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
and he that shall rise to reign over the Gentiles in him shall the Gentiles trust As for the last words and his rest shall be glorious some understand this of Christs death and burial to wit how ignominious soever his death should be to him in the sight of the world yet he should be then and thereby exceedinlgy glorified according to that which he said when he was preparing himself to dye Joh. 17.1 Father the hour is come glorifie thy Son that thy Son also may glorifie thee And indeed it cannot be denied but that this Rest of his was glorious first because he then overcame all the powers of darkness and 2ly because his name was then highly honoured by the great and wonderful things that were done at his Death and the eclipsing of the Sun c. and especially by his Resurrection honoured with the apparition of Angels and many miraculous passages and by his triumphant Ascension into Heaven and 3ly because of the great Glory given him by the Chuch for that great work of their Redemption But yet I do rather conceive that the meaning of these words in this place is either that the Rest and Peace of his Church would be very glorious or else that his Church the place where he had determined to settle his perpetual residence according to that Psal 132.13 14. The Lord hath chosen Zion he hath desired it for his habitation this is my Rest for ever c. and that Matth. 28.20 Lo I am with you always even unto the end of the world and the people upon whom he had setled his love and favour should be very glorious to wit in regard of the glorious signs and effects of his presence amongst them in the abundant knowledge and eminent holiness that should be wrought in them by his word and Spirit and in the great and wonderful things that should be done amongst them for their deliverance and safegard And herein there seems to be an Allusion to that which is often formerly said That the Tabernacle and Temple was filled with the Glory of God See Exod. 40.34 35. Lev. 9.23 and 1 King 8.11 And see also the Note before Chap. 4.2 4. Ver. 11. And it shall come to pass in that day c. In the foregoing verse the Prophet foretold the Conversion of the Gentiles here now he adds that at the same time the Jews should also be converted And it shall come to pass in that day that the Lord shall set his hand again the second time c. Some understand the first deliverance here intimated to be that of the Israelites out of Egypt and the second here promised to be that of the Jews out of Babylon But because the Jews that were delivered out of Babylon were for the generality only of the two Tribes of Judah and Benjamin and here the Prophet speaks of the deliverance of his people of all the Tribes from all parts of the World and that too in the days of the Messiah that ensign that should be lifted up whereof he had spoken in the foregoing verse I rather think that this is meant of their deliverance by Christ from the spiritual Bondage of Satan Sin Death and Hell to wit that as the Lord did once before with an out stretched arm deliver the Israelites out of Egypt by the Ministry of Moses so he would the second time with great zeal again set himself to recover the remnant of his people which shall be left that is to bring home to himself by Christ those of his ancient people the Jews which shall there remain undestroyed amongst the Gentiles as being still mindful of the Covenant he had formerly made with them And this was partly accomplished in those many thousands of Jews Act. 21.20 though but a remnant in comparison of the whole body of the Nation that were by Christ and his Apostles won to embrace the Faith of the Gospel and shall be more fully performed when the main body of the residue of that Nation shall in the last days be brought in to Christ of which the Apostle speaks clearly Rom. 11.25 26. And indeed because the Prophet doth in this place first foretel the gathering in of the Gentiles to Christ in the foregoing verse and then doth here after that add this concerning the bringing in of the Jews therefore many learned Divines have thought that it is that last Conversion of the Jews that is here principally intended by the Prophet As for the places here mentioned from which the believing Jews should be gathered from Assyria and from Egypt and from Buthros and from Cush and from Elam and from Shinar and from Hamath and from the Islands of the Sea it is hard clearly to determine what all these Countrys are It may suffice us to know that upon the grievous miseries that were brought upon this people first by the Assyrians and afterward by the Babylonians many of them did of their own accord leave the Land of Judea and flee into Egypt of which Pathros seems to have been one particular Province Jer. 44.1 15. See Jer. 43.57 and 44.27 28. and so likewise into other Countrys and that many of them that were carried away Captives by the Assyrians and Babylonians might by them be sold to other Nations and so be dispersed all the world over And evident it is in Scripture that all those Countrys that bordered upon the Sea and were divided from them by the Sea were by the Jews usually called the Islands of the Sea Jer. 47.4 See also the Note Gen. 10.5 Ver. 12. And he shall set up an ensign for the Nations c. See the Note before ver 10. But this I conceive is a farther Explanation of what was said in the foregoing verse concerning the Conversion of the Jews and therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations should hereby be summoned to bring in the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews And therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations hereby should be summoned to bring the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews is evident by the following words and shall assemble the out-casts of Israel See the Note Psal 147.2 and gather together the dispersed of Judah from the four corners of
purified those that were left by his spirit these should now be a holy Nation even every one that is written among the living in Jerusalem that is every one whom God had fore-appointed to survive the calamities of those times and to be found living amongst those that should return from Babylon to Jerusalem Now if it be objected against this Exposition That it was not thus with the Jews when they returned out of Babylon to Jerusalem It is evident by the story of those times that even amongst the little remnant of Gods people there were many wicked ones and therefore they were far from being all holy To this I answer That there was a great Reformation then wrought in the whole body of the people in that they were greatly purged from their Idolatry and other gross sins that were formerly rife amongst them which was a kind of shadow of that thorow Reformation which God intended to work in his Church And 2. That so far as this Prophecy hath respect to that real work of Reformation and Sanctification which is here also promised it must be intended to the intire holy change that was to be wrought in the Church in all succeeding ages which as it was began at that time of the purifying of the people of God when they were delivered out of the Babylonian Captivity and brought home to their own Country for it was to be further carried on in the days of the Gospel till at last it should be perfected at Christs second coming And if thus we understand this Prophecy then by that remnant in Zion and in Jerusalem that shall be called holy we must understand all the members of the Mystical Church who are all truly sanctified by the spirit of Christ and accordingly then the following clause even every one that is written among the living in Jerusalem may be meant of such as God had decreed unto holiness here and so unto life eternal in Heaven concerning which see the Notes Exod. 32.32 Psal 69.28 and 87.6 Ver. 4. When the Lord shall have washed away the filth of the daughters of Zion c. That is of the inhabitants of Jerusalem and spiritually the visible Members of the Church Yet it may well be that the Prophet doth the rather use this expression with respect to that which he had said chap. 3.16 concerning the women daughters of Zion which had a great stroak in bringing those sad judgments upon Zion whereof he had before spoken And should this be so observable it were that the bravery and vanity wherein they had so prided themselves is here turned into filth Having before said that the remnant of Gods people should be pure and holy beautiful and glorious excellent and comely here the Prophet sheweth when and how this should be done when the Lord shall have washed away the filth of the daughters of Zion that is their manifold sins and wickedness and shall have purged the blood of Jerusalem from the midst thereof where by blood may be meant the same that was before called filth namely their vile and loathsome sins for indeed we look upon nothing as a fouler defilement than when a thing is besmeared with blood therefore the filthiness of sin is sometimes termed blood as Ezek. 16.6 I passed by thee and saw thee polluted in thine own blood or else rather the blood of Gods Prophets and other innocent men which they had shed in Jerusalem or more generally their bloody oppressions and cruelties which is the more probable because this seems to be spoken with relation to the Prophets foregoing complaints concerning their bloody sins chap. 1.15 21. concerning which see the Notes there As for the following words thereby is shown how their filth and blood should be washed and purged away namely by the spirit of judgment and by the spirit of burning for the understanding whereof we must know that by this word spirit where it is attributed to God is frequently meant in the Scripture the vertue or the fervent and vehement efficacy of every operation of God much the same that is called elsewhere the zeal of God as chap. 9.7 the zeal of the Lord of Hosts will perform this So that in saying that their filth and blood should be washed and purged away by the spirit of judgment the Prophet means that it should be done by Gods severe judgments executed upon them whereby Idolaters and other wicked ones should be cut off and destroyed from amongst them And 2. By Gods preserving and reforming the better sort and bringing things a-again into good order in the Church and so likewise in saying it should be done by the spirit of burning he means that it should be done by a vehement zeal hot and burning like fire both for the destroying of the wicked that were amongst them and burning them up like stubble which some think also is spoken with relation to the burning of the Temple and City of Jerusalem and for the purging away of the sins of his chosen ones even as the dross is purged away by the Refiners fire But see the Notes chap. 1.25 26 27. Ver. 5. And the Lord will create upon every dwelling-place of Mount-Zion and upon her assemblies a cloud and smoak by day and the shining of a flaming fire by night c. As if the Prophet should have said When the Lord shall have purged his Church and people and shall have brought them into that glorious condition here before promised he will then as wonderfully and miraculously guide and protect them in every dwelling-place where any of them shall have their abode and in their publick assemblies where they shall meet together for the worship and service of God as he did the Israelites when he led them through the wilderness by a cloud and smoak by day that is by a cloud black and thick like smoak and the shining of a flaming fire by night concerning which see the Note Exod. 13.21 Even when there should be no appearance of any means for their preservation yet that should not hinder their protection because the Lord as he did then for the Israelites would create means for the sheltring and securing of them And indeed because God did discover such riches of grace to his Israel in the many wonders that he wrought for them in delivering them out of Egypt and in carrying them into the Land of Canaan therefore the Prophets do usually set forth all the great things that God hath promised to do for his Church by expressions that do allude to that great work And to the same purpose is that following clause for upon all the glory shall be a defence that is there shall be a sure defence over that remnant of his people of whom it was before said ver 2. that they should be brought into such a glorious condition or that the glory or glorious condition whereto God would advance his people should be secured and maintained by means of a divine protection
and hasten his work c. That is say some Expositors that by adding sin to sin and by running into all extremities of desperate wickedness do in a manner hasten or provoke God to hasten judgment upon themselves But I conceive the Prophet doth plainly set forth the manner how these prophane wretches did deride and jeer the threatnings of Gods Prophets Let him make speed and hasten his work that we may see it As if they should have said You Prophets talk much of some great thing which God is about to do suddenly by way of punishing us for our sins why is it not done let him do it we care not though he hasten his work as you say he will or these words of scorn might be used to imply how little they believed what they said and how confident they were that no such thing should be Let him make speed and hasten his work that we may see it you have threatned these things again and again with many terrible words we wonder when we shall see it done and to the same purpose is the following clause and let the counsel of the Holy One of Israel draw nigh and come that we may know it that is that we may by the event see and know that God hath indeed determined of what you say and so may sensibly feel and know it is so I take it to be all one as if they had said you have talked long enough of what God in his counsel hath determined to do why is the execution delayed so long Let us see it at last speedily brought to effect And indeed the often repeating of the same thing Let him make speed and let him hasten his work and let the counsel of the Holy One of Israel draw nigh and come and that we may see it and that we may know it doth plainly shew that this is mentioned as spoken in a flouting manner and the same I judg of their terming God the Holy One of Israel Some indeed think that they might use this expression seriously to imply that the Holy One of Israel was not so changeable as utterly to cast off and destroy that people to whom he had obliged himself by an everlasting Covenant But because the whole is spoken in a way of a derision and because we find that our Prophet speaking of God was frequently wont to use this expression of the Holy One of Israel as we may see Chap. 1.4 and in many other places therefore it is most probable that even this expression they used also by way of jeering the Prophet And this we may the rather think because the other Prophets do often complain of wicked mens mocking them for the words they spake in their Preaching to the people as Jer. 20.8 The word of the Lord was made a reproach unto me and a derision daily and Chap. 17.15 a place much like this Behold they say unto me Where is the word of the Lord let it come now Ver. 20. Wo unto them that call evil good and good evil c. This may be applied I confess to those that by the wickedness of their lives do contradict that which they know in their judgment and so do by their practise seem to call that good which in their Consciences they know to be evil and that evil which they know is good But certainly the Prophet did hereby intend those that did expresly say that evil was good and good was evil which must needs argue a high degree of bold profaneness and so did not only confound good and evil vertue and vice truth and error making both alike approvable or disapprovable but also quite contrary to that which was just right did prefer evil before good approving of evil as fit to be loved and embraced and condemning good as fit to be hated and rejected And besides this is not meant of those that meerly out of simple ignorance do err and mistake in some smaller matters but of those that do in the generality judg perversly of the whole way of good and evil which if it be done out of judgment is a high degree of brutishness even that of being given up to a reprobate mind as the Apostle speaks Rom. 1.28 and must needs cause them to run out into an unbridled licentiousness of doing evil and if it be done against judgment and knowledg argues desperate obstinacy and perverseness of spirit And yet this may be several ways as when men call evil men or their evil actions good by way of flattery see the Note Prov. 24.24 or when men speak evil of good men or the good they do or the good that is in them by way of calumny or by way of excusing or justifying or indulging and encouraging themselves in any way of wickedness as when they shall call prodigality bounty or covetousness frugality or on the other hand zeal madness and patience stupidity and cowardise and such like As for the following words That put darkness for light and light for darkness that put bitter for sweet and sweet for bitter the same is expressed again in Metaphorical expressions for by darkness is meant the evil of error and sin which are usually termed darkness in the Scripture because they proceed from the ignorance and blindness of mens minds Ephes 4.18 which is farthered much by the cunning of Satan and power which he hath over them who is therefore called the ruler of the darkness of this world Ephes 6.12 because they affect secresie and darkness Ephes 5.11 12. and cannot endure the light of the word lest the evil of their ways should thereby be discovered Joh. 3.19 20. as likewise because they make men lyable to the over-clouding darkness of Gods displeasure here and that utter eternal darkness which is provided to be the portion of the damned hereafter Mat. 8.12 And on the contrary goodness and truth it is that is here called light as most frequently else where in the Scripture because they proceed from God and are wrought in us by the enlightening of his word and spirit Jam. 1.17 because they enable men to judg rightly of things and to order their conversation aright and makes them to be as so many bright shining lights in the world Phil. 2.15 and because they procure to men the light of Gods favour here Psal 89.15 16. and fit men for heavenly glory the inheritance of the Saints in light Col. 1.12 And so by bitter here is meant those ways of sin and wickedness which though they may seem pleasant for a time yet they have no real sweetness and delight in them and will be sure to prove most bitter in the end Prov. 5.3 4. and by sweet the ways of truth and holiness which are ever ways of pleasantness yielding us peace of Conscience and much sweet refreshing from the assurance of Gods favour see Prov. 3.17 Only withal it seems apparent that these Metaphorical expressions are added on purpose to imply that this miscalling of
his assistance the Prophet breaks forth here into a holy insultation over their enemies assuring them that all they did should end at last in their own utter ruin hereby seeking to chear up the faithful that were like to be much dejected with the misery which the enemy for a time were like to bring upon Judea As for the following words and give ear all ye of far countries some take that also to be spoken Ironically as if he had said O ye Nations afar off if you long to be broken in pieces give ear to the Assyrian when he invites you to join with him for the invading of Judah But others and I think better understand it as a warning to those Nations to attend to what the Prophet now said and so to beware of joining with those that should invade Gods people lest they perished together with them Not that there was any hope that they should come to hear what the Prophet had said but only the more emphatically hereby to express how certain it was that all that joined in that attempt should be ruined and destroyed as we see it came to pass in that miraculous destruction and routing of the Assyrian army 2 King 19.35 To which end he doth again and again repeat that holy insultation gird your selves that is arm your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces to wit either to set forth the undoubted certainty of it or that the words might make the deeper impression upon those that heard them or else to imply that though being rooted they should muster new forces they should get nothing thereby but a second routing yea that though they should never so often invade and assault Gods people all should be in vain Ver. 10. Take counsel together and it shall come to nought c. This is added to shew that as the enemy should not prevail against Gods people by their great-power so neither by their crafty consultations and plots Speak the word that is determine never so resolutely what you will do and it shall not stand that is you shall never be able to effect it For God is with us that is God through Christ is with us to protect and defend us He alludes to the name Immanuel concerning which see the Note Chap. 7.14 Ver. 11. For the Lord spake thus to me c. Here the Prophet gives a reason why he had in the foregoing words spoken with such contempt and scorn of all the consultations and preparations of the enemies of Gods people against them and had thereby sought to encourage the faithful not to fear them For saith he the Lord spake thus â—â— me with a strong hand that is he spake thus to me and made a strong impression upon my heart by accompanying his word with the mighty power of his spirit in me to wit thereby to hearten me against the terrors of the generality of the unbelieving Jews who were so extreamly affrighted with the Confederacy of the two Kings of Syria and Israel against them that I might not be discouraged by their infidelity nor carried away with their fears but might rather encourage those that were faithful amongst the people against them And observable it is that by alledging with how strong a hand he was confirmed herein he implys how hard a thing it is not to be carried away in an evil course when the generality of a people amongst whom men alive do unnimously run on therein and instructed me that I should not walk in the way of this people that is that I should not say as they said nor do as they did that I should not join with them in their unbelieving fears and in their desires and design to call in the Assyrians that by them they might be enabled to withstand the feared invasion of the Israelites and Syrians Ver. 12. Say ye not A confederacy to all them to whom this people shall say A confederacy c. That is say some Expositors Let not the faithful in the land talk as men affrighted as the generality of the people do saying Oh there 's a confederacy there 's a confederacy of the two mighty Kings of Israel and Syria against us and therefore we shall be utterly ruined we shall never be able to stand before them for that this say they is intended here we may see by that which is added by way of explaining this neither fear ye their fear nor be afraid that is fear not that which are they afraid of But according to our Translation I conceive it must be understood of making a confederacy with the Assyrians Say ye not a confederacy to all them to whom this people shall say a confederacy that is Do not thou say nor let not the faithful in the land say as this people do Oh! we must make a confederacy with the Assyrian or else we shall never be able to withstand these two Kings that are coming against us Whenever this people are in any danger of enemies they are still talking of making a league with some potent State or other the Egyptian or Assyrian or some other Nation by whose aid they may hope to secure themselves and so it is now there is nothing almost to be heard amongst them but about a confederacy with the Assyrian that 's the only way they can take to preserve their Country But do not ye so much as by a word of your mouths join with them herein Neither fear ye their fear nor be afraid that is fear not your enemies with such an unbelieving excessive fear as they do be not affrighted and dismayed as men that have no hope nor confidence in God Thus the words must be understood here subjectively of the fear which was in Ahaz and his people though indeed in 1 Pet. 3.14 where the Apostle doth plainly allude to this place the fear intended is to be understood effectively of the fear wherewith the enemy sought to affright Gods people Be not afraid of their terror neither be troubled Ver. 13. Sanctifie the Lord of hosts himself c. That is make it evident that you acknowledg him the great and holy God that doth rule and govern the whole world and that is faithful to make good all his promises and so glorifie and advance his great name to wit by resting upon him his promise and protection without dreading the power of any creature and by fearing him with a filial fear of offending him and exposing your selves to his fatherly chastisements by distrusting his promises and being frighted with the power and rage of your enemie 〈◊〉 so causing the name of â—od to â—e blasphemed by your means See the Notes Leviâ— 10.3 Numb 2â— 12 And so the following words are added by way of explaining these that went before and let him be your fear and let him be your dread that is fear him so as to fear nothing else in comparison of him And just so the
promises to obey thy commands and to make known thy will whatever contempt and scorn we may endure for so doing And then for the last words From the Lord of Hosts which dwelleth in mount Zion they are added to imply either 1. That it was by Gods appointment that he and his children if of them we understand the foregoing words were Prophetick signs and that his children were called by those Prophetick nâ—mes that were given them And then God is here called the Lord of hosts purposely to tax the incredulity of the people that were so over-born with fear notwithstanding they had a promise of deliverance from God who was the Lord of hosts Or else 2ly That it was by express warrant from God that he and his Disciples did rest upon Gods promise and durst not go in the way of the generality of the people in seeking after the Assyrians and that therefore however they boasted of the God that dwelt in Mount Zion yet the truth was that by opposing and despising and reproaching them that were his faithful servants they did oppose and despise the Lord of hosts himself that dwelt there Of 3ly that they knew it was not without the will and appointment of God that they should be so despised and derided and hooted at by the rude multitude and therefore they would patiently bear it Thus I conceive these words are to be understood As for the Apostles applying those words to Christ Heb. 2.13 Behold I and the children which God hath given me the ground of that was because Isaiah being a type of Christ that which Isaiah there spake of himself might well be applied to Christ as spoken in his person in regard that 1. Christ did in our very nature exercise his Prophetical office and 2. that Christs Disciples were by him begotten again to God and in that regard might be called his children as Isaiah called his Disciples 3. That it was by the special grace of God that Christs Disciples as well as the Prophets were so begotten again according to that of our Saviour Joh. 6.44 No man can come unto me except my father which hath sent me draw him And again Chap. 17.6 Thine they were and thou gavest them me And 4. that as Isaiah presented his Disciples to God as ready to cleave to God and to obey him in all things so are the faithful continually presented before God by Christ their Mediator Ver. 19. And when they shall say unto you c. These are still the words of the Prophet to the faithful Because this people were prone in time of great troubles and danger to run to Sorcerers for counsel therefore the Prophet adviseth the Faithful to beware that they were not drawn away by these And when they shall say unto you Seek unto them that have familiar Spirits and unto Wizzards that is Sorcerers such as were usually called Cunning-men The word in the Original which we translate them that have familiar Spirits is derived from an Hebrew word which signifieth a Bottle because when their evil Spirits entred into them as sometimes they did they used to swell and blow up their Bodies like a bladder or bottle and then gave answers from within them out of their bellies or out of their throats And therefore are those words added I conceive by way of derision that peep and that mutter either first because these evil spirits spake in them with a low whispering and puling voice like chickens not yet hatched or with a hollow grumbling and grunting voice a broken and scarce articulate sound they could not well be heard or understood that so they might the better deceive those that heard them or because the witches or wizzards themselves used a kind of muttering or low way of speaking in their charms or in the answers they gave that they might strike those that repaired to them with the greater dread or awe of them Or 3. because at least they spake so obscurely that their hearers did not know what to make of their words And hence are the like expressions used by our Prophet Chap. 29.4 Thy speech shall be low out of the dust and thy voice shall be as of one that hath a familiar spirit out of the ground and thy speech shall whisper out of the dust Should not a people seek unto their God c. These words may be taken either as an argument whereby the Prophet seeks to disswade them from harkening to such seducers or as the answer which they should return to those that should perswade them to go to witches and wizzards as if it had been expressed thus When they shall say unto you seek unto them that have familiar spirits and unto wizzards let this be your answer should not a people seek unto their God as if they should have said Every Nation will yield this that in their straits it is fit they should seek to their God for counsel and direction and shall not we much more do so that serve the living and the true God For the living to the dead that is will any rational men go to enquire of dead men on the behalf of those that are living to wit by seeking to witches that they may raise up the dead to give them counsel concerning which see the Notes Deut. 18.10 Some I know read it from the living to the dead intending thereby that it was a vain thing to go from the living Prophets or from the living God to dead men But I conceive it is better rendered as in our Translation for the living to the dead so to imply how absurd a thing it was on the behalf of living men to go to enquire of dead men that can know nothing of what is done upon earth Ver. 20. To the Law and to the Testimony c. That is let them seek to the Word of God for counsel and direction which may include both the written word see the Note above ver 16. or the present teaching of the Prophet or Prophets If they speak not according to this word that is according to what I now say to wit that men are not to enquire of witches nor wizzards nor any where else but only from the Word of God It is because there is no light in them or as it is in the Hebrew because there is no morning in them that is because they have no truth in them or because they are stark blind void of common sense and understanding Ver. 21. And they shall pass through it c. That is this wicked people that would not rely upon God but would seek help elsewhere and go to witches and wizzards for advice shall pass through the land of Judea to wit either as the enemy are carrying them away captives into a strange Country or in a way of wandring up and down from one place to another to find some relief help and refuge yet no where finding any no not in that land wherein God had promised to give
from whence the promised Messiah the Lord Christ was to spring and because the accomplishment of the great promise of sending Christ into the World was the foundation fountain and cause of all other mercies and deliverances which God should at any time afford his people And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots that is when Davids Family shall be in a manner utterly ruined so that there shall not be the least appearance of any Regal Dignity in it but it shall be reduced to a very mean and low estate like the stub the trunk or stump of a tree that is cut down almost close to the ground so that there is nothing left of it but a little dead stock that hath its roots still in the ground then unexpectedly there shall spring up a small weak contemptible twig or branch out of this seeming dry and dead stump and shall grow up that at last in and by him the family and Kingdom of David yea that whole seed of Abraham shall mount up to a greater estate of Glory than ever formerly they enjoyed And observable it is that â—â—e better to set this forth it is said That this rod or sprig should come forth out of thâ— stem â—ot of David but Jesse to imply that when this should be done Davids Family should be in as low a condition as it was in the days of his Father Jesse who was a mean obscure man see the Note 1 Sam. 10.27 Now of Hezekiah as the Jews would have it this cannot be meant because in his days the Family of David was never brought so low And far greater things are here spoken of this branch than can with any shew of reason be applied to Zorobabel or any other Ruler of the Jews after their return from the Babylonian Captivity But now in Jesus Christ this was fully accomplished because by the mean condition of the Virgin Mary his Mother who at her Purification brought the Offering of the poorer sort of people Luke 2.24 and his Foster-father Joseph to whom she was married a poor Carpenter it appears plainly that the Royal Family of David from whom they both were lineally descended was at that time brought to a very contemptible condition even like to the dry and dead stump of a tree And accordingly the outward condition of Christ the weak and poor twig that sprung from this withered stub was very base in the eye of the world But yet we see to what a height of Spiritual Glory the Kingdom of David was in Christ soon advanced by the preaching of the Gospel By the last clause and a branch shall grow cut of his roots the same in effect I conceive is meant yet some would have it That by growing out of his roots is meant his being descended from Abraham and others the Progenitors of David to whom the Messiah was promised And because the Hebrew word here translated a Branch is Nezer therefore some conceive there is an allusion herein to the City Nazareth where Christ usually dwelt Matth. 2.23 Ver. 2. And the Spirit of the Lord shall rest upon him c. That is the Holy Ghost and therewith the gifts of the Holy Ghost shall take up its perpetual uninterrupted residence with him and in him which was signified at the Baptism of Christ when the Holy Ghost came down upon Christ in the likeness of a Dove and as the Baptist said it abode upon him Joh. 1.32 Indeed we read of the Spirit 's resting upon others as upon the seventy Elders that were chosen to assist Moses in the government of the people Numb 11.25 upon Elisha 2 King 2.15 yea upon all real Christians 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you But we must know that the Spirit rested upon Christ in a more special and singular manner than it doth or ever did upon others 1. Because in him dwelleth all the fulness of the Godhead bodily Col. 2.9 2ly Because the gifts of the Holy Ghost were conferred upon his human nature in all perfection both for number and measure Joh. 3.34 See the Note Psal 45.7 Amongst men some have some gifts of the Spirit and others have other gifts but Christ had all that others have and more than all others have And again others have gifts requisite for the members of the Church some in a greater measure and some in a less but now Christ had gifts requisite for the head proper and peculiar to himself And 3ly Because the Spirit so rested upon him even in regard of his person that it was impossible it should ever be removed from him However observable it is how clearly it is hereby implied That the Kingdom of Christ was to be wholly a spiritual Kingdom in that the Prophet having in the foregoing verse spoken of his first coming into the World and then undertaking here to shew how he should be in his person fitted for the discharge of the Office of the Messiah he mentions this as that wherein the whole Power and Glory and Majesty of his Kingdom should consist That the Spirit of God should in so eminent a manner rest upon him and that he should be so superabundanly furnished with spiritual gifts even that he might be as an everlasting treasure from whence these gifts should be continually imparted to his Church And accordingly the Prophet does here recite some of the choice endowments wherewith he should be fully replenished both for the managing of his spiritual Kingdom and the constant supply of his people the Spirit of wisdom and understanding whereby men are enabled to understand things aright and to order all things wisely and prudently the Spirit of Counsel and might whereby men are inabled to judge rightly in difficult cases and straits and courageously to undertake and go through with any thing they are called to do or to suffer in a just cause See also the Notes Chap. 9.6 The Spirit of Knowledge and of the fear of the Lord that is the power of discerning the most hidden things and a reverential fear towards God But now we must know that under these all other the manifold gifts of the Spirit are by a Synechdoche comprehended only these seem to be particularly mentioned with respect to Christs Regal Power for judging his people whereto these gifts here named are principally requisite Ver. 3. And shall make him of quick understanding c. That is the Spirit of the Lord that shall rest upon him shall make him exceedingly yea infallibly sagacious in discovering persons and things for the Prophet having in the foregoing verse shown the excellent endowments of the person of Christ here he proceeds to shew how he should exercise these his gifts and endowments in the Administration of his Regal power It is in the original And he shall make him sent or smell in the
fear of the Lord which therefore some expound thus That by reason of this his being so abundantly anointed with the holy Spirit of God he should breathe forth nothing but what was sweetly pious and religious or that in all his courses he should send forth a sweet sent suitable to the precious savour of his spiritual unction But rather by this figurative expression is only meant that which we have in our Translation And shall make him of quick understanding in the fear of the Lord. By the smell we discover things more secret than those things are which appear to the eye or ear and likewise by the smell we discover things more easily and quickly than any other way so that when it is said That the Spirit should make Christ sent or smell in the fear of the Lord This seems to intend that he should be of a sharp and quick understanding certainly and presently to discover the truth of things as in our ordinary speech we use to say of a man that doth quickly find out a thing That he hath soon smelt out the matter As for that which is added concerning the fear of the Lord and shall make him of quick understanding in the fear of the Lord thereby is shown wherein the quickness of his understanding should be discovered to wit not in earthly things which are far beneath his Cognizance but in the things that appertain to Religion and the fear of God and in judging of mens persons as to the inward frame of their Spirits that looking into their hearts he would soon discover whether they were such as did truly fear the Lord or such as did not fear God even when they did hypocritically make the fairest shews of Piety yea and some would have this also farther included in that expression That he should judge of men in these regards according to the fear of God that is justly and uprightly acquitting and saving those that truly fear God and judging and condemning those that are void of his fear and he shall not judge after the sight of his eyes neither reprove after the hearing of his ears that is he shall not be carried away with respect of persons neither shall he acquit or condemn any man meerly upon outward appearances the looks or gestures or words of men or what is rumoured reported or affirmed by others but according to the clear knowledg which he shall have of their hearts Men that have no other way to judge but according to what they see or hear are often mistaken in judging But so it could not be with Christ because he should of himself know all things yea even the thoughts and intentions of mens hearts Ver. 4. But with righteousness shall he judge the poor c. See the Note before Chap. 2.4 and likewise the Notes Psal 72.1 2. The meaning is That he should do justice to the poor as well as to the rich though he should not favour them in any unjust thing because of their poverty or that he should as a righteous King rule and govern his people poor broken-hearted self-condemned sinners protecting them against all their enemies temporal and spiritual And much to the same purpose is the following clause and reprove with equity for the meek of the earth to wit That he should plead the cause of his poor people that were meek and gentle under their sufferings rebuking and punishing their proud Oppressors Or that he would correct his own meek ones but it should be with gentleness and moderation as intending to reform and not to destroy them And he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked This may be understood 1. of the preaching of the Gospel which as it is elsewhere called the word of his mouth Rev. 2.16 and 19.15 so here it is called the rod of his mouth and the breath of his lips to wit that with this word as with the Scepter of his Kingdom Christ should sharply smite those that dwell on the earth as with a rod reproving and convincing them of their sins with such mighty efficacy that some should thereby be brought to submit themselves and so his word should be the savour of life unto life to them and others should be mortally wounded even to despair and so the Gospel should be the savour of death unto death to them And 2ly of the Almighty Will the sovereign sentence and command of God to wit That Christ should only with a word of his mouth smite the earth that is wicked earthly-minded men the enemies of God and his people and should utterly destroy them as we know it is peculiarly said of Antichrist That the Lord shall consume him with the Spirit of his mouth 2 Thes 2.8 Ver. 5. And righteousness shall be the girdle of his loyns c. Because in those times 1. men did constantly use girdles to bind their loose Garments close to their bodies And 2ly by binding up their long Garments about their loyns they were the better fitted and strengthened for the dispatch of any work or service they undertook And 3ly they wore also their Girdles as a choice Ornament and there was a Belt or Girdle that was usually the special Ornament of Princes for all which see the Notes Job 12.18 therefore it is said here That righteousness should be the Girdle of Christs loyns and faithfulness the Girdle of his reins to imply 1. That he should be constantly and eminently fitted and funished with righteousness and faithfulness for the execution of the Office which God had imposed upon him 2ly That he should most justly faithfully and industriously manage and perfect the work he had undertaken for the Salvation of his people And 3ly This should be an honour and glory to him throughout the world These glorious endowments of Gods Spirit should be to him instead of those outward Ornaments that are usually wore by the great Princes and Potentates of the World Ver. 6. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lyon and the fatling together c. That is those men that were before of a proud fierce cruel and savage disposition most untractable most brutish and ravenous and shameful in the places where they lived more like Wolves and Lyons and Leopards than men when they shall once be subdued by the Gospel and Spirit of Christ and give up their names to him shall become meek and gentle tame and tractable so that they shall live and converse together in the same Church with other poor Christians quietly and harmlesly and the weakest that are shall not need to fear them Now this is mentioned as one of the strangest and most glorious effects of the Kingdom and Government of Christ that thereby the most wicked and mischievous men should be changed as if they were transformed out of beasts into men and so
shortly to be carried thither might seem to be utterly lost and cast off by God without all hope of recovery as being carried much farther than those of Judah were that were carried into Babylon and not likely to return back to their Country when those of Judah should return therefore the Prophet doth here particularly assure them that even they should at last be brought home to Christ by the preaching of the Gospel However incredible it might seem in the eye of Reason yet God would make a clear way for this their return like as it was to Israel in the day that he came up out of the land of Egypt as God did miraculously effect that so he would as miraculously accomplish this CHAP. XII VERSE 1. AND in that day c. That is In that day when the root of Jesse shall by the preaching of the Gospel be lifted up as an ensign for the gathering in of Gods people see the Notes before Chap. 11.10 11. Thou shalt say O Lord I will praise thee that is Thou my Church and people he speaks to them collectively as to one man because of that firm Union of hearts that should be amongst them Act. 4.32 shalt praise God with a Song of Thanksgiving as once the Israelites did when they were delivered out of Egypt Exod. 15.1 for having in the latter end of the foregoing Chapter ver 11 15 16. compared the deliverance of Gods people by Christ to the deliverance of the Israelites out of Egypt even in this gratulatory Song that is here prescribed there may be also an Allusion as I conceive to that Song of Moses And though it might be intended as a Psalm of Thanksgiving for their deliverance out of the Babylonian Captivity as that was a type of our Redemption by Christ yet it is evident by those promises in the foregoing Chapter that this Song doth chiefly relate to the great deliverance of Gods redeemed ones in the days of the Gospel there being also further assurance given them of the assured certainty of that great work by prescribing them a Song to be sung by them Though thou wast angry with me thine anger is turned away and thou comfortedst me that is Though in thy just displeasure thou seemedst utterly to have cast us off by driving us out of our Country depriving us of thine Ordinances and scattering us abroad all the world over yet now by calling us home to thy self thou hast fully comforted us again Ver. 2. Behold God is my salvation I will trust and not be afraid c. This may have particular respect to that wonderful work of our Redemption by Christ who was true and very God for the Lord Jehovah is my strength and my Song he also it become my Salvation See the Note Exod. 15.2 Ver. 3. Therefore with joy shall ye draw water out of the Wells of Salvation By the Waters here promised may be meant all the benefits which Christ hath purchased for poor sinners and move especially the word of life and the Spirit of Christ together with the Graces and Comforts of his Spirit which are often compared to Water in the Scripture as Joh. 7.38 1. Because they wash and purifie men spiritually Ezek. 36.26 Then will â—â—inkle clean Waters upon you and ye shall be clean c. 2ly Because they make men fruitful in good works see the Note Psal 1.3 And 3ly because they do fully quench the thirst of mens souls as well by taking away mens insatiable thirst after earthly things as by satisfying their earnest desires after righteousness and life eternal Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst c. And then by the Wells of Salvation may be meant either the promises of the Gospel or else Christ himself from whom all these Blessings are derived unto Believers Joh. 1.16 And of his fulness have all we received and Grace for Grace so that the meaning of the words is summarily this That in the days of the Gospel Believers should abundantly day after day with ready and strong desires draw forth unto themselves from Christ and his Gospel-Promises and Ordinances all those precious Benefits which are there stored up for them and that with as much joy as when thirsty men do meet with pure and wholesom waters wherewith they may quench their thirst yet withall these words with joy may be inserted as in opposition to the hard labour which men do usually undergo in drawing water out of deep Wells thereby to imply that their endeavours to draw forth these Spiritual Waters for themselves should be no way grievous and burdensome to them as the drawing of water useth to be unto men V. 4. And in that day shall ye say Praise ye the Lord c. See the Note 1 Chro. 16.8 The meaning is That in those days the faithful should not only praise God themselves but should also stir up one another to do it yea and that they should take care for the converting of others that they who being brought in to Christ might praise God together with them Call upon his name to wit as thereby acknowledging that in him is all your hope of Salvation yet it may be read as it is in the Margin Proâ—â—nim his name to wit by your thanksgiving and speaking to his praise declare his doing among the people to wit as all other the great works of God so especially what he hath done for mans Redemption by Christ See the Note Psal 57.9 make mention that his name is exalted to wit by the great things he hath done and by the making of them known throughout all Nations Ver. 5. Sing unto the Lord for he hath done excellent things c. Even this is also principally meant of the excellent things done by Christ for the Salvation of his redeemed Ones And therefore is that added this is known in all the earth Ver. 6. Cry out and shout thou Inhabitant of Zion c. that is shout for joy all ye that are of the Church and people of God for great is the holy One of Israel in the midst of thee that is God see the Notes Chap. 1.4 and Psal 48.1 But it may be meant also of Christ who dwelt in the midst of his people in regard of his bodily presence whilst he lived upon earth and did great and ineffable things for them even when he was of so little esteem in the eyes of the world and hath promised that he will by his Spirit be continually with them even unto the end CHAP. XIII VERSE 1. THE burden of Babylon c. See the Note 2 King 9.25 which Isaiah the son of Amos did see for which see the Note Chap. 1.1 In the twelve following Chapters the Prophet foretels the sore Judgments and ruine that should shortly come upon most of the foreign States and Nations round about them those especially upon whose help they had most relied or by whom they had been or
Cor. 3.14 Some I know by this destroying the face of the covering cast over all people do understand Christ's destroying Death and that in the expression here used there is an Allusion to the Face-cloth wherewith the faces of dead men are wont to be covered Joh. 11.44 or to the custom of covering the faces of condemned Malefactors see the Note Esth 7.8 But this of Christ's destroying Death is added in the next verse and the former therefore is rather here intended namely the freeing of his people from that ignorance under which they lay by Nature by the enlightning of the Gospel which was signified by the rending of the Veil of the Temple at the Death of Christ And all this is said should be done in this mountain as before not only because it should be done in the Church made up both of Jews and Gentiles but also because the Gospel whereby this was to be done was at first to go out of Mount Zion See the Notes Chap. 2.3 Ver. 8. He will swallow up death in victory c. That is He will destroy Death for ever as the word in the Original here translated in victory doth properly signifie so that it shall never more prevail over his redeemed ones but Christ shall reign this his last Enemy being destroyed for ever and ever Now though this was done partly by the Death of Christ whereby he abolished Death 2 Tim. 1.10 having by his suffering Death delivered his people â—â—om that Death which their sins had deserved Heb. 2.15 yet it shall chiefly bâ— accomplished at the Resurrection of the just when they shall pass into Lifâ— Eternal after which there shall be no more death Rev. 21.4 for so the Apostâ—â— saith expresly 1 Cor. 15.54 When this corruptible shall put on incorruption and thâ— mortal shall have put on immortality then shall be brought to pass that Saying â—â—at is written Death is swallowed up in victory And the like may be said of thâ— following words And the Lord God will wipe away tears from off all faces to wit of his people even as a tender Mother wipes away the tears of her weeping little Child For though God doth this partly by the comforts of his Word and Spirit here yet it is not completely done till they be taken up into Heaven to which estate therefore this passage is applied by St. John Revel 7.17 and 21.4 And so likewise in the next clause And the rebuke or reproach of his people shall be taken away from off all the earth the meaning is that God would free his people from that extreme scorn and contempt which was cast upon them all the world over and from the worlds base and despightful usage of them in their continual afflicting and persecuting of them as if they were a people not worthy to live upon the face of the earth But now the accomplishment of this here principally intended is the exceeding Glory whereunto God's people shall be advanced in Heaven For when God shall take them into this blessed and glorious condition then indeed all the Inhabitants of the earth shall be effectually taken off from that vile and base esteem which they formerly had of them Many good Expositors do I know apply all this to the deliverance of God's people out of Babylon But it is only as looking upon that as a Type of this far greater deliverance promised to God's redeemed ones in and through the Lord Christ Ver. 9. And it shall be said in that day c. That is In that day when these Promises shall be accomplished the people of God shall say to wit with wonder and exceeding great joy for this is as it were the language of the Guests at the Feast mentioned before ver 6. Lo this is our God we have waited for him and he will save us c. Which may be understood 1. in the Type of the rejoycing of God's people at the Lord 's delivering them out of Babylon which they had long expected and came at last to pass according to God's Promise and their earnest expectation And taking it thus observable it is that in this expression of their present joy and confidence in God they do withal covertly judg and condemn themselves because before their being carried into Babylon by their disobeying God's Laws and seeking to foreign Princes for help in their dangers they had not carried themselves towards the Lord as now they found they should have done Or 2. of the people of God's owning Christ at his coming in the flesh and embracing him by Faith when tendred to them in the Gospel as the true God their Lord and Saviour long ago promised them with great joy because of the peace made by him between God and them Or 3. of the Churches triumphing in Christ when he shall come to judge the world and to receive them into his Kingdom of Glory Ver. 10. For in this Mountain shall the hand of the Lord rest That is His powerful Providence shall be constantly and continually over his Church to protect and bless them See the Note Psal 80.17 It is the same in effect with that of our Saviour Mat. 28.20 And lo I am with you alway unto the end of the world And Moab shall be trodden down under him c. That is under his feet Psal 110.1 Moab is here particularly mentioned because none were more constantly and more fiercely bent upon doing mischief to God's people than they were but under these by a Synecdoche all the wicked enemies of his people are intended Even as straw is trodden down for the dunghil to wit the worst of the straw not fit to be reserved for any other use The word which we render trodden down some translate threshed and accordingly they read this verse thus And Moab shall be threshed under him even as straw is threshed in Madmenah and then take Madmenah to be a City of Moab called Madmen Jer. 48.2 and hold that because this City being scituate in a rich Corn-country where there was abundance of straw which was the less regarded thence the Prophet useth this expression here of straw threshed in Madmenah Ver. 11. And he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim c. Some hold that this is spoken of Moab with relation to the last words in the foregoing verse to wit That as the Swimmer stretcheth forth his hands to swim so he being trodden down by his enemies should in the midst of them stretch forth his hands to beg for mercy both of God and his enemies Or that he should though in vain strive with all possible endeavours to save himself from utter ruin even as a ship-wrack'd man being fallen into the Sea laboureth with all his might by swimming to escape drowning But clearly as I conceive this is spoken of God That he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth
ways and make their way plain and even before them so that they may go on comfortably therein Or 2. that comparing together the upright ways of the righteous with the perverse and false ways of the wicked he doth prosper the one and destroy the other Or 3. that he doth so afflict them by their enemies when they go astray that he is very ready to deliver them again from their enemies upon their Repentance I know many understand this whole verse of God's making the way of his people by his Providence fair and plain before them and accordingly that word which we translate uprightness they render evenness or streightness The way of the just is evenness and suitably they render also the following words Thou most upright dost level the path of the just But according to our Translation the meaning of the place seems clearly to be that which is before said Ver. 8. Yea in the way of thy Judgments O Lord have we waited for thee Having spoken in the foregoing verse of the tender respect which God hath always to his righteous Servants here he sheweth what their assured confidence concerning this had wrought in them to wit that even in the way of his Judgments that is under his forest chastisements they waited upon God in hope that of his infinite Goodness and Mercy he would at last deliver them and receive them again into his favour Now the afflictions which God had brought upon his people he calls Judgments because therein God seems to carry himself as a Judg punishing them for their sins but yet in despensing of them he doth all with judgment and moderation and wholly with a purpose to do them good according to that of the Apostle 1 Cor. 11.32 But when we are judged we are chastened of the Lord that we should not be condemned with the world And this expression In the way of thy judgments is because it is God's usual and constant way to afflict his people when they go astray for their spiritual advantage I know some understand this thus That the faithful waited upon God in the Way of his Judgments that is in a way of constant obeying his Commandments or in a way which he had prescribed them in his word But the whole Context sheweth it is meant of the chastisements wherewith he had chastised his people See the Note above ver 1. The desire of our soul is to thy Name and to the remembrance of thee That is Even in our greatest troubles our affections were not taken off from thee see the Note Psal 44.17 nor did we cast off our confidence in thee but still our thoughts were upon thee thy word and promises We still panted after thy favour and sought after and waited for thy help and deliverance earnestly desiring that the glory of thy Name might thereby be advanced Ver. 9. With my Soul have I desired thee in the night yea with my spirit within me will I seek thee early That is I have desired thy favour thy gracious presence and help at all times even by night whilst others slept and so still will do with all possible diligence And this is spoken as in the name of every several person amongst the righteous that in this Song are brought in praising God's Name For when thy judgments are in the earth the inhabitants of the world will learn righteousness This is added to shew how they had been brought so to seek after God as was said in the foregoing words namely by the Judgments they had lain under mentioned before ver 8. In the way of thy judgments O Lord have we waited for thee It is as if they had said And indeed it is usual with men all the world over to be brought by thy Judgments to learn Righteousness Yet the meaning is not that all men are by God's Judgments won to true Repentance but that usually when Mercies do no good upon men yet Judgments bring them in either seriously to repent and amend their lives or at least to make an outward shew of doing so See the Note Psal 83.16 which is farther set forth in the following verse Ver. 10. Let favour be shewed to the wicked c. Having said in the foregoing verse what effect the Judgments of God do commonly work in men to wit that thereby they are bâ—â—ught to learn righteousness for which see the foregoing Note here they add that indeed some wicked wretches will not be brought to learn Righteousness neither by Mercies nor Judgments How little Mercies prevail with them is shown in this verse Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly whereby may be meant either Judea called the Holy Land which God had given as an inheritance to his own peculiar people whom he required to be a righteous holy people or the Church of Christ where uprightness of Life and Conversation is strictly required and practised but see the Note Psal 143.10 And will not behold the Majesty of the Lord that is though the Lord doth by never so many wonderful works clearly discover the Glory and Majesty of all his Divine Attributes yet will they take no notice of it See the Note Psal 28.5 And then how little they were better'd by God's Judgments is shewn in the next verse Ver. 11. Lord when thy hand is lifted up they will not see c. That is Though thou dost punish them never so sorely with the strokes of a hand lifted up or rather though thy Judgments be executed upon them in such a manner that it is most apparent that thou hast a special hand therein every one may see that they are the stroaks of Divine Vengeance yet they will not take any notice of it But they shall see that is they shall be foreed to take notice of it and be ashamed for their envy at the people or towards thy people that is their envying the welfare of God's people and spiteful endeavouring to do them all the mischief they could Yea the fire of thine enemies shall devour them That is the vengeance wherewith as with fire thou art wont to destroy thine enemies shall consume them See the Notes Psal 21.9 and 97.3 Ver. 12. Lord thou wilt ordain peace for us c. As if they had said Whilst thou destroyest our enemies thou wilt order it so that we thy people shall be in a prosperous and happy condition As thou hast afflicted us so thou wilt now also ordain peace for us see the Note above ver 3. and Chap. 9.6 For thou also hast wrought all our works in us that is all the good we have done or do with respect whereto we hope thou wilt afford us this peace thou hast wrought it in us by thy Holy Spirit But indeed the most and best Expositors would have this read as it is in the Margin of our Bibles For thou also hast wrought all our works for us and
the Lord's Vineyard see the Notes Chap. 5.1 A vineyard of Red wine that is the best and most generous Wine for such their red Wine was accounted in the land of Judea whence is that of Solomon Prov. 23.31 Loâ—k not thou upon the wine when it is red and those expressions Gen. 49.11 and Deut. 32.14 where Moses calls their Wine the blood and the pure blood of the grape see the Note Psal 75.8 It is all one in effect as if it had been said Behold the Lords Vineyard that before brought forth nothing but wild grapes see the Note Chap. 5.2 and hath thereupon lain a long time desolate and trodden down is now become a Vineyard that yieldeth the choicest Wine And the meaning is That Gods people were now become a holy and a righteous people yielding fruit very acceptable to God which may be meant partly of Gods people after their return out of Babylon but especially of the Church of Christ in the days of the Gospel However in the whole there seems to he an allusion to the custom of those times when at their Vintages they used to sing Songs with a great deal of jollity by way of extolling the excellency and the fruitfulness of their Vineyards Ver. 3. I the Lord do keep it c. That is though of late I have seemed wholly regardless of her yet now I will watch over her to keep and preserve her and I will water her with the gracious showrs and dews of my Word and Spirit Deut. 32.2 and with a constant supply of whatever is requisite to bring her into a fruitful and flourishing Condition Ver. 4. Fury is not in me c. As if it had been said say some good Expositors My people being now humbled and reformed my fury and anger against them is quite over who would set the briars and thorns against me in battel I would go through them I would burn them together that is If any therefore shall set themselves against my people now under my protection like pricking briars and thorns to veâ— and molest them it will be indeed but as if so many briars and thorns should be set against me in battel that am a consuming fire I would soon not only break through them and trample them down but also burn them up and destroy them see the Note Chap. 10.17 But I rather take this as spoken not of the enemies of his Church but of his Church and People themselves and that it is added by way of preventing an objection that might arise in their minds concerning the Lord's tender care over his people his Vineyard in his continual keeping it and watering it Because they might think that this promise could not consist with that which the Prophet had so often told them concerning those sad calamities and devastations that were coming upon them to this the Lord answers Fury is not in me to wit towards my Church and People It is as if he had said I am not in my self subject to be transported with furious passions and so prone easily and without any just cause to break forth in wrath against men and to be implacable therein but on the contrary I am slow to anger and very ready to shew mercy and especially it is thus with me in regard of my people when I am offended with them it is with the anger of a loving Father it is not in fury and rage and implacable wrath and therefore when I shall chastise you it shall be with a purpose to reform and not to destroy you so that this being effected in you I shall soon make good this promise to you As for the next words who would set the briars and thorns against me in battel I would go through them I would burn them together the drift thereof is I conceive to imply either 1. That if he were furiously bent against them to destroy them they would be but as so many briars and thorns before a consuming fire he could easily make an end of them so that they might thereby see that it was of his mercy and free grace towards them that they were not consumed Or 2. That if he were contending which he had much rather with the prophane ones of the world that he esteemed no better than so many briars and thorns his wrath should freely break forth against them and utterly consume them But with his Vineyard his inheritance his own adopted people he would not he could not deal thus Or 3. That if he were to deal only with the wicked amongst his people that were as so many briars and thorns setting themselves in battel-array against him he would soon destroy them and as willingly as the Husbandman destroys the briars and thorns in his Vineyard but with his beloved Vineyard he could not do so If he were purposed to destroy the briars and thorns amongst them yet he would be careful to do that so that he might not destroy the Vines together with them Or 4. That if he should find none but briars and thorns amongst his people then indeed he should soon destroy them but when they should be a reformed people he would be far from proceeding in such fury against them Ver. 5. Or let him take hold of my strength c. 1. By taking hold on Gods strength may be meant a serious Consideration of the infinite strength and power of God either to destroy his enemies or to bless his faithful Servants 2ly An apprehending this strength and power of God by faith when men believe it and apply the truth hereof unto themselves And 3ly that using of all holy means whereby they may appease his wrath and so stay his hand from smiting or burning them up such as are repentance and fervent prayer and whereby they may engage his strength to be put forth for their protection and benefit in every regard And this is required here as a means of mens making their peace with God and preventing their being consumed with the fire of his Indignation and that with a promise that it shall be effectual thereto that he may make peace with me and he shall make peace with me and it may be taken as spoken either to his enemies those wicked ones that were in his sight as so many briers and thorns that God would be reconciled even to them if they would thus stay his hand and make their peace with him Or else to his own people as an evidence that he was not furiously bent against them to destroy them because though he could easily burn them up as so many briers and thorns yet he rather desired that they should thus stay his hand and be at peace with him Ver. 6. He shall cause them that come of Jacob to take root c. To wit his Israel his Vineyard the Posterity of Jacob See the Note Psal 80.9 as is further clear by the following words Israel shall blossom and bud and the meaning is That though this people
and Power should be suddenly wasted and consumed and brought to nothing according to that of the Poet par levibus ventis voluerieque simillima somno And this likewise some apply to the sudden destruction of Sennacherib's Army and others though not so fitly to the destruction of the Babylonians within a while after they had ruined Jerusalem by the Medes and Persians But it seems far better to suit with the context That as in the foregoing verses so here still the Prophet should proceed on in threatning the Jews And they that understand it so do accordingly hold the meaning of the expression here used to be either 1. That the multitude of the Nations that fight against Jerusalem should be as a dream of a night-vision to wit to the Jews in that they should be so secure and fearless either of their invasion or of their prevailing over them when they invaded them that it should come unexpectedly upon them and seem incredible to them as if it were a dream rather than really done Or 2. rather That the enemies that should fight against Jerusalem should be as men in a dream to wit in regard of their insatiable covetousness and cruelty as is explained in the following verse Ver. 8. It shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty c That is As a hungry man in his sleep when he dreams he is eating as it is usual with men in such a condition to do doth in an instant devour all which seems to be set before him but when he is awakened the man is as hungry as ever he was before so shall it be with the enemies that fight against Jerusalem they shall greedily and speedily devour Jerusalem but when they have so done all they have done shall be to them as if they had done nothing they shall still be as eager in their rage against you as hungry and thirsty after your blood and ruine as they were at the first When they have glutted themselves as one would think with your blood they shall be no more satisfied than a dreamer is with what he eats or drinks in his dream This Exposition agrees best with that which went before Yet some understand it of the disappointment of the hopes of the enemies concerning the ruin of Jerusalem for which see the foregoing Note Ver. 9. Stay your selves and wonder c. It is clear that the Prophet doth here enter upon a very sharp invective against the strange security and stupidity of the Jews in their not minding the dreadful judgments which God had threatned to bring upon them And because the following words are rendred by some as they are in the margin of our Bibles take your pleasure and riot therefore they hold that the Prophet speaks here to these secure wretches Stay your selves and wonder as if he should have said speaking ironically Persist in your slighting what is spoken hold off still from hearkening to my words and only through Infidelity make a wonderment at what is threatned as esteeming them strange and altogether unlikely things and thereupon take your pleasure and riot as no way fearing that any such evil will come upon you Alas all this proceeds from a sensless spirit they are drunken c. But I rather think that this is spoken to the people in general or to the faithful amongst them Stay your selves and wonder that is Stay long in your thoughts and meditations upon that which I have spoken concerning the sore judgments that are coming upon you or that which I say at present concerning the security and stupidity of this people and wonder and be astonished at it as if he should have said The more you muse of it the more cause you will find to wonder at it but that will be all you will be able to do you will be able to do nothing for the helping of your selves cry ye out and cry to wit for the sad condition you are in and the grievous miseries that are coming upon you they are drunken but not with wine they stagger but not with strong drink that is they are stupid and sensless and mad and mistake and miscarry in all their counsels and courses like so many drunken men see the Notes Chap. 19.14 and 24.20 and 28.7 8. Ver. 10. For the Lord hath poured upon you the spirit of deep sleep and hath closed your eyes c. That is The Lord for your obstinacy hath smitten you with judicial blindness and stupidity by reason whereof ye mind things no more than those do that in a Lethargy are stricken with a deep sleep see the Note Chap. 6.10 and see also Rom. 11.8 the prophets and your rulers the seers hath he covered to wit with a mist or veil of spiritual blindness see the Note Chap. 25.7 By the Prophets here are meant their false Prophets who were also called Seers see the Note 2 Sam. 15.27 and then for the following words and your rulers the seers either thereby is meant the most seeing wise and prudent amongst their rulers or their Seers are called their rulers because in those times of confusion their false Prophets would intrude upon matters of Government for which see Jer. 26.8 However these are mentioned particularly either only to shew That not only the common sort of people but even the wisest amongst them should be thus blinded or else to set forth how great and unavoidable the blindness and ignorance of the people must needs be when their Teachers by whom they were to be taught and to be brought to understanding should be as blind and stupid as others Ver. 11. And the vision of all is become unto you as the words of a book or letter that is sealed c. The drift of this passage in this and the following verse is to shew that by reason of this judiciary blindness wherewith God had stricken the Jews neither the learned nor the unlearned that is neither their Priests Prophets and great men nor the simple unlettered people would reap any good by his or any other of the Prophets making known the will of God to them though it were done never so plainly To the learned it would through the just judgment of God be as a book that is sealed which is set forth in this verse and then for the unlearned it would be to them as a book which though open yet is all one as if it were sealed because they cannot read it which is set forth in the following verse Ver. 13. Wherefore the Lord said c. Here the cause is shewn why God had delivered them up to this blindness and stupidity of mind 1. It was for their hypocrisie and formality in the worship of God for as much as this people draw near me with their mouth and with their lips do honour me but have removed their heart far from me that is forasmuch as they make a fair outward profession of
when ye turn to the left That is say some in all thy ways whithersoever thou goest Or rather when ye are about to turn some way or other out of the right way And by this word behind them may be meant both 1. the word of their Teachers mentioned in the foregoing verse whereby God would be continually ready to direct them in the right way and to keep them from going astray There seems to be in this expression an allusion to School-Masters who following their Scholars as they go along the better to watch over them are wont to call to them and mind them of their way when they do not regard it as they should or to Shepherds that coming behind their sheep use to whistle them in when he sees them begin to straggle And likewise 2. the voice of Gods Spirit whereby he doth secretly speak to their Hearts and perswade them to follow the direction of their Teachers Yea and 3. that God would follow them with the admonitions and perswasions of his Word and Spirit even then when they turned their backs upon him not giving over until he had prevailed with them For those words thine ears shall hear a word behind thee seem to imply that as God would give them Teachers so he would also give them ears to hearken to and obey their Teachers Ver. 22. Ye shall defile also the covering of thy graven images of silver and the ornament of thy molten images of gold c. The meaning is That after God had humbled them by the judgments before mentioned and after the great deliverance he had wrought for them before promised they should take the Plates of Silver and Gold wherewith their Images were covered or the rich Garments and Ornaments wherewith they were attired or rather their Images themselves covered and over-laid with Leaves or Plates of Silver and Gold and should break or tear them in pieces as filthy things and dispose of them in some common prophane and disgraceful way see the Notes Chap. 2.20 and 2 Kings 23.8 Thou shalt cast them away as a menstruous cloth thou shalt say unto it that is to each of the things before mentioned Get thee hence Ver. 23. Then shall he give the rain of thy seed that thou shalt sow thy ground withall and bread of the encrease of the earth c. As with reference to that which was said before ver 20. concerning Gods giving them the bread of adversity and the water of affliction here the Prophet promiseth that upon their repentance God would cause their Land to yield them a rich encrease and this should abundantly make up all the damage they had received by the Assyrians and it thy Grain or Bread-corn shall be fat and plenteous see the Notes Deut. 23.14 And see also the Note Gen. 27.28 Ver. 24. The oxen likewise and the young asses that ear the ground shall eat clean provender c. That is Thou shalt have such abundance of Corn that thou shalt give thy Cattel clean provender to wit provender of pure Corn without any mixture of Chaff which hath been winnowed with the shovel and with the fan that is with either of them or with both one after the other Ver. 25. And there shall be upon every high mountain and upon every high hill rivers and streams of waters c. That is So great shall the showers of Rain be mentioned before ver 23. that from the Mountains and Hills streams of water like Rivers shall run down into the Vallies which shall make the whole land yield great encrease yea even those Mountains and Hills that used to be dry and barren In the day of the great slaughter when the towers fall that is at the time when God shall make a mighty slaughter amongst your Enemies the Assyrians that had brought you into so great streights wherein amongst others even their great Nobles and Princes shall fall the over-topping Towers here meant see the Note Chap. 2.15 So that this is added purposely to set forth how exceeding great the mercy of God to them at that time should be and how exceeding great their joy thereupon would be which he farther enlargeth in the following verse when at the same time he should make such havock amongst their Enemies and withall bless their Land with so great an encrease Many I know understand this of the great slaughter of the Babylonians by the Medes and Persians and by the Towers that should fall many understand the Towers of Babylon or the high Towers which the Assyrians had built for the besieging of Jerusalem But the former Exposition doth far better suit with the sequel of this Chapter Ver. 26. Moreover c. This in this verse is added to set forth those raptures of joy wherewith the Jews should be transported when on a sudden God should so miraculously destroy their proud Enemies the Assyrians and thereby deliver them from from all those fears and dangers they were in and out of which it seemed impossible they should ever escape Moreover the light of the moon shall be as the light of the sun The Prophet say some begins with this because this slaughter of the Assyrians was made in the night and the light of the sun shall be sevenfold as the light of the seven days that is the Sun shall shine with as much brightness on that day as if seven Suns were shining together in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound that is when the Lord shall heal the State of Judah of all the breaches and wounds made therein by the Chaldeans or rather by the Assyrians Light is usually put for joy in the Scripture see the Notes Esther 8.16 and Psal 112.4 and darkness for sorrow And hence it is that as the Heavenly Lights are said to withdraw their light from men when they are in extream darkness and sorrow see the Note Chap. 13.10 so here on the contrary to set forth what exceeding joy there should be amongst the Jews when the Chaldeans should be vanquished by the Medes and Persians and Cyrus should set them free from their bondage or rather as is often noted before when Jerusalem should be so suddenly and strangely delivered from the invasion and siege of the Assyrians it is said that the Moon should shine as bright as the Sun and that the light of the Sun should be sevenfold more than at other times it is The meaning is that the Heavenly Lights should seem to congratulate them for their happiness in their being so miraculously delivered out of the very jaws of death and that they should think the light of that day through the excess of their joy sevenfold brighter than any day they had seen before Some I know understand this of the glorious condition of the Saints in Heaven Yea indeed most Expositors understand it of the exceeding great joy and glory of the Church upon Earth in the days of the
of all sinful passions and corruptions in them and refresh their scorched consciences with the promises of the Gospel and the comforts of his Spirit Ver. 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken That is they shall not be spiritually blind and deaf to the hearing of Gods word as they were before see the Note Chap. 29.18 for this is now opposed to the judgment before threatned concerning the blinding their eyes and deafning their ears Chap. 6.9 10. And this I conceive is principally meant of the enlightning of mind and teachable frame of Spirit which Christ would work in his people in the days of the Gospel Ver. 4. The heart also of the rash shall understand knowledg c. That is They that were heady and rash as all foolish and unregenerate persons are doing inconsiderately whatever their own carnal hearts or others as foolish as themselves shall suggest to them without ever advising whether it be good or evil safe or perillous shall become understanding prudent and discreet persons Though none are more hard to be taught than such giddy-headed and rash persons yet even they shall learn to be serious and well advised in all their ways So that here again the knowing and understanding heart now promised is opposed to the fat and stupid heart before threatned Chap. 6.10 Yea and observable it is that the knowledg here promised is ascribed to the heart The heart also of the rash shall understand knowledg The knowledg and understanding of the natural man is only in his mind and head but that which is here promised is such as shall be accompanied with the fear and love of God and other holy affections wrought in the heart And the tongue of the stammerers shall be ready to speak plainly Or elegantly as it is in the margin That is They that before were able to speak of the things of God and the truths of his Word but weakly and as it were stammeringly and doubtingly shall be then able to speak of them plainly and fully and excellently and withal sincerely as when they confess their sins they shall do it freely and fully and when they make profession of their faith they shall do it clearly and plainly c. Ver. 5. The vile person shall be no more called liberal c. That is The vicious worthless man or the base sordid miser which agreeth best with that which followeth nor the churl said to be bountiful The meaning as many think is that in the better part of Hezekiah's Reign to wit when God had delivered Jerusalem from that dangerous invasion of the Assyrians and himself from a very dangerous sickness there should be such a reformation in the land that such wicked wretches and covetous churls should neither 1. be soothed up by false Prophets in their vile ways as they had been Nor 2. be admired applauded and extolled by the people as very good men and liberal bountiful men when it was done meerly out of fear or flattrery because they were rich or great in the world Or 3. much less be advanced to or continued in places of Honour and Magistracy as it had been in the days of Ahaz of whom it may be some had continued too in their places during the former and more unsetled time of Hezekiah's Reign And the ground of this last is that amongst the Jews Princes and men in high places had usually these Titles of Honour given them liberal and bountiful and benefactors as we find it Luke 22.25 The Kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors whence it is that the word in the Hebrew here translated liberal is often in the Old Testament used for Princes as Prov. 17.7 and Mal. 1.8 But now understanding this as we must mystically of the days of the Gospel then the meaning seems to be either as before that in those days men shall be esteemed as they are Vice shall not be counted Vertue nor vicious men be admired and advanced Or rather that Christ by the Gospel should so clearly discover what is good and what is evil and so powerfully convince the consciences of men that the fair shews and pretences of wicked men should not serve their turn and that the godly being in esteem should have the more liberty and power to restrain the petulancy of ungodly men Ver. 6. For the vile person shall speak villany c. In this and the following verse a Reason is given of that in the foregoing verse to wit why vile wickked persons or base covetous churls should not be admired or extolled as liberal bountiful men by the people or should not be in places of Dignity and Power and Authority especially say some when the Gospel-light should come to make a clear discovery of men namely because such persons would both by word and deed make it apparent what they were no way fit to be so admired or so advanced For the vile person will speak villany that is his tongue will vent the wickedness and villany that is in his heart and his heart will work iniquity that is in his heart he will be still plotting and contriving wickedness and mischief to practice hypocrisie that is even to cover over his wicked practices with fair pretences of Religion and Justice which makes his wickedness the more abominable and to utter error against the Lord that is to pronounce unjust sentences in judgment or to say any thing to cause them to be pronounced contrary to the law and command of God This I conceive is the meaning of this expression For though thereby might be meant also all his blasphemous and Atheistical speeches against God and his Providence his flouting at Gods Word and Worship and Prophets all Religion and Piety and all prophane speeches as are with such men yet I rather think that particular before mentioned is here at least principally intended because this suits best with that which went before and that which follows after to make empty the soul of the hungry and he will cause the drink of the thirsty to fail that is to oppress the poorest amongst the people and to bereave them of those things wherewith their lives should be sustained Some I know do understand those words and to utter error against the Lord of the wicked mans spreading false Doctrines amongst the people whereby they are led into error and accordingly they also expound the following words to make empty the soul of the hungry c. of his with-holding the Doctrine of Life and Salvation from the people that spiritual nourishment wherewith their hungry and thirsty souls should have been refreshed But this is not the usual sin of the vile person and the churl of whom the Prophet is here speaking Ver. 7. The instruments also of the Churl are evil c. That is say some All those he imploys as his instruments for
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.
danger of their recovering themselves to trouble thee again Ver. 13. For I the Lord thy God will hold thy right hand c. That is I will be as it were thy Confederate See the Note Prov. 11.21 Or rather I will be thine aid upon all Occasions as when a man takes his Friend by the hand and undertakes to lead him on his way to stand by him to support defend and help him See the Note Psal 73.23 Or I will make thee couragious and strong saying unto thee Fear not c. that is chearing thee up by my Word and Spirit Ver. 14. Fear not thou worm Jacob c. That is Though thou art a poor despicable people in thine own eye and in the Judgment of others cast down to the very earth see the Notes Job 25.6 and Psal 22.6 yet be not afraid And to the same purpose is that which followeth and ye men of Israel that is Though ye be but poor mortal men and but few in number in comparison of your enemies for so some read it as it is in the Margin ye few men of Israel yet fear them not Ver. 15. Behold I will make thee a new sharp threshing Instrument having teeth c. That is As poor a worm as thou art thou shalt break thine enemies in pieces even as a new sharp threshing Instrument having teeth of which see the Notes before Chap. 28.27 28. doth break the straw and chaff in threshing the Corn when being new it is therefore the stronger and sharper the pegs or teeth not having been yet worn or blunted thou shalt thresh the mountains and beat them small and shalt make the hills as chaff that is Thou shalt subdue and destroy the greatest the loâ—tiest and mightiest of thine enemies But when after this Prophecy of Isaiah's did the Posterity of Jacob do this I answer 1. Some say this was accomplished when the Babylonians were destroyed because though the Jews did not do it yet God did it upon their Prayers and for their sakes 2ly Some understand it of those glorious victories which God at some times gave the Jews over their enemies after their return from the Babylonian Captivity in the days of the Maccabees And 3ly others hold it is meant of the Victories of Christ and his people in the days of the Gospel both spiritual in the subduing of all nations and bringing them under the Dominion of Christ by the preaching of the Gospel that sharp threshing instrument which pierceth to the very soul and breaks the hard hearts of the most obstinate sinners and external when the Church hath wonderfully broken her Adversaries in pieces even like the chaff of the summer threshing-floors Dan. 2.35 Yea and some also take in the Saints judging the wicked together with Christ at the last day 1 Cor. 6.3 And indeed I conceive these Victories of Christ and his people in Gospel-times is chiefly here intended concerning which see also the Notes Psal 149.6 7 8. Ver. 16. Thou shalt fan them and the wind shall carry them away and the whirl-wind shall scatter them c. That is Thou shalt not only vanquish them and break them in pieces but also disperse and scatter them and thou shalt rejoyce in the Lord c. to wit as acknowledging the Glory of all to belong to him Ver. 17. When the poor and needy seek water and there is none and their tongue faileth for thirst I the Lord will hear them I the God of Israel will not forsake them That is Because I am their God I will provide for them And this may be meant of Gods taking care of the poor afflicted Jews either whilst they were Captives in Babylon where most of them were in a very poor Condition destitute of all things necessary even as men ready to perish for thirst and no way able to supply themselves in their wants or else in their return homeward from Babylon when indeed they went through many dry deserts to wit That God would provide that they should not perish for want of a supply of whatever should be necessary for them But withal I conceive it is principally meant of Christs refreshing poor souls troubled for sin and scorched with the fear of Gods fiery indignation poor in Spirit and thirsting after Righteousness with the reviving Consolations of his Gospel and Spirit which indeed are no where else to be found Ver. 18. I will open rivers in high places and fountains in the midst of the valleys c. That is In all places high and low Hills and Valleys yea in the most desert places as it follows in the next words I will make the wilderness a pool of water c. But the meaning is That rather than the Lord would not supply his peoples wants according to what is said in the foregoing Note yea and that abundantly too he would provide for them in a supernatural and miraculous way yea and under this there is also a promise made of those living waters wherewith in the days of the Gospel the souls of poor sinners all the World over yea even amongst the Gentiles should obtain that refreshing which was no where else to be had But for this see the Note Chap. 35.6 Ver. 19. I will plant in the wilderness the Cedar the Shittah-tree c. To wit a chief sort of Cedar as it is commonly said of the wood whereof the boards and the utensils of the Tabernacle were made See the Note Exod. 25.5 and the myrtle and the oyl-tree c. that is the Olive-tree or more generally as some will have it any tree of the fruit whereof Oyl is made The meaning is That God by his Providence would so provide for his people that their passage homeward from Babylon to Judea should be as commodious and convenient even when they travelled through the wildest deserts as if the way had been all along planted with store of pleasant shadowy trees under which they might shelter themselves from the scorching of the Sun But now as this is to be referred to Gospel-times it must needs signifie the enlargement of the Church and the propagation of the Gospel even amongst the Gentiles that were before as a wild and barren Wilderness amongst whom there should be many men of eminent gifts and graces trees of Righteousness as they are called Chap. 61.3 or there should be in the Church plenty of spiritual Ordinances Gifts and Graces that should be a shelter to men against the scorching heat of Temptations Ver. 20. That they may see and know and consider and understand together that the hand of the Lord hath done this c. As if he had said The things before mentioned I will do that all men not mine own people only but the Gentiles also may upon due consideration be together full satisfied and convinced that I the Lord Jehovah the God of Israel have done these things for my people and so may be satisfied concerning mine Almighty power in that my works
type is surely also meant That Christ would enlighten and chear up his Servants by his word and spirit and turn them from their crooked wicked ways into the straight ways of Holiness and Righteousness These things will I do to wit how impossible soever men may deem them and not forsake them that is though because of their long Captivity in Babylon I may seem to have quite cast them off yet I will not forsake them nor leave them always in bondage or having delivered them out of Babylon I will not then leave them till I have brought them safe home to their own Country And of Christ likewise this is most true because he never forsakes his but whom he loves he loves unto the end John 13.1 Ver. 17. They shall be turned back they shall be greatly ashamed that trust in graven Images c. This is spoken of the idolatrous Babylonians to wit that they should not be able to stand before Gods avenging hand but should fly with shame before their enemies Or that they should be turned back as men that are ashamed to shew their faces when they should see how they were disappointed of their hopes how unable their Idol-gods were to save them or to do that for them which the God of Israel had done for his people But see the Notes Chap. 1.29 Psal 35.4 and 40.14 and 97.7 Ver. 18. Hear ye deaf and look ye blind that ye may see Some few Expositors would have it that the Heathens are here willed to yield and be convinced by the great things which they should see done by the Lord for his poor people of which mention was made in the foregoing verses But by the whole sequel of the Chapter it seems clear that the Prophet doth here address himself to expostulate with the Jews and either it is meant of the spiritual Blindness and Stupidity of the Jews in that Age that both then when the Prophet now prophecied to them and so afterward from time to time were deaf to all the Instructions and Warnings of Gods Prophets and blind as to a serious Consideration of all the great works that God had wrought amongst them and so ran on impenitently till the Lord was forced to bring a barbarous Nation upon them that should carry them Captives into Babylon Or else it may be meant principally of the Jews in the days of the Gospel this being a matter of greatest wonder that when Christ the promised Messiah came into the World as was foretold in the beginning of this Chapter the Gentiles should see and embrace the Salvation tendered in him by the Ministry of the Gospel and the Jews Gods peculiar people to whom he had been so long promised should continue obstinately blind and despise that great Salvation that was offered to them Ver. 19. Who is blind but my Servant c. They that understand the foregoing verse as spoken to the heathen Nations do accordingly hold that this is added by way of Correction as if it had been said Why do I check the Gentiles for their blindness none are in truth blinder than mine own people But rather this is added to confirm what was said before concerning the Jews blindness Who is blind but my servant to wit mine own people the Jews or deaf as my messenger that I sent that is My Priests and Levites whom I have set apart for the instructing of others according to that of the Prophet the Priests lips should keep knowledg and they should seek the Law at his mouth for he is the Messenger of the Lord of Hosts Mal. 2.7 Who is blind as he that is perfect c. that is Those that ought to have been perfect in the Knowledg of Gods will or that think and boast themselves to be perfect above others And this may be meant of the Jews in general who had indeed greater means of Knowledg than other Nations and gloried much therein Rom. 2.17 20. Behold thou art called a Jew and restest in the Law and makest thy boast of God and knowest his will and art confident that thou thy self art a guide of the blind c. or else of their Teachers who indeed had means of being eminently kowing men above others and were herein highly conceited of themselves as we may see by the Pharisees taking so great offence at our Saviours charging them with blindness John 9.40 Are we say they blind also The sum of that which is here said is this That even these men were blinder and more stupid than the very Heathens because under so much light and means of Knowledg they became never a whit the wiser for their own good Ver. 20. Seeing many things c. This is added to shew what blindness and deafness it was that in the foregoing Verses the Jews were charged with to wit spiritual blindness and deafness seeing many things but thou observest not opening the ears but he heareth not that is They minded not the great works that God wrought amongst them nor what God spake to them by his Prophets no more than if they had been indeed blind and deaf See the Notes Chap. 6.9 10. Ver. 21. The Lord is well pleased for his righteousness sake c. This is a very hard passage and therefore Expositors differ much concerning the meaning of it But because it is not otherwise expressed what it was that God was well pleased with I conceive it most probable that this is spoken with reference to the following clause he will magnifie the Law and make it or him honourable as if it had been all jointly together expressed thus That the Lord for his righteousness sake that is purposely to approve himself righteous in all his dealings with his people was well pleased to magnifie his law amongst them and make it honourable But how was God well pleased for his righteousness sake to magnifie his Law and make it honourable I answer 1. Some understand it thus That God was willing and well pleased to do his people good and to have upheld them in a prosperous and flourishing Condition that hereby he might manifnst his Righteousness in making good his promises and they might be brought highly to esteem and reverence his Law finding how well it fared with them because of their careful observance of it and hence it is that some read the last words thus to magnifie his Law and make him that is his people honourable And thus say they the Prophet implies That God being so ready to do them good if they came to be in any great misery they must ascribe it to their own obstinacy and stupidity and rebellion against God Again 2ly others understand it thus that God was pleased to give them over in his wrath to that Blindness and Deafness and Stupidity mentioned in the foregoing Verses that so he might manifest his Righteousness in bringing those Judgments upon them wherewith he had threatned them in his Law and so might bring them the more to reverence
the foregoing verse were called their Teachers the chief of their Priests and Levites such as had the chief command in Gods Sanctuary and that are called Jer. 20.1 chief Governours in the house of the Lord but as it is in the Margin the holy Princes their Kings and Princes may be also intended who are so called because they ruled over Gods holy people And these may be said to have been prophaned when they were slain and sold for slaves and every way used as basely and contemptuously as any of the ordinary sort of people See the Notes Chap. 24.2 and Psal 89.39 and have given Jacob to the curse and Israel to reproaches that is I have given them up even those that were my peculiar people to be destroyed as an accursed thing and to be exposed to all kind of Reproaches they shall be looked upon amongst the Nations as an execrable and accursed people And this may be understood as spoken either with respect to that which God had already done to them in all the Judgments and Destructions which at several times he had formerly brought upon them especially the Ruine and Desolation he had brought upon the ten Tribes by the Assyrians or rather with respect to what God had determined to bring upon them by the Babylonians for it is usual with the Prophets to express the certainty of what 0 they foretel by speaking of such things as if they were done already CHAP. XLIV VERSE 1. YEt now hear O Jacob my servant and Israel whom I have chosen Having spoken of his severe dealing with his people in the close of the foregoing Chapter here now God addresseth himself again to speak comfortably to them just as a man would speak to his Children or Friends when he sees them weeping and mourning and as before he had done See the Notes Chap. 43.1 and 41.8 9. Ver. 2. Thus saith the Lord that made thee and formed thee c. See the Notes Chap. 43.1 21. from the womb that is say some from your conception or birth before you could do any thing whereby you might deserve any favour at my hands and that by reason of the Covenant wherein from the first as by right of inheritance you shall have an Interest Or as others from your first beginning which was say some from the first calling of Abraham or from 〈◊〉 birth of Jacob the stock of whom they were called Israel and some 〈◊〉 therefore that this is spoken with reference to that presaging Sign 〈◊〉 was seen at his Birth concerning the excellency of his Posterity for 〈◊〉 see the Note Gen. 25.26 or rather from the time when they first beâ—â— to be an entire people by themselves severed from other Nations And some 〈◊〉 the Metaphor is taken not so much from the forming of the Body in thâ—â—omb as from the Midwives care in forming and setting right every limb â—â— the Child when she hath taken it from the Womb which will help thee to wit because thou art his fear not O Jacob my servant see the Notes Chap. 41.8 10 13 14. and thou Jesu run whom I have chosen see the Note Deut. 32.15 Ver. 3. For I will pour water upon him that is thirsty and floods upon the dry ground c. Some understand this of the many Prophets that God would raise up amongst them in Babylon Jeremiah Ezekiel Haggai c. and others of the abundant gifts of the Spirit which God would pour forth upon the Preachers of the Gospel in the days of the Messiah with respect whereto they conceive the next clause is added by way of expounding this I will pour my Spirit upon thy seed c. But rather the meaning is That the Church and people of God that were as a dry thirsty and barren wilderness where nothing almost grows and thrives but all things seem in a manner dead shall by the blessing of God become as a well-watered ground where all things thrive and flourish that is They shall multiply and prosper exceedingly which is more plainly expressed in the following words I will pour forth my Spirit upon thy seed and my blessing upon thine offspring where what is meant by Gods Spirit see in the Note Psal 104.30 And this I conceive is meant of the abundance of Mercy and Grace which God afforded the Jews at their return out of Babylon and afterward to his Church both Jews and Gentiles in the days of the Gospel See the Notes Chap. 35.1 7. and 41.17 18. Ver. 4. And they shall spring up as among the grass c. That is They shall multiply grow up and flourish abundantly even as plants and trees do that grow in green and fruitful Medows Ver. 5. One shall say I am the Lords and another shall call himself by the name of Jacob c. That is say some My people shall with one consent after their return out of Babylon renounce all Idol-gods and shall give up themselves wholly and only to the worship of the true God But rather this is spoken of the encrease of Gods people as with reference to that which went before ver 4. that though they should be but a few to speak of at their return from Babylon yet by degrees they should become very Numerous which is spoken principally with respect to the calling of the Gentiles One shall say I am the Lords c. that is Several persons of several sorts shall come in from all Places and Nations and give up their names to Christ and yield up themselves to be wholly at his command and shall make open profession of Christ and of his Gospel and so shall joyn themselves to Gods Israel See the Note Psal 87.4 Ver. 6. Thus saith the Lord the King of Israel and his Redeemer the Lord of â—â—sts c. This may be referred to that which went before yet rather it sâ—â—s to be spoken with reference to that which followeth after However the â—ift of it is to assure them of the truth of that which he had promised them â—amely because he that had promised was clearly the only true God I am the â—â—st and I am the last and besides me there is no God See the Note Chap. 41.4 Ver. 7. Aâ—â— who as I c. Having in the close of the foregoing verse said That there was â—o God besides him here he undertakes to prove it by the same Argument â—â— had used formerly taken from his foretelling his people in all Ages tâ—e thing â— that should afterward come to pass Chap. 41.22 26. and 43.9 And who â—â— I shall call that is who among the Idol-gods of the Heathens can command decree and determine future things which accordingly shall afterwards come to pass as I have done See the Note Chap. 41.4 and shall declare it that is Foretel such things before they come to pass as I have done to my people See the Notes Chap. 41.22 26. and 43.9 and set in order for me that is Bring to effect what is
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
how little a while Fish can live out of the water and great Fish out of great waters yet some I confess hold that this last clause is meant of the miracles of turning the rivers in Egypt into Blood because in the relation of that there is express mention of the dying of the Fish and the stinking of the Rivers thereby See Exod. 7.17 18. and Psal 105.29 Ver. 3. I clothe the Heavens with blackness and I make Sackcloath their covering That is I can when I please cover them with black Clouds and so clothe them in a mourning habit as they used to be clothed that in times of solemn humiliation and mourning wore Sackcloath made of black goats hair But this is spoken also with respect to the plague of Darkness which God brought upon Egypt Exod. 10.21 and as some think to that miraculous darkness that was at the passion of Christ Ver. 4. The Lord God hath given me the tongue of the learned c. Having before proved that it was by their own wickedness that they continued in Bondage because the Lord was as able to deliver them as ever he had formerly been so here now he farther proves it because God was also willing to have fitted them for deliverance as appeared by his sending as other his prophets so Isaiah particularly fitted and furnished for this work Yea and under these Christ is principally intended of whom Isaiah was a Type as is evident in the following verses And withal this might tend to the encouragement of the better party amongst them and for the strengthning of their Faith concerning those promises wherewith he was sent to them The Lord God hath given me the tongue of the learned that is the tongue of a learned and able teacher one that hath been well taught and instructed and that is fitted to move and affect the Hearts of those to whom he speaks which how it was most eminently accomplished in Christ see the Note Psal 45.2 that I should know how to speak a word in season to him that is weary that is seasonably to chear up those that were wearied with the miseries they endured or overpressed with the burden of their sins And this indeed is that which Christ dayly doth by his Spirit in the Ministry of the Gospel according to that Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And to the same purpose is that which followeth he wakeneth morning by morning that is God doth stir me up to receive instructions from him continually day by day yea early every day for it may well be which some think that the morning is purposely mentioned as the fittest time for learning meaning that God did continually reveal his will to him which he accordingly did reveal to them as our Saviour said expresly of himself Joh. 12.49 I have not spoken of my self but the father which sent me be gave me a commandment what I should say and what I should speak Yea and there are that think that as this expression respects Christ it implies that he was constantly informed by Gods Spirit and not at times only as the Prophets were He makeneth mine ear to hear as the learned that is say some as Learned Teachers are wont to excite their Disciples to learn or as others most diligently as men are wont to hear those that are eminently learned or rather as those that do not hear idly and without any profit to themselves but that become learned by their Teaching as those that are not only learners but learned Thus I conceive these words must be understood of the Prophet as the Type but principally of Christ as the Antitype I know indeed that many Expositors hold that this cannot be meant of Isaiah but of Christ only because we read not that Isaiah ever endured that which followeth Ver. 6. I gave my back to the smiters c. I hid not my face from shame and spitting But this might be objected likewise concerning many passages in the Psalms where David clearly speaks of himself though as a Type of Christ for which see the Notes Psal 22.18 and 40.6 7 8. and 69.21 Ver. 5. The Lord God hath opened mine Ear c. That is he caused me to hearken to him to know his Will and to obey him in all things he gave me in charge see the Notes Psal 40.6 7 8. and I was not rebellious which might covertly imply a reproof of the peoples rebellion as if he had said I was not rebellious against the Word of God to me as you have been against that which from God I have spoken to you neither turned away back that is I neither refused to go when God sent me nor did I shrink or turn away from doing what was given me in charge notwithstanding all the hard usage I met with in the doing of it Ver. 6. I gave my back to the smiters c. That is I did chearfully and willingly submit to be thus opprobriously used for the faithful discharge of my Office And indeed considering that they used other the Prophets of God thus as Micaiah 1 King 22.24 and Jeremiah Chap. 20.2 It is very probable that Isaiah also was thus used especially in the days of wicked Ahaz and my cheeks to them that plucked off the hair I hid not my face from shame and spitting However it is clear that all this was done unto Christ Matt. 27.26 30. Luk. 22.63 64. and 18.32 unless it be in that one particular of plucking off his hair which though it be not expresly mentioned by the Evangelists yet their mad rage and contemptuous usage of Christ in all other regards joyned with this prediction of Isaiah may well encline us to think that even this amongst other things they did to him And if not so we must then look upon that as a proverbial expression implying that they used him with all possible scorn and contempt Ver. 7. For the Lord God will help me c. That is he will assist me in the discharge of mine Office and uphold me against all that oppose me And as this is spoken with relation to Christ it imports the carrying him through the work of the Mediator even to the raising of him out of the Grave and so causing him to triumph over Hell and Death therefore shall I not be confounded that is dismayed or discouraged their shameful usage of me shall not make me ashamed therefore have I set my face like a flint that is I harden my self against all the opposition and injuries I meet with not to fear them nor to be troubled at them For because these passions will be seen in the face therefore is this phrase used of setting his face like a flint as likewise Ezek. 3.9 harder than flint have I made thy forehead that is so courageous as not to be moved with all that wicked men can do to thee and I know that I shall not be
these words are added as in a Parenthesis his visage was so marred more than any man and his form more than the Sons of Men which must not be understood of any deformity in his Countenance or Person but of the contemptibleness and misery of his outward condition above all men whatsoever no way suitable in the Eye of reason for him that was indeed the Lord of Glory as namely in that he was born of such mean Parentage and lived in such a poor and despicable condition and was so scorned and reviled and abused and afflicted all his Life long See Psal 22.6 but especially in regard of his unparallell'd sufferings at his Passion both outwardly in his Body and in the anguish of his Spirit when indeed his outward appearance was as of a man ignominiously rejected both of God and his People and he that was fairer than the Children of Men Psal 45.2 through the imputation of our Leprosie became the most sad and loathsome spectacle that ever was seen amongst the Sons of Men. Ver. 15. So shall he sprinkle c. This is added with reference to the first words of the foregoing Verse As many were astonied at thee so saith he shall he sprinkle many Nations c. Which is all one in effect as if it had been said As many shall be astonished at his base and contemptible condition so shall many also yea many Nations be as much astonished at his Exaltation and the great works that shall be done by him for this is intended by these words So shall he sprinkle many Nations c. for by sprinkling many Nations is meant either that he should distill down the showers of the Gospel and therewith shed forth the dew of his Spirit Act. 2.33 among many Nations whereby they should be converted and brought to submit to his Scepter wherein there is an allusion to the watering of the Earth with Rain or Dew from Heaven See the Note Deut. 32.2 Or else that he should purge and cleanse them by that his Spirit accompanying the Ministry of the Gospel and by his blood through faith applyed unto their Souls for their Justification and Reconciliation with God Heb. 10.22 which is therefore called the Blood of sprinkling Heb. 12.24 Wherein there is an allusion to those sprinklings of Men in the time of the Law with Water or Blood or both meant together which were for the purifying of those that were legally unclean or rather to that Sacramental washing with Water wherewith Christ appointed the spiritual cleansing of Christians by his Blood and Spirit to be sealed unto them in Baptism And so by those words the Kings shall shut their Mouths at him is meant That even the Kings of the Heathens should be silent before him to wit either as not able to express the greatness of his Majesty and Glory or by way only of admiring his transcendent excellency and reverencing him for it or by way of admiring him for his Doctrine and silent attending upon his Teaching See the Note Job 29.9 not daring any way to gainsay or oppose him but renouncing their own wisdom and submitting themselves chearfully to his Scepter and Government And thus though the Jews should reject him yet the Gentiles should embrace him of which the reason is given in the following words for that which had not been told them shall they see and that which they had not heard shall they consider that is they shall see the accomplishment of those things which the Prophets had foretold whereof they had heard nothing and should hear and seriously meditate of those Gospel Mysteries which in other ages was not made known to the Sons of Men Eph. 3.5 And hence it is that St. Paul alledgeth this place to justifie his Preaching the Gospel amongst the Gentiles Rom. 15.21 But as it is written to whom he was not spoken of they shall see and they that have not heard shall understand CHAP. LIII VERSE 1. WHO hath believed our report c. To wit those good tydings mentioned before Chap. 52.7 which we from God have reported to his People In the Septuagint the word Lord is inserted and so accordingly we find it rendered where this passage is cited in the New Testament Lord who hath believed our report And accordingly we may well conceive it to be spoken by the Prophet in the name of all those who had published or should publish those glad tydings concerning Christ whether the Prophets that had foretold them or Christ and his Apostles that should make known the accomplishment of them and that by way of bemoaning and bewailing to God the incredulity of those to whom they were preached It is indeed commonly held by Expositors that it is the incredulity of the Jews in particular which the Prophet here complains of And it cannot be indeed denied that they are here primarily intended both because this complaint seems to be opposed to that which the Prophet had said ver 17. of the foregoing Chapter concernning the spreading of Christs Kingdom amongst many Nations as if he had said Though the Gentiles shall readily submit to him yet how few of the Jews will be won to believe in him And likewise because the Evangelist saith expresly that this was accomplished in the Jews Joh. 12.37 38. But though he had done so many Miracles before them yet they believed not in him That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report c. But yet I see not why it might not be intended of the paucity of those that should believe these glad tydings concerning Christ both amongst the Jews and Gentiles for even amongst them there are but a very small Remnant of those that truly believe in comparison of those that believe not And therefore we see St. Paul speaking of his preaching the Gospel to the Gentiles alledgeth this Prophecy to shew that it was no wonder though but a few of the Gentiles did embrace these glad tydings of Salvation Rom. 10.16 But saith he they have not all obeyed the Gospel For Esaias saith Lord who hath believed our report I conceive therefore that this is spoken of the incredulity of all to whom the Gospel should be preached though in the first place and principally of the Jews The Prophet knowing that what he had said and what he was further to say concerning Christ were Mysteries which Flesh and Blood would not nor could not believe unless they were supernaturally enlightned and perswaded thereto by the Almighty power of Gods Spirit he breaks forth into these words who hath believed our Report and which is the same in effect to whom is the Arm of the Lord revealed That is to how few shall these things be revealed by the mighty power of God working by Christ and shewing forth it self in Christ and in the Ministry of the Gospel which is therefore called the power of God unto Salvation Rom. 1.16 without which indeed no Man
as they had dealt with Christ that he would bring them to Death and to the Grave as they had brought Christ 2. Others understand it of the efficacy of Christs Death and Burial namely that thereby many wicked men yea many of the great and rich ones amongst them most unlikely to yield should be crucified with him and buried with him to wit Spiritually and so be made new Creatures and be brought to be obedient to the will of his Father or which is all one in effect that they should be brought to be with him and own him though Crucified and Buried as their Lord and as his People to submit to his Scepter and Government Again 3. Some understand it only of his Sufferings but in a several way For 1. Some take it thus That God the Father gave Christ over into the hands of the wicked Jews and the Gentiles even the great ones of those times such as were Caiaphas and Herod and Pontius Pilate that so they might dispose of him how they pleased both in regard of his Death and Burial which agreeth with that of our Saviour Matth. 26.45 Behold the Son of Man is betrayed into the hands of Sinners or for so some would have it that He that is the Jewish People gave him up into the hands of the wicked Gentiles Pilate and the Roman Souldiers that they should Crucifie and bury him as they pleased But 2. Others understand it thus that he should be cut off by an untimely Death as a wicked man and accordingly should be Executed amongst other Malefactors in Mount Calvary the ordinary place where such kind of Varlets used to be Executed and Buried according to that which followeth in this Chapter ver 12. And he was numbred with the Transgressours but yet withall the providence of God so disposing of it he should be buried in the Sepulchre of a rich man as Joseph of Arimathea is expresly called Matth. 27.57 the Evangelist thereby pointing as some think to the accomplishment of this Prophecy And this last seems to me the most probable Exposition of this place As for that which follows because he had done no violence neither was any deceit in his Mouth or as it is cited 1 Pet. 2.22 neither was guile found in his Mouth which seems to have special respect to the unquestionable truth of his Doctrine it is given as a reason of that which went before and therefore must be understood according to the several Expositions of the foregoing words as either 1. That God would bring destruction upon those that crucified Christ because they had dealt so cruelly with an innocent man that had never done any thing blame-worthy either in word or deed Or 2. That his Death should be efficacious for the Conversion of wicked Men yea even the greatest and richest of them because he should not dye for any guilt that was in him but as a spotless Lamb that suffered for the Salvation of others Or 3. That God would not suffer him to be buried amongst those notorious Malefactors in that common place appointed for their burial in or about Mount Calvary but provided that he should be honourably laid in a new Sepulchre which a rich and honourable person had provided for himself because he was such a new man indeed as the World had never seen a man that had never sinned neither in word nor deed Ver. 10. Yet it pleased the Lord to bruise him he hath put him to grief c. That is Though there was no fault in him yet it was the will of God that he should suffer sorely to wit because he was to suffer for poor Sinners See the Note before ver 5. when thou shalt make his Soul an offering for Sin that is when thou O God shalt bring it to that that his Soul that is his Life or himself shall be offered up as a propitiatory Sacrifice for sinful men Or as it is in the Margin when his Soul shall make an offering for Sin that is when Christ shall willingly even with all his Soul offer up himself as a Sacrifice for his People to wit in his Death See Gal. 3.13 and 2 Cor. 5.21 he shall see his Seed that is his Spiritual Progeny See the Notes Chap. 9.6 Multitudes of Believers that shall be begotten again by his Word and Spirit It is as if he had said that his Death should not hinder his having a numerous Seed because he should rise from the dead and so should live and see his Seed yea it should be so far from hindering it that it should be the cause of it because reconciliation being made by his Death he shall thereby purchase them to himself which our Saviour intended in that Joh. 12.24 Except a Corn of Wheat fall into the ground and dye it abideth alone but if it die it bringeth forth much Fruit and likewise because it was not till after his Death and Ascension into Heaven that his Spirit was to be so abundantly poured forth both upon those that were to preach the Gospel and upon those to whom it was Preached Joh. 7.39 he shall prolong his days See the Note above ver 8. It is spoken with respect to his reigning long over his Church upon Earth till all his Enemies were subdued and after that together with his Church Eternally in Heaven and the pleasure of the Lord shall prosper in his hand that is that which it was the Lords good will and pleasure should be done by him to wit the Redemption and Salvation of Men and that which should make way thereto the bringing in of Men to believe in Christ by the spreading of the Gospel through all Nations See Joh. 4.34 and 6.39 Ver. 11. He shall see of the travel of his Soul c. That is He shall for a long time together with much content and delight see and enjoy See the Notes Job 7.7 and Psal 34.12 the effect and fruit of all the toilsome and wearisome pains that he had taken and pains and sorrows he had endured and that especially in his Soul by reason of the pressures of Divine Wrath that lay upon him and put him into a bloody sweat And by this fruit of the travel of his Soul is meant that which in the foregoing Verse was called the prospering of the pleasure of the Lord in his hand as namely the gathering of multitudes of Gods Elect People from amongst the Gentiles together with that transcendency of Glory whereunto himself shall be exalted after his Sufferings and Labours See Phil. 2.8 9. and Luke 24.26 and the Eternal Salvation of all his redeemed ones and shall be satisfied to wit with full content and delight as having obtained that which he earnestly thirsted after and accounting it an abundant recompence for all his Labours and Sufferings even as a Husband-man is satisfied when after all his toil he comes to reap a plenteous Harvest and as a Woman is satisfied when after all her pains in travel she sees
for thou shalt not be ashamed neither be thou confounded for thou shalt not be put to shame that is wait for this which is promised and thou shalt never be ashamed of thy hope and expectation herein God will in time deliver and restore and multiply thee exceedingly or thou shalt not for ever continue in such a reproachful condition though God may seem to cast thee off for a time yet it shall not be such a reproachful rejection for thou shalt forget the shame of thy Youth and shalt not remember the reproach of thy Widowhood any more that is though thou mayest be for a time in a sad desolate condition like a young Woman or a Widow without a Husband and without Children because thy God shall seem to have forsaken thee and cast thee off for thy Sins yet the Glory and Bliss of thy future estate now promised thee when thou shalt rejoyce in Christ thy Husband and in the multitude of thy Children shall make thee forget all the shame of thy former miseries This I say is the whole intent of that which is here said Yet many Expositors do more particularly understand by the shame of her Youth their bondage in Egypt and by the reproach of her Widowhood her long Captivity in Babylon when God seemed to have divorced her and quite cast her off See the Note Chap. 50.1 And indeed the Prophet Jeremy sets forth her misery then under the same expression Lamentations 1.1 How doth the City sit solitary that was full of People How is she become as a Widow Ver. 5. For thy Maker is thy Husband the Lord of Hosts is his name and thy Redeemer the Holy one of Israel c. See the Notes Chap. 1.4 And so likewise for those words thy Maker See the Notes Chap. 43.1 21. The intent of that which is said here is to assure the Church of the Jews that God was their Husband and would again own her and live with her as her Husband that she might be fruitful in bringing forth Children to him the God of the whole Earth shall he be called that is he shall be and shall be owned to be the God not of the Jews only but of the Gentiles also as the Apostle saith expresly Rom. 3.29 Ver. 6. For the Lord hath called thee as a Woman forsaken and grieved in Spirit and a Wife of Youth when thou wast refused c. That is As a man that hath put away his Wife upon some displeasure doth in pity relent towards her when he sees how she is grieved and in what a sad and disconsolate condition she lives and so takes her home to him again So will the Lord in tender compassion call thee back to him when for a time he had cast thee off as for those words as a Wife of Youth some think they are added to imply the cause why she was so sorely afflicted in Spirit namely because she was in the prime of her Youth when her Husband had put her away But I rather conceive that these words are added either to imply some ground of the inclinableness of the Husband to receive his forsaken Wife back again into favour namely because a displeasure taken up against such an one a Wife of Youth can hardly be perpetual and irreconcileable or else to imply the entireness and fervency of the Husbands love to his Wife thus received again into favour to wit that she should be most dear to him as a Wife in her Youth useth to be or that she should be as dear to him as ever she had been formerly in the flower of her Youth See Prov. 5.18 Ver. 7. For a small moment have I forsaken thee c. As if he had said Should it be granted that I had forsaken thee which God never doth to his Church though he may sometimes hide himself from them yet it was but for a small moment And indeed though their seventy years Captivity in Babylon was a long time of misery yet it was but a little while both in Gods account See the Note Psal 90.4 and likewise in regard of that Eternal happiness which God hath prepared for his People in Heaven And indeed observable it is that the same may be said of Mans Life should it be wholly spent in misery the same period being set to the usual continuance of Mans Life which was set to the Babylonian Captivity namely threescore and ten years Psal 9.10 but with great mercies will I gather thee that is with marvellous Mercies and withall too of long continuance that so it may be opposed to what was said before of his forsaking them for a small moment even everlasting mercies as it is more fully expressed in the following Verse In a little wrath I hid my Face but with everlasting kindness will I have mercy on thee And thus also God gives them to understand that it should not be with him as it is often with men that after reconciliation made are colder in their affections than formerly in that his mercies should be greater and more firm and lasting than ever they had been As for this expression with great mercies will I gather thee as it seems to have respect to the dispersion of the Jews into several Countries in their Captivity from whence they were to be gathered together before they could be carried home into their own Country so it also clearly implies Gods free Grace in their reconciliation namely that they should not return to him of themselves but that God out of his pity to them should fetch them home Ver. 9. For this is as the Waters of Noah unto me c. That is say some This deluge of misery wherewith you will be in appearance overwhelmed and utterly ruined in Babylon shall be as Noahs Flood to wit such as I will never more bring upon you But I rather conceive that this is meant of the Covenant of Grace whereinto God had promised to receive his People whom he had seemed to have forsaken namely that this should be as the Waters of Noah to him that is as the Covenant which God made with Noah concerning that deluge and that not only in regard of the inviolable stability of that Covenant that the Covenant which he would make with them should be as firmly and certainly accomplished in all succeeding Generations as that had been and should be to the end of the World but also in regard of the substance of the Covenant because as I then engaged my self to Noah that I would never drown the whole World any more so my Covenant now is that I will never bring such a deluge of misery and desolation upon my People as that was in the Babylonian Captivity which is set forth in the following words For as I have sworn that the Waters of Noah should no more go over the Earth though we read not of any Oath in express tearms that God sware to Noah concerning this yet because solemn Covenants used to
her incomprehensible Glory in Heaven hereafter And are to the same purpose the following Words a joy of many Generations namely that the exceeding happiness of the Church should be the joy of Gods People from generation to generation Ver. 16. Thou shalt also suck the milk of the Gentiles and shalt suck the Breast of Kings c. That is the Heathens with their Kings that before sought to devour thee shall then with much tender love nourish and support and defend thee see the the Note Chap 49.23 As likewise for the following Clause And thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob. And see also the Note Psal 132.2 Ver. 17. For Brass I will bring Gold and for Iron I will bring Silver and for Wood Brass and for Stones Iron c. That is thou shalt be brought into a far more happy excellent and glorious condition than ever thou enjoyedst formerly we cannot say that this was so with the Church of the Jews that returned out of Babylon and therefore it must be extended to this Church when she became Christian when her condition was indeed transcendently bettered because then instead of Carnal Ceremonies they had more Noble Spiritual Ordinances whereby Remission of Sins Adoption Sanctification and Life Eternal were tendered and conveyed to them and because these the gifts of the Holy Ghost should be more abundantly than ever and in a more glorious manner poured forth upon them I will make thy Officers Peace and thine Exacters Righteousness That is whereas in former days thou wert disturbed and oppressed by thy Governours and their Officers or whereas in Babylon thou wert miserably crushed by cruel Task-masters then thou shalt have such Righteous Rulers and Officers that thou shalt live Peaceably and Comfortably under them And this was partyl accomplished in those just and peaceable Governours that God set over them after their return out of Babylon Ezra Nehemiah and others that did indeed solely study and seek the Prosperity and Welfare of the Nation But especially I conceive it is meant of those Church Officers and Rulers in the days of the Gospel that should pacifie the Consciences of Men by Preaching Peace and Righteousness to them through Jesus Christ and of those Christian-Magistrates that should Govern the Church with great Justice and Peace see the Note Chap. â— 26 Ver. 18. Violence shall no more be heard in thy Land wasting nor destruction within thy Borders Having foretold in the foregoing Verse how justly and peaceably their Governours should Rule over them this is added as the effect hereof to wit that there should not any more be heard in their Land the Outcries and Complaints of the poor People either because of the Violence and Oppression of their Rulers or because of the wasting of their Land by Forreign Enemies breaking in upon them But now if this be understood of the Land of Judea after their return out of Babylon it must be taken as spoken Comparatively that there should be no more such complaint of their oppressions as was at present amongst them or as was when Jerusalem was besieged and destroyed or as when they were Captives in Babylon Yea if we understand it as I conceive it is principally intended of the Church of Christ either it must be understood of such a violence and destruction whereby the Church should be utterly Ruined and Destroyed which all the powers of Hell shall never be able to effect Or else it must be extended to the perfect Peace and Safety of the Church Triumphant in Heaven which seems the more probable because of that which is added in the following Verses for indeed though the Gospel teacheth Christians Peace and Righteousness yet it cannot be denyed but that there is too much Violence and Oppression amongst them And besides it is evident that Enemies do often break in upon them waste and destroy them But thou shalt call thy Walls Salvation and thy Gates Praise The meaning is that the Walls and Gates of Jerusalem should through the Blessing of God be a means of sure preservation to them and give them occasion of frequent blessing God in their Gates see the Note Psal 4.14 though some would have it that Praise is promised in their Gates to imply that the Justice administred in their Gates should be the great cause of their praising God And the Words may also be understood as if they had been expressed thus that Gods Salvation should be instead of Walls and Gates to them and should yield them continual occasion of praising God But for this see the Notes Chap. 26.1 Ver. 19. The Sun shall be no more thy light by day neither for brightness shall the Moon give Light unto thee c. It cannot be thought that the People of God should ever here in this World live without the Light of the Sun and Moon but the meaning is that they should have a Light so transcendently greater and more lightsom than those that Comparatively they should not mind nor esteem them namely the Light of Gods gracious favour shining into their hearts in and through the Lord Christ the Sun of Righteousness who should enlighten their Minds with the knowledge of his Grace by his Word and Spirit and thereby fill their heart with exceeding great Joy And so we find this explained in the following Words but the Lord shall be unto thee an everlasting Light where also in those Words an everlasting Light that transcendent excellency of this Light is hinted which is more fully set forth in the following Verse to wit that this Light should constantly and continually shine upon them without any variation or change until they were brought at last to the Eternal enjoyment of his Presence in Heavenly Glory And indeed many there are that hold that of this last the Glorious and Beatifical presence of God which the Saints shall enjoy in the Life that it to come this place is principally if not solely to be understood when they shall need no outward ordinary means for their Joy and Bliss but God shall be all in all to them But see the Notes also Chap. 24.23 And thy God thy Glory that is thine Interest in this great and glorious God through Jesus Christ and the great things he shall do for thee shall be a great honour to thee Ver. 20. Thy Sun shall no more go down neither shall thy Moon withdraw it self c. As if he had said whereas men do not always constantly enjoy the light of the Sun and Moon because when they have shined their appointed time they Set again and are hidden under the Earth thy Sun and thy Moon the Light promised in the foregoing Verse transcendently surpassing the Light of the Sun and Moon shall shine upon thee perpetually without any vicissitude and interruption it shall never be withdrawn but shall be thy Light by Night as well as by Day in the darkness of Adversity as well as
in Prosperity yea in Heaven unto all Eternity Ver. 21. Thy People also shall be all righteous c. That is those that are truly such true Members of the Church even all of them whether Jews or Gentiles shall be righteous to wit perfectly by the imputed righteousness of Christ and really also by inherent righteousness wrought in them which shall be perfected in Heaven But see the Notes also Chap. 4.3 and 59.20 they shall inherit the Land for ever that is as it hath respect to the Jews returning from Babylon they shall possess the Land of Canaan again for many Generations see the Note Psal 37.18 Lest that poor Remnant that were brought back from thence should fear that they should presently be driven out again therefore is this promise added But now as this is spoken with respect to the Church of Christ the meaning of this Inheriting the Land for ever must needs be that they should for ever continue in the World as Gods peculiar Church and People the new World say our Divines in their large Annotations by Christ renewed and restored in a special manner here in full perfection hereafter whereof Gods giving Canaan to the Israelites for their peculiar Inheritance that they might therein abide by themselves separated from all the World was a notable Type As for the following Words the Branch of my planting the Work of mine hands that I may be glorified they are added as a reason why those things must needs be so which he had here foretold concerning Gods People namely because a Graft planted by the great God must needs thrive and prosper the rather because of the great delight he must needs take in them even as Men are wont highly to esteem those Trees that are of their own planting and especially because his aim in planting them was that they might be to his glory But see the Note Chap. 29.23 Ver. 22. A little One shall become a thousand and a small one a strong Nation c. This is a prediction of the miraculous multiplication of Gods People to wit that it should be such that one Man that had but a little small Family should have such a numerous Posterity that his Family should in a short time become like a great Nation And this may be understood as spoken in the Type of the Jews that should return from Babylon that though they were but a small Remnant to speak of yet they should soon become again a very numerous People yet I conceive it is principally meant in the Antitype of the Church of Christ that though that was very little at first yet it should suddenly encrease even to admiration And so indeed it was see the Note Psal 110.3 The Apostles were but a few Yet how soon had they spread the Gospel to the utmost parts of the Earth One Peter by one Sermon won three thousand to the Christian Faith Acts 2.41 And the Apostle Paul that terms himself the least of the Apostles how many Churches were planted by him alone even in remote Countries Some would have the first branch understood of a few growing to great multitudes A little one shall become a thousand and then the second branch and a small one a strong nation of Men of mean condition growing up to be potent and mighty Men. But I rather think that in both branches the same thing is intended for the word rendered strong is sometimes used for numerous see the Note Chap. 16.14 Again some would have the Spiritual sense of these expressions to be that Men even of mean parts and small gifts of grace should bring in multitudes to believe in Christ But the first Exposition seems to me the clearest I the Lord will hasten it in his time that is however impossible this may seem to be yet when the time comes that is appointed for the doing of it I the Lord who have all things under my command will not defer it but speedily dispatch it CHAP. LXI VERSE 1. THE Spirit of the Lord God is upon me c. It is clear that the Prophet Isaiah doth in express tearms speak this of himself That the People might with the more confidence believe what he had said to them he assures them that God had endued him with the Spirit of Prophesie and had sent him to foretel their deliverance out of Babylon for the comfort of his poor People when they should be there in great affliction and misery The Spirit of the Lord God is upon me that is he hath poured forth the Spirit of Prophesie upon me by the enabling whereof I speak because the Lord hath anointed me that is consecrated and set me apart to be his Prophet and accordingly fitted me with gifts suitable thereto whereof the anointing of Kings Priests and Prophets of old was a sign see the Notes 1 Kings 19.15 to preach good tydings unto the meek that is the tydings of their deliverance out of Babylon he hath sent me to bind up that is to heal see the Note Psal 147.3 the broken-hearted that is the poor broken-hearted Captives in Babylon And so we must likewise understand all that follows to proclaim liberty to the Captives c. Well but now as clear it is also that the Prophet speaks this likewise as in the Person of Christ of whom he was a Type and that because in the first Sermon our Saviour preached at Nazareth having read this Text out of Isaiah he told his Hearers that the Prophet spake those words of him Luke 4.21 This day is this Scripture fulfilled in your ears And of him therefore principally this place must be understood The Spirit of the Lord God is upon me for which see the Note Chap. 11.2 because the Lord hath anointed me that is set me apart to the office of the Mediator and abundantly fitted me for it by the pouring forth of the gifts of his Spirit upon me whereof the anointing of Kings Priests and Prophets was an outward sign But for this see the Note also Psal 45.7 to Preach good tydings unto the Meek or as it is cited Luke 4.18 out of the Septuagint and they or both one and the same in effect to Preach the Gospel to the Poor that is to Men poor in Spirit meekned and humbled with the sight and sense of their Sins and the Miseries they were obnoxious to by reason of their Sins he hath sent me to bind up the broken hearted that is to heal them as it is expressed Luke 4.18 To wit by comforting them with the glad tydings of the Gospel to proclaim liberty to the Captives See the Note Chap. 42.7 And the opening of the Prison to them that are bound which last Clause seems to be rendred in Luke 4.18 and recovering of sight to the Blind the reason whereof Expositors usually say is because Men set free out of dark Prisons have as it were their Eyes opened thereby But see the Notes Chap. 42.7 and 49.9 Yea there is one Clause
understand it of a mark or sign whereby some Persons may be distinguished from others Namely That when God intended to destroy the Jews he would have a sign or a mark amongst them whereby they should be known whom God had chosen to be rescued and saved from the common destruction that was coming upon that Nation and that herein there is an allusion to the mark of the Blood of the Paschal Lamb upon the Doors of the Israelies in Egypt whereby they were saved from the Sword of the destroying Angel And by this mark or sign might be meant the profession of the Christian Faith or the Word and Sacraments or a Holy Life and Conversation according to the Rule of the Gospel or that inward Seal of Gods Sanctifying Spirit whereby they should be distinguished from counterfeits see Eph. 1.13 and 2 Tim. 2.19 Or rather Gods appointing them to be saved and his watchful providence over them for their preservation which should be as sure a means of safeguarding them from the common destruction as if there had been a sign or mark set upon them for that end and purpose and I will send those that escape of them that is those of the Jews thus preserved unto the Nations to wit to Preach the Gospel to them to Tarshish Pul and Lud that draw the Bow to Tubal and Javan c. for the understanding whereof we must know 1. That by Tarshish may be meant Tarsus in Cilicia or some other remote place or the Ocean Sea in general and so the meaning might be that they should go forth both by Sea and Land to Preach the Gospel And 2. That under the other particular Nations here mentioned whereof it is commonly thought that some lie East and some West and some North and South all other Nations are comprehended all the World over to the Isles a far off that is the Inhabitants of those remote Countries of whom the Jews had little or no knowledge that have not heard my fame neither have seen my Glory that is that had never heard the report of nor seen the glory of God and of his glorious Works see the Note Cap. 52.15 and they shall declare my glory among the Gentiles that is the glorious riches of my Grace in Christ the great things I have done for the Salvation of my People and the destruction of their Enemies Ver. 20. And they shall bring all your Brethren c. The Apostles and other Preachers of the Gospel shall bring in the Converted Gentiles your Brethren as being by Faith made the Children of Abraham for an Offering unto the Lord out of all Nations to wit as a People Consecrate to Gods service according to that of the Apostle Rom. 15.16 that the Offering up of the Gentiles might be acceptable being Sanctified by the Holy Ghost and again Phil. 2.17 If I be Offered upon the Sacrifice and Service of your Faith I joy and rejoyce with you all and Rom. 12.1 Present your Bodies a living Sacrifice holy acceptable unto God c. The Heathen that were counted an unclean People being now purified by Faith should be tendred to God as a Holy Sacrifice upon Horses and in Chariots and in Litters and upon Mules and upon swift Beasts which implies both 1. That all possible helps and means should be used to bring them in to believe and joyn themselves to the Church 2. That this should be done with much respect and tender care over them see the Note Chap. 49.22 And 3. That hereby the Gospel should be speedily propagated into many Countries to my holy Mountain Jerusalem saith the Lord that is to the Church of Christ see the Notes Chap. 2.2 3. as the Children of Israel bring an Offering in a clean Vessel into the House of the Lord to wit because these converted Gentiles should be a pure and holy People Ver. 21. And I will also take them for Priests and for Levites saith the Lord c. It is as if he had said Yea some of these Gentiles that were counted so unclean that they might not come into the Temple will I take to be Priests and Levites that is Ministers Pastors and Teachers in my Church Ministers and Deacons say some for that it is not that Spiritual Priest-hood common to all Christians see the Note Ch. 61.6 that is hear meant but that peculiar Office of such as were to be Teachers in the Church as the Priests and Levites were Deut. 33.8 is evident because the promise is only that God would take of them that is some of them for Priests and for Levites whereas in the time of the Law none were imployed in those Holy Callings but those that were of the Tribe of Levi then even Men of all Nations should be set apart to these Holy Services Ver. 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord c. And concerning this promise of new Heavens and a new Earth see the Note Chap. 65.17 so shall your Seed and your Name remain the meaning is that as that new state of the Church should continue unto Eternity even after the World should have an end so should the Seed also of the Church consisting both of Jews and Gentiles and consequently their Name also continue for ever There shall never want a Seed of true believers in this Church but they shall continue for ever even as the Bliss or Happiness of their new Estate shall be Ver. 23. And it shall come to pass that from one new Moon unto another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. That is all Nations both Jews and Gentiles see the Note Psal 40.5 It is therefore spoken concerning the days of the Gospel when all legal Festivals were to cease and so the meaning is only that in those days the People of God should constantly attend the Worship and Service of God in their Church-Assemblies as it is said they did Acts 2.42 46. only this is expressed in terms borrowed from the solemn meetings of Gods People under the Law as before Ver. 21. where the Ministers of the Gospel are termed Priests and Levites and so frequently in other places Ver. 24. And they shall go forth c. Having spoken in the foregoing Verses of the great good which God would do for his faithful Servants yea and that unto Eternity here the Prophet returns again to denounce Judgments both Temporal and Eternal against those wicked and ungodly wretches whom he had before theatned Ver. 15 16. and promiseth that his faithful Servants should be Eye-witnesses of it And accordingly I conceive that those Words and they shall go forth and lock upon the Carcases of the Men that have transgressed against me may be meant 1. Of the faithful that should escape being slaughtered in that general havock that was made amongst the Jews by the Chaldeans when they surprized Jerusalem and plundered and burnt both their City and Temple to wit that they should go forth out of Jerusalem being to be carried away Captives and should with their Eyes behold as they went along the Carcases of their Idolatrous Brethren lying in great heaps unburied according to what is before noted upon Chap. 34.3 rotted and so full of of crawling Vermine Worms and Maggots and not fit therefore to be removed and carried away but only to be burnt up with Fire and this I judge the more probable because it is clear that these Idolatrous Jews were those that he had before threatened Ver. 16 17. Or 2. Of the Jews that were sent home by Cyrus to their own Land to wit that they should go out of Babylon and see the Carcases of the Babylonians slain by the Persians lying unburied in such a manner as is before said Or 3. of the Saints and Servants of God in the days of the Gospel brought in from among the Gentiles of whom indeed he had spoken in the foregoing Verses to wit that they having been brought into some straits by their Enemies should after they had recovered their Liberty again go forth and look upon that woful spectacle of the Carcases of their Enemies lying in such a rueful and horrid manner as was before described But now withall we must know that many learned Expositors do understand this very probably I conceive of any notable judgments of God which the Righteous should see executed upon wicked ungodly wretches for their Idolatries profaneness and contempt of the Gospel Only these judgments and executions of divine Vengeance upon wicked Men are figuratively set forth by way of resembling them to that dreadful spectacle of a company of dead Corps that lye rotting and stinking above ground full of crawling Worms and so putrified that there was no touching them they were only fit to be burnt with Fire and yet because of their multitude and putrifaction were like to be very long burning ere they would be consumed And they shall go forth and look upon upon the Carcases of the Men that have transgressed against me for their Worm shal not die neither shall their Fire be quenched And indeed this figurative description of the judgments and vengeance of God upon wicked Men is therefore the fitter 1. Because wicked and ungodly Men void of all Grace and Spiritual Life are no better than the stinking Carcases of Men dead whilst they live 1. Tim. 5.6 Let the dead bury their dead saith our Saviour Math. 8.22 And 2. because a main part of that vengeance which God pours forth upon wicked Men consists in those affrightments and terrours of conscience wherewith they are usually tortured as with a Worm alway gnawing on their Hearts and a Fire alway burning within their bosoms partly here in this World but especially afterwards in Hell to all Eternity for hereto doth our Saviour expresly apply this passage of our Prophet Mark 9.43 44. As for the last Clause and they shall be an abhorring unto all flesh it may be understood both of their being loathed here in this World by all flesh that is all People that should behold the sad discovery of Gods wrath against them in that horrid condition wherein they lay and likewise especially of their being abhorred by all that shall be Eye-witnesses of their extream and unspeakable misery at the day of Judgment FINIS
undertook the safeguarding and preservation of them And all this sets forth the great goodness of God to his Israel Ver. 9. In all their afflictions he was afflicted and the Angel of his presence saved them c. Some understand this of some created Angel imployed by God to save and deliver his People Israel when they were in any danger and that he is called the Angel of his presence because the Angels do indeed stand continually in Gods presence and behold his Face as Christ said Mat. 18.10 and being sent from God he was in Gods stead amongst them But I rather think it is meant of Christ the Angel of whom God spake to Moses Exod. 23.20 21. for which see the Notes there who was always in the bosom of his Father Joh. 11.18 and is now always before God interceding for us in his love and in his pity he redeemed them to wit out of their bondage in Egypt and he bare them and carried them all the days of old see the Notes Chap. 40.11 and 46.3 4. and Deut. 32.11 Ver. 10. But they rebelled and vexed his holy Spirit c. See Eph. 4.30 therefore he was turned to be their enemy see the Notes Job 13.24.19.11 and he fought against them to wit by many adversaries which he had stirred against them in the days of their Judges and Kings But this is alledged still to make way for the farther setting forth of Gods goodness to his People notwithstanding these provocations and thereby to encourage them still to hope in so gracious a God Ver. 11. Then he remembred the days of old Moses and his People c. Some of our best Expositors understand this as spoken of the People of God collectively taken and therefore they say it is expressed in the singular number Then he remembred c. And then again of these some understand it of the Israelites in former times that when God fought against them as it is said in the foregoing Verse then Israel called to mind what God had done for their Fathers Moses and the People in his days which is much the same with that which is said of them Psal 78.34 35. But then others understand it of the Church of the Jews in Babylon to wit that they remembred the great things that God had done for their Ancestors when Moses carried them out of Egypt to Canaan And accordingly both the one and the other do understand the following Words where is he that brought them up out of the Sea c As the Words of the People uttered by way of complaining and bemoaning themselves that God did not at present do for them as he had done for their Fathers and as it were sighing after the like deliverance But methinks it sounds very harsh to say that having spoken in the foregoing Verse of the People in the Plural Number But they Rebelled therefore he was turned to be their Enemie and he fought against them immediately in the next Words the Prophet should go on and speak of them in the Singular Number Then he remembred the days of old c. And therefore I rather judge with others that this is spoken of God himself and so indeed it hath a clear connexion with the last Words of the foregoing Verse therefore he was turned to be their Enemy and he fought against them Then he remembred the days of old to wit that when God smote the Israelites in former times yet calling to mind what he had formerly done for his People notwithstanding the frequent and great provocations wherewith they had provoked him he thereby induced himself to work new deliverances for them Then he remembred the days of old Moses and his People where Moses is mentioned either as some to imply Gods remembring the Covenant he had made with the Israelites by the Mediation of Moses or as others the frequent and vehement Intercession of Moses on their behalf or else rather only to imply his remembring of his People in the days of Moses and what he did for them then by Moses his Minstry And accordingly I conceive the following Words are also to be taken as the Words of God speaking of himseif in the third person and that as by way of arguing with himself that seeing he had in the days of Moses done so much for his People whom he then took to be his peculiar People why he should then be found wanting to them and not afford them the like deliverance again And indeed by our Translators inserting the word saying it is evident that they understood it thus Then he remembred the days of old Moses and his People saying where is he that brought them up out of the Sea with the Shepherd of his Flock to wit Moses the Shepherd of Gods Flock or Moses and Aaron if you read it as it is in the Margin with the Shepherds of his Flock see the Note Psal 77.20 where is he that put his holy Spirit within him that is say some the Spirit of Prophecy or rather those manifest gifts of Gods Spirit whereby Moses was enabled to teach and govern the People Ver. 12. That led them by the right hand of Moses with his glorious arm c. That is Gods Almighty power enabling Moses to do what he did It was not Moses nor the rod of Moses which some think is implyed by naming his right hand but God that did it dividing the Water before them to wit the Waters both of the Red Sea and Jordan to make himself an everlasting name to wit by the discovery both of his Almighty Power in a work of such wonder and of his tender care over his People Some think the Prophet adds this by way of farther enlarging that which God had said in the foregoing Verse where is he that brought them up out of the Sea c. But I see not why they may not be a continuance of Gods words Ver. 13. That led them through the deep as an Horse in the Wilderness that they should not stumble That is softly and gently as when a Horse is led with a Bridle they did not flee through as men frighted with fear but marched over soberly and leasurely or easily and safely without any danger or trouble as a Horse may be led in a Wilderness where the ground is dry and there is nothing to hinder or trouble him in his way see the Note Psal 106.9 Ver. 14. As a Beast goeth down into the Valley the Spirit of the Lord c. Some Expositors hold that here which is more probable than that which is noted before to be the opinion of others concerning ver 12. the Prophet doth here speak again owning and farther setting forth what God had said in the foregoing Verse concerning his leading the Israelites through the red Sea as a Horse in the Wilderness And indeed the last words of this Verse So didst thou lead thy People c. are clearly the words of the Prophet or Church to God As a
Beast goeth down into the Valley to wit gently and softly when it is led down a steep Hill the Spirit of the Lord that is God by his Almighty Power or by his Holy Spirit caused him that is Moses say some the Leader of his People or rather thy People Israel to rest to wit in that the Lord after he had carried his Israel through the Red Sea did lead him along quietly through the Wilderness providing for him resting places by the way as it is expresly said Numb 10.33 until he had brought them to Canaan the land of their rest see the Notes Psal 95.11 and Jer. 31.2 And then in the next words the Prophet turns his speech to God so didst thou lead thy People to make thy self a glorious name see the Note above ver 12. Ver. 15. Look down from Heaven c. Here the People of God in Babylon or the Prophet in their name having from ver 7. set forth what great mercy God had shown to their Fathers and what great deliverance he had wrought for them in former times do now pray that God would do the like for them that though he had of late for a time hidden himself from them yet now he would again appear for them see the Note Psal 80.14 and behold from the habitation of thy Holiness and of thy Glory to wit the extream misery we are in implying that if God would but take notice of their misery they hoped he could not but pity and help them where is thy zeal that is thy vehement love to thy People not enduring to see them wronged by their Enemies see 2 Kings 19.31 thy strength the sounding of thy bowels and of thy mercies towards me It is an expression taken from those rumblings in the Bowels which strong passions of this nature do usually work in Men see the Note Chap. 16.11 see the Notes Psal 77.7 and 89.49 are they restrained that is dost thou or canst thou against thy natural inclination restrain those yearnings of thy Bowels which are wont so freely to flow out towards thy People at other times Ver. 16. Doubtless thou art our Father c. As if he had said And therefore surly thou wilt pity us thy Children though Abraham be ignorant of us and Israel acknowledge us not to wit as being long since departed out of this world They indeed were our Fathers but they are now strangers to the things that are done here below and know nothing of our condition Some there are indeed that would have the words understood in another sense As 1. Though Abraham be ignorant of us c. that is though Abraham and Israel would not own us as their Children yet we are sure thou O God art our Father Or 2. Though we should suppose that they are ignorant of our condition let that be granted yet certainly God is our Father Or 3. Though they were not comparatively to be owned as their Fathers yet to be sure God was their Father But all this needs not there is no cause why we should stumble at that sense which the words do clearly and plainly hold forth thou O Lord art our Father our Redeemer to wit therefore their Father because he was their Redeemer thy name is from everlasting that is thy fame for thy great works hath been from everlasting or this thy name of being the Redeemer of thy People hath been from everlasting And indeed thus some read the last words jointly together as it is in the Margin our Redeemer from everlasting is thy name It may be haply questioned by some why in the beginning of this Verse Isaac is not reckoned amongst their Fathers as Abraham and Israel But to this the common answer that is given is that Abraham and Israel are mentioned because God did oftenest and most solemnly appear to them and confirmed his Covenant with them and because the Covenant was first made with Abraham and all Jacobs Children were taken into Covenant And besides it is said that Abraham and Israel being named Isaac that was between them is included Ver. 17. O Lord why hast thou made us to err from thy ways c. This is spoken with reference to that before But they rebelled and vexed his Holy Spirit ver 10. Why hast thou made us to err from thy ways and hardened our Heart from thy fear That is Why hast thou by way of punishing us for our sins withdrawn thy Spirit from us and delivered us up to a Spirit of error and obstinacy and so left us to run after our own Hearts into so many erroeous and wicked ways see the Notes Chap. 6.9 10. and 29.10 Exod. 7.13 and Job 12.16 Some indeed understand this a little otherwise Namely that this is spoken of Gods being the occasion of their turning away from Gods ways and their obstinacy therein by continuing them so long under the oppression of their cruel Enemies which is indeed a sore temptation for which see the Note Psal 125.3 But I conceive the first Exposition is the best and accordingly that it is spoken by way of bewailing that their Heavenly Father should in such wrath withdraw himself from them and so leave them under such a dreadful Judgment and by way of entreating that it might be otherwise with them as if they had said Why dost thou not soften our Hearts and reform what is amiss in us Return for thy Servants sake the tribes of thine inheritance that is be reconciled again to thy People and shew thy self again favourable to them because they are thy Servants and thine Inheritance and it might seem dishonourable to God to cast off his Servants or to disregard his own Inheritance Yet some understand it otherwise Return for thy Servants sake c. that is with respect to thy Servants our Progenitors and with respect to the Covenant which thou madest with them see Note Psal 132.1 But the former Exposition is far the clearer Ver. 18. The People of thine Holiness c. That is thy holy People see the Note Exod. 19.6 have possessed it but a little while and this they say though they had possessed it many hundred years because Men are prone to think it but a little time when they have enjoyed a thing long if they earnestly desire to enjoy it longer or rather because those many hundred years were indeed but a little while in comparison of what God had promised the Patriarchs Namely that they should possess it for ever Gen. 17.8 Our Enemies have trodden down thy Sanctuary that is thy Temple or the Land of Canaan for that is sometimes also called Gods Sanctury see the Note Psal 78.54 However this implies that the wrong to himself might well engage the Lord to appear against their Enemies CHAP. LXIV VERSE 1. OH that thou wouldest rent the Heavens c. The People of God as being much troubled at that whereof they had complained in the latter end of the foregoing Chapter that the Heathens had