faces as if they were all on a fire But I rather think it is meant of the paleness of their faces through fear which is that the Prophet is here speaking of and that therefore it is said their faces shall be as flames either because their faces should look pale and wan like the flame of a fire or else because their faces should be pale and swarthy and dim and dead-coloured and full of horror even as it useth to be with men that work at the Forge or that stand before some kind of fire that use to look as if they had no blood in their bodies so that this place may well be parallel'd with those Jer. 30.5 6. We have heard a voice of trembling of fear and all faces are turned into paleness and Joel 2.6 Before their faces the people shall be much pained all faces shall gather blackness Ver. 9. Behold the day of the Lord cometh cruel both with wrath and fierce anger c. This is thus expressed to set forth how cruelly God should cause the enemy to deal with them as it is said of Babylons enemies Jer. 50.42 They are cruel and will not shew mercy and that it should be from Gods just wrath against them that they should be so severely handled To lay the Land desolate and he shall destroy the sinners thereof out of it that is the wicked ungodly inhabitants thereof especially the great ones amongst them Ver. 10. For the stars of heaven and the constellations thereof shall not give their light c. To wit those figures in the Heavens consisting of many bright Stars such as those mentioned Job 9.9 The Sun shall be darkened in his going forth and the moon shall not cause her light to shine The drift of all these expressions is to set forth that the state of the Babylonians in that day should â—e extreamly sad and dreadful so full of horror confusion and distraction that they should not have neither by day nor by night the least glimps of comfort They may be intended to imply that the calamity of those times should be so grievous and horrible that the Heaven should as it were muffle up it self that it might not behold it Or because when the Sun and other the Heavenly lights do shine clear and bright God seems to smile upon men therefore Gods frowning upon the inhabitants of Babylon may be implyed by this darkning of them But I rather think that all that is implied is that they should be in a most doleful and dismal Condition void of all Comfort and not knowing which way to turn themselves insomuch that the very light of the Sun Moon and Stars which are so pleasing and delightsome to others should be as no light no way comfortable to them but rather displeasing and distastful to them neither should any of the Creatures yield them any refreshing or comfort See the like expressions Ezek. 32.7 Joel 2.10 31 and Matth. 24.29 Ver. 11. And I will punish the World for their evil and the wicked for their iniquity c. By the World is meant the Babylonian Monarchy that had brought the greatest part of the then known World into subjection under them according to that which Daniel said to Nebuchadnezzar Dan. 4.22 Thy greatness is grown and reacheth unto heaven and thy dominion to the end of the earth And it is the rather thus expressed to imply that no strength that is can stand before God and that if all the world conspire to rebel against him he can easily destroy them as he did the old world and I will cause the arrogancy of the proud to cease and I will lay low the haughtiness of the terrible See the Notes Chap. 2.11 and 10.12 Ver. 12. I will make a man more precious than fine Gold even a man than the golden wedge of Ophir The meaning is either 1. That the enemy should make such a mighty slaughter amongst the Babylonians that there should be but a very few of them left alive a man shall be a rare thing to be found amongst them See the Note 1 Sam. 3.1 Or 2ly That the soldiers should be so cruel to them that they should not spare their lives for the greatest quantities of the purest gold that could be tendered to them according to that which followeth ver 17. Behold I will stir up the Medes against them which shall not regard silver and as for gold they shall not delight in it which may seem the more probable because we read that in that night when Babylon was taken Belshazzar their King was slain Dan. 5.30 And it is likely that with him many of the great ones were likewise cut off that would have been glad to have redeemed their lives at a great rate But yet because we find not either in the Scripture or in any other History that there was such a general slaughter made of the inhabitants when Babylon was taken by the Medes and Persians therefore many learned Expositors do understand both this and that which follows of the utter Destruction of Babylon in future times whereof this subduing of that proud City by the Medes and Persians should be only the beginning yea our Annotations do propound it as considerable whether this that is said here That a man shall be more precious than fine gold may not be spoken with respect to Babylons being utterly deserted in the time of this her great danger by those auxiliary forces which they had taken in for their defence of which the Prophet speaks afterward again ver 14. Ver. 13. Therefore c. To wit that I may be avenged on them for their wickedness mentioned before ver 11. Or by reason of this grievous terror and dread that shall seize upon them when the Medes and Persians shall invade them I will shake the heavens and the earth shall remove out of her place that is they shall be in such extream confusion and destruction that the very Heaven and earth shall seem to them to shake and tremble See the Notes Chap. 5.26 and 2 Sam. 22.8 and Psal 76.8 Ver. 14. And it shall be as the chased Roe and as a Sheep that no man taketh up c. That is Babylon or the Babylonian army shall flee as a Roe chased by some Huntsman or wild beast or shall wander up and down like a stragling sheep that is not able neither by flight nor otherwise to secure it self and that hath no shepherd to take it up or defend it See Ezek. 34.6 The meaning is that they should not be able to bear the sight of the enemy but should presently run away and seek to shift for themselves and that no man should be able to keep them to their colours or to bring them to make a stand or to rally again together or else that no man should dare to receive them into their houses when they fled to shelter and hide them there And indeed that this is chiefly meant of the auxiliary
is also added by way of derision for was it not most absurd to rob the true God of his Glory by that which from him received both its being and growth Ver. 15. Then shall it be for a man to burn c. That is when it is thus grown up then it is hewen down to be fuel for the fire for he will take thereof that is of the trees so hewen down or of the chips he cuts off from the Timber and warmeth himself yea he kindleth it and baketh bread yea he maketh a God and worshippeth it c. that is Some part of it he useth for Kitching-service both in the Oven and Chimney and of the other part of it he maketh a god Ver. 16. He burneth part thereof in the fire with part thereof he eateth flesh c. That is say some With part thereof he maketh Tables and Trenchers whereon to eat his meat or rather with part thereof he dresseth his meat for all along he seems only to speak how it was used as fuel for the fire Ver. 17. And the residue thereof he maketh a god even his graven Image he falleth down to it and worshippeth it c. That is He doth not only provide this Idol for the use of others but he himself also worships it and prayeth unto it and saith Deliver me for thou art my God which is so set forth to imply That men cannot worship and pray to an Idol but they own it for their God Ver. 18. They have not known nor understood c. See the Notes Chap. 27.18 and Psal 14.1 for he hath shut their eyes that they cannot see c. that is God hath justly for their sins punished them with judicial blindness Ver. 20. He feedeth of ashes c. That is The Idolater doth as miserably deceive himself as he should do that thinks to slake his hunger and nourish himself with eating ashes for as ashes eaten would be so far from doing men any good in these regards that it would rather hurt them so it is with the Idolater he sets his heart upon that he delights himself and trusts in that and so feeds himself with hopes of Benefit and Comfort from that which will no way profit him but rather do him a great deal of Mischief namely his Idols pieces of wood that shall one day be turned into ashes as well as the rest of the trees of which they are made and therefore no way likely to help them in their straits but rather to draw the wrath of God upon them It is an Expression much like to that Hos 12.1 Ephraim feedeth on wind implying That the Idolater feeds himself with the vain deceits of his own heart a deceived heart hath turned him aside to wit out of the way of truth that he cannot deliver his soul that is He cannot wind himself out of this foolish Error and so save himself from that Vengeance and Damnation which this his Idolatry and Superstition is like to bring upon him nor say Is there not a lie in my right hand that is Is not this Idol which I am forming or which I hold in my right hand an Error and Deceit a meer Fiction no such thing as I have falsely conceited it to be Do I not see and feel and find it to be so Ver. 21. Remember these O Jacob and Israel for thou art my servant c. See the Note Chap. 41.9 Remember these Idolaters of whom I have spoken to wit their gross sottishness or these things which I have now said against them and the Vanity of their Idolatry And that which is intended is That God would have them think seriously of these things that so when they came to dwell long as Captives in Babylon they might not be intangled with their Idolatry I have formed thee thou art my servant which is repeated again to intimate that Idolatry would be worse in them than in the Gentiles because they were his peculiar people and had been traiâ—ed up in the Knowledg of his written Law But see also the Notes Chap. 43.1 21. Ver. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins c. That is As a cloud that darkens and hides the Heavens from us and seems to threaten some great storm is many times quite dispersed by the Sun or driven away by the Winds so have I by a free and a full pardon perfectly put away all your sins that have separated beteewn you and your God and have hid his face from you Chap. 59.2 and have thereby cleared 〈◊〉 from all those Terrors and Judgments which your sins might otherwise have brought upon you And doubtless this is mentioned as the foundation of that deliverance which God doth here promise his people their sins the cause of Gods controversie with them being pardoned they might well hope deliverance would come return unto me to wit by Repentance and then fear not for I have redeemed thee and therefore have the best right to thee See the Notes Chap. 43.1 3 4. and Psal 31.5 Ver. 23. Sing O ye heavens c. To set forth how wonderful the work should be of this new Deliverance that is promised to Gods people the Prophet doth here break forth into this Rhetorical invitation of all the Creatures in Heaven and Earth to bless God for it an Expression much like that 1 Chron. 16.31 for which see the Note there Sing O ye heavens for the Lord hath done it to wit that which he had promised the great work of the Redemption of his people and which indeed none but the Lord could do shout ye lower parts of the earth that is say some The Plains and Valleys this being opposed say they to that which follows break forth into singing ye Mountains or rather the earth which lieth below as opposed to the Heavens before mentioned yea the whole Earth even to the very Center for the Lord hath redeemed Jacob which is meant not only of the deliverance of the Jews out of Babylon but also especially of the great work of our Redemption by Christ and glorified himself in Israel to wit by delivering them and destroying their enemies Ver. 24. Thus saith the Lord thy Redeemer c. That is that did formerly deliver thee out of Egypt and will now again deliver thee out of Babylon and he that formed thee from the womb See the Note above ver 2. and 43.1 that stretcheth forth the heavens alone See the Note Psal 104.2 that spreadeth abroad the earth by my self that is without the help or advice of any Ver. 35. That frustrateth the tokens of the liars c. That is Magicians Astrologers and Soothsayers to wit by crossing them in their Predictions whereof they had said That such and such things were sure Signs and Tokens But though this be expressed indefinitely as a thing that God usually doth yet here it is spoken as with reference to what God meant to do amongst
themselves to my Government And indeed the stretching forth of his Arms seems to imply the enlarging of Gods Kingdom And hereto likewise agrees that which followeth the Isles shall wait upon me see the Notes Chap. 41.1 and 42.4 It may imply the miserable condition of the Gentiles in regard whereof it might be said that they waited for Salvation by Christ even as it is said of the bruit Creatures Psal 104.27 that they wait upon God for his giving them their Meat in due season Or rather the readiness of the Gentiles after their Conversion to obey all the commands of Christ And on mine Arm shall they trust that is they shall in all things rely on my Power and Aid Ver. 6. Lift up your Eyes to the Heavens and look upon the Earth beneath c. As if he should have said consider how wonderfully the whole fabrick of the World is by the mighty Power and provident Care of God over it upheld and preserved For the Heavens shall vanish away like Smoke and the Earth shall wax old like a Garment and they that dwell therein shall die in like manner see the Notes Chap. 34.4 and Psal 102.26 But my Salvation shall be for ever and my Righteousness shall not be abolished of all which the meaning is either 1. That though there should be never such horrid overturnings in the World God would not fail to make good his Promises in the Salvation of his People or 2. That though the whole frame of the World should at last be dissolved yet the promised Salvation should not fail but should continue for ever or 3. which most Expositors like the best that the whole World should rather be broken in pieces and come to nothing than God would not make good his Righteousness and Faithfulness in working that Salvation for his People which he had promised them which is the same with that of our Saviour Luke 21.33 Heaven and Earth shall pass away but my Words shall not pass away Though Gods People may chear up themselves by seeing how God preserves and upholds the whole fabrick of the World yet in the unquestionable certainty of his Promises there is a surer Foundation of Hope and Comfort for them Ver. 7. Hearken unto me ye that know Righteousness c. That is That approve and regard it that live Righteously the People in whose Heart is my Law see the Note Psal 37.31 And this is the third time that they are here called upon to hearken to what is said because it is so hard a thing to chear up those that are in great misery and sorrow Fear ye not the reproach of Men neither be ye afraid of their revilings that is when your Enemies shall reproach you for your Piety and Confidence in God fear them not no not the greatest of them Ver. 8. For the Moth shall eat them up like a Garment and the Worm shall eat them like Wool c. That is like a Woollen Cloth or Garment see the Notes Chap. 50.9 and Psal 39.11 But my Righteousness shall be for ever and my Salvation from Generation to Generation see the Note above ver 6. And as this is meant of that great work of our Salvation by Christ the word Righteousness may have also respect to that everlasting Righteousness whereby Gods People are justified and saved Ver. 9. Awake awake put on Strength O Arm of the Lord c. The Prophet and haply in the name of Gods People doth here pray that God would exert the power of his mighty Arm which he had seemed of late to lay by by destroying his Peoples Enemies as he had promised And this may be meant both of the Babylonians and of the spiritual Enemies of Gods People vanquished by Christ who is therefore by some thought to be the Arm of the Lord here spoken of and seems purposely intended to chear the Hearts of Gods People with the remembrance of his Almighty power Awake as in the ancient days in the Generations of old that is as in times of old when thou hast often delivered thy People and destroyed their Enemies Art not thou it that hath cut Rahab see the Note Psal 87.4 and wounded the Dragon that is destroyed Pharaoh see the Notes Chap. 27.1 and Psal 74.13 14. Now because the strength of Gods Arm is unchangeable and not subject to the least decay therefore these Instances are alleadged as a sure proof that he could do the same still for his People Ver. 11. Therefore c. The Church and People of God do here chear up themselves from the consideration of those great things mentioned in the foregoing Verse which God had done for his People Therefore the redeemed of the Lord shall return and come with Singing unto Zion c. see the Note Chap. 35.10 Ver. 12. I even I am he that comforteth you c. Here the Prophet speaks again to them in the name of God Who art thou that is What a vain foolish heartless Creature art thou That thou shouldest be afraid of a Man that shall die and of the Son of Man that shall be made as Grass To wit having the Eternal and Almighty God to be your Protector and Saviour See the Note Chap. 40.6 Ver. 13. And forgettest the Lord thy Maker c. See the Notes Chap. 44.1.21 that hath stretched forth the Heavens and laid the foundations of the Earth see the Note Psal 104.2 and hast feared continually every day because of the fury of the Oppressor as if he were ready or had made himself ready to destroy That is as if the Enemy were sure to destroy because he was fully resolved and had made ready to do it Intimating that it was their great Sin to be so overwhelmed with fear in their greatest dangers having the promise of God for their deliverance and where is the fury of the Oppressor That is say some what is become of the fury of those that formerly oppressed my People As namely of the Egyptian mentioned before ver 9 10. or of Sennacherib the Assyrian of whom see what is said before Chap. 16.4 Though they were ready to destroy did not their fury soon come to nothing And if God destroyed them is not he able to do the like to the Babylonian too But rather it is spoken with respect to the Babylonian and where is the fury of the Oppressor That is assoon as I begin to contend with him what will become of his Fury It will soon come to nothing Or it may be taken more generally that when ever the Enemies of Gods People do oppress them God can suddenly put an end to their Fury and that he will at last so perfectly deliver his People that they shall no more be in danger of being oppressed by them Ver. 14. The Captive exile hasteneth that he may be loosed c. That is Gods poor People that are now Captive in a strange Country shall within a short time be delivered the time hasteneth when they
shall be set at Liberty Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt concerning whom it is said Exod. 12.33 That the Egyptians were urgent upon the People that they might send them out of the Land in haste yet questionless it is meant in the type of the Captivated Jews in Babylon that the time of their deliverance was coming on apace and in the antitype of Christs delivering his redeemed ones that were in bondage to Satan bound with the Fetters of Sin and Death who should with all readiness embrace the Salvation tendered them in the Gospel And accordingly we must understand the following words and that he should not die in the Pit that is in that Pit of misery whereinto they were fallen or in those Prison-houses wherein they were kept in Babylon Or as it respects Christs ransomed ones that they might not perish for ever in the bottomless Pit of Hell nor that his Bread should fail that is that the poor Captives in Babylon might not perish there for want of necessary provision in their long continued thraldom or in their return homeward by reason of the desart places they were to go through Or as it respects those that are redeemed by Christ that they might be instructed in the mysteries of the Gospel and not want that Spiritual food of their Souls And in this too there may be an allusion to Gods care over the Israelites whom he delivered out of Egypt that they should not want Bread to eat as they travelled through the Wilderness to the Land of Canaan which seems the more probable because of that which followeth in the next Verse Ver. 15. But I am the Lord thy God that divided the Sea c. To wit The red Sea whose Waves roared to wit by reason of the violent blowing of the East Wind wherewith God divided the Waters of the Sea that so the Israelites might pass over on dry ground Exod. 14.21 Ver. 16. And I have put my words in thy Mouth c. Expositors differ much in their Judgments concerning the Person to whom this is spoken That which seems to me most probable is That it is spoken first to Isaiah as the type but then secondly under him to Christ and to all his Prophets and faithful Messengers and Ministers or as some say which is all one in effect to Christ and to his People as the Body of Christ However the drift of the words is clear Namely That this is spoken to comfort his People as before ver 12. by assuring them 1. That the Prophet spake Gods Word to them nothing but what he had enjoined him and in the very words and terms which he had prompted to him and that therefore they had no cause to question the promises that he made them And the like we must hold concerning Christ who often affirmed this that he spake nothing but what God had put into his Mouth see Joh. 3.34 and 8.26.28 And 2dly That God would secure him from all his Enemies and have covered thee in the shadow of mine hand see the Note Chap. 49.2 And then to shew what should be the effect of this the following words are added that I may plant the Heavens and lay the Foundations of the Earth That is That I may hereby create a new World a new Heaven and a new Earth Now we must know that though this may be meant of the Jews deliverance out of Babylon because there was then such a change wrought amongst that People as if they had been brought into a new World and because that is usually ascribed to the Ministry of Gods Prophets which they did only declare and foretell as in that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Yet certainly it is meant principally of that great change and renovation that God by Christ did actually and effectually work in the World at his coming by the Work of his Redemption and the publishing thereof by the preaching of the Gospel by means whereof the curse was taken off from the Creatures which the Sin of Man had brought upon them and all things that were before as it were broken and ruined were restored and settled in Christ and which is chiefly intended a holy Church is gathered and planted throughout the World who are reconciled to God and made new Creatures a People whose Conversation is in Heaven and who are daily fitted for heavenly Glory and say unto Zion Thou art my People That is That God might say to wit by the Prophets Apostles and others by whom it is published and by Christ by whom it was both effected and published ye that were not my People are now become my People Ver. 17. Awake awake stand up O Jerusalem c. Some think that because the Jews were at this time proud and secure and fearless of any Evil that was coming upon them like a drunken Man fallen into a dead sleep by reason of a Spirit of drunkenness and slumber that God had poured forth upon them therefore God by the Prophet doth here awaken them and calls upon them to arise and repent and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense 1 Cor. 15.34 and Eph. 5.14 But by the whole current of the Text it appears that this is spoken by way of comforting them Because they might disregard the promise of deliverance which God had made them by reason of that extremity of misery and oppression under which they lay therefore there is hope here given them that notwithstanding that depth of Calamity whereinto they were fallen yet God would raise them up And accordingly comparing them to a People that by drinking of the Cup of Gods wrath were fallen down and lay in a dead sleep he calls upon them to awaken and arise up Awake awake stand up O Jerusalem as if he had said There will be suddenly a happy change and therefore lye no longer O my People in so sad and disconsolate a condition which hast drunk at the hand of the Lord the Cup of his Fury That is Whom God hath in his just wrath punished with great severity thou hast drunken the dregs of the Cup of trembling and wrung them out that is the whole Cup of Gods indignation even to the very bottom dregs and all which in bitter potions use to be the bitterest and those pressed and squeezed that nothing might be left The meaning is That they had suffered the whole that God had measured out to be their portion or so much that one would think their misery could not be well greater than it was And why this is called a Cup of trembling see the Notes Job 21.20 Psal 11.6 and 60.3 and 75.8 Now this may be conceived to be spoken 1. With respect to
Babylon for this indeed I conceive is primarily here intended as being most agreeable with the Context But yet some extend the Promises here made to that Holy Seed that would rise up to his Church in the Days of the Gospel Ver. 15. And ye shall leave your Name for a curse unto my chosen c. As if he had said You now Glory in the name of being the Seed of Abraham that holy People of God but alas hereafter you shall find it quite contrary Or whereas you hope to leave a Name of great renown behind you instead hereof when you are gone ye shall leave your Name for a curse So that when men shall curse any body they shall instance in you saying Mayest thou be cursed as the wicked Jews were cursed that were carried Captives to Babylon according to that which is said Jer. 29.22 And of them shall be taken up a curse by all the Captivity of Judah which are in Babylon saying The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the Fire But see also the Notes Chap. 43.28 and Numb 5.21 For the Lord God shall slay thee as was said before ver 12. and call his Servants by another name that is say some not Jews but Christians But I rather think that hereby is meant either 1. That he would take other Nations to be his People Or 2. That Men should not use their name in cursing as they did the Jews but rather in blessing Or 3. That they should be brought into a Glorious state and condition see the Note Chap. 62.4 Ver. 16. That he who blesseth himself in the Earth c. This is mentioned as the effect of that bliss and joy which in the three foregoing verses God had promised his People to wit that hereupon it should come to pass That he who blesseth himself in the Earth shall bless himself in the God of Truth that is the true God or the faithful God Some understand this thus that he who judgeth himself to be in a blessed and happy Estate and that comforts himself with hope that he is in such an Estate shall ascribe it wholly to God and to his Promises of Grace But rather the meaning is that whosoever shall wish or pray for any blessing upon himself shall wish it of God or pray to the true God for it And though by those words in the Earth may be meant in the Land of Judea and so the intent of the words may be that after that in that Land no Man should bless himself in any other but the true God yet rather it is meant of the whole Earth in general as having respect to the Days of the Gospel to wit that all the World over Men should only bless themselves in the true God And he that sweareth in the Earth shall swear by the God of Truth to wit only and not by any Idol God and see the Note also Chap 19.18 Because the former troubles are forgotten that is because God shall put an end to all his Peoples former troubles or because he shall bring them to such a happy Estate that this shall make them forget all their former Miseries see the Note Chap. 54 4. and because they are hid from mine Eyes to wit because I shall quite take them away as not being able any longer to see my Children in such Misery The inference is this That because they should so plainly see that it was God that had made such a blessed change in their Estate therefore they should own and Worship no other God but him But yet withal we must know that this which is said of the troubles of his People being forgotten and hid from Gods Eyes may be understood also in a Gospel-sense of their being freed from all the Miseries their Sins had deserved partly by a full Pardon of their Sins through Faith in Christ here and compleatly by a perfect Freedom from all evil in Heaven hereafter Ver. 17. For behold I create new Heavens and a new Earth c. See the Note Chap. 51.16 It is as if he had said I am about to make such a wonderful Change in my Church that it shall seem to be as if there were a new World created This was begun at the Deliverance of the Jews out of Babylon A wonderful Change was then made when those that were a little before in such miserable Bondage in Babylon were setled again in their own Land and had rebuilt the City Jerusalem and their Temple therein It might be well then said that God had then created new Heavens and a new Earth The Heavens were not Cloudy and frowning as before but clear and fair the Earth was not Barren and Desart as before but Fruitful and well Inhabited But yet more fully this was done in that far more wonderful Change that was wrought in the World when Christ accomplished the Work of his Peoples Redemption and the Gospel began to be Preached amongst all Nations For then indeed in regard of Doctrine Ordinances Worship and the Gifts and Graces conferred upon Gods People thâ—re seem'd to be a new face and state of things yea there was an alteration for the better in all things whatsoever according to that of the Apostle 2 Cor. 5.17 Old things are past away behold all things are become new Yea and farther it shall be fulfilled at the Resurection called therefore Acts 3.21 the time of the Restitution of all things See the Note Psal 102.26 As for the following words and the former shall not be remembred nor come into mind either it is meant of former troubles and so is the same with what was said in the foregoing Verse or else rather of former Times or former Mercies the former state of things the former Heaven and Earth to wit that the Spiritual excellency of the Church in Gospel Days should so far exceed that which had been in the time of the Law that those former things should not be once minded or thought on see the Note Chap. 43.18 Ver. 18. But be you glad and rejoice for ever in that which I create c. See the Note Chap. 35.10 For behold I create Jerusalem a rejoycing and her People a joy that is I am about to do that for them which shall yield them matter of abundant joy there shall be nothing in a manner but rejoicing amongst them as it is more fully expressed in the next Verse Ver. 19. And I will rejoice in Jerusalem and joy in my People c. This is added either as the main cause why Gods People were in the foregoing verse pressed to be so exceeding joyful Gods Love and Favour being indeed the main ground of his Peoples joy or else as a farther illustration of the Happiness promised them to wit that it should be so great that not only they should rejoice but even God also should rejoice for it together with them And the voice of weeping shall be no more heard
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
them 2 Kings 19.2 is a clear evidence that he was a Prophet of great Authority and Esteem in his time even his Prophecy it self is justly esteemed to be of greatest eminency not only for the variety of his Visions and the incomparable Majesty of his Style which shews that he was a man learned and eloquent and that it was not without good effect that his lips were touched by a Seraphim with a fiery coal taken from the Altar Chap. 6.6 7. but especially because there are therein more clear and remarkable Prophecies concerning Christ than in all the Prophets besides whence it is that he is oftner cited by Christ and the Apostles than any of the rest and that the first Text which we find that Christ preached upon was taken out of his Prophecy Luke 4.17 18. And the Fathers do usually upon this account call him the Evangelical Prophet yea and sometimes the fift Evangelist so that in this regard his Name Isaiah which signifieth the Salvation of the Lord did notably suit with the Doctrine which he taught As for that which is said 2 Chron. 26.22 that Isaiah did write the Acts of Uzziah first and last see the Note there The Son of Amoz This may seem to have been added purposely to distinguish this our Prophet from some other Person or Persons that were in his time called by the same Name for that this Amoz the Father of Isaiah was the Prophet Amos is altogether improbable because the Name of Amos the Prophet is in the Hebrew written with other Letters than this is neither is there any good ground for that which is laid down as a general Rule by the Rabbins that where any Prophet hath his Father mentioned together with him there both Father and Son were Prophets And as for that which the Jewish Doctors do also commonly affirm that this Amos the Father of Isaiah was the Son of Jâ—ash King of Judah and Brother to Amaziah his Son and Uncle to Azariah or Uzziah that succeeded him and so that Isaiah was of the Royal Stock of the Kings of Judah and Cousin-German to Uzziah in whose days he began to Prophecy and likewise that he was the Father-in-Law of Manassâ—â— considering that they produce no Authentick Proof for these things I conceive we may well look upon them as uncertain Traditions that deserve no great credit Which he saw concerning Judah and Jerusalem That is the State and People of the Kingdom of Judah under which the Tribe of Benjamin was comprehended and the Inhabitants of Jerusalem who are particularly mentioned not only because Jerusalem was the Metropolis of that Kingdom but also because in bad times it was most disordered and from thence all wickedness did spread it self all the Land over It is true indeed that there are many things spoken in this Prophecy concerning other Nations yet it is called The Vision of Isaiah which he saw concerning Judah and Jerusalem because it chiefly concerns them and that which is inserted concerning other Nations is mentioned with respect to their instruction Consolation and Benefit In the days of Uzziah Jotham Ahaz and Hezekiah Kings of Judah Considering that Jotham Reigned sixteen years 2 Kings 15.33 and Ahaz as many 1 Kings 16.2 And that Isaiah prophecied all the time of both their Reigns as is here expressed and considering that of the nine and twenty years of Hezekiah's Reign 2 Kings 18.2 he had Reigned at least fifteen years when Isaiah was sent to reprove him for that vain-glorious Act of his in shewing his Treasures to the Babylonian Embassadors 2 Reg. 20.14 for in his foregoing Sickness which occasioned the coming of these Embassadors to him God had promised that he should live fifteen years longer 2 Kings 20.6 it is clear that Isaiah prophecied under the Reign of these three Kings at least seven and forty years And how many years longer he might prophecy both in the days of Hezekiah after the coming of the Babylonian Embassadors to him and before that under the Reign of Uzziah in whose days it is here said he begun to Prophecy cannot be certainly concluded For though some would conclude that Isaiah began not to Prophecy till the last year of Uzziah's Reign because there is a Vision mentioned Chap. 6.1 which he saw in the Year that King Uzziah died at which time when God had said Whom shall I send c. the Prophet answered Here am I send me yet the truth is that this cannot be justly gathered from thence because that might not be intended of his first Call to his Prophetical Office but of that particular message which God required him at that time to deliver to the Jews concerning which see the Notes there The Jewish Doctors do indeed affirm that Isaiah was put to death in the days of Manasseh being sawn asunder with a Wooden Saw whereto some Expositors conceive the Apostle had respect in the mention that he makes Heb. 11.37 of some that were sawn asunder And if this could be taken for granted it would be clear that he prophecied some considerable time above threescore years for besides the time that he should have Prophecied under Uzziah and Manasseh the two and thirty years of Jotham's and Ahaz's Reigns and the nine and twenty years of Hezekiah's do together make up sixty one years But the truth is that this Tradition concerning the death of Isaiah is altogether groundless and not much to be regarded for that this was not done in the days of Manasseh appears by this that there is no mention here made of his Prophecying in Manasseh's time and how unlikely it was that he should be so cruelly put to death in the days of good Hezekiah we may easily conceive That which is most observable here is that it is clear that he was contemporary with Hosea Amos and Micah who were of the first of the Prophets and that notwithstanding he did faithfully discharge his duty so long a time amongst Gods people yet it was with very little success as is evident by that his complaint Chap. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed Ver. 2. Hear O Heavens and give ear O Earth It may well be that the Prophet begins thus in allusion to the same expression used by Moses Deut. 32.1 for which see the Note there The whole frame of the World the Heavens and the Earth and all the Creatures therein are summoned to hear the following sad complaint which the Lord makes concerning his People and that to imply 1. The stupidity of Gods People that the sensless Creatures were more like to hear him than they were see the Note 1 Kings 13.2 2. That these Creatures by which he had done much good for his People might well bear witness on Gods behalf against their horrid ingratitude see the Note Deut. 4.26 And 3. How prodigious and stupendious a thing it was whereof the Lord complains in the following words even such as the sensless
Chap. 6.12 Behold the man whose name is the BRANCH And accordingly they understand this Prophecy thus that after those forementioned calamities when the stock of Davids family seemed in a manner quite withered and dead the Lord should suddenly and unexpectedly cause a Branch to sprout forth from that stem that should be beautiful and glorious which is all one as if he had said that from that family thus decayed and in a manner quite dead God would raise up to his people a Captain and Commander that should turn their sorrow into joy and bring them into a happy condition again for by this Branches being beautiful and glorious to the remnant of Israel may be meant the amiableness and the glory and majesty of Christ as well in regard of the transcendent dignity of his person being the only begotten Son of God that thought it not robbery to be equal with God and every way replenished abundantly for the discharge of his work as likewise in regard of the eminency of his office and the wonderful bliss which thereby redounded to his people he being their head and so the fountain from whence all grace life and salvation was derived to them and so the meaning in effect is this that Christ should restore the remainder of his spiritual Israel to glory and honour by his salvation and grace Again 2ly others understand this place thus That the grace and favour of God or the gifts and benefits and graces which God should bestow upon his people should spring up and be visible amongst them though before in such a desolate condition as a branch beautiful and glorious And indeed we find an expression much to this purpose Psal 85.11 concerning which see the Note there But 3ly very many of our best Expositors do by the branch of the Lord understand the Church and people of God which agreeth with that Chap. 5.7 The Vineyard of the Lord of Hosts is the house of Israel and the men of Judah his pleasant plant And 44.3 4. I will pour my spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses And so they take the meaning of that which is here foretold to be this that whereas the people of God after the calamities before threatned and especially after the Babylonian Captivity should be as a piece of ground wasted and dried and parched never likely to become a people any more much less to recover their ancient splendor and glory yet after that out of these poor remainder of Israel a branch of the Lord should spring forth beautiful and glorious that is this poor despised people should as a new Church sprout out afresh and be restored to as glorious a condition as ever And however this was partly accomplished in the rebuilding of the City and Temple of Jerusalem at their return out of Babylon and more especially in their spiritual glory because they that should be preserved out of the prophane rabble that were destroyed should be purged from their Idolatry and other wickedness and so should become glorious in Gods sight yet doubtless it was principally fulfilled in the glory they attained when they became the people and Kingdom of Christ So that as is said before it is much at one whether we understand this of Christ who was the glory of his Church or of the Church in whom Christ was glorified And to be sure very fit it was that Gods people should for their comfort be put upon the expectation of those glorious days of the Gospel because even after their return from Babylon the state of the Church should be still in many regards so mean and contemptible As for the following clause And the fruit of the earth shall be excellent and comely for them that are escaped of Israel some understand this also of the excellency and loveliness of Christ and that he is called the fruit of the earth with respect to his manhood See the Note Psal 85.11 And others by the fruit of the earth as before by the branch of the Lord understand the Church and people of God to wit that those poor remainders of Gods Israel that should be left in the land after their return out of Babylon should again grow up to an estate of great excellency and glory like some fruit-bearing plant that should suddenly spring out of a dry parched ground and bring forth rich and goodly fruit which they chiefly apply to that spiritual glory which they should attain by Christ their promised Messias in the days of the Gospel But the most of Expositors do by the fruit of the earth here understand the rich and plenteous gifts of Gods bounty and grace which after that time the people of God should enjoy as namely 1. That the land should yield her fruit in wonderful plenty excellent and goodly under which all other things tending to their outward happiness and glory may be comprehended which whether it were occasioned by the lands lying fallow in most places so many years together during the Babylonian Captivity or by the extraordinary blessing of God upon it did tend much to their bliss and glory in outward respects whence is that Ezek. 36.35 And they shall say This land that was desolate is become like the garden of Eden c. See the Note also Psal 72.16 And 2ly that they should excel and become most amiable and lovely for the manifold graces of God in them the fruits of the Spirit wherewith they should be most richly adorned for thus the Scripture is wont to speak of the holiness and righteousness of Gods people as of a spiritual fruit springing from an inward principle of grace in the heart and appearing gloriously in their lives and conversation and thence is that Chap. 45.8 Drop down ye heavens from above and let the skies pour down righteousness let the earth open and let them bring forth salvation and let righteousness spring up together And that Chap. 61.3 where the people of God are called the trees of righteousness the planting of the Lord that he might be glorified See also again the Note Psal 85.11 Ver. 3. And it shall come to pass c. Here the Prophet sets forth what that glory chiefly was which God should confer upon his Church to wit that he that is left in Zion and he that remaineth in Jerusalem that is those that were left alive not in Babylon for many of those did chuse to continue there despising the liberty that was tendered then for their return into their own land but in Zion and Jerusalem being returned thither from their Captivity in Babylon under which may be comprehended even those that after their return dwelt elsewhere in the land because they also went up yearly to Zion to worship there shall be called holy that is shall be a holy people see the Note Chap. 1.26 when God had destroyed the wicked that were amongst them and
them a quiet and setled habitation Gen. 17.8 being every where hunted and pursued by their enemies hardly bestead and hungry that is suffering many hard and grievous things being stripped and spoiled of all they enjoyed and ready to starve for want of food And it shall come to pass that when they shall be hungry they shall fret themselves and shall curse their King and their God c. That is being overwhelmed with misery out of extream impatience of spirit and being stricken with a kind of desperate rage and madness they shall not only curse their King as judging him the cause of their calamities in that he had called in the Assyrian or had some way ill managed the business with him and so had provoked him against them but their God also to wit because he had not helped them Some indeed conceive that this last is meant of their false gods whom they should curse when they should by experience find how vainly they had expected help from them But I see not but that it might be meant of the true God and that this is purposely added to set forth the extream height of their wickedness and fury according to what is foretold of those desperate wretches under the Beast Revel 16.10 11. They gnawed their tongues for pain and blasphemed the God of heaven because of their pains But however if we understand it of their Idol-gods very observable is the event of their sin They would not trust in Gods promise but forsook him and placed all their hope in the policy of their King and now the issue is that they come to curse their King and their false gods to whom they with their King had given away the honour of the true God As for the last words and look upward though some would have it imply that being convinced of their former folly in resting upon men they should now begin to look Heavenward for help yet because it is joined so immediately with their cursing of God I cannot think that can be intended And therefore I conceive that either here the Prophet begins to relate the desperateness of their condition in that first they should in vain look upward to God for help for which see the Note 2 Sam. 22.42 and afterwards to as little purpose should look to the earth as it is expressed in the following verse or else rather that this is added the better to set forth the desperate madness of these blaspheming wretches to wit that even with their faces looking Heavenward they should curse God All which most Expositors do understand of that miserable condition whereinto this people were brought in the days of Zedekiah when Jerusalem was taken by the Babylonians 2 King 26.45 c. Ver. 22. And they shall look unto the earth c. They that understand the last words of the foregoing verse and look upward of their looking to Heaven for help do accordingly conceive that here a reason is given why they should at last look Heavenward to wit because on earth there was nothing to be discovered but misery and sorrow But rather the drift of the words is to imply that in the whole land they should find no hope of help and comfort and so if that last Clause in the foregoing verse were to imply that they should in vain look upward to Heaven for help as it is there noted that some hold then these words are added And they shall look unto the earth and behold trouble and darkness to imply that neither in Heaven nor on earth any hope of help should appear so that in their trouble they should be as men in the dark not knowing which way to turn themselves The expressions here used are much like those Chap. 5.30 concerning which see the Note there And to the same purpose are the following words dimness of anguish and so also the last Clause and they shall be driven to darkness for this implies that their misery and their anguish and perplexity of mind in their misery should encrease daily more and more A man driven headlong in the dark must needs fall the more desperately And so the Prophet would imply it should be with them CHAP. IX Vers 1. NEvertheless the dimness shall not be such c. Lest the faithful should be over-pressed with fear and sorrow hearing of such a sad and a black day that was coming upon the land in regard of those grievous miseries and straits that should befall them mentioned in several places of the foregoing Chapter and especially in the last verse where he speaks of the trouble and darkness and dimness of anguish that should come upon them therefore the Prophet doth here add a promise by way of consolation telling them of that which might much allay the bitterness of the calamities which are there threatned Some indeed hold that the promise made to the faithful begins not till the second verse The first verse they conceive it rather inserted by way of aggravating the darkness threatned in the foregoing Chapter Nevertheless the dimness shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulun c. as if he had said No marvel though it be said that the people shall be in such perplexity as is before described when the calamities there threatned shall come upon them for this affliction when it comes shall darken the land otherwise that is in a far more grievous manner than it was darkened by the invasions of enemies in former times And indeed if the calamities threatned in the foregoing Chapter the dimness here spoken of be understood of the destruction made in the land by the Chaldeans in the days of Zedekiah when the City Jerusalem was taken and the Temple burnt and the people were carried captives into Babylon that was in it self a blacker day of distress than ever had been seen in the land of Israel when the Assyrians had made the saddest havock amongst them Well but yet because this expression the dimness shall not be such as was in her vexation seems in an ordinary way of speaking to import that it should not be so great and especially because the following verse seems plainly to be added as a farther explanation of that which is said here The people that walked in darkness have seen a great light c. therefore I rather conceive that the drift of this verse also is to mitigate their fears by assuring them that though the judgments threatned in the foregoing Chapter should fall very heavy upon the land of Israel or Judah yet in some respect it should not be such that is so great as it was in those vexations of the land of Israel by the Assyrians mentioned in the latter part of the verse And accordingly I understand the words thus Nevertheless the dimness to wit that threatned in the foregoing Chapter whether we understand thereby the calamities they underwent in the days of Hezekiah by Sennacheribs
man that should smite with them saying It was we that gave the strokes and not you so forgetting as it were that they are but pieces of dead wood no way able of themselves to stir or move themselves even so absurd and ridiculous it was in the Assyrian who was raised up by God and inabled by him to do what he did to exalt himself against God and to ascribe all that he did to himself so forgetting what a poor contemptible creature he was in himself unable to have done any thing had not God been pleased to make use of him as a rod and a staff to scourge and beat his people This last clause may be read as it is in the Margin of our Bibles As if a rod should shake them that lift it up or as if the staff should lift up that which is not wood which implies the very same thing that as it is against all sense and reason to think that a rod or staff should have power over a living man that is not a dead piece of wood as that is so it was a most unreasonable thing for the Assyrian to exalt himself against God But the Translation which is in our Bibles is I think clearly the best Ver. 16. Therefore shall the Lord the Lord of hosts send among his fat ones leanness c. That is Because of this proud and blasphemous boasting of the Assyrian against the Lord and because of his rage and cruelty against his people God will pull down his great strength and power in the confidence whereof he doth thus arrogantly exalt himself In denouncing this judgment he gives God the title The Lord the Lord of Hosts by way of opposing the Lords Almighty Power to the weakness and pride of the Assyrian and the hosts which God hath under his command both in Heaven and Earth to Sennacherib's Army which he deemed so invincible and the Judgment intended is the dreadful destruction that was brought upon the Assyrian Army whilst it lay before Jerusalem by one of the Lord 's Heavenly Host As for this Figurative expression wherewith their destruction is set forth The Lord shall send among his fat ones leanness either that slaughter is meant that was made amongst the Princes and great Commanders of his Army of whom he had boasted before ver 8. for which see the Note 2 Kin. 19.35 and what is noted upon the like expressions Job 15.27 and Psal 22.29 Or more generally that the vast and huge body of the Assyrian Army should by the slaughter of so many thousands be suddenly consumed and brought down to a very poor and thin company A Similitude therefore the fitter because the Assyrian in his exalting himself against God is thereby covertly compared to some fat pamper'd horse that will not be under command but kicks and flings and at last casts off the man that rides him See the Note Deut. 32.15 And then in the following words the same judgment is set forth under another Similitude And under his glory he shall kindle a burning like the burning of a fire whereby is meant that his glorious and victorious Army whereof he vaunted so greatly and for which he was so glorious and dreadful amongst all the Nations round about should be suddenly and utterly consumed even as so much wood would instantly be burnt up by a fire that should be kindled under it And herein it may well be there is an Allusion either to that Custome which was used in those times of burning the dead bodies of men upon piles of wood whereon they were laid or else to the manner of that miraculous destruction of Sennacherib's Army which some say was done by a burning Pestilence and others by some strange kind of blasting such as was that of Nadab and Abihu Levit. 10.2 and that of the Israelites Numb 11.1 But see the Note above Chap. 9.5 and likewise Psal 21.9 and 83.14 Ver. 17. And the light of Israel shall be for a fire c. That is The God of Israel who is usually the enlightner and comforter of his people both by chearing them up in their afflictions and by delivering them out of the darkness of their tribulations as he was to the Jews at that time of their great distress when they were besieged by the Assyrian Army the Prophet alludes to what he had said before Chap. 9.2 for which see the Note there shall be as a fire to burn up their enemies and his holy One for a flame See the Note Chap. 1.4 The meaning is that the holy God who had sanctified Israel to be his peculiar people would manifest himself to be such both by defending them and destroying their enemies And it shall burn and devour his thorns and his briers that is the Souldiers of his Army that as briers and thorns had sorely galled and distressed God's people in one day that is altogether at one and the same time the Army that was so long a time-gathering and forming should be all suddenly destroyed And indeed though this were done in the night 2 King 19.35 yet it might be properly enough said to have been done in one day because the night is a part of the natural day Some would have the briers and thorns to be meant of the meaner sort of the Assyrian Army But I conceive that this concerning the destruction of all sorts amongst them great and small may rather be thought to be set forth in the following verse Ver. 18. And shall consume the glory of his forest and of his fruitful field c. That is the Bravery and Pride of his glorious Army See the Note before vers 16. which by reason of the multitude of the Soldiers therein and by reason of the Spears and Launces wherewith they were armed seemed to resemble some mighty forest full of all sorts of trees as thick as they can stand one by another or some rich field wherein the ears of corn do lift up their heads as close as they can possibly grow together This seems to be the plain meaning of this Metaphorical Expression Yet it may also well be which some think that by the glory of his forest may be meant the great ones his Princes and Commanders in the Army that were as so many lofty and stately trees and by the fruitful field the meaner and inferior body of his Soldiery Or else that his Camp being of a very large extent that part of his Army that lay encamped in the higher and more eminent places is compared to the high trees of a Forest and that part that lay in the plains and lower grounds is compared to â—corn in the Valleys The greatest difficulty is in the following words Both Soul and Body which is in the Hebrew From the Soul and even to the flesh And therefore it is so many several ways expounded As 1. that the vengeance of God should fall not upon their Bodies only but upon their Souls too Or 2. that both man and beast
formerly made for the preservation of the seed of Abraham and the raising of the Messiah out of his stock This I conceive is the clear meaning of this clause and that this is purposely added to shew why he had said in the foregoing words that only a remnant of them should return But yet many others hold that by the consumption decreed is meant that little remnant that should be left of the people thus wasted and destroyed and that it is said that this consumption decreed should overflow with righteousness because this remnant being reclaimed and refined by their Afflictions should abound in Holiness and Righteousness which they say was partly fulfilled in the remnant that returned unto the Lord in Hezekiah's days when God had so miraculously delivered Jerusalem from the Assyrian Army but most remarkably in that eminent Grace that was so conspicuous in that remnant of the Jews that embraced the Faith of Christ the Apostles and other Christians of the Primitive Church Yea others would extend this further namely that this small remnant left of the consumption decreed should cause Holiness and Righteousness to overflow the whole world to wit by their spreading of the Gospel amongst all Nations Ver. 23. For the Lord God of Hosts shall make a consumption even determined in the midst of all the Land That the Jews might not slight all the Prophet had spoken either in the confidence of their own strength or as pretending it to be incredible that God should bring such a consumption and destruction upon his people to whom he had made so many gracious Promises and with whom he had made an everlasting Covenant the Prophet doth here yet once again assure them that so it should be the Lord even the Lord of Hosts would certainly bring this desolation upon them even in the midst of all the Land that is all the Land over or even in the heart and inmost places of the Land Where the Apostle Paul cites some part of the foregoing verse to prove that there would be only a remnant of the Jews converted and saved he adds also the words of this verse but according to the Translation of the Septuagint Rom. 9.28 For he will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth wherein though the words seem to differ much from these here which are rendred according to the Hebrew yet the sense is the same the drift of the Apostle being thereby to shew that what the Prophet did of old foretel should be fulfilled in those times because God had proposed to make a short work of the business even speedily and within a short time to cut off in a manner the whole Nation of the Jews to wit by the Romans and so then likewise only a remnant should be saved Ver. 24. Therefore thus saith the Lord God of Hosts c. See the Note above ver 16. Because the Prophet had spoken of such an universal consumption that should be amongst the people of the Land lest the faithful amongst them should be overmuch disheartned and discouraged thereby he now by commission from God chears up them and because the immediate storm that was coming and was most likely to be dreadful to them was the Siege of Jerusalem therefore he addresses his Speech particularly to the Inhabitants of that City together with those that had fled thither for refuge O my my people that dwellest in Zion be not afraid of the Assyrian that is be not extremely terrified when the Assyrian shall come to invade you and besiege you because of this which I have said to which purpose observable it is that in these words he owns them still as his people and hints to them the tender respect he had to Zion which he had chosen to be his dwelling-place He shall smite thee with a rod and shall lift up a staff against thee after the manner of Egypt This hath respect to that which he had said before vers 5. O Assyrian the rod of mine anger c. for which see the Notes there And the meaning is that as formerly God suffered the Egyptians to oppress them sorely but did not suffer them to destroy them or to keep them in perpetual bondage but did at last destroy Pharaoh and deliver them so it should be with the Assyrian God would use him as a rod to scourge his people and as a staff to beat them but not as a Sword to slay them he should not be able utterly to ruine them as he intended but God would at last seasonably deliver them and destroy Sennacherib as he did Pharaoh And so likewise under this might be implyed that at the near approaching Invasion of the Assyrians by Sennacherib they should not take Jerusalem he should only lift up his staff against them and threaten them sorely as it is said afterwards ver 32. He shall shake his hand against the mount of the daughter of Zion and that they should not carry away the people into Captivity as they had carried away the ten Tribes of Israel But now if we read this passage according to the Translation that is set in the Margin of our Bibles He shall smite thee with a rod but he shall lift up his staff for thee after the manner of Egypt then the meaning must needs be clearly this that though God would sharply chastise them by the Assyrian his rod as he did their Forefathers by Pharoah yet as then by the lifting up of Moses's Rod upon the Red-Sea he did save their Fathers and destroy Pharaoh and all his mighty Army so he would now lift up his staff for the defence of Jerusalem and his people when they should seem to be in as desperate danger as the Israelites were in at the Red-Sea they should only stand still and see the Salvation of God the Lord of Hosts himself would lift up a staff for the securing of them and for the utter destruction of Sennacherib and his terrible Army Ver. 25. For yet a very little while and the indignation shall cease and mine anger in their destruction That is It shall be but a very little while before I will utterly destroy the Assyrian and so in his destruction there shall be an end of mine anger and indignation against mine own people But now because there was not an end of God's anger against the Jews upon the destruction of Sennacherib's Army therefore some would extend this very little while to the deliverance of the Jews out of Babylon But I conceive there is no necessity of that Upon the destruction of Sennacherib's Army God did no more for a time afflict the Jews by the Assyrians and this may be all that is intended in this Promise Ver. 26. And the Lord of Hosts c. See the Note before ver 16. These words may be taken either as the words of God speaking of himself in a third person or else rather as the
of this mighty Monarch towards them as fearing lest he would cause as great troubles amongst the dead as he had done amongst the living and that he was coming to subdue them under his dominion as he had done the several Nations of the world above and thereupon was resolved to meet him and to oppose his coming thither Or else 2. That he was moved with awe of his greatness and with care about entertaining him with all requisite solemnity as people use to be when they hear of some great King that is coming towards them and so thought to go forth to meet and to receive him magnificently with all the honour they could afford him Or. 3. That he was moved with astonishment at his fall or with indignation against him for his horrid oppressions and cruelty and so intended to go out to meet him that they might keep him off as unworthy to be buried and lodged amongst them or that he might insult over him for his pride and cruelty which last seems indeeed the more probable because this is afterwards expressed And accordingly we must understand that which followeth it stirreth up the dead for thee even all the chief ones of the earth to wit that Hell or the grave had stirred up all the dead under his power to resist him or to entertain him honourably or to deride and scoff at him and amongst the rest all the great Kings and Monarchs that were amongst the dead to wit either as their King all little enough to resist him or that the presence of those might contribute much to the honour of his entertainment or because those great ones that had been slain by him were fittest to insult over him And indeed observable it is that in the last clause it hath raised up from their thrones all the kings of the nations by their thrones are meant their Sepulchers or Royal Monuments wherein their bodies lay interred or the Prophet speaks of them in a Poetical way as if they had thrones in the lower Region as they had when they lived in the world and that phrase of their being raised up from their thrones may seem to imply that as Princes are wont to rise up from their seats to some great Monarch so should these Kings rise up from their graves before the Babylonian as to him that had conquered them their Lord and Soveraign But still all is spoken by way of derision and scorn Ver. 10. All they shall speak and say unto thee c. That is when the dead even the chief among the dead before mentioned that were stirred up to meet thee or to resist thee or insult over thee shall see thee come naked and unarmed not to subdue Hell or the grave but to be there in the same condition with other dead people they shall then say to thee as in a way of derision Art thou also become weak as we Art thou become like unto us As if they should have said What! art thou come amongst us Is it possible How camest thou to die as others dye Thou that wert feared by all Nations as if thou hadst been invincible that wert extolled by thy Parasites as if thou hadst been some Demi God and that wert ready to adore thy self as somewhat more than a man art thou at last found to be a poor mortal creature as we were Ver. 11. Thy pomp is brought down to the grave and the noise of thy viols c. That is all the pomp and glory together with the delights and pleasures wherein thou hast lived and wherein thou wert exalted far above others is now laid in the dust and buried in the grave with thee And it may well be also that in the mention that is made of his Viols there is some respect had to that mighty feast which Belshazzar made for his Princes that jollity whereof we may well think was accompanied with variety of musick at the very time when the City of Babylon was surprised Dan. 5.1 the worm is spread under thee and the worms cover thee That is maggots and worms shall be thy bed or carpets under thee and thy coverlets over thee Instead of a soft bed to lye upon or of rapistry carpets whereon thou wert wont to tread or sit and instead of those rich and gorgeous coverlets wherewith thou wert wont to cover thee thou shalt have worms under thee and worms above thee Yet some there are that refer this wholly to the Babylonians being cast forth without burial to wit that instead of being embalmed and wrapped up in sere-clothes and fine linnen as great Princes used to be that their bodies might be preserved from putrefaction he should be left to rot above ground and to be eaten up of worms Yea some extend it to that of the worm that never dieth Mark 9.44 And here I conceive is the end of the speech of the dead to the Babylonian begun ver 10. and that in the following verse the Prophet proceeds on in that proverbial taunting speech or song began ver 4. Ver. 12. How art thou fallen from Heaven O Lucifer c. Or O day-star see 2 Pet. 1.19 son of the morning that is that art usually the immediate fore-runner of the morning and therefore also called the morning-star see Rev. 2.28 because this is the greatest and brightest of all the stars whence it is observed that the beams of none of the stars do cause a shadow but this only and that this is seen in the Firmament a while after the Sun-rising when none of the stars else can be seen therefore to set forth that the Babylonian Monarch seemed to be advanced as it were to the very Heavens for his riches and glory and did as far exceed all other Kings of the earth in splendor and Majesty as this did excel all the other stars in beauty and brightness and that there seemed to be no more fear of his downfall than there seemed to be of the falling of this day-star out of the Heavens therefore I say is the wonder of the fall of this great Monarch or Monarchy expressed in these terms How art thou fallen from Heaven O Lucifer son of the morning And to the same purpose are the following words how art thou cut down to the ground to wit like some lofty tree that being hewn down is laid along on the earth which didst weaken the nations That is oppress waste and destroy them Ver. 13. For thou hast said in thine heart c. This is added as a reason of the Babylonians downfal to wit that it should be for his proud exalting himself against the great God of Heaven Thou hast said in thine heart I will ascend into Heaven that is I will assume unto my self the honour and glory due only to God I will exalt my self as it is expressed in the following verse as one like the most High as one that intended to fight against God I will exalt my throne above the stars of God that
here still proceed in setting forth the woful destruction that should come upon Ethiopia and her Associates and that by calling upon all the inhabitants of the world and dwellers on the earth to see when he lifteth up an ensign upon the mountains and to hear when he bloweth a trumpet he implies Either 1. That several of all Nations far and near should come in to serve in the War which was made by the Assyrians or Chaldeans against Ethiopia as readily as if the Lord had by the sound of Trumpets or the lifting up of an Ensign upon the mountains summoned them to come in See the Notes chap. 5.26 and 13.2 Or 2. That all the Nations round about should see the Assyrians or Chaldeans returning triumphantly and in great jollity with Colours flying and sound of Trumpets from the conquest of Ethiopia which tends to assure God's people of the certainty of this which in regard of the strength of Ethiopia might seem to them impossible Or 3. That the judgment of God upon the Ethiopians should be so strange and wonderful that all the world in a manner should ring of it yea and all Nations should take notice of it and be as fully satisfied that it was God that had brought this ruin upon them as if they had seen the Lord lifting up an Ensign on the Mountains and blowing a Trumpet by way of gathering his Armies and leading them on against that people Ver. 4. For so the Lord said unto me I will take my rest c. That is I will sit quietly in my house and not interpose my self to hinder or cross the proceedings of my peoples enemies The Lord speaks here of himself after the manner of man I will take my rest and I will consider in my dwelling-place that is in my Temple the place which I have chosen for my setled habitation Psal 132.13 14. Or rather in Heaven my set dwelling as it is here called in the Hebrew I will sit quietly and only from thence behold and consider what is done upon earth Divers of our best Expositors hold that the drift of this verse is merely to assure the Jews That in the midst of the confusions that should be amongst them and the Heathen Nations round about them God would take care to bless and chear up and prosper them The Prophet say they having threatned destruction to the Ethiopians and their Associates in the foregoing verses to which he returns again in the verse after this in this verse he interposeth a promise concerning the care that he would take of his people in the midst of these confusions I will take my rest and I will consider in my dwelling place As if he had said I will indeed for a time sit still and take my rest in my dwelling-place as if I minded not what the Enemy intended and did against my people I will suffer the Assyrian to go on in subduing many Nations and to invade and waste Judea yea to go up to the besieging of Jerusalem and when the Ethiopians and their Associates shall raise up Forces to withstand the Assyrians and to aid Judea I will suffer the Assyrians to vanquish and destroy these Auxiliary Forces that were coming in to the aid of my people and will only look on as a Spectator of that bloody Tragedy But in the mean season I will in my dwelling-place consider of what I see done when the Assyrians after this conquest of the Ethiopians come flying upon the Jews I will take notice of their doings and their rage as it is said 2 Kin. 19.27 I know thy abode and thy going out and thy coming in and thy rage against me and I will consider of the danger of my people and my dwelling-place in Jerusalem and what is fit to be done that so though I do not presently exert my power in driving away the Assyrians yet I may seasonably secure my people and my dwelling-place and not suffer my self to be dispossessed thereof by the Assyrian And then to shew what should be the effect of his provident care over his peopleâ— even when he seemed to sit still and nor to mind them he adds those last words I will consider in my dwelling-place like a clear heat upon herbs or after-rain and like a Cloud of dew in the heat of harvest That is as the heat of the Sun shining upon herbs in a clear day or after rain doth refresh the herbs and cause them to spring up and flourish very sweetly and as a shadowy cloud that doth not pour down hurtful showers of rain but only distil a cooling dew doth comfortably allay the extremity of Harvest-heat and so doth refresh not the Husbandman only but the Corn also and make it the more flowry so the Lord 's provident care over his people will at last manifest it self by shining comfortably on them when arising from his rest he shall destroy the Assyrians and so by a timely deliverance shall revive and refresh them after all their fears and dangers by reason of the heat of their Enemies Invasion And some think too that there may be an Allusion in the words to that Pillar of a Cloud and Fire that went before the Israelites in the Wilderness for which see the Note Chap. 4.5 Thus I say divers learned Expositors understand this verse as inserted merely for the comfort of the Jews by setting forth the care that God would take of them even whilst he seemed not to mind them but to suffer the enemy to go on as they pleased And therefore also some do read the foregoing words as it is in the Margin not I will consider in my dwelling-place but I will regard my set dwelling that is I will however take care for Zion But because the Prophet seems clearly to intend the same thing in this and the two following verses I conceive it is better understood by others Either 1. Of the Ethiopians and their Confederates that whilst they mustered great Forces and went out with great Pride and Confidence against the Assyrians God would sit still and seem to shine favourably from his dwelling-place upon them Like a clear heat upon herbs and like a cloud of dew in the heat of harvest till thereby they became ripe for that destruction when the Assyrians overthrew them and made such a dreadful slaughter amongst them Or else 2. Of the Assyrians that when they invaded the Land of Israel God would not presently oppose them but would rather be unto them like a clear heat upon herbs and like a cloud of dew in the heat of harvest which are the ordinary means whereby the Corn and other Fruits of the earth are cherished and that cause them to prosper and flourish and hasten the ripening of them And so the meaning is That God would suffer them to go on prosperously and successfully as they did in their vanquishing the Ethiopians that were coming in to the aid of Judea and with a great deal of
said my leanness my leanness And so the words contain a very pathetical Expression of the Prophets grief for the desperate wickedness of his own people and the wrath and vengeance which it would certainly bring upon them it is all one in effect as if he had said that he did even continually waste and pine away with grief notwithstanding the great joy which he foresaw would accrue to that escaping remnant of which he had spoken when he took notice how great the wickedness of Gods people was and how dreadful the Judgments were which this would bring upon them which is the more evident by the following Complaint Wo unto me the treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously which seems clearly to be meant of that peoples treacherous dealing with God to whom they stood obliged for so many singular mercies and to whom they had so often engaged themselves yet I cannot but add that it is not altogether improbable which some say that those words My leanness my leanness c. might be spoken as in the person of the Nation of the Jews to set forth what a thin and small company there should be of them amongst the people of God when the Church should be mightily enlarged by the flowing in of the Gentiles Or that the Prophet might thereby bewail the sad Condition the Church should be in even in the days of the Gospel by the base and treacherous dealing of those that lay in her own bosom Ver. 17. Fear and the pit and the snare are upon thee O Inhabitant of the earth See the Note above ver 1. There seems to be in the words an Allusion to that which was usually done in the hunting of wild beasts wherein first the beasts are roused with a fright and fear by the out-cry and hallowing of the Huntsmen and the barking of the dogs and then fleeing away they fall into some pit that was digged for them or if they escape them they are taken in some toils or snares that were set for them But the meaning is that God would follow the Inhabitants of the earth with variety of Judgments even while he spared that small remnant to whom in the foregoing words he had promised to shew mercy so that the generality of them should be utterly destroyed if they escaped one Judgment another should surprize them as is more fully exprest in the following verse And it shall come to pass that he who fleeth from the noise of the Jews shall fall into the pit c. See the Note Job 20.24 Ver. 18. For the windows from on high are open c. To wit The windows of heaven as it was in Noahs deluge Gen. 7.11 to which the Prophet seems here to allude The meaning is That God would pour down his Judgments from heaven upon them as once upon the old World or upon Sodom and Gomorrha See the Note Psal 42.7 and the foundations of the earth do shake as it were for fear see the Notes 2 Sam. 22.8 and Job 9.6 Both Expressions joyned together clearly imply That God would arm both Heaven and Earth against them so that his Vengeance should break forth upon them both from above and from beneath and therefore there would be no escaping for them Ver. 19. The earth is utterly broken down the earth is clean dissolved the earth is moved exceedingly Having said in the foregoing verse the foundations of the earth do shake with respect hereto he now addeth That the earth and all things thereon should be utterly broken and shattered to pieces But the meaning is That the Kingdoms and States of the earth against which the Prophecy in this Chapter is directed should be utterly and irrecoverably destroyed and left wholly in Confusion and Desolation Ver. 20. The earth shall reel to and fro like a Drunkard c. That is It is near to ruine Or the Inhabitants thereof are at their wits end and know not which way to turn themselves See the Note Chap. 19.14 and shall be removed like a Cottage to wit like some Shed or Tent which Travellers set up to lodg in by night and then in the Morning pull it down and carry it away with them It may be meant of the Ruine and Overthrow of States Towns and Cities or the carrying away of the people into Captivity and the Transgression thereof shall be heavy upon it that is Their grievous sins the cause of all their misery shall bring heavy Judgments upon them and it shall fall and not rise again that is it shall be utterly ruined and shall never recover its former Splendor and Glory Ver. 21. And it shall come to pass in that any that the Lord shall punish the host of the high Ones that are on high c. Some by the host of the high ones whom God would punish do understand the Devils whom the Apostle terms spiritual wickedness in high places Others understand hereby the darkning of the Sun and Moon and Stars the Host of Heaven or any prodigious signs in them thereby to strike the inhabitants of the earth with terror of which the Prophet speaks in the following verse or Gods destroying the Idol-images of these Heavenly lights see the Notes Chap. 17. and 19.1 And again others understand it of the Church and People of God whom God had advanced on high above all other Nations and whom God would punish as well as others But there is no just ground for any of these Expositions That which is most probable and is approved by the best Expositors is that by the host of the high ones that are on high is meant either the Kings and Princes of the earth in general together with their forces that are lifted up high above other men and that shine gloriously in the world like the heavenly lights in the Firmament and then the following words and the Kings of the earth upon the earth seem to be added by way of explaining these or else more particularly those proud Assyrian and Babylonian Monarchs and Potentates such as were Sennacherib and Nebuchadnezzar with their mighty Armies that were Kings of Kings as one of them is called Dan. 2.37 And then by the following words And the Kings of the earth upon the earth are meant those petty Kings that were Vassals to the other of whom the Prophet speaks as of Princes that had their Thrones on the ground in comparison of the other their great Lords that seemed to have their Thrones above the Clouds and the Stars And so the drift of the whole verse is to shew that there was none amongst the wicked so high but God would pull them down Ver. 22. And they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the Prison c. That is As Malefactors are brought in from several places and clapped up together in the Goal so shall these great ones mentioned in the foregoing verse be
gathered together and kept in safe custody And the meaning of this may be either 1. That they should be held and bound so fast by the Almighty Power of God in that low and base estate whereinto they should be brought that they should be no more able to extricate themselves out of it than Prisoners are able to make an escape out of some strong Dungeon where they are laid together Or 2. that they should be together carried Captives into Babylon their multitude should no way secure them Or 3. that they should be slain and laid up together in the grave the pit whereinto people are frequently in Scripture said to be gathered But now if the words should be understood this last way then the following clause and after many days shall they be visited must necessarily be meant of a farther Visitation in wrath to wit of God's delivering them up at the Day of Judgment when they should be raised out of the pit of the grave to the eternal Torments of Hell Or else that clause must be read as out of Junius we have it in the Margin of our Bibles And after many days shall they be found wanting that is they shall no more of a long time be found lifting up themselves in a way of enmity against God All which being not improbable I doubt not but that this last clause is added as a promise of Grace and Favour And after many days shall they be visited to wit in Mercy And it may be meant either 1. Of the deliverance of those before threatned from the Babylonian bondage to wit that they or their Posterity should after many years be set at liberty by the Medes and Persians See the Note Chap. 23.17 Because they had long provoked by their wickedness therefore they should be a long time kept there in sore Bondage but yet at length after many days deliverance should come Or 2. of God's visiting their Posterity in wonderful Mercy under the Kingdom of Christ by sending him into the world and causing the way of Life through him to be made known to them by the Preaching of the Gospel for that this is here included the following verse doth clearly shew Ver. 23. Then the Moon shall be confounded and the Sun ashamed c. That is When after this execution of Divine Vengeance on his enemies in a manner all the world over God shall at last visit them in mercy as was said in the close of the foregoing verse which though it may be meant initially of God's delivering his people out of Babylon yet it must needs be principally meant of God's gracious visiting his people under the Kingdom of Christ in the days of the Gospel with such exceeding glory and brightness shall the Greatness and Majesty of God shine forth in this Kingdom of Christ that the Sun and Moon shall be ashamed to shew their faces their brightness shall be as no brightness yea as mere darkness in comparison of that when the glory of this Sun of Righteousness and Day-spring from on high shall shine forth in the world it shall darken all the glory and magnificence of all earthly states and worldly things even as a greater light doth darken the less When the Lord of Hosts shall reign in Mount Zion and in Jerusalem and before his ancients gloriously That is when God in Christ shall in his Church gathered out of all Nations of which Zion and Jerusalem was a type reign so gloriously and discover so much of his excellent glory in their protection and spiritual Government the holiness which he shall work in them here and the glory and happiness which he shall clothe them with in Heaven hereafter and his Saints taking notice thereof shall be still admiring it and praising his name For though his ancients are only here mentioned his Magistrates and Ministers yet under these as their representatives the whole body of God's people is understood See the Notes Chap. 4.2 3 4 5. CHAP. XXV VERSE 1. O Lord thou art my God c. Some conceive this to be a Song of Praise uttered as in the person of God's Church and people yea of the Church of Believers in the New Testament God's Elders or Ancients mentioned in the close of the foregoing Chapter But I see not why it may not be as well taken as the Prophets own Doxology Being deeply affected and even transported with the consideration of those wonderful works of God foretold in the former Chapter concerning the dreadful Judgments he would execute upon the wicked both amongst his own people and all the Nations about them in a manner all the world over concerning his gracious preservation of a remnant which he would reserve for himself and especially concerning the excellent discovery he would make of his transcendent Majesty and Glory in the Kingdom of Christ the last thing mentioned in the foregoing Chapter here on a sudden he leaves his Prophetical Discourse and breaks forth abruptly as it were into a Psalm of Praise and Thanksgiving as admiring the counsels and courses of God therein O Lord thou art my God as if he should have said Whatever wicked men may do my soul shall wholly cleave to thee I will exalt thee I will praise thy Name see the Note Psal 52.9 For thou hast done wonderful things he speaks of the wonderful things which he had foretold should be done as if they had been done already and see the Notes Chap. 9.6 Thy counsels of old are faithfulness and truth that is that which thou didst long since foretel or thy Promises and Threatnings wherein thou didst reveal to thy people what from Eternity thou hadst determined to do thou hast most truly and faithfully performed Ver. 2. For thou hast made of a City an heap of a defenced City a ruin c. There is no just ground why this should be restrained as some would have it either to Jerusalem or Samaria or Babylon or Rome the seat of Antichrist It is rather meant generally of God's ruining the Cities threatned in the foregoing Chapter for which see the Note there ver 10. A palace of strangers to be no City it shall never be built that is Thou hast utterly ruined the stately Royal Cities of the Heathens the Seats of their great Kings and that irrecoverably too so that they shall never be built again at least not for many generations see the Note Psal 37.18 Nor in their former Splendor and Glory Ver. 3. Therefore shall the strong people glorifie thee the City of the terrible Nations shall fear thee The meaning is that because of these ruins which God should bring upon Kingdoms and Cities either 1. the remaining and surviving remnant of those ruined people should be forced to acknowledg God's just hand upon them and dread his mighty power Or 2. the neighbour Nations should tremble and be afraid at the consideration of the Glory and Majesty of the great God of Heaven and Earth that had done these
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
chambers that is betake your selves in your fears to the Chambers of my providence and protection to wit by a serious Meditation of Gods promises and his all-sufficiency goodness and faithfulness by renewing your Repentance by fervent prayer and trusting in him and hoping for deliverance from him for these are the secret hiding places under which Gods people may in times of danger and fear with much peace and quiet of spirit shelter themselves and patiently repose themselves and wait for the Salvation of God See the Notes Job 29.4 Psal 27.5 and 31.20 and 91.1 2. and Pro. 91.10 There seems to be an Allusion in the words to mens keeping within doors in times of stormy weather or to their fleeing to their houses and retiring there to the secretest and securest places they have and shutting the doors upon themselves in times of peril and dread Or it may be particularly to that charge which was given to the Israelites Exod. 12.22 not to stir out of the doors of their houses whilst the destroying Angel passed through the land of Egypt And to the same purpose is that which followeth and shut thy doors about thee that is persevere constantly in the use of these holy means for the securing and quieting your selves not admitting any temptation that should disquiet or perplex your spirits hide thy self as it were for a little moment until the indignation be over-past See the Note Chap. 10.25 Ver. 21. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity c. As if he had said There is a great storm coming and therefore you had need to hide your selves the Lord shall from heaven appear in his dreadful judgments executing open vengeance upon those that dwell on the earth even as a King comes from his Palace to sit in the Judgment seat for the punishing of Malefactors Some I know hold That it is the Temple that is here called Gods place and so understand the words thus That though for a long time the Lord might seem to sit still in his Sanctuary and not to mind the wickedness of the men of the World yet at last he would come forth and shew himself by punishing them for their sins But I rather understand it of Gods appearing from heaven according to that of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And because blood-shed especially the shedding of the blood of Gods people is a wickedness most hateful to God and which he doth usually punish most severely therefore is that added the earth also shall disclose her blood and shall no more cover her slain that is God shall then call men to an account and punish them for all the blood they have shed whether openly or in secret which before seemed not to be minded but to be as we use to say quite forgotten CHAP. XXVII VERSE 1. IN that day c. To wit When the Lord shall go forth to punish the Inhabitants of the earth for their wickedness as was said in the last verse of the foregoing Chapter the Lord with his sore and great and strong sword that is by his infinite power used with great severity shall punish Leviathan that is the Whale or Whirlpool see the Notes Job 41.1 and Psal 104.26 the piercing serpent or as it is in the Hebrew the serpent crossing like a bar for the understanding whereof we must know 1. That all Creatures that glide along whether by earth or water with feet or fins are by the Hebrews called Serpents and 2ly That the Whale or Whirlpool is here called a barlike serpent either because it shooteth swiftly from one side of the sea to the other even as a bolt shoots swiftly into the staple or a bar from one side of the door to the other or because by reason of the huge bulk of his body and his mighty strength he seems invincible not to be over-born moved or stirred by any strength of any Creature no more than a gate or door can be moved that is shut up with bars of Brass or Iron And 3ly that this is rendred by our Translators the piercing Serpent either with respect to his swift piercing through the waves of the Sea as is before said or to his devouring or breaking through any thing that stands in his way And so likewise he is called a crooked Serpent because he passeth through the waters wrigling to and fro with winding and crooking motions and the Dragon the better to set forth his strength and terror even Leviathan that crooked serpent and he shall slay the dragon that is in the sea But now the great question is who this Leviathan was that is here threatned Clear it is that this is meant figuratively of some mighty and dreadful Enemy of Gods people But all the difficulty is in determining who this great enemy here intended was Some understand it of the King of Egypt and that the rather because he is elsewhere termed Leviathan See the Notes Psal 74.13 14. and a whale in the Seas Ezek. 32.2 and a Sea-Dragon Ezek. 29.3 The great Dragon that lieth in the midst of his rivers Again some apply it to the King of Assyria and others to the Babylonian Monarch whose Dominions lay upon the great River Euphrates And indeed if we would restrain it to one particular this last seems most probable But I rather think that it is to be understood generally and collectively of all cruel and mighty Tyrants that are enemies to the Church who for their vast Dominions wherein they rule at their pleasure for their Serpentine subtilty their crooked irregular ways and savage cruelty in devouring and destroying men are compared to these huge Sea-Monsters Yea considering that the Prophet seems here to look beyond the deliverance of the Jews out of Babylon by the Medes and Persians destroying that Empire even to that greater deliverance of Gods People by Christ whereof the other was but a type I see not why the Devil may not be also mainly hereby intended as he makes use of wicked Tyrants as his instruments with respect whereto the expression is used by the Apostle The God of peace shall bruise Satan under your feet shortly Rom. 16.20 who for his great power and subtilty and his Dominion over the wicked all the world over may well be termed a Leviathan the piercing Serpent and the Dragon as he is called Rev. 12.9 and the crooked Serpent because he winds and turns himself so many ways to deceive and destroy men And taking the words thus it is in effect all one as if it had been said That Christ should destroy the Devil and his Kingdom with all his instruments Ver. 2. In that day sing ye unto her c. That is when God hath destroyed his peoples mighty enemies as was said in the foregoing verse then shall ye with much joy sing this following song concerning the Church
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
your spoil c. That is The spoil which you O Assyrians have plundered and taken away from other Nations like so many Caterpillers devouring all things where you come and whereof you also are now like to be spoiled Or the spoil which you the people of God shall find in the Assyrian Camp shall be gathered like the gathering of the Caterpillers that is say some As easily as the Caterpillers do gather and eat up all green things where they come But rather the meaning is That the Jews should gather up the spoil in the Assyrian Camp with as much ease and in as great abundance as Country-people even Children amongst others are wont to gather Caterpillers in a time when they abound and to throw them in great heaps into pits which they have digged for the burying of them as the running to and fro of locusts shall he run upon them that is say some As the locusts run to and fro in the fields eating up and destroying all as they go so shall the Angel of the Lord break through the Assyrian Army making dreadful havock amongst them wherever he comes But rather this also is spoken of the spoils before mentioned and so the words are to be understood thus as the running to and fro of locusts shall he run upon them that is As when God sends a Plague of Locusts upon any place the inhabitants are wont with much eagerness to get out from every house old and young and to run up and down in their Gardens Fields and Vineyards and gather up and destroy innumerable multitudes of these harmful Creatures so shall every one of the Jews run up and down in the Camp of the Assyrians to gather up the spoils they shall find there Or rather for that suits best with the Expression here used as the running to and fro of Locusts As the Locusts run to and fro in the field so shall each man that goeth out of Jerusalem run up and down to gather what spoils he can find in the Camp of the Assyrians Ver. 5. The Lord is exalted c. That is He will be exalted to wit by the dreadful Judgment which he will execute upon the Assyrians See the Note Chap. 2.11 for he dwelleth on high and so hath all things both in heaven and earth under his command and can therefore destroy the great ones of the World when ever he pleaseth see the Note Psal 115.3 He hath filled Zion with Judgment and righteousness that is He will there abundantly discover That he is a just and a righteous God by delivering his people according to his promise and executing Judgment upon his and their enemies and they shall every where extol God for these things Or by these things he will cause Jerusalem that was formerly full of all injustice and unrighteousness to abound with judgment and righteousness to wit in the days of Hezekiah when this shall be done See the Note Chap. 32.16 yet this may be extended also to the days of the Gospel Ver. 6. And wisdom and knowledge shall be the stability of thy times and strength of Salvation c. That is Thy times O Hezekiah for here the Prophet directs his speech as if he had been speaking to him in whose days the great things now foretold were to be done And the meaning is That the true Wisdom and saving Knowledg of God that should abound in his times and more especially his own particular Wisdom and Knowledge and the exercise thereof in that pious and prudent managing the affairs of the Realm should be the means to establish the peace and prosperous condition of their state and a strong safeguard to them in every regard during his reign which agreeth with that which Hezekiah said to Isaiah 2 King 20.19 Is it not good if peace and truth be in my days And indeed in his Son Manasseh's days all fell into Confusion again the fear of the Lord is his treasure that is His piety and care for the worship of God shall be dearer to him than any Treasure Or he shall be in this regard richer than any Treasures could make him yea it shall be the means too of advancing his Wealth exceedingly See 2 Chron. 32.27 28 29. Ver. 7. Behold their valiant ones c. The Prophet doth here set forth the sad condition wherein the Jews should be before God destroyed the Assyrian Army thereby the more to magnifie the greatness and the seasonableness of the following deliverance and withal to fore-arm the faithful against their being overmuch disheartned when they should see the land brought into such distress Their valiant ones shall cry without that is Their valiant Garison-soulders shall with a loud voice and that openly in the very streets bewail their extream danger Or if we read it as it is in the Margin their messengers shall cry without that is Either the Messengers which the King and State of Judah did at first send to Sennacherib to desire terms of peace from him 2 King 18.14 or those they sent afterward to Rabshakeh to parley with him and to see if they could any way appease him ver 18. shall without the City as they return back or in publick in the streets cry out for very anguish of spirit because of the succeslesness of all their endeavours and the desperateness of their dangers And thus this first clause is the same with that which follows the Ambassadors of peace that is That were sent to see if they could make peace and some add too That they were men that were all for making peace with the Assyrian and that they did at first bring back word that there was great hope of peace to wit when Sennacherib agreed to stay his hand upon condition of their paying him a certain sum of money 2 King 18.14 shall weep bitterly to wit when they shall see all their endeavours come to nothing which how it was accomplished we may see 2 King 18.37 where it is said that these Messengers returned to Hezekiah with their clothes rent c. Ver. 8. The high-ways lye waste c. This may be taken as the sad report which the Messengers before mentioned sent to Sennacherib made of the miserable condition wherein the land lay or as a further relation hereof by the Prophet The high-ways lye waste the way-faring man ceaseth to wit no man daring to travel in the common roads because they were so pestered with the Assyrian souldiers See the Note Judg. 5.6 he hath broken the Covenant that is Sennacherib hath broken the Covenant he made with us And this I conceive he is charged with not so much because the Kings of Judah and particularly Ahaz the Father of Hezekiah had made a Covenant with the Assyrian that he should help the Jews against their enemies as because he had agreed with them at this very time that upon the payment of such a sum of money by way of Composition which himself assigned he would withdraw his
come in to besiege and batter those Cities it shall not be so with us because the Lord will be such a River of defence about us wherein shall go no galley with â—ars neither shall gallant ship pass thereby that is No ship or galley great or small shall be able to break through to assail or hurt us See the Note Chap. 8.6 Ver. 22. For the Lord is our Judge c. That is he hath taken us to be his peculiar Covenant people and therefore as our supreme Lord he will surely protect us And observable it is that looking upon this as a sure ground of comfort he repeats it in a triumphant manner three several times the Lord is our Judge the Lord is our Lawgiver the Lord is our King and then concludes he will save us that is As our Soveraign he will safe guard us if we continue Loyal to him and live in obedience to his Laws Ver. 23. Thy tacklings are loosed c. Having said ver 21. That God would be as a broad river about Jerusalem through which no ship or galley should be able to pass to do them any mischief here now keeping to the former metaphor he addresseth his speech to the Assyrian or in particular to Sennacherib as to one that was coming in some great gallioun or with some huge navy of ships against Jerusalem assuring them that they should be all certainly shipwracked and destroyed Thy tacklings are loosed that is Unfastened or broken Or reading it as it is in the Margin They have forsaken thy tacklings that is The mariners mind not thy tacklings they could not well strengthen their mast they could not spread the sail that is The tacklings being loose and broken could neither keep up the mast steady and upright nor spread or turn the sail as occasion required The drift of all these Expressions is to make known to the Assyrians that their condition should be just like that of a ship when the Mariners desparing of safety do give over all care of ordering their tacklings or where tacklings and mast and sails are useless and broken and so the ship must needs be driven up and down by the wind and waves till at last it be swallowed up of the Sea that is They should be all certainly broken in pieces and destroyed then is the prey of a great spoil divided that is Then shall the inhabitants of Jerusalem go forth and seize upon the spoil of the Assyrian Camp even as when some great ship is cast away that was laden with rich Commodities the people that dwell on the coasts where this is done are wont to make a prey of all that by the Sea is driven on shore And it is called a great spoil partly because of the multitude of them that were slain by the Angel in the Camp an hundred fourscore and five thousand 2 King 19.35 and partly because the Assyrians had before that wasted and plundered in a manner the whole land of Judea the lame take the prey the most impotent among them shall be able to take the spoil there shall be no difficulty in it the enemy being all fled or lying dead before them See the Note 2 Sam. 5.6 Ver. 24. And the inhabitants shall not say I am sick c. That is None of the Inhabitants of Jerusalem shall have the least cause to complain of any sickness or weakness which the siege or the invasion of Sennacherib hath brought upon them or more generally The inhabitants of Jerusalem and under this type all the members of Gods Church are intended shall through Gods favour live in a prosperous and comfortable condition free from all things hurtful to them Yet I know many understand it as spoken with respect to that which was said in the foregoing verse That the inhabitants of Jerusalem should run out with all alacrity to seize upon the prey in the Assyrian Camp no man should withdraw himself from going forth under a pretence of being sick or weak the people that dwell therein shall be forgiven their iniquity and so God being reconciled to them all shall be well with them God will proceed no more in a way of wrath and vengeance against them CHAP. XXXIV VERSE 1. COme near c. This Chapter seems to be a Prophecy of the dreadful vengeance which God would execute upon all the enemies of his Church and people amongst whom ver 5. the Edomites are particularly mentioned And accordingly in the first words Come near ye Nations to hear and hearken ye people either these Nations are summoned to hear the Judgments here denounced against them or else all Nations are called upon to take notice with admiration in what a terrible manner he meant to proceed against the enemies of his people let the earth hear and all that is therein in the Hebrew it is and the fulness thereof for which see the Note Psal 24.1 the world and all things that come forth of it See the Notes Chap. 1.2 and Deut. 32.1 Ver. 2. For the indignation of the Lord is upon all Nations and his fury upon all their armies c. That is It will certainly fall upon them See the foregoing Note he hath utterly destroyed them he hath delivered them to the slaughter that is It shall as certainly so be as if it were done already the decree and sentence is gone out against them Ver. 3. Their slain also shall be cast out c. To wit in away of detestation and there left like the carcases of beasts to rot above ground without burial Or there shall be such multitudes slain that those that are left alive shall not be able to undertake the burial of them and their stink shall come up out of their carcases that is It shall ascend up and inâ—ect the air and the mountains shall be melted with their blood that is blood shall run down from the Mountains as if the very Mountains were melted into blood It is an Hyperbolical expression whereby is hinted 1. That even the Mountains should not save those that fled thither for shelter 2. That abundance of blood should be shed there And 3. that thus it should be with the Mountains as it were out of fear of Gods wrath see the like expressions Psal 97.5 and Amos 9.13 Ver. 4. And all the host of heaven c. See the Note Gen. 2.1 shall be dissolved that is they shall melt and wither away But the meaning is that by reason of the dreadfulness of Gods judgments then inflicted on the enemies of Gods people it should be with them through extream anguish and fear as if there were no such lights in the Heavens see the Notes Chap. 13.10 13. as if they apprehended the whole frame of Heaven would break in pieces and fall upon their heads And indeed it is usual with the Prophets to set forth extraordinary judgments after the manner of the terror of the last judgment when the whole fabrick of Heaven and Earth shall be
O Lord that thou art present amongst us as thine own peculiar people ready to help us and to hear our Prayers of which thine Ark covered with Cherubims is a visible sign to us by delivering us out of the hands of this blaspheming Tyrant and let him see what a bold attempt it is in him to endeavour to dispossess thee of thy dwelling place Ver. 17. Encline thine ears O Lord and hear open thine eyes O Lord and see That is Hear the blasphemous speeches which these wretches have belched out against thee and see the blasphemies that are in this Letter I have spread before thee Ver. 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations and their Countrys So also is this expressed 2 King 19.17 Here indeed it is in the Hebrew all the lands and their Countrys but therefore by lands are meant the Nations inhabiting those lands as we find it explained 2 Chron. 32.13 17. Ver. 21. Then Isaiah the Son of Amos sent unto Hezekiah Most probable it is that this he did by the Messengers whom Hezekiah had sent to him to enquire whether he had received any further word of answer from God Ver. 22. This is the word which the Lord hath spoken concerning him c. That is concerning Sennacherib The Virgin the Daughter of Zion hath despised thee and laughed thee to scorn See the Notes Chap. 1.8 and 23.12 but especially 2 King 19.21 the Daughter of Jerusalem hath shaken her head at thee See the Notes Job 16.4 and Psal 22.7 as he had before shaken his hand at her See the Note Chap. 10.32 Ver. 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high c. To wit as every way discovering his pride and insolence See the Note Chap. 10.12 It is all one in effect as if he had said Little dost thou think or consider against whom it is that thou hast thus arrogantly advanced thy self even against the holy one of Israel that is The holy God of Heaven and Earth that hath chosen Israel to be a holy people to himself See the Note Chap. 1.4 It is he whom thou hast blasphemed yea in the reproaches thou hast cast upon Hezekiah his anointed and upon his people thou hast indeed reproached the Lord their God Ver. 24. By thy Servants hast thou reproached the Lord c. In 2 King 19.23 it is By thy messengers and then it follows and hast said By the multitude of my chariots am I come up to the height of the Mountains to the sides of Lebanon that is I have got over all the hills and mountains that lay in my way even the loftiest of them such as Mount Lebanon was and that not with my foot-forces only but also with my Chariots which must needs be a work of great difficulty and only to be mastered by a mighty Army as namely by cutting out and levelling their way where the ground was steep and rocky and full of trees that obstructed their passage And this may be meant both of the hills and mountains they climbed that they might take the Towns and Forts that stood thereon and of those also which they were necessarily to pass over that they might get into the Countrys that lay beyond them And it might be that he might herein have special respect also to those Mountains that were about Jerusalem Psal 125.2 and I will cut down the tall cedars thereof and the choice fir-trees thereof that is Having thus far subdued the land before me I shall easily do so still their Cedars and Fir-trees he would cut down at his pleasure either to clear his way for his Army to pass or for other uses See the Note Chap. 14.8 That which he intends is this That nothing should hinder him in his approaches to Jerusalem But withal observable it is that whilst Sennacherib here threatens to hew down the lofty trees of Lebanon God had before threatned and foretold that his Lebanon that is his mighty Army should be hewn down See the Notes Chap. 10.33 34. and I will enter into the height of his border in 2 King 19.23 it is into the lodgings of his borders and the forest of his Carmel or as it is in the Margin the forest and his fruitful field Now by the height of his border or the lodgings of his borders some understand the tower of Lebanon Cant. 7.4 which according to our Translation I will enter into the height of his border seems not so probable because it is before said That the Assyrian had already marched over that Mountain And others again understand thereby Jerusalem the Metropolis and chief place of the Kingdom which being taken there would nothing else in a manner remain to be done and by the forest of his Carmel they understand the Country thereabout because for the pleasantness and fruitfulness of it it was like another Carmel and with the abundance of Fruit-trees and Vines growing therein it shewed like a forest Indeed having compared this place with that in 2 King 19.23 this seems to be the most probable Exposition that by the height of his border is meant the City Jerusalem together with the forts and holds on the frontiers thereabouts and by the forest of his Carmel the goodly and pleasant Country in that part of Judea But see the Notes in that 2 King 19.23 Ver. 25. I have digged and drunk water c. In 2 King 19.24 it is I have digged and drunk strange waters and it follows as here and with the sole of my feet have I dried up all the rivers of the besieged places for which see the Note 2 King 19.24 The Expression here used of drying up great Rivers with the sole of his feet is doubtless an hyperbolical vaunt as if he should have said That his Army was so numerous that with their feet alone they were able to dry up all the waters where they came or rather That though the Rivers were never so great his souldiers and their beasts were able to drink them all dry However that which is intended hereby was That the waters could no where keep him off from any place which he meant to assault either by diverting their waters some other way or by some such like policy he could take a course that their waters should be no hinderance to him Now thus considering the words there may be therein a threatning covertly couched to wit that he could soon deprive Jerusalem of her waters which Hezekiah had been so careful to secure for them whereby they must needs be forced to yield or else must perish with thirst Ver. 26. Hast thou not heard c Sennacherib had said ver 11. Behold thou hast heard what the Kings of Assyria have done to all lands by destroying them utterly and to this now God replys Hast thou not heard long ago how I have done it and of ancient times that I have
may be meant the humbling of proud spirits presumptuous and highly conceited of their own righteousness with the terrors of the Law 3ly By making the crooked straight we may understand the reforming of the crooked and false ways of ungodly men and making them conformable to the straight Rule of Gods Law And 4ly by making the rough places plain may be meant the bringing of those that are of a rugged and stubborn temper to become mild and gentle and pliable to Gods will And summarily the meaning of all may be That all sorts of men should be prepared by the Baptists Ministry to stoop to the yoke of Christ Ver. 5. And the glory of the Lord shall be revealed c. The meaning of this also may be That the glorious power and mercy and faithfulness of God to his people should be manifestly discovered in the Jews return out of Babylon into their own Country And accordingly we may understand the following clause and all flesh shall see it together to wit that this work of his peoples deliverance should be so wonderful and glorious that all Nations all men might see yea that a man should see plainly that it was the glorious Majesty of Heaven and Earth that had done it and should stand amazed at it so far they should be poor frail Creatures from being able to hinder what God will have done But now if we understand it of the great work of our Redemption by Christ to which the Evangelist St. Luke applieth it rendring it according to the Septuagint Luke 3.6 And all flesh shall see the salvation of God then the meaning may be either first That Christ the promised Messiah who was the only begotten Son of God the Father and the brightness of his glory Heb. 1.3 should after a long time of Expectation be at last manifested unto the World in mans nature according to that Joh. 1.14 And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth Or 2ly that by that wonderful work of mans Redemption by Christ that Mystery which had been hid from Ages and from Generations Col. 1.26 the transcendent Glory of all Gods glorious Attributes should be manifestly and abundantly discovered to men which is further set forth in the next words and all flesh shall see it together that is The Elect say some of all Nations and all sorts of people or multitudes of all sorts and Nations not the Jews only but the Gentiles also shall see this Glory of God in Christ and in the great work of our Salvation by Christ Ver. 6. The voice said Cry This as it is in our Translation seems to have relation to that charge given ver 1. Comfort ye comfort ye my people as if it had been expressed thus I heard or methought I heard the voice that gave the former charge saying Cry And therefore it must be understood either of the voice of God commanding the Prophet Isaiah to cry or as a prediction of a voice from God enjoyning the Prophets a little before the deliverance of the Jews out of Babylon or a voice from Christ enjoyning his Messengers and Ministers after the coming of Christ in the flesh to lift up their voice and to cry aloud to wit with all earnestness and endeavour to make men hear as it was fit they should do both in regard of the importance of their message and the stupidity of those to whom they were to speak or as those that have very glad tidings are wont to do And he said c. That is the Prophet Isaiah for it is usual with the Prophets to speak of themselves in the third person or the party to whom this charge from God or from Christ shall be given What shall I cry And this is added to imply partly the readiness of Gods Servants to undertake the service imposed upon them and partly their care to say nothing in the message they were to deliver but what they had received distinctly and expresly in charge from God All flesh is grass c. This is that which was to be proclaimed All flesh is grass that is All men in their natural Estate are poor transitory and perishing things and all the goodliness thereof is as the flower of the field or as the Apostle Peter cites it out of the Septuagint here 1 Pet. 1.24 and all the glory of man as the flower of grass that is All that is of greatest excellency graceful and glorious in any man whatsoever and for which men are usually most admired and esteemed as when men are endued with excellent natural gifts as Beauty Strength Wisdom Learning Courage and when men are outwardly above others in Riches and Honours all are of no more continuance than a fading flower But may some say Why was this known truth concerning the vanity and frailty of man and all that is in man enjoyned here with so much vehemency to be proclaimed I answer Many reasons are given for this by Interpreters but the most probable are these first some say That lest the people should question the promises they should hear from Gods Servants concerning the Lords delivering them out of Babylon because of the mighty power of the Babylonians by whom they were held in Captivity therefore this was enjoyned to be proclaimed to imply that how dreadful and invincible soever the Babylonians might seem to be yet if God did set himself to destroy them they would soon be found to be no better than grass and as a withering flower Again others hold That the drift of this Cry was to hint unto the people of Judah their approaching Captivity that so afterward he might proceed to assure them again of their deliverance from thence All flesh is grass and all the goodliness thereof is as the flower of the field as if 〈◊〉 had said Though after the destruction of the Assyrian Army your State will seem to be in a very flourishing Condition yet alas All the glory of man is a poor fading thing it will not be long ere all the glory of your State will be ruined and you your selves will be carried Captives into a far Country only indeed after this the Comforts before promised you shall surely be fulfilled in their season But then thirdly others owning mans Redemption by Christ whereof the deliverance out of Babylon was a type to be the main comfortable tidings intended ver 1. do accordingly hold That the Servants of Christ are here enjoyned either to proclaim the baseness of mans natural Condition that all flesh was grass c. thereby to set forth the riches of Gods grace in that he would send his only begotten Son to take our Nature upon him or that Gods redeeming man by such a wonderful way could not be ascribed to any worth in man but only to Gods free grace or else rather to convince men of their natural corruption to wit
would appear with his Almighty power for the Destruction of the Babylonians that so his people mighe have liberty to return into their own Country And to the same purpose is that which follows and his arm shall rule for him that is By his own all-sufficient power he shall exercise that Dominion that belongs to him over all the Creatures by destroying his peoples enemies and delivering them behold his reward is with him that is He will immediately without delay reward the proud Babylonians for all their wickedness See the Notes Chap. 34.8 and 35.4 and make his people amends for their patient waiting upon him during the time of their Captivity which is again repeated in the last clause if we read it as it is in the Margin and the recompence for his work before him but if we read it as it is in our Text and his work before him the meaning is That the work which he intended to do both in delivering his people and destroying their enemies lay plain and open before him there being nothing that could lye as an Obstacle in his way that could hinder him And this may also imply that which some think is here chiefly intended that they to whom he intended a recompence of evil and good lay naked and open before him and were exactly known by him so that he could fully proportion a reward according to the evil or good that he found in them Thus I say this verse is to be understood as it hath respect to the Jews return out of Babylon But now as it hath respect to that which was figured thereby Christ coming into the World to redeem his chosen people I understand it thus Behold the Lord God will come with strong hand and his arm shall rule for him that is the Lord Christ will come with infinite power to vanquish those spiritual enemies under whom his people were held in bondage and to redeem his people out of their power 1 Joh. 3.8 Joh. 12.31 Col. 2.15 and Heb. 2.14 of which even the Miracles that he wrought in casting out Devils and restoring the Dead to life c. were some discovery beforehand with respect whereto it is said that he was mighty in word and deed before God and all the people Luke 24.19 his reward is with him that is he will punish the Devil and his Servants with eternal Damnation and those that embrace him and serve him faithfully he will abundantly reward both here and eternally in his heavenly Kingdom and his work before him that is He will be earnestly intent upon the work which his Father shall send him to do to wit the work of mans Redemption for so Christ used often to speak of it as John 4.34 My meat is to do the will of him that sent me and to finish his work And 17.4 I have finished the work which thou gavest me to do Some I know do otherwise understand the latter part of this verse for some by his reward do understand the ransome paid by him for mans Redemption and some hold that his redeemed ones are here said to be both his work and reward See Chap. 45.11 and 60.21 But the former Exposition I judge the best Ver. 11. He shall feed his flock like a Shepherd c. That is Having gathered together his poor captived people that were dispersed abroad into several places and Countries he will with all care and tenderness carry them home to their own Countrey in one body defending them and providing for them all the way they go thorough those waste places by which they must pass and likewise after they are gotten home so that the weakest and the tenderest amongst them shall receive no prejudice by their Journey which is more fully expressed in the following words he shall gather the Lambs with his arm and carry them in his bosom and shall gently lead those that are with young that is He will cherish them with all tenderness as a Shepherd deals with the feeble in his flock that when his Lambs are yeaned far off from the fold or are wandred abroad or wearied with driving is wont to take them into his arms or lap and carry them home and when the Ews are feeble and wearied is very careful not to over drive them See Gen. 33.13 And so likewise under this is set forth Christs tender care over his Church and people to defend them and to provide for them and to guide and govern them and particularly the tender respect he hath to his little ones his poor weak ones and those that are burdened with any heavy load of sin affliction and sorrow Ver. 12. Who hath measured the waters in the hollow of his hand c. That is Who but God The Prophet doth here largely undertake to set forth the infinite and incomprehensible Power and Wisdom and Majesty of God by that great work of his creating the world his Wisdom in that he made those vast bodies of the Heaven the Earth and Sea in such due order and proportion as if he had made them all by weight and measure his Power in that when he made these vast bodies the Sea the Heaven the Earth they were as nothing in his hand whence it is said that he measured the Sea in the hollow of his hand and meted out the Heaven with a span and comprehended the dust of the earth so he calls the vast globe of the earth to imply that it was all but as a little light dust before God in a measure a tierce it is in the Hebrew which was it seems some small measure with them and weighed the Mountains and Hills in the scales of a little balance And this the Prophet doth thereby to shew either 1. That there was no cause why the Jews should question the accomplishment of what God had promised concerning the ruine of the Babylonians and their deliverance from their bondage under them out of a groundless fear of their seeming invincible power or any thing which their Idol-gods could do for them for alas What were these before that great God to whom the making of the whole World was a work of no difficulty at all Or 2ly That men had no reason to question the mysteries of the Gospel in the work of mans Redemption because they cannot comprehend the possibility of them and that because we may be sure the God that created the World can do whatever he pleaseth Some indeed think that this large Description of the greatness of God is to set forth the wonder of Christs Incarnation to wit that this great God should vouchsafe to be made man But the account that is before given of the Prophets scope in this place is far more generally approved by Expositors Ver. 13. Who hath directed the Spirit of the Lord c. That is Who by any Advice or Counsel given him did direct God in the doing of any thing that he did in the Worlds Creation And this is added more fully
yet to set forth the infinite and incomprehensible Wisdom of God and thereby yet further to imply That it is a folly for men to question any thing which God saith he will do because they cannot conceive how it should be done By the Creation of the World we may see that God can do those things which are far above the reach of our understanding By the Septuagint this is translated Who hath known the mind of the Lord c. And accordingly it is cited by the Apostle 1 Cor. 2.16 to prove the unsearchableness of the Gospel Mysteries by mans natural understanding And again Rom. 11.34 to prove the unsearchableness of his Counsels Ver. 14. With whom took he counsel and who instructed him and taught him in the path of Judgment c. That is In the way how to frame or order the Creatures which he made with such admirable Judgment and Wisdom and Understanding or to govern them when he had made them The drift of this is the same with that in the foregoing verse Ver. 15. Behold the Nations are as a drop of a bucket and are counted as the small dust of the balance c That is They are of no more worth or power before God or in comparison of God And what therefore cannot that God do who is so infinitely great Or how can any Nation hinder any thing that God will have done behold he taketh up the Isles as a very little thing that is He can if he pleaseth take them up and throw them away he can overturn and destroy them and that easily and in a moment Because Islands are commonly esteemed places of greatest strength and the Inhabitants think themselves most safe and secure therein as being compassed with the Sea therefore these are particularly mentioned Ver. 16. And Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt-offering To wit if men would think to offer up to God a burnt-offering perfectly besitting his Majesty and fully proportionable to his greatness And the drift of this is still to set forth the infinite and incomprehensible greatness of God Yet some think it may be added more particularly to imply how infinitely short man must needs come of finding out any means to satisfie Gods Justice which is the subject of the Gospel Ver. 17. All Nations before him are as nothing c. That is In his sight and account or in comparison of him and they are counted to him less than nothing and vanity See the Note Psal 62.9 But the drift of this is the same with that before ver 16. Ver. 18. To whom then will ye liken God c. This also tends to set forth the incomprehensible Majesty of God and that still thereby to imply how little cause they had to distrust or doubt of the promises of this their God because of the power of any Heathen people that had none but Idol-gods to rest upon God had indeed made use of these Nations to punish them for their sins but alas when God had a purpose again to rescue his people out of their hands neither they nor their gods were any thing before him This I conceive is the main scope of this place But yet it is clear that together with this the Prophet intended hereby to secure his people that did already or should hereafter live as Captives amongst those Idolatrous Nations from being corrupted with this brutish and abominable sin Ver. 19. The workman melteth a graven Image c. This is spoken by way of deriding the brutish folly of those that can undertake to make themselves gods and the Goldsmith spreadeth it over with Gold and casteth Silver chains to wit to be an Ornament to it or else to fasten it therewith somewhere aloft that it may not fall or stir but stand bolt-upright Ver. 20. He that is so impoverished that he hath no oblation c. That is That hath no such rich oblation as is before mentioned to be consecrated toward the making of a God for him to wit Gold or Silver or Brass chooseth a tree that will not rot which is spoken by way of derision he seeketh unto him a cunning workman to prepare a graven image that it shall not be moved that is That may stand a long time there being no need to take it down because it is perished and decayed Or that may be so fastned by the Workman that it may not be in danger to totter or fall down Ver. 21. Have ye not known c. To wit That God the Creator of Heaven and Earth is the only true God and of that infinite Majesty that he cannot be represented by any Image As if he had said Surely you cannot but know this have ye not heard that is Hath no body ever told you thus much Or have not ye my people been taught this out of my written word hath it not been told you from the beginning have ye not received this by tradition from your Fathers successively in all Generations even from the first Creation Or have ye not been told this even from your Childhood or from the beginning of Gods revealing himself to your Nation as his peculiar people As if he had said This is no new Doctrine even from the times of Moses and Abraham ye have been taught this have ye not understood from the foundations of the earth that is say some From the time when the Foundations of the earth were first laid But rather the drift of these words is to shew that this truth concerning the infinite Majesty of the only true God was sufficiently discovered to all men by the Creation of the World or particularly by the strange Foundations whereon God hath unmoveably setled the earth from the Creation unto this day Ver. 22. It is he that sitteth upon the circle of the earth c. That is That hath the Heaven for his Throne and the earth for his footstool Chap. 66.1 the most high God that is infinitely above all the Sovereign Lord Possessor and Governour of the whole earth and the fulness thereof But now this may be read as it is in the Margin Him that sitteth upon the Circle of the earth and then it must be read as joyned to the foregoing verse thus have ye not understood him that sitteth upon the circle of the earth and the Inhabitants thereof are as Grashoppers to wit even as to men that stand aloft on some high Mountain things beneath seem very little for to this there is an Allusion in these words that stretcheth out the heavens as a curtain See the Note Psal 104.2 and spreadeth them out as a tent to dwell in that is say most Expositors for men to dwell in who are under the Canopy of Heaven as the covering of a Tent or rather as a Pavilion or palace for himself to dwell in Ver. 23. That bringeth the Princes to nothing he maketh the Judges of the earth as vanity That is He maketh
the great Kings and Rulers of the earth to appear to be as nothing and meer vanity before him or by destroying them he brings them to nothing See the Note Job 12.21 Ver. 24. Yea they shall not be planted yea they shall not be sown yea their stock shall not take root in the earth c. As if he had said In what a flourishing Condition soever these great ones seem to be they shall be destroyed as easily and utterly without any memorial of them left behind them as those things are overthrown or blasted that never had any root in the earth as namely a dry dead stock of a tree put into the earth or as grass that shooting up of it self in the superficies of the earth and not having any deep root is soon withered Some I know understand this of their being overturned in the beginning of their Reign before they are well setled in their greatness or before they have any Posterity to leave behind them But the former Exposition I judge the better and most agreeable to that which followeth and he shall also blow upon them and they shall wither c. that is The least breath of Gods displeasure shall soon bring them to nothing See the Note Psal 103.16 Ver. 25. To whom then will ye liken me or shall I be equal c. See the Note above ver 18. Ver. 26. Lift up your eyes on high c. To wit heavenward as becomes men whom God hath created with erect bodies and countenances fit to view the Heavens and not like the Beasts that have their faces always groveling towards the earth and behold who hath created these things to wit these heavenly Orbs and the glorious lights therein Consider of what infinite Power and Wisdom and Majesty that God must needs be that hath made all these things that bringeth out their host by number he calleth them all by names See the Note Psal 147.4 by the greatness of his might for that he is strong in power not one faileth that is By reason of his infinite power when he bringeth out this his heavenly Host it is not with him as with other Generals that when they lead out their Companies into the Fields do usually miss some of their Souldiers not one of his Host from the Creation unto this time hath ever been wanting but they have all been found in their places ready pressed to do whatever God shall enjoyn them Ver. 27. Why sayest thou O Jacob and speakest O Israel c. That is Considering the infinite Power and Wisdom of God before described why should you ever and anon break forth into such words of despair that are Gods Covenant-people his Israel the Posterity of Jacob who because he relied upon God being in danger of an enemy too mighty for him was therefore called Israel my way is hid from the Lord that is say the most of Expositors God takes no notice of or doth not regard the Miseries we endure in Babylon and my judgment is passed over from my God that is He passeth over my cause and minds it not and so he doth not execute Judgment upon those that wrong and oppress me Well but now the words may be understood another way and that very probably My way is hid from the Lord and my Judgment is passed over from my God that is God himself cannot find out a way now to deliver us out of our Captivity the way of judging and avenging us upon our enemies is so far past all hope of being effected that God himself cannot redress it See the Note Job 3.23 And indeed this Exposition some do rather approve because of that which is added in the following verses Ver. 28. Hast thou not known hast thou not heard c. See the Note above ver 21. that the everlasting God the Lord the Creator of the ends of the earth fainteth not to wit as men usually do when their strength is worn out with long toil and labor Gods not fainting is alledged to imply covertly that he was able to do as great and wonderful things for his people as he had ever formerly done as being never wearied with what he doth and with respect hereto it is that God is termed here the everlasting God that is That God who from Eternity to Eternity continueth always the same unchangeably and the Lord the Creator of the ends of the earth to imply that being therefore Omnipotent and having the whole World even to the utmost ends of the earth as being the work of his hands under his power and command to govern it as he pleaseth it must needs follow that this immutable God that ceased not to govern the whole World would much less cease to take care of his own Church and people and that he was able to deliver his people even in Babylon and from the uttermost ends of the earth as well as if they had been still in the land of Judea there is no searching of his understanding as if he had said And how then can you think that your way should be hid from such infinite Knowledg Or why should you not think when you do not understand how that which God doth should tend to the good of his people that this may be because the Wisdom of his Proceedings may be far above your reach Ver. 29. He giveth power to the faint c. That is to those that are ready to faint and sink under great Afflictions and Temptations as being no way able to help themselves as it was indeed with the Jews in the Babylonian Captivity Such as these and that have humble thoughts of themselves God doth usually strengthen them and revive and is it likely that he should faint himself that revives the fainting spirits of others Ver. 30. Even the youths shall faint and be weary and the young men shall utterly fall That is The strongest that are may and do often for want of strength to hold out fail of effecting what they undertake which is the rather said because such out of the high conceit they have of their own strength are many times emboldned to undertake things too high for them and so are ruined thereby Ver. 31. But they that wait upon the Lord shall renew their strength c. The word in the Hebrew may be translated shall change their strength but the meaning is That they that trust in God and wait patiently and quietly upon him for the accomplishment of his promises though they may sometimes be ready to faint yet being strengthned by grace shall again encourage themselves and go on chearfully resting upon God for Deliverance they shall mount up with wings as Eagles that is By mounting up in their Meditations concerning their God and all his Glorious Attributes and the Glory which in Heaven he hath prepared for his people they shall with great courage and magnanimity of Spirit raise up themselves above all Difficulties and Dangers and Fears and with much confidence
Countries where thou comest as if there were nothing in the way that might in the least hinder thee See the Notes Chap. 40.3 4. I will break in pieces the gates of brass and cut in sunder the bars of iron that is No strength shall be able to withstand thee Ver. 3. And I will give thee the treasures of Darkness and hidden Riches of secret places c. That is The Treasures of those Nations whom he should overcome which he should find locked up and hidden in secret places as amongst others the Treasures of Croesus the King of the Lydians subdued by him of whom Histories report that he was a King of mighty Wealth far above any of those times that thou mayest know that I the Lord which call thee by thy name am the God of Israel that is That thou mayest know that I that have so long before-hand foretold what thou shouldest do even naming thee by thy name as it is above ver 1. and Chap. 44.28 am the only true God and that I own Israel to be my peculiar people See the Note Ezra 1.2 Ver. 4. For Jacob my servants sake and Israel mine elect c. That is Meerly that thou mightest deliver them out of their Bondage in Babylon I have even called thee by thy Name that is say some I have in a special manner owned thee and honoured thee See the Notes Exod. 33.17 But rather it is meant of his mentioning him by name as is noted in the foregoing verse long before he was in the World I have surnamed thee to wit by stiling thee my shepherd Chap. 44.28 and mine anointed as above ver 1. though thou hast not known me that is say some Savingly or rather though then thou couldest have no knowledg of me but wert afterward by the great things I did for thee brought to that knowledg which thou hadst of me Ver. 5. I girded thee c. That is say some I raised thee to thy regal Dignity See the Notes Chap. 22.21 and Job 12.18 or rather I gave thee Power and Might to do the great things thou wert to do or I raised thee up and fitted thee to make War with the Babylonians and other Nations though thou hast not known me that is Though at that time thou wert altogether ignorant of me see the foregoing Note Or though thou little knewest who it was that strengthned and prospered thee and what my Purpose and Counsel was in all that thou didst See the Note Chap. 10.7 Ver. 6. That they may know from the rising of the Sun and from the West that there is none besides me c. That is That from East to West or all the World over for under East and West all other parts of the World may be intended all people may by this great work of my Deliverance of my people out of Babylon by thee be brought to know that I am the only true God This was Gods end in this mighty work and this was in a great measure effected partly by the spreading of the fame of this great work of God far and near in those days and partly by the knowledg which people should come to have of it in future times from the Scripture where it should be recorded But still we must remember that the greater work of mans Redemption by Christ whereof the Deliverance out of Babylon was a Type is here also intended Ver. 7. I form the light and create darkness c. This is mentioned as another thing whereof the Nations should be convinced by that great work of Gods delivering the Jews out of Babylon to wit that as he alone did cause the light of the day and the darkness of the night so he alone was the cause of all the Prosperity and Adversity that befalls men which are usually indeed in the Scriptures expressed by these terms of light and darkness See the Notes Esth 8.16 and Psal 112.4 And to explain this are the following words added I make peace and create evil See the Note Chap. 41.23 Ver. 8. Drop down ye heavens from above and let the skies pour down righteousness c. Under this command a promise is implied of Cyrus his destroying the Babylonian Empire and delivering Gods people from their Bondage there and sending them home again into their own Country which is here called Righteousness because it was a work of great Righteousness in God thus to punish the wicked Babylonians and to deliver his poor oppressed people and because thereby he approved his Faithfulness and Justice in performing what he had before-hand promised them And to the same purpose is that which followeth let the earth open to wit to receive the showrs from above or to let forth that which is to spring up as it follows and let them to wit the earth watered by the Heavens bring forth Salvation and let Righteousness spring forth together As for this figurative Expression whereby this promise is expressed Drop down ye Heavens from above and let the skies pour down Righteousness let the earth open and let them bring forth Salvation and let righteousness spring forth together that is used to imply 1. By whose command this should be done and that to the end Gods people should not look upon this deliverance promised as an impossible thing in regard of the desperate Condition wherein the Jews should be at that time namely That God from Heaven would suddenly and miraculously cause it to be done And 2ly how wonderfully great this Deliverance should be and what an abundant discovery there should be made therein of the goodness righteousness and faithfulness of God for it is all one in effect as if God had said I the Lord who do cause the Heavens to water the Earth and the Earth thereupon to yield all kind of Fruit abundantly will from Heaven afford you so great Salvation and so abundantly manifest my Righteousness therein that it shall be with you as if the Heavens did rain whole showrs of it upon you and as if a plentiful crop of it did every where spring out of the earth See the Note chap. 44.3 And herein also may be comprehended the raising up of Cyrus as a branch of Righteousness springing up according to the like Expressions elsewhere for which see the Note Chap. 4.2 by whom this great Salvation should be wrought for them But however under this promise of the Deliverance of the Jews out of Babylon that greater Deliverance is also promised whereof this was a type namely the Redemption of Gods people from the Bondage of their natural Estate by the Lord Christ and that as the happy effect of that typical Deliverance for indeed had not the outward Polity of the Jews been preserved by their Deliverance out of Babylon Christ could not have sprung up out of the stock of David to be a Saviour for his redeemed as God had promised I know this passage is expounded by some in somewhat a different way For 1. some
understand it thus That Heaven and Earth should concur to afford their help for the effecting of that great Deliverance which God had now in hand And 2ly others understand it both of the abundant bliss safety and righteous dealing which Gods people should enjoy by the favour of Cyrus to them and likewise of that fulness of all spiritual Blessings which the Church should enjoy under the Kingdom of Christ But the Exposition formerly given I conceive is the best yet see the Notes Psal 72.6 7. and 85.11 As for the last clause I the Lord have created it it seems added with reference to that which went before ver 7. and that to assure them that how impossible soever that might seem to be which he had promised yet it should certainly come to pass to which purpose he speaks of it as done already I the Lord have created it as if he had said I the Lord who do by mine Almighty power what I please will effect this Ver. 10. Wo unto him that striveth with his Maker c. To wit either by way of opposing what God hath determined to do or by way of murmuring against any Dispensation of his Providence And this might be spoken as by way of declaring in general the evil and danger of opposing or muttering against any Counsel or Acting of Divine Providence upon occasion of that which God had said before that all that was done in the World was done by his all-ruling Providence ver 7. I form the light and create darkness c. yet it seems rather to have been intended more particularly either against the Babylonians to shew that nothing but misery and wo would be the Issue of their opposing what God intended to do or rather against the murmuring of the Jews in Babylon especially as to that which God had now promised to do for them Because the poor Captives in Babylon might think with themselves Why should the Lord bring us his peculiar people under the tyrannical Bondage of such a barbarous Nation if he meant afterward to destroy them and to deliver us and send us back into our own Country Or why should he defer our Deliverance so long Or why should he not raise up one of our own Nation to do it as he hath formerly done even this also some add but bring a Prince from so remote a Country to set us free And so likewise for that which God had promised concerning that great Deliverance by Christ because men might argue within themselves Why was Christ sent no sooner or why should the Jews be cast off and the Gentiles called into their room Against these and all such Arguings with God this is here opposed Wo unto him that striveth with his Maker and then he adds let the potsherd strive with the potsherds of the earth shall the clay say to him that fashioneth it What makest thou that is What intendest thou to make of me Or why dost thou undertake that which thou art not able to effect or rather Why hast thou made me thus as the Apostle hath expressed it Rom. 9.20 Or thy work He hath no hands that is He hath no hands to do what he hath undertaken or rather He hath no hands fit to undertake such a work or surely he that made me thus rudely and bunglingly either had no hands or made no use of his hands And the drift of this is to shew that if it would be an unreasonable and monstrous thing to think that the clay should quarrel with the Potter about his Workmanship or call him to an account concerning the work he made of it much more unreasonable would it be for man whom God formed out of the earth as the Potter doth his Vessels of clay to contend with his Maker about any thing he doth to him and that the rather because the clay was not made by the Potter whereas man had not only his form and shape but his very being from God and therefore it must needs be free for the Creator to do whatever he pleased with his Creatures But see the Note also Chap. 29.16 Ver. 10. Wo unto him that saith unto his Father What begettest thou c. That is Why dost thou beget me To what end dost thou do it Or why hast thou begotten me so weak so sickly so unhandsome so deformed or of so mean inward parts as I am Or why hast thou begotten me subject to the same Miseries as other men are The drift of the words is the same with that in the foregoing verse to wit to imply that it is as base a thing to call God to an account for any thing he doth as it is for a Child to quarrel with his Parents about their begetting him Ver. 11. Thus saith the Lord the holy one of Israel and his Maker c. To wit as the Potter makes his Vessels of clay for to that said before ver 9. he alludes But see the Notes Chap. 1.4 and 43.1 As for that which follows Ask me of things to come concerning my Sons and concerning the work of my hands command ye me it is differently understood by Expositors for some understand it as spoken to the Idolatrous enemies of Gods people and that Ironically as if he had said If you would know what I mean to do with my people the work of my hands or what the work is I mean to do for them you had best enquire of me by my Prophets wherein also there may be again a covert deriding of them because their Idol-gods were not able to foretel future things as he the God of Israel was as before Chap. 41.22 c. and in several places afterward and if you like not what you shall hear I mean to to do you had best command me to do otherwise and so hinder me from doing what I intended or Ask of me c. that is You had best call me to an account and lay your Command upon me not to deliver my people by Cyrus as I have said I will do But others again hold which seems to me more probable that this is spoken to Gods people and that either 1. as seriously advising them what they should do in their fears and low Condition namely That they should seek to him their Father and Maker and commit themselves to his care and expect help from him Ask me of things to come c. as if he had said Instead of seeking to Soothsayers and Magicians enquire of me for which see also the Note Chap. 8.19 Therefore you are overwhelmed with grief in your Miseries because you will not ask Counsel of me whereas if you would enquire of me in this you might as it were command me so ready I would be to inform you and so you might hear what might comfort you how careful I am for you and what a good issue I will give to your troubles Or rather instead of murmuring against me and striving with your Maker ask what you will
of me and ye shall be as sure of it as if it were at your command Or else 2ly by way of upbraiding them for their murmuring at Gods delay of the promised deliverance that striving with their Maker whereof he had spoken ver 9. Ask me of things to come concerning my Sons and concerning the work of my hands command ye me as if he had said If the clay may not contend with the Potter nor the Child with his Parents why do you then that which is no better than a quarrelling with me about my ordering you that are my Children and the work of my hands you had best call me to an account to know how I mean to order my people for the future and prescribe me what I should do as if there were danger lest I should disregard them Ver. 12. I have made the earth and created man upon it I even my hands have stretched out the Heavens c. See the Note Psal 104.2 and all their host have I commanded that is I made them by my word and command and by my command they are continually ordered And the drift of inserting this here is to shew That therefore he must needs be all-sufficient both for the managing and effecting of whatever he had undertaken to do and that it was a high degree of folly and boldness for them to question or mutter against any thing done by him as thinking that he that governed all things as the great Creator of Heaven and Earth would not in a special manner take care of his own peculiar people that were in a more special manner the work of his hands Ver. 13. I have raised him up in righteousness c. To wit Cyrus above named ver 1. See the Notes Chap. 41.2 and above ver 8. and I will direct or make straight all his ways that is I will guide and prosper him and facilitate all his designs to wit in his expedition against Babylon he shall build my City that is he shall order it to be built and give my people much towards the building of it he shall let go my Captives not for price nor reward saith the Lord of host that is He shall give liberty to my people that are now Captives in Babylon by my disposing Will and Providence and shall send them home into their own Country freely without any ransome or consideration received for it But now still we must remember that under this Type of the deliverance of the Jews out of Babylon by Cyrus that greater work of our redemption by Christ from our spiritual Bondage is principally here intended for he indeed was raised up of God in righteousness See the Note Chap. 42.6 for the effecting of this great work and had all his ways made straight before him See the Note Chap. 40.4 And by him the spiritual Jerusalem the Church the City of God is built Mat. 16.18 Upon this rock will I build my Church and of his redeemed ones it may well be said that he delivered them not for price nor reward because instead of receiving any thing from them he gave himself as a ransom for their redemption Ver. 14. Thus saith the Lord The labour of Egypt and merchandise of Ethiopia c. That is The wealth which the Egyptians get by their labour and the Ethiopians by their Merchandise and of the Sabeans men of stature That is of great stature tall big and goodly men shall come over unto thee That is shall be brought into thee and thy shall be thine That is not only the riches of the Nations before mentioned but even the Nations themselves shall be thine they that were before thine enemies shall become thy Servants Some and that very probably do understand this as spoken to Cyrus of whom it is clear that he spake in the foregoing verse to wit that as a recompence of the service he should do for God in destroying the Babylonians and setting free his People both these mighty Nations and the wealth of their rich Countrys should together with Babylon fall into his hands But others again take it to be spoken to Gods people to wit That these Nations should bring in their wealth to them and be serviceable to them which they think was partly fulfilled when these Nations at the commandment of Cyrus first Ezra 1.4 and of Artaxerxes afterward Ezra 7.20 c. did out of the tributes which they were to pay to the Emperor of Persia afford them all things requisite for their return home into their own Country and for the work they had to do when they came thither But espcially in the days of the Gospel when both these and other Nations did joyn themselves to the Church and imployed their riches for her advancement See the Notes Psal 45.12 and 68.31 and 72.9 c. And indeed they that understand this as spoken to Cyrus do withal hold that it is principally meant of Christ of whom Cyrus was a Type Nor needs it seem strange that the deliverance of the Jews out of Babylon by Cyrus and the redemption of Gods People by Christ should be thus still joyntly intended together because the main end of God's delivering the Jews out of Babylon was that Christ the promised Messiah might spring up of that Nation and so his Kingdom might be established in the World And to the same purpose is that which followeth and they shall come after thee in chains shall they come over to wit as captives are wont to follow the Conqueror in his triumphs and they shall fall down unto thee they shall make Supplication unto thee saying surely God is in thee and there is none else there is no God to wit besides for as this may be literally understood of the Nations crouching before Cyrus and acknowledging that God was apparently wâ—â—h â—im prospering him in all his enterprises so it may be mystically understood of the Gentiles submitting to Christ and to the Church in Christ as acknowledging God Hypostatically in Christ 2 Cor. 5.19 and Col. 2.9 and both God and Christ with the Church even the true God besides whom there is no God Ver. 15. Verily thou art a God that hidest thy self O God of Israel the Saviour Here the Prophet breaks forth into an admiration of the hidden depths of Gods Dispensations for therefore is God said to be a God that hideth himself 1. Because of the secrecy and unsearchableness of his Councels in the actings of his providences as in the raising up Cyrus against Babylon God's purpose for the deliverance of the Jews thereby would not have been thought of and when it was done Gods hand in doing it had not God revealed it would not have been seen And 2ly Especially because though God be the sure Saviour of Israel his People yet he often stands a-loof for a time and appears not as a Saviour because he prospers their enemies and suffers his People to be miserably oppressed by them as if he regarded them not
And thus by this clause the Prophet doth covertly perswade the Jews not to murmure against God according to what was said before ver 9 10. But patiently to wait upon him for Deliverance in their lowest condition Ver. 16. They shall be ashamed c. Thus the Prophet applieth that which was spoken in the foregoing verse in general terms to the particular condition of Gods People They shall be ashamed and also confounded all of them to wit the idolatrous Babylonians as the following words explain it they shall go to confusion together that are makers of Idols this shall be at last the end of all their flourishing greatness See the Note Psal 42.17 Ver. 17. But Israel shall be saved in the Lord c. That is by the Lord with an everlasting Salvation That is say some in all ages or so that they shall never perish they shall be saved unto eternity which is alledged therefore by Expositors as an evidence that the eternal Salvation purchased by Christ for his People is here also comprehended whereof the deliverance out of Babylon was only a Type ye shall not be ashamed nor confounded World without end That is ye shall not always find your selves disappointed of that Salvation which ye expect from your God as he had said in the foregoing verse it should be with those that worshipped Idols Ver. 18. For thus saith the Lord that created the Heavens God himself that formed the Earth and made it c. See the Note above ver 12. yet some think that Gods creating all things is here mentioned as an evidence that he was the only true God and that therefore they that worshipped him should not be confounded as all idolaters should be as was said in the foregoing verse he hath established it See the Note Psal 93.1 He created it not in vain he formed it to be inhabited to wit by the Children of men And the drift of mentioning this may seem to be hereby to imply that if God hath been thus careful to provide an habitation for all mankind much more will he be sure to provide an habitation for his own peculiar People that must continue on the Earth so long as the Earth shall stand This I conceive is most probably the drift of this place Yet some I know do by the Earth here understand the land of Canaan which God had provided for the habitation of his people the Children of Israel Ver. 19. I have not spoken in secret in a dark place of the Earth c. Because the Oracles of the Heathens were usually in dark caves and dens of the Earth places fit for deceit See the Note Chap. 8.19 And because when People resorted thither for satisfaction in any thing they desired to know the Devil was wont cunningly to return them answers as dark as the Caves wherein they were given obscure and ambiguous that might always be understood several ways that so whatever the event was it might be thought he had foretold the truth therefore in an allusion hereto the Lord intending to profess to his People that he had not spoken to them after such a manner doth thus express himself I have not spoken in secret in a dark place of the Earth as if he should have said I have always from time to time made known my will to you openly plainly and perspicuously and not as the idolatrous nations were informed by their Oracles And it may well be which some have thought that it was with respect to this of the Prophet that Christ spake that of himself John 18.20 I spake openly to the World I ever taught in the synagogue and in the Temple whither the Jews always resort and in secret have I said nothing However the drift of this passage seems probably to be to make known to Gods people that tho' the Lord might seem to hide himself from them as was said before ver 15. by the strange dispensations of his providence towards them yet having so clearly and openly revealed his will to them that if they served him faithfully and fled unto him in their streights and troubles he would certainly deliver them on this they might with confidence rely however things went and that because as his promises were clear and plain so they were sure and faithful which is intended in the following words I said not unto the seed of Jacob seek ye me in vain I do not encourage my people to seek unto me in vain and to no purpose by promising that which they shall not find in due time exactly performed I the Lord speak righteousness I declare things that are right That is I speak nothing but what is true and just and what in the event they shall find to be so Ver. 20. Assemble your selves and come draw near together ye that are escaped of the nations c. That is ye of the Heathens both Babylonians and other idolatrous nations that have escaped the destruction that Cyrus had made amongst you And the reason why the Lord doth thus summon these nations together that were spread abroad all the world over is that they might say what they could in the defence of their Idol-gods now when they had seen how unable they were to defend Babylon against the wrath of the God of Israel And accordingly some conceive that the following words they have no knowledg that set up the wood of their graven image and pray unto a god that cannot save are added by way of correction as if he should have said Why do I summon these to say what they can Alas these that worship stocks and stones are very bruits and have no knowledg But rather this seems to be added as a declaration of that which the Heathen nations had experimentally seen by Gods destroying Babylon and delivering his people namely how sottishly ignorant they were that served Idol-gods that could not save them Some indeed take the first words Assemble your selves and come draw near together ye that are escaped of the Nations to be a prophecy of the conversion of the Gentiles by the Ministry of the Gospel and that these are appealed to as those that were able experimentally to speak in this case having been won from the vanity of serving Idols to the Worship and Service of the true God But the former Exposition is clearly the best as is very evident by the following Verse Ver. 21. Tell ye c. Some conceive that the Heathen Nations are here enjoined to declare to others what they had learnt or found by experience concerning the true God and so to invite them to come in and join themselves to his Church and People But rather here the cause is shown why the Nations were summoned in the foregoing Verse to assemble together and accordingly I conceive that in these first words Tell ye either the Nations are appointed to tell one another of the Assembly intended or enjoined as the following words seem to import Tell ye and bring them
this is all one in effect as if the Lord had said to them Though you by your wickedness and infidelity do what you can to hinder me from doing it yet I will approve my self righteous by performing that which I have promised concerning your deliverance by Cyrus and that speedily and without delay See the Note Chap. 45.8 which fully agrees with that of the Apostle What if some did not believe shall their unbelief make the faith of God without effect God forbid Rom. 3.3 4. And this doth the rather appear to be the meaning of the place because of the following words and my Salvation shall not tarry to wit my delivering of my People out of their Captivity and I will place Salvation in Zion that is having rescued them out of Babylon I will settle them again in Zion as in a place of safety for Israel my glory that is by whose deliverance I will be glorified But still we must remember that under the Type of the deliverance of the Jews out of Babylon that far greater Redemption and Salvation by Christ is also comprehended wherein God was indeed transcendently glorified See the Note Chap. 40.5 CHAP. XLVII VERSE 1. COme down and sit in the dust O Virgin Daughter of Babylon sit on the ground c. What is meant by the Virgin Daughter of Babylon and why she may be here so called See the Notes 2 Reg. 19.21 Psal 137.8 and Chap. 23.12 God by the Prophet doth here speak to Babylon as to some proud stately young Queen gorgeously attired and sitting upon her Throne and bids her come down and sit in the dust and on the ground to wit as poor Slaves and Captives used to do and others in times of great and solemn mourning See the Note Job 2.8 and that which was intended hereby is that this glorious Imperial City that had ruled over so many Kingdoms and Nations should be forthwith brought down to the lowest pitch of baseness and misery And indeed Gods Command is enough to make such mighty changes in Kingdoms there is no Throne O Daughter of the Caldeans that is thou shalt never Lord it more over other Nations as thou hast done thy Monarchy shall now be translated to the Presians for thou shalt no more be called tender end delicate that is thou shalt no more be applauded for thine excellent greatness Or thou shalt no longer live in such tenderness and delicacy but shalt be brought into a sad and miserable condition Ver. 2. Take the Milstones and grind Meal c. That is prepare thy self for the basest of all servile employments such as was grinding at the Mill wherein they employed their Captives and poorest drudges See the Notes Exod. 11.5 and 12.29 Judg. 16.21 and Job 31.10 As for that which followeth Uncover thy locks make bare the leg uncover the thigh pass over the rivers some understand the first words uncover thy locks of the custome of Womens going in their Mourning with their Hair hanging loose about them and because of that mention that is made in the last place of passing over the River that which is said of uncovering their Legs and Thighs they understand of taking up of their clothes when they were to wade through deep Waters But I rather take this whole passage to be a description of the sad plight wherein the Babylonian Women should be namely that their stately Dames being stripped of their bravery should be carried away captives with their Hair hanging about their Ears having only such poor tattered Garments upon them as would neither cover their Legs or Thighs See the Notes Chap. 20.2 4. And so should be driven away into Persia wading through the Rivers as they went along Ver. 3. Thy nakedness shall be uncovered yea thy shame shall be seen c. To wit the nakedness of their Privy parts which Women out of modesty are ashamed to have seen I will take vengeance as if he had said it is not so much Cyrus that shall bring this misery upon thee as I the Lord God of Israel who shall by this means take vengeance on thee for all the wickedness thou hast committed against me and against my people And I will not meet thee as a man that is say some I will fall upon thee without any pity or compassion which even barbarous enemies will sometimes shew to the conquered especially to the weaker Sex and therefore as a Lion or some other ravening Beast rather than as a Man or else not with the wrath and power of Man which may be resisted and born but with the unresistable and unsufferable power of an Almighry God It is as if he had said whilst thou hadst to do with men thou wert able to grapple with them and usually to subdue them but now God will contend with thee before whose indignation and revenging hand thou wilt never be able to stand See the Notes Chap. 17.6 and 2 Sam. 7.14 Ver. 4. As for our Redeemer the Lord of Hosts is his Name the Holy one of Israel This is inserted by the Prophet in the Name of God's people as taking occasion from that which had been said concerning Babylon to break forth into this magnifying of God by professing that it was their God the great God of Heaven and Earth that would do this and that he would do it purposely for their sakes that they might be redeemed out of their Captivity Ver. 5. Sit thou silent c. Here again God proceeds to set forth the misery of the Babylonians in their Captivity Sit thou silent and get thee into darkness O daughter of the Caldeans some think that by these words get thee into darkness is intended that they should be cast into dark Prisons or that after they were carried away Captives they should abide in the darkness of continual misery But it is more probable that all the expressions here used are to set forth how they should be overwhelmed with grief and shame for men in such a condition are wont to sit silent see the Note Job 2.13 and to get into dark corners as being ashamed to be seen And it may well be which some think that in that which is said of their sitting silent there might be some respect had to the great noise which that Empire had formerly made in the world as if he had said Thou that hadst wont to thunder out thy commands and threatnings through so many Kingdoms shalt now sit silent as being ashamed of the base condition whereinto thou art fallen and not daring to mutter against those that shall tyrannize over thee Ver. 6. I was wroth with my people c. Here the cause is shewn why Babylon should be thus destroyed I was wroth with my people I have polluted mine inheritance and given them into thine hand That is my people whom I chose to be my peculiar inheritance see the Note Chap. 19.15 I have cast off as an unclean thing as if they had been never separated
the rulers used as if he had been the basest of Servants or Slaves Kings shall see and arise Princes also shall worship that is even the great Kings of the Earth shall at last own thee that wert so despised and abhorr'd to be the Lords annointed and shall stoop to thy Scepter and Soveragnty because of the Lord that is faithful and the holy one of Israel that is the Lord of his faithfulness bringing this about to make good his promise made concerning thee and these Princes being convinced hereof upon this very account submitting themselves to thee and he shall choose thee that is I will choose thee that hast been despised of man to rule over the great Princes of the World But the meaning is this that God would make it evidently appear that he had chosen him to be the Messiah Thus I say these words are certainly to be understood concerning Christ yet withal we must know that many learned Expositors do understand this of Christ and the Primitive Church the Body of Christ jointly together And indeed it may well be said of the Church of Christ that she was despised of Man and abhorred of Nations and a Servant of Rulers or of the Jewish Nation particularly so that they looked upon them as the scum and the off-scowring of all things and made nothing of killing them and yet withal that afterwards even their Kings did honour her and submit to her and that upon the account of her Interest in Christ in whom God hath faithfully made good his promises to her Ver. 8. Thus saith the Lord c. The same having been expressed twice before verse 5. and 7. we may well conceive that it is with respect to the greatness and the strangness of the Mysteries now delivered by the Prophet that this is the third time here repeated And it is doubtless God the Father speaks here again to Christ Thus saith the Lord in an acceptable time have I heard thee and in a day of Salvation have I helped thee and that happily with relation to that which David had long before spoken of himself as a type of Christ My prayer is unto thee O Lord in an acceptable time Psal 69.13 So that the meaning is clearly this that when the set time should come which God of his own free grace had appointed for the accomplishment of the work of mans Redemption by the death of Christ he would then hear his Prayers and Intercession for his people for these words may well comprehend both his Prayers upon Earth such as that John 17. and his intercession in Heaven and that in the execution of that whereto God appointed him he shall be sure of support and assistance from him see the Notes Chap. 42 1-6 and because by the preaching of the Gospel this great work of Mans redemption by Christ was made known and the doing of this in the time determined by God of his free grace for the salvation of his Redeemed ones and that even amongst the Gentiles was a part of the Office of Christ as Mediator even this acceptable time must needs here be comprehended And therefore we see the Apostle doth expresly apply this Prophecy thereto 2 Cor. 6.2 For he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation As for the following words they also must be accordingly understood and give thee for a covenant of the People that is to be the Mediator of the Covenant of grace betwixt God and his People see the Note Chap. 42.6 and to make good by thee all the deliverances which by covenants are to be wrought for my People whether Corporal as the deliverance out of Babylon or spiritual from the Bondage of Sin and Satan whereof that other out of the Babylonian Bondage was a shadow and type and so likewise the last clause of the verse to establish or raise up the earth and to cause to inherit the desolate heritages for as this is spoken with relation to the type the deliverance of the Jews out of Babylon by the establishing or raising up the Earth must needs be meant the setling of the state of the Land of Judah again or the restoring of it to its former flourishing condition and by causing to inherit the desolate heritages is surely meant the Peoples re-edifying and then their re-posessing of their old inheritances which in the time of their captivity had lain waste and desolate But as it hath respect to mans deliverance by Christ that which is intended thereby is the restitution and establishing of the Church by him which was sunk very low in the Jewish Church by bringing in the Gentiles to be added to the Church that God had given to Christ as his inheritance by raising up and restoring to life earthly dead men according to the Prophecy of Simeons concerning Christ Luk. 2.34 Behold this Child is set for the fall and rising again of many in Israel by chearing poor sinners oppressed with the bondage and burden of Sin by restoring them to their Heavenly inheritance which they had forfeited lost by their defection from God Ver. 9. That thou mayest say to the Prisoners go forth to them that are in darkness shew your selves c. that is come forth into the light this is still spoken to Christ and as in the type it is meant of the deliverance of the captivtated Jews out of Babylon see the Note Chap. 45.13 so principally in the antitype it is meant of Christs setting free his redeemed ones by preaching of the Gospel the Gentiles especially from that spiritual Bondage and blindness under which they lay by nature see the Note Chap. 42.7 and so likewise the following words they shall feed in the ways and their pastures shall be in all high places under the similitude of a flock of Sheep for whom the Shepherd is wont to provide good pastures and that are wont as they are removed from one place to another to graze on the Road-ways as they go There is a promise made 1. concerning those that were to return out of Babylon both that they should be plentifully provided for by the ways they went of all things necessary and likewise that their Country that had lain long untilled and desolate should every where be abundantly fruitful at their return even in those places that are usually barren And 2. concerning Christs redeemed ones that they should plentifully enjoy the means of Grace at all times and at all places See the Notes Chap. 41.17 18. Ver. 10. They shall not hunger or thirst c. Here the Promise in the last clause of the foregoing Verse is further set forth and that still under the same Metaphor of a Shepherd's providing for his Flock see the Notes Chap. 40.11 and 41.17 18. and 48.21 And here again as in the place last cited there is an allusion to the
was committed to the Levites and that therefore they are here particularly and principally charged to keep themselves unpolluted And so under this type all Christians that are an holy Priesthood to offer up Spiritual Sacrifice acceptable to God by Jesus Christ 1 Pet. 2.5 Ministers especially that are intrusted with dispensing Gods Ordinances are pressed to be singularly pure and holy Ver. 12. For ye shall not go out with haste nor go by flight c. To wit as the Israelites posted away out of Egypt the People pressing them to be gone without any delay and themselves haply suspecting lest Pharaoh should repent of the leave he had given them and again oppose their departing See Exod. 12.33 39. and 14.5 And some think that this is added to imply that in this regard there would not be so much danger of defiling themselves by the casual touching of any unclean thing of which he had warned them in the foregoing Verse as if they had been to go away in any tumultuous haste But sure the main scope of these Words was to arm the People against any doubts that might arise in their minds concerning any difficulty they might meet with in their getting away out of Babylon for to prevent any such fears he tells them that they should not make an escape out of Babylon as those that steal away out of a Country without the consent of their Prince that make all the haste they can for fear of being pursued and surprized or as the Israelites went out of Egypt in such haste that they had not time to leaven the Bread they were to carry with them but that they should go away openly orderly and freely without any fear of disturbance as being set at liberty by Supream Authority or just as a King should carry away his People having vanquished their Enemies marching away triumphantly with Banners displayed And then further to hearten them he adds that which was chiefly considerable to wit That God whose will it was that they should be set at liberty would go along with them and guide and safe-guard them on every side before and behind for the Lord will go before you and the God of Israel will be your rereward wherein there is an allusion to the Lords going along with the Israelites in the Pillar of a Cloud and Fire which sometimes went in their Front and sometimes in their Rear as when it stood between them and the Army of Egypt Exod. 14.19 20. And in all this we may conceive a shadow and resemblance also of our Spiritual deliverance by Christ in that Christs redeemed ones do come freely and voluntarily through Grace out of their spiritual bondage and are thenceforth kept by the Power of God unto Salvation Ver. 13. Behold my Servant c. Many learned Men begin the following Chapter with these words And indeed these three last Verses of this Chapter are clearly of the same Subject with that and do together contain an entire Prophecy of the whole History of Christ Having promised the Jews deliverance out of Babylon and that God would be with them to protect and bless them after they were delivered here now he proceeds to Prophecy concerning Christ 1. Because the main and chief end of that deliverance was That he the promised Messiah might spring from that Nation who was to rear up the Throne of David and upon whom depended the making good of all Gods Promises See the Note Chap. 7.14 2. Because that deliverance of the Jews out of Babylon was a type and shadow of that Spiritual deliverance of Gods People which was to be accomplished by Christ and chiefly intended by the Spirit of God in all the foregoing promises concerning the Jews deliverance out of Babylon 3. Because his aim here might be to comfort his people by shewing them that it was no wonder though God brought them very low before he exalted them seeing it should be so also with their Lord and Head the promised Messiah Behold my Servant that is Christ See the Note Chap. 42.1 shall deal prudently to wit in his exact obeying the will of God which is the highest point of Wisdom and in his wise managing all that belonged to the Office God had imposed upon him or he shall prosper to wit in that he shall perfectly finish the work wherewith the Father shall entrust him concerning Mans Redemption And indeed this Translation suits best with that which followeth he shall be exalted and extolled and be very high that is he shall be every way exalted in his humane Nature transcendently above all the Creatures both in Heaven and Earth to wit in the uniting thereof in one Person with the only begotten Son of God Joh. 1.14 in the eminency and excellency of his gifts far above all other men in the mighty effecting of the work of mans Redemption but especially in his Resurrection and Ascension and sitting down at the right hand of his Father See the Note Psal 110.1 The spreading of his Name and Glory throughout the World by the preaching of the Gospel and the high and honourable esteem which Believers shall have of him Ver. 14. As many were astonied at thee c. Some would have this understood of Mens being astonied in a way of admiration and reverence at his Doctrine and Miracles as where it is said Matth. 7.28 29. The People were astonished at his Doctrine and 8.27 But the Men marvelled saying what manner of man is this that even the Winds and the Sea obey him And so they understand this Verse as if it had been expressed thus As many shall adore and admire and reverence him for his Word and Works so others shall as much despise and abhor him which they think is intended in those following words his visage was marred more than any mans c. But it is clear that our Translators understood it not thus because they make the reddition of the similitude to be in the following Verse And therefore according to our Translation it is clearly meant of Mens being astonished at the contemptible and miserable condition wherein the Lord Christ should be in the World having said in the foregoing Verse how he should prosper and how highly he should be exalted he adds this concerning the low and sad condition wherein he should be for a time As many were astonied at thee c. As if he should have said It is true that at first nothing of such a glorious condition nothing of such exaltation shall be seen in thee my Servant rather multitudes shall be astonished at thine extream low and despicable and miserable Estate as not enduring to think that the promised Messiah should be such a one as thou art But yet As many were astonied at thee for this so many shall as much afterward admire thy Glory and Majesty And this is in several tearms expressed in the next Verse Only first in this Verse to shew what it was for which many should be astonished
Joh. 18.37 A leader and commander to the People that is one that is to lead them in the way of Life both by his Doctrine and Example and whose commands upon pain of Eternal Damnation all men are bound to obey Matth. 28.20 Ver. 5. Behold thou shalt call a Nation that thou knowest not c. That is Thou O Christ for he it is that was spoken of in the foregoing Verse shalt effectually call in those Nations to believe in thee whom formerly thou didst not own for thy People nor didst regard or take any notice of to wit the Gentiles And indeed this is that which David did long before say of himself as he was a type of Christ a People whom I have not known shall serve me Psal 18.43 and Nations that knew not thee that is that had never heard of thee and so had no knowledge of thee but lived without God and without Christ in the world Eph. 2.12 shall run unto thee See the Note Chap. 2.2 because of the Lord thy God and for the holy one of Israel that is because the Lord thy God which is spoken of Christ with respect to his humane Nature shall clearly manifest himself to be thy God and thy Father and shall make thy Ministry effectual by convincing the Nations that thou art true and very God the Son of God sent to save Sinners for he hath glorified thee to wit by the miraculous passages at his Birth and Baptism by his transcendent holiness and the Miracles that were wrought by him and his and especially after his Passion by his Resurrection and Ascension whereby the Nations were brought in to own Christ to be the only begotten Son of God and Saviour of the World Ver. 6. Seek ye the Lord c. The exhortation in the beginning of this Chapter is here further pressed by the Prophet namely that Men should diligently seek after that Grace and Reconciliation with God which was tendered to them in Jesus Christ Some would have it understood as spoken to the Gentiles only of whom the Prophet had spoken in the foregoing Verse others as spoken to the Jews by way of pressing them to come in by the example of the forwardness of the Gentiles before mentioned But it is rather generally spoken to all lost and miserable Sinners Seek ye the Lord while he may be found that is immediately and without delay whilst yet Mercy and Pardon is tendered to you in the means of Grace and God doth yet by his Spirit move you to accept of it And to the same purpose is that which follows call ye upon him while he is near that is whilst he is near in the means and offers of Grace But See the Notes also Psal 32.6 and Prov. 1.28 Ver. 7. Let the wicked forsake his way c. This is added to shew that though Reconciliation be freely tendered in Christ to the worst of Sinners yet it is tendered upon condition of unfeigned Repentance and that without that no favour can be expected from God Ver. 8. For my thoughts are not your thoughts c. God having promised in the close of the foregoing Verse that he would have Mercy on true Penitents that would forsake their Sins and return to him and that he would abundantly pardon them lest poor dejected Sinners should scruple this as judging of God according to what is usual amongst men here he puts them in mind of the infinite disproportion that is betwixt God and Man for my thoughts are not your thoughts neither are your ways my ways saith the Lord that is my thoughts and ways of pardoning and shewing mercy to Sinners must not be measured by the thoughts and ways of mercy that are in men towards those that have offended them 1. Men are many times inexorable And 2. Especially in injuries of a higher Nature And 3. At least they are hardly won to be reconciled and will often have some considerable compensation for the wrongs done them And 4. Their Reconciliations are seldom sincere and perfect And 5. Though they be yet through sickleness they are in danger to repent of their Reconciliations and to revive their old Quarrels But now in all these it is quite contrary with God See Exod. 34.6 7. Matth. 12.21 I know some do otherwise understand these words For they conceive that therein there is a reason given why Sinners must abandon their former thoughts and ways if they desired that God should be at peace with them namely because their thoughts and ways were not Gods thoughts and ways that is such as God had appointed their ways and thoughts should be or because there was such a contrariety betwixt Gods thoughts and ways which were all infinitely holy and just and theirs that were so exceedingly sinful and wicked But this Exposition cannot consist with the following Verse whereby it is clear that the transcendency of Gods Mercy above Mans is here intended Ver. 9. For as the Heavens are higher than the Earth so are my ways higher c. That is Incomprehensibly higher See the Notes Psal 103.11 The distance betwixt Heaven and Earth doth not fully parallel the distance that is betwixt the Mercies of God and Man because Gods Mercies are infinite but this expression serves to set forth that Gods Mercies are wonderful far above Mans. One Man may exceed others in pity and tender compassion and readiness to pardon Injuries as far as the Mountains are above the Dales but the highest Heavens are not so far above the Center of the Earth as Gods Mercies are above all the Bowels of Mercy that can be imaginably in the most merciful Men. Ver. 10. For as the Rain c. Here the Lord makes good what he had said before concerning the greatness of his Mercy by assuring them of the certainty of what he had promised them For as the Rain cometh down and the Snown from Heaven and returneth not thither to wit without effecting that for which they were sent by the God of Heaven but watereth the Earth and maketh it bring forth and bud that it may give Seed to the Sower and Bread to the Eater that is that it may yield Men not only plenty of Bread for food but also sufficient Seed for the following year It is true that the Rain and Snow may in some Sense be said to return again to the Heavens in the Vapours which from them are exhaled by the Sun or blown up by the Winds and so carried up into the Clouds But this expression here of the Rain and the Snows not returning again intends no more but that they never fail of effecting that for which pleas'd to showr them down upon the Earth Ver. 11. So shall my word be that goeth forth out of my Mouth c. That is Every word which my Prophets shall deliver truly from me Yet I conceive this is spoken here with particular respect to that promise which God had made them concerning their deliverance out of Babylon
I conceive to the vain things they vented when they did at any time undertake to teach the People even their own Dreams and not any thing which God had given them in charge However upon these men we must know the blame is particularly laid not because the People were not also extreamly wicked but because the neglect of their Duty was a main cause of the wickedness of the People Ver. 11. Yea they are greedy Dogs which can never have enough c. This may be added as another of their Sins to wit their insatiable Covetousness or else as a reason of that which was said before of them namely That they were blinded with Covetousness and they are Shepherds that cannot understand that is they know not how to order their Flocks aright see the foregoing Note they all look to their own way that is say some they all give up themselves to do every Man of them what they list or rather they are all for themselves minding only their own affairs and profit every one for his gain from his Quarter that is every one from the place of his abode even all the City over from one end to the other Ver. 12. Come ye say they I will fetch Wine and we will fill our selves with strong Drink c. This is another Sin wherewith their Watch-men before mentioned are here charged to wit Their Rioting and Drunkenness And they are brought in here enticing to and encouraging one another in this Sin and perhaps the People too to imply their obstinacy and security herein Come ye say they I will fetch Wine c. as if they had said Let Men say what they will and come what will of it we will thus take our Pleasure And so likewise in the following words and to morrow shall be as this day and much more abundant which do clearly hold forth a bold and desperate resolution of running on in this their excess day after day though they may also imply a scornful contempt of the threatnings of Gods Prophets as if they had said Come let us drink stoutly and fear nothing if it be well with us to day it shall be as well with us to morrow and it may be better CHAP. LVII VERSE 1. THE Righteous perisheth c. That is They dye it is spoken according to that which is outwardly seen in the Death of Men and no Man layeth it to Heart that is no man minds it or is troubled at it though it be an usual sign of some approaching Judgment when those that are the Pillars to support a Church are taken away and merciful men or Godly Men for the Word in the Original signifieth both are taken away to wit by a natural or a violent Death for some think it is spoken with respect to the Righteous that were cut off by Manassah see the Note 2 Kings 21.16 none considering that the Righteous is taken away from the Evil to come to wit as Husbandmen make speed to House their Corn when they see storms coming So it was with Josiah 2 Kings 22.20 This therefore is another wickedness wherewith he chargeth not their Watch-men only as before in the close of the foregoing Chapter but the whole People in general namely That whereas many it seems of the Faithful Servants of God were at that time taken away they regarded not this warning which God gave them of those dreadful Judgments that were coming apace upon them But withall there is comfort hinted for the despised Righteous Ver. 2. He shall enter into Peace c. That is into the rest and peace of Heavenly Glory where they shall be with God perfectly freed from all the troubles of the World It may indeed be read as in the Margin He shall go in peace and then the meaning may be that they should go out of the World with quiet and peaceable Consciences and before those evil and troublesome times came of which he had spoken in the foregoing Verse they shall rest in their Beds that is in their Graves for as Death is called a sleep so the Graves are termed Beds wherein dead men lye asleep until the general Resurrection when they shall all awake and rise again their Souls being departed into Heavenly rest their Bodies shall rest quietly in their Graves see the Note Job 3.13 each one walking in his own uprightness or before him as it is in the Margin The meaning is that thus it shall be with every one that serves God sincerely see the Note Gen. 17.1 Ver. 3. But c. Having in the foregoing Verses touched upon the happiness of the Righteous that were by Death taken away from approaching Judgments here he turns his Speech to the wicked Wretches of that Generation that rejoiced in their Death rather than grieved for it and triumphed in their surviving of them and condemns and threatens them But draw near hither ye Sons of the Sorceress the Seed of ye Adulterer and of the Where as if he should have said Thus shall it be with my Righteous Servants that are cut off from amongst you but as for you the prophane Crew that survive them and applaud your selves herein draw near and hear your doom And he calls them Sons of the Sorceress with respect to Jerusalem their Mother that was much addicted to those wicked Arts and the Seed of the Adulterer and the Whore because the Inhabitants of that City were also much given to those Sins of uncleanness but especially to that Sin of Idolatry which is often in the Scripture tearmed Spiritual Adultery and Fornication see the Notes Chap. 1.21 and 2 Kings 9.22 And thus these tearms implyed that they were a Wicked and Idolatrous Generation descended from Wicked and Idolatrous Parents both by Fathers and Mothers side and especially that they were no more in Truth the Seed of Israel or Children of God than the Children which a Wife hath by an Adulterer are her Husbands Children Ver. 4. Against whom do ye sport your selves c. As if he had said When you make your selves merry with flouting and jeering at the reproof and threatnings of my Prophets consider well of it it is not poor mortal Men against whom you sport your selves but the immortal and mighty God of Heaven and Earth whose Servants they are and whose Word it is which they Preach to you see 2 Chron. 36.16 Luke 10.16 1 Thes 4.8 for that this is here intended is evident by the following words against whom make ye a wide Mouth to wit in a way of derision see the Notes Job 16.10 and Psal 22.7 and draw out the Tongue which was another gesture used of old by way of mocking as we see by that of Persius Nec linguae quartum sitiat canis Appela tantum Are ye not Children of Transgression That is say some born of Wicked Rebellious Parents as was said before Children of the Adulterer and the Whore or rather Children that are transgressors as Children of Iniquity Hos 10.9
believing Jews or Zions Watchmen before mentioned ver 6. the Ministers and Preachers of the Gospel are here called upon to go out of her Gates to make way for the Gentiles to come into the Church Again others understand it of the Jews encouraged hereby to press and throng in through the Gates of Jerusalem which though formerly broken down or burnt should at their return ftom Babylon stand open before them ready to receive them And under this Type they conceive that the flocking in of the Gentiles on all sides to the Church is comprehended see the Notes Chap. 26.2 and 60.11 But because in the following Words there is mention made of preparing the way for the Jews return out of Babylon it is not so probable that their pressing into the Gates of Jerusalem should be here set before that it may be rather thought that the Jews are here pressed to hasten speedily and to go through the Gates of the several Cities where they were in Captivity and to get away to their own Country which indeed agreeeth well with that which is said elsewhere see the Notes Chap. 48.20 and 52.11 Yea and some too think that it may be spoken to those to whom the following Words are directed prepare you the way of the People cast up cast up the high-way gather out the Stones for which see the Note Chap. 40.3 lift up a standard for the People see the Note Cap. 49.22 Ver. 11. Behold the Lord hath proclaimed unto the end of the World c. To wit that which follows say ye to the Daughter of Zion see the Note 2 Kings 19.21 Behold thy Salvation cometh that is thy Redemption and Deliverance or thy Saviour that shall deliver thee for that this last is at least implied is evident by the following Words behold his reward is with him c. Now as this is spoken with respect to the deliverance of the Jews out of Babylon the meaning is either that the Lord had by the Proclamation of Cyrus enjoyn'd all Nations should give liberty to his People to return home to their own Land which agrees well with that expression of Cyrus in his Proclamation Ezra 1.2 Thus saith Cyrus King of Persia the Lord God of Heaven hath given me all the Kingdoms of the Earth c. or else that the Lord by the wonderful manner of that deliverance of the Jews would cause all Nations even to the end of the World to understand that it was done by his Will and Command But now as it is spoken with respect to that great Work of Mans Redemption by Christ whereof the other was a Type the meaning is that the Lord had by the preaching of the Gospel Proclaimed unto all Nations the coming of the promised Messiah that so they might come in and joyn themselves to his Church and indeed that passage say ye to the Daughter of Zion behold thy Salvation cometh is expresly applyed to Christ by the Evangelists Math. 21.5 behold his Reward is with him and his Work before him see the Note Chap. 40.10 Ver. 12. And they shall call them the Holy People the Redeemed of the Lord c. That is upon their miraculous deliverance men shall own them to be the People whom God had Sanctified and set a part to himself to be his own peculiar People see the Note Exod. 19.6 and whom he had made a Holy People and redeemed out of the power of their Enemies see the Notes Chap. 4.3 and 60.21 and thou shalt be called to wit thou O Zion sought out that is of her Husband that had cast her off see the Notes Chap. 34.6 7. Or one over whom God took special care to look after her and recover her when she was lost Or the meaning may be that she should be sought after as one that was in high esteem to wit by the Gentiles that should seek to joyn themselves in one Church with her and so it should be no more said of her as formerly it was this is Zion whom no Man seeketh after Jer. 30.17 A City not forsaken that is neither cast off by God nor left desolate without People as formerly she seemed to be see the Note above ver 4. CHAP. LXIII VERSE 1. WHO is this that cometh from Edom c. Having in the foregoing Chapter Ver. 11. spoken of the Lords coming to save his People as of a thing ready to be done immediately say ye to the Daughter of Zion Behold thy Salvation cometh behold his reward is with him c. Here the Church say some or the Prophet rather as if he had seen in a Vision this great Saviour of his People the Lord God like some great Prince coming from the Slaughter of his Enemies whom he had vanquished in Fight with his Garments all stained with their Blood breaks forth into this expression of admiration who is this that cometh from Edom with Died Garments from Bozrah and that still to assure Gods People that it would not be long ere he would come and deliver them by destroying their Enemies It is questioned by Expositors why it is said that he came from Edom and from Bozrah which was the chief City of Edom. That which was commonly said by the Ancients that the Prophet speaks this of Christ ascending triumphantly into Heaven after his Bloody passion cannot certainly be here intended because it is expresly said afterwards ver 3. that his Garments were Red not with his own Blood but with the Blood of his Enemies Nor is there much probability in that which is said by others that because Edom signifieth Red and Bozrah signifieth a Vintage nothing else is intended by saying that he came from Edom and Bozrah but that his Garments were Blood-red like one that having trod a Winepress hath his Garments all over besprinkled with the Blood of the Grapes it is therefore far more probable which some others say that it is to be understood Literally concerning the destruction of the Edomites that were always bitter Enemies to the Jews Psal 137.7 Or rather that the Edomites are put for the Enemies of Gods People in General especially the Babylonians and that because the Edomites had been successively in all Ages professed deadly Enemies to the Jews and so had manifested themselves to be when Jerusalem was destroyed by the Babylonians and by reason of their near Neighbourhood were best known to them see the Notes Ch. 34.5 6. This I conceive is the genuine meaning of the place that this is spoken of God coming like some Victorious Prince from the destruction of the Babylonians and other his Peoples Enemies having his Garments besprinkled with their Blood yet I question not but that under these Victories of God over the Babylonians and other Enemies of his People Christs Victories over their Spiritual Enemies were also Typified As for the following Words they contain a farther Description of this great Saviour of his People this that is glorious in his Apparel that is Clothed with
the words is to shew how exceeding ready God is to hear the Prayers of his People Ver. 25. The Wolfe and the Lamb shall feed together and the Lyon shall eat Straw like the Bullock and dust shall be the Serpents meat c. That is being content with that Food they shall no longer hurt either Men or Beasts But see the Note Gen. 3.14 To the same purpose is that Chap. 11.8 And the Sucking Child shall play on the hole of the Asp c. But for this whole Verse see the Notes Chap. 11.6 7 8 9. CHAP. LXVI VERSE 1. THus saith the Lord c. As the Prophet in the beginning of his Prophecy Chap. 1.1 Expostulated with the Jews concerning their carnal confidence in their Temple and Sacrifices so he doth here again toward the close of his Prophecy The Heaven is my Throne to wit because there the Majesty of God is most gloriously set forth and the Earth is my Footstool that is as vast a body as the Earth is it is but a little Foot-stool for me Where is the House that ye build unto me And where is the place of my Rest So the Temple was called See Psal 132.14 This is my rest for ever The drift of the whole passage I conceive is this Because the Jews were a wicked People falsehearted towards God and wholly regardless of obeying his commands and yet in the mean season gloried much in Gods dwelling amongst them in his Temple as if they had thought that God had been included in those Walls and thereupon they had no cause to question his favour and his gracious acceptance of the Service that was there done him or to fear that he would ever forsake them or this his dwelling place therefore the Lord doth here from the infiniteness and immensity of his being which the whole World could not contain shew them what a vain and foolish thing it was in them to think that any House could be built that should hold or contain him or that he should need or be pleased with a House that should be set up for his Habitation and indeed to this purpose doth Stephen cite this place Acts 7.48 c. yea that he must needs be a Spirit infinite in his Essence and consequently that he could only delight in Spiritual Service and that therefore the meer outward pomp of a stately house and Carnal Ceremonies could never be the things that were pleasing in his sight without a pure heart and a pure life no Man can serve God acceptably yea and some think too that under this is also imply'd that there was a time coming when this Temple-Services should be utterly abbrogated as our Saviour saith John 4.21 Ver. 2. For all those things hath mine hand made c. To wit the Heaven and the Earth and all things therein and all those things have been saith the Lord that is they have had their being or they have consisted Col. 1.17 or continued in their being by my hand by being upheld by my power Heb. 1.3 Now the drift of this is to shew that since he made the World and all things therein he needed not a House to dwell in here no more then he did from Eternity before he made these things and that if he did desire a House surely he that mansions in Heaven and Earth needed not to desire them to build him an House see the Notes Psal 50.11 12. but to this Man will I look to wit out of great respect and out of my tender and provident care over him Or as to the House and Temple wherein I will choose to dwell even to him that is Poor and of a contrite Spirit see the Notes Chap. 57.15 and Psal 51.16 and trembleth at my Word that is that fearing me stands in awe of my Word and dares not decline in the least from what I have commanded him It is as if the Lord had said though I be so infinitely great and high and all sufficient in my self yet I overlook all the World to cast mine Eye upon these poor humble ones and these are the Temple that I will dwell in Ver. 3. He that killeth an Oxe is as if he slew a Man c. That is say some when Christ shall have put an end to the Legal Worship the continuance of these Sacrifices will be as hateful to God as the slaying of a Man would be yea and because the Particle of similitude as is not in the Hebrew but it is there He that killeth an Oxe slayeth a Man he that Sacrificeth a Lamb cutteth off a Dogs Neck c. therefore some conceive that the Jews are charged here with this that at the same time when they Srcrificed Oxen and Lambs c. to God according to Gods Law they did also Sacriâ—ce to their Idol-Gods Men and Dogs and Swine as the Heathens did But I make no question but the words are best Rendred with a Note of Similitude as it is in our Translation and that the scope of the place is to shew that whilst they were such a wicked People void of all true fear of God their Sacrifices were not only things unacceptable but even hateful and odious to him see the Notes Chap. 1.11 c. He that killeth an Oxe to wit for Sacrifice is as if he slew a Man that is he doth that which I abhor as much as if he murdered a Man or his killing an Oxe for Sacrifice is no more pleasing to me than if he slew a Man for a Sacrifice as the Heathens are wont to do For it may well be that in this expression and so likewise in those that follow his drift is to shew that the abominable Sacrifices of the Heathens were as acceptable to him as theirs were he that sacrificeth a Lamb as if he cut off a Dogs neck which was not only one of those unclean Creatures that might not be offered in Sacrifice though the Heathens did but always also esteemed base and vile insomuch that whereas the Money that was taken for the Redemption of any unclean Beast might be brought into the Temples Treasury Lev. 27.11 there was express Order that no price of a Dog should be brought into Gods House see the Note Deut. 23.8 he that offereth an oblation as if he offered Swines blood Creatures so unclean that they might not be eaten or touched Lev. 11.7 8. much less might they be offered in Sacrifice as the Heathens did he that burneth Incense as if he blessed an Idol that is praised it or prayed or sacrificed to it yea they have chosen their own ways that is wittingly and knowingly they have chosen to walk in their own ways rather than do what I commanded them where by their own ways may be particularly meant their Will-worships which were of their own devising not of Gods appointment or generally their sinful wicked ways which alone were enough to make God abhor their Sacrifices And so also may the last Clause be understood and