the coming be and how highly esteemed shall the persons be of every one of those that shall bring to Zion the Metropolis of Judea situate in a Mountainous Country the glad tydings of the Destruction of Babylon and the deliverance of Gods People from their Captivity there yet there may be I confess an emphasis in these words how beautiful are the feet c. as if it had been said The very feet of these Men though dusty and dirty with travel will be beautiful and amiable in the Eyes of Gods People See the Note Chap. 40.9 that publisheth Peace See the Note Chap. 48.18 that bringeth good tydings of good that publisheth Salvation that saith unto Zion thy God reigneth that is he hath now manifested his regal Power in governing the World by destroying his Enemies and delivering his People and hath again taken them to be under his Protection and Government and to serve and worship him in his Temple according to his Laws as formerly Now by these welcome Messengers are meant both the Prophets that foretold these things and likewise those that did first make known to the Jews the purpose of Cyrus to set them at Liberty and the Messengers that from Babylon were sent before-hand to acquaint those that were left in Judea But certainly this was chiefly accomplished in the Apostles preaching the Gospel as is evident by the Apostles applying this place thereto Rom. 10.15 As it is written how beautiful are the feet of them that preach the Gospel of peace and bring glad tydings of good things And as this is intended the Phrase here used seems to have respect to the Apostles travelling into many Countries to preach the glad tydings of that Salvation and Peace which in Christ was tendered to them See the Note Chap. 9.6 And that which is said thy God reigneth is meant of the Kingdom of Christ according to that expression so frequently used by the Baptist and Christ Behold the Kingdom of God is at hand Ver. 8. Thy watchmen shall lift up the voice c. By the watchmen here some understand the same that in the foregoing Verse were mentioned as the Messengers that brought good tydings to Zion And indeed if by them we understand the Prophets and Apostles it is clear that both these are tearmed watchmen in the Scripture See Ezek. 3.17 and Heb. 3.17 But it is very probably by others said that by their Watchmen here are meant those Watchmen that should stand in the Watch-Tower about Zion who when they should see the People flocking home from Babylon according to what the Messengers sent from thence had told them should lift up their voice to wit with great joy and confidence to proclaim unto the People those glad tydings See the Notes Chap. 40.1 9. And to imply that many of them should do this which was a clear evidence of the certainty of it therefore is that added with the voice together shall they sing to wit as being ravished with Joy to see Gods People come back again for they shall see Eye to Eye when the Lord shall bring again Zion that is they shall with their Eyes see the poor Captives come home into their own Country As the Prophet Ezekiel was appointed to say to Zedekiah Ezek. 34.3 Thine Eyes shall behold the Eyes of the King of Babylon and he shall speak with thee Mouth to Mouth But now referring this to our Redemption by Christ the Watchmens lifting up their voice must be understood of the Apostles preaching the Gospel unanimously with great joy and assurance of Faith to all Nations according to that of the Apostles Rom. 10.18 Their sound went into all the Earth and so likewise that which is said of their seeing Eye to Eye when the Lord should bring again Zion must be understood of their being Eye witnesses of Christs performing the great work of our Redemption for which see Act. 4.20 and 1 Joh. 1.1 Ver. 9. Break forth into joy c. These words may be taken as the Words of the Prophet or the words of the Watchmen mentioned in the foregoing Verse Break forth into joy sing together ye waste places of Jerusalem to wit because now upon the return of Gods People we shall be all built up again and abundantly replenished with Inhabitants See the Notes Chap. 49.19 and 51.3 And under this may be also comprehended the building up of the Church especially by the access of Gentiles which at the coming of Christ was miserably wasted and weakned See the Note Chap. 35.1 for the Lord hath comforted his People to wit by their Redemption and the blessed effects that followed thereupon See the Note Chap. 51.3 for so it is expressed in the following words he hath redeemed Jerusalem See the Note Chap. 44.23 But withall observable it is how this expression agreeth with that Luke 2.25 where it is said that Simeon was a just and devout man waiting for the Consolation of Israel Ver. 10. The Lord hath made bare his holy Arm in the Eyes of all the Nations c. By making bare that is stretching forth or stripping his Arm is meant the clear discovering and making visible his Almighty power to Men by delivering his People and destroying their Enemies so that all Nations far and near should with admiration take notice of this wonderful work of God and he saith his holy Arm because it was Gods holiness that ingaged him to do this for those whom he had set apart to be a holy People unto himself But see the Notes Psal 98.1 2. and all the ends of the Earth shall see the Salvation of our God See the Note Chap. 40.5 Ver. 11. Depart ye depart ye go ye out from thence c. To wit out of Babylon See the Note Chap. 48.20 It is thus often repeated to imply the care and speed that was required herein And under this typical departure out of Babylon men are also called to come out of the World namely out of that state of uncleanness and bondage wherein the World lies and from the fellowship of the wicked of the World by a true Conversion and Profession of Christ according to that of the Apostle Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing 2 Cor. 6.17 as it follows here touch no unclean thing go ye out of the midst of her which as it enjoyned a care to keep themselves clean or to purifie themselves from all legal uncleanness so likewise especially that which was signified thereby that they should not suffer themselves to be polluted with the Superstitions and other wickedness of the Babylonians amongst whom they lived be ye clean ye that bear the Vessels of the Lord that is ye that are Priests and Levites for I conceive it is clear by that which is said Ezra 8.24 See the Note there that the carrying back of the holy Vessels and Utensils of the Temple which Nebuchadnezzar had carried away to Babylon
a stop to his proceeding in a rigorous manner against men especially his broken-hearted People and that too with some respect to their Souls being the work of his hands but see also the Notes Psal 78.39 and 103.14 Ver. 17. For the iniquity of his Covetousness was I wroth c. That is for their base Covetousness and all the Wickedness besides which their Covetousness carried them into for this sin I conceive is particularly mentioned not only because it was the Common sin of all sorts of People amongst them Jer. 6 13. From the least of them even to the greatest of them every one is given to covetousness but also because it was amongst them as the Apostle saith it is every where 1 Tim. 6.10 The root of all evil and more especially the cause of all the oppressions and injurious dealings of their Princes Priests and Judges for which they were before called greedy Dogs Chap. 56.11 And smote him to wit with many several Judgments before they were delivered up to be carried captives into Babylon I hid me and was wroth that is in my wrath I hid my self from them not appearing any way for them in their favour or defence and he went on frowardly in the way of his heart notwithstanding my displeasure manifested by the Judgments I brought upon them Ver. 18. I have seen his ways and will heal him c. That is I have seen how he hath repented and reformed his sinful waies and will deliver him from the Judgments wherewith I had smitten and wounded him But the words seem clearly to have reference to that which was said in the close of the foregoing Verse And he went on frowardly in the way of his heart and accordingly they must be understood either as some do of the effect of those their wicked waies to wit that God saw into what Miseries and Calamities they had brought themselves and therefore out of his meer pity and compassion did resolve to heal them of this their sad condition see the Notes Chap. 19.22 and 30.26 Or else rather of the wicked ways themselves wherein they walked to wit that though God saw how vile their ways and courses were and particularly their obstinacy and incorrigibleness even after God had contended with them by his Judgments and how in these ways they were running on headlong upon their own Eternal ruine yet of his own free Grace and for his own Names-sake was purposed to heal them First say some of their sinful ways and then afterward of their sore miseries I will lead him also That is I will conduct them safely into their own Country and restore Comfort unto him and to his Mourners To wit all the Comforts which they had formerly enjoy'd in that pleasant Land which God had given them and were like again to enjoy when God should bring them back thither from Babylon together with the Comfort which this evidence of Gods being reconciled to them should yield them and this is more especially promis'd to his Mourners that is those that had mourned for the wickedness of Gods People and the dreadful Judgments they had brought upon them as did Jeremy Ezekiel and Daniel and others though the residue of the People should have a share therein by means of these yet to these God did especially intend them Ver. 19. I create the fruit of the Lips c. That which God doth effect in an extraordinary way when there was no likelyhood of it is frequently in the Scripture called creating see the Note Chap. 4.5 Some carry on these words to those which follow and so make the peace there mentioned to be the fruit of the Lips here intended and that in several regards as 1. That God would make all the talk of the People to be of Peace whereas formerly their talk was wholly for War and the miseries thereof Or 2. That God would give them Peace as the fruit of their Prayers Or 3. That God would by giving them Peace perform the promises which with his Lips or the Lips of his Prophets he had made to them Or 4. That God would raise up Prophets that from him should bring them Tydings of Peace and of their deliverance from the Babylonian Captivity Yea and 5. Some extend it to Gods causing the glad Tidings of the Gospel of Peace to be Preached unto them thereby working in them much inward Peace But because our Translation as doth the Hebrew also divides these Words by a stop from the former I Create the fruit of the Lips therefore the most of Expositors do by the fruit of the Lips understand the voice of Praise and Thanksgivings elsewhere called the calves of our Lips Hos 14.2 And indeed the Apostle seems directly to intend the Expounding of this place of our Prophet thus where he saith Heb 13.15 By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our Lips giving thanks to his Name only indeed the following Words are added to shew how God would create his praise this fruit of the Lips namely by giving them occasion of filling thir Mouths with Gods praises by the prosperous and happy condition whereunto he would bring them and wherein he would settle them Peace Peace that is abundance of Peace and long continued Peace there shall be to him that is far off and to him that is near saith the Lord that is as well to those that are carried away far off into Captivity as to them that shall be left in the Land of Judea Or as well to those that are far off in Babylon as to those that are in other strange Countries but not so far from Judea as Babylon was But now because the peace here promised to the Jews did typically fore-shadow the peace purchased by Christ and published by the Gospel even this may be here included and so by him that is far off and him that is nigh must be meant not the Jews only but the Gentiles also And questionless in that which the Apostle saith Eph. 2.17 Christ came and preached peace to you which were afar off and to them which were nigh he doth at least allude clearly to this place As for the last words and I will hear him see the foregoing Note Ver. 20. But the wicked c. Lest the Wicked amongst Gods People should flatter themselves with hope of the Peace promised in the foregoing Verse the Prophet here adds that there should be no peace for them but the wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt that is as the Sea being restless in it self by reason of its continual ebbing and flowing is yet more restless when it is tossed to and fro with stormy Winds and doth continually cast up mud and foam and filth so wicked men that never enjoy any inward Peace partly by reason of the frequent hurry of their inordinate Passions and Lusts and partly by reason of the
now as we intend it to that great work of our Salvation by Christ begun here but perfected in Heaven it may be particularly applyed to that Evangelical Righteousnes wherewith Christians may be truly said to be Cloathed for which see the Note Chap. 60.21 This I conceive is the true meaning of this place yet I know there are some that would have nothing else intended thereby but only this that God had changed their Captive Garments into the joyful Attire of those that are delivered out of Captivity Ver. 11. For as the Earth bringeth forth her Bud and as the Garden causeth the things that are sown in it to Spring forth c. To wit when the Winter is gone and the Spring is come So the Lord God will cause Righteousness and Praise to Spring forth before all the Nations that is so though God may hide himself from his People for a time yet when he begins to let the light of his Countenance shine forth favourably upon them again he will cause your Land in the sight of all Nations to abound with Righteousness and Praise that is with the discovery of his Goodness and Faithfulness to you and the Praise that shall thereupon be given to him as if these things did grow and spring up every where out of the Earth see the like expression Psal 72.3 and 85.11 The Land shall be covered with Righteousness and Praise as the Earth is with the Fruits that grow up in the Spring time But see also the foregoing Note The drift doubtless of these Expressions is to shew that how impossible and incredible soever these things might seem which the Prophet had promised â— yet that Almighty God that caused the Earth yearly to yield her Fruit would likewise effect this great Change of which he had spoken CHAP. LXII VERSE 1. FOR Zions sake I will not hold my peace and for Jerusalems sake I will not rest c. The Prophet here professeth that out of love and tender respect to Zion and Gods Church and People and out of zeal for their good their comfort and incouragement he would not give over publishing those glad tydings which he had already declared to them to wit concerning their deliverance out of Babylon and their Redemption by Christ and praying to God for the accomplishment of them though he had long time done this yet he would still incessantly go on to do it yea though he should be never so much discouraged by the incredulity hatred and injurious dealing of the people to whom he imparted these glad Tydings or by seeing the Ruine that should come upon them for a time yet â—e would not cease incessantly to proclaim these things that hereby he might raise up their Hearts constantly to wait for this promised deliverance and Salvation though it might be long er'e it came Vntil the Righteousness thereof goeth forth as brightness and the Salvation thereof as a Lamp that burneth that is as it respects the Jews in Babylon until by Gods destroying the Babylonians and his Peoples Deliverance the Righteousness of his Peoples Cause which lay hid during their Captivity shall appear so clearly and gloriously that all the Nations about them shall see and acknowledge it Or as it respects the Church of Christ until Christ come who is the Righteousness and Saviour of his People until the great Work of the Righteousness and Salvation of the Church be fully accomplished and do shine forth gloriously in the Ministry of the Gospel to the drawing of all Mens Eyes to it even amongst Gentiles that before sat in gross darkness Some think that this is spoken by the Prophet in the Person of God For Zions sake I will not hold my peace c. To wit that God would not rest till he had pleaded the Righteous Cause of his People and saved them from their Enemies for when he doth forbear to do this he is in the Scripture Phrase said to hold his peace See the Note Chap. 42.14 Yea they say that it cannot be spoken by the Prophet in his own Person because he dyed long before the return of the Jews out of Babylon and much more before the full accomplishment of these things by Jesus Christ But this is not a sufficient reason to disprove what is most generally held by Expositors to wit that the Prophet speaks here in his own Person since his meaning here may be only this that should he live till these things which God had promised his People should come to pass he would never cease to Preach these glad tydings nor to Pray for the speedy performance of them It is not unlike that Speech of the Apostles 1 Thes 4.17 We which are alive and remain shall be caught up together with them in the Clouds that is should any of us at that day be found living upon Earth it would be so with us Ver. 2. And the Gentiles shall see thy Righteousness c. To wit that before mentioned which should go forth as brightness for which see the foregoing Note and all Kings thy Glory that is all the great Kings of the Gentiles to whom the knowledge of it shall come shall take notice of the exceeding Glory whereto God hath advanced thee See the Note Psal 138.4 And thou shalt be called by a new Name which the Mouth of the Lord shall Name that is God will give thee a new Name to wit that expressed afterward ver 4. Thou shalt be called Hephzi-bah But the meaning is either that Gods Church and People should through his favour to them become exceeding Famous and Renowned far more than ever formerly Or that God would bring them into a new Estate and Condition far more glorious than ever formerly heard of which was most fully accomplished when they became the Church of Christ Ver. 3. Thou shalt also be a Crown of Glory in the Hand of the Lord and a Royal Diadem in the Hand of thy God The meaning is either 1. That the Lord by his Hand upon them in their Deliverance and in the great things he would do for them as his peculiar People would advance them to great Glory so that they should be eminently conspicuous and renowned even as a Glorious Crown or Royal Diadem in the Eyes of those that behold it or rather 2. That God would own his People to be an Honour and Glory to him even as a Crown or Diadem which a King takes in his Hand and puts upon his Head as being the people over whom he Reigned as their King and Soveraign and consequently that he would make as precious account of them as a King doth of his Crown and as carefully preserve them Ver. 4. Thou shalt no more be termed forsaken c. See the Notes Chap. 49.14 and 54.6 7. Neither shall thy Land any more be termed desolate See the Note Chap. 1.7 and 54.3 But thou shalt be called that is thou shalt be and shalt be owned to be as we see in the like
one of another For as by way of foretelling times of War it is said Joel 3.10 Beat your Plow-shares into swords and your pruning-hooks into spears so here on the contrary by way of foretelling the concord and peace which the Gospel of Christ should work amongst men it is said that they should beat their swords into plow-shares and their spears into pruning-hooks And this is also more fully exprest in the following words Nation shall not lift up sword against Nation neither shall they learn war any more All the difficulty indeed is how to reconcile this Prophecy with the bitter Wars that have been in most times even amongst those that have professed themselves the Church of Christ with respect whereto our Saviour gave that warning to his Disciples Mat. 10.34 Think not that I am come to send peace on the earth I came not to send peace but a sword Some to avoid this difficulty hold this to be only a Prophecy of that Universal Peace which should be in the reign of Augustus amongst the Nations throughout the whole Roman Empire who had then the greatest part of the World under their Dominion just about the time of our Saviours birth the truth whereof as it is evident in the Roman Histories so it may be probably gathered from that Tax or Muster mentioned Luk. 2.1 Then went out a Decree from Caesar Augustus that all the world should be taxed which could not well be but in a time of a general Peace And again others would have it to be only a figurative expression of that true inward spiritual peace which is the effect of Christs Kingdom in the Consciences of Believers begun here but perfected hereafter in Heavenly glory But questionless the words are clearly a Prediction of that concord and peace which should be the proper effect of the Gospel amongst those Nations and particular persons that should sincerely submit themselves to the Government of Christ The Doctrine of the Gospel doth upon many grounds press Christians to live peaceably as far as they are able with all men whatsoever Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men and Heb. 12.14 Follow peace with all men And especially that they should live lovingly and peaceably amongst themselves Mark 9.50 Endeavouring to keep the unity of the Spirit in the bond of peace Ephes 4.3 And accordingly we find that where people are throughly brought to that frame and disposition of spirit which the Law of the Gospel doth require in Christians they are so harmless and meek that they are careful not to wrong any with whom they converse but are content rather quietly to suffer wrong from others and will live as brethren lovingly and peaceably together without any jars and variance as it is noted of those that were added to the Church in the first days of the Gospel who were at least five thousand if not eight thousand that the multitude of those that believed were of one heart and of one soul And this is that which is here foretold concerning ths days of the Gospel It cannot therefore be inferred from hence that it is altogether unlawful for Christians to make war whether offensive or defensive for the people of God have gone out to war by Gods own appointment And when the Soldiers that were converted to the faith of Christ by the Baptists Ministry propounded the question to him Luk. 3.14 And what shall we do He did not enjoin them to leave their calling but only instructed them how to behave themselves therein Do violence to no man neither accuse any man falsly and be content with your wages Just wars are rather executions of Justice than any breach of Christian charity Nor must we think that the discord and wars that have been in all ages even in the days of the Gospel and that too amongst those that profess themselves Christians do any way weaken the truth of this Prophecy for the drift of these expressions of the Prophet is only to shew first how much the Gospel should tend to the establishing of a happy Peace amongst the Nations of the World that had been before so barbarously ready to devour one another by bringing them to be united together in one faith as fellow-members of one and the same body under Christ their head the Prince of Peace as he is called Chap. 9.6 And 2. what intire affection and union of spirit and so what a peaceable disposition one towards another there should be amongst those that were true Christians that did sincerely submit to the Law of Christ the Gospel of Peace Ephes 6.15 and that were effectually guided by the Spirit of Christ All which notwithstanding it needs not seem strange to us that the Church is still so much embroiled with war 1. Because when the Church is for peace her enemies will still be for persecution and war 2. Because there will be still in the Church so many that profess Christ but in their works deny him not being Christians indeed And 3ly because even those that are true-hearted Christians by reason of the remainders of corruption in them are over-ready too often to swerve from the temper and way of peace which Christ hath prescribed them V. 5. O house of Jacob come ye and let us walk in the light of the Lord. As in imitation of that expression wherewith ver 3. he had said the converted Gentiles should encourage one another Come ye and let us go up to the mountain of the Lord c. the Prophet doth here exhort the Jews that they that were Gods first-born peculiar people would not come behind them but would rather prevent them and lead them the way Since the whole world should be enlightned it were a shame if they should still walk in darkness O house of Jacob come ye and let us walk in the light of the Lord that is in the light of Gods word which shines amongst you now or in the light of the Gospel which shall hereafter break forth from you and shine amongst all Nations So that this may be taken as spoken both to the Jews that were then living in the days of the Prophet and to their posterity in the days of the Gospel and it is all one in effect as if he should have said Let us believe in Christ and love him and all Christians for his sake Ver. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East c. That is they are full of the rites and customs and vices of the people inhabiting the Eastern Countries amongst which though the Ammonites and Moabites may be numbered because they lay Eastward of Judea yet I conceive the Syrians and Chaldeans are here chiefly intended because they were amongst the Jews most usually termed the Children of the East or the people of the East See the Notes 1 King 4.30 and 2 King 13.17 and because though it might
of such things may be of force to raise mens minds to the more hopeful expectation of that which is at present promised Two notable instances we have of this Exod. 3.12 2 King 19.29 concerning which see the Notes there It is indeed no more than as if he had said You question whether God can effect that deliverance which I have promised you but I will tell you therefore of a greater wonder that God will certainly do and that is a Virgin shall conceive and bring forth a Son without the knowledg or help of man by whom there shall be a reconciliation made betwixt God and men 2. That the prediction of the miraculous conception and birth of the Lord Christ their promised Messiah was the more proper and seasonable at this time because the certainty of the accomplishment of this did imply the unquestionable preservation of Davids Royal family from whence this Son of the Virgin was to spring which was the thing that Ahaz now refused to believe If Rezin and Pekah or any other enemies should be able to cut off the family of David what would then become of the promise of the Messiah that was to descend from that Royal stem By giving him therefore this sign of the supernatural conception and birth of their promised Messiah the seed of the woman the Prophet did not only tell him that which was an unquestionable ground whereon he might rely against all fear of the ruin of Davids family but he did also discover the root of his distrustful fears namely that he did not indeed believe that fundamental promise concerning the Messiah nor that Covenant of Grace which God had made with his people which was established thereon and that therefore it was no wonder though he were continually shaken with such unbelieving fears 3. That it is usual with the Prophets upon this ground when they are speaking of temporal deliverances and mercies promised to Gods people to pass on a sudden as by a Prophetick rapture to make mention of the Messiah in whom all the promises of God are yea and amen 2 Cor. 1.20 who is therefore the foundation of all the hope and consolation of Gods people in regard of any mercy that God hath promised them And 4. that together with this prediction of the wonder of the conception and birth of their promised Messiah there seems to be another sign joined ver 16. concerning which see the Note there both tending to give them assurance that God would be with his people in delivering them from those two Kings that were coming against them as he had before promised them Ver. 15. Butter and honey shall he eat c. That is this Immanuel before mentioned the Son of the blessed Virgin Mary shall be fed with butter and honey such meats as young children do affect and wherewith in this Country by reason of their plenty they are usually much fed That he may know to refuse the evil and chuse the good that is that he may grow up till he comes to those years of discretion that he will be able to discern between good and evil to wit that which is naturally or morally good and evil and so to chuse that which is desirable and commendable and reject that which is hurtful and blame-worthy which yet must be restrained to that weaker measure of knowledg and discretion which is usually found in little children when first the exercise of their reason and understanding begins to discover it self in them as we see where the same phrase is used Deut. 1.39 Your children which in that day had no knowledg between good and evil they shall go in thither So that the drift of this verse is clearly to imply that the Lord Christ the Son of the Virgin Mary should be true and very man nourished and brought up from his infancy as other children are and that he should be subject to the same infirmities and weakness both of body and mind that other children are subject to and should therefore grow up in strength and understanding by little and little as other children do as it is expresly said that Christ did Luk. 2.52 And Jesus increased in wisdom and stature and in favour both with God and man I know there are several learned men that understand this verse not of the Son of the Virgin mentioned in the foregoing verse but of the Prophets Son Shear-jashab mentioned before ver 3. and so they conceive this is added to confirm the foregoing Prophecy ver 7 8. concerning the deliverance of Jerusalem and Davids house from the combined forces of Rezin and Pekah that were joining together against them as if the Prophet had said Whereas these two Kings have resolved to besiege and to take Jerusalem so far shall they be from effecting what they have designed that this my child Shear-jashab whom by Gods command I have brought along with me as a sign to assure you of the mercy promised see the Note above ver 3. shall be notwithstanding this their siege fed and nourished and brought up as safely and tenderly as other young children use to be in times of greatest peace and plenty But the words Butter and honey shall he eat c. do so plainly refer to that which went before ver 14. Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel that I cannot see how it can without manifest wresting the words be understood of any other than that Immanuel mentioned in the foregoing verse Ver. 16. For before the child shall know to refuse the evil and chuse the good c. See the foregoing Note The land that thou abhorrest that is the land of Israel against which thou bearest such a deadly enmity for the mischief they have done thee and the great evil which they are now conspiring to bring upon thee or it may be meant both of the land of Israel and the land of Syria collectively taken shall be forsaken of both her Kings that is it shall be bereaved of both her Kings to wit of Rezin King of Syria and Pekah King of Israel that were now joined in a strict Confederacy against Judah both of them being cut off and destroyed so that the meaning is that these Kings should be so far from effecting what they had designed to wit the surprisal of Jerusalem and the cutting off the Royal family of David that they themselves should be each of them slain and destroyed concerning which see the foregoing Notes ver 4 7 8 9. But now the great question again is What child is here meant concerning which it is said Before the child shall know to refuse the evil and chuse the good the land that thou abhorrest shall be forsaken of both her Kings Many learned men that understand not only the 14. v. but the 15. also Butter and honey shall he eat c. of the Lord Christ the Son of the Virgin Mary do yet understand this of any new-born
cannot be for it is clear that the Babylonian was broken by the Medes and Persians in Babylon and not in Gods land and upon his mountains as it is here said the Assyrian should be Rather therefore this which is here said concerning the Assyrian is inserted both to confirm again that which he had before foretold concerning the ruin of Sennacherib and his Army Chap. 10.33 34 and likewise that hereby that which he had now also foretold concerning the ruin of the Babylonians might be the more readily believed this being all one as if he had said As I will now shortly destroy Sennacherib the Assyrian when he shall invade you so will I in time to come destroy the Babylonian too as I have now told you And this your first deliverance from the Assyrian shall be a sign to you of your future deliverance from the Babylonian Yea some Expositors conceive that the foregoing Prophecy concerning the destruction of the Babylonian was delivered by Isaiah after the destruction of Sennacherib and then indeed the destruction of Sennacherib the Assyrian could be here mentioned only to assure them that as he had already destroyed the Assyrian and delivered them from his yoke so he would also destroy the Babylonian as he had now foretold and would deliver them from their bondage under him or that as he had begun to destroy the Assyrians under Sennacherib so he would quite destroy them when they were under the command of the Babylonian and that Empire should also be ruined as the Prophet had now foretold And this they judg the more probable because in the days of Ahaz there was yet no cause of fearing the Babylonian But this is altogether uncertain and for this see the following Note ver 29. Ver. 26. This is the purpose that is purposed upon the whole earth c. That is this which I have now foretold is that which shall come upon that great Babylonian Empire that shall have the whole earth in a manner under their command and this is the hand that is stretched out upon all the nations to wit the nations that are in subjection to Babylon See the Note Chap. 13.11 And this therefore seems to be added to assure Gods people of the truth of that which had been now foretold concerning the ruin of the Babylonian Empire however incredible it might seem to them Though the Babylonian had never so many Nations under his command yet that should not hinder his ruine But yet there are some I know that hold that this is spoken with relation to that which was said in the foregoing verse concerning the Assyrian This is the purpose that is purposed upon the whole earth c. that is this which I have purposed and decreed concerning the Assyrian I have also purposed concerning Babylon or this which I have determined concerning the Assyrian I purpose also to do to all Nations that shall attempt to destroy my people And this indeed hath much probability in it Ver. 28. In the year that King Ahaz died was this burden That is say some the foregoing Prophecy against Babylon See the Notes chap. 13.1 and 2 King 9.25 But the most of Expositors understand hereby the following Prophecy against Palestine and that this concerning the time when this Prophecy was delivered to wit In the year that King Ahaz died is purposely inserted to imply the occasion of this Prophecy which was the exceeding triumphing of the Philistines upon the death of Ahaz as is clearly hinted in the following verse or else because here the Prophecies begin under Hezekiah the Son of Ahaz For which see the Note chap. 6.1 Ver. 29. Rejoice not thou whole Palestina because the rod of him that smote thee is broken c. By Palestina is meant that part of the land of Canaan that was inhabited by the Philistines called elsewhere Philistia Psal 60.8 Now because Uzziah King of Judah or rather the state of Judah under Uzziah had in his days sorely smitten this Land and People of the Philistines 2 Chron. 26.6 concerning which see the Note 2 Kin. 15.3 and because this rod of him that smote them that is the power of the state of Judah was very much broken weakned and brought down in the days of his wicked grand-child Ahaz when both the Philistines and divers other Nations had mightily subdued them and made great havock in their land 2 Chron. 28.17 18 19. concerning which see the Note 2 King 16.7 and the Philistines might hope it was utterly in a manner ruined and broken when Ahaz was dead for then there was no longer any fear lest he by the help of his confederate the Assyrian should seek to be revenged on those Nations that had invaded his land and of Hezekiah his Son who was young and tender there was no great fear therefore it is most probable that this people of the Philistines did indeed mightily rejoyce and triumph all the land over when they heard Ahaz was dead as being fully perswaded that now they should quite swallow up the Kingdom of Judah and hereupon it is that the Prophet speaks this as in a way of deriding the jollity of the Philistines Rejoice not thou Palestina because the rod of him that smote thee is broken as if he should have said Alas thy jollity will be soon turned into bitter mourning by reason of thy miseries even all thy land over For out of the Serpents root shall come forth a Cockatrice or an adder That is out of the stock of Uzziah who did bite or sting thee as a Serpent I will raise up Hezekiah the Son of his Grandchild Ahaz who shall be a sorer plague to thee than ever Uzziah was even by how much a Cockatrice is worse than a Serpent yea he shall be worse to thee than so which is expressed in the following words And his fruit shall be a fiery flying Serpent concerning which see the Note Numb 21.6 And indeed Hezekiah did mightily prevail against the Philistines see the Note 2 King 18.8 And it may well be too that his speed in subduing the Philistines is implied by terming him a fiery flying Serpent And not only Hezekiah but also the state of Judah under Hezekiah may be the Cockatrice and fiery flying Serpent here intended Ver. 30. And the first-born of the poor shall feed and the needy shall lie down in safety c. That is The people of God the Jews that were under Ahaz brought to extreme poverty even to be the poorest of all poor people see the Note Job 18.13 by his exactions and the manifold miseries wherewith the land was involved through his wickedness shall under Hezekiah enjoy great peace and shall live in great plenty of all things in their own Country and not be made a prey to their enemies as they formerly were See the Note Chap. 5.17 and Psal 23.2 And thus he that shall be a Cockatrice and a fiery flying Serpent to you O Philistines shall be as a
of our best Expositors are of opinion that there was some part of Arabia that was called Dumah after the name of the Son of Ishmael and that it was these Arabians the posterity of Ishmael inhabiting this Country of Dumah against whom Isaiah did here prophecy And whereas it may be objected against this with great shew of Reason That v. 13. there followeth another Prophecy particularly directed against Arabia To this they answer That that might be against the Arabians inhabiting about Kedar and this agaâ—nst those that dwelt about Dumah But whether it were the Ishmaelites of Arabâ—a or the Edâ—mites that are here meant which last seems to me most probable because of the mention that is here made of Seir the reason why God was pleased by the Prophet to foretel the Jews these Judgments that were to come upon these foreign Nations may seem to be That they might hereby be assured before-hand that those great charges and overturnings that were shortly to come upon all the Countries about them were ordered and appointed by Divine Providence and perhaps also that when troubles came upon themselves they might not think as they were apt to do of flying to Dumah or elsewere to secure themselves He calleth c. Here begins the Prophet's burdensome Vision against Dumah He calleth to me out of Seir as if he should have said I hear the voice of one calling to me out of Seir. And the most Expositors take these to be the words of the Prophet relating what he had heard in his Vision concerning Dumah as before he had related what had been revealed to him concerning Babylon But because these two short Prophecies concerning Dumah and Arabia might well be revealed to him at the same time with that which he hath before related concerning Babylon I see not why this may not be added as in ralation to that which went before ver 16. namely as the words of that Watchman whom in his Vision God had appointed the Prophet to set in a Watch-tower who having related before what he had seen concerning Babylon doth now also tell that he also heard one call to him out of Seir Watchman what of the night Watchman what of the night Only indeed what is meant hereby whether we take them as spoken to the Prophet or as spoken to that Watchman or to any other is very questionable The opinions of Expositors herein are very different and many I will only mention those that seem most probable They that hold the Ishmaelites the inhabitants of Dumah to be the persons against whom the Judgment here threatned is denounced can give no other reason why the Prophet or the Watchman in the Prophets Vision should say That one called to him out of Seir but only this that the Edomites are mentioned as making this enquiry either as a people ready armed and prepared to go out upon a design of invading or surprizing Dumah and therefore longing for break of day that they might be upon their march or else because being near neighbours to these Ishmaelites of Dumah they were afraid of being involved in the same misery together with them and so were eagerly inquisitive to know what the Watchman had in the night descried But now if by the inhabitants of Dumah the Edomites be meant then there can be no question made why their miseries should be foretold by the Prophet's or Watchman's relating what one said that called to him out of Seir and what he answered him And indeed this makes me the more inclinable to think that it is the Idumeans that are here meant by the inhabitants of Dumah Only still it is questionable what was intended by these words he heard Watch-man what of the night Watchman what of the night Some hold that this was spoken to the Prophet himself as one of the Jews Spiritual Watchmen and that Ironically the words being redoubled to imply the greater derision Watchman what of the night Watchman what of the Night As if they should have said Thou that professest thy self to be a Watchman appointed by God to look out from thy Watch-tower and foresee the evils that are to come upon us and other Nations what saist thou of that night of great tribulation and distress which thou and other thy Fellow-Prophets have often told us was coming upon us You have often threatned us with a dismal night of darkress and calamity that should befal us and yet we on the contrary do still enjoy a fair Sun-shining day of Peace and Prosperity and so have done ever since we cast off the yoke of your King Joram and have had a King of our own See the Note 2 Kin. 8.20 And therefore what saist thou now Hast thou any farther tidings of this night that is to come upon us Again others hold that this is that which the Edomites said to the Watchman whom the Prophet in his Vision had set upon a Watch-tower and that hereby is represented in what continual perplexity and fear they were by reason of the enemies that were wasting their Country or were ready to break in upon them for this which this Watchman relates as spoken to him is to set forth how the Edomites were continally calling and crying thus to their Watchmen Watchman what of the night Watchman what of the night That is What have you seen concerning this Night Hath the enemy attempted any thing against us Or are they ready to assault us Are we in a better or a worse condition than we were Or What time of the night is it Or as if they had said fearing the enemy would by night break in upon them When will it be morning Or When will the morning of our deliverance come Shall the Enemy always thus make havock in our land Yea some understand it as the cry of the Edomites being now carried away Captives by the Assyrians Watchman what of the night That is When will our Captivity come to an end Is there no Day-light appearing no hope of comfort As for this redoubling of these words Watchman what of the night Watchman what of the night I conceive that this is done Either 1. after the custom of those that call to them that stand on some high place far above who are wont to repeat the questions they propound to them for fear at first they were not heard Or 2. to imply That the Inhabitants of Dumah by reason of their great anxiety and terrors should be continually wearying the Watchmen with this question sometimes one of them sometimes another or that they should run up and down to make this enquiry of them Or 3. the better to express their exceeding great fear and desire to be satisfied of that concerning which they enquired And indeed this last Exposition that makes this enquiry of the Inhabitants of Dumah to be an expression of the great terror and fear they were in because of the enemy I judge most probable Ver. 12. The Watchman said c. That
your spoil c. That is The spoil which you O Assyrians have plundered and taken away from other Nations like so many Caterpillers devouring all things where you come and whereof you also are now like to be spoiled Or the spoil which you the people of God shall find in the Assyrian Camp shall be gathered like the gathering of the Caterpillers that is say some As easily as the Caterpillers do gather and eat up all green things where they come But rather the meaning is That the Jews should gather up the spoil in the Assyrian Camp with as much ease and in as great abundance as Country-people even Children amongst others are wont to gather Caterpillers in a time when they abound and to throw them in great heaps into pits which they have digged for the burying of them as the running to and fro of locusts shall he run upon them that is say some As the locusts run to and fro in the fields eating up and destroying all as they go so shall the Angel of the Lord break through the Assyrian Army making dreadful havock amongst them wherever he comes But rather this also is spoken of the spoils before mentioned and so the words are to be understood thus as the running to and fro of locusts shall he run upon them that is As when God sends a Plague of Locusts upon any place the inhabitants are wont with much eagerness to get out from every house old and young and to run up and down in their Gardens Fields and Vineyards and gather up and destroy innumerable multitudes of these harmful Creatures so shall every one of the Jews run up and down in the Camp of the Assyrians to gather up the spoils they shall find there Or rather for that suits best with the Expression here used as the running to and fro of Locusts As the Locusts run to and fro in the field so shall each man that goeth out of Jerusalem run up and down to gather what spoils he can find in the Camp of the Assyrians Ver. 5. The Lord is exalted c. That is He will be exalted to wit by the dreadful Judgment which he will execute upon the Assyrians See the Note Chap. 2.11 for he dwelleth on high and so hath all things both in heaven and earth under his command and can therefore destroy the great ones of the World when ever he pleaseth see the Note Psal 115.3 He hath filled Zion with Judgment and righteousness that is He will there abundantly discover That he is a just and a righteous God by delivering his people according to his promise and executing Judgment upon his and their enemies and they shall every where extol God for these things Or by these things he will cause Jerusalem that was formerly full of all injustice and unrighteousness to abound with judgment and righteousness to wit in the days of Hezekiah when this shall be done See the Note Chap. 32.16 yet this may be extended also to the days of the Gospel Ver. 6. And wisdom and knowledge shall be the stability of thy times and strength of Salvation c. That is Thy times O Hezekiah for here the Prophet directs his speech as if he had been speaking to him in whose days the great things now foretold were to be done And the meaning is That the true Wisdom and saving Knowledg of God that should abound in his times and more especially his own particular Wisdom and Knowledge and the exercise thereof in that pious and prudent managing the affairs of the Realm should be the means to establish the peace and prosperous condition of their state and a strong safeguard to them in every regard during his reign which agreeth with that which Hezekiah said to Isaiah 2 King 20.19 Is it not good if peace and truth be in my days And indeed in his Son Manasseh's days all fell into Confusion again the fear of the Lord is his treasure that is His piety and care for the worship of God shall be dearer to him than any Treasure Or he shall be in this regard richer than any Treasures could make him yea it shall be the means too of advancing his Wealth exceedingly See 2 Chron. 32.27 28 29. Ver. 7. Behold their valiant ones c. The Prophet doth here set forth the sad condition wherein the Jews should be before God destroyed the Assyrian Army thereby the more to magnifie the greatness and the seasonableness of the following deliverance and withal to fore-arm the faithful against their being overmuch disheartned when they should see the land brought into such distress Their valiant ones shall cry without that is Their valiant Garison-soulders shall with a loud voice and that openly in the very streets bewail their extream danger Or if we read it as it is in the Margin their messengers shall cry without that is Either the Messengers which the King and State of Judah did at first send to Sennacherib to desire terms of peace from him 2 King 18.14 or those they sent afterward to Rabshakeh to parley with him and to see if they could any way appease him ver 18. shall without the City as they return back or in publick in the streets cry out for very anguish of spirit because of the succeslesness of all their endeavours and the desperateness of their dangers And thus this first clause is the same with that which follows the Ambassadors of peace that is That were sent to see if they could make peace and some add too That they were men that were all for making peace with the Assyrian and that they did at first bring back word that there was great hope of peace to wit when Sennacherib agreed to stay his hand upon condition of their paying him a certain sum of money 2 King 18.14 shall weep bitterly to wit when they shall see all their endeavours come to nothing which how it was accomplished we may see 2 King 18.37 where it is said that these Messengers returned to Hezekiah with their clothes rent c. Ver. 8. The high-ways lye waste c. This may be taken as the sad report which the Messengers before mentioned sent to Sennacherib made of the miserable condition wherein the land lay or as a further relation hereof by the Prophet The high-ways lye waste the way-faring man ceaseth to wit no man daring to travel in the common roads because they were so pestered with the Assyrian souldiers See the Note Judg. 5.6 he hath broken the Covenant that is Sennacherib hath broken the Covenant he made with us And this I conceive he is charged with not so much because the Kings of Judah and particularly Ahaz the Father of Hezekiah had made a Covenant with the Assyrian that he should help the Jews against their enemies as because he had agreed with them at this very time that upon the payment of such a sum of money by way of Composition which himself assigned he would withdraw his
West then this is all one in effect as if it had been said That from the rising unto the setting of the Sun God should be praised the villages that Kedar doth inhabit See the Notes Chap. 21.16 Psal 120.5 and Cant. 1.5 let the Inhabitants of the rock sing that is The Inhabitants of Arabia Petrea or of Petra the chief City in those parts See the Note Chap. 16.1 or rather those that inhabit mountainous Countries as the following words shew let them shout from the top of the mountains However as this is spoken with respect to the days of the Gospel it clearly implies That the most barbarous Nations should then praise God Ver. 13. The Lord shall go forth as a mighty man c. That is having long withdrawn himself as if he minded them not he shall at last go forth in great fury to wit against the Babylonians See the Notes Job 16.14 and Psal 78.65 He shall stir up jealousie like a man of war that is As men stir and blow up a fire so shall the Lord stir up the fire of his jealousie to wit his fierce wrath and indignation against his idolatrous enemies proceeding from his ardent love to his people and zeal for his own glory he shall cry to wit as soldiers are wont to shout when they assault their enemies yea roar to wit like a Lyon But now this may be spoken with reference to Christ that he should go forth as a mighty man it is an Expression which our Saviour himself used John 16.28 I came forth from the Father and am come into the world namely to vanquish all his peoples spiritual enemies Satan Sin Death and Hell and to destroy all those that obstinately oppose him and are the implacable enemies of his Church and people Ver. 14. I have long time holden my peace c. God himself is here brought in complaining of his enemies abusing his long-suffering and patience and promising Deliverance to his people I have long time holden my peace I have been still and refrained my self to wit as the following similitude seems to imply as a travelling Woman bites in her pains and forbears crying out as long as ever she is able and the meaning is That he had long forborn taking vengeance on his peoples enemies and suffered his people to be still kept in Bondage by them now will I cry like a travelling Woman that is as such a Woman when she comes to the extremity of her pain the Child being brought to the very birth is then forced to cry aloud and many times breathes out her cries the louder because she had before suppressed them and kept them in thereby striving to help forward her deliverance till when she can expect no ease nor rest so will I with all earnestness hasten the Deliverance of my people as if I travelled and were in pain until they were delivered and will fall with the greater fury upon their enemies because of my former forbearance And indeed this similitude doth notably set forth 1. Gods tender affection to his people even like that of a Mother to the Child in her Womb. 2ly His earnest desire of their deliverance And 3ly that though the Lord had hitherto only groaned in a more silent manner for their sad Condition yet now the set and appointed time being come they should speedily be delivered as the Child is when the Mothers cries are loudest As for those last words I will destroy and devour at once either the meaning is That the Lord would destroy their Enemies Land and devour the Inhabitants or that he would speedily make an end of them all together as it is with hungry ravenous wild beasts that as soon as they have killed their prey do immediately devour it Ver. 15. I will make waste mountains and hills and dry up all their herbs c. That is the herbage which the Mountains and all other parts of the Land afforded both for man and beast and I will make the rivers Islands that is Dry them up so that here and there the dry land shall appear like so many Islands The drift of the whole verse is to set forth the horrid Desolation that God would make in the land of the Chaldeans when he undertook the Deliverance of his people from thence And to this end he speaks of his Vengeance therein as a devouring Fire that would burn up all before it See the Notes Deut. 4.24 and 32.22 And the particular mention that is made of laying waste their Mountains and Hills is either because there usually they had their idolatrous Temples and Altars or rather because there they had their greatest Cities and places of strength And the same may be said for the mentioning of the drying up of their Rivers which were the great safeguard of their Country all is to imply that all the strength and Riches of their Country should not hinder God from destroying them and delivering his people out of their hands one particular whereof is noted by some Expositors to have been accomplished when Cyrus made the great River Euphrates passable for his Army when they took Babylon And then as this Prophecy refers to Christ the same is meant that is said before ver 13. That he should destroy the Kingdom of Satan and all the great enemies of his people and ruine all the Riches and Pomp and State of those that should exalt themselves against him Ver. 16. And I will bring the blind by a way that they knew not c. As this is meant of the Jews return out of Babylon they are termed blind because they saw nothing of their approaching Deliverance they saw no likelihood of escaping out of that sad Condition wherein they lay and so regarded not Gods promises but as men stupified and hopeless were in continual perplexity not knowing which way to turn themselves and of their return into Judea it might well be said That they were led by a way they knew not and in paths they had not known because the generality of them were born in Babylon and so had never gone that way before But as it is meant of Christs redeemed ones whether Jews or Gentiles it was accomplished in the enlightning of their blind minds See the Note Chap. 35.5 and bringing them into the way of Salvation whereof they knew nothing before And the like may be said of the following words they may be meant of the Jews returning out of Babylon I will make darkness light before them that is I will bring them out of an afflicted and sad Estate into a joyful and prosperous Condition See the Notes Esth 8.16 and Psal 112.4 or rather I will make their way clear before them wherein otherwise they might have been often brought to a stand not knowing which way to turn themselves and crooked things straight that is their way shall be easie and plain free from those troubles and difficulties which otherwise they might have found in it But under this
c. Implying that then they had been free from all those miseries which by their disobeying Gods commands they had brought upon themselves particularly in the Babylonian captivity see the foregoing Note then had thy peace been as a river that is then had thy peace or thy prosperity in every regard See the Note Psal 119.165 been abundantly and in a continued course exceeding great over-bearing any thing that might in likelihood be any hinderance to it And to the same purpose is the following clause and thy righteousness as the Waves of the Sea for by Righteousness here is meant either the reward of Righteousness namely Peace and Prosperity as before as iniquity is sometimes put for the reward of iniquity Gen. 4.13 See the Note Chap. 32.17 Or more particularly a State rightly and well ordered and established see the Note Psal 72.3 Ver. 19. Thy seed also had been as the Sand and the Off-spring of thy Bowels like the Gravel thereof c. As if he had said Whereas your number hath been of late much diminished by the breaking in pieces of ten of your Tribes and the carrying of them away into Captivity and by the havock also that your enemies have made even amongst you of Judah had you been Obedient to my Commandments it would have been quite contrary with you God would have exceedingly multiplied you according to his promise of old Gen. 22.17 His Name should not have been cut off nor destroyed from before me that is my people Israel their State and Commonwealth and so their name and memory and the great renown which formerly they enjoyed should not have been cut off from the Land where in the Temple I dwelt amongst them as now it is like to be to wit in the Babylonian Captivity Ver. 20. Go ye forth c. Having in the foregoing verses told them that they by their sins had been the cause of the miseries that were come upon them here he adds that yet notwithstanding to wit of his own free grace and for his own name-sake as he had said before he would deliver them out of Babylon And this he speaks of as if it were then a doing though it were not to be done till about a hundred years after to make the tidings thereof the more joyful to them and the better to assure them of the certainty of it Go ye forth of Babylon flee ye from the Caldeans to wit that ye may not be destroyed with them Some indeed conceive that in these last words the Jews are advised upon the first report of the approach of Cyrus to get them away from amongst the Caldeans but the following words do rather import a departure with full and free Liberty upon the proclamation of Cyrus than an escape by flight with a voice of singing declare ye that is with great joy declare what God hath done for you and therefore it is repeated again and again as a matter of great joy tell this utter it even to the end of the Earth c. that is spread it abroad so that the same may be carried to the ends of the Earth Ver. 21. And they thirsted not when he led them through the Desarts c. As if he should have said Though in this return of my People from Babylon to their own Countrey they went through many wild and dry desarts yet they wanted nothing that was necessary for them I provided for them as I did for their Ancestors when I carried them out of Egypt through the Wilderness into the Land of Canaan He caused the waters to flow out of the Rock for them c. that is he did in a wonderful manner provide for them as once for their Ancestors in their passage to the Promised Land see the notes Chap. 41.18 and 43.19 But yet though this be thus expressed as done already to imply the certainty of it yet that I conceive which the Prophet intended was that thus it should be when they were delivered out of Babylon Ver. 22. There is no peace saith the Lord unto the wicked Having before told them Ver. 18. That if they would have obeyed Gods Commandments their peace should have been always abundantly great here he assures them that it is never so with wicked men But the drift of the Prophet in closing this Prophecy with this general Proposition may seem to be to imply either 1. that whilst God shewed so much Mercy and Goodness to his people yet it should be quite otherwise with the wicked Babylonians they should certainly be destroyed and therefore it would be wisdom in the Jews to haste out of Babylon Or 2ly that though the Jews might have been in a most prosperous estate had they obeyed Gods Commandments as was said before Verse 18 19. yet it was no wonder that it was so ill with them at present because of their great wickedness Or 3dly that in the foregoing promise made to the Jews there was nothing of Peace spoken to the wicked amongst them but only to the godly for though they might go out of Babylon together with others yet this would not be done for them because God was reconciled to them but still they would lye under Gods wrath because of their wickedness CHAP. XLIX Ver. 1. LIsten O Islâ—s unto me c. see the Note Chap. 41. I do not see any inconvenience in that which some learned Expositors hold namely that the Prophet speaks here in his own person and as before concerning the deliverance of the Jews out of Babylon yet as principally intending hereby to speak in the name of Christ of whom he was a Type and to set forth the greater work of Redemption which was shadowed forth in the deliverance of the Jews out of Babylon that was to be accomplished by Christ But I confess that the general current of Expositors do understand this as spoken by Christ alone without respect to any other Having say they hitherto spoken of Cyrus and his deliverance of the Jews out of Babylon here he speaks of Christ and of our Redemption by him and so on to the end of his Prophecy whence also they say it is that whereas before the Jews only were spoken to Hear ye this O house of Jacob c. here the Gentiles are called upon to hear Listen O Isles unto me and hearken ye people from far because the Gospel of Christ was to be preached to them even to to the utmost of them and because they would embrace Christ when the generality of the Jews should reject him and so should be taken in to be Gods People instead of the Jews However it is clear that Christ is here principally if not solely intended because many passages in this Chapter are in the New-Testament expresly ascribed to Christ as Verse 6 8 and 10. And indeed if we consider that the People of God would have no well-grounded hope of that promised deliverance out of Babylon but by their reconciliation with God in and
be confirmed by Oaths and Gods Promises are as firm as any Oath can be therefore is this expression here used so have I sworn that I would not be wroth with thee nor rebuke thee to wit say some in a way of vengeance to cast thee off and utterly to destroy thee See the Note Psal 6.1 for otherwise God is angry with and doth very sharply rebuke those whom he loves most dearly yea and thus not to be angry and not to chastise men is the greatest wrath See Ezek. 16.42 Or rather that I would not be wroth with thee nor rebuke thee again so as it was in the Babylonian Captivity This shall be to me as the Waters of Noah I will never bring you into such a condition any more And indeed considering the desolate and lost condition of the Church of the Jews in Babylon when they were scattered and mingled amongst the Nations that they were no longer a People by themselves nor had any thing of the form or appearance of a Church amongst them we may well say that though the People were many times after their deliverance out of Babylon brought into a very low and miserable condition yet it was never so with them as it was in Babylon no not to the coming of Christ and what they have since endured is not to be mentioned because since that the Israel of God hath been continued in the Christian Church as the Jews have been cast off And indeed some understand this of the Covenant which God made with the Church of the New Testament that this should be to God as the Waters of Noah namely that he would never cast off them from being his People as he did the Nation of the Jews Ver. 10. For the Mountains shall depart and the Hills be removed but my kindness shall not depart from thee c. That is The Mountains and Hills shall be overturned and lost rather than my kindness towards thee shall fail See the Note upon a like expression Chap. 51.6 Neither shall the Covenant of my Peace be removed to wit whereby I will engage my self to be at peace with thee and to bless and prosper thee which seems also to be said in relation to what had been before spoken of Gods Covenant with Noah saith the Lord that hath mercy on thee and therefore of his free mercy will do what he hath promised Ver. 11. Oh thou afflicted tossed with tempest c. To wit as a Ship driven up and down with tempestuous Winds for it may well be that in these words there is respect had to Noah's Ark of whom mention was made before ver 9. and which was indeed a type of the Church 1 Pet. 3.21 or as a poor Cottage shaken with stormy Winds for that may be intended as in opposition to that which is here promised that this weather-beaten Cottage should be a most glorious building and not comforted that is having none to comfort thee And this may be meant principally of their Captivity in Babylon whither they were driven as with a tempest of Gods Indignation and wherein they were scattered abroad and carried from one place to another but withall of all the miseries they endured afterward unto the coming of Christ As for the following words behold I will lay thy Stones with fair colours and lay thy Foundations with Saphires c. It contains a promise of Gods raising his Church which should lye for a time in such a poor and sad condition to a state of most transcendent and almost incredible excellency and Glory namely That God would build her up like some stately costly Palace or City made up wholly in a manner of precious stones under which Figurative description is doubtless meant the spiritual excellency of the structure of the Church of Christ begun here on Earth but perfected in Heaven and accordingly by the Stones of this building must needs be meant the faithful who as living Stones 1 Pet. 2.5 are built upon Christ the only foundation of the Church 1 Cor. 3.11 Or which is all one in effect upon the foundation of the Doctrine of the Apostles and Prophets Eph. 2.20 whence it is that the twelve Apostles are tearmed the twelve foundations of the Church Rev. 21.14 And they are compared to several precious Stones with respect to the manifold Gifts and Graces of Gods Spirit and the several degrees thereof wherewith they should be adorned here and the unconceiveable Glory wherewith they shall be cloathed in Gods Heavenly Kingdom Ver. 12. And I will make thy Windows of Agates c. Some by these Windows would have the Preachers of the Gospel meant by whose teaching Gods People are enlightned and so likewise in the following words and thy Gates of Carbuncles and all thy Borders that is all thy Walls wherewith thou art bounded and shut in of pleasant Stones by her Gates and Walls they understand Divine Protection But that these things were particularly intended it is hard to say Ver. 13. And all thy Children shall be taught of the Lord c. That is Not only by the Preaching of the Gospel outwardly which is clearly enough hinted in that they are called the Churches Children but also by the Spirit of the Lord inwardly For to this purpose is this place alledged by our Saviour Joh. 6.45 where having said that none could come unto him except they were drawn unto him by God the Father he adds It is written in the Prophets And they shall be all taught of God So that this is clearly a promise made to the Church only concerning the Elect of God whom God had appointed to be Israelites indeed and that too with respect to the time of the New Testament wherein God intended to bring in more to the Church and to give them Knowledge and Grace more abundantly than in former times and great shall be the peace of thy Children that is their prosperity and happiness in every regard See the Note Chap. 48.18 or their inward Spiritual Peace yea in the midst of afflictions Ver. 14. In righteousness shalt thou be established c. This may be understood 1. Of Gods Righteousness or Faithfulness to wit that he as a just and righteous God would perform his promises to them and so settle them in a peaceable and happy condition See the Note Chap. 51.5 2. Of the stability of the righteousness of Gods Church and People to wit that it should be permanent and stable not fluid and vanishing which may be meant both of the imputed and inherent righteousness of Christians Or 3. Of the Justice and Righteousness that should be exercised and practised amongst them righteousness being here opposed to oppression to wit that they should have just and righteous Governours to rule over them such as were Zorababel Joshua Ezra and Nehemiah and that the People should likewise be just and righteous in their dealings and that hereby they should be established as upon a sure foundation in a good and happy
Expression used concerning Christ See the Note Chap. 7.14 Hephzi-bah that is my Delight is in her It was the very Name of Hezekiahs Wife the Mother of Manassah 2 Kings 21.1 But here the intent of it is that God of his own free grace should greatly delight in his Church and People and thy Land Beulah that is Married for the Lord Delighteth in thee and thy Land shall be Married that is Whereas thy Land hath been bereaved of her People and so hath sat for many years as a lone Woman without Children thou shalt now be in the state of a Married Wife that hath a House full of Children because being received into Favour and Communion with God her Husband her Land should be abundantly filled with Inhabitants yea and this may be extended also to the great inlargement of the Church under Christ in the Days of the Gospel Ver. 5. For as a young Man Marrieth a Virgin c. These are named because the love of such is usually most sincere and fervent and they usually live together with greatest content delight and comfort So shall thy Son Marry thee as if he had said O Zion O my Church and People thy Sons shall possess and enjoy thee as if they were joyned in Marriage with thee and they shall live and dwell with thee as contentedly and comfortably as a young Man is wont to live with some Beautiful Virgin whom he hath taken to be his Wife The intent of the words is to shew that Strangers should not possess Zion any more but that she should be Inhabited constantly by their own Natives who should rejoice and delight in her according to the joy that is betwixt Husband and Wife This passage indeed seems to have some difficulty in it that the Sons of Zion should be said to Marry their Mother And therefore some by her Sons here would have her Governors and Magistrates to be meant who are as a Husband to the State and People But the Exposition before given is I conceive clearly that which is here intended Ver. 6. I have set Watchmen upon thy Walls O Jerusalem c. Here the Lord is brought in speaking to his Church and telling them that for their better safeguard he had set Watchmen upon their Walls that is Prophets Pastors and Teachers See the notes Chap. 21.11 and 52.8 Which shall never hold their peace Day nor Night that is that shall be constant in their Duty both in Teaching the People warning them of their danger and duty and praying to God on their behalf And then again in the following words the Prophet again speaks ye that make mention of the Lord keep not silence that is ye amongst Gods people that are wont to speak of God and to pray to God cease not to sollicite him to be favourable to his poor people Or rather O ye the Watchmen of Jerusalem that make mention of the Lord that put Gods people in mind of God his grace and goodness and promises to them and of their Duty and Obedience Or as it is in the Margin of our Bibles Ye that are the Lords remembrancers that is ye whose Office it is to put God in mind of the concernments of his People Oh fail not constantly to do your Duty herein Ver. 7. And give him no rest till he establish c. That is till he settle his Church in a comfortable and lasting Foundation and till he make Jerusalem a praise in the Earth that is till by his wonderful deliverance of his Church and the glorious condition whereunto he shall exalt her she shall be praised extolled and magnified all the world over Or till the Nations do for this praise the Lord See the Note Psal 76.3 And though this was in part fulfilled when Gods people were delivered out of Babylon yet it was chiefly accomplished in the spiritual Splendor of the Church of Christ when that was spread by the Preaching of the Gospel throughout the World Ver. 8. The Lord hath sworn by his Right Hand c. That is say some by his Faithfulness a token whereof among men is usually the giving one the Right Hand But rather by his Right Hand and by the Arm of his Strength is meant his Almighty power for in regard of the difficulty and seeming impossibility of the things promised God ingageth his Almighty power for the accomplishment of them surely I will no more give thy Corn to be Meat for thine Enemies and the Sons of the Stranger shall not drink thy Wine for the which thou hast laboured that is thy Provisions shall not any more be a prey to thine Enemies It is in the Hebrew If I give any more thy Corn c. for which Form of an Oath see the Note Chap. 5.9 It is all one as if God had said let me not be esteemed as an Almighty God if this be so any more Because even after the Jews return from Babylon Enemies did many times spoil the Jews of their outward provisions therefore several Expositors understand this spiritually to wit that the Devil and his Instruments shall never bereave the Church of those Provisions whereby their Souls are to be nourished unto Life Eternal But there is no necessity of flying to this Exposition It is certainly a promise made to Gods People for their defence and their peaceable enjoying their Estates contrary to that Curse Deut. 28.33 Which as it was partly fulfilled when the Jews returned out of Babylon so especially under the Kingdom of Christ the Church never was nor ever shall be deprived of necessary outward Provisions 1 Tim. 4.8 Godliness is profitable unto all things having promise of the Life that now is and of that which is to come And besides when Chistians are bereaved of their outward Estates the Curse of that threatning Deut. 28. is taken away Ver. 9. But they that have gathered it shall eat it and praise the Lord c. That is thy People together with the Harvest men imployed by them in gathering in their Corn shall eat it blessing God for it and they that have brought it together that is the Wine before mentioned ver 8. shall drink it in the Courts of my Holiness that is my Sanctuary or in my Holy Courts in my Temple the meaning is that Gods People should in his Church peaceably enjoy the outward blessings God afforded them praising God for them even in their publick Assemblies only in the expressions here used there is an allusion to the Holy Feasts which the Jews kept in the Courts of the Temple for which see the Note Deut. 12.7 How this also is understood by some of the Soul provisions of the Church see in the foregoing Note Ver. 10. Go through go through the Gates c. The doubling of this charge imports the doing of what is here enjoyn'd with all speed and diligence But the great Question is to whom and concerning what Gates this is spoken Some conceive that the Inhabitants of Zion the