As for the next clause If we read it as it is in the margin and the city shall be utterly abased then the intendment of it must be the same with that which went before to wit either that Gods people should be safe and fearless when the Cities of Gods and his peoples enemies or Babylon in particular should be utterly ruined see the Note Chap. 26.5 or that the Church of Christ should enjoy the peace promised them when other places should be like Cities levelled with the ground But if we read it as it is in our Bibles and the city shall be low in a low place the words seem to be added as a farther illustration of the safety and peace of Gods people namely that they should not need to build their Cities on high and steep places as men use to do that they may be made the more defensible because even in those Cities that were in Plains and Valleys and seemed to lye most open to invasion they should be through Gods protection safe and without all fear of danger Ver. 20. Blessed are ye that sow beside all waters c. This may be understood 1. literally as spoken by way of admiring the great plenty wherewith the Prophet foresaw God would bless the land of Judah after those times of peace of which he had now prophecied Blessed are ye that sow beside all waters As if he should have said Happy shall they be that shall live to see that day when your land that was wasted by the Assyrians or that lay over-grown with briars and thorns during the Babylonian Captivity shall be so fruitful that it shall yield as rich Crops to those that sow their seed therein as those grounds usually do that lye by great Rivers or are any way best watered that send forth thither the feet of the ox and the ass to wit to till and plow and harrow the Grounds and so to fit them for the sowing of seed in them or to tread out their Corn after it is reaped with the feet of those Cattel Or the meaning may be that their land should yield them such plenty of Corn that they should not need to spare it to grow up for Harvest but should turn out their Cattel to â—eed in their Corn-fields as in their Pasture-grounds or at least that they should put in their Cattel to crop it for a time because it should grow up so exceeding rank But 2. It may be understood mystically as spoken with respect to Gospel-times Blessed are ye that sow beside all waters that send forth thither the feet of the ox and the ass that is Blessed shall they be that shall in those days be sent forth to sow the seed of the Gospel and that because they shall to their great joy find the hearts of the people where their seed is sown to be as fat and well watered ground that shall bring forth fruit abundantly Some indeed by sowing beside all waters do understand sowing the seed of the Gospel among all Nations But I conceive it is only the fruitfulness of the soil that is implied by that expression CHAP. XXXIII VERSE 1. WO to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee c. Some understand this of the Babylonian and the rather because the same words in a manner are before spoken of the Babylonians see the Note Chap. 21.2 But it is rather the Assyrian and it may be Sennacherib particularly over whom the Prophet doth here insult denouncing a War against them because they had wasted and destroyed so many Countries and of late the land of Israel being no way provoked thereto by any injury which those Nations had offered to them and because they had dealt perfidiously with those that had no way dealt so with them And this last some would have to be purposely added with respect to Sennacherib's proceeding on to waste the land of Judea after he had taken a great sum of money of Hezekiah to withdraw his Army But for that see the Notes 2 Kings 18.7 14 17. The wo denounced is set forth in the following words when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee that is when God shall put an end to thy rapine and treachery the same shall be done to thee which thou hast formerly done to others And that which is said of others dealing treacherously with him may be looked upon as accomplished when Sennacherib was slain by his own Sons as he was worshipping in the house of Nizroch his God 2 Kings 29.37 Ver. 2. O Lord be gracious unto us c. The Prophet having foretold the destruction of the Assyrians or other the enemies of Gods people doth here suddenly as not able any longer to contain himself break forth into a prayer either as in his own name or the name of the Church in general desiring the speedy performance of that destruction upon the enemy which he had now foretold And this he doth as foreseeing the great misery and danger his people would be in until this deliverance came and withal as acknowledging the just hand of God therein upon them and shewing that it was by praying unto God for mercy that the deliverance promised must be obtained O Lord be gracious unto us we have waited for thee see the Note Chap. 8.17 be thou their arm that is their mighty defence and strength for the subduing of their enemies see the Note Psal 89.21 every morning that is constantly and without delay see the Notes Job 7.17 and Psal 73.14 our salvation also in the time of trouble to wit say some as thou hast been to thy people in former times Ver. 3. At the noise of the tumult the people fled c. Here the Prophet returns again to speak of the destruction threatned before ver 1. speaking of that which was to be as if it were done already Some understand it of the tumult raised amongst the Babylonians by the Medes and Persians when they ruined that great Monarchy But the most of Expositors by far understand it of the ruine of the Assyrian Army 2 King 19.36 At the noise of the tumult the people fled that is At the noise of the tumult raised in the Assyrian Camp when the Angel came upon them in such a dreadful manner See the Note Chap. 30.30 and struck them with a pannick fear and made such a slaughter amongst them they that were not yet slain fled away at the lifting up of thy self that is say some When thou didst ascend thy Tribunal to pronounce sentence of Judgment against them or when thou didst appear in thy mighty power to execute vengeance upon them having before seemed to sit still and not to mind them the Nations were scattered to wit the several Nations that served in the Assyrian Army But see the Note Psal 68.1 Ver. 4. And
deal with the men and that too doth further imply the misery of the women who having lost their husbands and friends should be stripped of all their bravery and be brought into a mourning condition Thy men shall fall by the sword and thy mighty in the war which is in the Original and thy might in the war where thy might is put for thy mighty ones as it is usual with us when we speak of the Nobles and Gentlemen of a Country to call them the Nobility and the Gentry However the meaning is that God would cut off those in whose multitude and valour they had put so much confidence Ver. 26. And her gates shall lament and mourn c. That is the gates of Zion shall seem to mourn because whilst Jerusalem was in a flourishing condition the people used to pass in and out through the gates continually and because the Magistrates used to fit in judgment see the Notes Ruth 4.1 2. and Psa 127.5 and so there the greatest glory of their State was seen and there was still the fullest Assemblies and greatest concourse of the people whereas after the taking of Jerusalem the gates were ruined and lay unfrequented therefore it is said here Her gates shall lament and mourn and the meaning is that they should look sadly or that they should be a very lamentable spectacle to all that should behold them We have the like expressions Jer. 14.2 Judah mourneth and the gates thereof languish they are black unto the ground And Lam. 1.4 The ways of Zion do mourn because none come to the solemn feast all her gates are desolate as it follows here also and she being desolate or emptied that is cleared of her Inhabitants and riches shall sit upon the ground to wit as a sad widow bereaved of her husband and children for this sitting on the ground was the usual custom of mourners Ezek. 8.14 And behold there sat women weeping for Tammuz And Lam. 2.10 The Elders of the daughter of Zion sit upon the ground and keep silence See also Job 2 10. yet it is likely there is an allusion also in the words to the ruinous state of a City that being battered down and burnt with fire may be well said to lye in the dust according to that Chap. 25.12 The fortress of the high fort of thy walls shall he bring down lay low and bring to the ground even to the dust CHAP. IV. VERSE 1. ANd in that day c. That is in the day when God shall have brought all the evil forementioned upon you seven women that is many women see the Note 1 Sam. 2.5 shall take hold of one man that is whereas it stands not with the modesty usually found in that sex to woo those whom they desire to make their husbands but rather they expect to be sued to by them and much less can they endure a husband that hath more wives than themselves yet such shall be the extream scarcity of men in those times by reason of the havock which the sword of the Chaldeans shall have made amongst them that many women shall of their own accord desire this and with so much importunity press their request upon one man as if they would extort a consent from him and would take no denial for this is implied in that which is here said that they should take hold of him even that they should prosecute their suit with so much vehemency as if they would force themselves upon him I know the words may be understood of many women contending for one man each one intending to have him to her self alone But because Polygamy was usual amongst that people in those times and because this doth best set forth what a scarcity there should be then of men I do rather understand it of many desiring to be his wives jointly together And lest he should deny them as being loth to bring such a charge of wives and children upon him especially in such a time of penury and want therefore they are said to add that which follows We will eat our own bread and wear our own apparel that is we will no way be any charge to thee but will our selves maintain both us and ours only let us be called by thy name that is accept us to be thy wives that it may be said that thou art our husband and we are thy wives see Gen. 48.16 Joh. 19.25 Jer. 14.9 There is in this expression an allusion to that ancient custom of calling the wife by the name of her husband to take away our reproach to wit the reproach of not having husbands or not having children for because God had promised fruitfulness in child-bearing as a great blessing unto that people Deut. 7.14 There shall not be male or female barren among you therefore they looked upon barrenness as a great curse and reproach to them whence it was that Rachel said upon the birth of her son Joseph God hath taken away my reproach see the Note 1 Sam. 1.6 Yea and the younger sort living without husbands as if no man regarded them was counted a dishonour and therefore we find it mentioned as one of the sad effects of Gods judgments upon his people that their maidens were not given in marriage Psal 78.63 Ver. 2. In that day c. Lest the foregoing threatnings concerning the destruction and desolation that was to come upon the people of God should quite discourage the faithful that were amongst them and cause them to question how then the Covenant which God had made with his Church should be ratified and how the Promises which he had made to them concerning the stability and increase of his Church should be accomplished to chear them up is this promise here inserted as the like was before done Chap. 1.25 26. concerning which see the Notes there In that day to wit when God shall have brought all the forementioned judgments upon them and thereby shall have swept away those that were incorrigibly wicked and shall have exceedingly purged those that shall be left though then the people shall be brought to so low a condition that their estate shall seem to be hopeless yet even then in that day shall the Branch of the Lord be beautiful and glorious And this is three several ways expounded by Interpreters though indeed they are all much to one and the same effect 1. The most of Expositors do by this Branch of the Lord understand the Lord Jesus Christ the promised Messias and that especially because the same or the like Title is so often given to him else-where in the Scripture as Chap. 11.1 And there shall come forth a rod out of the stem of Jess and a branch shall grow out of his roots And Jer. 23.5 I will raise unto David a righteous Branch And 33.15 At that time will I cause the Branch of Righteousness to grow up unto David And Zach. 3.8 Behold I will bring forth my servant the BRANCH And
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
you are offering up a multitude of sacrifices at your solemn feasts you shall then be sorely over-pressed with grief and it shall be unto me as Ariel see the foregoing Note The meaning is either 1. That God would cause Jerusalem to be besieged by enemies even as Shepherds and Hunters are wont to gather together and beset some fierce raging Lion that they may destroy him Or 2. That she should be surrounded with enemies even as the Altar called Ariel Ezek. 43.15 used at their solemn feasts to be compassed about on every side with beasts brought thither for sacrifices and with the people that brought them see the Note Psal 26.6 Or 3. which seems most probable That the whole City should be just like the Altar of burnt-offerings in the Temple in that it should be all on a light flame and covered all over with gore blood and in that the streets thereof and the Country round about should lye full of slaughtered men and women sacrificed as it were to the satisfying of Divine Justice even as the bodies of beasts slain for sacrifices used to lye scattered round about the Altar Ver. 3. And I will camp against thee round about c. This I conceive was meant of the Babylonians besieging Jerusalem for which see the Notes 2 Kings 25.1 2 c. Yet I see not but that it might also be spoken with respect to the same done afterward by the Romans for our Saviour in foretelling that siege may seem to allude to this place of the Prophet Luke 19.43 Thine enemies shall cast a trench about thee and compass thee round c. Ver. 4. And thou shalt be brought down c. That is Thou that dost now so proudly exalt thy self shalt then be humbled and pulled down and shalt speak out of the ground and thy speech shall be low out of the dust as Prisoners and Captives are wont to do that lye prostrate upon the ground before their enemies or those that are brought low to the very dust according to that Chap. 47.1 Come down and sit in the dust O Virgin daughter of Babylon sit on the ground And to the same purpose is that which follows and thy voice shall be as of one that hath a familiar spirit out of the ground c. for which see the Note Chap. 8.19 The meaning is That the inhabitants of Jerusalem that had wont to talk so highly and proudly and to roar like a Lion against God and his Servants should then speak submissively enough as men over-whelmed with fear and grief are wont to do Yea some understand this of their lying in dust and ashes beging mercy of God when this Judgment now denounced was come upon them Ver. 5. Moreover the multitude of thy strangers shall be like small dust and the multitude of the terrible ones shall be as chaff that passeth away c. Some understand this of the foreign Forces that should invade Jerusalem and so take it to be inserted as a promise for the comfort of the faithful amongst the Jews to wit that when they should be humbled as was said in the foregoing verse though their enemies should be never so many even like the small dust or chaff yet like so much dust or chaff they should soon be scattered and driven away And some of these think this is meant of the destruction of Sennacherib's Army that should besiege Jerusalem in the days of Hezekiah and others of the Babylonians to wit that when they had ruined Jerusalem even they should within a while flee away like so much dust oâ— chaff before the Medes and Persians But because in the following Verses the Prophet proceeds still in a way of denouncing judgments against Jerusalem I rather think with others that this also is of the same tenor and that Jerusalem is here threatned That her strangers and terrible ones that is her Garison-Souldiers hired from other Nations and those Auxiliary Forces which should from Egypt or elsewhere be sent in to her aid in whom she gloried much because of their number and valour should be no defence at all to her but should be soon scattered and driven away as the dust and chaff is driven before the wind And accordingly the last clause is to be understood likewise yea it shall be at an instant suddenly to wit of the sudden flight of those foreign Forces on whom they so much relied rather than of the flight and dispersion of their enemies as they understand it that take this to be a promise as is before said Ver. 6. Thou shalt be visited of the Lord of Hosts with thunder and with earthquake and great noise with storm and tempest and the flame of devouring fire That is God will execute his judgments upon thee O Jerusalem with great terror and unresistable violence and that on a sudden see the Notes Chap. 13.13 and 2 Sam. 22.8 c. And this I concieve is meant of the Babylonians invading and storming the City 2 Kings 25.14 and the expression here used seems to refer to what was said in the foregoing verse that their Auxiliary Companies from foreign parts should be like small dust and as chaff that passeth away implying a reason why it must needs be so to wit because God would break forth upon them as with a terrible storm and devouring fire before which they must needs be as so much dust and chaff Ver. 7. And the multitude of all the nations that fight against Ariel c. That is against Jerusalem see the Notes above ver 1 2. even all that fight against her and her munition and that distress her shall be as a dream of a night-vision They that understand that which was said before ver 5. as a promise inserted for the comfort of the faithful amongst Gods people concerning the speedy ruin of the foreign enemies that should come up and fight against Jerusalem do accordingly also understand that which is said here either 1. of the disappointment of their vain hopes that they should be as a dream of a night-vision that is that it should be with them as it is with a man in a dream they should feed themselves with vain hopes of taking the City and of satisfying their rage in the destruction of the people and their covetous desires in their swallowing up all the wealth of the City but in the conclusion it should be nothing so they should be frustrated of their expectation as it is with a man that in a dream fancies he is eating and filling his belly but when he awakes there is no such matter And this they conceive was meant of the frustrating of the confident hopes of Sennacherib and his Assyrians concerning their subduing the City Jerusalem Or 2. of the sudden scattering and perishing of all their Power and Forces that they should be as a dream of a night-vision to wit in that as a dream doth suddenly vanish away out of the minds of men so all their great Armies
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
access of the Gentiles And they that swallowed thee up shall be far away That is as before ver 7. thou shalt no more be troubled with enemies that shall seek to destroy thee But see the Note Chap. 42.14 Ver. 20. The Children which thou shalt have after thou hast lost the other shall say again in thine ears the place is too strait for me c. That is there shall be such multitudes of them that they shall complain that there is not room enough for them And this is meant of Zion the Church of the Jews 1. in regard of the multitudes of them that returned from Babylon and the great increase of their posterity as formerly in Egypt whereas before she was left as a childless woman when the enemy had made such havock amongst them carried them away Captives and 2. especially in regard of her great encrease by the coming in of the Gentiles in the days of the Gospel whereas before she was as a Childless Woman there being so few amongst them that were really such as they profess themselves to be Israelites indeed upon the access of the Gentiles she should be abundantly full of Children Ver. 21. Then shalt thou say in thine heart c. To wit say some as not being able fully in words to express her joy and admiration who hath begotten me these seeing I have lost my Children and am desolate c That is Zion shall admire at her wonderful multitudes because she had been not only Childless see the foregoing Note but also desolate without a Husband the Lord having seemed to cast her off And indeed the increase of the Jewish Church and particularly that by the Gentiles joyning themselves to her was very strange and wonderful considering that before the Gospel came to be Preached there was so little of the word of Life amongst them the Seed of the new-birth and that the Gentiles were so unlikely to leave their Idolatries and to embrace the Religion of Christ and especially to joyn themselves to the Church of the Jews that were such a despised people in those times Ver. 22. Thus saith the Lord God Behold I will lift up mine hand to the Gentiles c. To wit As men are wont to do when they call any that stand some distance from them to come to them and set up my Standard to the people see the Notes Chap. 11.10 12. and 13.2 The meaning is either that God would call in the Nations that is by his Almighty Power cause them to come in and so accomplish what was promised in the foregoing Verses It may be meant of Gods gathering an Army as Kings do by setting up their Standard that should destroy Babylon and set free his people but especially it is meant of that which was signified thereby the conversion of the Gentiles by the lifting up of that spiritual Standard the Preaching of the Gospel accompanied with the effectual working of Gods Spirit and they shall bring thy Sons in their arms and thy Daughters shall be carried upon their shoulders which as it hath respect to the Jews deliverance out of Babylon implies that the Nations should shew them great love and respect and afford them all possible help for their return home into their own Country But as it respects the conversion of the Gentiles it sets forth their ready tendering of their Sons and Daughters together with themselves to be joyned to the Church even as it is now when Children are brought in Arms to the Assemblies of the Church to be Baptized Yet some would have it understood of the great respect which even Pagans should afford to Christians that lived amongst them because of the eminent holiness of their lives Ver. 23. And Kings shall be thy nursing Fathers and their Queens thy nursing Mothers c. This was accomplished say some in the protection and support which the Jews found even during their Captivity under the Babylonian Kings and Queens and which the Church should find under Heathen Princes But rather it is meant of the great and tender respect that should be shown to the Jews both in their return and after their return by Cyrus Darius Esther and others and of great Kings and Queens that being converted to the Christian Faith should shew great favour to the Church and do great things for them such as were Constantine and many others And so that which follows they shall bow down to thee with their face toward the earth some understand of Nations that should be subdued by Gods people but rather it is meant of the great honour and respect which those Princes should yield to the Jews and especially of the honour which those Christian Princes should yield to Christ and for his sake to his Church and Servants submitting to his Ministry his Scepter and Government and lick up the dust of thy feet for which see the Note Psal 72.9 and thou shalt know that I am the Lord to wit experimentally by my accomplishing of these things which I have promised For they shall not be ashamed that wait for me as if he had said Hereby men shall find this to be true Ver. 24. Shall the prey be taken from the mighty Or the lawful Captive delivered This is generally taken as an objection of the Jews in Babylon alledging this as a reason why they could not believethe promise of their being delivered out of their Captivity But more probably as I conceive it may be taken as the proud boasting of the Babylonians insisting upon two reasons why the Jews could have no just ground of hoping to be delivered 1. their might which the poor Captives were not able to resist and 2dly their right because by law of arms and right of conquest they were their lawful Captives yea and under this Type there may be also implied how unlikely it was in an eye of reason that Satan's bond-slaves should ever be rescued out of his Power Ver. 25. But thus saith the Lord Even the prey of the mighty shall be taken away and the prey of the terrible shall be delivered c. That is be your enemies never so mighty and let them pretend what they will for their detaining of you in Bondage yet ye shall be delivered And withal observable it is that those whom they had called the lawful Captive the Lord here terms only the prey of the terrible As for that which follows for I will contend with him that contendeth with thee it may be understood of the Babylonians that God would set himself against them and that to be sure would be sufficient and I will save thy Children that is deliver them out of their Captivity Or it may be taken as a more general promise that after he had rescued them out of their Captivity he would still be an enemy to their enemies and defend their posterity against all that should seek to hurt them And how this may be applied to that which is said of Christs vanquishing
body as the ground and as the street to them that went over The meaning is That in their Bondage in Babylon their great Lords should trample upon them proudly and contemptuously and without any Compassion and use them just as they pleased themselves they not daring in the least to mutter against them And the like may be said too concerning their sad condition when they were vanquished by the Romans CHAP. LII VERSE 1. AWake awake c. See the Note Chap. 51.17 This is still to chear up the Jewish Church with hope of deliverance from that poor and miserable condition whereinto they were to be brought and it is thus often repeated partly because of the delight the Prophet took in imparting these glad tydings to the People and partly because the People were so hardly wone to embrace the promise in regard that they looked upon their Estate as desperate and past all hope of recovery Awake awake put on thy Strength O Zion that is pluck up a good courage be courageous and strong in the confidence of Gods favour and protection which is indeed properly thy strength put on thy beautiful Garments O Jerusalem the holy City as if he had said Put off thy poor and sad attire wherewith thou wert clad in thy low and captived Estate when thou wert wont to embrace the Dunghill and put on that brave attire again which thou wert accustomed to wear on thy Festivals and other times of Joy and Gladness As for the following words wherein there is a reason given why Gods People are stirred up to be so courageous and joyful for henceforth there shall no more come into thee the uncircumcised and the unclean though some understand it of the great Reformation that should be made amongst them that no wicked ones should harbour amongst them or of the great holiness of the Church in the days of the Gospel which should be perfected in Heavenly Glory See the Note Chap. 35.8 Yet certainly it is rather meant of their being freed from the Cruelty and Tyranny of their Enemies But how then was this promise ever made good to the Church of the Jews from henceforth there shall no more come into thee the uncircumcised and the unclean I answer As this was spoken with respect to their deliverance out of Babylon the meaning cannot be that they should never more be invaded vexed and oppressed by any of the uncircumcised Heathens For it is well known that after that they were sorely afflicted and oppressed by Antioches Epiphanes and others and that at last the Romans did worse to them than ever the Chaldeans had done And therefore if we take this as a promise made to the Jews when they were delivered from their Captivity in Babylon it must be limited to the Babylonians to wit that they should no more be invaded as they had often formerly been nor tyrannized over by that Nation that had then so long held them in Bondage and he tearms them the uncircumcised and the unclean because in their Bondage this did most vex and afflict them that they Gods peculiar People should be made drudges to such a base heathenish uncircumcised People But now if we extend this to the Church of the Jews after they were ruined and destroyed by the Romans namely those that were together with the Gentiles the Church of Christs redeemed ones I see no other way that it can be understood but that their wicked Enemies should never be able to ruine them as the Jewish Church was by the Romans And this is that which Christ said Matth. 16.18 that his Church should stand in the midst of all opposition till she be taken up into Heaven where her Enemies shall trouble and afflict her no more Ver. 2. Shake thy self from the dust c. This seems to be thus expressed with reference to that which had been said in the foregoing Chapter ver 23. See the Note there of their lying on the ground whilst their proud Lords trampled upon them arise and sit down or arise and sit up as it is well rendered in our great Annotations Lie no longer on the ground but sit in a quiet and comfortable condition as formerly As Babylon was commanded to come down and sit in the dust Chap. 47.1 So Jerusalem is here called upon to arise and sit up from the dust loose thy self from the bands of thy neck O captive Daughter of Zion That is cast off thy Yoke But still we must know that the intent of this is to shew that this should shortly be done and that under this type there is also a promise couched of the Spiritual Redemption of the Church of God by Christ See the Note Chap. 42.7 Ver. 3. For thus saith the Lord ye have sold your selves for nought and ye shall be redeemed without Money See the Notes Chap. 45.13 and 50.1 and Psal 44.12 Because the Jews might think it impossible that they should be delivered from their Captivity in Babylon where they had been kept in bondage so long under such a mighty People therefore God tells them here that though they had sold themselves by their Sins that is though he had delivered them up to the Babylonians by way of punishing them for their Sins yet he their Lord and Soveraign had never sold away his interest in them by receiving any price of the Babylonians for them they did not so much as give him thanks for them and that therefore they could alledge no just Title to them but that it was free for him when he pleased to challenge his own just interest in them and to recover them out of their hands again By all which it appeared that there would be no difficulty in the work of their deliverance If God would challenge his just interest in them and deliver them from those that did unjustly keep them in bondage who could hinder him As they were sold for nought so they should be redeemed for nought As they were subdued by the Sword so by the Sword they should be delivered out of their Power And indeed in this too some Expositors endeavour to shew how the deliverance out of Babylon had some shadow in it of our Redemption by Christ Ver. 4. For thus saith the Lord God c. By former examples of the Lords delivering his People from the oppression of their Enemies he sheweth them what good reason they had to believe and wait for that deliverance out of Babylon which he had now promised them my People went down aforetime into Egypt to sojourn there as if he should have said And ye know how the Egyptians oppressed them there and how he plagued the Egyptians for it and delivered his People out of that their bondage and the Assyrian oppressed them without cause as if he had said and so likewise Sennacherib the Assyrian and some would have all the rest of the Assyrian Kings included that invaded Gods People did mightily afflict them causelesly when my People had
no way injured them for though Hezekiah had at first revolted from him yet he afterward submitted himself to him and by mutual agreement made him satisfaction and ye know how God destroyed him and his mighty Army and delivered his People from their Rage and Fury Thus I conceive is the meaning and drift of this Verse There is a hint here given the Jews of two former deliverances that God had wrought for his People and then in the following Verse he shews what might be inferred from hence concerning the sadder condition of his People in Babylon I know indeed that several Expositors do judge otherwise concerning the second clause and the Assyrian oppressed them without cause For some think that by the Assyrian there Pharaoh King of Egypt is meant and so they would have the meaning of the whole Verse to be this That the Israelites going down into Egypt only to sojourn there the King of that Country did without cause sorely oppress them But this opinion is built upon meer groundless and improbable conjectures as namely that that Pharaoh that knew not Joseph Exod. 1.8 was a Stranger even an Assyrian or else that all Tyrants were in those days by a Proverbial way of speaking called Assurs Others therefore say that by the Assyrian the Babylonian is meant and that he is here called the Assyrian because the Kingdom of Babylon was always formerly a branch of the Assyrian Empire and all Assyria was at present under the Dominion of the King of Babylon yea the rather too because the Assyrians frequent invading Judea in former times did open a Door to that absolute Conquest which the Babylonians did afterward make of that People and their carrying them away Captives into Babylon And so accordingly they make the Sense of the whole Verse to be this That the Egyptians did of old wrongfully oppress the Israelites when they sojourned amongst them and that the Babylonians had now done the like But the former Exposition is far the clearest to wit that there are here two Instances given of Gods pleading the Cause of his oppressed People formerly and that God argues from hence by an Argument taken from the greater to the less that if God punished the Egyptians for dealing so hardly and inhumanly with his People that went down into that Country voluntarily of their own accord that they might sojourn there though the King of Egypt had some pretence for what he did because they were in his Dominions and under his Jurisdiction And so again if God destroyed the Assyrians that only invaded and wasted the Land of Judea and afflicted them there in their own Country much more will he punish the Babylonians who without cause invaded their Country and carryed them away Captives into a strange Land Ver. 5. Now therefore what have I here saith the Lord that my People is taken away for nought c. The first words are very concise in the original and therefore may be understood several ways As 1. With reference to that which was said before ver 3. Now that my People hath been forcibly carried away into Babylon without any price paid to me for them what have I here that is what gain and advantage do I get by their being here in bondage As if he should have said Surely nothing at all it was not a bargain of my making neither do I get any thing by it and therefore why do I delay the rescuing of my People from this their Captivity Or 2. With respect to the foregoing Verse Seeing I could not endure the Egyptians and Assyrians that oppressed my People but punished them what have I here in Babylon that should move me to spare them that have carried them away Captive into a strange Country which the other did not Or what have I here to do but to destroy Babylon and to hasten the deliverance of my People from their greater oppression here Or 3. As bewaling the desolations of Judea having no People left me here in Judea what do I here Why do I not go away to Babylon and fetch my People from thence Or 4. With respect to their Bondage in Babylon what have I here in Babylon that I should be as it were as a Captive here amongst my People and not carry them back again to my Temple at Jerusalem And lastly some take it as spoken with respect to the state of the Jews when Christ their promised Messiah was sent unto them why do I stay any longer amongst this People sold over for nought and not remove from them and gather to my self another People Or what do I speak of what my People suffer here in Babylon seeing they lye under a far greater oppression of their Spiritual Enemies Why do I not hasten to deliver them from that bondage All these several ways these first words are understood by Expositors not without some ground of probability But the first I conceive doth best suit with our Translation However according to what is said in this first branch of this Verse we must understand the following words they that rule over them make them to howl saith the Lord to wit because of their cruel oppressing them both outwardly and in their Consciences also and my name continually every day is blasphemed to wit by the wicked Enemies of my People who continually insult as if I were not able to deliver my People out of their hands Indeed the Apostle affirms that this might be applyed to the Enemies blaspheming Gods name because of the wickedness of those that profess themselves his People Rom. 2.24 But doubtless the Prophet intended here the Heathens blaspheming the God of Israel by their boasting that he was not able to protect or deliver his People according to what we find also in Ezek. 36.20 And when they entered unto the Heathen whither they went they profaned my holy name when they said to them these are the People of the Lord and are gone forth out of his Land Ver. 6. Therefore c. That is Because my People have been thus carried away for nought and have been thus cruelly oppressed and especially because their Enemies have thus blasphemed my Name my People shall know my Name that is they shall experimentally know that I am the Lord Jehovah the only true God of Infinite Power and faithful to make good all my promises according to that which followeth therefore they shall know in that day to wit when my People shall be delivered out of Babylon as I have promised and when all things shall be accomplished by Christ that were foretold of him by the Prophets that I am he that doth speak behold it is I that is that it is I the Lord God that do now foretell these things by my Prophets in that I will exactly then accomplish what I now foretell Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tydings c. That is How welcome delightful and acceptable shall