tense for a Future And he saith ye shall be dissolved or melted as he said and every mans heart shall melt Cap. 13.7 The Notes upon which place see For the Phrase and Metaphor is the same with this There shall come from the North a smoak By this Smoak he meaneth either Hezekiah whom he signifieth by smoak because as smoak is quick in its motion and hurteth the eyes So Hezekiah was quick in his expedition against the Philistines and was very hurtfull to them and did sore vex them Or by this smoak he meaneth a great Armie of the men of Judah marching against the Philistines by a Metonymie For great Armies in their march raise a dust which is seen a farre off like a Cloud or Smoak From the North. i e. From Judaea or the land of Judah which lay North of Palestina or the land of the Philistines But did not Palestina or the land of the Philistines lye West of Judaea or the land of Judah Cap. 11.14 How then is it here said that the land of Judah or Judaea lay North of the land of the Philistines or Palestina Answer Palestina did neither lie directly West nor directly South from Judaea but between the South the West points So that to speak without exactnesse and as they commonly speak it might indifferently be said to lye either South or West of Judaea and Judaea North or East of that And none shall be alone i. e. And none shall separate himself and abide apart from the rest of his brethren the Jewes but all shall march together as one man with one mind against Palestina He seemeth here to allude to a stragling sheep which separates herself from the flock and keeps alone In his appointed times i. e. In the times which Hezekiah shall appoint for a muster or for his expedition against Palestina By his times he meaneth the times of Hezekiah who was signified above by a Cockatrice and fiery flying Serpent that is the times which Hezekiah should appoint for his Armies mustering or marching Not his times who should be appointed to muster or march at such times 32. What shall one then answer the messenger of the Nation q. d. And at that time the Nation of the Philistines shall send Messengers or Embassadors into the Land of Judah to Hezekiah to make peace with him and his people and shall plead hard for peace putting Hezekiah and his People in mind of the uncertainty of warre but when they shall speak of the uncertainty of warre what Answer shall be given them What shall one then answer c. i. e. And what Answer shall be given them And seems to be left here to be understood Of the Nation i. e. Of the Nation of the Philistines That the Lord hath founded Zion i. e. To the messengers of the Nation i. e. Of the Philistines that shall come to entreat a peace and put Hezekiah and his People in mind of the uncertainty of warrs that thereby they may obtaine a peace This Answer shall be given Viz. That the Lord hath founded Zion The Lord hath founded Zion i e. The Lord hath given Zion a promise of certaine victory By Zion and Hill a part of Hierusalem is meant Hierusalem it self by a Synechdoche And by Hierusalem are meant the Inhabitants of Hierusalem by a Metonymie and by the Inhabitants of Hierusalem which were but part of the Inhabitants of Judah all the men or Inhabitants of Judah are meant by a farther Synechdoche And by the Inhabitants of Judah the hope of these men by another Metonymie God is said to found Zion that is to settle or build the hopes of Zion upon a sure foundation Because he gave her his promise upon which she built her hope as upon a firme foundation And the poor of his people i. e. And his poor People the Jewes which now are in a low and a poor condition This Phrase the poor of his people is like that of Saint Paul's the signe of Circumcision Rom. 4.11 For as the signe of Circumcision is no more than this Circumcision which is a signe So the poor of his people is no more than this his people which are poor Shall trust in it i. e. Shall trust in that foundation i. e. In that promise and build their hopes upon it The Antecedent Viz. Foundation which is the Antecedent to this Relative It is not formally and plainly here expressed But yet it may be plainly understood from the fore-going words The foundation which is here meant is as I said Gods Promise made to the poor Jewes of certaine Victorie over the Philistines upon which Promise the Jewes did rely and build their hope as it were a Superstructure upon a sure Foundation and therefore would not hearken to their mortall Enemies the Philistines when they desired peace by their Embassadors and pleaded for it by arguments fetcht from the uncertainty of warre The Promise that the Jewes should prevaile over the Philistines is contained in the 29 and 30 Verses of this Chapter ISAIAH CHAP. XV. THE burden of Moab What is meant by the burden here learn from Chap. 13. vers 1. Moab is put here for the Moabites the the Father for the Children Moab was the Sonne of Lot which he had by his eldest daughter Gen. 19. v. 36.37 Because in the night Ar of Moab is laid waste Here is somewhat to be understood Viz. Howle or lament ye Moabites So that the full sentence is this Howle O ye sonnes of Moab because Ar of Moab shall be laid waste in the night In the night That is suddainly and
in saying We have made lyes our refuge and under falshood have we hid our selves he speaks rather as the Truth was and as he interpreted it then as they spoke for they would not have called their specious doings lyes and falsehood Note again that it is plain from hence that many which were in Jerusalem and they chief men too because they believed not the Word of the Lord spoken by Isaiah concerning the safeguard of Jerusalem when the Assyrians should come against Judah and because they feared the power of the Assyrians and thought that Jerusalem would not be able to stand out against it betook themselves to humane policy and leaving Jerusalem thought to comply with the Assyrians and to make their peace with them who nevertheless failed in their purpose and were destroyed when as they might have been safe if they had never stirred out of Jerusalem 16. Therefore thus saith the Lord God i. e. Yet thus saith the Lord God Take Therefore for Yet and put an emphasis upon the words The Lord God for he opposeth these to those words Because or Though ye have said Vers 15. q. d. Though ye have said c. yet thus saith the Lord c. Behold I lay in Sion c. q. d. Behold I lay indeed in Jerusalem a foundation for those which believe but yet I lay judgment to the line for the wicked which believe not c. This is the sence in brief of this and the following Verse Sion i. e. Jerusalem See cap. 1.8 I lay in Sion for a foundation a stone a tryed stone a precious corner stone a sure foundation By the foundation and stone here mentioned may be meant the Word of Promise which God made to the inhabitants of Sion that is to the inhabitants of Jerusalem that notwithstanding the threatenings of the Assyrians they should be safe For as a house which is built upon a strong foundation is safe notwithstanding the blowing of the winds and the falling of the rain and the beating of the floods because it is founded upon a strong foundation So were as many safe as were in Jerusalem and relyed upon the Word of Promise which God made notwithstanding the fury and threatenings of the Assyrians because they relyed upon the Word of God which is as a sure foundation and which endureth for ever See the like Metaphor Cap. 14.32 Yet because in the second and more sublime sence this foundation is interpreted of Christ 1 Pet. 2.6 We may interpret and perhaps with more probability this of Hezekiah who as in other things and elsewhere he is a Type of Christ so may he be in this and here And Hezekiah may be said to be layd in Sion for a foundation because he was the foundation of safety against the Assyrians to all which remained in Jerusalem For God promised to save Jerusalem and all that kept themselves within her for his sake and he might be well called the foundation of that safety of which he was so principal a Cause by a Metaphor A stone He means such a stone which used to be layd for a foundation of a building which is great and durable A tryed stone i. e. A stone tryed and found fit for such an use as to lie for a foundation A precious corner stone i. e. A corner stone or chief stone of great worth And Hezekiah might be called a precious corner stone because of his great vertues In the Hebrew dialect the corner signifieth that part of a building which by its own strength alone sustaineth and upholdeth the whole structure Hence Magistrates and Princes which are the props and upholders of the Commonwealth are called the corners Judg. 20.2 1 Sam. 14.38 Isai 19.13 The corner stone therefore in the Hebrew phrase is as much as a sure foundation-stone So that all these words A stone a tryed stone a corner stone signifie but one and the same thing A sure foundation Hezekiah might be called a sure foundation because as a sure foundation cannot easily be shaken or overthrown so Hezekiah could not be shaken in his faith by the threats of the Assyrians nor could the Assyrians with all their power overthrow him or Jerusalem which God had given him by force of Arms. He that believeth Supple That which I say or that Promise which the Lord hath made Shall not make haste Shall not need to make haste or will not make haste Supple Out of Jerusalem to run into Egypt or Pathros or Cush or Elam or into any other far Country to save himself as many which believed not did at the hearing of Sennacheribs coming against Judah with a mighty Army nor will he make haste to comply with the Assyrians and make his peace with them as many others did but will abide in Jerusalem and shall be safe there What is spoken here of Hezekiah in the first sence is spoken of our Saviour Christ in the second and more sublime sence as appears 1 Pet. 2.6 and Rom. 9.33 For as we have often observed and shall often observe the temporal deliverance of the Jews was a type of the spiritual deliverance of the Christians As therefore the temporal deliverance of the Jews was a type of the spiritual deliverance of the Christians So they which were any way the cause of the temporal deliverance of the Jews were a type of Christ our Saviour so far forth as they were the causes of that temporal deliverance And the Holy Ghost while it speaks of them doth so order the words of the Scripture as that the same words which are spoke of them may oftentimes be applyed to Christ also yea oftentimes be more properly applyed to Christ then to them 17. Judgment also will I lay to the line q. d. But yet judgment also will I lay to the line and bring desolation and destruction upon you according as I have threatened you By judgment is here meant that desolation and destruction which God brought upon the men of Judah by Sennacherib and by the line is meant the threats of that judgment which God gave out by his Prophets by whom he threatened a great desolation and destruction of all in the Land of Judah excepting those which believed and were in Jerusalem onely Now as a Carpenter frames his Work to his Line so God saith here that he would bring his judgments to pass according to those his threats And righteousness to the Plummet This is a repetition of the former sentence And as by judgment he meant the desolation and destruction which the Lord brought upon the Land of Judah by Sennacherib so also doth he mean by righteousness And that desolation and destruction he calls judgment and righteousness per Metonymiam adjuncti because it was just and right and no other then the men of Judah deserved To the Plummet By the Plummet understand the line also to which the Plummet is appendent by a Syllepsis And the hail shall sweep the refuge of lyes The sence is q. d.
suck the milk of the Gentiles and shalt suck the breast of Kings I will also make thine Officers peace i. e. I will also give thee such Officers to beare rule in thee and govern thee as shall be meek and peaceable men This was fulfilled when the Lord made Ezra Zorobabel Nehemiah c. Rulers and Officers in Hierusalem Peace Peace is put here for most peaceable men as excellency was for most excellent Vers 15. And thine exactors righteousnesse i. e. And those which shall be appointed to leavie the Taxes and Tributes which are to be leavied in thee shall be righteous and just men such as will not impose nor exact more then they ought and is convenient and needfull God promiseth not Hierusalem that she shall be freed from Taxes for Taxes and Tributes must be leavied in all Kingdomes and Commonwealths as occasion requires for the pâ—blique good But he promiseth her here that they which impose or levy the Taxes or Tributes shall not be such as she felt during the Babylonish captivity who were cruell and unjust Extortioners but righteous Taxers which shall impose no more then necessity requireth and shall not exact what is imposed with rigour Righteousnesse i. e. Most righteous Righteousnesse is put here for most righteous as before peace for most peaceable and Excellency for most excellent Note that the Prophet preventeth an objection here for whereas he saith in the person of God in the former part of the verse For Brasse I will bring Gold and for Iron I will bring Silver and for Stones Iron Sion might say But what shall I be the better for this for if I had never so much such officers as I have now meaning those that ruled in Hierusalem under the King of Babylon during the Babylonish captivity and such exactors would wring it all from me This objection therefore the Prophet prevents in the person of the Lord saying I will also make thy Officers peace and thine Exactors Righteousnesse 18. Violence shall be no more heard in thy Land i. e. Nor shall violence be any more heard in thy Land for though there hath been much violence used in thy land by the Babylonians yet now thou shalt be free from the violence of all forraine enemies He seemeth to speak of violence as of a scolding woman by a Prosopopeia Wasting and destruction within thy borders Nor wasting and destruction within thy borders as they have been heard since the Babylonians first invaded these thy borders Here in this verse he promiseth security to Sion But thou shalt call thy walls salvation q. d. But thy walls shall be safe and shall keep all thy children within thee safe yea they shall be as safe as salvation and keepe thy children within thee as safe as salvation her selfe can keep them So that thou maist justly call thy walls Salvation He speaks of Salvation here as of a person or at least as of a thing subsisting by it selfe And what is more safe then salvation which if she could be hurt were not salvation and what can keep us more safe than Salvation For so long as salvation encompasseth us we must needs be safe otherwise salvation were not salvation And thy gates praise By praise he meaneth salvation for this is but as it were the former sentence repeated But how commeth praise to signifie salvation Answ Per metonymiam effectus for salvation produceth praise to God And Per metonymiam adjuncti for salvation is worthy of praise it selfe And not onely salvation but any other thing which doth either produce praise or is worthy of praise may be called praise Note that the Prophet presents another objection here in this verse for whereas the Lord had said That for brasse he would bring gold and so for Iron he would bring silver and for wood brasse and for stones Iron And had prevented an objection which Sion might have made saying But I shall be nothing the better for these for such officers and such exactors as I am now under will extort and wring all that I shall have away from me He prevents an other objection For Sion might say though I shall have peaceable officers and righteous exactors so that I may enjoy all that thou givest me for any thing I need feare from Officers within me Yet I have cause to fear the violent man and the destroyer I mean the forraign Souldier from without for I have felt them and their violence but lately for they have burnt downe my gates and broken downe my walls c. This objection therefore the Lord prevents and takes away in this verse Saying Violence shall be no more heard in thy Land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise 19. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light q. d. The Lord shall give unto thee continually greater light by many degrees than the Sun doth give thee by day or the Moon by night For understanding of this place know first that the Hebrewes when they make comparison between two things and therein preferre one thing before another they affirme that which they preferre and deny that before which it is preferâ—ed So I desired mercy and not sacrifice is put for I desired mercy more than sacrifice Hosea 6.6 And I am a worme and no man is put for I am a worme rather than a man Psal 22.6 According to which rule these words The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light Are put to signifie That the Lord would give Sion more light conâ—inually than the Sun could give her by day or the Moon by night Note secondly that whereas the Lord is said to be Sions everlasting light By light is meant prosperity For as I have often said the Hebrewes call prosperity light by a Metaphor Note in the third place that when the light which the Lord will here be to Sion is compared with the light of the Sun light metaphorically taken is compared with true naturall light and so the Hebrewes often compare things only so called by a Metaphor or figure with things properly so called as you may see Cap. 58.8 Ecclus 23. v. 19. The Sun By the Sun is meant the Sun which is placed in the Firmament of the Heavens Thy light i. e. The giver of light to thee Light is taken here for the giver of light Per metonymiam efficientis Neither for brightnesse i. e. Neither in respect of any brightnesse which the Moon shall have For her brightnesse shall be eclipsed or obscured by the brightnesse of the Lord. Shall the Moon give light unto thee Supple By night But the Lord shall be unto thee an everlasting light i. e. But the Lord shall be unto thee a
Land of Sion or the Land of Judah was desolate when the Babylonians destroyed many of the Inhabitants and caused others to flye for feare into forraigne countries and carried away the rest captive into Babylon But thou shalt be called Hephzibah i. e. Thou shalt be called my delight is in her Hephzibah by interpretation signifieth my delight is in her which name being given her by God himselfe v. 2. signifieth that God should take delight in her and rejoyce over her and note that this name Hephzibah was given her in opposition to that that she was termed Forsaken For whereas God forsook her because he had no delight in her now he will delight in her againe And thy land Beulah Beulah signifieth by interpretation married therefore should the Land of Sion or the Land of Judah be called Beulah that is married because her Sons should marry her v. 5. Note that this name Beulah is given to the Land of Sion or the Land of Judah in opposition to that that she was termed desolate for being that her Sons should marry her Land it is intimated that there should be a kinde of indissoluble knot between them as is between a man and his wife and that her children should alwayes dwell with her Land as an husband dwelleth with his wife For the Lord delighteth in thee This is the reason why Sion should be called Hephzibah And thy Land shall be married i. e. And thy Land shall be married to wit to thy children the Jewes This conteineth the reason why Sion should be called Beulah So shall thy sonnes marry thee i. e. So shall thy sonnes marry thy Land Supple And when they have married it they shall alwayes live in it or with it as an husband liveth with his wife they shall not depart from it as they have done of late by meanes of the Babylonians who scattered some of them abroad and carried others captive into Babylon By Thee that is by Sion is meant the Land of Sion that is the Land of Judah by a Metonymie as will appeare vers 4. Note that these words As a young man marrieth a Virgin so shall thy sonnes marry thee relate to those words of the fifth verse And thy Land shall be married as a demonstration thereof As the Bridegroom rejoyceth over the Bride i. e. As the Bridegroom rejoyceth because of the Bride and taketh joy in her So shall thy God rejoyce over thee i. e. So shall thy God take joy in thee Supple and therefore he shall take thee to himselfe againe and not forsake thee as he hath done 6. I have set watchmen upon thy walls O Jerusalem i. e I have given thee Priests and Levites Note that this phrase is Allegoricall alluding to watchmen watching upon the walls of a City for the safety of that City For the Priests and Levites are often called by a Metaphor watchmen because they are set over Gods people for the safety and welfare of their soules as the watchmen of a City are set over the walls of a City for the safety thereof And therefore because the Priests and Levites are called watchmen by a Metaphor he alludes to those watchmen from whom the Metaphor is taken when he saith I have set watchmen on thy walls O Jerusalem whereby is meant nothing else but this I have given to thee spirituall watchmen O Jerusalem and I have given them to thee for thy spirituall safety The duty of the spirituall watchmen is to labour and promote the safety of that people over which he is set which he doth partly by advertizing them of their sinnes when he seeth them in danger thereof partly by praying to God for them They shall never hold their peace day nor night i. e. They shall pray unto me without ceasing that I would save thee and deliver thee out of the hands of the Babylonians Note that though the Prophâ—t did allude to the watchmen of a City when he said I have set watchmen upon thy walls O Jerusalem yet in this passage he doth not allude to them but speaks onely of the spirituall watchmen For it is usuall with the Prophet to confound that which is Metaphoricall and that which is not Metaphoricall together What is spoken from the beginning of this verse hitherto is spoken in the person of God who when he intends to doe a thing doth often set and appoint men himselfe to intreat him to doe it See Genes 20.7 Job Cap. 42.8 Yee that make mention of the Lord keep not silence q. d. Being it is so that God hath set you upon the walls of Jerusalem and hath said that yee shall never hold your peace day nor night keep not silâ—nce O yee Priests and Levites but call upon him without ceasing day and night c. Thsi the Prophet speakes in his owne person Yee that make mention of the Lord i. e. Yee Priests and Levites which are the Servants of the Lord as Psal 134. v. 1. He describeth the Priests and Levites by this that they make mention of the Lord because they were the servants of the Lord servants set apart in a peculiar manner for his service for to make mention of one in the Hebrew phrase is to be his servant of whom he maketh mention See Cap. 26.13 7. And give him no rest i. e. And give the Lord no rest by your continuall calling upon him Till he establish Supple Jerusalem in a firme state of prosperity A Praise i. e. Most praiseable or praise worthy scilicet by reason of his blessings to her A Substanttve abstract is put here for an Adjective of the Superlative degree Congrete as Cap 60. v. 15. Or Praise is put here by a Metonymium for the matter or subject of praise q.d. Such a one as may praise him her selfe and as others may praise him also for his exceeding goodnesse shewed to her by redeeming her out of the Babylonish captivity and setting her in perfect peace and prosperity In the Earth i. e. In sight of all the people of the Earth 8. The Lord hath sworne by his right hand and by the arme of his strength saying surely I will no more c The Prophet tells the Priests and Levites whom he called upon in the former verses to call upon God continually in the behalfe of Jerusaleâ— that the Lord had sworne to Jerusalem to be good to her and this he doth to make them more confident and faithfull in their prayers that they might not doubt of the issue thereof The Lord sweareth here by his right hand because that is an Emblem of Fidelity and by his Arme because that is the Emblem of power to signifie that he is able to doe what he sweareth and will therefore fafthfully performe it And God when he sweareth sweareth alwayes by himselfe because he hath no greater to sweare by Heb 6.13 By the arme of his strenght i. e. By his strong arme I will no more give thy corne to be meaet to thine
AN EXPOSITION OF THE Book of the Prophet ISAIAH By the endeavours of W. DAY M. A. late Fellow of King's Colledge in CAMBRIDGE AND NOW An Unworthy Servant of God in the Gospel at MAPLEDURHAM in the County of OXON Totum quod legimus in Divinis libris nitet quidem fulget etiam in Cortice S. HIERONYMUS Epist 13. ad PAULINUM LONDON Printed by G. D. and S. G. for Ioshua Kirton and are to be sold at his Shop in St. Pauls Church-yard at the Sign of the Kings Armes 1654. THE PREFACE TO THE CHRISTIAN READER THOU hast here Christian Reader An Exposition of the Book of the Prophet Isaiah The Endeavours of one who is conscious to himself of his own weaknesse upon him who as He is the most Eloquent so is He the most Evangelicall of all the Prophets But what He did He did for his own use and the use of his own Children if it should please God to bring them to the yeares of discretion without any thought of publishing it to the world But being perswaded thereunto by friends He hath now made it publique And if it may prove any way beneficiall to thee or profitable to any one whosoever he be which desireth the knowledge of the Scriptures it shall not repent him I called our Prophet as the most Eloquent So the most Evangelicall of all the Prophets For Our Prophet hath many excellent Prophesies of Christ and of those things which are contained in the Gospel And our Saviour and his Apostles have more Quotations concerning the Gospel and contents thereof out of our Prophet the Prophet Isaiah than they have out of any one nay I may say out of all the other fifteen Prophets besides Yet know that the Gospel and the contents thereof was a Mysterie and was hidden untill these latter dayes in which God spoke unto us by his Sonne Hence the Apostle calls the Gospel The wisdome of God in a Mystery even the hidden wisdome 1 Cor. 2.7 Hence he calls it also The Mystery of his will Eph. 1.9 And the Mystery of the Gospel Eph. 6.19 And the Mystery of God and of the Father and of Christ Colos 2.2 And a Mystery which was kept secret since the world began Rom. 16.25 And a Mystery which had been hid from Ages and Generations but now made manifest to the Saints Col. 1.26 I know that many understand this last place not of the whole Gospel but of part onely of it namely of the calling of the Gentiles But surely if the calling of the Gentiles was a Mystery which had been hid from Ages and Generations what part of the Gospel was not hidden For to goe no farther than our own Prophet what Prophesie was more frequent what more plain if any part of the Prophesies concerning the Gospel was plain than that of the calling of the Gentiles It shall come to passe in the last dayes that the Mountain of the Lords house shall be established in the top of the Mountaines and shall be exalted above the Hills and all Nations shall flow unto it and many People shall goe and say Come yee and let us goe up to the Mountain of the Lord to the House of the God of Jacob and He will teach us of his wayes and we will walk in his paths For out of Zion shall goe forth the Law and the Word of the Lord from Hierusalem and He shall judge among the Nations Isaiah Cap. 2. vers 2 3 4. In that day there shall be a root of Jesse which shall stand for an Ensigne of the People To it shall the Gentiles seek and His rest shall be glorious Isaiah Cap. 11. vers 10. In that day shall five Cities in the Land of Aegypt speak the Language of Canaan and swear to the Lord of Hosts One shall be called the City of Destruction In that day shall there be an Altar to the Lord in the Land of Aegypt and a Pillar in the border thereof to the Lord And it shall be for a signe and for a witnesse unto the Lord of Hosts in the Land of Aegypt And the Lord shall be known to Aegypt and the Aegyptians shall know the Lord Isaiah Cap. 19. vers 18 19 20. It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give Thee for a light to the Gentiles that Thou mayst be my salvation to the ends of the earth Isaiah Cap. 49. vers 6. The Isles shall wait upon me and on my Name shall they trust Isaiah Cap. 51. vers 5. Behold my Servant shall sprinkle many Nations the Kings shall shut their mouthes at Him For that which had not been told them shall they see and that which they had not heard shall they consider Isaiah Cap. 52. vers 15. I will make an everlasting Covenant with you even the sure mercies of David Isaiah Cap. 55. vers 8. The abundance of the Sea shall be converted unto Thee the Forces of the Gentiles shall come unto Thee c. Isaiah Cap. 60. vers 5. c. I am sought of them that asked not for me I am found of them that sought Me not I said behold me behold me unto a Nation that was not called by my Name Isaiah Cap. 65. vers 1. It shall come to passe that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord Isaiah Cap. 60. vers 21. All these are Prophesies concerning the calling of the Gentiles and I know no Prophesies concerning the Gospel more plentifull and more plain than these are If therefore notwithstanding these and many the like Prophesies concerning the calling of the Gentiles the calling of the Gentiles was a Mystery hidden from Ages and Generations then certainly other parts of the Gospel were hidden too especially if we speak of the distinct knowledge thereof Object But you will say the Chaldee Paraphrast and many Jewish Doctors had knowledge of the Messiah before the dayes of the Gospel and understood many places of the Scriptures of the old Testament of the Messiah so that they very well knew the Gospel for what is the Gospel but the History of the Messiah that is the History of Christ and the benefits by him received Answ The Chaldee Paraphrast and other Jewish Doctors believed that the Messiah was to come having received it some way or other and having more than ordinary conceits of him understood many eminent places of the old Testament of the Messiah But yet they were farre from the knowledge of the Gospel For they understood little more of the Messiah than his name for they were altogether ignorant of his divine Nature and his Offices And though they thought that he should be a King yet they thought that he should be but a Temporall King so that they knew not the true Benefits and true Redemption and Salvation which is wrought by Christ
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
come within a short time hereafter And so do they here signi e in the first and meanest sence That the last daies may signifie that which is to come within a short time hereafter may be proved per argumentum a contrario For if the beginning may signifie that which was done not long since then may the last daies signifie that which is to come to passe within a short time For as the last daies being absolutely put do signifie the end of daies or the last daies in order of time so doth the beginning being absolutely put signifie the beginning of time or that time before which there was no time as may appear Isaiah 40. Vers 21. But that the beginning may signifie that which was done not long since is evident Isai 48 Vers 3 5 and 7. In which last place we read thus They are created now and not from the beginning The meaning whereof is this they are made known now and not at any time heretofore Note therefore that the Hebrewes are often Hyperbolicall in their expressions of times But you may say if the meaning of these words in the last dayes be hereafter or ere long be why did not the Prophet say And it shall come to passe hereafter ere long be but say And it shall come to passe in the last daies Answ Because the Prophet was in these words to prophesie not onely of what was to come to passe ere long but of what was to come to passe in the daies of the Messiah and time of the Gospel also And to signifie what was to come to passe in the daies of the Messiah and time of the Gospel he could not better do it then by saying And It shall come to passe in the last dayes Note here that when the Holy Ghost intendeth two several senses by one and the same words the words do for the most part declare the sublimer sense and that which concerneth the daies of the Messiah or of the Gospel in a full signification But the lower sense and that which concerneth the Jewes and the time of the Law in a signification not so full But in a jejune and as I may so say scantie and restrained signification in respect of the latitude of the words and that because of the scarcitie of words which cannot signifie both with the like propriety And the Holy Ghost condescendeth to use the words of men The Mountaine of the Lords house shall be established in the top of the Mountaines The â—emple of Hierusalem which is here called the Lords house was built upon mount Moriah which Mount was not a distinct Mountaine from Mount Sion But as sometime one Hill hath severall tops so were Mount Moriah and Mount Sion severall tops of the same Hill or Mountaine whence it cometh to passe that Mount Moriah is sometimes called Mount Sion And as the Temple of the true God was built upon an Hill or Mountaine so were the Temples of Idols and false Gods also for the most part And to these Temples so built doth the Prophet allude when he saith The Mountaine of the Lords house shall be established in the top of the Mountaine That therefore which the Prophet saith is this that the Mountaine on which the Temple of the Lord is built which is Mount Moriah or Mount Sion shall be set upon the tops of the Mountaines on which the Temples of the Idols are built And his meaning is this That the Temple of God shall surpasse all other Temples and be above them all in honour and esteem And shall be exalted above the Hills This is the same with the former sentence And all nations i. e. For many of many nations Note that All is not allwayes put for All without exception but sometime for Some or Many and so it is to be here taken as appeareth by these words Many people vers 3. And Nations and People do not allwayes signify whole Nations and whole People but Some or Many members of those Nations or People per Synecdochen integri and so must we take them here Shall flow unto it Here is a Metaphor taken from the flowing of waters in a River where because the waters flow downwards they flow naturally And so their flowing by a Metaphor sheweth a willingnesse and doing of a thing without compulsion And because waters in a River are many some continually succeeding others they signifie abundance too So that the meaning of this place is that many of many Nations and People shall come with chearfullnesse and in great abundance to the Temple of God in Hierusalem to worship the Lord there and it containeth a reason why the Temple of God should surpasse all other Temples and be above them all in honour and esteem and the reason is because all Nations shall forsake the Temples of the Idols and shall come willingly and in abundance to the Temple of the Lord to worship the Lord there This Prophesie in its first and meaner sense seemeth to have been fulfilled in the dayes of Hezekiah when the Angel of God had destroyed an hundred fourscore and five thousand in one night in the Campe of the Assyrians And when God that he might give to Hezekiah a signe of his recovery when he was sick brought the shadow of the Sun ten degrees backward by which it had gone down in the Diall of Ahaz For when these great miracles were heard of no doubt but many did enquire after the truth of them and finding the Truth to be according to the Report did conclude with themselves that the Gods which they worshipt were not like to the God of Israel who had done these great Things yea they were no Gods in comparison of Him therefore they would worship Him and He should be their God This is confirmed by that that these miracles were so taken notice of as that the Princes of Babylon sent Ambassadors to Hezekiah to enquire of the wonder of the Suns going back that was done in the Land of Judah 2 Chron. 32.31 And upon the cutting off of so many of the Assyrians in Sennacharibs Camp by the Angel it is said that many brought gifts to the Lord to Hierusalem so that he was magnified in the sight of all Nations from thenceforth 2 Chron. 32.23 But yet as I said in a second and more sublime Sense the Prophet without doubt doth here prophesie of the Glory of the Church of Christ in the time of the Gospel and the calling or coming in of the Gentiles to that Church 3. And many People i. e. And many men of many kind of People See Vers 2. Shall goe and say i e. Shall say supple one to another That word Goe is Redundant here The like we read Cap. 27. Vers 37. Where it is said Sennacharib King of Assyria departed and went and returned for departed and returned The like also is to be read John 15. Vers 16. He will teach us of his wayes i. e. He will teach us by
his Priests and Levites his commandements and the wayes which we should walk in and according to which He will be worshipped His wayes He calls the Commandements of the Lord his wayes and his paths by a Metaphor For as while we walk in a right way or path we doe not erre but goe on without wandring to our journeys end So when we observe and keep the Commandements of God we doe not erre but goe on in the way to eternal happinesse And we will walk in his Paths i. e. We will walk in those wayes which He teacheth us or we will doe as He will have us and worship Him as He appoints us For out of Sion shall goe forth the Law i. e. For many people shall come to Hierusalem to the House of God to learn the Law of God and shall carry the knowledge of it back with them Or he speaks here of the fame of the Law putting the Law by a Metonymie for the fame thereof q. d. For out of Sion shall goe forth a Great fame and report of the Law of God which fame and report shall cause all Nations to flow to the Mountain that is to the Temple to learn that Law He speakes here of the Law or the fame of the Law as of a Person by a Prosopopoeia Sion This is that Mount which he called The Mountain of the Lords House Vers 2. And the Word of the Lord from Hierusalem This is a Repetition of the foregoing Sentence 4. And He shall judge among the Nations and shall rebuke many People q. d. He shall examine the cause of the warres and quarrels which have been between Nations and judge thereby who have been the cause of them And those People which have been the Authors of the wrong and cause of the warres and quarrels He shall rebuke sharply that they may not offend in this kind any more The meaning is that God shall make peace between those Nations and People which were at warre and enmity one with another The Phrase is Metaphoricall borrowed from the manner of ending private quarrels and contentions among Men of the same Country For when private quarrels and contentions are brought before a Magistrate the Magistrate examineth the matter and judgeth between the disagreeing parties which of them begun the quarrell and did the wrong and finding by whom the quarrel began and who was the cause thereof he rebuketh that party and reprooveth him for it and so maketh peace between them which were at odds before But yet these words And He shall judge among the Nations may be interpreted thus and that perhaps better q. d. And the Lord shall judge among the Nations and they shall willingly submit to His Judgement The meaning whereof is That the Lord shall be their God and their King and that they shall take Him for their God and their King and obey Him and fear Him accordingly The way which God is said here to judge the People is by His Law and by those which he had ordained his Ministers therein So that none are judged in this sense but they which belong to the People of God For the Ministers of God have nothing to doe to judge those which are without 1 Cor. 5. vers 12. And He shall rebuke many people It is the part of a Judge to rebuke where he findes a fault therefore to rebuke is put here for to judge And this is but a repetition of the former sentence And they shall beat their Swords into Plow-shares and their speares into pruning-hookes i. e. They shall change the weapons which they use in warre into Instruments of Husbandry which they use in peace The sense is they shall be at peace one with another per Metonymiam Effecti Nation shall not lift up Sword against Nation i. e. Nation shall not fight with Nation in battle Neither shall they learn warre any more i. e. Neither shall they give their mind to war or practice it any more Because warre is learnt by practice Hence doth he say Neither shall they learn warre for neither shall they practice warre any more Any more These words doe not alwayes exclude the whole time following but sometimes some little part of the future onely and signifie for a while or for a time So we read 2 Kings 6.23 That the bands of Syria came no more into the Land of Israel And yet it followeth Vers 24. in the very next words And it came to passe after this that Benhadad King of Syria gathered all his Hoste and went up and besiedged Samaria The Hebrewes as I said Vers 2. are often Hyperbolicall in their expressions of time Now for the sense of this Verse We may understand this place not of the whole Nations but of as many of them as turned to the Lord as we said Vers 2. For though they were at enmity and warres one with another in respect of their severall Nations of which they were members heretofore Yet now being joyned together in the worship of the same God they lived and loved together as Friends and Brethren and were at peace both with themselves and with the Jewes 5. O house of Jacob. i. e. O children of Jacob See Cap. 3. vers 6. Let us walk in the light of the Lord. i. e. Let us walk in the Law of the Lord and according to the direction thereof By the Light of the Lord is meant the Law and Commandâ—ments of God For the Commandement is a Lamp and the Law is Light Prov. 6.23 The Commandement of the Lord is pure enlightning the Eyes Psal 19 8. It is a Lamp to the feet and a Light to the paths Psal 119.105 It is both the way in which we should walk and a Light to direct us in that way The Prophets here fore-seeing in the Spirit this willing Conflux of the Gentiles to Gods worship would from their example stir up the Jewes to a willing and chearfull walking in the Law of God 6. Therefore thou hast forsaken thy People the House of Jacob because c. The Prophet fore-seeing that the Jews would not take his counsel given in the former verse and walk in the light of the Lord but continue in darknesse and walk therein threatneth them with Gods Judgement against them for it and foretels what should befall them at the length q. d. Being that thy People O Lord will not walk in thy Light but walk in Darknesse therefore wilt thou forsake them c. Thus have these words their immediate coherence with the former yet if any will make this the beginning of a new Sermon I will not strive with him Thou hast forsaken i. e. Thou hast determined to forsake them Or thou wilt forsake them For the Prophets often use a Praeterfect Tense for a Future God is said to forsake his People here because he suffered their enemies the Babylonians under Nebuchadnezzar to spoil them and destroy them and hindered them not Thy People the House of Jacob. q. d.
Verse of the former Chapter And the seven first Verses of this Chapter contain at least by the by a Reason why they should cease from Man that is from putting any trust and confidence in man as the Prophet counselleth Chap. 2 vers 22. q. d. Cease I say from man that is from putting any trust and confidence in man as though he could save you and deliver you from the day of the Lord of Hosts which I have foretold you of Chap. 2 12. c. For behold the Lord of Hosts will take away your bread and your your drink by which your life is supported and what will become of man then And though there be among you now some mighty men and men of warre and Judges and Prophets and Prudent and Ancient Captaines of fifty Counsellors cunning Artificers eloquent Orators which are the props and staies of your Common-wealth to uphold it that it falls not to ruine of it self and to bear it up a little against forrain enemies And in which you put your trust and confidence Yet before that day of the Lord cometh which is spoken of Chap. 2.13 he will take away all these And moreover he will give you Children to be your Princes and Babes to rule over you In whose time there shall be no good government or order among you But Anarchie Sedition and Confusion And so miserable shall your State be as that if there be any man thought fit to rule among you yet he will not accept of it so that there shall not be any men among you to keep you from ruine amongst your selves much lesse to preserve you from the ruine which I threatned to you in the name of God in the former Chap. So that your trust and confidence in man shall be but vaine Doth take away i. e. Will take away A Praesent Tense for a Future The stay and the staffe i. e. The Props and the Pillars of the Common-wealth These words are Metaphoricall taken from a stay or a staffe that an old feeble man hath wherewith to uphold him and keep him from falling What he meaneth particularly by the stay and the staffe he tells in the next words The whole stay of bread i. e. All the bread and by bread understand all other food which is the stay and support of mans life When he saith the stay of Bread he meaneth bread which is a stay Supple of mans life and speaketh as Paul doth Rom. 4. vers 11. Where he saith Abraham received the sign of Circumcision that is Circumcision which was a Sign And the whole stay of water By water he meaneth all manner of drink which he calleth a stay because it is a Stay a Support of mans life as well as bread and meat Now when God taketh away from man his meat and his drink man must needs die In what therefore is man to be accounted of or what confidence can we put in man to save us from what God intendeth against us when God can take away his meat and his drink and they being taken away man must needs perish 2. The migty man Supple Of Valour The Proâ—het goeth on to shew what he meant by the stay and the staffe which he spake of vers 1 And the man of warre i e. The man expert in warre and military affaires The Judge By the Judge is meant not onely he which decideth causes which are brought before him But also the Magistrate which is set for the preservation of the Peace and prevention of disorders And the Prophet The Prophet was he who was wont to instruct the People in the way of the Lord and to whom they were wont to make their addresses in their distresses as Ezekiah did to Isaiah 2 King 19.2 and Jâ—siah to Huldah 2 King 22. vers 13 14. And the Prudent By the Prudent is meant the man which can wisely conjecture of what will be in future by considering the state of things in present And the Anâ—ient By the Ancient is meant he which hath gained wisedome by long experience 3. The Captaine of fifty The Hebrews had Captaines over fifty Souldiers as we have most usually Captaines over an hundred See 2 King 1. Vers 9 10 11 12 13 c. And the honourable man i. e. The man which is of Authority and Grace with the People and whom the People honour and reverence and by whom they will be easily ruled to do what he would have them And the Counsellor i. e. The Senator or Counsellor of State who is able to give good counsell and advice in state matters And the cunning Artificer i. e. And the cunning Engeneer which is witty and cunning in devising and making Fortifications and Engines and Instruments of Warre And the eloquent Orator The eloquent Orator is of great use to reconcile those which are at variance and to pacifie those which are angry and to appease tumults and uproares and to incite and encourage people to fight for their Countrey and to go in an Embassie and to disswade an enemy from his enterprize Note that when the Prophet spoke this most men in place were wicked and unable men as appeares vers 12. Yet all were not so But there were many good and able men even among them even such as are here mentioned in the second and third Verses Note that in the second and third Verses of this Chapter a Singular number is put every where for a Plurall Note also for confirmation of what the Prophet said Chap. 2.22 That when God took away these men which are here spoken of he did experimentally shew how little we ought to trust in man and how meanly he is to be accounted of He did also shew thâ—t there was no possibility or likelyhood that man could save Judah and Hierusalem from the destruction threatned Chap 2. when he had taken away these Props and Pillars thereof and given them such Kings as he speakes of v. 4. 4. And I will give Children to be their Princes and Babes shall rule over them q. d. And when I have taken away these Props and Pillars 〈◊〉 will give Children to be their Princes and Babes to rule over them â—f the Kings themselves had been wise and experienced men in Government the misse of most of those men mentioned in the second or third Verses would have been the lesse For they are but the Kings Instruments and Helpes in Government But to make up the measure of the misery of this People to the full he saith that their Kinges themselves shall be Babes and Children that is of no understanding in those things which concern the good of the Common-wealth By Childeren and Babes He meaneth not Children and Babes for age But Children and Babes for understanding in those things which concern good government and the good and safety of the publique By Princes and those which shall rule ever them he meaneth their Kings which are the Supream Rulers and in particular Jehoiakim Jehoiachin and Zedekiah
it seemeth to use and wear mantles about their shoulders especially in cold weather and in journeys as many Eastern women doe at this day And the crisping pins With which they used to crisp and curle their hair 23. The glasses i. e. The Looking-glasses wherein they did contemplate and behold their beauty and dresse and prank themselves 24. Instead of sweet smells caused by the Spices and Perfumes which they carried about them There shall be stink Caused by noysome scabs and putrified Sores Or rather through want of change of clothing and good lodging for from the bodies of such proceedeth a noysome and stinking smell Instead of a girdle a rent Observe the Antithesis here a girdle is an Ornament added to and the above the whole and compleat garment A rent is a deformity and taking from the garment which was whole and compleat Well-set hair i. e. Hair set orderly and trimly by trim dressing Baldnesse This baldnesse might be caused either by some disease or scab which God might bring upon them Or by themselves tearing their hair off of their heads through grief and impatience Or by the Babylonians their enemies if at least they were wont to shave those which they conquered and made Captives as the Romans did Or by the servile work and the burthens which they bore on their heads in their captivity of which see Ezek. 29. v. 18. A stomacher Which useth to be more pretious and costly than any part of the garments beside A girding of sackcloth i e. Sackcloth girt upon their stomack Sackcloth as it is the coursest of clothes so is it also a badge of mourning Psal 30. v. 11. and 35.13 And burning i. e. A Face burnt with the Sun He puts an Abstract here for a Concrete Or by burning is meant Deformity and Vgliness caused by the burning of the Sun per Metonymiam Efficientis 25. Thy men shall fall by the Sword Viz. By the Sword of the Babylonians For the Judgements here threatned were performed by the Babylonians when Nebuchadnezzar came against Hierusalem and took it and carried the Jews into captivity The Prophet doth by an Apostrophe turn his speech to Hierusalem And thy mighty i. e. And thy strong and valiant men 26. And her gates i. e. And the Gates of Hierusalem He changeth the Person here speaking of Hierusalem in that third Person to whom he spoke in the 25. Verse in the second Person Her gates shall lament and mâ—run He useth a Prosopopoeia or a Metaphor here attributing that to inanimate creatures which is proper to man Note that within the Gates of the City not of Hierusalem onely but of other Citys also there were wont to be large and fair roomes where publique Assemblies of the Citizens used to be kept for matters of the Common-wealth that is for justice and judgement and the like Gen. 34.20 Deut. 17.5 and 22.15 and 25.7 Ruth 4.1 11 c. Now because the Gates being destinated and appointed for these Assemblies would have been glad and rejoyced when they were frequented by them but lamented and mourned at the slaughter and carrying them away which were wont to assemble there if they had had sence and understanding Hence it is that he saith here Her Gates shall lament and mourn because the Judges and Lawyers and others which used to meet there and frequent those places should be either slain by the sword of the Babylonians or carried away into captivity And she being desolate i. e. And Hierusalem her self being left as a widdow without an husband and a mother spoiled of her children Shall sit upon the ground Viz. As mourners were wont to do Ezra 9.3 Job 2.13 2 Sam. 12.16 He speaketh here by a Prosopopoeia or a Metaphor of Hierusalem as of a Mother or Matron full of grief and heavinesse Jeremie useth the same manner of speech concerning Hierusalem Lament 1. Vers 1. and our Prophet of Babylon Chap. 47.1 ISAIAH CHAP. IIII. AND in that day Supple In which God shall make such a desolation as is spoken of in the third Chapter This doth depend upon the foregoing Chapter And the Prophet here sheweth that there should be so few men left after the desolation and destruction there spoken of as that many women should scarce be able to get one man to be their husband Seven women i. e. Many women He puts a certaine number for an uncertaine Shall take hold of one man As having an earnest sute or request to him And as though they would not let him go untill he had condescended to their request The request that they should make to him is that he would be their Husband and marry them We will eat our own bread and wear our own apparrell The Husband was to find his Wife with food and raiment Exod. 21.10 Least therefore this man should deny their request and put them off with this that he was not able to find food and raiment for them therefore he would not be their husband They prevent him and tell him that they will not put him to that trouble and charge but will find their own food and their own apparrell Onely let us be called by thy name i. e. Onely let us be thine that is thy wives To be called by a mans name or to have a mans name called on a thing signifieth to be a mans own For every thing which is owned is called by the name of the owner as Davids Wife Salomons Sonne Pauls Cloak To take away our reproach â—t was a reproach and a shame among the Hebrews for a woman to be of ripe yeares and not to be married So also it was to be without issue Luke 1.25 Gen. 30 23. This reproach was one part of it certainely taken away and the other likely to be taken away by marriage 2. In that day Here is a Râ—lative put without an Antecedent But what day he speaketh of may be gathered from the fourth Verse It is the day or time when the Lord shall have washed away the filth of the Daughter of Sion â—â—d shall have purged away the bloud of Hierâ—â—â—â—â—â— and so shall bring the residue of his Peâ— out of their Captivity Here the Prophet prophesiâ— of joyfull things for the comfort of those which were righteous after those grievous things which he foretold for the terror of the wicked Here should this fourth Chapter have begun Shall the branch of the Lord. The Prophet supposeth here that the Branch of the Lord would spring up as fore-seeing it in the Spirit therefore he speakes not of that that it shall spring up but cometh directly to speak of the Glory and Beauty and Excellency of it when it shall spring up Or else he includeth both by a Sylepsis q. d. And in that day there shall spring up a Branch of the Lord and that Branch of the Lord shall be beautifull c. The branch of the Lord. By the Branch of the Lord is meant the Salvation which God wrought for the Jews
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
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
a Syllepsis understand this of the time past as well as of the present time For he saith And he saith For is put here for And. He saith Subaudi concerning Hierusalem which I will not have destroyed or overcome The Lord proveth here by a particular Argument that Sennacharib did not what he did in order to His Commands and in subordination to him For Sennacharib boasted that he would overcome Hierusalem which God gave him no command to do but onely to vex it Are not my Princes altogether Kings i. e. Are not the Captaines and chief Commanders of my Army all of them Kings and therefore able to subdue Hierusalem By Princes he meaneth the Captaines and Chief Commanders of his Army Sennacherib speakes this proudly as one who acknowledge no Superiour and therefore did not execute the Counsels of God as they were Gods counsels And he speakes it as though by his own power not by Gods he did what he did and as though his power were irresistable and such as Hierusalem in particular was not able to withstand So How wilt thou turne away the face of one Captaine of the least of my Masters servants said Rabshake to Hezekiah in the name of Sennacherib 2 King Chap. 18. v. 24. 9. Is not Calno as Carchemish q. d. Have I not brought Calno under me aswell as Carchemish Calno was a City standing upon Euphrates nere unto Babylon Gen 10. v. 10. and so was Carchemish 2 Chron. 35.20 Is not Hamah as Arphad q. d. Have I not subdued Hamah aswell as Arphad Hamah was a City of Syria not farre from Damascus See Gen. Chap. 10. vers 18. Arphad also was a City of Syria not farre from Damascus Jer. Chap. 49. v. 23. Is not Samaria as Damascus q. d. Have I not vanquished Samaria aswell as Damascus Samaria was the chief City of Israel and Damascus of Syria 10. As my hand hath found the Kingdomes of the Idols c. i. e. As I have subdued and gotten the Kingdomes of the Idols c. The hand is put here for the whole man by a Synechdoche And to find for to subdue conquer and get by force perhaps by a Metaphor from him which findeth a birds nest with eggs or young ones of which see vers 14. The Kingomes of the Idols By Idols he meanes here petty Idols and petty Gods such as were not to be compared with the Sun For otherwise the kingdome of the Assyrians was an Idolatrous kingdome for they worshipped the Sun and the Images of the Sunne and the Starrs And whose graven Images did excell them of Hierusalem and Samaria i. e. And these Kingdomes whose graven Images which they worshipped did excell the graven Images which Hierusalem and Samaria worship And so were more likely to protect the Kingdomes which worshipped them than the Images which Hierusalem and Samaria worship are to protect them 11. Shall I not as I have done unto Samaria c. Between this and the tenth verse there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Defect or Gapp to be made up thus q d. So it hath already found out Samaria and it shall ere long find out Hierusalem For shall I not as I have done to Samaria and her Idols so do to Hierusalem and her Idols Shall I not as I have done to Samaria and her Idols c. It appeareth from hence that though Salmaneser vanquished Samaria yet Samaria did afterwards strengthen herself and rebell against Sennacherib Hierusalem and her Idols Samaria was full of Idols And because the ten Tribes whose Metropolis was Samaria and the Jewes whose Metropolis was Hierusalem were descended from the same Ancestors it might make Sennacherib to think that Hierusalem had her Idols to worship aswell as Samaria Or because Sennacherib might hear of the Idols of Ahaz King of Judah the Father of Hezekiah he might think that Hezekiah and Hierusalem had their Idols to worship aswell as Ahaz In that Sennacherib intended to subdue Hierusalem to himself as he had done Samaria and other places it sheweth as I said that he did not what he did in obedience to Gods will but onely to satisfie his own covetousnesse and ambition For though the Lord sent Sennacherib to distresse Hierusalem with his Armie yet he sent him not to vanquish it and subdue it to himself 12. Wherefore it shall come to passe q. d. Because Sennacherib thus vaunteth and thus doth therefore it shall come to passe c. The Prophet from the eighth verse hitherto did personate Sennacherib King of Assyria by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he speakes again in the Person of God When the Lord hath performed his whole work upon Mount Sion and on Hierusalem i. e. When I the Lord have done what I intended to doe to Sion and Hierusalem by Sennacherib King of Assyria That is when Sennacharib hath besiedged Hierusalem with his Army and straightened it and vexed it as much as I the Lord think fit c. The Lord speaketh here of himself in the third person Mount Sion This signifieth the same as Hierusalem For Mount Sion was part of Hierusalem and was within the walls thereof and the part is often put for the whole I will punish the fruit of the stout heart of the King of Assyria q. d. I the Lord will punish Sennacharib King of Assyria for this his vaunting and boasting This vaunting and boasting did proceed from the pride of Sennacharibs heart as fruit doth from the Tree Therefore the Prophet calls it the fruit of his stout heart Note here the confusion of Persons where the Third and the First Person are confounded in the same sentence And the glory of his high lookes i. e. And his high looks which he thinks to be a grace and glory to him The Prophet useth an Ironie here 13. For he saith i. e. For Sennacherib King of Assyria saith He addeth other reasons here why he will punish the fruit of the stout heart of the King of Assyria By the strength of mine hand i. e. By mine own strength and power The hand is put here for the whole person by a Synechoche And by his strength is meant his power and valour I have done it i. e. I have found and subdued the Kingdomes of the Idols c. and done what I have done He ascribeth that here to himself which was due onely to God and theâ—efore he did not act any thing in all this in obedience to God Note that this Pronoune I is to be read here and in the next Verse with an Emphasis as if he should say I have done it and I have been beholding to none but to my self in doing it c. I have removed the bounds of the People i. e. I have by mine own strength and wisedome brought these Kingdomes which were distinct and several and which used their own several Laws and Customes which were as distinct and several bounds to them into mine own power to be
the Land by an Hebraisme for in the Land 24. Therefore thus saith the Lord God of Hosts c. This relateth to the 20. and 21. verse where the Prophet saith that a Remnant shall return For because a Remnant shall return he comforteth the Inhabitants of Sion and wisheth them not to be afraid of Sennacherib King of Assyria and his forces q. d Being therefore that a Remnant shall returne thus saith the Lord God of Hosts O my people that dwellest in Sion be not afraid of the Assyrians c. But you will say what comfort is it to the Inhabitants of Sion more than to any other that a Remnant shall return Answ If a remnant shall returne a remnant shall be saved to return and that remnant which was saved were they which were in Hierusalem at this time For they and they onely of all the Land were safe from Sennacherib That dwellest in Sion i. e. That dwellest in Hierusalem Sion is put here by a Synecdoche for Hierusalem Be not afraid of the Assyrian i. e. Though Sennacherib the Assyrian doth besiege thee and vex thee yet be not afraid of him He shall smite thee with a rod and shall lift up his staffe against thee after the manner of Aegypt i. e. He shall vex thee and oppresse thee indeed with Taxes and Tributes and with a siege as the Aegyptians did thy fore-fathers By the Rod and the Staffe is meant in generall any kind of Oppression and Vexotion by a Metonymie and a Synecdoche And by Aegypt is meant by a Metonymie the Aegyptians the people of Aegypt Yet Note that the Prophets meaning is not that Sennacherib vexed them and oppressed them after the same special manner as the Aegyptians vexed and oppressed their fore-fathers but onely after the same manner in generall For yet a little while i. e. But after a little while For for But as it is often in the old Testament The indignation Supple which I conceive against you and for which I have sent the Assyrians to vex you And mine anger Supple towards you In their destruction i. e. In that destruction of the Assyrians which vex and oppresse you The sence is q. d. After a little while I will be appeased with you and my fury shall breake out against them and destroy them which vex you 26. And the Lord of Hosts i. e. For the Lord of Hosts And for For. Note here the Enallage of the person from the first to the third Shall stir up a scourge for him i. e. Shall raise up a scourge for the Assyrians to whip them out of thy Land Note here the Enallage of the Number which hath been charged thrice in these three last verses By this scourge he meaneth Metaphorically the Angel which scourged yea destroyed fourscore and five thousand of the Army of the Assyrians 2 Kings 19. c. upon the seeing and hearing of which the rest which escaped took their heels and fled According to the slaughter of Midian q. d. Yea he shall slay him according to the slaughter of Midian i. e. Yea he shall make a slaughter among them like to the slaughter which he made among the Midianites of which see Judges Chap. 7. v. 22. Midian the Father of the Midianites is put here by a Metonymie for the Midianites themselves The slaughter of the Assyrians and the Midianites were alike in these respects First that as the hand of God was seen in the slaughter of the Midianites so it was in the slaughter of the Assyrians Secondly that as the Midianites were slaine without losse of any of the Israelites so were the Assyrians without any losse of the men of Judah and Hierusalem Thirdly that as the whole Army of the Midianites was over-thrown so was the whole Army of the Assyrians Fourthly that as the Midianites were overthrown on a suddaine when their thoughts were at the highest so were the Assyrians At the Rock Oreb The Rock Oreb was scituate in the Tribe of Ephraim and was called the Rock Oreb because Oreb one of the Princes of the Midianites was slaine there Judges 7. v. 25. And as his Rod was upon the Sea i. e. And as he smote the Red Sea with his rod by the hand of Moses and made it return to his strength and over-flow the Aegyptians in the middest thereof when they were pursueing after the Israelites thorow it Exod. 14. v. 26 27. So shall he lift it up Supple Against the Assyrians and overthrow them After the manner of Aegypt i. e. As he did lift it up against the Aegyptians at the Red Sea and over-threw them Aegypt is taken here for the Aegyptians the Countrey for the Men thereof Note that after the manner of Aegypt signifieth otherwise here than it did vers 24. For there of Aegypt was Genitivus Efficientis here it is Genitivus Patientis Note that though the Assryrians were overthrown and destroyed but one way yet the Prophet describes it many wayes in allusion to many overthrowes and destructions which God hath wrought upon the enemies of Israel For the Hebrews use to expresse like things by like and one victory and destruction and desolation by another as was observed Cap. 4.5 Sometimes by this sometimes by that 26. That his burthen i. e. That the Burden which Sennacherib layes upon your shoulders And his yoak i. e. And the yoak which he hath put upon your neck By Sennacherib's burden and yoak he meaneth the Tributes Taxes Siedge and other vexations with which he vexed the Jewes and especially the men of Hierusalem which vexations were to them as heavy as a burden is to the shoulder of the Porter or to the back of the Beast and as grievous as the yoak to the neck of the Heifer The affliction with which the Aegyptians afflicted the Israelites in Aegypt is also likened to a yoak Levit. 26. v. 13. And to a burden Exod. 1.11 and 66. and Psal 81. v. 6. To which happily the Prophet here alludes From off thy shoulder He useth an Apostrophe to the people of Judah Because of the annointing i. e. Because of the King namely King Hezekiah whom the Lord will favour and for whose sake he will doe this The annointing is put here for the annointed an Abstract for a Concrete per Metonymiam adjuncti And by the annointing or annointed he meaneth the King and it commeth so to signifie because the King of Israel and Judah were wont to be annointed with oyle at their taking upon them the kingly office 28. He is come to Aiah i. e. Sennacherib is come to Aiah Here is a Relative without an Antecedent yet the Antecedent is easie to be understood Aiah was the Region in which Ai stood Josh 8. It was in the Tribe of Benjamin neer Bethel and Bethaven What the Prophet speakes here he speakes in the Person of a Messenger or Scout which was sent to learn Sennacharibs motion who brings word thereof to the King which sent him The Prophet hereby describeth the marches
of bringing his hopes to passe He shall both cut off the sprigs with pruning hooks and take away and cut down the branches By this He is meant Allegorically Esarhaddon the Sonne or the Lieutenant of Sennacherib King of Assyria who made head against Tirakah King of Aethiopia when he invaded Assyria whom he here compareth to a Gardner And a Relative is put here without an Antecedent By the Sprigs are meant the mean men and Common Souldiers of Tirakah's Army By the Branches the great men and Commanders and Officers thereof 6. They shall be left together i. e. And they both sprigs and branches shall be left all of them c. Together i. e. All of them as Chap. 1. v. 28. They shall be left together unto the foules of the Mountaines and to the Beast of the earth For what end they shall be left to them the next wordes signifie And the fowles shall summer upon them Birds use to feed upon the sprigs and branches of trees that therefore which he saith here is this that the Birds shall find meat for themselves upon the sprigs and branches of this Vine when they shall be cut down all the summer following And all the beasts of the earth shall winter upon them Beasts use to browse upon the sprigs and branches of trees especially in Winter when grasse is short That therefore which he saith here is this that the beasts of Assyria shall brouse and feed upon the sprigs and branches of this Vine all the Winter And the meaning of these two Phrases is this that the Carkases of the Aethiopians shall be meat for the foules of the Mountaines and the beasts of the field a Summer and a Winter that is a whole year Where note that the Assyrians did cast out the Aethiopians which they had slaine and would not give them a buriall In that time i. e. Yet in that time He meaneth the time in which the aforesaid things should be done in Assyria that is in which the Army of Tirakah should be destroyed in Assyria in the absence of Sennacherib by the Assyrians Shall the present be brought unto the Lord of Hosts of a people scattered and peeled c. q. d. The Assyrians which are abroad with Sennacerib warring against Hierusalem shall be overthrown and part of their spoiles shall be brought by the men of Judah and Hierusalem as a Present to the Lord of Hosts He alludes here to the gift or present which was wont to be offered to the Lord out of the Spoiles and Prey which was taken in warre of which read Numb 31.28 and 2 Sam. 8.11 Of a people scattered and peeled That is of the Assyrians See v. 2. The Prophet here repeateth all those contumelious words which Tirakah King of Aethiopia used in the description of the Assyrians v. 2. approving them as true but yet such as might be better used by others than by the Aethiopians Therefore he repeates them with a kind of Sarcasme deriding thereby Tirakah and Aethiopia who first used them A Nation meted out These words are governed of those from a people terrible by Apposition Meted out i. e. Appointed by God himself to destruction Whose land the Rivers have spoiled See v. 2. To the place of the name of the Lord of Hosts i. e. To the Temple of God which is his place The name of the Lord is put here Periphrastically or Metonymically for the Lord himself Or To the place of the Name of the Lord of Host may signifie To the place which is called by the name of the Lord of Hosts which place is his Temple and is called the Temple of the Lord of Hosts The Mount Sion This is governed of the former words by Apposition Mount Sion was a Mount in Hierusalem upon which the Temple of God was built and may here be put for the Temple it self by a Metonymie ISAIAH CHAP. XIX THE Burden See Chap. 13.1 The Lord rideth upon a swift Cloud i e. The Lord will ride upon a swift Cloud as upon an Horse That is The Lord will come with spred into Egypt And the Idols of Egypt shall be moved at his presence i. e. And the Idols of Egypt shall be moved with fear and trembling to see him come He speakes of Idols though they be but stocks and stones as of men by a Metaphor or Prosopopoeia And the heart of Egypt i. e. And the heart of the Egyptians Egypt is put by a Metonymie for the Egyptians the Inhabitants of Egypt The heart of Egypt shall melt See the meaning and reason of this Phrase Chap. 13. v. 7. In the middst of it i. e. In it or them A Periphrasis of the Hebrews 2. And I will set the Egyptians against the Egyptians i. e. I will set the Egyptians at variance and at fighting one with the other The prophet speakes here in the Person of God This Prophesie relates near unto the same times to which the former Prophesies did For Sethon the Priest of Vulcan King of Egypt was Contemporary with Sennacherib King of Assyria for Sennacherib waged warre against Sethon After the death of Sethon Egypt was divided under twelve Kings whereof Psammitichus was one which Psammitichus the other eleven expelled and banished into the Marshes of Egypt but he at length got a power of men and made warre against all the other eleven Kings and overcame them and slew them and so came to rule all Aegypt over which he ruled Lordly at first that he might be feared as many Conquerours use to do and that he might suppresse them which had a hand in his banishment though the latter part of his Raigne was with much Clemency And Kingdome against Kingdome He speakes this by Anticipation for as yet Egypt was in one Kingdome 3. And the spirit of Egypt shall faile i. e. And the judgement or counsell of the Egyptians shall faile By the Spirit is meant here sound judgement or counsell For the Hebrewes among many significations which they have of this word spirit any habit or quality of the mind they call by the name of Spirit By Aegypt is meant the Aegyptians by a Metonymie In the midst thereof See v. 1. And thâ—y shall seek to Idols Supple For Counsell and direction in these their streights The Devils were wont to be in the Idols of the Heathen and give Answers to those that came to aske counsell of the Idols Hence Saint Paul speaking of Sacrificing to Idols saith that the things which the Gentiles sacrifice to Idols they sacrifice to Devills 1 Cor. 10.20 And to the charmers and to them which have familiar spirits and to wizzards Happily by these he meaneth the Priests and Mystae of the Idols But see Chap. 8. verse 19. 4. And the Egypians will I give over into the hand of a cruell Lord. By this Lord is meant Psammitichus who when he was in subduing the eleven Kings and their Party Lorded it with cruelty though when he had quitted all he Raigned mildly
Moon which may be called the Sun and the Moon as the picture of a man is called a man and as Idolaters call their Idols by the name of those which they represent These he saith shall be confounded and ashamed by a Metaphor because they could not save the Assyrians which worshipped them and relyed upon them for their good success Some again take the Sun and the Moon for the Sun and Moon indeed which he saith shall be confounded by the like Metaphor because they should not save the Assyrians which worshipped them as their gods See Notes vers 22. The Caldee takes the Sun and the Moon by a Metonymy for the Assyrians themselves which worshipped the Sun and the Moon And indeed those Assyrians which survived the slaughter made by the Angel 2 King 19.35 might well be said to be confounded and ashamed because they saw their great hopes and confident boasting which they made cap. 36.14 c. and 37.10 cut off by the slaughter of 185000 in one night Shall be confounded i. e. Shall be ashamed When the Lord of hosts shall reign in Mount Sion and in Jerusalem i. e. When the Lord of hosts shall shew that he is the King of Sion and Jerusalem and that he protects it which is the duty of a King by destroying the vast Army of the Assyrians which did besiege it And before his ancients And aboundeth or it is put for And that q. d. And that before the Ancients of his people which are in Jerusalem who shall glorifie his Name and praise him for it Gloriously i. e. After a glorious manner or after such a manner as shall bring him glory and renown ISAIAH CHAP. XXV O Lord thou art my God c. In this Chapter and the Chapter following are contained the praises of God to be sung as it were when those things shall come to pass which the Prophet prophecyed of in the former Chapter I will praise thy Name i. e. I will praise thee This Psalm or Song is penned and to be sung in the person of a man of Judah or Jerusalem For thou hast done wonderful things What wonderful things the Lord had done of old see Psal 105 106 107. But the wonderful things which he had done of late which moved the men of Judah and Jerusalem to praise and exalt him were the destruction of Samaria of which vers 2. and the miraculous preservation and deliverance of his poor people which were besieged in Jerusalem of which Vers 4 c. Thy counsels of old i. e. That which thou hast determined and foretold by thy Prophets of old Of old i. e. From the beginning of the World hitherto Are faithfulness and truth i. e. Are faithful and true He puts faithfulness and truth for faithful and true Abstracts for Concretes per Metonymiam Adjuncti Therefore are Gods counsels called faithful and true because they were performed according as he decreed and foretold 2. For thou hast made of a City an heap Supple Of rubbish q. d. For as thou didst determine and as thou didst foretell by thy Prophets thou hast overthrown and ruined the City of Samaria The Prophet proves here by an instance that the counsels of God are faithfulness and truth and that he hath done wonderful things and gives a reason also why the men of Judah should praise him Of a City By this City he meaneth Samaria the chief City and Metropolis of the Kingdom of Israel Of a defenced City a ruine This is a repetition of the former sentence He calls Samaria a defenced City because it was well fortified so well fortified as that Salmaneser was three years before he could take it 2 King 17.5 A ruine i. e. A ruinous heap of rubbish and stones He saith a ruine for a ruinous heap per Metonymiam Efficientis A palace of strangers By these words he means Samaria as he did before Samaria was the royal City of the Kings of Israel and is called here A palace of strangers because of the strange gods which were worshipped and had Temples there such as Baal was who had an Altar and a House there and was there worshipped 1 King 16.32 Of strangers i. e. Of strange gods It shall never be built Note that this word Never doth not always exclude all time to come but sometimes a good while onely so that the sence of this place may be It shall not be built or brought to its former splendor for a long time again 3. Therefore shall the strong people glorifie thee By the strong people understand those people which wtre Enemies to the Jews and were mighty in strength to oppress them these people are said to glorifie God because they were afraid of him and did fear him because of his great power which they could not but acknowledge when they saw that he had overthrown Samaria and destroyed the Kingdom of Israel as he had determined and as he had threatened by his Prophets These men therefore glorified God though against their wills The City of the terrible Nations shall fear thee He puts City for Cities A sâ—ngular for a plurall number And by the Cities of the terrible Nations Hâ— meanâ—th the Cities of those Nations which dwelt nigh unto Judah and which were a terrour to the Jewes because of their great power and implacable malice These Cities hearing of the destruâ—tion of Samaria which God destroyed for the Jewes sake cap. 17.14 might justly fear least that as God had destroyed Samaria for their enmities to the Jewes so he might destroy them also 4. For thou hast bin a strength to the poâ—r i. e. For thou hast strengthened the poor and delivered him when he was distressed by his enemy the Assyrian as thou hadst decreed and foretold Note that this particle for relates not to the third but to the first verse and here is contained another reason why a man of Judah should exalt and praise the Lord and another instance to prove that the Lord doth wonderfull things and that his Counsels are faithfulness and truth A strength i. e. He puts a strength per metonymiam effecti for the giver of strength To the poor i. e. To the Jew when he was in a poor despicable condition He considereth the Jew in the condition he was in when Senacheribs Armies had destroyed all the Land of Judah but onely Hierusalem and had brought Hierusalem to great streights A strength to the needy This is a repetition of the former words In his distress He speaks of the distress which the Jews were in when Senacheribs Army had wasted Judah and besieged Hierusalem A refuge from the storm i. e. A place to fly to from the storm This speech is metaphoricall and signifies that the Lord did defend the Jews from the fury of the Assyrians as a refuge or covert doth defend a man from the storm A refuge from the heat This is metaphoricall and the same for sence with the former sentences He compares the Assyrians here
to the heat and God to a shadow for as the shadow of a Cloud or an house or Tent or Tree doth defend a Traveller from the scorching heat of the Sun in hot Countries so did God defend the Jews in Hierusalem from the fierce anger and fury of the Assyrians When the blast of the terrible onâ—s i. e. When the fury of the Assyrianâ— c. The Assyrians were at this time terrible to all that dwelt about them especially to the men of Judah and Hierusalem whose fury and anger against them and their City He compares to a blast of winde which is violent for the time bâ—t yet it was but as a blaâ—t and for a time because God soon brought it to an end As a storm i. e. Was as a violent and fierce storm for a storm though it be there yet it is fierce and violent Is for Was. Against the wall i. e. Against the walls of his City to wit Hierusalem which thâ— Assyrians desired to ruine He saith Wall for Walls a singular for a plural number 5. Thou shalt bring down the noise of strangers i. e. For thou shalt pull down and abate the wrath of the Assyrians By a noise he meaneth wrath per metonymiam effecti for angry men brawl and make a great noise and stir in their passion wherefore this is given as a sign of a meeke man that he doth not cry nor lift up nor cause his voice to be heard in the streets cap. 42.2 I conceive that this and that which followeth is not part of the Song but that the Prophet speaks this by way of prophecy to shew that the Jew in that day may justly and truly sing that Song or that part of the Song which is contained in the fourth verse for the matter thereof shall prove true And therefore I understand that causall Particle For in the beginning of this verse But if this be to be taken for part of the Song then is a future tense put here for a praeterperfect tense and the Tenses are here much confounded Of strangers They were accounted all strangers to the Hebrews which were not the Sonnes of Abraham Isaac and Jacob But he meanes not here any strangers in generall but the Assyrians in particular Per synecdochen Generis And the Assyrians were such strangers to the Jews as that the Jews understood not their Language Cap. 28.11 Cap. 33.19 As the heat in a drie place Supple is abated and brought down He speaks of the heat of the Sun which if it be excessive is grievous in all places but especially in a place of drought Even the heat Supple in a dry place By the shadow of a Cloud i. e. By a shadow caused by a Cloud He sheweth here how the heat of the Sun is abated or brought down The branch of the terrible ones i. e. The branches of the Assyrians He puts branch for branches a singular for a plurall number And by the terrible ones he meaneth the Assyrians as verse 4. This Genitive Case is a Genitive of Identity And therefore when he saith the branch or branches of the Assyrians it is as if he should say the Assyrians which I call branches because I compare them to the branches of a Tree see cap. 10.33 where he hath the same comparison Shall be brought low i. e. shall be cut down 6. And in this Mountain shall the Lord of Hosts make unto all people a feast of all things c. The Mountain here meant is Mount Sion in Hierusalem the place where God dwelt What a mighty slaughter the Lord made of the Assyrianâ— whâ—n they besieged Jerusalem is well known 2 Kings 19.35 And what a joy it was to all the Neighbouring Nations to hear of this slaughter we may easily conceive because the Assyrians were mighty hunters and oppressors of men subduing all people which dwelt near unto them to themselves and making them their vassalls and tributaries that therefore the Prophet might express the joy which all people shoâ—ld conceive at the slaughter which the Lord would make of the Assyrians about Jerusalem he doth by way of allegory make the Lord like the Master of a Feast inviting all people to his house to feed upon the flesh of their enemies which he would slay and to drink and make themsâ—lves merry with their blood which he would shed for feasts are to make them merry which are invited thereunto A feast of fat things i. e. A feast of fat Cattle as Rams and Lambs and Goats and Bullocks by which are metaphorically meant the Assyrians which God would then slay for those which God slaies in his wrath are often likened to fat Cattle as Cap. 34.6 Ezek. 39.18 A feast of wines on the Lees i. e. A feast in which there is variety and plenty of wine well setled and purged from the Lees or grounds He saith Wâ—nes on or upon the Lees for wines purgâ—d from the Lees because as the wine growes clâ—aâ— and is purged from the Lees the Lees fall to the bottom of the Vessel and so the wine is above the Lees. Well refined i. e. Well purâ—ed There are a Repetition and exposition of those words Wines â—n the Lees. As by fat things were metaâ—horically meant the Assyrians which were slain so by wine on the Lees is meant the blood of the Assyrians which was shed in that slaughter 7. He will destroy in this Mountain the face of the covering cast over all people Here is an Hypallage in these words for he saith He will deâ—troy the face of the Covering for he will destroy the covering of the face And by the Covering of the face he meaneth such a Covering as they were wont to weare over the face therewith to hide it Note that they which were heavy and sorrowfull were wont to cast a vail or covering over their faces in the time of their sorrow and heaviness as may appear 2 Sam. 15.30 19.4 and Hierem. 14.3 and Esther 6.12 Hence may the vail or covering of the face be taken Per metonymiam adjuncti to signifie sorrow and heaviness it self Wherefore when the Prophet saith that the Lord will destroy the face of the coverâ—ng cast over all people his meaning is That he would take away sorrow and heaviness from all people by destroying the Assyrians which made all people which lived about them to droop and to be of a sorrowfull heart because of the cruelty and daily oppression which they used towards them The Lord is said to destroy the face of the covering of all people in Mount Sion because from thence he destroyed the Assyrians and thither he did invite them and there interteine all people Yet note that a singular number may be put for a plurall and Mountain for Mountains both in this and the former verse And then by the Mountains may be understood those Mountains about Hierusalem on which the Assyrians were slain by the Angell And the vail that is spread over all Nations This is
number and fort for forts Note here the Enallage of the person and number for he speaks to Moab by an Apostrophe in the singular number whereas he spoke of the Moabites just before in the plural number Shall he bring down i. e. Shall he cast down or break down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ISAIAH CHAP. XXVI IN that day i. e. At that time in which the Assyrians shall be destroyed by the Angell of God This song shall be sung i. e. Let this Song bee sung for the Hebrews use a Future tense for an Imperative Mood or this Song may be sung We have a strong City He meaneth Jerusalem Salvation will God appoint for walls and bulwarks i. e. God will appoint salvation it selfe in stead of walls and bulwarks to defend it and protect it And where salvation it self is in stead of walls and bulwarks that City must needs be safe Salvation may be taken here either actively or passively or neutrally if actively then by salvation may be meant Gods saving power which is the cause of salvation per metonymiam efficientis If passively or neutrally then by salvation is meant that by which a thing is said to be formally safe and which way soever it be taken he speaks here of salvation either as a person by a Prosopopoeia or at least as of a thing by it selfe subsistent Note that he useth a Future for a Praeterperfect tense 2. Open ye the gates that the righteous nation which keepeth the truth may enter in q. d. O ye Citizens of Jerusalem open ye the gates of your City and take in those godly men and constant professors of the truth which come to you for a refuge against the Assyrians The righteous Nation He meaneth by these those godly Jewes which lived in other Cities and Towns of Judah and Benjamin and ran to Jerusalem to save themselves from Sennacheribs Armie and would not comply with Sennacherib and forsake their Religion to save themselves as others did and he saith the righteous nation for those of the nation which are righteous by a Synecdocâ—e Integri Note that those which were righteous and upright in heart when they heard that God had appointed salvation for walls and bulwarks to Jerusalem that is that God would defend Jerusalem and preserve it against the Assyrian they believed Gods Word and hasted thither for safety Note also that though this song was to be sung after the Assyrian was destroyed by the Angell yet he speakes of those things which went before it as though they were then to come the better to set out what he speaks of to the life A thing usuall in such subjects Which keepeth the truth i. e. Which are constant in the profession of their Religion which is the true Religion and change it not to curry favour with the Assyrians May enter in And so be safe from the fury and violence of the Assyrians 3. Thou wilt keep him in perfect peace whose mind is staid on thee He useth here an Apostrophe to God Although these words are occasioned by that peace and safety in which God kept the Inhabitants of Jerusalem and others which relying upon Gods protection ran thither for relief against Sennacherib Yet I take the words generally of Gods presering all which trust in him for the Divine Singers use to arise from Particulars to Generalls in the praises of God as may be observed in the Song of Hannah 1 Sam. 2. verses 8 9. And in the Song of the Virgin Mary Luke 1.50 c. In perfect peace i. e. In perfect safety The Hebrews by the word peace mean all and every kinde of prosperity or good Whose mind is staied on thee i. e. Who trust in thee and rely upon thee The minde is put for the whole man and in the word staied there is a Metaphor from a man leaning upon a staffe which staies him up that he falls not 4. Trust ye in the Lord for ever This is an Apostrophe to the men of Judah and Jerusalem drawn as an inference from and used by occasion of those words Thou O God wilt keep him in perfect peace whose minde is staied on thee because he trusteth in thee q. d. Being therefore that the Lord will keep him in perfect peace whose minde is staied on him because he trusteth in him Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength In the Lord Jehovah is everlasting strength Supple And therefore he is able to save you and preserve you alwayes 5. For he bringeth down c. i. e. For he casteth down c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The connexion is q.d. Trust in the Lord trust not in the strength of any fenced City for he bringeth down c. Them that dwell on high i. e. Those which dwell in Castles and Forts which are built upon rocks and high places and which are built with walls and so are both by nature and art more impregnable then others by reason of which they trust more in the strength of the place then they do in God The lofty City he layeth it low i. e. The City which is built upon an high rock or mountain or the City which is fortified and encompassed about with high walls and towers and so maketh the Inhabitants thereof more to trust in the strength thereof then in God he demolisheth and bringeth to ruine This Relative It is redundant The foot shall tread it down even the feet of the poor i. e. They which are weak and of no account for warlike forces shall cast it down as easily as a man treads down a flower of the field with his foot The foot c. The foot is put here for the whole man by a Synecdoche and the foot rather then any other part because with that we tread c. Shall tread it down i. e. Shall easily and without much adoe beat it down a Metaphor The poor By the poor he meaneth by a Metaphor those which are contemptible and contemptible in particular in the matter of warlike strength And the steps of the needy By steps he meaneth the feet per Metonymiam Effecti This is a repetition of the former Sentence 7. The way of the just is uprightnesse i. e. The actions of the just man are upright c. The Prophet useth here again his Apostrophe to God which he interrupted in the two former verses by an Apostrophe to the men of Judah and Jerusalem And by the just man he meaneth those godly and religious men which were in Jerusalem when Sennacheribs Army did besiege it as appears by the next verse whom he called the righteous nation vers 2. These he sheweth here to be no hypocrites but truly godly and religious men whose sincerity he here mentioneth that he may shew that they are such as are worthy of the salvation of God The way i. e The actions The Hebrews often put the way for the actions of man by a Metaphor because we
persist still in their evill doings He alludes here to a man who when he threatens and is ready to strike lifts up his hand to fetch his blow But they shall see q. d. But yet at length when thy hand falls upon them and thou smitest them they shall see it and feel it too to their cost And be ashamed viz. So many of them as shall escape death For their envy at the people i. e. For the evill which they have done to thy people He puts envy here for mischiefe proceeding of envy by a Metonymy The Assyrians at this time did mightily vex and distresse the Jews the people of God The fire of thine enemies i. e. That shame which useth to befall thine enemies Fire is put here metaphorically for shame because as fire is red so shame causeth redness through blushing in the face In the same sence the Prophet saith their faces shall be as flames cap. 13.8 Shall devoure them i. e. Shall befall them Fire is said to consume and devoure as cap. 9.18 Wherefore the Prophet using the word fire metaphorically saith in allusion to that it shall devoure them whereas if he had said shame without a metaphor he would have said shall befall them or take hold upon them By this phrase the Prophet signifies the excess of shame 12. Lord thou wilt ordaine peace for us i. e. Lord ordaine we beseech thee peace for us He puts here a Future tense of the Indicative mood for an Imperative after the Hebrew manner For thou also hast wrought all our works in us q. d. For whatsoever hath happened to us whether it be good or evill comes from thee Supple and therefore it is in thy power O Lord to procure us peace and ordain it for us Thou also This Particle also is either redundant or it doth relate to second causes which though they are principall instruments in the works here spoken of yet they are but instruments directed by God and therefore God also works these works though the worldling takes the second causes for the sole causes and never looks up to God All our works By works are here meant all events and all things which happened to them which he calls their workes not because they did them but because they were done or hapned to them or among them In us i. e. Among us or to us for In will serve for almost any preposition whatsoever q. d. which have happened or have bin done to us or among us 13. Other Lords besides thee have had dominion over us The Hebrews were a free people not subject nor tributary by right to any under God who was their King and their Lord Psal 44.4 If any one therefore demanded subjection or tribute of them or made himself a Lord over them as the Assyrians did at this time he was a Tyrant by usurpation and a Tyrant by oppression both which were grievous to the Hebrews and from both which the Prophet here in the name of the Jews desireth to be delivered Have had dominion These words signifie a continued act q. d. Other Lords besides thee have had and still have dominion over us Though the Philistines and Jebusites and Syrians and others have at times lorded it over the Hebrews yet he complains here of the Assyrians onely who onely Lorded it over them at this time But by thee onely will we make mention of thy name i. e. But by thy goodness towards us and thy goodness onely let us make mention of thee as of our onely Lord q.d. But deliver thou us O Lord in whom onely we trust deliver thou us for thy mercy and goodness sake from all other which have dominion over us that we may make mention of thee as of our Lord and of thee onely and call none other our Lord but thee alone He puts here a Future tense of the Indicative mood for an Imperative as before By thee onely He puts God here for the mercy and goodness of God per metonymiam Subjecti And he saith by thee only because they trusted onely in God and expected help onely from him We will make mention of thy name i. e. Let us make mention of thee Supple as of our onely Lord. He saith thy name for thee as cap. 25.1 26.8 And when he saith we will make mention or let us make mention of thy name it is as if he should say let us call thee onely Lord or be thou alone our Lord for to call God our Lord and for God to be our Lord is all one in the Hebrew manner of speech 14. They are dead they shall not live q.d. They shall be cut off they shall not live which usurpe dominion over us and disturbe our peace The Prophet sheweth here that the Lord hath heard his prayer and will grant his request in destroying the Assyrians which did Lord it over the Jews They are dead He puts here a Present or Praeterperfect tense for a Future to signifie the certainty of what he speaks and so he doth again three or four times in this verse and many times in this Chapter They shall not rise Supple to live in this world to vex and distresse us any more Therefore hast thou visited and destroyed them i. e. For thou wilt visit them and de them He puts Therefore for For or Because as the same word in the Originall is rendred Gen. 38.26 Haâ—t thou visited God visits both in anger and loving-kindness when he visiteth in loving-kindness he redeemeth and delivereth when he visits in anger he afflicteth and punisheth And made all their memory to perish Supple So as that they shall not be so much as once remembred 15. Thou hast increased the nation O Lord i. e. Thou wilt increase our nation O Lord thou wilt increase the nation of the Jewes again when it is diminished The Nation of the Jewes was increased at this time by the return of many Jewes into their Countrey upon the wonderfull destruction of Sennacheribs Army which Jewes had fled into other Lands for safety when Sennacherib first invaded Judea at which time also many of other nations being moved by that miraculous destruction of the Assyrians forsaking their idolatry came and lived in Judah and so encreased that nation even the nation of the Jews Thou art glorified i. e. Thou wilt do that for which thou shalt be glorified per Metonymiam Effecti That which he did here was that he destroyed the Assyrians and delivered his own people and restored them to peace and happiness again Thou hast removed it far unto all the ends of the earth i. e. Thou wilt enlarge the nations that is the people of Judah which shall be shut up in Jerusalem and there be besieged and imprisoned by the Assyrians and wilt remove it thence into all the parts of the Land Note that a Praeterperfect tense is here put for a future This he did when he destroyed the Assyrians by which the people might go whither they
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
in Jerusalem For the better understanding of this place note that the destruction which the Lord threatned against those which went down to Egypt for strength the Lord brought upon those men by the Assyrians whom he brought so suddainly upon them as that their destruction is said to have come upon them suddenly at an instant vers 13. And so being suddainly surprized and unprovided they became a prey to the sword of their enemies But though the Lord intended to bring ths Assyrians against Jerusalem as wel as against other parts and Cities of Judah yet he brought them not so suddainly against her as against other Cities and places for after the Assyrians came and entred into Judah and encamped against the fenced Cities thereof the men of Jerusalem had time to take counsel and to fortifie their City and to hunble themselves and in a solemn manner to commend themselves to Gods protection and rely upon him for safety before the Assyrians pitched against her 2 Chron. cap. 32. ver 1 2 3 4 5 6 7 8. By which means they were able to hold out against the Assyrians untill the Assyrians themselves were destroyed Therefore because the Lord brought not the Assyrians so soon against the men of Jerusalem as he did against other the men of Judah but staid untill the men of Jerusalem had exceedingly well fortified their City and had humbled themselves and in a solemn manner committed themselves to the Lords protection The Lord is said here to waite And therefore c. Note that And is put here for Yet notwithstanding for he opposeth here the condition of the faithfull in Jerusalem to the condition of those which he hitherto spoke of Will the Lord waite i. e. Will the Lord stay till ye have fortified your City and put your selves in a solemn manner under his protection before he brings the Assyrians against you To waite is put here for to stay or to tarry because they use to stay and tarry which use to waite for any one That he may be gracious unto you i. e. That he may shew favour unto you for it was Gods favour and mercy to keep off the Assyrians from the men of Jerusalem till they had fortified their City and solemnly committed themselves to the Lords protection otherwise they might have been destroyed by the Assyrians as well as other the men of Judah Will he be exalted i. e. Will he defer his punishment intended against you that is He will defer the bringing of the Assyrians against you c. This sense this place requireth for this is a repâ—tition of the former sentence but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be exalted should come to signifie to defer a punishment is a question Some think that the Prophet alludes to a man correcting his son or his servant with a rod who stretcheth out his arm and lifteth up his whole body and standeth on tip-toe that he may fetch the greater stroke but the higher he lifteth up himself and the further he stretcheth out his arm the longer he is before he strikes from whom to be exalted or to exalt himself may be taken say they for to defer a punishment or to be long before he strikes by a Metaphor Others say thus When God is about to punish he is said to come out of his place which is heaven as cap. 26.21 and Mic. 1.3 That therefore he might punish this people he came as it were out of heaven but because he would not then punish them but spare them a little longer he returned on high into Heaven to his place again Hence to be exalted that is to return on high or to go up to Heaven signifieth they say to deferre a punishment and to spare a while Others say thus When God doth any notable thing he is said to be exalted and glorified Per Metonymiam Effecti Because he doth that for which he may justly be exalted and glorified See cap. 12.4 and cap. 26.15 Now because God was willing to shew his long-suffering and forbearance a while longer to his faithful people which must needs redound to the praise and glory of God The Prophet saith he will be exalted for he will suffer them and spare them a little longer Per Metonymiam Effecti That he may have mercy upon you i. e. That ye may not be destroyed by the Assyrians This as I said is but a repetition of the former sentence already expounded For the Lord is a God of judgment i. e. For the Lord is a God of mercy and compassion Judgment is taken here for mercy or compassion and so it is taken Jer. 10.24 where it is said O Lord correct me but in thy judgment not in thine anger c. Where judgment is opposed to anger and is taken for mercy or pitty or compassion Or judgment may be taken here for discretion and God may be called a God of judgment because he knoweth how to punish one and how another how to shew favour to some and how to deny it to others That waite for him i. e. That waite for his aide and for his mercy and deliverance and run not to Egypt for strength c. 19. For the people Supple That waite for the Lord that is for the aide and mercy of the Lord at this time He makes good that here which he said in the former verse to wit Blessed are they which waite for him and he speaks of the faithful of Jerusalem here in the third person to whom he spoke a little before in the second Shall dwell in Sion at Jerusalem i. e. Shall dwell in safety at Jerusalem Supple when the Assyrians destroy all the Land besides Shall dwell in Sion Sion was an impregnable Fort in Jerusalem as appears 2 Sam. 5. v. 6 7 c. Wherefore to dwell in Sion may proverbially signifie to dwell in safety Thou shalt weep no more Supple After a while The Prophet turneth his speech again to the people of Jerusalem which did waite for the Lord. He will be very gracious unto thee i. e. The Lord will be very gracious unto thee and shew thee a great deal of favour At the voice of thy cry i. e. When thou criest to him for help against the Assyrians When he shall hear it i. e. When he shall hear thy cry that is when thou shalt cry unto him He will answer thee For God to answer us when we cry or pray is in the Scripture phrase for God to grant our request 20. And though the Lord give you the bread of adversity i. e. Wherefore though the Lord give you the bread of adversity c. And for Wherefore Though the Lord give you the bread of adversity and the water of affliction q. d. Though the Lord suffer you to be besieged in Jerusalem by Sennacheribs Army during which time ye shall have but a little bread and a little water allowed you a is usuall in besieged Cities where every one hath his bread and his
Army which besieged Jerusalem in which were many men of many Nations With the sieve of vanity i. e. With a vain sieve A substantive of the Genitive case is put here for an Adjective What he calls a sieve of vanity or a vain sieve I have declared a few lines before And there shall be a bridle in the jaws of the people Note that the word people is of the plural number and it signifies those of divers people which were in Sennacheribs Army Note also that whereas Sennacherib himself though he was upon his way so far as Nob Cap. 10.32 yet because neither he himself came to Jerusalem to the siege nor that part of his Army which was with him I understand by the people here that part of Sennacheribs Army which was with Sennacherib when that part of his Army which lay before Jerusalem was destroyed And these had a bridle in their jaws for whereas they were hasting to Jerusalem to strengthen the siege the Lord did put a hook into their nose and a bridle into their lips and turned them back Cap. 37.29 See cap. 31.8 9. Causing them to err i. e. Making them to flee as a chased Roe and as a sheep which no man taketh up as the Prophet speaks Cap. 13.14 which err and wander they know not whither until they fall into some pit or other or be devoured by some ravenous beast or other It is likely that when the news came to the ears of Sennacherib and those which were with him of the slaughter of an hundred fourscore and five thousand of the Assyrians in one night that this turned them back from Jerusalem and so affrighted them that they ran confusedly some one way and some another they knew not whither and that many of them came short home they which hated them having opportunity to slay them as they found them wandering and discomfited Note that when the Prophet saith The bridle in the jaws of the people shall cause them to err he alludeth to that which was signified by the bridle rather then to the bridle it self for bridles cause not to err but to go right rather But the news of an hundred fourscore and five thousand being slain in one night which is that which was signified by the bridle because it turned Sennacherib from Jerusalem as a bridle doth an Horse did make Sennacherib and those which were with him to disparkle and run as chased Roes or wandering sheep they knew not whither That the Prophet doth sometime allude in similitudes to the thing signifying and sometimes to the thing signified See Cap. 16.8 and 22.24 Or when he saith There shall be a bridle in the jaws of the people causing them to err it is as if he should say There shall be a bridle in the jaws of the people but a bridle of a strange nature for whereas other bridles cause the beasts in whose jaws they are to go aright this shall cause them in whose jaws it shall be to err See the like Notes Cap. 33.20 29. Ye shall have a song c. i. e. But ye shall have cause to sing for joy because of your deliverance from Sennacherib and the destruction of his Army He useth an Apostrophe here to those which were besieged in Jerusalem As in the night when an holy Solemnity is kept Some say that when the Hebrews were to offer a sacrifice in the morning they were wont to pass the night before with songs and a great deal of mirth and that the Prophet alludes to this in this place Others say that the Hebrews were wont to begin their solemn Feasts with a song and a great deal of mirth and joy and that the Prophet alludes to this For they began their Feasts in the Evening by the Prescript of the Law Others say that after a solemn Feast day they were wont to sup liberally and to sing and use all kinde of mirth at this their supper and that the Prophet alludes to this As when one goeth with a pipe to come into the mountains of the Lord i. e. As when one goeth with a pipe to the Temple of the Lord. The Temple of the Lord was scituate upon Mount Sion therefore the mountain is put for the Temple of the Lord per Metonymiam Subjecti He saith Goeth to come periphrastically for cometh or goeth The Hebrews which went to the Temple to pay the vows which they had made or or to sacrifice to do any solemn service there were wont to go thither with pipes and musique See Psal 42.4 c. and to this doth the Prophet here allude This Verse may be read with a Parenthesis 30. And the Lord shall cause his glorious voyce to be heard By the glorious voyce of the Lord is meant Thunder which was heard at the destruction of the Assyrians It is usual with the Scripture to call thunder the voyce of the Lord as Psal 18.13 and 46.6 and 77.18 and 104.7 c. as if it had proceeded from the mouth of the Lord of whom the Scripture often speaks as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Verse hath its connexion with vers 28. the 29th being brought in by the By and to be read as it were with a Parenthesis And shall shew the lighting down of his arm Supple Upon the Assyrians i. e. And he shall smite the Assyrians in the sight of all the people The Prophet alludes here to the gesture of a man which striketh for a man when he striketh first lifts up his arm and then lets it down again With the indignation of his anger i. e. With exceeding great anger With the flame of devouring fire q. d. That is With the flame of devouring fire or with lightning c. The Particle And is put here for a Note of Exposition or Explication The Hebrews gather from this and the like places that the Assyrians which the Angel of the Lord destroyed 2 King 19.35 were destroyed by fire and that at that time there was dreadful thunder and lightning and tempest sent amongst them though many others interpret this and the like places metaphorically as though thereby were onely signified an horrible and sudden destruction With scattering i. e. With storms which scatter abroad hay straw leaves of trees c. Metonymia Effecti 31. For through the voyce of the Lord i. e. For by thunder See vers 30. Shall the Assyrian Supple Which besiegeth Jerusalem Which smote with a rod. i. e. Which punished you and distressed you O ye Inhabitants of Jerusalem and men of Judah and not you onely but many other Nations also A Metaphor 32. Where the grounded staff shall pass i. e. Where the report of the grounded staff shall pass He puts the staff for the report of the staff per Metonymiam subjecti The grounded staff By the staff is meant the strokestruck with the staff per Metonymiam Efficientis And by the stroke is meant Metaphorically the calamity which God inflicted upon
his goodness towards us Among many significations of this word spirit it is often taken of the Hebrews for any quality or passion of the minde and here it is taken for goodness or love He likeneth here the blessings of God and the works effects of his mercy and goodness to plenty of waters because of the abundance thereof when he saith the spirit shall be poured forth Vpon us viz. Jews From on high i. e. From Heaven And the Wilderness be a fruitful Field i. e. And our enemies the Assyrians which are exalted like a Wilderness be brought low like a fruitful Field or Valley which lyeth low See notes cap. 29.17 The fruitful Field be counted for a Forrest i. e. And the Jews which at this time shall be in a low condition and oppressed by their enemies the Assyrians and therefore like a fruitful Field which lyeth low be delivered from their low condition and exalted as a Forrest yea as the Forrest of Lebanon which was on high on an high hill See cap. 29.17 Be counted for a Forrest i. e. Become as a Forrest even the Forrest of Lebanon See cap. 29.17 Note that Wildernesses and Forrests are for the most part the barrenest places of the earth and therefore are scituate upon Hills and Mountains and the highest parts of the earth which are least fruitful as being furthest from springs and streams to water them however sure we are that the Wildernesses and Forrests about Judea and which were best known to the Jews were seated on Hills as the Forrest of Lebanon to which the Prophet seemeth chiefly to allude 16. Then judgement shall dwell in the Wilderness i. e. Then will God inflict his judgments or punishments upon our enemies the Assyrians and make them as it were to dwell among them Judgment is put here for judgment which produceth punishment By the Wilderness he meaneth the Forrest or Hill of Lebanon and by that the enemies of the Jews the Assyrians who were lifted up with pride and who were at this time high in power and wealth c. See v. 15. and cap. 29.17 He saith judgment shall dwell in the Wilderness to shew that it shall not be a light judgment which passeth away but such as shall continue upon them till it hath consumed them The effects of this judgment were inflicted by the Angel of God 2 Kings 19.35 And righteousness remain in the fruitful Field i. e. And the goodness and mercy of God shall shew it self to the Jews which were at this time like a fruitful field or valley which lyeth low in respect of their low condition by the effects thereof By righteousness is meant goodness and mercy to wit the goodness and mercy of God for righteousness is taken sometimes for goodness and mercy as Psal 112. v. 3 9. and 2 Cor. 9.9 10. In which sence also Joseph as called a just or righteous man Mat. 1.19 By the fruitful field is meant metaphorically the Jewes in their low condition as v. 15. The righteousness here spoken of is said to remain in the fruitful field because of the continuance of it to the Jews as judgment was said to dwell in the wilderness because of the continuance thereof among their enemies the Assyrians Note that he speaks of judgment and righteousness here as of two persons by a Metaphor or Prosopopoeia 17. And the work of righteousnes shall be peace i. e. And the effect or fruit of the aforesaid righteousness which shall remain in the fruitful field shall be peace and prosperity And the effect of righteousness c i. e. This is a repetition of the former words Assurance Viz. Of peace and prosperity For ever i. e. For a long time 18. My people See v. 13. In sure dwellings i. e. In dwellings which shall be safe 19. When it shall hail coming down on the Forrest i. e. When on the contrary the wrath of God shall come down and fall upon their enemies the Assyrians like storms of hail Hail doth often signifie by a Metaphor the wrath and anger of God and the effects thereof as cap. 28.2 and elsewhere By the Forrest are meant metaphorically the Assyrians which were the enemies of the Jews as v. 13. and cap. 27.10 c. Coming down i. e. The hail coming down with much violence And the City shall be low in a low place That is And Babylon shall be brought down to a low condition By the City is meant Babylon which was the greatest or one of the greatest Cities which were under the Assyrians and this City was brought low soon after the defeat of Sennacheribs Army before Jerusalem for soon after that it was taken by the Medes See cap. 13 Yet by Babylon we may understand here not the material City of Babylon but the Assyrians who were the Lords of Babylon and who at this time warred against Judah and perished before Jerusalem as by Kir a chief City of the Medes was meant the Medes which served under Salmaneser against Samaria cap. 22.6 20. Blessed are ye that sow beside all waters that send forth thither the feet of the Oxe and the Asse q. d. O ye men of Judah ye shall also at that time be happy for ye shall sow your seeds in grounds which shall be watered and therefore very fruitful and the Corn which you sow shall yield such increase and be so rank as that ye shall be fain to send in your cattle to eat it down All waters i. e. Abundance of waters or many waters All for Many Thither Supple Where ye have sowed your seed The feet of the Ox and Asse i. e. The Ox and the Asse there to feed and eat down your over-rank Corn. He puts the feet of the Oxe and Asse by a Synechdoche for the Oxe and the Asse themselves ISAIAH CHAP. XXXIII WO to thee that spoylest This place is also to be understood of Sennacherib to whom the Prophet makes this Apostrophe That spoylest Supple The Land of Judah and all other Lands And thou wast not spoyled i. e. When thou wast not spoyled by them whom thou hast spoyled whereby thou shouldst be provoked to spoyl them again And dealest treacherously Supple With the Jews and other people See Cap. 21. vers 2. And they have not delt treacherously with thee i. e. When they with whom thou hast delt treacherously have not delt treacherously with thee whereby they should provoke thee to deal treacherously with them When thou shalt cease to spoyl i. e. When thou shalt have spoyled so much and so long time as God will suffer thee to spoyl others and the time appointed for that is come to an end c. that is as the Prophet speaks Cap. 10.12 when the Lord hath performed his whole work which he will perform by thee upon Mount Sion and on Jerusalem c. Thou shalt be spoyled Understand this of Sennacherib in respect of his Army which was destroyed by the Angel 2 King 19.35 and the spoyls thereof taken
force of Arms but they should not prevail against it or take it The ground of the Proverbs seem to be taken from a woman who having companyed with her husband thinks she hath conceived by him and is in hope that she shall bring forth a man-childe into the world but she is deceived for her conception was a false conception and she bringeth forth nought Chaff and stubble are as nought and so to be here taken Your breath as fire shall devour you q. d. Your wrath and indignation against my people shall be your ruine and destruction By their breath he means their anger per Metonymiam Effecti because anger makes a mans breath hot See cap. 30.33 And their breath that is their anger is said to devoure them as fire because their anger towards the Jewâ— should provoke God to destroy them by his Angel in revenge of his people whom they oppressed 12. And the people q. d. And the people which ye have gathered together to serve you in your siege against Jerusalem Shall be as the burning lime i. e. Shall be as chalk which men burn in a Kilne to make lime of Therefore shall they be like to such chalk because they shall be burned in the fire as such chalk is burned Of lime That is Of chalk of which they make lime The burnings of lime are put here per Metonymiam Adjuncti for lime or chalk that is burned As thorns cut up shall they be burnt in the fire We have often observed that this destruction of the Assyrians is described as done by fire whether is was accomplished by fire indeed as the Hebrews think or whether it was said to be done by fire because it was as suddain and as fearful as if it had bin done by fire 13. Hear ye that are a far off what I have done c. This is an Epiphonema to exhort and stirre up all people to praise God for this his marvelous act of destroying the Assyrians where the Lord is brought in speaking of a thing to come as if it were already past 14. The sinners in Sion are afraid By these sinners he means those which would not beleeve Isaiahs Prophecy concerning the Lords delivery of Jerusalem from the Assyrians and the Assyrians destruction of whom also we read cap. 29. v. 9 10. And therefore were afraid of the Assyrians and took secret counsel either to surrender all into the Assyrians hands or otherwise to comply with the Assyrians that so the Assyrians might spare them and would not trust in the Lord their God for safety As for the connexion of these words with the former it is q. d. I have told you that the Lord will preserve Jerusalem and destroy the Assyrians yet will not the sinners in Sion beleeve it but are afraid of the Assyrians and say who amongst us shall dwell with the devouring fire c In Sion i. e. In Jerusalem A Synecdoche of a part for the whole Are afraid Viz. Of the Assyrians Fearfulness hath surprized the Hypocrits By the Hypocrits he meaneth those sinners which he spoke of in the fore-going sentence whom he calls Hypocrits because they did frequent the Temple and served God with their mouths but would not beleeve his word which he spake by Isaiah in their heart nor trust in him See Cap. 29.13 Or he calls them Hypocrits because they dissembled by their countenance and carriage what they had in their minde and thoughts Who amongst us Supple Say they Who amongst us c. q. d. Who even amongst us say they which dwell in Jerusalem though a fenced City Who amongst us shall dwell with the devouring firâ— q. d. The Assyrians have now possessed all the Land and they which will dwell in the Land must dwell with them but who even amongst us of Jerusalem can dwell with them in the Land in safety so long as he is out of friendship with them for they are as a devouring fire and everlasting burnings to all that are out of friendship with them and will not in time submit to them say they Shall dwell i. e. Shall dwell safely They liken the Assyrians to devouring fire because as the devouring fire consumeth all combustible matter which is near it so did the Assyrians destroy all the neighbouring people and all people which they approached to with their forces which would not submit to them and make their peace with them Who amongst us shall dwell with everlasting burnings This is every way a repetiti of the former sentence By burnings he means fire Per Metonymiam Adjuncti and by everlasting burnings he meanes unquenchable fire or fire that cannot be quenched untill it hath consumed all Note that the Hypocrits did not speak these words openly but they said them in their heart where God took notice of them and revealed them to his Prophet Isaiah Note also that they spoke them in their heart out of the fear that they had of the Assyrians and out of a desire they had to make their peace with them 15. He that walketh righteously The Prophet here answers the question which the sinners in Sion make in the former Verse As if he should say to those sinners Ye ask saying Who amongst us shall dwell with the devouring fire Who amongst us shall dwell with the eâ—erlasting burnings As though it were so that none could dwell in the Land no not in Jerusalem in safety by reason of the Assyrians but such as had made their peace with them But I will tell you who shall dwell with the devouring fire I will tell you who shall dwell with the everlasting burnings Even he that walketh righteously and speaketh uprightly By these which walk righteously and speak uprightly the Prophet meaneth such as did believe his words concerning the preservation of Jerusalem against the Assyrians and did trust in God whom he here describes by their Adjuncts Note that the Prophet describes these men which believed his Prophecy concerning the preservation of Jerusalem from the Assyrians by signs and attributes contrary to those by which he described those which would not believe this his Prophecy and trust in God for delivery from the Assyrians Cap. 29.20 21. For they which would not believe his Prophecies there did not onely not believe what he said but did persecute him and seek to take away his life and took bribes some of them for that end contrary to what they did which believed his sayings here for they here hated all such wicked doings He that despiseth the gain of Oppressions i. e. He that despiseth gain gotten or to be gotten by Oppressions and therefore will not for gain oppress the Lords servants as they did Cap. 29.21 That shaketh his hands from holding of bribes i. e. He that will not take a bribe to do any wrong but hateth it He alludeth here to the manner of men who if they touched by chance any foul or unclean thing shake their hands that they may cast it off if
general Then per Synecdochen generis an Assyrian and such as served the Assyrians in their Wars against Judah in particular He makes choyce of this word the unclean in this place rather then any other word thereby to signifie the Assyrians and other Enemies of Judah because he spoke of the Way of Holiness just before to which uncleanness is opposite It made much to the comfort of Gods people the Jews in the midst of their troubles to think That though they were heavily oppressed by the Assyrians yet they should ere long so far be delivered from the Assyrians which distressed them and besieged them in their own Land as that not one Assyrian or any other Enemy of theirs should be left in the Land to vex them which is signified by that that the unclean shall not pass over the way of Holiness But it shall be for those i. e. But it shall be onely for the Jews which are a clean and circumcised Nation that is for those Jews which the Lord shall preserve from the sword of the Assyrians to walk in By Those he meaneth the Jews where he put a Relative without an Antecedent as Vers 1. Note that the word Onely as it is often so it is here to be understood The wayfaring men though fools shall not err therein q. d. And they viz. the Jews which are a clean and circumcised Nation shall walk therein so dayly and so frequently and by their dayly and frequent walking therein make the way so beaten and plain as that wayfaring men which would travel in that Way cannot miss though they were fools 9. No Lion shall be there nor any ravenous beast go thereon By the Lion and the ravenous beast he meaneth metaphorically the Assyrian and such as served the Assyrian in his Wars against Judah And the sence of these words is the same with those The unclean shall not pass over it which he here amplifieth and which both are like to those Cap. 49.19 They that swallowed thee up shall be far away Because the Lion and the ravenous beasts are beasts of the wilderness and he had likened Judea to a wilderness vers 1 c. therefore doth he make choyce of the Lion and ravenous beast for his Metaphor Shall go up thereon He saith Shall go up thereon because the way was a causey elevated above the plain ground and therefore he which would walk thereon must ascend up or go up before he could walk thereon But the redeemed shall walk there i. e. But those Jews whom the Lord shall deliver out of the hand of the Assyrian they shall walk there 10. And the ransomed of the Lord shall return i. e. Those Jews which shall be dispersed upon the coming of the Assyrians into Judea into divers parts of the World as Assyria Egypt Pathros Cush Elam Shinar Hamah and the Islands of the Sea or which shall be carryed captive away by the Assyrians into Babylon shall return from thence into Judea See Cap. 11.11 Note that to redeem and ransom if they be taken strictly signifie to buy out with a price as slaves are bought out of the hands of the Turk but in a general notion they often signifie to deliver out of distress though without a price By the redeemed mentioned in the former Verse are meant those Jews which remained in their own Country in Jerusalem and were there saved by the hand of the Lord from the fury of the Assyrians By the ransomed mentioned in this Verse are meant those Jews which were either carryed captive into Assyria or fled into some other parts of the Earth to save themselves from the Assyrians and were saved there and brought back by the goodness of the Lord to them He calls them the redeemed and the ransomed by anticipation for as yet they were not redeemed and ransomed Shall return Supple Out of the several places where they have been as it were Exiles into their own Land the Land of Judah And come to Sion i. e. And they shall come Supple By that way or upon that way to the Temple of the Lord which is in Sion By Sion he meaneth the Temple of the Lord in Jerusalem which was built there upon Mount Sion per Metonymiam subjecti With songs Supple Of rejoycing upon their solemn Feast days and upon other special occasions And everlasting joy upon their heads He saith And with everlasting joy upon their heads because he speaks of joy as of a crown which is wore upon the head Everlasting joy i. e. Joy which shall long continue and shall not be interrupted for many years Note that this word Everlasting doth not always signifie an infinite duration but very often a long time and yet not very long onely They shall obtain joy and gladness i. e. For they shall obtain such an happy condition as shall make them joyful and glad Understand For for these words contain a reason why they shall come to Zion with songs and everlasting joy upon their heads And sorrow and sighing Supple Which the Assyrians have brought upon them through their Oppression and Tyranny ISAIAH CHAP. XXXVI NOw it came to pass in the fourteenth year of King Hezekiah These things which Isaiah foretold concerning the desolation of Judea and the siege of Jerusalem by the Assyrians under Sennacherib and the deliverance of Jerusalem and the destruction of the Assyrian Army by the Angel came to pass in the days of Isaiah therefore the Prophet makes a short History thereof and adds it to his Prophecies concerning the same that it might appear to all how the event of things answered his Prophecies Came up With an exceeding great Army And took them Jerusalem is here to be excepted What the Prophet speaks here he speaks by anticipation for many things which he mentioneth after this in this History were acted before Sennacherib came against and took all the Cities which he came against and took 2. Rabshakeh This Rabshakeh was Sennacheribs chief Captain From Lacish Lacish was a City of Judah which Sennacherib besieged at this time To Jerusalem Jerusalem was the Metropolis and chief City of the Kingdom of Judah where Hezekiah King of Judah was at this time God having promised by Isaiah to preserve that City from the Assyrians With a great Army To besiege Jerusalem and take it by force if Hezekiah would not yield it upon terms And he stood by the Conduit of the upper pool i. e. And Rabshakeh stood c. There were two pools about Jerusalem whereof one was called the upper the other the lower pool from their scituation Upon both these pools at least upon the upper pool there were Conduits made to conduct water from thence into the City In the high-way of the Fullers field i. e. In the high-way which went through or by that field which was called the Fullers field which field was called the Fullers field because the Fullers were wont to dry their clothes there when they had washed them in
that when they were return home they whom they had subdued should rebel again and be no longer subject to them 19. Of Hamah and Arphad What Hamah and Arphad were see Cap. 10.9 Of Sepharvaim Some take Sepharvaim to have been a City of Syria neer the Sea others to have been a City seated upon the River Euphrates And have they Supple Which are the Gods of Samaria Here is a Relative put without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. That the Lord should deliver Jerusalem out of my hand i. e. That any one should say that the Lord should deliver Jerusalem out of mine hand 21. But they held their peace i. e. But the people which sat upon the wall to whom Rabshakeh directed this speech held their peace See 2 King 18.36 The Kings commandment was saying Answer him not Hezekiah being a more wise King foresaw that the Assyrian being proud by his own nature and more proud by reason of his Victories would carry himself proudly and insolently therefore he commanded the people which sat upon the walls if they should hear Rabshakeh speak proudly to them not to answer him a word lest they should by their Answer the more exasperate him if it were rough or terrifie the rest of the people if their Answer should savor of fear Again by enjoyning them silence Rabshakeh could not so well practise with them or know their mindes who would have done any thing to gain the City at this time 22. With their clothes rent The rending of their clothes was a sign of grief and sorrow among the Hebrews as Gen. 37.34 and 2 Sam. 1.11 Job 2.11 and particularly a sign of grief and sorrow together with an holy indignation for the blasphemy which they heard as Matth. 26.65 Acts 14.14 The reason of the rending their clothes for such occasions was to signifie thereby that their Soul was rent for very grief These men rent their clothes here both because of the blasphemies with which they heard Rabshakeh blaspheme God and also for sorrow and grief that they were like to make no peace with the Assyrians Cap. 33.7 ISAIAH CHAP. XXXVII HE rent his clothes To wit Because of Rabshakehs blasphemy which was related to him and for grief of what was like to happen by the breaking off of the Treaty by the Assyrians if the Lord did not avert it And went into the House of the Lord. i. e. Into the Temple there to call upon God for his ayd in this time of trouble 2. And he sent Eliakim c. unto Isaiah the son of Amos For what end Hezekiah sent to Isaiah we may gather from the fourth Verse he sent to him to pray for the remnant of the men of Judah which were left after the desolation which the Assyrians had made and he sent to him rather then to any other because he knew his holiness of life and that the gift of Prophecy was in him and that he had in fore-time delivered to him that the Lord would preserve Jerusalem from the Assyrians 3. This day is a day of trouble i. e. This time is a time of trouble a time of trouble because of the destruction of so many Cities of Judah and because of the siege and vexation of Jerusalem And of rebuke i. e. And a time of reproach in which we are reproached For Rabshakeh doth bitterly reproach and taunt both me the King of Judah and my people As for Rabshakehs reproach of the King see Cap. 36.14 15 16 18. This word Rebuke though it often signifies a reproving or chiding after a friendly manner yet here it is taken for reproaching and taunting in a spiteful way And of blasphemy i. e. And a day or time of blasphemy for Rabshakeh blasphemeth the living God Of Rabshakehs blasphemy see Cap. 26.15 20. For the children are come to the birth and there is no strength to bring forth Before these words understand those Lift up thy prayer for us For I conceive that the Prophet useth a Brachylogy and that these words Lift up thy prayer for us are to be understood from the following Verse for otherwise it will not be easie to finde on what this sentence doth depend except we take For for And or for Moreover The children are come to the birth and there is no strength to bring forth This is a Proverbial kinde of speech used when men are in extream danger or anguish and have no humane help to bring them out of it And it is taken from a woman in travel when the childe is come to the birth that is to the strait and narrow neck of the womb at what time she is in her greatest pain and the greatest danger and the womans strength then fails her so that she cannot bring her childe forth into the world that she might be eased of her pains and freed from her danger 4. Will hear the words of Rabshakeh i. e. Will take notice of the words of Rabshakeh And will reprove the words which the Lord thy God hath heard i. e. And will punish Rabshakeh and his Master who sent him for those their words which the Lord thy God hath heard and taken notice of To reprove or rebuke when it is spoken of God is taken most often for to punish as 1 Chron. 12.17 Psal 6.1 And to reprove words is to reprove or punish a man for his words as to punish sin is to punish a man for his sin Wherefore lift up thy prayer for the remnant that is left Supple That God would punish the Assyrians and spare them For the remnant that is left By the remnant that is left he meaneth those men of Judah and Jerusalem which were left after that havock of men which Sennacherib and his Army had made in the Land of Judah 6. Be not afraid of the words that thou hast heard wherewith the servants of the King of Assyria have blasphemed me q. d. Though Rabshakeh and his company did by the command of their Master blasphemously say cap. 36. verse 15 20. That I could not deliver you out of the hand of their Master the King of Assyria yet be not thou afraid by reason of these words for I will deliver you 7. Behold I will send a blast upon him q. d. I will send a blast of wind upon him which shall blow him out of this Land as the Dust or Chaff is blown before the wind This phrase shews how easily God could rid the Land of Sennacherib and his Forces And it is Metaphorically to be understood And what is meant by the Metaphor is explained in the next words And he shall heare a Rumour i. e. For he shall heare a rumour The rumour which he heard and which turned him into his owne Land was the rumour of the destruction of 185000 of his Army in one night For note that though Sennacherib himselfe was upon a speedy march with that part of his Army which was with him towards Hierusalem to put in execution all
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
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
e. Abominable is he He puts an Abstract for a Concrete by a Metonymy That chooseth you Supple To be his gods 25. I have raised one up from the North and he shall come The Lord speaks this after an insulting manner as before to shew that He can do what the Idols of the Heathen cannot I have raised up i. e. I will raise up He puts a preterperfect tense here for a future to shew that what he saith shall come to pass as surely as if it were already done One from the North He meaneth Cyrus whom the Lord raised up that he might wage war against the Babylonians and overcome them and so free the Jews from the captivity in which they were in under them c. And he shall come Supple At my call From the rising of the Sun shall he call upon my Name i. e. He shall call upon me from the East Supple To know what my will and pleasure is for him to do The Name of God is put here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God himself as Cap. 30.27 And the Prophet alludeth here to the manner of good servants who when they would have something to do call upon their Master to know what work he hath for them to do Note here that we must not think by reason of this that Cyrus did enquire of God while he was in the East what work it would please the Lord to employ him in for Cyrus knew not God cap. 45.5 But this is onely that which is meant by this place That Cyrus should do the will and pleasure of God as truly and as fully as if he had asked the Lord what his will and pleasure was For this speech is onely an allusion to what good servants do And he shall come upon Princes c. i. e. And he shall come from thence that is from the East by my direction and tread upon Princes A question will be here asked How God raised Cyrus out of the North and how he is said to come from the East or Sun-rising For are the North and the East all one Ans Cyrus was a Mede by his Mothers side for his Mother was Mandane Daughter of Astyages King of the Medes And he was a Persian by his Fathers side for he was the son of Cambyses King of the Persians and he succeeded his Grandfather in the Kingdom of the Medes and his Father in the Kingdom of the Persians and both out of Media and Persia did he raise Soldiers when he warred against Babylon As therefore he was a Mede and King of Media and raised men out of Media when he came against Babylon he may be said to come out of the North for Media lay North both of Judea and Babylon And as he was a Persian and King of Persia and levyed men out of Persia when he came against Babylon he may be said to have come out of the East as from the Sun-rising for Persia lies East both of Babylon and Judea And he shall come upon Princes as upon mortar i. e. And he shall come and tread upon Princes as men tread and stamp upon mortar By these Princes he meaneth more especially the King of Babylon and the Kings and Princes which were subject unto him and served him And as the Potter treadeth clay Supple So shall he tread upon them The Prophet seemeth to allude to the manner of ancient Conquerors who were wont to tread upon the necks of them whom they conquered See Joshua cap. 10. v. 24 25. Observe here that God doth clearer and clearer explain the manner how he would restore the Jews out of the Babylonish captivity 26. Who hath declared from the begining q. d. Who or which of all the Idols or of all the gods of the Heathen hath dâ—clared this heretofore or before it cometh to pass From the beginning From the beginning being put absolutely signifieth From the Begining of the World in the Grammatical sence but by a Rhetorical Hyperbole it signifieth any antecedent or foregoing time and signifieth here Heretofore That we may know Supple That he is righteous as it followeth in the next sentence And before times i. e. And heretofore or before the time that it cometh to pass q. d. And who hath told of this before it cometh to pass That we may say that he is righteous i. e. That we may confess that he is righteous and pronounce in judgment that he hath justly assumed to himself the Name of God The word righteous in this place is a Law-term and signifieth such a one as hath the best in a Controversie or Suit of Law Yea there is none that sheweth i. e. Verily there is none among you all O ye Idols of the Heathen which sheweth the thing that I say shall come to pass Yea there is none that declareth This is a repetition of the former sentence Yea there is none that heareth your words i. e. Yea ye are all mute so that no man can hear you speak a word concerning the Deliverance of the Jews which yet I have foretold yea no man can hear you speak any one word at all 27. The first shall say to Sion c. q. d. The Lord shall say to Sion by his messenger The Lord speaks here of himself in the third person and calls himself the First as he doth also vers 4. the Notes whereof read Yet by the first may be meant the first messenger that cometh from Babylon to Judea q. d. The first messenger that cometh from Babylon to Judea shall say to Sion c. So that by this is shewed that the Jews should speedily be delivered out of their captivity He still insulteth over the Heathen Idols Sion Sion was part of Jerusalem and is here put for the whole City And here he speaks to it as to a woman yea a mother by a Prosopopeia Behold behold them i. e. Behold behold the Jews thy children which are scattered all abroad in the Land of their captivity gather themselves together and come to thee See Cap. 49. vers 18. He puts a Relative here without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will give to Jerusalem one that bringeth good tydings For I the Lord will send to Jerusalem a messenger that shall bring good tydings to wit that her children the Jews are delivered out of the captivity in which the Babylonians held them and that they are upon their return to their own own Land again And is put here for For. 28. For I beheld and there was no man Between this and the former Verse we must understand these or the like words as spoken by God giving sentence in the Caâ—se between himself and the Idols of the Heathen viz. I therefore am God alone for as for the Idols of the Nations they are no gods q. d. I therefore am God alone for as for the Idols of the Nations they are no gods For I beheld and there was no man even among them and there was
putting Rock in the singular number collectivè for Rocks in the plural or whether he meaneth the inhabitants of Arabia Petraea in particular whose chief City was called Petra which signifieth a Rock 12. And declare his praise in the Islands i. e. And declare his praise in remote places as occasion serves 13. The Lord shall go forth as a mighty man Here is the news which the Prophet spoke of vers 9. And here is the Reason also why he invites those people to rejoyce and sing for he tells them that the Lord would go forth against the Babylonians who had oppressed them as a mighty man of war This did the Lord do when he stirred up Cyrus against the Babylonians and assisted him to their overthrow Note here that though the Lord doth war against his Enemies by his instruments and servants and so subdues them yet by a kinde of Poetical Fiction the Prophet brings him in like a man warring himself c. See Cap. 2.10 He shall stir up jealousie i. e. He shall stir up his wrath and indignation against the Babylonians Because jealous men are angry men and hardly to be appeased Prov. 6.34 hence jealousie may be sometimes taken for wrath and indignation Anger and indignation do whet a mans valor hence it is that he saith He shall stir up jealousâ—e like a man of war He shall cry yea roar He alludes here to the ancient custom of Soldiers which at the instant of their on-set and joyning of battel with their Enemies did use to give a shout and cry aloud And this they did partly to encourage themselves partly to terrifie and daunt their Enemies and the louder their Cry was the more effectual it was for these ends This shout and cry was so esteemed and regarded among Soldiers as that they would judge of the event of a Battel by it Cato said Verba plus quam gladium voces quam monum hostes territare in fugam veriere i. e. That words did more affright the Enemy then the sword and the voyce and cries more then force and strength and make them fly Against his Enemies i. e. Against the Babylonians who were the Enemies of his people the Jews and so his Enemies God accounts the Enemies of his people his own Enemies See Acts 9.4 14. I have a long time held my peace Supple Saith the Lord for this is spoken in the person of God The sence is q. d. I have been patient a long time and not so much as said any thing to the Babylonians which have afflicted my people Now will I cry like a travelling woman q. d. Now will I fall furiously upon mine Enemies the Babylonians which hold my people captive He alludes to Soldiers who cry out and give a great shout when they set upon their Enemies And by the loudness of the cry he sheweth the fierceness of the assault or on-set and puts the cry for the assault it self Like a travelling woman A woman especially a woman which hath hard travel useth to cry aloud yea to roar when she is in her sharpest pain that is when the childe is in the birth Hence it is that the Lord saith that he will cry like a travelling woman when he would signifie that he would cry aloud yea roar as it is said v. 13. But probably this is not all which is signified by this similitude But as a woman when she is in her travel is in great pain and grief and desires to be delivered So may the Lord signifie by this that he is in great pain and grief to see his people so oppressed and that that pain and grief would make him to cry out as a travelling woman and take vengeance of his Enemies speedily that so he might ease himself by their destruction I will destroy and devour at once q. d. I will destroy all mine Enemies in a moment He alludes to an hungry Lion or other ravenous beasts which sets upon the first prey it seeth and when it hath killed it forbears not to eat it but eats it greedily yea swalloweth it down without chewing for very greediness 15. I will make waste mountains and hills By the Metaphor of mountains and hills he meaneth the Babylonians who were mighty in power at this time excelling therein all other people See the same Metaphor Cap. 41.15 And dry up all their herbs i. e. And I will put an end to all their glory As by mountains and hills he meaneth the Babylonians which did excel in power so by the herbs or grass growing upon the hills and mountains he meaneth the glory of the Babylonians and whatsoever they esteemed as a glory or ornament to them For herbs and grass are the glory and ornament as of fields so of hills and mountains Turpis sine gramine Campus and Turpes sine gramine Montes As a field so hills and mountains are unsightly if not clothed with grass and herbs And I will make the Rivers Islands i. e. I will dry up the Rivers and turn them into dry ground What he meant by Mountains before that he meaneth by Rivers here for Rivers and great Waters may Metaphorically signifie great and powerful Princes and People as well as mountains and hills See Cap. 8.7 And I will dry up the pools This is a repetition of the former sentence 16. And I will bring the blinde by the way they knew not i. e. And when I have done this I will bring my people the Jews out of the Land of Babylon where they are captive into their own Land of Judea by a way which they knew not The blinde He calls the Jews which were in the Babylonish captivity The blinde because at this time when the good news of their delivery out of captivity was first told them they would not believe it So they which would not believe the like message are called blinde cap. 29.18 That Vnbelief is called Blindness see Rom. 11.25 Joh. 12.49 As to perceive to believe Cap. 6.9 I will make darkness light before them i. e. I will turn their adversity into prosperity so some But I had rather understand it thus q. d. In the night time when it is dark I will give them light so that the darkness shall be no hinderance to them in their journey When the Lord brought the children of Israel out of Egypt he went before them by night in a Pillar of Fire to shew them light and the way wherein they should go Exod. 13.21 Nehem. 9.19 To this the Prophet doth here allude and describes Gods bringing the Jews out of the Babylonish captivity by what he did when he brought them out of Egypt for the Prophet doth often express like things by like as we said Cap. 4.5 And crooked things straight i. e. And I will make the crooked ways straight that they may sooner come to their journeys end See Cap. 40.4 He saith crooked things for crooked ways putting a general term for a special by a Synecdoche 17.
against thee to keep thee out and so will make a way for thee to enter in The Gates oâ— Brasse i. e. The Gates which are lined with brasse or brazen plates to make them the stronger yet we read that the Gates of Babylon were made of massy-brasse and to these may the Prophet here allude The Barreâ— of Iron By the Barres of Iron are meant those Barres with which the Gates of Cities are made fast when they are shut Or Percullises which were wont to be set before the Gates of Cities to defend them which Percullises are made Bar-wise and lined with Iron 3. And I will give thee the treasures of darkenesse By treasures of darknesse are meant treasures which are hid in the earth or in darke holes as men use to hide them in the time of Warre Or treasures which have been kept close and have not seene the Sun as we say a great while Infinite were the treasures which Cyrus got of the People whom hâ— subdued as Histories tell us That I the Lord i. e. That I who am the onely true God Which call thee by thy name i. e. Which call thee by thy name even by the name of Cyrus which argueth my respects to thee Or thus which câ—ll thee by thy name that is which have made choyce of thee to be a servant of high esteem with me The like phrase to this we read Exod. 33.12 I know thee by thy name which phrase is taken from the manner of some great Lord or King who having many Servants knowes not all nor calls all by their names when he calls them but such only which are nigh by office to his person and in great esteem with him Am the God of Israel Supple For for Israels sake doe I doe this for thee that thou maist deliver Israel that is the Jewes which were the Children of Israel out of the Babylonish Captivity and shew them grace and favour 4. For Jacob my Servants sake c. i. e. For Jacob my Servants sake and Israel mine Elect that thou maist deliver him out of Captivity and be good to him have I called thee by thy name This containes a reason of that which went immediately before Mine elect That is whom I have chosen to be a peculiar people to my selfe By Jacob and Israel are here meant the Jewes or men of Judah who was the Sonne of Jacob who also was called Israel Have I called thee by thy name i e. Have I called thee to be my Servant yea to be my speciall Servant and a Servant of great esteeme with me See verse 3. I have Sirnamed thee q.d. Yea for his sake have I sirnamed thee and given thee the honourable name of Cyrus The Lord did sirname this man by calling him Cyrus long before he was borne and when he was borne by causing men by his secret working to give him that name Though thou hast not knowne me Cyrus was at first ignorant of the Lord who was the only true God and of his law and of his manner of worship And worshipped not the true God of Heaven but the many gods of the Heathen after their superstitious and Idolatrous manner yet afterward he came to know so much by the Jewes that the Lord was the true God Creator of Heaven and Earth Ezra 1.2 Josephus reports in his eleventh Book of Antiquities and first chapter that Cyrus read that which is here written of him for the Jewes did shew it to him and he when he had read it was animated thereby to deliver the Jewes out of the Babylonish Captivity and shew them many favours 5. I am the Lord and there is none else there is no God besides me It may be asked to what purpose the Lord doth mention here that he is the onely God and that there is no other God besides him Ans He doth it to shew Cyrus that it is he that girded him that is which gave him strength and power to vanquish and overcome Nations For that no man was ever great and singular in any kinde without the helpe of God the very Heathen have acknowledged See Cicero in the very last leafe of the second Book de Natura Deorum Now if no man could be great without the help of God Cyrus must needes have his power and greatnesse from a God And being that the Lord is the only God and there is no God besides him he must by consequence have his power and greatnesse from the Lord. I gâ— deâ— thâ—e Supple With a Sword That is I have given thee strength for the Warres Metonymia effecti Though thou hast not knowne me See vers 4. 6. That they may know from the rising of the Sunne and from the West i. e. That all which dwell from East to West may know That there is none besides me i. e. That there is no other God besides me I am the Lord i. e. For I am the Lord the Creator of Heaven and Earth And there is none else i. e. And there is no God else It may be asked how all people from East to West could come to know that the Lord was the onely God and that there was no other God besides him by his girding Cyrus that is by his giving Cyrus power and strength to the Warres Ans By Gods girding Cyrus that is by Gods giving Cyrus power and strength for the Warres Cyrus came to subdue many Nations and Babylon by name which when he had subdued according to this Prophesie of him he made a Proclamation throughout all his Kingdomes and put it in writing saying thus saith Cyrus King oâ— Persia the Lord God of Heaven hath given me all the Kingdomes of the Earth c. Ezra Cap. 1.2 Which argues the Lord to be the onely God For they are no Gods which cannot keep the Kingdomes whereof they have undertaken the protection out of his hands And thus did all people come to know that the Lord was the onely God This is a second reason why God did so strengthen Cyrus to wit that he might be knowne to be the onely God The first reason was contained in the third and fourth verses to wit that Cyrus might deliver Israel out of Captivity and be good to him 7. I forme the light and â—reat darknesse By the light is metaphorically meant Prosperity which is as gratefull to the minde of man as light is to his eyes And by darkenesse is meant Adversity which is as grievous to the minde of man as darkenesse is to his eyes I make peace By Peace is meant Prospâ—rity for by Peace the Heâ—rewes use to signifie all manner of Prosperity Per Synecdochen membri This is a repetition of the former Sentence And creat evill By evill is meant Adversity and it is opposed to Peace in that Notion which we gave of Peace Adversity is called Evill rather because men account it so then because it is so in it selfe I the Lord do all these things Supple Which I have named
to wit light and darkness peace and evil It may be asked Why the Lord doth here mention this That he is the Author of prosperity and adversity c. Ans He doth it that that which he promiseth in the next following Verse may be received with the greater credit and that it may be known that he is able to do what there he promiseth 8. Drop down ye Heavens from above What the Lord would have the Heavens to drop down is mentioned in the words following to wit Righteousness By the Heavens are meant the Skies Under this commâ—nd which he gives to the Heavens and to the Skies there lieth a divine promise for what the Lord commands the Heavens and the Skies to do that he will bring to pass himself Let the Skies pour down Righteousness q. d. Yea let the Skies pour down Righteousness And is put here for Yea and in the word pour down there is an emphasis And thâ—se words seem to be a correction of the former By this the Lord sheweth the abundance of righteousness which he would send which he compareth here to rain in abundance Righteousness By righteousness is meant the deliverance and salvatiâ—n whereby the Jews were delivered and saved out of the hands of the Babylonians and other the blessings which he bestowed upon them after their delivery and salvation And this deliverance and salvation and these blessings thâ— Lord calls righteousness per Metonymiam Efficientis because they were an effect of his righteâ—usness that is of his fidelity or faithfulness in keeping promise for God had promised to deliver the Jews and to save them out of the hands of the Babylonians and to bless them exceedingly Again This deliverance and salvation and these blessings might also be called righteousness because they were an effect of the righteousness that is of the justice of God for it was a righteous and just thing with God to comfort his people and to deliver them and to bless them and to destroy their Enemies when they had received at his hands double for all their sins as Cap. 40. vers 1 2. See 2 Thess cap. 1. vers 6 7. Note that when he saith Let the Skies pour down righteousness he compareth righteousness to the rain And though righteouâ—ness be the fruit which should spring out of the Earth by this rain yet he calls this rain by the name of righteousness because righteousness was produced thereby So we usually say of a sweet showre that it raineth grass because it causeth the grass to grow out of the ground in great abundance But you will say What is then meant by the Heavens or the Skies and their rain and what is meant by the Earth Ans Similitudes and Metaphors must not be racked and every part examined but enough it is if we understand the whole meaning by the whole but yet by the Heavens and by the Eâ—rth Cyruâ— may be understood here who delivered the Jews out of the Babylonish captivity and enriched them greatly and gave them many priviledges and by the rain may be mâ—â—nt those means which Cyrus usâ—d fâ—r this purpose Let the Earth open i. e. And let the Earth open to receive what the Skieâ— pour down This Conjunction And is here to be understood And let them bring forth Salvation i. e. And let the Skies and the Earth togethâ—r bring forth salvation as the Earth and the Heavens by their showres bring forth grass By salvation understand here meerly the delivery of the Jews out of tâ—e hands of the Babylonians by Cyrus And let righteousness spring up together i. e. And let righteousness spring up by their concourse that is by the concourse of the Heavens and of the Earth together with it that is together with salvation That rigâ—teousness and salvation may not signifie the same thing in this place I conceive that righteousness is to be taken here in a more strict signification then it was taken before in this Verse and that here it signifieth onely those blessings which the Lord bestowed upon tâ—e Jews by Cyrus after he had delivered them or saved them out of the hands of the Babylonians whereas in the former part of the Verse it signified both that salvation or deliverance and those blessings too I the Lord have created it i. e. I the Lord have appointed it to bâ— so or I the Lord will create that is I will bring it to pass or I will have it so In this last sence a preterperfect is put for a futâ—re tense 9. Wo unto hiâ— that striveth with his Maker This is spoken to the unbelieving and murmuâ—ing Jew For the unbelieving and murmuring Jew hearing God say Drop down ye Heavenâ— and let the Skies pour down righâ—â—ousâ—â—ss might out of an unbelieving heart murmur against God and say to him Thou sayst Drop down ye Heavens from above c. but thou art not able to make the Heavens drop down or the Skies to pour down righteousness as thou sayst Wherefore the Lord doth by way of prevention first reprove those men for their sauciness and murmuring against him in Vers 9 10. and then in vers 11. he assureth them that are believing of his power and love to them and that he can and will deliver them and save them and bless them as he said Vers 8. Vnto him that striveth with his Maker i. e. Wo to him that speaketh against God to his face even against God which made him for God will rebuke him for it This strife is a strife of words Let the potsheard strive with the potsheard of the Earth q. d. Let one potsheard strive with another and let it not strive with the Potter and let one man strive with another and not with God who made him Shall the clay say to him that fashioneth it What makest thou i. e. Shall the Clay contemn the Potter and say to him in contempt What makest thou If he should say so to the Potter the Potter would break it presently in pieces What makest thou This is spoke with contempt as though the Potter could not make an handsom pot q. d. What goest thou about to make dost thou go about to make a neat or handsom pot that 's past thy skill Or thy wâ—rk Or shall thy work O Pâ—tter say of thee He useth an Apostrophe here to the Potter He hath no hands Supple Able or cunning enough to make an handsom vessel When he saith He hath no hands he doth not say absolutely that he hath no hands but relatively that is he hath not hands fit or cunning enough to make an handsom vessel 10. Wo to him that saith to his Father What begettest thou q. d. Wo to him that being born lame or blinde or deformed saith to his Father What begettest thou Thou hast begotten a lame or blinde or deformed childe but thou canst not beget a well-favored and perfect childe Or to the Woman Supple Which brought him forth that is to his Mother What hast thou
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
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
the Lord hath forsaken me c. In the former verse it was said that God would comfort his people and would have mercy upon his afflicted but Zion when she heard of it did hardly believe it but saith she here surely that is not so for the Lord hath forsaken me and my Lord hath forgotten me And this she saith in a kind of despaire having been sorely oppressed by the Babylonians But it may be asked what it concerned Zion to heare that God would comfort his people and shew mercy upon his afflicted and what she should be the better for it that she should say when she heard of it in despaire Surely it will not be so for the Lord hath forsaken me and my Lord hath forgotten me Answ The comfort and mercy which is here spoken of was the bringing in of the afflicted Jewes into their own Land again and to Sion the holy City And if they were once brought into their own Land again and to Sion the holy City then should Sion have joy in their prosperity as a mother in the prosperity of her children and then should her walls and her houses which the Babylonian had broken down be builded up again And then should her inhabitants be to her again as the ornament of a bride V. 18. But Zion said c. But Zion hath said heretofore and saith still c. This word said denoteth a continuall saying and signifies not onely the time past but also the present time by a Syllepsis The Lord hath forsaken me aad my Lord hath forgotten me i. e. The Lord hath cast me off and will take no more care of me nor any way pitty me How then can he comfort his peoplâ— and have mercy upon his afflicted for their comfort is my comfort and their joy is my joy When the Lord hath cast any one off so that he will take no more care of him or shew him any pity he is said in the Scripture-phrase to have forsaken him and forgot him 15. Can a woman forget her sucking childe The Prophet speaketh this in the person of God and answereth to the complaint of Sion and sheweth that the Lord hath not forgotten her Or the Sonne of heâ— wombe i. e. Or her Sâ—cking child which is a Sonne and a Sonne of her owne wombe Yea they may forget q. d. Verily though it be unlikely yet women may forget their Sucking children and the Sonnâ—s of their wombe Note here the Enallage of the numbâ—r how he passeth from a Singular to a Pâ—urall number 16. I have graven thee upon the palmes of my hands i. e. I have writ Sion upon the palme of my hands that it may bâ— to me as a memoriall of thee and so often as I see or read it I may remember thee By this he would shew that he is alwayes mindfull of Sion And he alludeth to those who that they may remember some one thing or businesse which they would not forget put some signe or memoriall thereof upon their hands which some doe by tying a thred about their fingers Others by writing the thing or name of the thing which they would remember upon some part of the hand either backe or palme c. See Exod. 13.9 I have graven c. That is I have written thy name upon the palmes of my hand so that it cannot be blotted out He useth a Metaphor from a Graver in Stone or Brasse or the like whose engravings are not easily blotted out or defaced Thee i. e. Thy name viz. Sion Thy walls are continually before me i. e. Thy ruined walls are continually in my thoughts yea in my sight and it pittieth me to see them in the dust 17. Thy children shall make hast q. d. Therefore thy children which shall build up thy walls againe shall make hast to come unto thee By the children of Sion are meant the Jewes which were in Captivity in Babylon or else where in exile Thy destroyers and they that made thee waste shall goe forth of thee i. e. The Babylonians which destroyed thee and laid thee waste shall goe forth of thee and give place to thy children Note that when the Iewes were carried away Captive into Babylon many Babylonians inhabited their Cities either of their own private voluntary minde or by the publike authority of their King who when he conquered a Countrey and carried away the Inhabitants thereof sent other of his own Subjects to Inhabit there And these saith the Lord to Sion shall goe forth of thee 18. Cast up thine eyes round about i. e. Looke towards the East and towards the West towards the North and towards the South He speakes still to Sion And behold He speakes as though the Jewes which were scattered abroad by the comming of the Babylonians into Judaea were even then gathering themselves together to returne into Judaea againe in kenne of eye All these gather themselves together and come to thee q. d. All these whom thou seest are Jewes which gather themselves together to come to thee He speakes as though he pointed at them with his finger In the former verse he said to Sion that her children should make hast to come to her here he saith that they are comming already Thou shalt surely cloth thy selfe with them all as with an ornament q. d. They shall all come and when they are all come they shall be as great an Ornament and a glory to thee by reason of their multitude as the Robe is to a King or Queene He alludeth to a glorious Robe wherewith a King or Queene is clothed when he saith Thou shalt cloth thy self with them all as with an Ornament When he saith Thou shalt surely cloth thy selfe with them all as with an Ornament He speaketh not so much of their quality as of their number as may appeare by the content For the glory of a City consisteth also in the number and multitude of the Inhabitants And binde them on thee as a Bride doth Supple Her Jewells or Bracelets or her head attire q. d. And they shall be as great an Ornament to thee by reason of their number as the Jewells or Bracelets or Head attire which shee bindes on her are to a Bride These are the same for sense with the former words only the Metaphor or Allusion is different 19. For thy waste and thy desolate places and the Land of thy destruction shall even now be too narrow by reason of the Inhabitants q. d. For they which shall come and inhabite thee shall be so many in number and their multitude shall be so great as that thy waste and thy desolate places and the Land of thy destruction shall even now be too narrow to containe the Inhabitants thereof because of their number and multitude Thy waste and desolate places i. e. Those places which lay waste and desolate in thee for want of Inhabitants The Land of thy destruction i. e. Thy Land which is destroyed by the Babylonians He saith the
Land of thy destruction for thy Land which is destroyed putting a Substantive of the Genitive Case for an Adjective or a Participle after the Hebrew manner Even now i. e. So soon as ever they to wit thy children which gather themselves together to come to thee shall be come to thee And they that swallowed thee up i. e. And the Babylonians which destroyed thee and now dwell in thee c. See verse 17. He saith swallowed thee up for destroyed thee by a Metaphor from a Lion or Beare or some such ravenous Beast or other which is wont to swallow downe his prey And they that swallowed thee up shall be farre away Read these words as with a Parenthesis 20. Thy children which thou shalt have i. e. These words have their immediate connexion with the formost words of verse 19. viz. with those Thy wast and thy desolate places and the Land of thy destruction shall even now be too narrow by reason of the Inhabitants And are for sense the same with them The children which thou shalt have Supple Even now He speakes as though the Jewes which were in Captivity in Babylon and dispersed elsewhere were even now comming to Sion or Hierusalem their mother After thou hast lost the other Supple Which thou hadst before the Babylonians besieged thee who slew some and carried others of thy children away Captive and made others to flye into forraigne Lands Shall say againe in thine eares i. e. Shall say againe to thee or in thine hearing Againe This relates to such time or times before the Babylonish Captivity in which Hierusalem was very populous so that many of the people thereof were faine to dwell in other Cities and Villages of Judah For they which did so did in effect say The place is too straight for mee The place is too straight for me i. e. The place wherein we dwell is too little for us we must seeke us a dwelling elsewhere For me i. e. For us For here is an Enallage of the number The Singular being put for the Plurall Give place to me that I may dwell q.d. Give me a place elsewhere that I may have a place to dwell in 21. Then shalt thou say in thine heart i. e. Then when thy children shal come to thee and they shall be straightned for want of roome to dwell in thee thou shalt wonder to see that they are so many and shalt say within thy selfe Who hath begotten me these i. e. By whom have I these so many children Seeing I have lost my children Supple Which I had Shee lost her children when the Babylonians slew many of them made many to flye away for feare of their lives and carried the rest away Captive into Babylon And am desolate i. e. And am without an husband The Lord was her husband and had married her but had put her away Cap. 50.1 So that shee was at this time desolate and without an husband A Captive and removing to and fro And shee which is a captive removing to and fro hath but little propension to the procreation of children A Captive Supple to the Babylonians Removing to and fro Conquerours use to hurry their Captives from place to place and City to City at their pleasures and seldome suffer them to abide long in one place Ob. It may be here objected that Sion being a City could not remove from place to place to and fro Ans What is said in this Chapter of Sion and attributâ—d to her is spoken of her and attributed to her by a Prosopopoeia by which figure shee may be made aswell to remove from place to place to and fro as to speake But what is spoken of Sion in this Chapter and attributed to her is spoken of her and attributed to her to set forth the condition of the Jewes as it was at that time as I said before And who hath brought up these And who hath nourished and brought up all these Behold I was left alone Supple without children and none of them all were with me therefore I could not nourish them and bring them up These where they had been q. d. Where have all these been wheresoever they have been they have not been with me so that I could not bring them up 22. Thus saith the Lord God behold I wil lift up mine hand to the Gentiles q. d. Moreover thus saith the Lord God Behold c. In the 18 19 20 verses the Lord assured Sion that her children should come to her to comfort her Here that he may yet further comfort her and shew her how mindfull he was of her she sheweth the manner how they shall come to her and how happy she shall be when she hath received them I will lift up mine hand to the Gentiles i. e. I will call the Gentiles to me He alludeth to one man beckning to another with his hand to come to him And set up my Standard to the people i. e. And I will gather the people or Nations together For what end he will call the Gentiles to him and gather the Nations together he sheweth in the next following words This phrase is the same for sense with that which went immediately before but he alludes herein to a Captaine which sets up his Standard for his souldiers to come together and to be in a readinesse for what march or service he shall appoint them And they shall bring thy sonnes in their armes i. e. and they shall bring thy sonnes to thee in their armes as nurses use to carry their little ones And thy daughters shall be carried upon their shoulders i. e. And they shall carry thy daughters to thee upon their shoulders Supple on soft beds or pallate as they which are weak were wont to be carried Mark 2.3 The meaning is that the Gentiles shall carefully provide and accommodate the Jewes with all things necessary and convenient for their return from Babylon and other parts of the world to their own Land How this was fulfilled in part read Ezra 1. 23. And Kings shall be thy nursing fathers and Queens thy nursing mothers i. e. And after thy sonnes and daughters are brought to thee Kings and Queens shall be as carefull to provide and shew kindnesse to thee as nursing fathers and nursing mothers are to their Foster-children Kings shall be their nursing fathers This was fulfilled in Cyrus Darius Artaxerxes whose good deeds to the Jewes are mentioned in the book of Ezra and Nehemiah and Assuerus of whom we read Esther 8.7 c. And Alexander the Great and his successors and especially Demetrius whom Josephus writeth of All which were exceeding good to the Jewes and to Hierusalem and to the Temple and gave them many gifts and priviledges And thâ—ir Queens thy nursing mothers This was fulfilled in the Queenes of some of those forementioned Kings and particularly in Ester as may be seen in the book which beareth her name They shall bown down to thee with their face towards the
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
up q. d. Some plague or other shall consume them and eat them up as the moth eateth up an old garment By the moth is meant some such plague or other as the Lord useth to send upon obstinate and rebellious sinners to consume them by a Metaphor taken from a moth which eateth woollen garments 10. Who is among you that feareth the Lord This Sermon begun as I said at the fifth verse and from that place hitherto the Prophet hath spoken of his own commendation partly by asserting the truth thereof partly by answering Objections made against it and this he did not out of vain-glory but to vindicate himself and his authority from contempt that his Ministry might be the more fruitful Here he having vindicated himself and his authority from contempt begins his message and first he addresseth himself to those which were obedient to Gods Word saying Who is among you which feareth the Lord That feareth the Lord i. e. Which feareth to offend the Lord. The fear of the Lord is put Synecdochicè for all manner of worship and honor due to the Lord. That obeyeth the voyce of his servant i. e. That obeyeth the Word of the Lord which he speaketh to him by his servant Of his servant By the Lords servant here may be meant Isaiah himself whom God sent with this message to his people That walketh in darkness q. d. Though he doth live in misery and affliction and sorrow Darkness is put often in the Scripture for misery and affliction and sorrow The Prophet speaketh to these Jews as if they were even now in misery and affliction by their captivity in Babylon And hath no light i. e. And hath no joy or comfort at all or hope of comfort that he can see As darkness is often put for misery and affliction and sorrow so light is put for prosperity and comfort and joy Let him trust in the Name of the Lord q. d. Let him trust in the Lord and he will deliver him and send him prosperity and joy In the Name of the Lord i. e. In the Lord. And stay upon his God i. e. And rely upon his God for deliverance for he will deliver him A Metaphor from a man leaning or staying himself upon a staff 11. But behold all ye that kindle a fire q. d. But behold all ye that sin against God He makes an Apostrophe here to the sinners and disobedient Sin is compared here to a fire and well it may be because as fire consumeth the wood in which it is so doth sin destroy the wicked man See cap. 9.18 That compass your selves about with sparks This is the same with the former sentence For sin is like sparks of fire which compass tow or some such combustible matter For as such sparks do quickly set the tow on fire and consume it so doth sin speedily consume the sinner whom it doth beset Walk in the light of your fire and in the sparks which ye have kindled q. d. Go on and sport your selves in the pleasure of your sins This is an Ironical concession like that of the Preacher Eccles 11.9 Rejoyce O young man in thy youth and let thine heart chear thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes But know thou c. As he resembleth sin to fire so he resembleth the pleasure of sin to the light of the fire because all light is pleasant and cheareth the spirits and to the sparks of the fire because children use to make their pastime and sport with the sparks of fire This shall ye have of mine hand i. e. But this shall ye have of me q. d. But take this from me or thus much I will tell you Of mine hand i. e. Of me A part put for the whole man by a Synecdoche Ye shall lie down in sorrow i. e. Ye shall dye in your sorrowful condition that is in the captivity under which ye groan for ye shall never be delivered out of it Ye shall lie down i. e. Ye shall dye See cap. 43.17 ISAIAH CHAP. LI. HArken to me ye that follow righteousness This is to be continued with the last part of the foregoing chapter as part of the Sermon there begun He turneth his speech again to the obedient and those which fear God to whom he addressed himself at the first Cap. 50.10 Look unto the Rock whence ye are hewn This is a proverbial kinde of speech the meaning whereof is explained in the second verse By the Rock therefore is meant Abraham and Sarah the Father and Mother of the Jews not Abraham alone for he is but a partial cause of children but Abraham and Sarah together For in procreation of children the man is not without the woman nor the woman without the man By those which are hewn out of the Rock are meant the Jews which were the children of Abraham and Sarah and which are here resembled to the stones which men hew out of a Rock And to the hole of the pit whence ye are digged i. e. And to the pit or quarry from whence ye are digged This is a repetition of the former sentence The hole of the pit The hole of the pit is put periphrastically for the pit or quarry it self which is an hole 2. Look unto Abraham your father and Sarah which bare you This is an explanation of those words which went immediately before For I called him alone i. e. For I called him out of Vr of the Caldees when he had no children Gen. 12.1 The Prophet speaks here in the person of the Lord. Him i. e. Abraham your father Alone i. e. When he was without children And blessed him He blessed him with abundance of wealth And encreased him He encreased him by giving him a seed as the Stars of Heaven for multitude When God called Abraham out of Vr of the Caldees Sarah went along with him Gen. 12.5 And when he blessed him and encreased him he blessed and encreased Sarah also But yet Sarah is not mentioned here in any of these particulars because God appeared onely to Abraham Gen. 12.1 and blessed him and encreased him principally and Sarah onely for his sake 3. For the Lord shall comfort Sion q. d. Look I say unto the Rock from whence you are hewn c. Look unto Abraham your father c. For as the Lord called Abraham alone and blessed him and encreased him So will he call Sion though she is now alone as cap. 54.6 and 49.21 and will bless her with abundance of wealth and will encrease her by giving her many children as cap. 49.20 By Sion is meant Jerusalem of which he speaks as of a woman by a Prosopopoeia Hence you may see to what end the Prophet did bid the righteous to look to the Rock from whence they were hewn c. and to look to Abraham their father c. v. 1 2. It was that they might by what he saith of
Abraham v. 2. believe that the Lord was able to do what he saith in this verse that the Lord would do for Sion for that which he saith here that the Lord would do for Sion is in a manner the same that he saith the Lord did for Abraham vers 2. But if that which he saith the Lord would do for Sion here be in a manner the same as that was which he saith the Lord did for Abraham vers 2. why doth he not say the Lord will call Sion alone and bless her and encrease her as he said of Abraham vers 2. but saith The Lord will comfort Sion Ans Before this call of Abraham Abraham had been never called of God nor had he been blessed with that wealth which he afterwards enjoyed neither had he had any children at all so that he was not grieved for the loss of these things because he never had these things to lose But Sion had been called of God for she had been the wife of God but was put away and had been blessed with much wealth but was bereft of it and had had many children but was deprived of them by the Babylonians by reason of which she was in much sorrow and grief of heart at this time Therefore doth the Prophet say of Sion The Lord shall comfort Sion rather then as he did of Abraham the Lord shall call Sion alone and bless her and encrease her though her comfort consisted in a manner in the same things He will comfort all her waste places and he will make her wilderness like Eden and her Desart like the Garden of the Lord. These words are an amplification or declaration of those words which went immediately before to wit of those The Lord shall comfort Zion and tell how the Lord would comfort her He shall comfort all her waste places By the waste places of Zion are meant those dwelling places which the Babylonians had either broken down or made desolate without inhabitant these places he saith the Lord would comfort by building up those which were broken down and filling both the one and the other with children of Zion that is with Jews See cap. 49.9 If the Lord would fill the waste places of Zion with children of Zion then would God call Zion again though she were alone that she might have children by him and then would he encrease Zion with children as he did Abraham vers 2. And he will make her wilderness like Eden i. e. And he will make all the Land of Judah which lieth now untilled and neglected and fruitless as a wilderness like unto Eden for beauty fruitfulness by which she shall gather great store of wealth Like Eden Eden was the most fruitful and pleasant Country of the East in which the Lord planted Paradise Gen. 2.10 And her Desart like the garden of the Lord q. d. Yea he will make her Desart like the Garden of the Lord. By the Garden of the Lord is meant Paradise or that Garden which the Lord planted in Eden Gen. 2.10 Therein i. e. In Sion by reason of the comforts which the Lord will give her 4. Harken unto me This is spoken in the person of God to the Jews as if they were now in captivity in Babylon For a Law shall proceed from me i. e. For I will give a command concerning your delivery out of Babylon Note that the word Law among the Hebrews signifieth not onely a Law strictly taken but also any Word of God whatsoever See cap. 1.10 And I will make my judgment to rest Supple Upon Babylon which vexeth you and useth you cruelly in your captivity A judgment is said to rest upon a people when it remaineth long upon them For a light of the people i. e. That the Heathen may know by this my judgment which I will make to rest upon Babylon that I am the Lord. That is said to be a light to the people which is any way the cause to them of saving knowledge 5. My righteousness is neer i. e. My truth and fidelity is come neer unto you to make good that promise which I made to you concerning your delivery out of Babylon Righteousness is taken here for fidelity and truth of which he speaks as of a person by a Prosopopoeia My salvation is gone forth i. e. My saving power is gone forth to wit to save you out of the hand of the Babylonians Salvation is put here for Gods saving power as it is also put sometimes for God himself as cap. 12.2 per Metonymiam Effecti And he speaks of it as he did of righteousness as of a person yea as of a Champion by a Prosopopoeia And mine arm shall judge the people And I will punish and smite the Babylonians and other people that joyn with them to afflict you my servants the Jews The Isles shall wait upon me q. d. The Heathen when they shall see my judgment upon the Babylonians and those that joyn with them shall know that I am the true God and shall forsake their Idols and wait upon me for Salvation in their distress The Isles Concerning the meaning of this word Isles see cap. 49.1 And on mine arm shall they trust i. e. And they shall trust in me by reason of my power and strength The arm is put here for the whole man The arm I say which argues a mans power and strength This came to pass when many Heathen seeing what the Lord did to the Babylonians for his people the Jews sake forsook thâ—ir Idolatry and became Proselytes 6. My salvation shall be for ever i. e. My saving power shall never fail See v. 5. And my righteousness i. e. And my truth and fidelity by which I perform whatsoever I have promised 7. Harken unto me ye that know righteousness He speaks to the righteous among the Jews which feared him That know righteousness i. e. That love righteousness and make much of it The people in whose heart is my Law i. e. The people which love my Law Fear ye not the reproach of men neither be afraid of their reâ—ilings q. d. Though the Babylonians who hold you in captivity reproach you and revile you and call you by ignominious names yet being they are but men fear them not neither be afraid of them 8. For the moth shall eat them up like a garment i. e. For the sword or some plague or other shall consume them as the moth consumeth a garment See Cap. 50. vers 9. And the worm shall eat them like wool i. e. And the sword or some plague or other shall consume them as the worm eateth and consumeth the wool But my righteousness shall be for ever and my salvation from generation to generation i. e. But my Truth and my saving Power shall never fail and if they never fail then shall ye be safe when they which reproach you shall be consumed 9. Awake awake put on strength O arm of the Lord The Prophet speaks this to
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
mother by a Prosopopoeia Thy God reigneth God is said to reign in general when he doth shew by any act worthy his greatness that he is King and in particular here he is said to reign because he shewed his Kingly Power in the delivery of his people out of the hands of their Enemies the Babylonians That which Isaiah speaketh here of a Messenger bringing good news of peace and salvation befaln the Jews in Babylon Saint Paul speaks of the Apostles and Ministers of Christ preaching peace and salvation by Christ and this may both do Isaiah in the first Saint Paul in the second and sublime sence For as I have often said as the temporal miseries of the Jews under their Enemies were a type of our spiritual miseries under Sin and Satan that grand Enemy of mankinde so were the Deliverances of the Jews out of those miseries types of our deliveries by Christ and of that Salvation which we have by him And the Holy Ghost doth often so order the words of the Prophets that they shall signifie as well one as the other word by word in particular 8. Thy watchmen shall lift up the voyce i. e. Thy watchmen which shall stand upon thy towers shall lift up their voyce and cry and shout aloud for joy O Sion He alludeth to the Watchmen which use to stand upon the Towers of great Cities to give notice of any danger or any great company approaching to the City See cap. 21.5 Why these Watchmen shall lift up their voyce he tells a little after viz. because they shall see when the Lord bringeth again Zion But why doth hâ— mention the Watchmen here rather then any other Ans Because they shall see when the Lord bringeth Siâ—n again before any other as being placed in the high Towers and set purposely to watch what companies approach to the City With the voyce together shall they sing i. e. They shall sing with a loud voyce Together This word signifieth All. For they shall see Supple From the Towers whereon they stand They shall see eye to eye i. e. They shall see very plainly and evidently and not be deceived in their sight When the Lord shall bring again Sion The Preposition To is here to be understood as also it is left to be understood in the Hebrew Text cap. 35.10 and cap. 51.11 though it is there expressed in our Translation and not here The sence therefore of this place is this When the Lord shall bring again to Sion that is When the Lord shall bring his people back again out of Babylon the place of their captivity to Sion their own City Here is such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in those words cap. 49.8 To cause to inherit the desolate heritages Yet by Sion may be here meant the Jews the children and inhabitants of Sion either as the same Jews are called Jacob because they are the children of Jacob cap. 41.14 Or as Kir is taken for the Citizens and Inhabitants of Kir cap. 22.6 9. Ye waste places of Jerusalem See cap. 51.3 The Lord hath comforted his people Supple Which were in captivity in Babylon by setting them free again He hath redeemed Jerusalem Supple Out of her captivity For she also was a captive vers 2. and cap. 49.21 He speaks of the City of Jerusalem as of a captive He speaketh also as if the Lord had comforted his people and redeemed Jerusalem already at this time And so do the Prophets often speak before the thing they speak of is come to pass to signifie that it shall as surely come to pass as if it were already come 10. The Lord hath made bare his holy arm i. e. The Lord hath shewed his peerless power viz. in overthrowing the Babylonians whose power was thought invincible and in delivering and bringing back again his people out of captivity Note here that the arm of the Lord is put for the power of the Lord and therefore is it put for the power of the Lord because the Prophet speaks here of the Lord as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the strength and power of a man is seen in his arm Again because that a man when he would shew his arm must strip up the sleeve of the arm and make it bare he puts the making bare of the Lords arm for the shewing of his power His holy arm i. e. His matchless arm his peerless power For the word holy signifieth that which is separated from other things by way of excellency See Notes cap. 6.3 And all the ends of the Earth i. e. All they which dwell at the ends of the Earth that is All the Heathen Shall see the salvation of our God i. e. Shall see the Salvation which our God hath wrought for his people which were captive to the Babylonians by Cyrus 11. Depart ye depart ye This is spoken in particular to the Levites which were in Babylon intimating that they might go freely thence out of captivity and it is spoken as if Cyrus had already subdued Babylon and vanquished the Babylonians and given the Jews leave to depart thence to their own Land Go ye out from thence i. e. Go ye out from Babylon Here is a Relative put without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touch no unclean thing q. d. Touch no unclean thing thereby to defile your selves and make your selves unclean The unclean things here mentioned were such as caused legal uncleanness in those that touched them or such as those were which we read of Levit. 11.24 25 26 c. and Lev. 22.4 c. which uncleanness was not to be upon the Levites when they did any way minister about the vessels of the Lord that is about the vessels of the Temple or Sanctuary because they were holy things Go out of the midst of her i. e. Go out of her that is out of Babylon Be ye clean i. e. If ye are clean keep your selves clean If ye are not clean but are defiled by touching some unclean thing be ye cleansed and purified that ye may be clean That bear the vessels of the Lord. i. e. O ye Levites By the vessels of the Lord are here meant the vessels of the Sanctuary or of the Temple which were consecrated to the service of the Lord which kinde of vessels the Levites were appointed to carry Numb 1.50 and 2.8 c. By these therefore which bore the vessels of the Lord are meant the Levites which were appointed to carry those vessels See Ezra 8.30 Note here that when the Babylonians had taken Jerusalem Nebuzaradan one of the Captains of Nebuchadnezzar King of Babylon carryed the vessels of the Temple away into Babylon 2 King 25. vers 14 15 c. These vessels there continued during all the time of the Jews captivity and when Cyrus delivered the Jews out of captivity he gave them also these vessels of the house of the Lord which were brought from Jerusalem to carry to Jerusalem back
c. The Prophet therefore prophesying that Christ should beare sorrowes and carry griefes did by consequence prophesie that he should take away our sicknesses and diseases and all other miseries which befell us by reason of our sins And our Saviour Christ that he might assure us that it was He which should take away all our miseries and sicknesses and distresses and sinne which was the cause of all according to this Prophesie of Isaiah would give us as it were a pledge thereof in this That he healed many which were sick and cast out devils while he yet lived upon the earth And hence it is that St. Matthew used this prophesie as he did Mat. 8.16 17. But Note here that though St. Matthew had alleadged this Prophesie sufficiently to his purpose if he had taken them in the same generall Sense as the Prophet spake them yet because the words also which the Prophet useth will in a particular manner serve his purpose he useth them in a particular manner for that end and makes this the particular sense of them Himselfe took our griefes and carried our sorrowes Or Himselfe took our infirmities and bore our sicknesses As if he said Himselfe took away the Infirmities and sicknesses with which we were vexed contracting the generall Sense of the words to a particular conteined in the Generall We observed a passage not much unlike to this Cap. 9.1 To take infirmities and to beare sicknesses signifieth in St. Matthews sense to take away infirmities and sicknesses and that by a Metaphor taken from a man which when he taketh away any filth or sweepings of a House or Stable puts them in a basket and takes the basket and setteth it upon his shoulders and so beareth it away Yet we did esteeme him stricken smitten of God and afflictâ—d Supple For his own sins as though he had been some transcendent sinner whom Gods vengeance would not suffer to goe unpunished 5. But he was wounded for our transgressions q. d. But he was not smitten and afflicted for his own sins but he was wounded for our transgressions for if we had not sinned he had not been wounded He was bruised for our iniquities This is a Repetition of the former Sentence The chastisement of our peace was upon him q.d. He was chastised That is He was wounded and bruised that he might purchase our peace and make peace between God and us which were at enmity before See Ephes 2. v. 16 17. And with his stripes are we healed Supple Of our sins which are the wounds and diseases of our soule See 1 Pet. 2.24 6. And the Lord hath laid on him the iniquity of us all i. e. And the Lord hath laid on him the punishment which was due to us all for our iniquities Iniquity is put here Per Metonymiam Efficientis for punishment which is the effect of iniquity The Lord is said to have laid on Christ the iniquity That is the punishment due to us all for our iniquities though he was crucified by the hands of men because they which crucified Christ and tormented him did no more then God had determined that they should do Acts 4. v. 27 28. 7. He was oppressed and he was afflicted yet he opened not his mouth This speakes the great meeknesse and patience which Christ should shew in the midst of all his sufferings Read 1 Pet. 2.23 8. He was taken from prison and from iudgement i. e. He was taken from the Prison That is from the Judgement seat Supple and was carried to Golgotha the place of execution See John 19. v. 13 14 15. We reade not that Christ was any otherwise in Prison then that he was in the custody of Souldiers sometimes in one place and sometimes in another the last in which he was thus Prisoner was at the Judgement seat Iohn 19.15 c. Wherefore I take the Conjunction And here for a note of declaration and Judgement for the Judgment seat or place where men accused were wont to be judged as Cap. 3. v. 14. And that by saying And from Judgement He declareth what he meaneth by saying from prison For who shall declare his generation i. e. And who can tell of the men of that age in which he lived To wit how wicked they were and maliciously bent against him For he was cut out of the Land of the living q.d. For though the Judge had pronounced him innocent John 18.38 And he had done no violâ—nce neither was any deceit found in his mouth yet did they put him to death For the transgression of my people was he stricken i. e. Through the transgression and wickednesse of my people was he slain for becaâ—se they were malitiously bent against him therefore did they slay him See Acts 2.23 Note that the Fathers doe for the most part understand those words And who shall declare his Generation of the eternall and divine Generation of Christ And it will agree very well with the Context if we take And for Yet and the For following for And. q.d. Yet who can declare his eternall Generation That is Yet for all this was he God eternally begotten of the Father by a divine and eternall Generation which no tongue is able to declare And he was cut out of the Land of the living c. When a man heareth such things as these are concerning Christ except he be deeply rooted in the faith of Christs divinity he will be ready to stagger at the beliefe of Christs Godhead Therefore it may be very opportune here to mention his eternall Generation and to say in the sense of the Fathers Yet who can declare his Generation 9. And he made his Grave with the wicked and with the rich in his death i. e. And when he was dead he was buried in the Vale which lay at the Foot of Golgotha where the Malefactours which were publikely pâ—t to death were wont to be buried or cast out And he was buried in the Sepulcher of Joseph of Arimathea who was a rich man Matth. 27.57 Matth. 27.70 whose Sepulcher was hewen oâ—t of a rock in a part of that Vale though remote from that particular part of that Vale where the Malefactors were either cast out or buried Adriâ—homius in his description of Hierusalem and the places adjacent maketh Golgotha where Christ suffered a Mount And in one part of the Valley which lieth at the foot of that Mount He saith The Malefactors which were put to death on Golgotha the place of publike execution were either cast out or buried And in another part thereof he placeth the Sepulcher in which our Saviour was buried So that Christ may be said to be buried with the wicked in that he was buried in the same Vale in which the Malefactors were buried though he was not buried just in that place of the Valley in which they were buried And he may be said to be buried with the rich because he was buried in the Sepulcher of Joseph of Arimathea who was
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
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
are your doings and dealings with men as my doings are for I use to deal well with them which offend me but you use not so to do The note of similitude As is here again to be understood 9. So are my ways higher then your ways By ways are here meant deeds or actions by a Metaphor as vers 8. Though it be generally true that all the actions and deeds of God do as far exceed our deeds and actions as the Heaven doth exceed the Earth yea infinitely further yet understand this place particularly of the mercy and goodness and clemency of the Lord q. d. As the Heaven doth far exceed the Earth so doth my clemency and mercy and loving kindness to men far exceed yours 10. For as the rain i. e. And as the rain For for And. As the rain cometh down and the snow from Heaven i. e. As the rain and the snow come down out of the ayr Heaven is often put for the Ayr so the birds of the Ayr are called the fowle of Heaven Ier. 3.9 And returneth not thither Supple Without watering the Earth and making it fruitful for otherwise the rain and the snow are drawn up again by the Sun in vapors 11. So shall my Word that goeth out of my mouth i. e. So shall the Word which I speak become effectual and whatsoever I say shall come to passe It shall not returne unto me voyd i e It shall not be ineffectual as their words are which cannot perform what they say Note that the Prophet useth here a Metaphor taken from an Embassador which a King sends out upon some business but he cannot effect what his King gave him in command and therefore returneth re infecta But God saith that his Word shall not return so 12. For ye shall go out with joy q. d. Wherefore because I have often said it ye shall go out O ye my people the Iews with joy out of the Land of your captivity where ye have been kept in hard bondage For is put here for Wherefore and the Lord makes a sudden Apostrophe to the Iews upon occasion of what he said concerning his Word in Vers 10 11. and in consideration of those often promises which he had made to the Iews of their Redemption And he led forth with peace For the Lord will go before you as your Captain Cap. 52.12 The mountains and the hills shall break forth before you into singing q.d. So great shall your joy be as that the very mountains and the hills shall sing for joy before you as ye go from Babylâ—n to Ierusalem to to see your joy The Prophet doth often give sense and reason to inanimate things after a Poetical manner 13. Instead of the Thorne shall come up the Kirr-tree and instead of the Bryar shall come up the Mirtle-tree q. d. For instead of those which have afflicted you there shall arise those which will profit you and entreat you with all kindnesse Note that the Causal Particle For is here to be understood and to be referred to those words Vers 12. For ye shall go out with joy and be led forth with peace The Thorn and the Bryar are prickly plants which will prick those which have to do with them by which are here meant in particulur Nebuchadnezzar King of Babylon and his race which did afflict and oppress the Iews with hard bondage in the time of their captivity But the Fir is a tree which besides other commodities yeilds a covert from the tempest and a shadow from the scorching heat of the Sun and the Mirtle besides many other benefits yeilds a sweet Oyl which refresheth the senses and makes Wine which comforteth the stomack it yeildeth also pleasant and fragrant branches to trim up and adorn the house By the Fir therefore and the Mirtle is here meant Cyrus who subdued the Babylonians and so delivered the Iews out of their hands and sent them home into their own Country with many royal favors of which read Ezra 1. And it shall be to the Lord for a name i. e. And this which the Lord will do for you shall bring to the Lord great renown Or thus q. d. And this which the Lord will do for you shall be a thing so notable and so glorious as that God shall thereby purchase himself a new Name q. d. As God purchased himself a new Name when he delivered Isaac and was called therefore Iehovah-jireh Gen. 22.14 And as Generals and Emperors by their great atchievements get new names as Scipio got him the name of Africanus by his Victories in Africa c. So shall God get him a new name for his great redemption of and munificence to his people Which yet understand not so as though God had any new name thereupon but that he deserved a new name thereby For a name i. e. The cause of a name Take the word Name either properly or for renown For an everlasting signe i. e. And for an everlasting Trophy and monument of his goodnesse to his people That shall not be cut off i. e. That shall never be pulled down or abolished He alludeth to the custome of conquerours who set up lasting Trophies and monuments for their glory in token and remembrance of some memorable victory obtained or some great matter performed by them but their Trophies and monuments are abolished by time but this of the Lord shall not be cut off ISAIAH CHAP. LVI KEepe ye judgement and doe justice i. e. Keep my Law and doe that which is your bounden duty therein O ye Jewes which are captive in Babylon Iudgement and Iustice are taken here for that duty which we owe to God in keeping his commandements and therefore is it called judgement and justice because God may justly exact it of us and we wrong God if we doe it not For my salvation is neer to come i. e. For my saving power wherewith I will save you from your enemies and deliver you out of the Babylonish captivity is at hand to save you Concerning the notion of this word Salvation as I have given it See Cap. 51. Vers 5 6. And my righteousnesse i. e. And my faithfulnesse whereby I have promised to save you see Cap. 51. vers 6 7. concerning the notion of this word also To be revealed i. e. To come so that it may be seen of all men see cap. 40.5 2. Blessed is the man that doth this This relative this relateth to that To wit that that keepeth the Sabbath from polluting it And keepeth his hand from doing any evil and blessed is such a man for he shall be redeemed out of captivity and brought home with joy to Sion That keepeth the Sabbath from polluting it q. d. That is That keepeth holy the Sabbath day and doth nothing therein whereby to profane it By keeping the Sabbath from polluting it understand by a Synecdoche all other precepts also of the first Table and the whole duty of man to God And keepeth his hand
whereas they were not carried into captivity till many yeares after and this the Prophet doth often by a prophetique spirit I hid me God speakes of himselfe here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a man that is so angry as that he will not be seene or spoken with And was wroth i. e. And continued my wrath Or and was yet more wroth And he went on frowardly in the way of his heart q. d. Yet although I smote him and was wroth with him he repented not but went on still with a great deale of frowardnesse in his wicked way even the way which his owne heart found out and delighted in And is to be taken here for Yet Frowardly i. e. Perversly and crossely towards me In the way of his heart i. e. In the way which his wicked and perverse heart found out 18. I have seen his wayes But now I have seen his wayes Supple that he hath amended them and repented him of the wicked wayes of his heart By wayes are meant metaphorically the course of a mans life and his actions And will heale him i. e. And because I see that he hath amended his wayes I will deliver him out of his affliction and captivity which he suffers under the Babylonians He said in the former verse that he smote him by which he meant that he delivered him into the Babylonians hands to be afflicted by him In allusion therefore to that that he said he had smote him he saith here that he would heale him to wit of those wounds which he made in him by those stroaks that is that he would deliver him out of that affliction which he suffered by the Babylonians where note that he compareth affliction to a wound which a man makes with a rod or a staffe I will lead him also i. e. I will also lead him safe from Babylon to his own Land the Land of Judah And restore comforts unto him i. e. And will comfort him againe for the discomforts which he hath met with in his captivity And to his mourners q. d. That is to his mourners or such of his that are of a contrite spirit and mourne for their sinnes Or by his mourners may be meant such as mourned by reason of their hard usage in their captivity And is put here as a note of explication and signifieth as much as that is 19. I create the fruit of the lips q.d. I am he which create peace and none else Note here that by the fruit of the lips are meant in generall words which proceed from the lips as fruit proceedeth from the Tree by a Metaphor then by a Synecdoche by words are meant words of praise or praises and thanks-givings Then because the subject of praises and thanks-givings is peace by praise and thanksgivings is meant peace by a Metonymie This the Lord saith that they might not doubt but that they shall have peace if he saith it for if he saith it he is able to give it as being the onely giver thereof Peace peace to him that is farre off and to him that is neere i. e. Therefore peace Supple shall be to him that is afarre off and to him that is neer Peace i. e. By peace understand all manner of prosperity and good for so the Hebrewes use to call peace Peace peace The word is doubled the more to confirme what is said To him that is afarre off and to him that is neere i. e. To all that are in captivity whether they be in captivity farther off or neerer home The Jewes while they were in captivity to the Babylonian were dispersed farre and neer into their dominions so that some were in captivity very farre off from their own home and others were captives neerer hand And I will heale him i. e. For I will deliver him out of his affliction See vers 18. 20. But the wicked are like the troubled Sea c. i. e. But the wicked Jewes which will not repent them of their sinnes they shall not enjoy peace but shall be tossed to and fro on the Land of their captivity as the Sea is tossed to and fro with winds and tempests A Praesent Tense is put here for a Future The troubled Sea The Sea which is tossed to and fro with stormes and winds Which cannot rest i. e. Which cannot lye still and enjoy a calme by reason of winds and tempests Whose waters cast up mire and dirt This is an amplification of what he said for a troubled sea and a sea that cannot rest casteth up mire and dirt upon the shore with her waves 21. There is no peace saith my God to the wicked q. d. Though they that are of an humble and contrite spirit shall enjoy peace yet to the wicked and irrepentant Jew there shall be no peace saith my God There is no peace i. e. There shall be no peace that is there shall be no prosperity A Praesent is put here for a Future Tense as in the verse before Saith my God Supple Who is able and will performe what he saith The Prophet speaketh this in his owne person ISAIAH CHAP. LVIII CRy aloud spare not c. This the Lord speakes to his prophet as if he were the present with the Jewes in the Babylonish captivity And this chapter may well be continued with the former for because the Lord promised his favour and deliverance out of captivity to those which were of a contrite and humble spirit Cap 57. v. 16. c. He foreseeing that many of the obstinate Jewes would be ready to contradict what he said and to say that he had no respect to those which were of a contrite spirit and humble heart for they had fasted and yet he regarded them not but suffered the Babylonians to prevaile against them and keepe them still captive he sheweth that that Fast which they kept and as they kept it was no signe of an humble and contrite spirit and that he could not be pleased with such a Fast as that was c. Lift up thy voyce like a Trumpet i. e. speak unto them aloud that they may heare thee The voice or sound of a Trumpet is loud and may be heard afarre off Therefore he bids him lift up his voyce like a Trumpet And they had need to lift up their voice like a Trumpet and speak aloud to sinners who are to tell them of their sinnes For sinners are deafe on that eare And the house of Jacob i. e. and the Jews which are of the house or family of Jacob as his children and descended from him Yet they seek me daily Between this and the former verse there is something left to be understood as this or the like For they are a wicked generation walking in the waies of their own heart c. So that the sentence compleat is this For they are a wicked Generation walking in the waies of their own heart yet as though they were holy and righteous men They seek me daily They
Land an Island which is quite invironed with waters but that also that lyeth by the Seas or Rivers sides Yea they call every particular Nation an Island so that by Islands here may be meant all those Nations which were subject to the King of Babylon taking Island Per metonymiam continentis for Islanders or Inhabitants of Islands as I said This is also a Repetition of the former sentence 19. So shall they feare the name of the Lord from the West So shall all the people of the Western parts of the world feare the Lord when they shall see or heare how he hath recompenced the Babylonians for their cruelty to his people The name of the Lord is put here for the Lord himselfe Per metonymiam adjuncti And his glory from the rising of the Sun i. e. And all the people which live in the Easterne parts of the world shall likewise feare him His glory i. e. The glory of the Lord that is the glorious Lord. The glory of the Lord is put for the glorious Lord Per metonymiam adjuncti By these words So shall they feare the name of the Lord from the West and his glory from the rising of the Sun is meant that they shall feare the Lord all the world over Two parts of the world to wit the West and the East being put for the whole world by a Synecdoche When the enemy shall come in like a floud q.d. Cyrus shall come with the Medes and the Persians in upon the Babylonians like a Floud or overflowing River and when he shall so come c. Like a Floud He alludeth to the overflowing of the River of Euphrates whereon Babylon stood which overflowing did by its Inundations mightily annoy and endammage the Babylonians The spirit of the Lord shall lift up a standard against him q.d. Then shall the Lord himselfe in his fury beare the Standard before Cyrus and the Medes and Persians against the Babylonians and fight for Cyrus and Medes and Persians against them By the spirit of the Lord is meant the Lord himselfe but as he was enraged with fury Per metonymiam adjuncti For note first that the Prophet speaketh here of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then note that the word spirit among other significations which it hath among the Hebrewes signifieth the motions and passions of the Soul as love anger or wrath or fury c. And here it signifieth anger or wrath or fury as it signified love Cap. 48.16 If you aske how this word spirit commeth to be taken for the motions or passions of the soul some answer Per metonymiam efficientis because the motions or passions of the soul arise from that soul which is a spirit and Per metonymiam subjecti because they are received in the foul as in their subject others answer that therefore the motions and passions of the minde are called a spirit because the word spirit intimateth that which hath motion and the motions or passions of the soul stirre the man in whom they are and move him to action Note that in the particle him a Singular number is put for a Plurall by an Enallage 20. And the Redeemer shall come to Sion And then the Redeemer to wit Cyrus shall bring redemption to Sion that is to Hierusalem Cyrus came not to Sion in person but she came even to Sion by his favours to her and by the effects of his victory over the Babylonians In Jacob i. e Among the Jewes which were the children of Jacob. 21. As for me i. e. For as for my part Vndâ—rstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for here This is my covenant to them i. e. This is that which I promise to doe for them by the Covenant which I make with them To them i. e. To those which turne from transgression in Jacob. My spirit that is upon thee i. e. Those words which thou hast uttered by vertue of that spirit which is upon thee O Isaiah The Lord makes an Apostrophe here to Isaiah By the Spirit is here meant first the gift of Prophecy for such gifts of God are by the Hebrewes called the spirit of the Lord see Cap. 61.1 Then by the gift of Prophesie is meant the Prophecy or Speeches or Words of God proceeding from or uttered by vertue of that gift of Prophecy by a Metonymy And my words which I have put into thy mouth q. d. That is to say The words concerning that which I will do for them which turn from transgressions in Jacob which I have sent thee to speak and to make known This Conjunction And is a note of explication and signifieth as much as That is to say For note that these words My words which I have put into thy mouth are an explication of those My Spirit which is upon thee Shall not depart out of thy mouth nor out of the mouth of thy seed i. e. Shall never be forgotten but shall so be fulfilled as that thou and thy children and thy childrens children after thee shall always speak of them saying The Lord hath said thus and thus by his Servant Isaiah and he hath made good what he said for whatsoever he said by him he hath performed The meaning of this place is this as if the Lord should say This which I have said shall certainly come to pass for what I have said I will covenant to perform The words which Isaiah spoke are therefore said not to depart out of his mouth nor out of the mouth of his children or childrens children because he and his children and childrens children should always make mention of those words and talk of them and of the goodness of God in fulfilling them and that with praise and thanksgiving saying The Lord said by the mouth of his servant Isaiah that he would send a Redeemer to Sion and to them that turn from transgression in Jacob c. And what he said by the mouth of Isaiah he hath performed c. Blessed therefore be the Name of the Lord for ever Yet note that these words do not signifie that the words which the Lord had put into the mouth of Isaiah should never actually depart out of his mouth and out of the mouth of his seed but that the Lord would do such things as should deserve the perpetual remembrance of those words and that those words should never depart out of their mouths ISAIAH CHAP. LX. ARise c. i. e. Arise out of the dust or from the ground whereon thou hast sat mourning during the time of thy captivity See cap. 3.26 and 52.2 This the Prophet speaketh by his Prophetique spirit to Sion or to Jerusalem as though shee were in captivity and the time of her captivity were expired telling her that now she should be redeemed out of captivity and he speaks to Sion or Jerusalem which was a City as to a woman by a Prosopopoeia Shine Receive that light which is cast upon thee and shine by the
reflexion of that light The meaning is q. d. Be thou happy and glorious through that happiness with which thy God will bless thee The Prophet seemeth to allude here to the Moon or to some Star which is enlightened by the Sun and compareth the Lord to the Sun and Sion to the Moon or Star enlightened by the Rays of the Sun It is a common thing with the Prophet to put light for prosperity and happiness By light therefore received understand the prosperity and happiness which the Lord would vouchsafe Sion by his favor And because the Moon and the Stars do shine by the reflexion of that light which they receive from the Sun understand by Sions shining the glory which Sion should have by the happiness which the Lord would vouchsafe her For thy light is come i. e. For thy God which will give thee light that is Prosperity and Redemption is come supple to give thee light By light understand God who is here likened to the Sun which is called a light because it giveth light Gen. 1.16 Because the Prophet doth often call prosperity light and God was to be the Author of Sions prosperity and redemption he likeneth God here to the Sun which giveth light to the Moon and to the Stars when he saith Thy light is come And the glory of the Lord is risen upon thee i. e. And the glorious Lord is risen upon thee as the Sun riseth upon the Moon and the Stars by casting his rays upon them By the glory of the Lord understand the glorious Lord himself as cap. 58. vers 8. which he saith is risen upon thee by a Metaphor drawn from the Sun in which he persists 2. The darkness shall cover the Earth By darkness is understood misery and calamity by the Earth is understood the Land of Babylonia by a Synecdoche the whole Earth being put for a part thereof and by a Metonymy the inhabitants of that earth to wit the Babylonians And gross darkness the people i. e. And exceeding great misery and calamity the people which inhabit Babylonia This came to pass when Cyrus conquered and subdued Babylon He prophecyeth misery to the Babylonians because the Babylonians did mightily oppress Sion and her children the Jews in their captivity 3. But the Lord shall arise upon thee i. e. But the Lord shall arise upon thee by casting the beams of his favor upon thee as the Sun ariseth upon the Moon and the Stars by casting his rays upon them And his glory shall be seen upon thee i. e. And he shall be seen upon thee Supple by the light and brightness of the beams of his favor which he shall cast upon thee He compareth here the Lord to the Sun and the redemption and prosperity which he gave to Sion to the beams and brightness which proceedeth from the body of the Sun Then did the Lord arise upon Sion when Cyrus did vanquish the Babylonians and set the Jews free and do such great things for them as we read of in the book of Ezra His glory i. e. He. See vers 1. And the Gentiles shall come to thy light i. e. And so great shall thy glory and thy prosperity be as that the Gentiles shall come to thee because of the greatness of thy glory and prosperity to joy thee and to be partakers with thee of that thy prosperity or at least to behold it and admire it To thy light By light as I said is meant prosperity c. But he alludeth here to the light of the Moon or some glorious Star to which he here resembleth Sion And Kings to the brightness of thy rising i. e. Yea Kings shall come to thee by reason of thy brightness when thou shalt rise for brightness like to the Moon or some glorious Star enlightened by the beams and rays of the Sun The brightness of thy rising is put per Metonymiam Adjuncti for Sion her self rising in brightness 4. Lift up thine eyes round about i. e. Behold and look towards all the parts of the Earth Here he beginneth to shew in particular what the light and brightness that is what the prosperity and glory of Sion should be All they gather themselves together they come to thee i. e. All they which thou seest gathering themselves together in all the parts of the Earth are Jews thy children and they gather themselves together to come to thee He speaks here to Sion as if he had her in an high Watch-tower from whence she could see all the quarters of the Earth Thy sons shall come from far i. e. Thy sons shall come to thee from far even from Babylon where they were captive and from other parts of the world whither they fled when the Babylonians invaded thy Land The Jews which were captive in Babylon returned to Jerusalem by the favor of Cyrus which conquered Babylon and set them free The Jews which were in other parts of the Earth when they heard what Cyrus had done for their Countrymen were invited by their good success to return home and did return and take part with them of their happiness And thy daughters shall be nursed by thy side q. d. And thy daughters shall be no more taken away from thee but they shall be nursed up by thy side or in thy presence He speaks to Sion as to a most indulgent Mother 5. Then shalt thou see and flow together i. e. Then shalt thou see supple thy sons and thy daughters in thine own house and shalt flow together with them with abundance of joy and riches Shalt thou see Supple Thy sons and thy daughters within thine own walls And flow together i. e. And thou shalt flow together with them or thou and they together with thee shall flow with abundance of joy and riches Flow There is a Metaphor in this word taken from a river which floweth with abundance of waters to which waters he likeneth the joy and riches of Sion and her children And thine heart shall fear and be enlarged because the abundance of the Sea shall be converted unto thee i. e. And thou shalt fear and rejoyce because of the abundance of people that shall come to thee A question will here be asked How the Prophet can say that she shall fear and rejoyce for these two are contrary passions and cannot happen upon the same occasion in the same person at the same time Ans The Prophet here alludeth to the manner of men who when they see a great company approaching toward them and toward their dwellings and knowing not what they are are dismayed and fear that they are some Enemies especially if they have been frighted before with companies of Enemies as Sion had been with the Babylonians but when they perceive upon their neer approach by their carriage and by their words that they are friends come to serve them their fear is turned into joy Sion then might fear when she saw so many coming to her while they are yet afar off
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
giver of light such light as shall farre exceed the light of the Sun and of the Moon and that an everlasting light too Light is taken here for the giver of light Per metonymiam efficientis by which figure the Sun is also called a light as a little before so also Gen. 1.16 The Lord is called the everlasting light because he is a light that is a Sun which never goeth downe See Psal 84.11 Whereas the Lord is here said to be a light or giver of light By light understand prosperity And thy God thy glory This is a repetition of the Sentence going immediately before and what he called light there he calleth glory here For light is a glorious thing God therefore is said here to be Sions glory Per metonymiam efficientis Because he gave glory that is light that is prosperity to Sion which light that is which prosperity might be called glory Per metonymiam adjuncti because it was glorious and Sions glory Per metonymiam efficientis because it rendred Sion glorious The Lord is said in this sense to give glory Psal 84.11 Note here that St. John in his revelation Cap. 21. v. 23. alludeth to this verse of our Prophet but he doth not only allude to it as to words which he may turne to his purpose but he alludes to it also as to a place principally intended to set out the glorious state of Christs Church And indeed so these words are intended in the second and sublime sense For though in the first sense they speake only of the prosperity which the Jewes should have after their captivity in Babylon Yet in the second and sublime sense they speake the glory and Blisse which Christs Church should receive after her delivery from sinne and ignorance and the power of the Devill For those temporall and bodily blessings which God bestowed upon the Jewes after their captivity were a Type of those spirituall and eternall blessings which God would give unto Christs Church after their delivery from sinne and ignorance and the power of the Devill And these words being understood of that blisse which the Church of Christ shall enjoy in Heaven may be understood as they said without any figure for in Heaven the Sunne shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light c. 20. Thy Sun shall no more goe downe Thy Sun shall no more goe downe as the Sun in the firmament useth to goe downe and set daily Sions Sun went downe when God withdrew his favour from her and delivered her into the hands of the Babylonians to be afflicted and oppressed by them But it rose againe when he delivered them again out of the hands of the Babylonians by Cyrus and vouchsafed her his favour Neither shall thy Moon withdraw it selfe Neither shall thy Moon set any more as the Moon in the firmament useth to set when it goeth under the earth For the Lord shall be thine everlasting light i. e. For the Lord shall be thy Sun and thy Moon which shall be above thine Horizon and shine upon thee everlastingly without intermission By light understand here the Sun and the Moon which are called lights because they give light as Genes 1.16 But the Lord is called Sions Sun and Moon onely by a Metaphor because he gave light that is prosperity and joy day and night to Sion as the Sun imparts his light by day and the Moon imparts her light by night to the Inhabitants of the Earth And the dayes of the mourning shall be ended He speaks of that mourning which the Babylonians caused by their oppression and hard usage of her in her captivity By this we may understand what he meant by light to wit prosperity and joy 21. Thy people also shall be all righteous i. e. Most of thy children which shall returne out of Babylon and come and dwell in thee shall be righteous All is put here for the greater part not for All without exception The greatest part of those which returned to Sion out of captivity were righteous and good men though the most part of those which went into captivity were wicked because the Sword and the Famine and diseases had consumed the greatest part of the wicked and many of them which remained alive returned not but remained still in Babylon Cap. 57. v. 20 21. See the like Cap. 1.25 See also Cap. 4.4 Note here that in these words thy people also shall be all righteous the Verbe shall be is supplyed by the Interpreter so that the words of themselves are these thy people all righteous which may be as if he should say thy people to wit all the righteous so that the meaning of this plurall may be this q. d. Thy people that is to say all the righteous shall inherit the Land for ever c. They shall inherit the Land for ever i. e. And they shall inherit the Land of Judah for a long time The Branch of my planting q. d. Even the branch of my planting c. This is governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they to wit Thy people by Apposition And he calleth the people of Sion here the branch of his planting by Anticipation But the branch of his planting hee calls them because hee would though he had not as yet plant them in their own land and cause them there to take root downwards and beare fruit upwards as he speaks Chap. 37.31 The work of my hands This also is governed of the former words by Apposition God calls the people of Sion the work of his hands because he would bring them out of their miserable thraldome and give them great prosperity and joy yea because he would plant them as a young slip or Tree in their own land and there cause them to flourish That I may be glorified Supple for that which I will doe to them that is to thy people A little one shall become a thousand i. e. And so I will blesse them as that a little Family in or among thy people shall grow into a thousand families And a small one a strange Nation i. e. And a small familie shall become a mighty Nation This is a repetition of the former sentence I the Lord will hasten it in his time i. e. I the Lord will make hast to accomplish this which I have said that it may be fulfilled in the due time that I have appointed for it His time i. e. My time or the time that I have appointed for it Here is an Enallage of the person where the Lord on a sudden speaks of himselfe in the third person See the like Chap. 51.15 ISAIAH CHAP. LXI THe Spirit of the Lord is upon me i. e. By the Spirit of the Lord is meant that Spirit of prophecie which is the gift of God q.d. The Lord God hath endued me with the gift of Prophecie c. Note that among the
many significations which this word Spirit hath in the Hebrew language it signifieth any quality of the mind whether it be permanent or whether it be transeunt And if the quality be good and given of God as this of Prophecie is it is called the Spirit of the Lord. And such a quality as it may be called a Spirit per Metonymiam subjecti because it is received in the soule which is a spirit so it may be called a spirit per Metonymiam efficientis because it is given of God who is a Spirit This the Prophet speakes in his own person of himselfe Yet in this he was an eminent Type of Christ of whom in the second and sublime sence these words also are to be understood See Luke 4.18 Because the Lord hath annointed me to preach good tydings i. e. because the Lord hath designed and separated me to preach good tidings c. He alludeth to that ceremonie of the Law whereby they which were designed and separated me to the office of a Prophet were designed and separated thereunto by the Ceremony of Anoynting See 1 Kings 19.16 By the same Ceremony of Anoynting were they separated to the Office of a Priest Exod. 29.21 And by the same were they separated also to the Office of a King 1 Sam. 16. v. 12 13. 2 Sam. 2.4 1 King 1.45 2 Kings 9.3 To preach good tydings to the meek The meeke to which Isaiah was to preach good tydings were those of the captive Jewes which were meek in heart and humble in Spirit and the good tidings which he came to preach was the good tidings of their delivery out of Babylon by Cyrus These good tidings did Isaiah preach to them by his Writings though he himself dyed before the captivity Note here that as these good tydings in their first sence do signifie the tydings of the delivery of the Jews out of the Babylonish captivity by Cyrus So in the second and sublime sence they signifie the good tydings of mans salvation whereby he is saved from the captivity of sin and of the Devil by Christ of which latter that former was a type He hath sent me to binde up the broken-hearted i. e. He hath sent me to comfort the sorrowful heart by my Prophecies This is a repetition of the former sentence and the Prophet useth here a Metaphor taken from a leg or an arm of a man which is broken which while the Chyrurgeon healeth he swadleth and bindeth up after he hath set the bone He hath sent me c. These words shew what these words mean viz. He hath anointed me To proclaim liberty to the captives i. e. To declare to the Jews which are captive in Babylon that they shall be delivered out of that their captivity And the opening of the prison to them that are bound i. e. And the enlarging of them which lie in prison bound in chains This is for sence the same with the foregoing words Note that the Jews which were carryed captive into Babylon were not chained and put up in prison as great Malefactors were wont therefore that which is here spoken is to be taken metaphorically For because the Jews could not go out of those Cities and places at large which were assigned them in their captivity therefore doth he by a metaphor call them prisoners and the places of their captivity prisons 2. To proclaim the acceptable year of the Lord i. e. He hath sent me to proclaim the acceptable year of the Lord For these words are either to be referred to them to wit He hath sent me or they are to be repeated here To proclaim the acceptable year of the Lord Supple To the Jews which are in captivity that is to proclaim that the time in which the Lord will redeem is at hand The acceptable year i. e. The year or time in which the Lord is well pleased and in which he will dispense his favors and shew his magnificence by giving gifts as a King unto his people and by delivering those which had offended out of prison This speech is metaphorical but concerning the Metaphor see Cap. 49.8 And the day of vengeance of our God i. e. And the time in which the Lord will pour out his vengeance upon his Enemies that is upon the Babylonians which have held his people in an hard captivity One and the same time may be an acceptable time and yet a day of vengeance an acceptable time in respect of the Kings subjects and a day of vengeance in respect of his Enemies whom he may put to death having taken them captive on that solemn day and the more to celebrate the day and the more to shew his love and care to his people To comfort all that mourn i. e. To comfort all that mourn by reason of their hard usage in Babylon if they mourn likewise for their sins 3. To appoint to them that mourn in Zion i. e. To tell that the Lord will appoint to them that mourn among the people of the Jews which are in Babylon Note that the Prophet suspends this sentence till the next words and there perfects it That mourn See Vers 2. In Zion i. e. Among the people of the Jews supple which are in Babylon Zion is often put by a Prosopopoeia as a woman yea as the mother of the Jews and it is put here by a Metonymy for the Jews themselves To give unto them beauty for ashes Here the Prophet doth perfect the sentence which he left imperfect and in suspence in the former words so that those words and these together are thus to be read or construed q. d. To tell that the Lord will appoint to them that mourn in Zion that is that he will give to them beauty for ashes c. Beauty Beauty is put here per Metonymiam Adjuncti for beautiful garments such as they were wont to wear in times of joy For ashes By ashes is here meant sackcloth basked in ashes such as they were wont to wear in times of mourning for in times of mourning they were wont to put on sackcloth and sit in ashes Or by beauty may be meant the beauty of the face which they were wont to wash and make as beautiful as they could in times of solemn joy and by ashes are meant the ashes which stuck upon the face and made it ill-favoâ—ed in the time of sorrow and mourning and publique calamities for at such times they were not onely wont to sit in ashes but to sprinkle ashes upon their heads If you ask how the Prophet did appoint or give to them which mourn in Zion beauty for ashes I answer He did it by prophecying to them that God would give them beauty in stead of ashes as Jeremy is said to root out and to pull down and to destroy and to throw down to build and to plant Cities because he foretold and prophecyed that they should be rooted out and pulled down and destroyed and thrown down and builded and
among the Gentiles i. e. And such shall be the prosperity of their children as that the Gentiles shall take notice of them for the pâ—osperity and happiness which they shall enjoy above other people That they are the seed which the Lord hath blessed q. d. Whereas the Lord blessed the seed of Abraham Gen. 26.4 all that see them shall know that they are the seed of Abraham whom the Lord blessed 10. I will greatly rejoyce in the Lord i. e. I will greatly rejoyce because of the goodness of the Lord towards me This is spoken in the person of Zion by a Prosopopoeia for Zion hearing these great things which the Prophet speaketh of and believing them breaketh out into joy and gladness saying I will greatly rejoyce in the Lord. In the Lord i. e. Because of the goodness of the Lord towards me in my children In is put here for For or Because of and is a sign of the Object and the Lord is put here for the goodness of the Lord per Metonymiam efficientis He hath clothed me with the garments of salvation i. e. For he hath redeemed me out of the Babylonish captivity He compareth the Redemption or Salvation by which they were saved or delivered out of the Babylonish captivity to a garment therefore he calls it the garment of Salvation He puts a preterperfect tense for a future He hath covered me with the robes of righteousness This is a repetition of the former sentence for by righteousness he meaneth salvation of which more in the following Verse As a Bridegroom decketh himself with ornaments i. e. As a Bridegroom decketh himself with ornaments on the day of his marriage on which day he is at the finest 11. So the Lord God will cause righteousness and praise to spring forth Supple In me or for me This is spoken still in the person of Zion who takes that which is done to her children the Jews as done also to her self Righteousness By righteousness he meaneth salvation that salvation by which the Lord redeemed Zion and her children out of the hands of the cruel Babylonians and this salvation he calleth righteousness per Metonymiam efficientis because God gave it to the Jews which were righteous as a reward of their righteousness as also because God gave it to the Jews according to his promise so that it was an effect of Gods righteousness that is of his fidelity or faithfulness in keeping promise Praise By praise he meaneth also salvation and redemption even the salvation and redemption of Sion and her children and that per Metonymiam effectus because that Salvation and Redemption bring forth praise to God for they which are saved and redeemed will praise God for his Salvation and Redemption Before all Nations i. e. In the sight of all Nations ISAIAH CHAP. LXII FOr Zions sake I will not hold my peace i. e. For the love which I bare to Zion I will not hold my peace but call upon God day and night to save Zion out of the hands of the Babylonians The Prophet speaks this as though the Jews were even then in captivity and neer to be delivered and as though he himself did see them in distress bodily And what he saith he would do here certainly many of the godly men and the Prophets which lived in the time of the captivity did do For Jerusalems sake I will not rest This is a repetition of the former sentence I will not rest Supple From calling upon God to hasten the salvation of Zion Vntil the righteousness thereof i. e. Until the salvation thereof that is of Zion By righteousness is meant salvation See cap. 51.11 Go forth as brightness i. e. Go forth as a light which dispelleth the darkness As brightness i. e. As a light He putteth brightness for light that is for a body which giveth light and shineth clearly per Metonymiam adjuncti He compareth the salvation of the Jews to a bright shining body because as such a body giveth light so would this salvation bring joy and prosperity with it which the Scripture doth often resemble to light and call by the name of light And the salvation thereof as a lamp that burneth This is a repetition of the former sentence For the Lamp that burneth shineth 2. And the Gentiles shall see thy righteousness i. e. For the Gentiles shall see the salvation which God shall work for thee And is put here for For and righteousness for salvation as Vers 1. Thy glory i. e. The glorious estate with which God will bless thee He calleth the glorious estate which God would give her her glory per Metonymiam adjuncti The Prophet useth an Apostrophe here to Zion whom he speaks to as to a woman Thou shalt be called by a new name What this new name is by which Zion should be called we shall read vers 4. Which the mouth of the Lord shall name i. e. Which the Lord shall give unto thee The mouth of the Lord is put here by a Synecdoche for the Lord himself The name which the Lord shall give her shall consist rather in reality then in words for Gods word are operative and turn to deeds 3. Thou shalt also be a crown of glory in the hand of the Lord i. e. Thou shalt also be as a glorious crown in the hand of the Lord that is Thou shalt also be precious in the eyes of the Lord. The Note of similitude As is here left to be understood and a substantive of the Genitive case viz. of glory is put for the Adjective glorious A crown is a rich and precious ornament of a King therefore he saith she shall be as a crown of glory or as a glorious crown to shew the happy and glorious estate which she shall attain to and how precious she should be And he saith In the hand of the Lord to shew that the Lord should delight in her and have a continual eye upon her For it is a sign that we delight in and take pleasure in a thing when we love to have it in our eyes and to look upon it And a royal Diadem in the hand of our God i. e. And as a royal Diadem in the hand of our God This is a repetition of the former sentence A Diadem was an Ornament or Crowne which Kings used to weare upon their heades It was made commonly of purple silke and beset with pearles and jewells and pretious stones 4. Thou shalt no more be termed forsaken i. e. Thou shalt be no more forsaken Note that to be termed or to be called so or so signifieth with the Hebrewes to be so and so for by being so or so they may be called so or so Sion was forsaken when God who was her husband left her for her whoredomes and had no pleasure in her Neither shall thy Land be termed any more desolate By the Land of Sion is here meant the Land of Judah whereof Sion or Jerusalem was the head The
enemies q.d. Although I have heretofore given the meat which thou hast taken paines for to the Assyrians and to the Babylonians and other thine enemies yet now I will doe so no more The sonnes of the stranger shall ntt drink of thy wine for which thou hair laboured i. e. Strangers such as the Assyrians and the Babylonians are shall not take away thy wine which thou hast laboured for by force and drinke wtthout thee 9. But they that have gathered tt shall eate it i. e. But they that have been at the cost or at the paines to sow the corne and to reape it and to gather it into the Barne shall eate it Haâ—e gathered it By gathering the corn into the Barne understand by a Syllepsis all other costs and paines necessary for the having of corne It i. e. The corne v. 8. Shall eare it Supple In the courts of the Lords house to wit the Temple See Deut. 14. v. 23. But note that the Tithe onely of the corne c. was to be eaten before the Lord in the court of his house but their eating of the Tithe there according to the Lords command was as it were an earnest that they should peaceably eate the whole harvest at their own places And praise the Lord Supple For his bounty and goodnesse in giving them corne to eate They that have brought it together i. e. They that have brought the wine together into their cellars and store-houses out of their severall Vineyards c. It That is the wine v. 8. Shall drink it in the courts of my holinesse i. e. Shall drinke it in my courts as I have commanded Deut. 14.23 In the courts of my holinesse i. e. In my courts Gods holinesse is put here Per metonymiam adjuncti for God himselfe so that in the courts of my holinesse is q.d. In the courts of me that is in my courts 10. Goe thorow goe thorow the gates q.d. Make hast make hast and goe yee into your own Land O yee Jewes which have been held here in Babylon captives This is spoken in the person of Cyrus or some from Cyrus to the Jewes which were in captivity and signifieth to them that they might goe out of their captivity so soon as they would Prepare yee the way of the people i. e. Prepare yee the way of the Jewes by which they are to passe from Babylon to Judea that their way may be without let or hinderance This is spoken to the way-makers or those which were set to see to it that the wayes were good See Cap. 40. v. 3. This sudden turning from persons to persons is done as if the Jewes were even then hastening to depart out of Babylon to their own home by which is signified the certainty of their returne Cast up cast up the highway See Cap. 57.14 Gather up tho stones Supple Out of the way in which they must goe that they may no way trouble or hinder them in their way Lift up a standard for the people This is spoken to other persons then before And the sense is q.d. call the Jewes together from the severall places of their captivity that they may goe together to their own Land He alludeth to the manner of Souldiers for whom when they were to meet together a standard was set up for them to meet at 11. Behold the Lord hath proclaimed untâ— the end of the world supple saying i. e. Behold the Lord hath sent out his proclamation into all even into the uttermost parts of the world saying The proclamation here mentioned may relate to that proclamation which Cyrus made 2 Chron. Cap. 36. v. 22.23 For what Cyrus did by motion from the Lord the Lord himselfe may be said to doe Say yee to the daughter of Sion i. e. Say yee to Sion By the daughter of Sion is meant Sion that is Jerusalem As Cap. 1.8 And he speakes to Sion as to a woman by a Prosopopoeia And the sense of those words say yee to the daughter of Sion is q.d. Let the daughter of Sion know for these words say yee are to be taken indefinitely This and what followeth is the substance of the proclamation which the Lord proclaimed Behold thy salvation commeth i. e. Behold thy Saviour commeth even he which will save thee out of the hands of the Babylonians Salvation is put here for Saviour Per Metonymiam effectus The Saviour here meant is the Lord who saved the Jewes out of the hands of the Babylonians by Cyrus Behold his reward is with him i. e. Behold he hath brought with him the reward with which he will reward those Jewes which are meek and mourne and have not departed from him but have put their trust in him in the midst of their affliction which they suffered in captivity See Cap. 40.10 And his worke before him i. e. And his reward is in a readinesse This is a repetition of the former sentence By worke is meant the reward due to the work pe Metonymiam efficientis When he saith his worke or his reward is before him It may be that the Prophet alludeth to some such games as the Apostle alludeth to 1 Cor. 9.24 Where they that came to be Judges of the victory had the garland which was to be given to the victor carried before them to the Stadium or place of exercise and when they were there they had it lying before them ready to bestow upon him who deserved it best And they shall call them the holy people i. e. And they to wit the Jewes which are now in captivity shall be called the holy people They shall call them is put here for they shall be called The holy people i. e. The people whom God hath severed from all the people of the earth and preferred above them all by his blessings See Cap. 4.3 The redeemed of the Lord i. e. The people whom the Lord redeemed out of the hands of the Babylonians And thou shalt be called sought out i. e. And thou O Sion or O Jerusalem shall be sought out What it is for one to be called so or so See verse 4. Sought out i. e. Shee which was lost like a lost sheep but now is sought out and found againe See Ezek. Cap. 34.16 A City not forsaken See vers 4. ISAIAH CHAP. LXIII WHo is this that commeth from Edom The Lord appearing to Isaiah in a vision like a man of warre comming from Edom Isaiah asketh him who he is who receiveth his answer to this and other questions which he maketh in this and the verses following By this vision is signified the victory which the Jewes should have over the Edomites their enemies which victory was atchieved by the Jewes under Judas Machabaeus of which you may reade 1 Mach. 5.3 The Edomites were a people which did alwayes rejoyce at the afflictions and miseries of the Iewes Psal 137.7 Therefore it was very materiall for the Iewes to be acquainted with this victory which they should have over the