triumphant joy to proceed in their intended design for the subduing of Jerusalem and yet after all this would suddenly cut them off I know that divers Expositors do understand this last clause I will consider in my dwelling place like a clear heat upon herbs and like a cloud of dew in the heat of harvest of Gods destroying the Ethiopians or Assyrians to wit that God would be unto them as a torrid heat that scorcheth and parcheth herbs or as those Dews that in Harvest-time do rot and blast the corn But I see no probable ground for this Exposition The drift of the words is rather to shew that even when God seems to sit still in his dwelling-place as if he minded not the Government of the world nor what became of his people yea whilst he seems to shine favourably upon his and his peoples enemies yet even then by the secret working of his Providence he makes way to their ruin and doth only ripen them for destruction Ver. 5. For afore the harvest c. Under Harvest the Vintage is here also comprehended as before Chap. 17.11 because they usually are together when the bud is perfect that is when the bud that first appears is become a perfect but a green grape and the sowre grape is ripening in the flowre that is when the grapes that are grown out of the flower and are yet sowr begin to ripen to wit when the Harvest or Vintage is nigh at hand He shall cut off the sprigs with pruning hooks and take away and cut down the branches that is he shall cut down both the smaller twigs and the greater boughs or branches together with the green grapes growing thereon Now some understand this of the Assyrian to wit that when he had vanquished the Ethiopians and thereupon should begin to think that his design for the taking of Jerusalem did ripen apace as making full account that it was in a manner his own and that he should reap a rich harvest of all his labours on a sudden the Lord should mow down his mighty Army both Captains and common Soldiers 2 Kin. 19.35 and so all his endeavours should be frustrate before they came to maturity But rather this is spoken of the Ethiopians whose destruction is set forth all along in this Chapter and that as an effect of that which the Prophet had said in the foregoing verse concerning the Lords taking his rest in his dwelling-place and suffering the Ethiopians to prosper yea his seeming to shine favourably upon them namely that when they had raised a great Army to beat off the Assyrians and were gone forth with great assurance of breaking them in pieces before they had effected what they intended they should be cut down and destroyed by the Assyrians great and small fathers and children even as when the sprigs and greater branches of a Vine are lopped in the prime of her pride when she was full of grapes but green and not fit to be eaten The same thing therefore that was said in the foregoing verse is here asserted again under other Figurative expressions to wit That God doth not always cut off his enemies presently but suffers them to flourish for a time yet afterward when their hopes are greatest of bringing their Designs to perfection he suddenly heweth down both them and their Posterity But indeed some understand this here of the destruction that was brought upon the Ethiopians by the Babylonians Ver. 6. They shall be left together unto the fowls of the mountains and to the beasts of the earth c. That is Those Vine-sprigs and branches mentioned in the foregoing verse with the branches of unripe grapes thereon being cut down and cast away shall be left lying on heaps together for the fowls that usually breed and abide on the Mountains to feed on and for the beasts of the field to browse on And the fowls shall summer upon them and all the beasts of the earth shall winter upon them that is both the fowls and beasts shall abide on them as finding harbour and food there all the year long both Summer and Winter Now this some understand of the wealth of the land or the people therein still abiding being left as a prey to their Conquerors and new Lords or to Thieves and Robbers as it usually falls out in Countries that have been lately subdued and wasted by the invasion of enemies But according to the Exposition of the foregoing verse it is better understood of the dead carcases of the Assyrians say some slain by the Angel 2 King 19.35 but rather of the Ethiopians slain by the Assyrians and indeed some extend it to both together to wit that they should be meat for Eagles and Vulturs and such like fowls of prey here called Fowls of the mountains and for the beasts of the earth and that for a whole year together by reason of the multitudes of those that shall be slain and that there shall be none left to bury them which is implied in those last words And the fowls shall summer upon them and all the beasts of the earth shall winter upon them Ver. 7. In that time shall the present be brought unto the Lord of hosts of a people scattered and peeled c. According to the Exposition before given of the second verse to which the Prophet doth here clearly allude we must certainly understand this also 1. They that hold that it is the Assyrians that are there called A Nation scattered and peeled c. do accordingly understand these words thus That at that time when the Assyrians should be destroyed by the Angel of the Lord as they conceived is foretold in the foregoing verses from the spoil of that their ruined Army who should then indeed be a people scattered and peeled the Jews should bring Presents to the Lord at Zion See the Note Psal 76.11 Again 2. They that say that by a Nation scattered and peeled c. is meant the Jews do likewise understand this place of them to wit thus Either 1. That they that were looked upon with pity and contempt as a people scattered and peeled when they should see that though the Ethiopians were destroyed by the Assyrians on whose help they had vainly relied yet the Lord had miraculously delivered them from their proud enemies should thereupon go with a Present of Praise and Thanksgiving Sacrifices and other Gifts and Offerings unto the dwelling-place of God in Zion Or else 2. That after that time when the Lord had destroyed the Ethiopians and Assyrians a remnant of God's people then indeed a scattered and peeled people should by Cyrus be sent home out of Babylon with many rich Gifts and so should be brought as a Present to the Lord at Mount Zion But 3. Because the whole Argument of this Chapter is concerning the Ethiopians therefore it seems more probable that as before verse 2. so here also they are The people scattered and peeled c. of whom the Prophet
home into their own Country the perfect accomplishment of it was under Christ in the Days of the Gospel partly in this World but chiefly in Heaven Referring it therefore to the Jews when they became the Church of Christ we must thus understand this place For your shame ye shall have double that is for the shame you have undergone amongst your Enemies whether the Babylonians or those that shall hate and despise you both of the Jews and Gentiles for your profession of Christianity and Preaching of the Gospel 1. Cor. 1.2 3 You shall be abundantly recompenced your Honour and Bliss shall be double to what your Shame and Misery was and that particularly by the access of the Gentiles and the great Riches and Glory which they shall bring in to you of which the Prophet had before spoken And for confusion they that is my People shall rejoyce in their Portion that is in God say some who is the Portion of his people or in the bringing in of the Gentiles to be one Church and People with them say others but I conceive it is generally meant of that abundant double Honour and Bliss which they should enjoy instead of their former Shame and Misery in and through the Lord Christ partly in this World and especially in Heaven for under this the foregoing particulars and any other that can be added may be comprehended Therefore in their Land that is in the Land of Israel where the glad Tydings of Christ should be Preached first amongst them and embraced by them or in the Land of the Gentiles that did formerly reproach and despise them the several Countries where the Gentiles shall embrace the Faith and joyn themselves to the Church of Christ or in the Earth which is indeed only the Inheritance of Believers see the Notes Psal 37.9.29 Or in Heaven say some they shall possess the double that is the double Portion before promised them Everlasting joy shall be unto them that is not momentary Joy as is the Joy of the wicked but a lasting Joy begun here in the joy of their Salvation and Eternal in Heaven Ver. 8. For I the Lord love Judgment c. All the difficulty in this Verse is to find out how it comes in here in this place Some take the words to be added as a reason of the foregoing Promises made to his People thus For I the Lord love judgment I hate Robbery for Burnt-Offering that is I so love equal just and upright dealing that though Men should being that which they have gotten by Robbery and Oppression and tender it to me in Sacrifices and Offerings I should loath and abhor them and I will direct their work in truth that is and therefore I will faithfully and constantly reward my People for the word here rendered Work is often used for a Recompence or Reward See Chap 40.10 Or I will order all their Affairs so that they shall go on in a prosperous and successful way The drift of the words they say is this that seeing he loved just and hated all unjust dealing he could not with Equity do otherwise but reward and prosper his faithful People to wit 1. Those of the Jews in Babylon that had under so long and grievous Sufferings continued faithful to him and upright in his Service Or 2. Those of the Gentiles that should so willingly offer themselves and all that they had to his Service But then again others I think most probably hold that there is in these words a promise of a further Mercy that God would confer upon his People namely that God would make them upright and sincere in his Service The ground of this promise is laid down in the first words For I the Lord love Judgment I hate Robbery for Burnt-Offering that is I love that which is just and right and consequently I hate all Hypocrisie and false dealing in my Worship and Service such as is now too usual amongst my People that make nothing of Rapine and Robbery so that they can cover it over with a shew of Devotion in my Service and bring of that which they have thus wickedly gotten and offer it in Sacrifice upon mine Altar And then they say the promise follows made to his Redeemed People of whom he had hitherto spoken And I will direct their work in Truth that is I will make them upright and sincere in my Worship and in their whole Conversation they shall not be as it is now a wicked People and then think to cloke that with making a shew of Piety in bringing Offerings to mine Altar And indeed observable it is that under this promise there may be a hint given to Gods People how they ought to be qualified to make them capable of the Mercies here promised them And I will make an Everlasting Covenant with them see the Note Chap. 55.3 Ver. 9. And their Seed shall be known among the Gentiles and their Off-spring among the People c. That is The Posterity of my Church and People shall be known and be renowned and conspicuous among the several Nations of the Gentiles The drift therefore of these words is to shew that though in the Babylonian Captivity the Church and People should be brought to a very low Ebb yet they should be multiplied and be renowned all the World over to wit when the Gentiles should be won to joyn themselves to the Church of Christ for though this promise concerning their being known among the Gentiles c. began to be accomplished at the deliverance of the Jews out of Babylon see the Note Psal 126.2 yet its full accomplishment was at the Calling of the Gentiles when indeed those that professed the Faith of Christ were partly for their Holy and Righteous Conversation and partly for the great things that God did for them highly esteemed and owned to be Gods peculiar People all that see them shall acknowledg them that they are the Seed which the Lord hath blessed see the Note Chap. 44.3 Ver. 10. I will greatly reioyce in the Lord my Soul shall be joyful in my God c. The Church is here brought in triumphing and rejoycing in the Goodness of God to them upon the Accomplishment of those great Mercies promised in the foregoing Verses to wit their deliverance out of Babylon and their Redemption by Christ see the Note Psal 34.2 For he hath Cloathed me with the Garments of Salvation That is with Salvation as with a Garment by the great Redemption and Salvation he hath wrought for me he hath made me as Glorious in the Eyes of those that behold me as if I were Cloathed with the most Gorgeous and Glorious Apparel and to the same purpose are the following words He hath covered me with the Robe of Righteousness for by Righteousness here nothing else is meant but the discovery of Gods Goodness and Faithfulness in the Work of their Salvation which indeed tended much to their Glory see the Note Chap. 51.6 Only
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
overshadowing every part of it for herein also that Prophet seems to allude to that clouds covering the Tabernacle which was in it self a glorious representation of the Church as it was Gods dwelling-place as usually at all times where the people rested Numb 9.16 So it was always the cloud covered it by day and the appearance of fire by night or else especially at that time when the Tabernacle was first set up when it was in a miraculous manner filled with the glory of God Exod. 40.34 Then a cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle Ver. 6. And there shall be a tabernacle c. This may be added with reference to and as an explication of that foregoing verse as if it had been said And that cloud which the Lord shall create or that defence which shall be upon all the glory shall be a tabernacle to shelter them from all danger Or this may be another figurative expression to set forth how safely they should be protected And there shall be a tabernacle for a shadow in the day-time from the heat and for a place of refuge and for a cover from storm and from rain wherein there seems to be an allusion to the tents or tabernacles which shepherds were wont to provide to keep them and their flocks from the heat of the Sun by day and to shelter them from storms and from rain both by day and by night yet some conceive that there is an allusion herein to God's Tabernacle and that the drift hereof is to signifie either that Gods people should be under the defence before promised as safe as they that fled for shelter to the sanctuary whereto agreeth that promise Ezek. 11.16 I will be to them as a little sanctuary see the Note Psal 27.5 or else that as the Tabernacle was by the covering that was thereon defended from all annoyances of wind and weather both storms and rain so should the Church be defended by the provident care of God over rhem from all evils whatsoever both greater and lesser evils for which see also the Notes Psal 121.5 6. CHAP. V. VERSE 1. NOw will I sing c. This is another Prophecy distinct from that which went before and it is composed in the way of a mournful ditty setting forth the great care and cost that God had bestowed upon his people the Church of the Jews and how ill they had requited him for all that good that he had done for them And why God would have such like passages as this expressed in songs may be seen in the Note upon Deut. 31.19 Now will I sing to my well-beloved c. Some Expositors hold that this is spoken in the person of God the Father the Lord of the Vineyard and consequently that it is Christ his well-beloved Son his dear Son the Son of his love Col. 1.13 of whom he speaks here Now will I sing to my well-beloved see the Note 2 Sam. 12.25 But I see no reason at all why we should not take these words as spoken by the Prophet in his own name Now will I sing that is I will compose recite and publish in the way of a Song to my well-beloved that is to the Lord Christ whom with my soul I love For the Prophets and Apostles are in a special manner with respect to their office termed the friends of the Bridegroom Joh. 3.29 15.15 And in saying Now will I sing to my well-beloved his purpose is to shew that he composed this Song for his sake that it might be to his praise and glory according to that expression of Davids Psal 101.1 To thee O Lord will I sing that he had not done it out of a desire to cast any aspersions thereby upon the Jews but out of love to God in Christ and zeal to his glory as grieving to see him dishonoured and despised by a people for whom he had done such great things and that he might bring them to repentance or at least leave them inexcusable and might however vindicate Gods justice in punishing such an unworthy and ungrateful people And then for the words that follow A Song of my beloved touching his Vineyard they are added to set forth the subject-matter of the Song to wit that though it were written in the way of an elegant Parable yet it was intended concerning his beloved the Lord Christ and touching his Vineyard the Church of the Jews it was written in his name and by the inspiration of his Spirit and that to shew what he had done for his people and how ill they had requited the care that he had taken of them and the abundant means that he had used to do them good And indeed the Church of God is frequently in the Scripture compared to a Vineyard see the Notes Psal 80.8 c. and Cant. 8.11 12. 1. Because the Church are in themselves a weak and feeble people as the Vine in comparison of other Trees is a poor weak plant not able to bear up it self 2. Because God doth so highly prize and dearly love his Church above all people even as men are wont to esteem and delight in their Vineyards more than all their possessions besides 3. Because no part of mens husbandry do stand in need of so much care and cost as the Vineyards do And 4. because the fruit of the Vine is so precious and the stem thereof so useless if it bear no fruit in regard whereof as in sundry other respects the Church may well be compared to the Vine And very probable it is that hence Christ took those Parables concerning Vineyards Mat. 20.1 21.28 33 c. My beloved hath a Vineyard in a very fruitful hill Here the Song begins where there is in the first place mention made of the Vineyards being planted in a very fruitful hill because indeed Vines thrive best in hills if they be of a good soil Bacchus amat colles whence is that expression Psal 80.10 The hills were covered with the shadow of it and herein it seems he alludes either to the exceeding great fruitfulness of the land of Canaan Psal 80.8 9. or rather to that eminent and happy estate whereinto God had brought that people Ver. 2. And he fenced it c. To wit both with a hedg and with a wall without that as is evident by that which is said afterward ver 5. I will take away the hedg thereof and break down the wall thereof for which see the Note Psal 80.12 And gathered out the stones thereof and planted it with the choicest Vine and built a tower in the midst of it to wit as a watch-tower from whence the keepers of the Vineyard might over-look the whole ground round about it and watch that no thieves or beasts did break into it and also made a winepress therein to wit as making no question but that he should in time reap the fruit of his Vineyard as a
abundant joy though the Assyrian had none They joy before thee according to the joy in harvest and as men rejoice when they divide the spoil And 2ly Some understand both branches of the verse of the Jews in the days of the Gospel that then they were many in number as God had promised or that they were multiplied by the access of the Gentiles who joined themselves to the Church of the Jews but that this was without any great joy of the Jews the Nation to whom Christ and the Gospel were peculiarly promised because so few of them did embrace the faith of Christ or because they did very much envy the Preaching of the Gospel amongst the Gentiles or because they were within a few years after rooted out by the Romans Or else of the Church of Christ as made up both of Jews and Gentiles to wit that though Gods people were then mightily increased in number yet their joy was not answerable thereunto and that because of the grievous persecutions and the manifold calamities and miseries that were continually their portion And now because in both these joys there was a mixture of much grief and trouble of spirit therefore they say in the following words this joy of theirs is compared to the joy of men in harvest when their joy is mixed with a great deal of toil and labour and to the joy of those that divide the spoil which is not obtained without much hardship and after many sharp and bitter conflicts But 3ly others understand that the Prophet in the first part of the verse speaks of the Jews in former times to wit that God had exceedingly multiplied that Nation in former ages as he had promised under which term some also comprehend the advancing of them and their growing great in riches power and many glorious victories but that their joy then was comparatively nothing in regard of that joy they should have in the breaking forth of that light whereof he had spoken in the foregoing verse Then their joy should be such as it had never been since God began first to multiply that Nation which is therefore set forth in the following words by those expressions They joy before thee according to the joy in harvest c. And this may be understood of their joy Either 1. When Jerusalem was delivered from Sennacheribs army Or 2. when the Jews were delivered from the Babylonian captivity Or 3. when Christ came to deliver them from the bondage of Sin Satan Death and Hell And indeed because it is expresly said that the joy of this Nation when they were returned out of Babylon and had begun to build their City and Temple again was not so great as it had been in former times see the Note Ezra 3.12 therefore I conceive the joy the Prophet here speaks of is chiefly meant of the joy that redounded to believers by Christ which was indeed as much greater than all the joys of Gods people in former ages had been as the light of the Sun is greater than the light of a candle and that because this was the greatest mercy that ever was promised Gods people and because the light of the knowledg of God and the way of Salvation was far more clearly discovered and imparted to them than ever it had been in former times As for that expression they joy before thee c. either that is spoken with respect to the thank-offerings and praises which they offered up unto God upon their deliverances in the Sanctuary and in the assemblies of his people Or else to set forth the heartiness and reality and sincerity of their joy to wit that they should be indeed heartily and inwardly joyed as acknowledging Gods wonderful work in their deliverance Ver. 4. For thou hast broken c. Here the Prophet shews us what the ground should be of that wonderful joy promised to Gods people in the foregoing verse to wit Gods wonderful delivering of them from that miserable bondage under which they had been sorely oppressed which as it may be partly understood of the Jews deliverance both from that bondage under which Sennacherib endeavoured to bring them and from the yoke of the Babylonian captivity yet it must be principally understood as looking farther even to that great redemption of Gods people by Christ when the yoke of Satan and sin and the world and death and hell was broken and they were brought into the glorious liberty of Gods children Thou hast broken the yoke of his burden that is the burdensome yoke of that bondage and those many heavy pressures under which thy people lay and the staff of his shoulder that is the staff wherewith their shoulders were beaten the rod of the oppressor that is the tyrannical rule of those that oppressed him or the rod wherewith their task-masters were wont to beat them by way of forcing them to pay their taxes or to dispatch those works of drudgery that were imposed upon them as in the day of Midian that is totally and easily and wholly by the out-stretched arm of God without the help of man and military forces as when Gideon overcame the Midianites And to this it is thought the deliverance here promised is compared because the deliverance of the Jews from Sennacheribs army and from the Babylonian captivity but especially our deliverance by Christ was indeed effected not by the power of man and weapons of war but solely by the almighty power of God and because in the manner of Gideons vanquishing the Midianites there was such a notable typical resemblance of the victory of Christ and his members over Satan that great oppressor of his people for which see the Notes Judg. 7.19 Ver. 5. For every battel of the warrier is with confused noise c. If we read this verse according to the Translation that is set in the Margent of our Bibles When the whole battel of the warrier was with confused noise and garments rolled in blood c. then the whole verse seems clearly to be meant of that overthrow of the Midianites mentioned in the foregoing verse when the whole army of the Midianites being suddenly struck with a panick fear there was a confused noise amongst them and they fell upon and flew one another so that they lay tumling in their own blood And if we thus read the Text then the meaning of the last clause and it was with burning and fuel of fire must needs be this either that the bodies of the Midianites together with their garments being thus soaked and spoiled with the abundance of blood that was spilt were fain to be burnt and made fuel of fire or else that by this their slaughtering one another their whole army was easily instantly and utterly destroyed as when any combustible matter is suddenly consumed and burnt up with a flaming fire But now if we read it as it is in our Bibles as consisting of two parts the one opposed to the other For every battel of
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
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
Army and yet when he had gotten the money from them he proceeded in the same hostile manner against them as he did before for which see the Notes 2 King 18.14 17. I know some would have this understood of the people of Judah's breaking Covenant with God and others would have it to be a complaint of the people concerning Gods breaking Covenant with them But it is clear the Prophet speaks this of the Assyrian and so likewise that which follows he hath despised the Cities to wit in that in a boasting way he slighted their strength and rejected their Messengers when they sued to him for peace and made nothing of destroying them utterly and levelling them with the ground not caring to preserve them for himself or his people he regardeth no man that is He neither fears any man nor pitieth any man but as a man void of all humanity makes havock of all where he comes And it may be as some think that in this last clause the Prophet had particular respect to Sennacheribs speaking so reproachfully of Hezekiah and to the scorn he put upon his Nobles when having received that great sum of money of them which Hezekiah had sent him for the purchase of his peace he sent them away in a disgraceful manner without doing that which he had promised See 2 King 18.14 17 22. c. Ver. 9. The earth c. That is The whole land of Judea mourneth and languisheth to wit as being laid waste by the Assyrians See the Note Chap. 24.4 Lebanon is ashamed and hewn down that is It is ashamed because all her lofty trees are hewn down Sharon See the Note Cant. 2.1 is like a wilderness to wit as being in a manner wholly left desolate without man or beast and Bashan and Carmel shake off their fruits that is They are as a tree that is left bare and hath lost her fruit by reason of the great waste the enemy hath made there The end of the Prophet in naming these particular places was certainly to imply That all the most goodly and fruitful places in the kingdom should be thus destroyed And if that could be made good which some say That Lebanon was in the utmost North parts of Judea and Carmel in the South Basan in the East and Sharon in the West we might well think that these places were purposely singled out to shew that the whole land should be left desolate and waste Some indeed say That the two last here named were not in the Kingdom of Judah but in that of the ten Tribes and therefore hold that by Bashan and Carmel here are figuratively meant the exceeding fruitful and pleasant places in Judea such as Bashan and Carmel were But it is clear that there was a Bashan in Judah's portion See the Note 1 Sam. 25.2 And then besides considering that the whole Kingdom of Israel had been already destroyed in a great measure by the Assyrians the Prophets aim being to shew that the whole land God had given to be the portion of his people should be thus over-run it is no wonder though some places are named that were in the Kingdom of Israel Ver. 10. Now will I rise saith the Lord now will I be exalted now will I lift up my self That is Now that my people are brought into such seeming desperate extremities and now their enemies are grown so exceeding insolent now will I arise and glorifie my self in the destruction of their enemies see the foregoing Notes ver 3 5. and Psal 68.1 Ver. 11. Ye shall conceive chaff ye shall bring forth stubble c. This is spoken to the Assyrians And the words may be understood two several ways either 1. that the Plots which they had conceived against Jerusalem and against Gods people were foolish and the event should be accordingly vain and to no purpose like chaff and stubble nothing worth as if they had sown chaff and stubble had grown up instead of Corn. Or else 2. that their designs against Jerusalem should prove the occasion of their own utter ruine Chaff and stubble are very combustible matter and therefore by saying they should conceive chaff and bring forth stubble is meant that they should plot and bring forth that which should be the means of consuming them And hereto agrees that which follows your breath as fire shall devour you that is as a man by blowing kindles a fire so you by the rage which you breathe forth against God and against his people shall by provoking Gods wrath against you bring destruction upon you and so the fire which you thought to kindle for the burning of others shall consume your selves see the Note Job 15.35 Ver. 12. And the people shall be as the burnings of lime c. That is As hard Chalk-stones are burnt in Kilnes till they become Lime so shall the Lord consume the stoutest of the Soldiers that serve in the Assyrian Army as thorns cut up shall they be burnt in the fire that is they shall be easily and suddenly destroyed even as thorns not growing and green but cut up and seare will soon take fire and are speedily burnt and consumed which is meant of the sudden destruction of the Assyrian Army 2 Kings 19.35 But see the Notes Chap. 27.4 11. and 2 Sam. 23.6 Ver. 13. Hear ye that are far off what I have done c. This may be meant of those Nations that dwelt in Countries far remote from Judea to whom the report should be brought of this great work of God in destroying the Assyrians and delivering Jerusalem And then in the following clause and ye that are near acknowledg my might by those that are near is meant those neighbouring Nations that being nearer to them might have fuller and clearer information and assurance of what God had done Or else by those that are far off may be meant all foreign Nations and by them that are near the Jews that were eye-witnesses of this work of wonder The drift of these words is to imply that the vengeance which God would execute upon the Assyrians should be talked of with admiration far and near all the world over see the like expression Chap. 18.3 Ver. 14. The sinners in Zion are afraid fearfulness hath surprised the hypocrites c. That is those wicked wretches in Jerusalem that professing themselves Gods people had yet formally slighted and derided Gods Prophets when they foretold the Judgments that were coming upon them When the evil threatned did come upon them then these secure men were overwhelmed with terrors who among us say they shall dwell with the devouring fire who among us shall dwell with everlasting burnings And some think they are supposed to speak this upon occasion of that dreadful slaughter which the Angel of the Lord did in one night make in the Assyrian Camp 2 Kings 19.35 which many hold was done by thunder and lightning from Heaven to wit that being terrified herewith as being conscious to themselves of
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
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
these several Terms is meant their perfidious Apostacy from God by their bold Transgressing of his Laws without any regard to their promises and the Covenant they had made with God See the Note Chap. 1.4 And so by speaking oppression and revolt is meant that their talk for the most part was of those things that tended to the Oppression of their Brethren and that did proclaim their revolt and Apostacy from God and by conceiving and uttering from the Heart words of falshood that is they contrive in their Hearts and then afterward advisedly speak false and deceitful words See the Note above Ver. 3. Ver. 14. And Judgment is turned away backward and Justice standeth a far off c. Some understand this as those passages before Ver. 9.11 But rather this is a further Declaration of the Wickedness of the People to wit that all Justice was vanished as it were from amongst them neither in places of Judicature nor elsewhere was there any regard of right or wrong for Truth is fallen in the Street that is being over-born by falshood or having no body to support her Truth falleth to the ground in all places of Publick concourse see the Notes Job 29.7 and Ps 55.11 and equity cannot enter that is it is shut out by Violence and not suffered to be amongst us Ver. 15. Yea Truth faileth c. That is Neither in publick nor private was there any Truth to be found see the foregoing Note And he that departeth from Evil maketh himself a Prey or as it is in the Margin is accounted mad that is a Man void of all Reason And the Lord saw it and it displeased him that there was no Judgment that is That there was no Justice to be found amongst them And thence it hath been that he hath stood aloof from helping us in our Miseries Ver. 16. And he saw that there was no Man c. To wit that would appear for Right and Justice see the Note above Ver. 4. And wondered that there was no Intercessor that is say some none that would mediate with God or Pray to him for this Wicked People or rather none that would step in and interpose himself to Plead for Justice and defend the Oppressed for so we find it expressed afterward in a place very like to this Chap. 63.5 And I looked and there was none to help and I wondered that there was none to uphold As for this expression of Gods wondring it is used to imply both how strange and wonderful it was that Gods own peculiar People should be so grievously and universally corrupted that there should not be a Man found amongst them that should oppose the Injustice of those Times and likewise what Riches of Grace it discovered in God that he should be so solicitously careful for the saving of a People so desperately Wicked Which is added in the following Words Therefore his Arm brought Salvation unto him and his Righteousness it sustained him where the Hebrew word which we Translate unto him may be an Elegant redundancy usual in that Language Or if that will not be admitted then it must be understood either of Gods People to wit that when there was no man that did appear for the saving of his People or to defend them against those that made a Prey of them then of his own free Grace God himself undertook the Work and by his Infinite Power his Almighty Arm see the Notes Chap. 51.5 and 53.1 without the assistance or mediation of any Man brought Salvation unto his People and his Righteousness that is his Just and Righteous judging betwixt his People and their unjust Oppressors it sustained him that is it upheld and preserved his People from being utterly ruined and destroyed Or else of God himself as he is Interested in his People and as it was his work to save his wronged and oppressed People to wit That his Arm brought Salvation unto him and his Righteousness it sustained him namely In that by his Almighty Power and by his Righteous Judgments he had provided for the preserving and upholding of his own Cause and People And indeed this agreeth best with two other places that seem parallel with this that Chap. 63.5 And I looked and there was none to help therefore mine own Arm brought Salvation unto me and my Fury it upheld me and that Psal 98.1 His Right Hand and his Holy Arm hath gotten him the Victory I know that many Learned Expositors do understand all this of that great work of Mans Redemption by Christ to wit that God of his own free Grace did by himself take care for the saving of his chosen People when no body else minded it But rather it is surely meant of Gods delivering his People the Jews from being destroyed though it may well be granted that as often elsewhere so here also under the deliverance of the Jews from the Babylonian Captivity the Redemption of Gods People by Christ of which that was a Type is comprehended Ver. 17. For he put on Righteousness as a Breast-plate and an Helmet of Salvation upon his Head c. The meaning of this is that God would interpose himself as an Armed Man for the safe-guarding of his People and for the destruction of their Enemies and that hereby there should be a clear discovery of his Righteousness that is his Faithfulness in making good his promises to his People or rather his Justice in judging Righteously between them and their Enemies see the foregoing Note and his tender care for the Salvation and deliverance of his People this being that which moved him so Gloriously to appear for the deliverance of his People and the ruine of their Enemies And to the same purpose is the next Clause and he put on the Garments of Vengeance for Cloathing and was clad with Zeal as a Cloke namely that his Zeal for his own Glory and his Indignation for the Oppression of his People should be clearly seen in the Vengeance which upon this account he would Execute upon their Enemies Ver. 18. According to their Deeds accordingly he will repay Fury to his Adversaries Recompence to his Enemies c. It is in the Original According to Recompences c. And so thereupon some would have this to be the meaning of the Words that according to what God had often formerly done in recompencing to the Enemies of his People the Evil which they had done unto his People so he would now do again But taking the Words as they are Translated in our Bibles the meaning is clear that God would in great Fury avenge himself upon his Peoples Enemies according to what they had deserved or according to the Evil which they had done to his People And now by these Adversaries and Enemies may be meant all the Enemies of Gods People the Jews both Forreign the Babylonians and others and likewise Domestick the Wicked Princes Judges and others that oppressed their Brethren especially the Righteous amongst them yea by