gentelness of Gods afflicting them I have refined thee but not with silver that is not with so hot and fierce and vehement a Fire as the Refiners use in refining their Silver I have afflicted thee but lightly and moderately having respect to thine infirmity rather than to the greatness of thy sin and stubbornness I have not refined so accurately and exactly as Refiners do their Silver who keep it in the Fire till all the Dross be wasted and purged out of it for then they would have been quite consumed I have chosen thee in the furnace of affliction That is say some I will make a choice one of thee by purging thee or I have purged thee like choice Silver in the Furnace of Babylon But rather I conceive the meaning is either that God had chosen their captivity in Babylon to be as a Refining Furnace to them or else that in this their affliction he had set his heart upon them and had chosen and called them out as we do things we mean to preserve to be delivered Ver. 11. For mine own sake even for mine own sake will I do it c. see the note before Ver. 9. For how shall my Name be polluted That is otherwise how exceedingly would my name be polluted which I can by no means suffer to wit by the enemies blaspheming my name and I will not give my glory unto another See the Note Chap. 42.8 Ver. 12. Hearken unto me O Jacob c. Here God addresseth himself again to promise them deliverance out of Babylon Hearken unto me O Jacob and Israel my called That is whom I have called to be my peculiar people and whom I cannot but own in regard of the Covenant I have made with you though you indeed deserve not to be called by that name I am he to wit that must deliver thee I am the First I also am the last See the Note Chap. 4.14 Ver. 13. Mine hand also hath laid the foundation of the Earth c. See the Notes Chap. 40.11 12. and 45.12 and Psal 104.2 and my Right hand hath spanned the Heavens which is spoken after the manner of Workmen that were wont sometimes to measure things by their span when I call unto them they stand up together to wit as my Servants ready to do whatever I command them See the Note Chap 40.26 and this expression is the rather used in relation to that which follows afterward Ver. 15. concerning Gods calling of Cyrus Ver. 14. All ye assembler your selves and hear c That is as it was expressed before Ver. 1 and 11. All ye my people Israel considering I am so great a God as was said in the foregoing verse hearken diligently to what I say some would have it that the Prophet speaks here in his own person because of those words in this verse the Lord loved him But nothing is more usual than for God to speak of himself in the third person It is therefore more probable that as before and after so here also the Prophet speaks in the name of God which among them have declared these things that is which of the Idol gods see the Note before Verse 5. their Diviners or Astrologers have foretold these things that I have foretold See the Notes Chap. 44.7 and 45.21 The Lord hath loved him that is Cyrus named before Chap. 45.1 to wit in that he exalted him so highly and made use of him in so great a Service He will do his pleasure on Babylon See the Note Chap 44.28 and his arm shall be on the Caldeans that is he shall fall heavily on them and destroy them Ver. 15. I even I have spoken c. That is I even I alone who am a faithful God and sure to perform what I say yea I have called him to wit Cyrus as before Ver. 14. to the doing of that great work whereunto I have appointed him I have brought him that is I will bring him and he shall make his way prosperous that is he shall prosper in whatever he undertakes Ver. 16. Come ye near unto me hear ye this c. see the Note before Ver. 14. I have not spoken in secret from the beginning the meaning whereof must needs be this if we take them to be the words of the Prophet as many do and as the last words in this Verse clearly are that from the beginning of Gods calling him to his Prophetical Office he had publickly and plainly made known to them what God had revealed to him and accordingly the following words must also be understood from the time that it was there am I as if the Prophet had said from the time that any thing was revealed to me there still am I as in my watch-tower faithfully and plainly declaring the whole will of God unto his People But this Exposition is somewhat hard rather therefore it is God that speaks here to his People I have not spoken in secret from the beginning that is from the first time that I took you to be my people or from the time that I first began to foretel you future things by my Prophets I have always made known such things to you clearly and in publick see the Note Chap. 45.19 And then agreeably hereto must the following words be understood from the time that it was I am there namely either 1. that from the time that any thing was foretold by his Prophets he was there revealing to them by his spirit the things which they did foretel so that it was he indeed that spake by them Or 2. That from the time that any thing came to pass which was foretold he was there accomplishing the things foretold by his Almighty power as they were foretold so they were also accomplished by him And then for the last clause there as is said before it is clear that the Prophet speaks in his own person and now the Lord God and his Spirit hath sent me that is as formerly in other things foretold by me and other the Prophets of God so now in this which I say concerning Babylon and Cyrus I say nothing but by commission from God and by the inspiration of his Spirit Ver. 17. Thus saith the Lord thy Redeemer the holy one of Israel c. See the Note Chap. 1.4 I am the Lord thy God which teacheth thee to profit that is who teacheth thee by my Word and Spirit those things which will be for thy welfare which leadeth thee by the way that thou shouldest go that is teaching and directing thee how to order thy conversation And the aim of these words I conceive is this lest the Jews should say If the Lord meant to fetch us back out of Babylon why did he bring us hither Therefore the Lord tells them here that he had done enough to make them a Righteous people which had they improved for good they might have been still in their own Land Ver. 18. O that thou hadst hearkened to my Commandments
many Learned Expositors it is held that together with the Enemies of the Jews here more especially intended not only all the Enemies of Gods Church in all Ages are comprehended which is the more probable because of the following Clause to the Islands he will repay recompence that is to the Enemies of his People in the remotest Parts and where they think themselves safest from all danger See the Note Chap. 41.1 but also their Spiritual Enemies as with respect to Christs Victory over them which Exposition indeed the following Verses seem much to favour Ver. 19. So shall they fear the Name of the Lord from the West and his Glory from the rising of the Sun c. That is By occasion of this Glorious Work of God mentioned in the foregoing Verse in delivering his People by executing vengeance upon their Enemies Men shall fear the Lord and the Name and Glory of God shall be renowned throughout the World See the Note Psal 113.3 And indeed as was hinted in the foregoing Note though this may be meant primarily of that terror wherewith all the Nations in the World in a manner should be struck upon the Destruction which God would bring on the Enemies of the Jews yet the words do so clearly seem to intend also that filial fear wherewith upon the conversion of the Gentiles the Church of Christ throughout the whole World should fear God that whereas now God was despised by his own People he should then be honoured by the Nations all the World over whence it is also that in the following words there is a Promise added of Gods aiding them against their Enemies that this doth much confirm that more general Exposition given in the foregoing Note of the revenge which God would bring upon the Enemies of his People When the Enemy shall come in like a Flood that is when-ever the Devil and his Instruments shall break in upon my Church like a Flood see the Notes Chap. 8.7 8. The Spirit of the Lord shall lift up a Standard against him or as it is in the Margin put him to flight that is God by his Divine and Almighty Power shall take part with his People and raise up Forces against these their Enemies wherewith he will oppose and vanquish them See the Notes Chap. 5.26 and 11.12 and 49.22 Or God with a blast of his Breath only shall cause them to flee yea the meaning may be if we understand it of the Spiritual Enemies of Gods People that he would by his Holy Spirit so assist and strengthen his People that they should be able to withstand and overcome these their mighty Adversaries Eph. 6.13 Ver. 20. And the Redeemer shall come to Zion c. That is God will send one that shall redeem his People out of their Bondage and Misery Now as hereby the deliverance of the Jews out of Babylon was intended Cyrus was questionless this Redeemer But as this was also intended as a Promise of the Spiritual Redemption whereof the other was a Type Christ was the Redeemer And that this was intended is clear by the Apostles citing this place according to the Translation of the Septuagint to prove that certainly the Jews should at last be converted and made partakers of the Redemption that is by Christ Rom. 11.26 27. And so that is when the fullness of the Gentiles is come in all Israel shall be saved that is the generality of the Nation of the Jews As it is Written There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob For this is my Covenant unto them c. It is as if the Apostle had argued thus The Prophet Isaiah foretold that Christ should come as a Redeemer to the Church and Nation of the Jews who as yet do despise and reject him and therefore certainly there shall a time come when the Nation of the Jews shall embrace Christ as their Redeemer As for the following Words and unto them that turn from Transgression in Jacob as they are spoken with respect to the deliverance of the Jews out of Babylon they imply both that that deliverance should be wrought chiefly for the sake of that little Remnant amongst them that were reformed by their Captivity and that it should be to them only a real Mercy But as they are spoken with respect to Mans Redemption by Christ they plainly shew that none can justly challenge any Interest therein but only those that forsakeing their Sins do turn unto the Lord. Ver. 21. As for me this is my Covenant with them saith the Lord c. To wit with his People whom the Redeemer mentioned in the foregoing Verse should redeem My Spirit that is upon thee c. That is say some upon Christ the Redeemer And so they take it as a promise made by God the Father to Christ that his Word and Spirit should be for ever continued to his Seed concerning whom See the Note Chap. 53.10 But I rather conceive that this is spoken either to the Prophet Isaiah and then the meaning must be either 1. That this which God had now promised by him should be so accomplished that the memory of it should be continued unto all Posterity Or 2. That the Spirit which God had put upon him and that Gospel-promise which he had published should be continued to the Prophets and others that should succeed him in the Work of the publick Ministry even to the end of the World Or rather to the Church the Redeemed ones in his Zion to whom God here turns his Speech My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed c. that is My Word and Spirit shall still be with thee for thine instruction and direction unto the Worlds end there shall be always of my Messengers Prophets Apostles and other Ministers and Teachers that shall successively Preach my Word faithfully to you and my Spirit shall go along with their Ministry to make it work effectually upon you so that there shall be still a profession of my Truth among you A clear proof that though Councils may err yet the true Catholick Church shall never err CHAP. LX. VERSE 1. ARISE c. This is spoken to Zion to whom Ver. 20. of the foregoing Chapter God had promised the Redeemer should come and consequently according to what is there noted in the Type it is spoken to the Jews in the Babylonian Captivity but in the Antitype to the Primitive Church of the Jews as is evident because afterward Ver. 3. it is said the Gentiles should joyn themselves to her Arise to wit taking it as spoken to the Jews in Babylon out of the Dust that low and sad condition wherein thou hast lain for a long time rouse up thy self and enter into that happy change and advancement which thy God will now bring thee into see the Note Chap. 51.17 Shine be
the warrier is with confused noise and garments rolled in blood but this shall be with burning and fuel of fire then these words must needs be added to set forth why he had compared the deliverance now promised to that of Gideons victory over the Midianites namely because it should be effected in a strange and miraculous way and not by the vanquishing of their enemies in battel as usually people are delivered For every battel of the warrier is with confused noise and garments rolled in blood that is with the confused noise of Drums and Trumpets the clattering of arms and neighing of horses the shouting of Soldiers and the cries and skreeks of men wounded and slain that lay weltring in their blood but this shall be with burning and fuel of fire that is this deliverance of Gods people which is now promised shall not be effected by the power of man by fighting and bloodshed but by the almighty power of God consuming the enemy on a sudden in a miraculous way as with a flame of fire And this some think is meant of that miraculous destruction of Sennacheribs army that had besieged Jerusalem in the days of Hezekiah which was effected without any tumult of a battel without any fighting or bloodshed multitudes of the Assyrian army being suddenly slain in the dead of the night by the stroke of an Angel and so were destroyed as if they had been smitten with lightning from Heaven and burnt up and consumed like so much fuel of fire But others understand it of the deliverance of Gods people by Christ from the bondage of Sin and Satan which is not accomplished by weapons of war battels and bloodshed but by the Preaching of the Gospel and the mighty working of the Spirit of God purifying their hearts and burning up their lusts and corruptions the strong holds of Satan 2 Cor. 10.4 5. even as when any combustible matter is burnt up and consumed by fire See the Note Chap. 4.4 Or else as some think of Christs destroying the enemies of his people in a strange and wonderful way and his making them at last the fuel of Hell-fire Ver. 6. For unto us a child is born unto us a son is given To wit Jesus Christ the great gift of Gods free Grace who as he was the only begotten Son of God see the Notes Psal 2.7 2 Sam. 7.14 so he was also a child conceived and born of the Virgin Mary the same that was before foretold by the name Immanuel Chap. 7.14 for which see the Note there for much is there said to shew the ground why these Prophesies concerning Christ are inserted in these places and to prove that they cannot be meant of Hezekiah as the Jews would have it To imply the certainty of that which is here foretold the Prophet still expresseth this which was to be done many years after as if it were done already For unto us a child is born c. where by those words unto us the Jewish Nation may be primarily and peculiarly meant from whose Royal stock he was descended according to that which the Angel said to the shepherds Luk. 2.11 Unto you is born this day in the city of David a Saviour which is Christ the Lord. And hereby it is clear which is observable that Christ was given of God to be a Saviour even to those that lived in the days of the Old Testament But withal they must be extended to all mankind in general because this Son of God by taking mans nature upon him became a Saviour for man in general upon condition of believing in him and because all that do believe in him to whom only he is effectually given to be a Saviour become spiritually the seed and are joined in one body with the Church of the Jews Now this concerning the birth of Christ is here inserted as a reason of all that was said before For unto us a child is born c. 1. Because the deliverance of Gods people by Christ was the great mercy that was principally intended in the foregoing promises the victory which was to be accomplished without tumult and bloodshed and that which should be the matter of such exceeding great joy to them see the foregoing Notes ver 2 3 4 5. 2ly Because the great mercy intended in those temporal deliverances included also in the foregoing promises to wit that when Jerusalem was saved from Sennacherib and that of the Jews return out of Babylon was the preservation of the Royal stock of David that so from thence this great Redeemer the Lord was to spring in whom that Kingdom of David was to be continued unto eternity and by whom the restauration of the Church begun in the return from Babylon was to be perfected and brought to a more flourishing and joyful estate than ever And 3ly Because even those temporal deliverances of the Jews before mentioned were effected by this their Messiah and the virtue of the great work of his Redemption And the Government shall be upon his shoulder That is God shall appoint him to be the King of his Church and impose upon him the Government of his Church yea he shall make him his Viceroy for the ruling and governing of the whole world under him that so he may the better protect and provide for his Church and order all things for the benefit and advantage thereof See the Note Psal 2.6 This phrase The Government shall be upon his shoulder may seem to allude to the custom of carrying a Scepter upon the shoulder as the sign of Regal power as the like is noted in that which is said concerning Eliakim Chap. 22.22 The key of the house of David will I lay upon his shoulder but the meaning is clear that God should commit the Government of the Church to him and so the care of it should in all regards lye upon him and he should uphold it with his care and power he should not commit the Government of it to others as needing no other to help him to bear the burthen of it but he should manage it wholly by his own power and whereas other Kings are wont to be burdensome to their subjects it should not be so with him because he should bear his subjects as his burden Yet there may be also in these words an allusion to that which he had said before ver 4. Thou hast broken the staff of his shoulder and so the drift of them may be to imply that having freed them from the tyrannous oppression of their enemies they should live as a free and happy people under his just and righteous Government And his name shall be called c. That is he shall be and shall by God and his people be owned to be Wonderful Counsellâ—r c. The Jews that they may with some shew of reason apply this Prophecy to Hezekiah do violently transpose the words of the Text and read it thus He that is Wonderful Counsellor the mighty God the
the enemy And indeed some read this last clause so burning upon all the houses of joy in the joyous City which how it was accomplished when Jerusalem was taken by the Babylonians we may â—ead 2 King 25.9 Ver. 14. Because the palaces shall be forsaken c. That is The stately houses of their Kings Princes and other great men the multitude of the City shall be left that is say some They shall be left without a King or other Princes to defend them But there is rather here an inversion of words the multitude of the City shall be left for the City shall be left of its multitude according to that sad complaint Lam. 1.1 How doth the City sit solitary that was full of people See the Notes also Chap. 6.11 12. The forts and towers or the clifts and watch-towers of which see the Note 2 Chron. 27.3 shall be for dens for ever that is For a long time as indeed during the Babylonian Captivity it was so for seventy years a joy of wild asses See the Note Chap. 13.21 a pasture of flocks see Chap. 17.2 Ver. 15. Until the Spirit c. By affixing this period to the desolation before threatned the Prophet returns again to the comforting of his faithful Servants This desolation shall be in the land of Judah saith he until the Spirit be poured upon us from on high that is Until God from heaven do by his quickning Spirit abundantly poured forth upon us restore his people to a comfortable and flourishing estate and condition And this seems to import 1. That whereas they were in as hopeless a condition as so many dead men as it is said of them Lam. 3.6 He hath set me in dark places as they that be dead of old God would breathe a spirit of life into them and quicken them again which is that Ezekiel foretold in his Prophecy Chap. 37. concerning the Resurrection of the dead and dry bones 2ly That whereas they were like trees or plants that seem in winter to be quite dead God would make them alive again and cause all things to be with them in a flourishing condition again as it is with the Creatures Psa 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth concerning which see the Note there And 3ly That whereas they were spiritually dead in sin God would by his spirit of Grace revive and quicken them and make them a holy people So that as the desolation before threatned may be understood to have been accomplished gradually at several times See the Note before so this period set for the reviving of them again by the pouring forth of the spirit upon them from on high may be understood likewise of several times as 1. partly of the reviving and the reformation of the state of Judea in Hezekiahs days after God had so wonderfully destroyed Sennacheribs Army Or 2ly more fully and clearly of that strange quickning and reviving of the Jewish State when that people were set free out of Babylon and coming home again to their own Country Jerusalem was rebuilt and reinhabited with multitudes of people as in former times Or 3ly and principally of the glorious change that was wrought in the Church in the days of the Gospel when God did so abundantly pour forth of his Spirit first upon the Apostles and afterwards upon the whole body of his people that embraced the faith of Christ according to that promise Joel 2.28 And it shall come to pass afterward that I will pour out my spirit upon all flesh c. whereupon the Church did spring up and flourish again after an unusual and unwonted manner As for that which is mentioned in the following words as the effect of this pouring forth of Gods Spirit upon them and the wilderness be a fruitful field and the fruitful field be counted for a forest See the Note Chap. 29.17 understanding it of Gospel-times the meaning seems to be That after that plentiful effusion of Gods Spirit upon his people those that were before as a barren wilderness shall become fruitful and they that before had some beginnings of Grace wrought in them should bring forth fruits in such abundance that their former life should seem but as a wilderness where no fruits were Ver. 16. Then judgment shall dwell in the wilderness and righteousness remain in the fruitful field That is Justice shall be duly executed and men shall carry themselves justly towards those with whom they converse which also implies the true fear of God all the land over see the Note Chap. 29.17 But if we will take it as spoken mystically concerning the days of the Gospel then the meaning seems to be that both amongst the Gentiles that were as a barren wilderness and among the Jews that had been for many years his peculiar fruitful field where he was only known and worshipped when they were gathered into the Church of Christ both the righteousness of faith and the righteousness of works should be continually found Ver. 17. And the work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever That is The fruit of this righteousness amongst Gods people shall be all manner of peace inward and outward with God and with men as far as is good for them and so withal a quiet recumbency upon God in the assurance of his love and provident care over them and that not for some little while only as it is with the peace of the wicked but constantly and for ever see the Notes Chap. 26.3 4. Psal 72.2 3. and 119.165 Ver. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places That is By reason of Gods protection they shall dwell safely and without fear wherever they are see the Note Prov. 1.33 Ver. 19. When it shall hail coming down on the forest c. This according to our Translation must be referred to that which was said in the two foregoing verses to wit thus that Gods people should enjoy that peace and safety there promised even when it shall hail coming down on the forest that is when the judgments of God shall be poured forth upon the Heathens or the wicked of the world round about them that were as a wild and fruitless forest But yet they that understand the foregoing promises of the peace and quietness of spirit which Christians should enjoy in the days of the Gospel do accordingly also understand this when it shall hail coming down on the forest either of a storm of divine wrath that should then fall upon the Nation of the Jews who had been Gods fruitful field but were then become a forest Or else mystically that whilst true Believers enjoyed such wonderful peace the Gospel should pour forth a storm of dreadful terrors and vengeance upon the consciences of those to whom it should prove a savour of death unto death 2 Cor. 10.4 5 6.
Chap. 40.25 27. Here he proceeds on in these his Prophecies concernning Christ Behold my servant to wit Christ who though he were the only begotten Son of God yet is here called Gods Servant with respect to his humane nature wherein he took upon him the form of a servant Phil. 2.7 and as man was bound to serve God in a thorough obedience to his Laws but especially because of that singular Office of the Mediator which God had imposed upon him whom I uphold to wit That he may not sink under my wrath which he is to bear for sinners nor under any other difficulty or discouragement which he shall meet with in the discharge of his Office but may thoroughly fulfil it mine elect that is whom from eternity I elected to this service and who is indeed both in regard of the transcendent dignity of his Office and the dearness of his person and his exact discharge of his Office my choice Servant in whom my soul delighteth that is whom I dearly love and through whom and for whose sake only I am well pleased with others Eph. 1.6 I have put my spirit upon him See the Note Chap. 11.2 he shall bring forth Judgment to the Gentiles that is He shall cause his Gospel to be published not to the Jews only but also to the Gentiles and thereby set up his Kingdom amongst them and rule and govern them as his peculiar people See the Notes Chap. 2.3 4. Ver. 2. He shall not cry nor lift up nor cause his voice to be heard in the streets It is expresly noted of Christ that sometimes in his preaching he lifted up his voice and spake very loud as John 7.37 In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink The meaning therefore of that which is here prophecied concerning Christ is rather 1. That this great King of the Church should make no great noise in the World that he should come to his people in an humble and low Condition without any of that stir or noise that useth to be where earthly Kings and Potentates come in Pomp and State to any place Or 2ly That he should be most humble and meek and gentle not seeking the applause of men in a boasting way not seeking to awe and keep under his people by loud clamours and threatnings as earthly Kings often use to do nor endeavouring to carry on his Cause in a passionate and clamorous way as men are wont to do that not being able to convince men by strength of Argnment do then assay to overbear men by passionate and loud speaking whence it is that the Apostle joyns wrath and anger and clamour together Eph. 4.31 And this Exposition may seem indeed the more probable because in Matth. 12.19 this place is cited thus He shall not strive nor cry c. and it is purposely cited by the Evangelist in that place to shew how fully that was accomplished in Christ which our Prophet had foretold concerning the Humility Meekness and Calmness of Spirit that should be in the promised Messiah for having related how the Pharisees were enraged against him for a Miracle that he had wrought and how Christ thereupon did not so much as contend with them but only withdrew himself from thence to another place that he might not when they were in such a rage provoke them any further ver 14 15. and charged the people not to make known the Miracles that presently after he wrought in another place ver 16. he adds ver 17 18 19. That it might be fulfilled which was spoken by Esaias the Prophet saying Behold my Servant whom I have chosen c. He shall not strive nor cry neither shall any man hear his voice in the streets Ver. 3. A bruised reed shall he not break c. That is Those that are as a cracked and bruised Cane or Reed which men are wont to break in pieces and throw away as good for nothing and the smoking or dimly burning flax shall he not quench that is Those that are as the wick of a Candle that burns dimly or as a snuff that hath more smoke than light and is even ready to go out which men are wont to cast away or at least to put them quite out They that understand this of Cyrus as a type of Christ do apply it thus That he did not despise and destroy the people of God whom he found in Babylon in a low Condition under extream Bondage and Slavery but on the contrary was very tender over them and rescued them out of the hands of their Oppressors and sent them home with honour into their own Country But it is questionless meant of Christ And though it may be extended to his patience and gentleness and forbearance towards the worst as appears by the Evangelists citing this place with respect to Christs yielding-carrage towards the Pharisees See the foregoing Note yet I conceive it is chiefly meant of Christs Gentleness and Clemency towards the weaker sort of Christians and those that are sorely troubled and wounded in Conscience for sin 1. He will not drive those to despair by dealing over-rigorously and roughly with them that are poor brooken-hearted sinners and that are through the Affrightments of Sin and Satan and the weakness of their Faith ready to sink in despair like a wick of a Candle that is even ready to go out but will rather cherish and encourage them and blow up that spark of Faith that is in them And 2ly he will not cast off those that have but a weak measure of Grace Piety and Goodness that are like smoking flax in that the light of Grace is hardly discernable by reason of those strong corruptions wherewith it is in a manner overwhelmed but will bear with them and cherish them till Grace grow stronger in them As for the last clause he shall bring forth Judgment unto truth it is much the same with that ver 1. he shall bring forth Judgment to the Gentiles and the meaning therefore seems to be That by the preaching of the Gospel he should set up his Kingdom among his people faithfully according to what he had promised or that he should judge and govern his people truly according to the rule of the Gospel And thus this may be added by way of explaining the former words namely by shewing that though Christ should deal very gently with the weakest of true Believers and true Penitents yet he would not cherish any in their sins nor shew any favour to Hypocrites and profane obstinate Despisers of the grace that was tendered them Ver. 4. He shall not fail nor be discouraged c. That is He shall not faint nor be disheartned from going on in his work by any hard labor or grievous sufferings yea though all the World oppose him he shall courageously go on till he have set Judgment in the earth that is Till by
was committed to the Levites and that therefore they are here particularly and principally charged to keep themselves unpolluted And so under this type all Christians that are an holy Priesthood to offer up Spiritual Sacrifice acceptable to God by Jesus Christ 1 Pet. 2.5 Ministers especially that are intrusted with dispensing Gods Ordinances are pressed to be singularly pure and holy Ver. 12. For ye shall not go out with haste nor go by flight c. To wit as the Israelites posted away out of Egypt the People pressing them to be gone without any delay and themselves haply suspecting lest Pharaoh should repent of the leave he had given them and again oppose their departing See Exod. 12.33 39. and 14.5 And some think that this is added to imply that in this regard there would not be so much danger of defiling themselves by the casual touching of any unclean thing of which he had warned them in the foregoing Verse as if they had been to go away in any tumultuous haste But sure the main scope of these Words was to arm the People against any doubts that might arise in their minds concerning any difficulty they might meet with in their getting away out of Babylon for to prevent any such fears he tells them that they should not make an escape out of Babylon as those that steal away out of a Country without the consent of their Prince that make all the haste they can for fear of being pursued and surprized or as the Israelites went out of Egypt in such haste that they had not time to leaven the Bread they were to carry with them but that they should go away openly orderly and freely without any fear of disturbance as being set at liberty by Supream Authority or just as a King should carry away his People having vanquished their Enemies marching away triumphantly with Banners displayed And then further to hearten them he adds that which was chiefly considerable to wit That God whose will it was that they should be set at liberty would go along with them and guide and safe-guard them on every side before and behind for the Lord will go before you and the God of Israel will be your rereward wherein there is an allusion to the Lords going along with the Israelites in the Pillar of a Cloud and Fire which sometimes went in their Front and sometimes in their Rear as when it stood between them and the Army of Egypt Exod. 14.19 20. And in all this we may conceive a shadow and resemblance also of our Spiritual deliverance by Christ in that Christs redeemed ones do come freely and voluntarily through Grace out of their spiritual bondage and are thenceforth kept by the Power of God unto Salvation Ver. 13. Behold my Servant c. Many learned Men begin the following Chapter with these words And indeed these three last Verses of this Chapter are clearly of the same Subject with that and do together contain an entire Prophecy of the whole History of Christ Having promised the Jews deliverance out of Babylon and that God would be with them to protect and bless them after they were delivered here now he proceeds to Prophecy concerning Christ 1. Because the main and chief end of that deliverance was That he the promised Messiah might spring from that Nation who was to rear up the Throne of David and upon whom depended the making good of all Gods Promises See the Note Chap. 7.14 2. Because that deliverance of the Jews out of Babylon was a type and shadow of that Spiritual deliverance of Gods People which was to be accomplished by Christ and chiefly intended by the Spirit of God in all the foregoing promises concerning the Jews deliverance out of Babylon 3. Because his aim here might be to comfort his people by shewing them that it was no wonder though God brought them very low before he exalted them seeing it should be so also with their Lord and Head the promised Messiah Behold my Servant that is Christ See the Note Chap. 42.1 shall deal prudently to wit in his exact obeying the will of God which is the highest point of Wisdom and in his wise managing all that belonged to the Office God had imposed upon him or he shall prosper to wit in that he shall perfectly finish the work wherewith the Father shall entrust him concerning Mans Redemption And indeed this Translation suits best with that which followeth he shall be exalted and extolled and be very high that is he shall be every way exalted in his humane Nature transcendently above all the Creatures both in Heaven and Earth to wit in the uniting thereof in one Person with the only begotten Son of God Joh. 1.14 in the eminency and excellency of his gifts far above all other men in the mighty effecting of the work of mans Redemption but especially in his Resurrection and Ascension and sitting down at the right hand of his Father See the Note Psal 110.1 The spreading of his Name and Glory throughout the World by the preaching of the Gospel and the high and honourable esteem which Believers shall have of him Ver. 14. As many were astonied at thee c. Some would have this understood of Mens being astonied in a way of admiration and reverence at his Doctrine and Miracles as where it is said Matth. 7.28 29. The People were astonished at his Doctrine and 8.27 But the Men marvelled saying what manner of man is this that even the Winds and the Sea obey him And so they understand this Verse as if it had been expressed thus As many shall adore and admire and reverence him for his Word and Works so others shall as much despise and abhor him which they think is intended in those following words his visage was marred more than any mans c. But it is clear that our Translators understood it not thus because they make the reddition of the similitude to be in the following Verse And therefore according to our Translation it is clearly meant of Mens being astonished at the contemptible and miserable condition wherein the Lord Christ should be in the World having said in the foregoing Verse how he should prosper and how highly he should be exalted he adds this concerning the low and sad condition wherein he should be for a time As many were astonied at thee c. As if he should have said It is true that at first nothing of such a glorious condition nothing of such exaltation shall be seen in thee my Servant rather multitudes shall be astonished at thine extream low and despicable and miserable Estate as not enduring to think that the promised Messiah should be such a one as thou art But yet As many were astonied at thee for this so many shall as much afterward admire thy Glory and Majesty And this is in several tearms expressed in the next Verse Only first in this Verse to shew what it was for which many should be astonished
condition thou shalt be far from oppression for thou shalt not fear and from terrour for it shall not come near thee that is thou shalt be so far from being oppressed that there shall be no cause why thou shouldest fear it to wit either because thy Children shall do all things righteously and shall not in the least wrong one another or because God will destroy those that seek to oppress thee or will at least protect you from their rage See the Note Chap. 32.17 Ver. 15. Behold c. God having in the foregoing Verse promised his Church a peaceable and prosperous condition that they might not from hence fancy that they should meet with no more trouble in the World here he tells them that they should have many Enemies that should be ever and anon conspiring and bandying against them only God would protect them Behold they shall surely gather together to wit to do thee all the mischief they are able but not by me that is I shall not be with them to prosper them and so whatsoever they attempt shall be in vain and to no purpose whosoever shall gather together against thee shall fall for thy sake that is they shall be destroyed that thou mayest be preserved Ver. 16. Behold I have created the Smith that bloweth the Coals in the Fire and that bringeth forth an instrument for his work c. To wit His several Tools wherewith he is to make those warlike Weapons in the forging and working whereof he is usually imployed and I have created the Waster to destroy to wit those whom I intend to punish for their Sins The drift of the whole Verse is to shew that seeing the Smith that makes the Arms and Weapons of War and the Souldier here called the Waster that useth them are both Gods Creatures they must needs be in his power and ordered and disposed of according to his will and consequently that they can do nothing without his leave or otherwise than according to his appointment so that neither can a Sword or any other Weapon of War be made to be used against his People if he be pleased to hinder it nor can any body make use of any Weapon against them without a Commission from him and therefore as long as his People were under his protection they need not fear any thing Ver. 17. No Weapon that is formed against thee shall prosper c. To wit For the effecting of that which your Enemies intend namely the utter destruction of you my Church and People and every Tongue that shall rise against thee in judgment that is every Person that shall appear in a judicial way against thee fasly to accuse thee and to seek thy ruin thou shalt condemn that is thou shalt so clear thine innocency and convince him of his wickedness in charging thee fasly that he shall be ashamed and confounded in himself and withall sentenced and condemned in Judgment This is the heritage of the Servants of the Lord c. That is This is that which God will allot to be the certain portion and reward of his righteous Servants and which shall as an heritage be assured to them in all succeeding Generations And this may be meant either in general of all the good promised to Gods Church and People in the foregoing part of this Chapter Or else more particularly that which was mentioned in the words immediately foregoing namely That God would protect them against all the open violence and against all the cunning false accusations of their Enemies and their righteousness is of me saith the Lord where by righteousness may be meant either 1. The blessings which should be by God conferred upon his People which may be called their righteousness because they should be bestowed as the reward of their righteousness Or else 2. as with respect to that foregoing promise that they should condemn every Tongue that should rise in judgment against them it may be meant of both the righteousness of their Persons and Lives and the clearing and vindicating of their righteousness from the false accusations of their Enemies to wit that they both were from God CHAP. LV. VERSE 1. HO every one that thirsteth come ye to the Waters c. Having in the foregoing Chapter foretold the exceeding great happiness of the Church of Christ here God the Fountain of living Waters Jer. 2.13 calleth and inviteth poor Sinners to come in and accept of those precious benefits which in Christ were there promised to his Church and People And in the manner of speech here used there seems to be an allusion to the custom of crying in the Streets of a City the several provisions that are to be sold in such and such places Ho every one that thirsteth come ye to the Waters and he that hath no money c. For the understanding whereof we must know 1. That by every one that thirsteth under which hunger also is comprehended as appears by the following words come ye buy and eat though thirst be only mentioned as the most vehement and insufferable desire of the twain is meant every one that thirsteth after true happiness or more expresly all those that being convinced of their sinful and miserable condition by Nature are extreamly afflicted therewith and do thereupon vehemently desire reconciliation with God comfort and Life Eternal and whatever may tend to the satisfying of these wants and desires of their Souls So that it is clear that those that are full fully satisfied with their own righteousness and desiring no other or fully glutted with earthly things so as never to mind any thing better cannot be the Persons that are here invited because such will never mind that Spiritual refreshing that is here tendered being like those that are so puffed up with Wind that though they want nourishment yet they have no Stomach to eat any thing 2. That by the Waters to which they are here invited and so likewise the Wine and Milk and Bread afterward mentioned is meant that superabundant Grace which is tendered to the Church in the days of the New Testament above what they enjoyed formerly namely Christ held forth to Men in the Ministry of the Gospel as having accomplished the work of Mans Redemption together with all the gifts and precious benefits which he hath purchased for poor Sinners his merits and righteousness the sanctifying Graces of his Spirit and in a word all things tending to the Spiritual Life the comfort and satisfying of the desires of Mens Souls here and to their Eternal Life and Salvation hereafter But see the Notes Chap. 12.3 and 41.17 18. See also Matth. 5.6 and Joh. 7.37 3. That by coming to these Waters is meant the poor Sinners accepting and imbracing of Christ by a true and a lively Faith together with all the precious benefits that are tendered in Christ For so is this explained by Christ Joh. 6.35 He that cometh to me shall never hunger and he that believeth on me