Countries where thou comest as if there were nothing in the way that might in the least hinder thee See the Notes Chap. 40.3 4. I will break in pieces the gates of brass and cut in sunder the bars of iron that is No strength shall be able to withstand thee Ver. 3. And I will give thee the treasures of Darkness and hidden Riches of secret places c. That is The Treasures of those Nations whom he should overcome which he should find locked up and hidden in secret places as amongst others the Treasures of Croesus the King of the Lydians subdued by him of whom Histories report that he was a King of mighty Wealth far above any of those times that thou mayest know that I the Lord which call thee by thy name am the God of Israel that is That thou mayest know that I that have so long before-hand foretold what thou shouldest do even naming thee by thy name as it is above ver 1. and Chap. 44.28 am the only true God and that I own Israel to be my peculiar people See the Note Ezra 1.2 Ver. 4. For Jacob my servants sake and Israel mine elect c. That is Meerly that thou mightest deliver them out of their Bondage in Babylon I have even called thee by thy Name that is say some I have in a special manner owned thee and honoured thee See the Notes Exod. 33.17 But rather it is meant of his mentioning him by name as is noted in the foregoing verse long before he was in the World I have surnamed thee to wit by stiling thee my shepherd Chap. 44.28 and mine anointed as above ver 1. though thou hast not known me that is say some Savingly or rather though then thou couldest have no knowledg of me but wert afterward by the great things I did for thee brought to that knowledg which thou hadst of me Ver. 5. I girded thee c. That is say some I raised thee to thy regal Dignity See the Notes Chap. 22.21 and Job 12.18 or rather I gave thee Power and Might to do the great things thou wert to do or I raised thee up and fitted thee to make War with the Babylonians and other Nations though thou hast not known me that is Though at that time thou wert altogether ignorant of me see the foregoing Note Or though thou little knewest who it was that strengthned and prospered thee and what my Purpose and Counsel was in all that thou didst See the Note Chap. 10.7 Ver. 6. That they may know from the rising of the Sun and from the West that there is none besides me c. That is That from East to West or all the World over for under East and West all other parts of the World may be intended all people may by this great work of my Deliverance of my people out of Babylon by thee be brought to know that I am the only true God This was Gods end in this mighty work and this was in a great measure effected partly by the spreading of the fame of this great work of God far and near in those days and partly by the knowledg which people should come to have of it in future times from the Scripture where it should be recorded But still we must remember that the greater work of mans Redemption by Christ whereof the Deliverance out of Babylon was a Type is here also intended Ver. 7. I form the light and create darkness c. This is mentioned as another thing whereof the Nations should be convinced by that great work of Gods delivering the Jews out of Babylon to wit that as he alone did cause the light of the day and the darkness of the night so he alone was the cause of all the Prosperity and Adversity that befalls men which are usually indeed in the Scriptures expressed by these terms of light and darkness See the Notes Esth 8.16 and Psal 112.4 And to explain this are the following words added I make peace and create evil See the Note Chap. 41.23 Ver. 8. Drop down ye heavens from above and let the skies pour down righteousness c. Under this command a promise is implied of Cyrus his destroying the Babylonian Empire and delivering Gods people from their Bondage there and sending them home again into their own Country which is here called Righteousness because it was a work of great Righteousness in God thus to punish the wicked Babylonians and to deliver his poor oppressed people and because thereby he approved his Faithfulness and Justice in performing what he had before-hand promised them And to the same purpose is that which followeth let the earth open to wit to receive the showrs from above or to let forth that which is to spring up as it follows and let them to wit the earth watered by the Heavens bring forth Salvation and let Righteousness spring forth together As for this figurative Expression whereby this promise is expressed Drop down ye Heavens from above and let the skies pour down Righteousness let the earth open and let them bring forth Salvation and let righteousness spring forth together that is used to imply 1. By whose command this should be done and that to the end Gods people should not look upon this deliverance promised as an impossible thing in regard of the desperate Condition wherein the Jews should be at that time namely That God from Heaven would suddenly and miraculously cause it to be done And 2ly how wonderfully great this Deliverance should be and what an abundant discovery there should be made therein of the goodness righteousness and faithfulness of God for it is all one in effect as if God had said I the Lord who do cause the Heavens to water the Earth and the Earth thereupon to yield all kind of Fruit abundantly will from Heaven afford you so great Salvation and so abundantly manifest my Righteousness therein that it shall be with you as if the Heavens did rain whole showrs of it upon you and as if a plentiful crop of it did every where spring out of the earth See the Note chap. 44.3 And herein also may be comprehended the raising up of Cyrus as a branch of Righteousness springing up according to the like Expressions elsewhere for which see the Note Chap. 4.2 by whom this great Salvation should be wrought for them But however under this promise of the Deliverance of the Jews out of Babylon that greater Deliverance is also promised whereof this was a type namely the Redemption of Gods people from the Bondage of their natural Estate by the Lord Christ and that as the happy effect of that typical Deliverance for indeed had not the outward Polity of the Jews been preserved by their Deliverance out of Babylon Christ could not have sprung up out of the stock of David to be a Saviour for his redeemed as God had promised I know this passage is expounded by some in somewhat a different way For 1. some
chambers that is betake your selves in your fears to the Chambers of my providence and protection to wit by a serious Meditation of Gods promises and his all-sufficiency goodness and faithfulness by renewing your Repentance by fervent prayer and trusting in him and hoping for deliverance from him for these are the secret hiding places under which Gods people may in times of danger and fear with much peace and quiet of spirit shelter themselves and patiently repose themselves and wait for the Salvation of God See the Notes Job 29.4 Psal 27.5 and 31.20 and 91.1 2. and Pro. 91.10 There seems to be an Allusion in the words to mens keeping within doors in times of stormy weather or to their fleeing to their houses and retiring there to the secretest and securest places they have and shutting the doors upon themselves in times of peril and dread Or it may be particularly to that charge which was given to the Israelites Exod. 12.22 not to stir out of the doors of their houses whilst the destroying Angel passed through the land of Egypt And to the same purpose is that which followeth and shut thy doors about thee that is persevere constantly in the use of these holy means for the securing and quieting your selves not admitting any temptation that should disquiet or perplex your spirits hide thy self as it were for a little moment until the indignation be over-past See the Note Chap. 10.25 Ver. 21. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity c. As if he had said There is a great storm coming and therefore you had need to hide your selves the Lord shall from heaven appear in his dreadful judgments executing open vengeance upon those that dwell on the earth even as a King comes from his Palace to sit in the Judgment seat for the punishing of Malefactors Some I know hold That it is the Temple that is here called Gods place and so understand the words thus That though for a long time the Lord might seem to sit still in his Sanctuary and not to mind the wickedness of the men of the World yet at last he would come forth and shew himself by punishing them for their sins But I rather understand it of Gods appearing from heaven according to that of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And because blood-shed especially the shedding of the blood of Gods people is a wickedness most hateful to God and which he doth usually punish most severely therefore is that added the earth also shall disclose her blood and shall no more cover her slain that is God shall then call men to an account and punish them for all the blood they have shed whether openly or in secret which before seemed not to be minded but to be as we use to say quite forgotten CHAP. XXVII VERSE 1. IN that day c. To wit When the Lord shall go forth to punish the Inhabitants of the earth for their wickedness as was said in the last verse of the foregoing Chapter the Lord with his sore and great and strong sword that is by his infinite power used with great severity shall punish Leviathan that is the Whale or Whirlpool see the Notes Job 41.1 and Psal 104.26 the piercing serpent or as it is in the Hebrew the serpent crossing like a bar for the understanding whereof we must know 1. That all Creatures that glide along whether by earth or water with feet or fins are by the Hebrews called Serpents and 2ly That the Whale or Whirlpool is here called a barlike serpent either because it shooteth swiftly from one side of the sea to the other even as a bolt shoots swiftly into the staple or a bar from one side of the door to the other or because by reason of the huge bulk of his body and his mighty strength he seems invincible not to be over-born moved or stirred by any strength of any Creature no more than a gate or door can be moved that is shut up with bars of Brass or Iron And 3ly that this is rendred by our Translators the piercing Serpent either with respect to his swift piercing through the waves of the Sea as is before said or to his devouring or breaking through any thing that stands in his way And so likewise he is called a crooked Serpent because he passeth through the waters wrigling to and fro with winding and crooking motions and the Dragon the better to set forth his strength and terror even Leviathan that crooked serpent and he shall slay the dragon that is in the sea But now the great question is who this Leviathan was that is here threatned Clear it is that this is meant figuratively of some mighty and dreadful Enemy of Gods people But all the difficulty is in determining who this great enemy here intended was Some understand it of the King of Egypt and that the rather because he is elsewhere termed Leviathan See the Notes Psal 74.13 14. and a whale in the Seas Ezek. 32.2 and a Sea-Dragon Ezek. 29.3 The great Dragon that lieth in the midst of his rivers Again some apply it to the King of Assyria and others to the Babylonian Monarch whose Dominions lay upon the great River Euphrates And indeed if we would restrain it to one particular this last seems most probable But I rather think that it is to be understood generally and collectively of all cruel and mighty Tyrants that are enemies to the Church who for their vast Dominions wherein they rule at their pleasure for their Serpentine subtilty their crooked irregular ways and savage cruelty in devouring and destroying men are compared to these huge Sea-Monsters Yea considering that the Prophet seems here to look beyond the deliverance of the Jews out of Babylon by the Medes and Persians destroying that Empire even to that greater deliverance of Gods People by Christ whereof the other was but a type I see not why the Devil may not be also mainly hereby intended as he makes use of wicked Tyrants as his instruments with respect whereto the expression is used by the Apostle The God of peace shall bruise Satan under your feet shortly Rom. 16.20 who for his great power and subtilty and his Dominion over the wicked all the world over may well be termed a Leviathan the piercing Serpent and the Dragon as he is called Rev. 12.9 and the crooked Serpent because he winds and turns himself so many ways to deceive and destroy men And taking the words thus it is in effect all one as if it had been said That Christ should destroy the Devil and his Kingdom with all his instruments Ver. 2. In that day sing ye unto her c. That is when God hath destroyed his peoples mighty enemies as was said in the foregoing verse then shall ye with much joy sing this following song concerning the Church
would appear with his Almighty power for the Destruction of the Babylonians that so his people mighe have liberty to return into their own Country And to the same purpose is that which follows and his arm shall rule for him that is By his own all-sufficient power he shall exercise that Dominion that belongs to him over all the Creatures by destroying his peoples enemies and delivering them behold his reward is with him that is He will immediately without delay reward the proud Babylonians for all their wickedness See the Notes Chap. 34.8 and 35.4 and make his people amends for their patient waiting upon him during the time of their Captivity which is again repeated in the last clause if we read it as it is in the Margin and the recompence for his work before him but if we read it as it is in our Text and his work before him the meaning is That the work which he intended to do both in delivering his people and destroying their enemies lay plain and open before him there being nothing that could lye as an Obstacle in his way that could hinder him And this may also imply that which some think is here chiefly intended that they to whom he intended a recompence of evil and good lay naked and open before him and were exactly known by him so that he could fully proportion a reward according to the evil or good that he found in them Thus I say this verse is to be understood as it hath respect to the Jews return out of Babylon But now as it hath respect to that which was figured thereby Christ coming into the World to redeem his chosen people I understand it thus Behold the Lord God will come with strong hand and his arm shall rule for him that is the Lord Christ will come with infinite power to vanquish those spiritual enemies under whom his people were held in bondage and to redeem his people out of their power 1 Joh. 3.8 Joh. 12.31 Col. 2.15 and Heb. 2.14 of which even the Miracles that he wrought in casting out Devils and restoring the Dead to life c. were some discovery beforehand with respect whereto it is said that he was mighty in word and deed before God and all the people Luke 24.19 his reward is with him that is he will punish the Devil and his Servants with eternal Damnation and those that embrace him and serve him faithfully he will abundantly reward both here and eternally in his heavenly Kingdom and his work before him that is He will be earnestly intent upon the work which his Father shall send him to do to wit the work of mans Redemption for so Christ used often to speak of it as John 4.34 My meat is to do the will of him that sent me and to finish his work And 17.4 I have finished the work which thou gavest me to do Some I know do otherwise understand the latter part of this verse for some by his reward do understand the ransome paid by him for mans Redemption and some hold that his redeemed ones are here said to be both his work and reward See Chap. 45.11 and 60.21 But the former Exposition I judge the best Ver. 11. He shall feed his flock like a Shepherd c. That is Having gathered together his poor captived people that were dispersed abroad into several places and Countries he will with all care and tenderness carry them home to their own Countrey in one body defending them and providing for them all the way they go thorough those waste places by which they must pass and likewise after they are gotten home so that the weakest and the tenderest amongst them shall receive no prejudice by their Journey which is more fully expressed in the following words he shall gather the Lambs with his arm and carry them in his bosom and shall gently lead those that are with young that is He will cherish them with all tenderness as a Shepherd deals with the feeble in his flock that when his Lambs are yeaned far off from the fold or are wandred abroad or wearied with driving is wont to take them into his arms or lap and carry them home and when the Ews are feeble and wearied is very careful not to over drive them See Gen. 33.13 And so likewise under this is set forth Christs tender care over his Church and people to defend them and to provide for them and to guide and govern them and particularly the tender respect he hath to his little ones his poor weak ones and those that are burdened with any heavy load of sin affliction and sorrow Ver. 12. Who hath measured the waters in the hollow of his hand c. That is Who but God The Prophet doth here largely undertake to set forth the infinite and incomprehensible Power and Wisdom and Majesty of God by that great work of his creating the world his Wisdom in that he made those vast bodies of the Heaven the Earth and Sea in such due order and proportion as if he had made them all by weight and measure his Power in that when he made these vast bodies the Sea the Heaven the Earth they were as nothing in his hand whence it is said that he measured the Sea in the hollow of his hand and meted out the Heaven with a span and comprehended the dust of the earth so he calls the vast globe of the earth to imply that it was all but as a little light dust before God in a measure a tierce it is in the Hebrew which was it seems some small measure with them and weighed the Mountains and Hills in the scales of a little balance And this the Prophet doth thereby to shew either 1. That there was no cause why the Jews should question the accomplishment of what God had promised concerning the ruine of the Babylonians and their deliverance from their bondage under them out of a groundless fear of their seeming invincible power or any thing which their Idol-gods could do for them for alas What were these before that great God to whom the making of the whole World was a work of no difficulty at all Or 2ly That men had no reason to question the mysteries of the Gospel in the work of mans Redemption because they cannot comprehend the possibility of them and that because we may be sure the God that created the World can do whatever he pleaseth Some indeed think that this large Description of the greatness of God is to set forth the wonder of Christs Incarnation to wit that this great God should vouchsafe to be made man But the account that is before given of the Prophets scope in this place is far more generally approved by Expositors Ver. 13. Who hath directed the Spirit of the Lord c. That is Who by any Advice or Counsel given him did direct God in the doing of any thing that he did in the Worlds Creation And this is added more fully
them 2 Kings 19.2 is a clear evidence that he was a Prophet of great Authority and Esteem in his time even his Prophecy it self is justly esteemed to be of greatest eminency not only for the variety of his Visions and the incomparable Majesty of his Style which shews that he was a man learned and eloquent and that it was not without good effect that his lips were touched by a Seraphim with a fiery coal taken from the Altar Chap. 6.6 7. but especially because there are therein more clear and remarkable Prophecies concerning Christ than in all the Prophets besides whence it is that he is oftner cited by Christ and the Apostles than any of the rest and that the first Text which we find that Christ preached upon was taken out of his Prophecy Luke 4.17 18. And the Fathers do usually upon this account call him the Evangelical Prophet yea and sometimes the fift Evangelist so that in this regard his Name Isaiah which signifieth the Salvation of the Lord did notably suit with the Doctrine which he taught As for that which is said 2 Chron. 26.22 that Isaiah did write the Acts of Uzziah first and last see the Note there The Son of Amoz This may seem to have been added purposely to distinguish this our Prophet from some other Person or Persons that were in his time called by the same Name for that this Amoz the Father of Isaiah was the Prophet Amos is altogether improbable because the Name of Amos the Prophet is in the Hebrew written with other Letters than this is neither is there any good ground for that which is laid down as a general Rule by the Rabbins that where any Prophet hath his Father mentioned together with him there both Father and Son were Prophets And as for that which the Jewish Doctors do also commonly affirm that this Amos the Father of Isaiah was the Son of Jâ—ash King of Judah and Brother to Amaziah his Son and Uncle to Azariah or Uzziah that succeeded him and so that Isaiah was of the Royal Stock of the Kings of Judah and Cousin-German to Uzziah in whose days he began to Prophecy and likewise that he was the Father-in-Law of Manassâ—â— considering that they produce no Authentick Proof for these things I conceive we may well look upon them as uncertain Traditions that deserve no great credit Which he saw concerning Judah and Jerusalem That is the State and People of the Kingdom of Judah under which the Tribe of Benjamin was comprehended and the Inhabitants of Jerusalem who are particularly mentioned not only because Jerusalem was the Metropolis of that Kingdom but also because in bad times it was most disordered and from thence all wickedness did spread it self all the Land over It is true indeed that there are many things spoken in this Prophecy concerning other Nations yet it is called The Vision of Isaiah which he saw concerning Judah and Jerusalem because it chiefly concerns them and that which is inserted concerning other Nations is mentioned with respect to their instruction Consolation and Benefit In the days of Uzziah Jotham Ahaz and Hezekiah Kings of Judah Considering that Jotham Reigned sixteen years 2 Kings 15.33 and Ahaz as many 1 Kings 16.2 And that Isaiah prophecied all the time of both their Reigns as is here expressed and considering that of the nine and twenty years of Hezekiah's Reign 2 Kings 18.2 he had Reigned at least fifteen years when Isaiah was sent to reprove him for that vain-glorious Act of his in shewing his Treasures to the Babylonian Embassadors 2 Reg. 20.14 for in his foregoing Sickness which occasioned the coming of these Embassadors to him God had promised that he should live fifteen years longer 2 Kings 20.6 it is clear that Isaiah prophecied under the Reign of these three Kings at least seven and forty years And how many years longer he might prophecy both in the days of Hezekiah after the coming of the Babylonian Embassadors to him and before that under the Reign of Uzziah in whose days it is here said he begun to Prophecy cannot be certainly concluded For though some would conclude that Isaiah began not to Prophecy till the last year of Uzziah's Reign because there is a Vision mentioned Chap. 6.1 which he saw in the Year that King Uzziah died at which time when God had said Whom shall I send c. the Prophet answered Here am I send me yet the truth is that this cannot be justly gathered from thence because that might not be intended of his first Call to his Prophetical Office but of that particular message which God required him at that time to deliver to the Jews concerning which see the Notes there The Jewish Doctors do indeed affirm that Isaiah was put to death in the days of Manasseh being sawn asunder with a Wooden Saw whereto some Expositors conceive the Apostle had respect in the mention that he makes Heb. 11.37 of some that were sawn asunder And if this could be taken for granted it would be clear that he prophecied some considerable time above threescore years for besides the time that he should have Prophecied under Uzziah and Manasseh the two and thirty years of Jotham's and Ahaz's Reigns and the nine and twenty years of Hezekiah's do together make up sixty one years But the truth is that this Tradition concerning the death of Isaiah is altogether groundless and not much to be regarded for that this was not done in the days of Manasseh appears by this that there is no mention here made of his Prophecying in Manasseh's time and how unlikely it was that he should be so cruelly put to death in the days of good Hezekiah we may easily conceive That which is most observable here is that it is clear that he was contemporary with Hosea Amos and Micah who were of the first of the Prophets and that notwithstanding he did faithfully discharge his duty so long a time amongst Gods people yet it was with very little success as is evident by that his complaint Chap. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed Ver. 2. Hear O Heavens and give ear O Earth It may well be that the Prophet begins thus in allusion to the same expression used by Moses Deut. 32.1 for which see the Note there The whole frame of the World the Heavens and the Earth and all the Creatures therein are summoned to hear the following sad complaint which the Lord makes concerning his People and that to imply 1. The stupidity of Gods People that the sensless Creatures were more like to hear him than they were see the Note 1 Kings 13.2 2. That these Creatures by which he had done much good for his People might well bear witness on Gods behalf against their horrid ingratitude see the Note Deut. 4.26 And 3. How prodigious and stupendious a thing it was whereof the Lord complains in the following words even such as the sensless
world all Types and Prophesies of the Old Testament were at an end and the Doctrine of the Church was setled in an unchangeable way and thence are those expressions which the Apostles used 1 Joh. 2.18 Little children it is the last time and 1 Cor. 10.11 These things are written for our admonition upon whom the ends of the world are come Again by the mountain of the Lords house some understand Christ that stone which became a great mountain Dan. 2.34 35. and upon whom the Church is built as a house upon a hill But far more probably the Church is meant hereby being called the mountain of the Lords house in allusion to Mount Zion whereon the Temple the house of the Lord was built and which was a type of the Church and truly resembled to a mountain as is noted Psal 2.6 And of this mountain of the Lords house it is said That it should be established or prepared as it is in the Margent in the top of the mountains and exalted above the hills not only because the Church should be conspicuous to all the World as a city that is set on a hill which cannot be hid Mat. 5.14 the light of the Gospel shining from thence to the enlightening of all Nations but also because it should in regard of Spiritual priviledges and glory excell all the Kingdoms and Estates that were in the world see the Note Psal 68.15 and should be setled in this condition unchangeably all Nations submitting themselves to the Church which is expressed more fully in the next words which contain a clear Prophecy of the calling of the Gentiles And all Nations shall flow unto it that is they shall come in and join themselves to the Church in great numbers voluntarily of their own accord and with great vehemency and fervency of desires like so many rivers running into some one greater stream which is that our Saviour speaks of the Kingdom of Heavens suffering violence Mat. 11.12 See the Notes Psal 34.5 110.3 Ver. 3. And many people shall go and say come ye and let us go up to the mountain of the Lord to the house of the God of Jacob c. This is added as a farther explanation of the last clause in the foregoing verse and all Nations shall flow unto it for this that multitudes of all Nations should thus encourage one another to join themselves to the Church implys how readily and voluntarily they should flow into it As for this phrase let us go up to the mountain of the Lord c. it is suited to the situation of the Temple to which they went up on every side but yet withal it very fitly expresseth mens joining themselves to the Church which is the Heavenly Jerusalem Heb. 12.22 The Jerusalem which is above Gal. 4.26 to which when men do join themselves they ascend thereby to greater and better things than the greatest do here enjoy and therefore accordingly must take off their hearts from the low and base things of the world and ascend in their affections desires and endeavours to those that are in Heaven prepared for them Phil. 3.20 Col. 3.2 And withal observable it is that in this prediction of the calling of the Gentiles it is clearly hinted that they should join themselves to the Church of the Jews according to that Mat. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven 2. What a great change there should be betwixt the state of the Church under the Gospel and that under the Law in that the people that might not come near to Sinai have here free access given them to come into Sion And 3ly that the great thing that should encourage the Gentiles to come in should be that they should be there taught of God effectually which is expressed in those words And he will teach us his ways and we will walk in his paths For out of Zion shall go forth the Law and the word of the Lord from Jerusalem That is the Doctrine of the Gospel Some take this to be also the words of the people encouraging one another to go up to the house of God as was before expressed to wit because the word of God was there only to be found But rather they are the words of the Prophet shewing by what means the Nations should be brought thus to join themselves to the Church namely that it should be by the Preaching of the Gospel which should be first published in Jerusalem and should from thence afterward spread abroad into all the world Luk. 24.47 Act. 1.8 See the Note also Psal 110.2 Now this is mentioned as that whereby Zion should be exalted to a high degree of eminency that now the Doctrine of Salvation should go not out of Sinai but out of Zion And it implys some change that should then be in the Doctrine of the Church though in regard of the substance of it it should still be the same Ver. 4. And he shall judg amongst the Nations c. That is the Lord Christ the very God of Jacob to whose house it was said in the foregoing verse the Gentiles should go up God manifested in the flesh 1 Tim. 3.16 shall have the supreme power of Royal authority given him of the Father which is that Christ said Mat. 11.27 All things are delivered unto me of my Father And Joh. 5.22 The Father judgeth no man but hath committed all judgment unto his Son and accordingly he shall reign as King judging and governing and protecting his people and punishing their enemies See the Notes Deut. 32.36 But now especially this is meant of that Spiritual jurisdiction and dominion he should exercise in the Consciences of his people to wit that by the Scepter of his Gospel that Law and Word of the Lord mentioned in the foregoing verse that was to go forth out of Zion he should rule and govern as a just King not amongst the Jews only but amongst the Gentiles also and should subdue their hearts to the obedience of his Kingdom and then acquit and absolve them from all their sins See the Notes Psal 2.8 110.2 3 6. And therefore it is added and shall rebuke many people which I conceive is also principally meant of his convincing them of their sins and the truth of the Gospel Joh. 16.8 whereby they should be brought to give up their names to Christ And they shall beat their swords into plow-shares and their spears into pruning-hooks c. The meaning is that the converted Nations living as is before said under the Government of Christ though formerly warring continually one against another and seeking to devour and destroy one another should live peaceably together and laying by all thoughts and desires of being hurtful and injurious one to another should only betake themselves to such imployments as tended to the publick good and whereby they should rather promote the welfare than the hurt
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
seems the Prophet perceived Ahaz and his Nobles and servants with him still to continue in great perplexity and fear and thereupon he added these words If ye will nâ—t believe surâ—ly ye shall not be established which are fully to the same effect with that which Jehoshaphat said to the people 2 Chron. 20.20 Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper Ver. 10. Moreover the Lord spake again unto Ahaz saying To wit by the Prophet Isaiah who when he saw that Ahaz answered nothing as not regarding the promise he had made him and that he and those that were him were still in as great an afrightment as they were he thereupon no doubt by the special guidance of Gods Spirit takes occasion to add that which follows Ver. 11. Ask thee a sign c. As if he had said I perceive thou believest not that which I have said to thee concerning the deliverance of Jerusalem from these two Kings that are combined against it but that thou mayest know that I have spoken nothing without a Commission from God ask thee a sign of the Lord thy God that is I leave it to thy free choice for thy farther satisfaction to demand any thing to be done which thou knowest none but God Almighty can do as a sign to bear witness to the truth of that which I have spoken and it shall be done for thee ask it either in the depth or in the height above that is either on the earth beneath or in the Heaven above And observable it is that in proffering this to Ahaz he added those words thy God Ask thee a sign of the Lord thy God that is who by external Covenant is the only God of Israel and whom thou dost indeed profess to be thy God for he did hereby covertly tax him for his Apostacy to his Idol-gods But indeed that which is most considerable is 1. The wonderful indulgence of God to this wicked wretch in making him such a proffer for the strengthening of his faith concerning which see the foregoing Note ver 3. And 2. how clearly the Prophet did hereby discover that he spake nothing to him but by sure and unquestionable warrant from God Almighty Ver. 12. But Ahaz said I will not ask neither will I tempt the Lord. Some take this as spoken by way of indignation as if Ahaz had said I do not believe the promise which you have made me as you pretend from God nor will I be so foolish as to rely upon any such promise in so great a danger as this is but am resolved to provide for my safety and the safety of my Kingdom and people some other way and therefore I will not make any trial what God will do by asking any such sign as you advise me to ask To what end should I do so being resolved not to rely on God or any miracle that can be wrought And indeed it is clear that at this time he was contriving to call in the King of Assyria to his help See the Note 2 King 16.7 But we do not usually call this making a trial whether God will work such a wonder a tempting of God and it is hardly to be thought that Ahaz would so openly renounce God Others therefore do better understand it as a refusal to ask any sign either one or other under a pretence that he was content and satisfied with the promise which God had made and was afraid to sin by tempting God concerning which see the Notes Deut. 6.16 Exod. 17.2 whereby he did covertly also cast an imputation upon the Prophet in that he had advised him to do that which was contrary to Gods express command But yet doubtless he did but hypocritically make this a pretence and the true reason why he refused the sign proffered him was not any religious fear of offending God but because he believed not the Prophet and was however determined to seek help elsewhere Or perhaps because he was not willing that God and the true Religion should be honoured to the reproach of his Idol-gods by any such miracle if it should come to pass as the Prophet had promised or else meerly because he would to the Prophet in this his danger make a shew of fearing God whereby he did only add to his sin seeking hypocritically to cover his disobedience and ingratitude by pretending that which was not in his heart Ver. 13. And he said Hear ye now O house of David c. See the Note above ver 2. By this Preface the Prophet rouzeth up Ahaz and all that were with him seriously to weigh the weightiness of that which he intended now to say to them But withal by terming them the house of David he did covertly upbraid them for their being so far degenerated as they were from the faith and piety of him of whose family they boasted themselves to be Is it a small thing for you to weary men but will you weary my God also that is Is it not enough for you that you vex and disquiet men to wit the people of God in general by your oppressions and persecutions or rather more particularly me and other the Prophets of God by slighting what we say by injuring and persecuting us as poor contemptible men but that you will needs also vex and disquiet God to wit by despising the grace proffered in the sign tendered you whereby he intended to glorifie himself and that the more wickedly too by doing it under a pretence of piety and so consequently by distrusting whether God will do or be able to do what he hath prossered and promised to do Some understand these words as only implying this aggravation of their sin in despising the sign tendered them by the Prophet to wit that the dishonour herein cast upon the Prophet redounded to the dishonour and reproach of God himself whose servant he was for which see the Note Numb 16.11 But I rather think that this is not spoken of their despising God by despising his servant the Prophet but of an affront offered immediately to God himself above that which was offered him in his servant the Prophet to wit that they resolved not to rest upon Gods help but to seek to secure themselves by craving aid from the Assyrians But however observable it is that in pressing this he useth that expression of my God Will ye weary my God also for hereby he implied that he had spoken nothing but as Gods messenger or Minister and by commission from him and that it was upon account of that special relation which he had to God that he was so tenderly sensible of the great wrong they had now done to him Ver. 14. Therefore the Lord himself shall give you a sign c. That is seeing you despise or because you despise and reject this great mercy and grace which God was pleased to tender you of giving you whatever sign you would ask for
them a quiet and setled habitation Gen. 17.8 being every where hunted and pursued by their enemies hardly bestead and hungry that is suffering many hard and grievous things being stripped and spoiled of all they enjoyed and ready to starve for want of food And it shall come to pass that when they shall be hungry they shall fret themselves and shall curse their King and their God c. That is being overwhelmed with misery out of extream impatience of spirit and being stricken with a kind of desperate rage and madness they shall not only curse their King as judging him the cause of their calamities in that he had called in the Assyrian or had some way ill managed the business with him and so had provoked him against them but their God also to wit because he had not helped them Some indeed conceive that this last is meant of their false gods whom they should curse when they should by experience find how vainly they had expected help from them But I see not but that it might be meant of the true God and that this is purposely added to set forth the extream height of their wickedness and fury according to what is foretold of those desperate wretches under the Beast Revel 16.10 11. They gnawed their tongues for pain and blasphemed the God of heaven because of their pains But however if we understand it of their Idol-gods very observable is the event of their sin They would not trust in Gods promise but forsook him and placed all their hope in the policy of their King and now the issue is that they come to curse their King and their false gods to whom they with their King had given away the honour of the true God As for the last words and look upward though some would have it imply that being convinced of their former folly in resting upon men they should now begin to look Heavenward for help yet because it is joined so immediately with their cursing of God I cannot think that can be intended And therefore I conceive that either here the Prophet begins to relate the desperateness of their condition in that first they should in vain look upward to God for help for which see the Note 2 Sam. 22.42 and afterwards to as little purpose should look to the earth as it is expressed in the following verse or else rather that this is added the better to set forth the desperate madness of these blaspheming wretches to wit that even with their faces looking Heavenward they should curse God All which most Expositors do understand of that miserable condition whereinto this people were brought in the days of Zedekiah when Jerusalem was taken by the Babylonians 2 King 26.45 c. Ver. 22. And they shall look unto the earth c. They that understand the last words of the foregoing verse and look upward of their looking to Heaven for help do accordingly conceive that here a reason is given why they should at last look Heavenward to wit because on earth there was nothing to be discovered but misery and sorrow But rather the drift of the words is to imply that in the whole land they should find no hope of help and comfort and so if that last Clause in the foregoing verse were to imply that they should in vain look upward to Heaven for help as it is there noted that some hold then these words are added And they shall look unto the earth and behold trouble and darkness to imply that neither in Heaven nor on earth any hope of help should appear so that in their trouble they should be as men in the dark not knowing which way to turn themselves The expressions here used are much like those Chap. 5.30 concerning which see the Note there And to the same purpose are the following words dimness of anguish and so also the last Clause and they shall be driven to darkness for this implies that their misery and their anguish and perplexity of mind in their misery should encrease daily more and more A man driven headlong in the dark must needs fall the more desperately And so the Prophet would imply it should be with them CHAP. IX Vers 1. NEvertheless the dimness shall not be such c. Lest the faithful should be over-pressed with fear and sorrow hearing of such a sad and a black day that was coming upon the land in regard of those grievous miseries and straits that should befall them mentioned in several places of the foregoing Chapter and especially in the last verse where he speaks of the trouble and darkness and dimness of anguish that should come upon them therefore the Prophet doth here add a promise by way of consolation telling them of that which might much allay the bitterness of the calamities which are there threatned Some indeed hold that the promise made to the faithful begins not till the second verse The first verse they conceive it rather inserted by way of aggravating the darkness threatned in the foregoing Chapter Nevertheless the dimness shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulun c. as if he had said No marvel though it be said that the people shall be in such perplexity as is before described when the calamities there threatned shall come upon them for this affliction when it comes shall darken the land otherwise that is in a far more grievous manner than it was darkened by the invasions of enemies in former times And indeed if the calamities threatned in the foregoing Chapter the dimness here spoken of be understood of the destruction made in the land by the Chaldeans in the days of Zedekiah when the City Jerusalem was taken and the Temple burnt and the people were carried captives into Babylon that was in it self a blacker day of distress than ever had been seen in the land of Israel when the Assyrians had made the saddest havock amongst them Well but yet because this expression the dimness shall not be such as was in her vexation seems in an ordinary way of speaking to import that it should not be so great and especially because the following verse seems plainly to be added as a farther explanation of that which is said here The people that walked in darkness have seen a great light c. therefore I rather conceive that the drift of this verse also is to mitigate their fears by assuring them that though the judgments threatned in the foregoing Chapter should fall very heavy upon the land of Israel or Judah yet in some respect it should not be such that is so great as it was in those vexations of the land of Israel by the Assyrians mentioned in the latter part of the verse And accordingly I understand the words thus Nevertheless the dimness to wit that threatned in the foregoing Chapter whether we understand thereby the calamities they underwent in the days of Hezekiah by Sennacheribs
faces as if they were all on a fire But I rather think it is meant of the paleness of their faces through fear which is that the Prophet is here speaking of and that therefore it is said their faces shall be as flames either because their faces should look pale and wan like the flame of a fire or else because their faces should be pale and swarthy and dim and dead-coloured and full of horror even as it useth to be with men that work at the Forge or that stand before some kind of fire that use to look as if they had no blood in their bodies so that this place may well be parallel'd with those Jer. 30.5 6. We have heard a voice of trembling of fear and all faces are turned into paleness and Joel 2.6 Before their faces the people shall be much pained all faces shall gather blackness Ver. 9. Behold the day of the Lord cometh cruel both with wrath and fierce anger c. This is thus expressed to set forth how cruelly God should cause the enemy to deal with them as it is said of Babylons enemies Jer. 50.42 They are cruel and will not shew mercy and that it should be from Gods just wrath against them that they should be so severely handled To lay the Land desolate and he shall destroy the sinners thereof out of it that is the wicked ungodly inhabitants thereof especially the great ones amongst them Ver. 10. For the stars of heaven and the constellations thereof shall not give their light c. To wit those figures in the Heavens consisting of many bright Stars such as those mentioned Job 9.9 The Sun shall be darkened in his going forth and the moon shall not cause her light to shine The drift of all these expressions is to set forth that the state of the Babylonians in that day should â—e extreamly sad and dreadful so full of horror confusion and distraction that they should not have neither by day nor by night the least glimps of comfort They may be intended to imply that the calamity of those times should be so grievous and horrible that the Heaven should as it were muffle up it self that it might not behold it Or because when the Sun and other the Heavenly lights do shine clear and bright God seems to smile upon men therefore Gods frowning upon the inhabitants of Babylon may be implyed by this darkning of them But I rather think that all that is implied is that they should be in a most doleful and dismal Condition void of all Comfort and not knowing which way to turn themselves insomuch that the very light of the Sun Moon and Stars which are so pleasing and delightsome to others should be as no light no way comfortable to them but rather displeasing and distastful to them neither should any of the Creatures yield them any refreshing or comfort See the like expressions Ezek. 32.7 Joel 2.10 31 and Matth. 24.29 Ver. 11. And I will punish the World for their evil and the wicked for their iniquity c. By the World is meant the Babylonian Monarchy that had brought the greatest part of the then known World into subjection under them according to that which Daniel said to Nebuchadnezzar Dan. 4.22 Thy greatness is grown and reacheth unto heaven and thy dominion to the end of the earth And it is the rather thus expressed to imply that no strength that is can stand before God and that if all the world conspire to rebel against him he can easily destroy them as he did the old world and I will cause the arrogancy of the proud to cease and I will lay low the haughtiness of the terrible See the Notes Chap. 2.11 and 10.12 Ver. 12. I will make a man more precious than fine Gold even a man than the golden wedge of Ophir The meaning is either 1. That the enemy should make such a mighty slaughter amongst the Babylonians that there should be but a very few of them left alive a man shall be a rare thing to be found amongst them See the Note 1 Sam. 3.1 Or 2ly That the soldiers should be so cruel to them that they should not spare their lives for the greatest quantities of the purest gold that could be tendered to them according to that which followeth ver 17. Behold I will stir up the Medes against them which shall not regard silver and as for gold they shall not delight in it which may seem the more probable because we read that in that night when Babylon was taken Belshazzar their King was slain Dan. 5.30 And it is likely that with him many of the great ones were likewise cut off that would have been glad to have redeemed their lives at a great rate But yet because we find not either in the Scripture or in any other History that there was such a general slaughter made of the inhabitants when Babylon was taken by the Medes and Persians therefore many learned Expositors do understand both this and that which follows of the utter Destruction of Babylon in future times whereof this subduing of that proud City by the Medes and Persians should be only the beginning yea our Annotations do propound it as considerable whether this that is said here That a man shall be more precious than fine gold may not be spoken with respect to Babylons being utterly deserted in the time of this her great danger by those auxiliary forces which they had taken in for their defence of which the Prophet speaks afterward again ver 14. Ver. 13. Therefore c. To wit that I may be avenged on them for their wickedness mentioned before ver 11. Or by reason of this grievous terror and dread that shall seize upon them when the Medes and Persians shall invade them I will shake the heavens and the earth shall remove out of her place that is they shall be in such extream confusion and destruction that the very Heaven and earth shall seem to them to shake and tremble See the Notes Chap. 5.26 and 2 Sam. 22.8 and Psal 76.8 Ver. 14. And it shall be as the chased Roe and as a Sheep that no man taketh up c. That is Babylon or the Babylonian army shall flee as a Roe chased by some Huntsman or wild beast or shall wander up and down like a stragling sheep that is not able neither by flight nor otherwise to secure it self and that hath no shepherd to take it up or defend it See Ezek. 34.6 The meaning is that they should not be able to bear the sight of the enemy but should presently run away and seek to shift for themselves and that no man should be able to keep them to their colours or to bring them to make a stand or to rally again together or else that no man should dare to receive them into their houses when they fled to shelter and hide them there And indeed that this is chiefly meant of the auxiliary
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
said my leanness my leanness And so the words contain a very pathetical Expression of the Prophets grief for the desperate wickedness of his own people and the wrath and vengeance which it would certainly bring upon them it is all one in effect as if he had said that he did even continually waste and pine away with grief notwithstanding the great joy which he foresaw would accrue to that escaping remnant of which he had spoken when he took notice how great the wickedness of Gods people was and how dreadful the Judgments were which this would bring upon them which is the more evident by the following Complaint Wo unto me the treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously which seems clearly to be meant of that peoples treacherous dealing with God to whom they stood obliged for so many singular mercies and to whom they had so often engaged themselves yet I cannot but add that it is not altogether improbable which some say that those words My leanness my leanness c. might be spoken as in the person of the Nation of the Jews to set forth what a thin and small company there should be of them amongst the people of God when the Church should be mightily enlarged by the flowing in of the Gentiles Or that the Prophet might thereby bewail the sad Condition the Church should be in even in the days of the Gospel by the base and treacherous dealing of those that lay in her own bosom Ver. 17. Fear and the pit and the snare are upon thee O Inhabitant of the earth See the Note above ver 1. There seems to be in the words an Allusion to that which was usually done in the hunting of wild beasts wherein first the beasts are roused with a fright and fear by the out-cry and hallowing of the Huntsmen and the barking of the dogs and then fleeing away they fall into some pit that was digged for them or if they escape them they are taken in some toils or snares that were set for them But the meaning is that God would follow the Inhabitants of the earth with variety of Judgments even while he spared that small remnant to whom in the foregoing words he had promised to shew mercy so that the generality of them should be utterly destroyed if they escaped one Judgment another should surprize them as is more fully exprest in the following verse And it shall come to pass that he who fleeth from the noise of the Jews shall fall into the pit c. See the Note Job 20.24 Ver. 18. For the windows from on high are open c. To wit The windows of heaven as it was in Noahs deluge Gen. 7.11 to which the Prophet seems here to allude The meaning is That God would pour down his Judgments from heaven upon them as once upon the old World or upon Sodom and Gomorrha See the Note Psal 42.7 and the foundations of the earth do shake as it were for fear see the Notes 2 Sam. 22.8 and Job 9.6 Both Expressions joyned together clearly imply That God would arm both Heaven and Earth against them so that his Vengeance should break forth upon them both from above and from beneath and therefore there would be no escaping for them Ver. 19. The earth is utterly broken down the earth is clean dissolved the earth is moved exceedingly Having said in the foregoing verse the foundations of the earth do shake with respect hereto he now addeth That the earth and all things thereon should be utterly broken and shattered to pieces But the meaning is That the Kingdoms and States of the earth against which the Prophecy in this Chapter is directed should be utterly and irrecoverably destroyed and left wholly in Confusion and Desolation Ver. 20. The earth shall reel to and fro like a Drunkard c. That is It is near to ruine Or the Inhabitants thereof are at their wits end and know not which way to turn themselves See the Note Chap. 19.14 and shall be removed like a Cottage to wit like some Shed or Tent which Travellers set up to lodg in by night and then in the Morning pull it down and carry it away with them It may be meant of the Ruine and Overthrow of States Towns and Cities or the carrying away of the people into Captivity and the Transgression thereof shall be heavy upon it that is Their grievous sins the cause of all their misery shall bring heavy Judgments upon them and it shall fall and not rise again that is it shall be utterly ruined and shall never recover its former Splendor and Glory Ver. 21. And it shall come to pass in that any that the Lord shall punish the host of the high Ones that are on high c. Some by the host of the high ones whom God would punish do understand the Devils whom the Apostle terms spiritual wickedness in high places Others understand hereby the darkning of the Sun and Moon and Stars the Host of Heaven or any prodigious signs in them thereby to strike the inhabitants of the earth with terror of which the Prophet speaks in the following verse or Gods destroying the Idol-images of these Heavenly lights see the Notes Chap. 17. and 19.1 And again others understand it of the Church and People of God whom God had advanced on high above all other Nations and whom God would punish as well as others But there is no just ground for any of these Expositions That which is most probable and is approved by the best Expositors is that by the host of the high ones that are on high is meant either the Kings and Princes of the earth in general together with their forces that are lifted up high above other men and that shine gloriously in the world like the heavenly lights in the Firmament and then the following words and the Kings of the earth upon the earth seem to be added by way of explaining these or else more particularly those proud Assyrian and Babylonian Monarchs and Potentates such as were Sennacherib and Nebuchadnezzar with their mighty Armies that were Kings of Kings as one of them is called Dan. 2.37 And then by the following words And the Kings of the earth upon the earth are meant those petty Kings that were Vassals to the other of whom the Prophet speaks as of Princes that had their Thrones on the ground in comparison of the other their great Lords that seemed to have their Thrones above the Clouds and the Stars And so the drift of the whole verse is to shew that there was none amongst the wicked so high but God would pull them down Ver. 22. And they shall be gathered together as prisoners are gathered in the pit and shall be shut up in the Prison c. That is As Malefactors are brought in from several places and clapped up together in the Goal so shall these great ones mentioned in the foregoing verse be
Cor. 3.14 Some I know by this destroying the face of the covering cast over all people do understand Christ's destroying Death and that in the expression here used there is an Allusion to the Face-cloth wherewith the faces of dead men are wont to be covered Joh. 11.44 or to the custom of covering the faces of condemned Malefactors see the Note Esth 7.8 But this of Christ's destroying Death is added in the next verse and the former therefore is rather here intended namely the freeing of his people from that ignorance under which they lay by Nature by the enlightning of the Gospel which was signified by the rending of the Veil of the Temple at the Death of Christ And all this is said should be done in this mountain as before not only because it should be done in the Church made up both of Jews and Gentiles but also because the Gospel whereby this was to be done was at first to go out of Mount Zion See the Notes Chap. 2.3 Ver. 8. He will swallow up death in victory c. That is He will destroy Death for ever as the word in the Original here translated in victory doth properly signifie so that it shall never more prevail over his redeemed ones but Christ shall reign this his last Enemy being destroyed for ever and ever Now though this was done partly by the Death of Christ whereby he abolished Death 2 Tim. 1.10 having by his suffering Death delivered his people â—â—om that Death which their sins had deserved Heb. 2.15 yet it shall chiefly bâ— accomplished at the Resurrection of the just when they shall pass into Lifâ— Eternal after which there shall be no more death Rev. 21.4 for so the Apostâ—â— saith expresly 1 Cor. 15.54 When this corruptible shall put on incorruption and thâ— mortal shall have put on immortality then shall be brought to pass that Saying â—â—at is written Death is swallowed up in victory And the like may be said of thâ— following words And the Lord God will wipe away tears from off all faces to wit of his people even as a tender Mother wipes away the tears of her weeping little Child For though God doth this partly by the comforts of his Word and Spirit here yet it is not completely done till they be taken up into Heaven to which estate therefore this passage is applied by St. John Revel 7.17 and 21.4 And so likewise in the next clause And the rebuke or reproach of his people shall be taken away from off all the earth the meaning is that God would free his people from that extreme scorn and contempt which was cast upon them all the world over and from the worlds base and despightful usage of them in their continual afflicting and persecuting of them as if they were a people not worthy to live upon the face of the earth But now the accomplishment of this here principally intended is the exceeding Glory whereunto God's people shall be advanced in Heaven For when God shall take them into this blessed and glorious condition then indeed all the Inhabitants of the earth shall be effectually taken off from that vile and base esteem which they formerly had of them Many good Expositors do I know apply all this to the deliverance of God's people out of Babylon But it is only as looking upon that as a Type of this far greater deliverance promised to God's redeemed ones in and through the Lord Christ Ver. 9. And it shall be said in that day c. That is In that day when these Promises shall be accomplished the people of God shall say to wit with wonder and exceeding great joy for this is as it were the language of the Guests at the Feast mentioned before ver 6. Lo this is our God we have waited for him and he will save us c. Which may be understood 1. in the Type of the rejoycing of God's people at the Lord 's delivering them out of Babylon which they had long expected and came at last to pass according to God's Promise and their earnest expectation And taking it thus observable it is that in this expression of their present joy and confidence in God they do withal covertly judg and condemn themselves because before their being carried into Babylon by their disobeying God's Laws and seeking to foreign Princes for help in their dangers they had not carried themselves towards the Lord as now they found they should have done Or 2. of the people of God's owning Christ at his coming in the flesh and embracing him by Faith when tendred to them in the Gospel as the true God their Lord and Saviour long ago promised them with great joy because of the peace made by him between God and them Or 3. of the Churches triumphing in Christ when he shall come to judge the world and to receive them into his Kingdom of Glory Ver. 10. For in this Mountain shall the hand of the Lord rest That is His powerful Providence shall be constantly and continually over his Church to protect and bless them See the Note Psal 80.17 It is the same in effect with that of our Saviour Mat. 28.20 And lo I am with you alway unto the end of the world And Moab shall be trodden down under him c. That is under his feet Psal 110.1 Moab is here particularly mentioned because none were more constantly and more fiercely bent upon doing mischief to God's people than they were but under these by a Synecdoche all the wicked enemies of his people are intended Even as straw is trodden down for the dunghil to wit the worst of the straw not fit to be reserved for any other use The word which we render trodden down some translate threshed and accordingly they read this verse thus And Moab shall be threshed under him even as straw is threshed in Madmenah and then take Madmenah to be a City of Moab called Madmen Jer. 48.2 and hold that because this City being scituate in a rich Corn-country where there was abundance of straw which was the less regarded thence the Prophet useth this expression here of straw threshed in Madmenah Ver. 11. And he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim c. Some hold that this is spoken of Moab with relation to the last words in the foregoing verse to wit That as the Swimmer stretcheth forth his hands to swim so he being trodden down by his enemies should in the midst of them stretch forth his hands to beg for mercy both of God and his enemies Or that he should though in vain strive with all possible endeavours to save himself from utter ruin even as a ship-wrack'd man being fallen into the Sea laboureth with all his might by swimming to escape drowning But clearly as I conceive this is spoken of God That he shall spread forth his hands in the midst of them as he that swimmeth spreadeth forth
yet to set forth the infinite and incomprehensible Wisdom of God and thereby yet further to imply That it is a folly for men to question any thing which God saith he will do because they cannot conceive how it should be done By the Creation of the World we may see that God can do those things which are far above the reach of our understanding By the Septuagint this is translated Who hath known the mind of the Lord c. And accordingly it is cited by the Apostle 1 Cor. 2.16 to prove the unsearchableness of the Gospel Mysteries by mans natural understanding And again Rom. 11.34 to prove the unsearchableness of his Counsels Ver. 14. With whom took he counsel and who instructed him and taught him in the path of Judgment c. That is In the way how to frame or order the Creatures which he made with such admirable Judgment and Wisdom and Understanding or to govern them when he had made them The drift of this is the same with that in the foregoing verse Ver. 15. Behold the Nations are as a drop of a bucket and are counted as the small dust of the balance c That is They are of no more worth or power before God or in comparison of God And what therefore cannot that God do who is so infinitely great Or how can any Nation hinder any thing that God will have done behold he taketh up the Isles as a very little thing that is He can if he pleaseth take them up and throw them away he can overturn and destroy them and that easily and in a moment Because Islands are commonly esteemed places of greatest strength and the Inhabitants think themselves most safe and secure therein as being compassed with the Sea therefore these are particularly mentioned Ver. 16. And Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt-offering To wit if men would think to offer up to God a burnt-offering perfectly besitting his Majesty and fully proportionable to his greatness And the drift of this is still to set forth the infinite and incomprehensible greatness of God Yet some think it may be added more particularly to imply how infinitely short man must needs come of finding out any means to satisfie Gods Justice which is the subject of the Gospel Ver. 17. All Nations before him are as nothing c. That is In his sight and account or in comparison of him and they are counted to him less than nothing and vanity See the Note Psal 62.9 But the drift of this is the same with that before ver 16. Ver. 18. To whom then will ye liken God c. This also tends to set forth the incomprehensible Majesty of God and that still thereby to imply how little cause they had to distrust or doubt of the promises of this their God because of the power of any Heathen people that had none but Idol-gods to rest upon God had indeed made use of these Nations to punish them for their sins but alas when God had a purpose again to rescue his people out of their hands neither they nor their gods were any thing before him This I conceive is the main scope of this place But yet it is clear that together with this the Prophet intended hereby to secure his people that did already or should hereafter live as Captives amongst those Idolatrous Nations from being corrupted with this brutish and abominable sin Ver. 19. The workman melteth a graven Image c. This is spoken by way of deriding the brutish folly of those that can undertake to make themselves gods and the Goldsmith spreadeth it over with Gold and casteth Silver chains to wit to be an Ornament to it or else to fasten it therewith somewhere aloft that it may not fall or stir but stand bolt-upright Ver. 20. He that is so impoverished that he hath no oblation c. That is That hath no such rich oblation as is before mentioned to be consecrated toward the making of a God for him to wit Gold or Silver or Brass chooseth a tree that will not rot which is spoken by way of derision he seeketh unto him a cunning workman to prepare a graven image that it shall not be moved that is That may stand a long time there being no need to take it down because it is perished and decayed Or that may be so fastned by the Workman that it may not be in danger to totter or fall down Ver. 21. Have ye not known c. To wit That God the Creator of Heaven and Earth is the only true God and of that infinite Majesty that he cannot be represented by any Image As if he had said Surely you cannot but know this have ye not heard that is Hath no body ever told you thus much Or have not ye my people been taught this out of my written word hath it not been told you from the beginning have ye not received this by tradition from your Fathers successively in all Generations even from the first Creation Or have ye not been told this even from your Childhood or from the beginning of Gods revealing himself to your Nation as his peculiar people As if he had said This is no new Doctrine even from the times of Moses and Abraham ye have been taught this have ye not understood from the foundations of the earth that is say some From the time when the Foundations of the earth were first laid But rather the drift of these words is to shew that this truth concerning the infinite Majesty of the only true God was sufficiently discovered to all men by the Creation of the World or particularly by the strange Foundations whereon God hath unmoveably setled the earth from the Creation unto this day Ver. 22. It is he that sitteth upon the circle of the earth c. That is That hath the Heaven for his Throne and the earth for his footstool Chap. 66.1 the most high God that is infinitely above all the Sovereign Lord Possessor and Governour of the whole earth and the fulness thereof But now this may be read as it is in the Margin Him that sitteth upon the Circle of the earth and then it must be read as joyned to the foregoing verse thus have ye not understood him that sitteth upon the circle of the earth and the Inhabitants thereof are as Grashoppers to wit even as to men that stand aloft on some high Mountain things beneath seem very little for to this there is an Allusion in these words that stretcheth out the heavens as a curtain See the Note Psal 104.2 and spreadeth them out as a tent to dwell in that is say most Expositors for men to dwell in who are under the Canopy of Heaven as the covering of a Tent or rather as a Pavilion or palace for himself to dwell in Ver. 23. That bringeth the Princes to nothing he maketh the Judges of the earth as vanity That is He maketh
is also added by way of derision for was it not most absurd to rob the true God of his Glory by that which from him received both its being and growth Ver. 15. Then shall it be for a man to burn c. That is when it is thus grown up then it is hewen down to be fuel for the fire for he will take thereof that is of the trees so hewen down or of the chips he cuts off from the Timber and warmeth himself yea he kindleth it and baketh bread yea he maketh a God and worshippeth it c. that is Some part of it he useth for Kitching-service both in the Oven and Chimney and of the other part of it he maketh a god Ver. 16. He burneth part thereof in the fire with part thereof he eateth flesh c. That is say some With part thereof he maketh Tables and Trenchers whereon to eat his meat or rather with part thereof he dresseth his meat for all along he seems only to speak how it was used as fuel for the fire Ver. 17. And the residue thereof he maketh a god even his graven Image he falleth down to it and worshippeth it c. That is He doth not only provide this Idol for the use of others but he himself also worships it and prayeth unto it and saith Deliver me for thou art my God which is so set forth to imply That men cannot worship and pray to an Idol but they own it for their God Ver. 18. They have not known nor understood c. See the Notes Chap. 27.18 and Psal 14.1 for he hath shut their eyes that they cannot see c. that is God hath justly for their sins punished them with judicial blindness Ver. 20. He feedeth of ashes c. That is The Idolater doth as miserably deceive himself as he should do that thinks to slake his hunger and nourish himself with eating ashes for as ashes eaten would be so far from doing men any good in these regards that it would rather hurt them so it is with the Idolater he sets his heart upon that he delights himself and trusts in that and so feeds himself with hopes of Benefit and Comfort from that which will no way profit him but rather do him a great deal of Mischief namely his Idols pieces of wood that shall one day be turned into ashes as well as the rest of the trees of which they are made and therefore no way likely to help them in their straits but rather to draw the wrath of God upon them It is an Expression much like to that Hos 12.1 Ephraim feedeth on wind implying That the Idolater feeds himself with the vain deceits of his own heart a deceived heart hath turned him aside to wit out of the way of truth that he cannot deliver his soul that is He cannot wind himself out of this foolish Error and so save himself from that Vengeance and Damnation which this his Idolatry and Superstition is like to bring upon him nor say Is there not a lie in my right hand that is Is not this Idol which I am forming or which I hold in my right hand an Error and Deceit a meer Fiction no such thing as I have falsely conceited it to be Do I not see and feel and find it to be so Ver. 21. Remember these O Jacob and Israel for thou art my servant c. See the Note Chap. 41.9 Remember these Idolaters of whom I have spoken to wit their gross sottishness or these things which I have now said against them and the Vanity of their Idolatry And that which is intended is That God would have them think seriously of these things that so when they came to dwell long as Captives in Babylon they might not be intangled with their Idolatry I have formed thee thou art my servant which is repeated again to intimate that Idolatry would be worse in them than in the Gentiles because they were his peculiar people and had been traiâ—ed up in the Knowledg of his written Law But see also the Notes Chap. 43.1 21. Ver. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sins c. That is As a cloud that darkens and hides the Heavens from us and seems to threaten some great storm is many times quite dispersed by the Sun or driven away by the Winds so have I by a free and a full pardon perfectly put away all your sins that have separated beteewn you and your God and have hid his face from you Chap. 59.2 and have thereby cleared 〈◊〉 from all those Terrors and Judgments which your sins might otherwise have brought upon you And doubtless this is mentioned as the foundation of that deliverance which God doth here promise his people their sins the cause of Gods controversie with them being pardoned they might well hope deliverance would come return unto me to wit by Repentance and then fear not for I have redeemed thee and therefore have the best right to thee See the Notes Chap. 43.1 3 4. and Psal 31.5 Ver. 23. Sing O ye heavens c. To set forth how wonderful the work should be of this new Deliverance that is promised to Gods people the Prophet doth here break forth into this Rhetorical invitation of all the Creatures in Heaven and Earth to bless God for it an Expression much like that 1 Chron. 16.31 for which see the Note there Sing O ye heavens for the Lord hath done it to wit that which he had promised the great work of the Redemption of his people and which indeed none but the Lord could do shout ye lower parts of the earth that is say some The Plains and Valleys this being opposed say they to that which follows break forth into singing ye Mountains or rather the earth which lieth below as opposed to the Heavens before mentioned yea the whole Earth even to the very Center for the Lord hath redeemed Jacob which is meant not only of the deliverance of the Jews out of Babylon but also especially of the great work of our Redemption by Christ and glorified himself in Israel to wit by delivering them and destroying their enemies Ver. 24. Thus saith the Lord thy Redeemer c. That is that did formerly deliver thee out of Egypt and will now again deliver thee out of Babylon and he that formed thee from the womb See the Note above ver 2. and 43.1 that stretcheth forth the heavens alone See the Note Psal 104.2 that spreadeth abroad the earth by my self that is without the help or advice of any Ver. 35. That frustrateth the tokens of the liars c. That is Magicians Astrologers and Soothsayers to wit by crossing them in their Predictions whereof they had said That such and such things were sure Signs and Tokens But though this be expressed indefinitely as a thing that God usually doth yet here it is spoken as with reference to what God meant to do amongst
of me and ye shall be as sure of it as if it were at your command Or else 2ly by way of upbraiding them for their murmuring at Gods delay of the promised deliverance that striving with their Maker whereof he had spoken ver 9. Ask me of things to come concerning my Sons and concerning the work of my hands command ye me as if he had said If the clay may not contend with the Potter nor the Child with his Parents why do you then that which is no better than a quarrelling with me about my ordering you that are my Children and the work of my hands you had best call me to an account to know how I mean to order my people for the future and prescribe me what I should do as if there were danger lest I should disregard them Ver. 12. I have made the earth and created man upon it I even my hands have stretched out the Heavens c. See the Note Psal 104.2 and all their host have I commanded that is I made them by my word and command and by my command they are continually ordered And the drift of inserting this here is to shew That therefore he must needs be all-sufficient both for the managing and effecting of whatever he had undertaken to do and that it was a high degree of folly and boldness for them to question or mutter against any thing done by him as thinking that he that governed all things as the great Creator of Heaven and Earth would not in a special manner take care of his own peculiar people that were in a more special manner the work of his hands Ver. 13. I have raised him up in righteousness c. To wit Cyrus above named ver 1. See the Notes Chap. 41.2 and above ver 8. and I will direct or make straight all his ways that is I will guide and prosper him and facilitate all his designs to wit in his expedition against Babylon he shall build my City that is he shall order it to be built and give my people much towards the building of it he shall let go my Captives not for price nor reward saith the Lord of host that is He shall give liberty to my people that are now Captives in Babylon by my disposing Will and Providence and shall send them home into their own Country freely without any ransome or consideration received for it But now still we must remember that under this Type of the deliverance of the Jews out of Babylon by Cyrus that greater work of our redemption by Christ from our spiritual Bondage is principally here intended for he indeed was raised up of God in righteousness See the Note Chap. 42.6 for the effecting of this great work and had all his ways made straight before him See the Note Chap. 40.4 And by him the spiritual Jerusalem the Church the City of God is built Mat. 16.18 Upon this rock will I build my Church and of his redeemed ones it may well be said that he delivered them not for price nor reward because instead of receiving any thing from them he gave himself as a ransom for their redemption Ver. 14. Thus saith the Lord The labour of Egypt and merchandise of Ethiopia c. That is The wealth which the Egyptians get by their labour and the Ethiopians by their Merchandise and of the Sabeans men of stature That is of great stature tall big and goodly men shall come over unto thee That is shall be brought into thee and thy shall be thine That is not only the riches of the Nations before mentioned but even the Nations themselves shall be thine they that were before thine enemies shall become thy Servants Some and that very probably do understand this as spoken to Cyrus of whom it is clear that he spake in the foregoing verse to wit that as a recompence of the service he should do for God in destroying the Babylonians and setting free his People both these mighty Nations and the wealth of their rich Countrys should together with Babylon fall into his hands But others again take it to be spoken to Gods people to wit That these Nations should bring in their wealth to them and be serviceable to them which they think was partly fulfilled when these Nations at the commandment of Cyrus first Ezra 1.4 and of Artaxerxes afterward Ezra 7.20 c. did out of the tributes which they were to pay to the Emperor of Persia afford them all things requisite for their return home into their own Country and for the work they had to do when they came thither But espcially in the days of the Gospel when both these and other Nations did joyn themselves to the Church and imployed their riches for her advancement See the Notes Psal 45.12 and 68.31 and 72.9 c. And indeed they that understand this as spoken to Cyrus do withal hold that it is principally meant of Christ of whom Cyrus was a Type Nor needs it seem strange that the deliverance of the Jews out of Babylon by Cyrus and the redemption of Gods People by Christ should be thus still joyntly intended together because the main end of God's delivering the Jews out of Babylon was that Christ the promised Messiah might spring up of that Nation and so his Kingdom might be established in the World And to the same purpose is that which followeth and they shall come after thee in chains shall they come over to wit as captives are wont to follow the Conqueror in his triumphs and they shall fall down unto thee they shall make Supplication unto thee saying surely God is in thee and there is none else there is no God to wit besides for as this may be literally understood of the Nations crouching before Cyrus and acknowledging that God was apparently wâ—â—h â—im prospering him in all his enterprises so it may be mystically understood of the Gentiles submitting to Christ and to the Church in Christ as acknowledging God Hypostatically in Christ 2 Cor. 5.19 and Col. 2.9 and both God and Christ with the Church even the true God besides whom there is no God Ver. 15. Verily thou art a God that hidest thy self O God of Israel the Saviour Here the Prophet breaks forth into an admiration of the hidden depths of Gods Dispensations for therefore is God said to be a God that hideth himself 1. Because of the secrecy and unsearchableness of his Councels in the actings of his providences as in the raising up Cyrus against Babylon God's purpose for the deliverance of the Jews thereby would not have been thought of and when it was done Gods hand in doing it had not God revealed it would not have been seen And 2ly Especially because though God be the sure Saviour of Israel his People yet he often stands a-loof for a time and appears not as a Saviour because he prospers their enemies and suffers his People to be miserably oppressed by them as if he regarded them not
gentelness of Gods afflicting them I have refined thee but not with silver that is not with so hot and fierce and vehement a Fire as the Refiners use in refining their Silver I have afflicted thee but lightly and moderately having respect to thine infirmity rather than to the greatness of thy sin and stubbornness I have not refined so accurately and exactly as Refiners do their Silver who keep it in the Fire till all the Dross be wasted and purged out of it for then they would have been quite consumed I have chosen thee in the furnace of affliction That is say some I will make a choice one of thee by purging thee or I have purged thee like choice Silver in the Furnace of Babylon But rather I conceive the meaning is either that God had chosen their captivity in Babylon to be as a Refining Furnace to them or else that in this their affliction he had set his heart upon them and had chosen and called them out as we do things we mean to preserve to be delivered Ver. 11. For mine own sake even for mine own sake will I do it c. see the note before Ver. 9. For how shall my Name be polluted That is otherwise how exceedingly would my name be polluted which I can by no means suffer to wit by the enemies blaspheming my name and I will not give my glory unto another See the Note Chap. 42.8 Ver. 12. Hearken unto me O Jacob c. Here God addresseth himself again to promise them deliverance out of Babylon Hearken unto me O Jacob and Israel my called That is whom I have called to be my peculiar people and whom I cannot but own in regard of the Covenant I have made with you though you indeed deserve not to be called by that name I am he to wit that must deliver thee I am the First I also am the last See the Note Chap. 4.14 Ver. 13. Mine hand also hath laid the foundation of the Earth c. See the Notes Chap. 40.11 12. and 45.12 and Psal 104.2 and my Right hand hath spanned the Heavens which is spoken after the manner of Workmen that were wont sometimes to measure things by their span when I call unto them they stand up together to wit as my Servants ready to do whatever I command them See the Note Chap 40.26 and this expression is the rather used in relation to that which follows afterward Ver. 15. concerning Gods calling of Cyrus Ver. 14. All ye assembler your selves and hear c That is as it was expressed before Ver. 1 and 11. All ye my people Israel considering I am so great a God as was said in the foregoing verse hearken diligently to what I say some would have it that the Prophet speaks here in his own person because of those words in this verse the Lord loved him But nothing is more usual than for God to speak of himself in the third person It is therefore more probable that as before and after so here also the Prophet speaks in the name of God which among them have declared these things that is which of the Idol gods see the Note before Verse 5. their Diviners or Astrologers have foretold these things that I have foretold See the Notes Chap. 44.7 and 45.21 The Lord hath loved him that is Cyrus named before Chap. 45.1 to wit in that he exalted him so highly and made use of him in so great a Service He will do his pleasure on Babylon See the Note Chap 44.28 and his arm shall be on the Caldeans that is he shall fall heavily on them and destroy them Ver. 15. I even I have spoken c. That is I even I alone who am a faithful God and sure to perform what I say yea I have called him to wit Cyrus as before Ver. 14. to the doing of that great work whereunto I have appointed him I have brought him that is I will bring him and he shall make his way prosperous that is he shall prosper in whatever he undertakes Ver. 16. Come ye near unto me hear ye this c. see the Note before Ver. 14. I have not spoken in secret from the beginning the meaning whereof must needs be this if we take them to be the words of the Prophet as many do and as the last words in this Verse clearly are that from the beginning of Gods calling him to his Prophetical Office he had publickly and plainly made known to them what God had revealed to him and accordingly the following words must also be understood from the time that it was there am I as if the Prophet had said from the time that any thing was revealed to me there still am I as in my watch-tower faithfully and plainly declaring the whole will of God unto his People But this Exposition is somewhat hard rather therefore it is God that speaks here to his People I have not spoken in secret from the beginning that is from the first time that I took you to be my people or from the time that I first began to foretel you future things by my Prophets I have always made known such things to you clearly and in publick see the Note Chap. 45.19 And then agreeably hereto must the following words be understood from the time that it was I am there namely either 1. that from the time that any thing was foretold by his Prophets he was there revealing to them by his spirit the things which they did foretel so that it was he indeed that spake by them Or 2. That from the time that any thing came to pass which was foretold he was there accomplishing the things foretold by his Almighty power as they were foretold so they were also accomplished by him And then for the last clause there as is said before it is clear that the Prophet speaks in his own person and now the Lord God and his Spirit hath sent me that is as formerly in other things foretold by me and other the Prophets of God so now in this which I say concerning Babylon and Cyrus I say nothing but by commission from God and by the inspiration of his Spirit Ver. 17. Thus saith the Lord thy Redeemer the holy one of Israel c. See the Note Chap. 1.4 I am the Lord thy God which teacheth thee to profit that is who teacheth thee by my Word and Spirit those things which will be for thy welfare which leadeth thee by the way that thou shouldest go that is teaching and directing thee how to order thy conversation And the aim of these words I conceive is this lest the Jews should say If the Lord meant to fetch us back out of Babylon why did he bring us hither Therefore the Lord tells them here that he had done enough to make them a Righteous people which had they improved for good they might have been still in their own Land Ver. 18. O that thou hadst hearkened to my Commandments
the rulers used as if he had been the basest of Servants or Slaves Kings shall see and arise Princes also shall worship that is even the great Kings of the Earth shall at last own thee that wert so despised and abhorr'd to be the Lords annointed and shall stoop to thy Scepter and Soveragnty because of the Lord that is faithful and the holy one of Israel that is the Lord of his faithfulness bringing this about to make good his promise made concerning thee and these Princes being convinced hereof upon this very account submitting themselves to thee and he shall choose thee that is I will choose thee that hast been despised of man to rule over the great Princes of the World But the meaning is this that God would make it evidently appear that he had chosen him to be the Messiah Thus I say these words are certainly to be understood concerning Christ yet withal we must know that many learned Expositors do understand this of Christ and the Primitive Church the Body of Christ jointly together And indeed it may well be said of the Church of Christ that she was despised of Man and abhorred of Nations and a Servant of Rulers or of the Jewish Nation particularly so that they looked upon them as the scum and the off-scowring of all things and made nothing of killing them and yet withal that afterwards even their Kings did honour her and submit to her and that upon the account of her Interest in Christ in whom God hath faithfully made good his promises to her Ver. 8. Thus saith the Lord c. The same having been expressed twice before verse 5. and 7. we may well conceive that it is with respect to the greatness and the strangness of the Mysteries now delivered by the Prophet that this is the third time here repeated And it is doubtless God the Father speaks here again to Christ Thus saith the Lord in an acceptable time have I heard thee and in a day of Salvation have I helped thee and that happily with relation to that which David had long before spoken of himself as a type of Christ My prayer is unto thee O Lord in an acceptable time Psal 69.13 So that the meaning is clearly this that when the set time should come which God of his own free grace had appointed for the accomplishment of the work of mans Redemption by the death of Christ he would then hear his Prayers and Intercession for his people for these words may well comprehend both his Prayers upon Earth such as that John 17. and his intercession in Heaven and that in the execution of that whereto God appointed him he shall be sure of support and assistance from him see the Notes Chap. 42 1-6 and because by the preaching of the Gospel this great work of Mans redemption by Christ was made known and the doing of this in the time determined by God of his free grace for the salvation of his Redeemed ones and that even amongst the Gentiles was a part of the Office of Christ as Mediator even this acceptable time must needs here be comprehended And therefore we see the Apostle doth expresly apply this Prophecy thereto 2 Cor. 6.2 For he saith I have heard thee in a time accepted and in the day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation As for the following words they also must be accordingly understood and give thee for a covenant of the People that is to be the Mediator of the Covenant of grace betwixt God and his People see the Note Chap. 42.6 and to make good by thee all the deliverances which by covenants are to be wrought for my People whether Corporal as the deliverance out of Babylon or spiritual from the Bondage of Sin and Satan whereof that other out of the Babylonian Bondage was a shadow and type and so likewise the last clause of the verse to establish or raise up the earth and to cause to inherit the desolate heritages for as this is spoken with relation to the type the deliverance of the Jews out of Babylon by the establishing or raising up the Earth must needs be meant the setling of the state of the Land of Judah again or the restoring of it to its former flourishing condition and by causing to inherit the desolate heritages is surely meant the Peoples re-edifying and then their re-posessing of their old inheritances which in the time of their captivity had lain waste and desolate But as it hath respect to mans deliverance by Christ that which is intended thereby is the restitution and establishing of the Church by him which was sunk very low in the Jewish Church by bringing in the Gentiles to be added to the Church that God had given to Christ as his inheritance by raising up and restoring to life earthly dead men according to the Prophecy of Simeons concerning Christ Luk. 2.34 Behold this Child is set for the fall and rising again of many in Israel by chearing poor sinners oppressed with the bondage and burden of Sin by restoring them to their Heavenly inheritance which they had forfeited lost by their defection from God Ver. 9. That thou mayest say to the Prisoners go forth to them that are in darkness shew your selves c. that is come forth into the light this is still spoken to Christ and as in the type it is meant of the deliverance of the captivtated Jews out of Babylon see the Note Chap. 45.13 so principally in the antitype it is meant of Christs setting free his redeemed ones by preaching of the Gospel the Gentiles especially from that spiritual Bondage and blindness under which they lay by nature see the Note Chap. 42.7 and so likewise the following words they shall feed in the ways and their pastures shall be in all high places under the similitude of a flock of Sheep for whom the Shepherd is wont to provide good pastures and that are wont as they are removed from one place to another to graze on the Road-ways as they go There is a promise made 1. concerning those that were to return out of Babylon both that they should be plentifully provided for by the ways they went of all things necessary and likewise that their Country that had lain long untilled and desolate should every where be abundantly fruitful at their return even in those places that are usually barren And 2. concerning Christs redeemed ones that they should plentifully enjoy the means of Grace at all times and at all places See the Notes Chap. 41.17 18. Ver. 10. They shall not hunger or thirst c. Here the Promise in the last clause of the foregoing Verse is further set forth and that still under the same Metaphor of a Shepherd's providing for his Flock see the Notes Chap. 40.11 and 41.17 18. and 48.21 And here again as in the place last cited there is an allusion to the
ashamed to wit of my hope and patience but that the issue will be good Ver. 8. He is near that justifieth me c. That is God will be still ready to justify my cause to wit that I was truly sent by him and have faithfully discharged my Office And as this respects the Prophet the meaning may be that God would justify him by bringing to pass all that he foretold and by defending him against his enemies But as it respects Christ it may be meant of all that God did tending to the clearing of his innocency and the justice of his cause especially at his death and afterwards as the testimony given to Christ by Pilate and the Centurion the rising of the dead out of their Graves c. his triumphant Resurrection and Ascention into Heaven and the conversion of such multitudes by the Preaching of the Gospel and some of them such as had been themselves active in the crucifying of him Who will contend with me That is who will argue or plead against me Let us stand together c. to wit to argue the cause with those that oppose and persecute me before God the just Judge of all men And to this place the Apostle seems to have alluded Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect It is God that justifieth Who is be that condemneth c. and that very fitly because from hence it may be clearly gathered that it is in vain to condemn those whom God justifies Ver. 9. Behold the Lord God will help me c. See the Note above vers 7. Who is he that shall condemn me to wit justly as Christ said Joh. 8.46 Which of you convinceth me of sin See also Matt. 26.59 Lo they all shall wax old as a garment That is though mine enemies be never so splendid and glorious yet as a splendid Garment wears away they shall be outworn and perish The Moth shall eat them up That is they shall by degrees be wasted and consumed And as it concerns those that contended with the Prophet it may seem to have respect to their being wasted in their long captivity in Babylon Ver. 10. Who is among you that feareth the Lord and obeyeth the voice of his Servant c. Having in the last clause of the foregoing Verse denounced judgment against the Prophets enemies and so Christs also as the antitype this is here inserted for the comfort of the godly amongst them those that did obey the voice of Gods Servant to wit the Prophet or Christ and his Ministers See the Note Chap. 42.1 There were but a very few such amongst them as this question imports Who is among you that feareth the Lord c. See the Notes Psal 25.12 But yet those that were such the Prophet on Christ of whom he was a Type doth here by his example of whose confidence in God much is before spoken exhort them to trust in God And it is indeed a word in season to him that is weary for the speaking whereof as it is said before Ver. 4. God had given him the tongue of the learned Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light that is that is in great distress misery and sorrow and void of all inward comfort through the apprehension of their lying under the Wrath of God Let him trust in the Name of the Lord that is in God who hath declared himself able to comfort and support them in their greatest sufferings and to deliver them out of their greatest troubles and hath withal promised that he will do it and stay upon his God to wit in regard of the covenant which through Christ God hath made with them Ver. 11. Behold c. Having in the foregoing Verses encouraged the righteous amongst the Jews against their long continued calamities and stirred them up to cast their care upon their God here the Lord returns to denounce judgment against the generality of the people that slighted his Word and despised his Promises Behold all ye that kindle a fire that compass your selves about with sparks c. And some understand this of their kindling the fire of Gods wrath against them by their manifold wickedness and their incensing him to overwhelm them on every side with Judgments which should utterly consume and burn them up See the Notes Chap. 1.31 and Deut. 32.22 and accordingly we must then understand the following words Walk in the light of your fire and in the sparks that you have kindled as spoken ironically thus Walk on desperately in these your wicked ways not fearing the fire which you have set a flaming about you and see what the issue of it will be But rather it is meant as the most of Expositors take it of all those vain things wherein that wicked people did flatter and chucker themselves Behold all ye that kindle a fire that compass your selves about with sparks as if he should have said in a way of derision you that do encourage and chear up your selves and even compass your selves about with such variety of devices and carnal counsels on every side wherewith you hope to safeguard your selves and seek to comfort your selves against all the evils and judgments wherewith you are threatned rejecting the consolations of Gods Word even as men should sit and warm and refresh themselves at a great many fires they had kindled about them and hereby is meant 1. the vain hopes of the Jews in the days of Isaiah in their strength and policy and confederacy with other Nations c. which made them slight the Promises that God made them by the Prophets and secondly their confidence in their own natural righteousness and in the false Doctrines and Traditions of the Scribes and Pharisees which made them despise and disregard Christs Gospel Promises Walk in the light of your fire and in the sparks which ye have kindled chear up your selves as much as you can with these brands and sparks of your own kindling with these fleshly hopes and comforts all will be to no purpose this shall ye have of mine hand that is by my just judgement upon you ye shall lye down in sorrow that is notwithstanding all these vain self-deceits of yours you shall be overwhelmed at last with unremovable anguish and sorrow out of which you shall never rise again ye shall dye in your sin and so shall be laid in a bed of darkness and insufferable sorrow and torments unto all eternity CHAP. LI. VERSE 1. HEarken to me c. The Lord having ver 10. of the foregoing Chap. encouraged the faithful amongst the People to trust in God though their condition might seem never so hopeless but then ver 11. turning to the generality of People denounced Judgment against them here he returns again to comfort the godly party amongst them Hearken to me ye that follow after Righteousness see the Note Prov. 21.21 It may
themselves to my Government And indeed the stretching forth of his Arms seems to imply the enlarging of Gods Kingdom And hereto likewise agrees that which followeth the Isles shall wait upon me see the Notes Chap. 41.1 and 42.4 It may imply the miserable condition of the Gentiles in regard whereof it might be said that they waited for Salvation by Christ even as it is said of the bruit Creatures Psal 104.27 that they wait upon God for his giving them their Meat in due season Or rather the readiness of the Gentiles after their Conversion to obey all the commands of Christ And on mine Arm shall they trust that is they shall in all things rely on my Power and Aid Ver. 6. Lift up your Eyes to the Heavens and look upon the Earth beneath c. As if he should have said consider how wonderfully the whole fabrick of the World is by the mighty Power and provident Care of God over it upheld and preserved For the Heavens shall vanish away like Smoke and the Earth shall wax old like a Garment and they that dwell therein shall die in like manner see the Notes Chap. 34.4 and Psal 102.26 But my Salvation shall be for ever and my Righteousness shall not be abolished of all which the meaning is either 1. That though there should be never such horrid overturnings in the World God would not fail to make good his Promises in the Salvation of his People or 2. That though the whole frame of the World should at last be dissolved yet the promised Salvation should not fail but should continue for ever or 3. which most Expositors like the best that the whole World should rather be broken in pieces and come to nothing than God would not make good his Righteousness and Faithfulness in working that Salvation for his People which he had promised them which is the same with that of our Saviour Luke 21.33 Heaven and Earth shall pass away but my Words shall not pass away Though Gods People may chear up themselves by seeing how God preserves and upholds the whole fabrick of the World yet in the unquestionable certainty of his Promises there is a surer Foundation of Hope and Comfort for them Ver. 7. Hearken unto me ye that know Righteousness c. That is That approve and regard it that live Righteously the People in whose Heart is my Law see the Note Psal 37.31 And this is the third time that they are here called upon to hearken to what is said because it is so hard a thing to chear up those that are in great misery and sorrow Fear ye not the reproach of Men neither be ye afraid of their revilings that is when your Enemies shall reproach you for your Piety and Confidence in God fear them not no not the greatest of them Ver. 8. For the Moth shall eat them up like a Garment and the Worm shall eat them like Wool c. That is like a Woollen Cloth or Garment see the Notes Chap. 50.9 and Psal 39.11 But my Righteousness shall be for ever and my Salvation from Generation to Generation see the Note above ver 6. And as this is meant of that great work of our Salvation by Christ the word Righteousness may have also respect to that everlasting Righteousness whereby Gods People are justified and saved Ver. 9. Awake awake put on Strength O Arm of the Lord c. The Prophet and haply in the name of Gods People doth here pray that God would exert the power of his mighty Arm which he had seemed of late to lay by by destroying his Peoples Enemies as he had promised And this may be meant both of the Babylonians and of the spiritual Enemies of Gods People vanquished by Christ who is therefore by some thought to be the Arm of the Lord here spoken of and seems purposely intended to chear the Hearts of Gods People with the remembrance of his Almighty power Awake as in the ancient days in the Generations of old that is as in times of old when thou hast often delivered thy People and destroyed their Enemies Art not thou it that hath cut Rahab see the Note Psal 87.4 and wounded the Dragon that is destroyed Pharaoh see the Notes Chap. 27.1 and Psal 74.13 14. Now because the strength of Gods Arm is unchangeable and not subject to the least decay therefore these Instances are alleadged as a sure proof that he could do the same still for his People Ver. 11. Therefore c. The Church and People of God do here chear up themselves from the consideration of those great things mentioned in the foregoing Verse which God had done for his People Therefore the redeemed of the Lord shall return and come with Singing unto Zion c. see the Note Chap. 35.10 Ver. 12. I even I am he that comforteth you c. Here the Prophet speaks again to them in the name of God Who art thou that is What a vain foolish heartless Creature art thou That thou shouldest be afraid of a Man that shall die and of the Son of Man that shall be made as Grass To wit having the Eternal and Almighty God to be your Protector and Saviour See the Note Chap. 40.6 Ver. 13. And forgettest the Lord thy Maker c. See the Notes Chap. 44.1.21 that hath stretched forth the Heavens and laid the foundations of the Earth see the Note Psal 104.2 and hast feared continually every day because of the fury of the Oppressor as if he were ready or had made himself ready to destroy That is as if the Enemy were sure to destroy because he was fully resolved and had made ready to do it Intimating that it was their great Sin to be so overwhelmed with fear in their greatest dangers having the promise of God for their deliverance and where is the fury of the Oppressor That is say some what is become of the fury of those that formerly oppressed my People As namely of the Egyptian mentioned before ver 9 10. or of Sennacherib the Assyrian of whom see what is said before Chap. 16.4 Though they were ready to destroy did not their fury soon come to nothing And if God destroyed them is not he able to do the like to the Babylonian too But rather it is spoken with respect to the Babylonian and where is the fury of the Oppressor That is assoon as I begin to contend with him what will become of his Fury It will soon come to nothing Or it may be taken more generally that when ever the Enemies of Gods People do oppress them God can suddenly put an end to their Fury and that he will at last so perfectly deliver his People that they shall no more be in danger of being oppressed by them Ver. 14. The Captive exile hasteneth that he may be loosed c. That is Gods poor People that are now Captive in a strange Country shall within a short time be delivered the time hasteneth when they
shall be set at Liberty Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt concerning whom it is said Exod. 12.33 That the Egyptians were urgent upon the People that they might send them out of the Land in haste yet questionless it is meant in the type of the Captivated Jews in Babylon that the time of their deliverance was coming on apace and in the antitype of Christs delivering his redeemed ones that were in bondage to Satan bound with the Fetters of Sin and Death who should with all readiness embrace the Salvation tendered them in the Gospel And accordingly we must understand the following words and that he should not die in the Pit that is in that Pit of misery whereinto they were fallen or in those Prison-houses wherein they were kept in Babylon Or as it respects Christs ransomed ones that they might not perish for ever in the bottomless Pit of Hell nor that his Bread should fail that is that the poor Captives in Babylon might not perish there for want of necessary provision in their long continued thraldom or in their return homeward by reason of the desart places they were to go through Or as it respects those that are redeemed by Christ that they might be instructed in the mysteries of the Gospel and not want that Spiritual food of their Souls And in this too there may be an allusion to Gods care over the Israelites whom he delivered out of Egypt that they should not want Bread to eat as they travelled through the Wilderness to the Land of Canaan which seems the more probable because of that which followeth in the next Verse Ver. 15. But I am the Lord thy God that divided the Sea c. To wit The red Sea whose Waves roared to wit by reason of the violent blowing of the East Wind wherewith God divided the Waters of the Sea that so the Israelites might pass over on dry ground Exod. 14.21 Ver. 16. And I have put my words in thy Mouth c. Expositors differ much in their Judgments concerning the Person to whom this is spoken That which seems to me most probable is That it is spoken first to Isaiah as the type but then secondly under him to Christ and to all his Prophets and faithful Messengers and Ministers or as some say which is all one in effect to Christ and to his People as the Body of Christ However the drift of the words is clear Namely That this is spoken to comfort his People as before ver 12. by assuring them 1. That the Prophet spake Gods Word to them nothing but what he had enjoined him and in the very words and terms which he had prompted to him and that therefore they had no cause to question the promises that he made them And the like we must hold concerning Christ who often affirmed this that he spake nothing but what God had put into his Mouth see Joh. 3.34 and 8.26.28 And 2dly That God would secure him from all his Enemies and have covered thee in the shadow of mine hand see the Note Chap. 49.2 And then to shew what should be the effect of this the following words are added that I may plant the Heavens and lay the Foundations of the Earth That is That I may hereby create a new World a new Heaven and a new Earth Now we must know that though this may be meant of the Jews deliverance out of Babylon because there was then such a change wrought amongst that People as if they had been brought into a new World and because that is usually ascribed to the Ministry of Gods Prophets which they did only declare and foretell as in that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Yet certainly it is meant principally of that great change and renovation that God by Christ did actually and effectually work in the World at his coming by the Work of his Redemption and the publishing thereof by the preaching of the Gospel by means whereof the curse was taken off from the Creatures which the Sin of Man had brought upon them and all things that were before as it were broken and ruined were restored and settled in Christ and which is chiefly intended a holy Church is gathered and planted throughout the World who are reconciled to God and made new Creatures a People whose Conversation is in Heaven and who are daily fitted for heavenly Glory and say unto Zion Thou art my People That is That God might say to wit by the Prophets Apostles and others by whom it is published and by Christ by whom it was both effected and published ye that were not my People are now become my People Ver. 17. Awake awake stand up O Jerusalem c. Some think that because the Jews were at this time proud and secure and fearless of any Evil that was coming upon them like a drunken Man fallen into a dead sleep by reason of a Spirit of drunkenness and slumber that God had poured forth upon them therefore God by the Prophet doth here awaken them and calls upon them to arise and repent and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense 1 Cor. 15.34 and Eph. 5.14 But by the whole current of the Text it appears that this is spoken by way of comforting them Because they might disregard the promise of deliverance which God had made them by reason of that extremity of misery and oppression under which they lay therefore there is hope here given them that notwithstanding that depth of Calamity whereinto they were fallen yet God would raise them up And accordingly comparing them to a People that by drinking of the Cup of Gods wrath were fallen down and lay in a dead sleep he calls upon them to awaken and arise up Awake awake stand up O Jerusalem as if he had said There will be suddenly a happy change and therefore lye no longer O my People in so sad and disconsolate a condition which hast drunk at the hand of the Lord the Cup of his Fury That is Whom God hath in his just wrath punished with great severity thou hast drunken the dregs of the Cup of trembling and wrung them out that is the whole Cup of Gods indignation even to the very bottom dregs and all which in bitter potions use to be the bitterest and those pressed and squeezed that nothing might be left The meaning is That they had suffered the whole that God had measured out to be their portion or so much that one would think their misery could not be well greater than it was And why this is called a Cup of trembling see the Notes Job 21.20 Psal 11.6 and 60.3 and 75.8 Now this may be conceived to be spoken 1. With respect to
these words are added as in a Parenthesis his visage was so marred more than any man and his form more than the Sons of Men which must not be understood of any deformity in his Countenance or Person but of the contemptibleness and misery of his outward condition above all men whatsoever no way suitable in the Eye of reason for him that was indeed the Lord of Glory as namely in that he was born of such mean Parentage and lived in such a poor and despicable condition and was so scorned and reviled and abused and afflicted all his Life long See Psal 22.6 but especially in regard of his unparallell'd sufferings at his Passion both outwardly in his Body and in the anguish of his Spirit when indeed his outward appearance was as of a man ignominiously rejected both of God and his People and he that was fairer than the Children of Men Psal 45.2 through the imputation of our Leprosie became the most sad and loathsome spectacle that ever was seen amongst the Sons of Men. Ver. 15. So shall he sprinkle c. This is added with reference to the first words of the foregoing Verse As many were astonied at thee so saith he shall he sprinkle many Nations c. Which is all one in effect as if it had been said As many shall be astonished at his base and contemptible condition so shall many also yea many Nations be as much astonished at his Exaltation and the great works that shall be done by him for this is intended by these words So shall he sprinkle many Nations c. for by sprinkling many Nations is meant either that he should distill down the showers of the Gospel and therewith shed forth the dew of his Spirit Act. 2.33 among many Nations whereby they should be converted and brought to submit to his Scepter wherein there is an allusion to the watering of the Earth with Rain or Dew from Heaven See the Note Deut. 32.2 Or else that he should purge and cleanse them by that his Spirit accompanying the Ministry of the Gospel and by his blood through faith applyed unto their Souls for their Justification and Reconciliation with God Heb. 10.22 which is therefore called the Blood of sprinkling Heb. 12.24 Wherein there is an allusion to those sprinklings of Men in the time of the Law with Water or Blood or both meant together which were for the purifying of those that were legally unclean or rather to that Sacramental washing with Water wherewith Christ appointed the spiritual cleansing of Christians by his Blood and Spirit to be sealed unto them in Baptism And so by those words the Kings shall shut their Mouths at him is meant That even the Kings of the Heathens should be silent before him to wit either as not able to express the greatness of his Majesty and Glory or by way only of admiring his transcendent excellency and reverencing him for it or by way of admiring him for his Doctrine and silent attending upon his Teaching See the Note Job 29.9 not daring any way to gainsay or oppose him but renouncing their own wisdom and submitting themselves chearfully to his Scepter and Government And thus though the Jews should reject him yet the Gentiles should embrace him of which the reason is given in the following words for that which had not been told them shall they see and that which they had not heard shall they consider that is they shall see the accomplishment of those things which the Prophets had foretold whereof they had heard nothing and should hear and seriously meditate of those Gospel Mysteries which in other ages was not made known to the Sons of Men Eph. 3.5 And hence it is that St. Paul alledgeth this place to justifie his Preaching the Gospel amongst the Gentiles Rom. 15.21 But as it is written to whom he was not spoken of they shall see and they that have not heard shall understand CHAP. LIII VERSE 1. WHO hath believed our report c. To wit those good tydings mentioned before Chap. 52.7 which we from God have reported to his People In the Septuagint the word Lord is inserted and so accordingly we find it rendered where this passage is cited in the New Testament Lord who hath believed our report And accordingly we may well conceive it to be spoken by the Prophet in the name of all those who had published or should publish those glad tydings concerning Christ whether the Prophets that had foretold them or Christ and his Apostles that should make known the accomplishment of them and that by way of bemoaning and bewailing to God the incredulity of those to whom they were preached It is indeed commonly held by Expositors that it is the incredulity of the Jews in particular which the Prophet here complains of And it cannot be indeed denied that they are here primarily intended both because this complaint seems to be opposed to that which the Prophet had said ver 17. of the foregoing Chapter concernning the spreading of Christs Kingdom amongst many Nations as if he had said Though the Gentiles shall readily submit to him yet how few of the Jews will be won to believe in him And likewise because the Evangelist saith expresly that this was accomplished in the Jews Joh. 12.37 38. But though he had done so many Miracles before them yet they believed not in him That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report c. But yet I see not why it might not be intended of the paucity of those that should believe these glad tydings concerning Christ both amongst the Jews and Gentiles for even amongst them there are but a very small Remnant of those that truly believe in comparison of those that believe not And therefore we see St. Paul speaking of his preaching the Gospel to the Gentiles alledgeth this Prophecy to shew that it was no wonder though but a few of the Gentiles did embrace these glad tydings of Salvation Rom. 10.16 But saith he they have not all obeyed the Gospel For Esaias saith Lord who hath believed our report I conceive therefore that this is spoken of the incredulity of all to whom the Gospel should be preached though in the first place and principally of the Jews The Prophet knowing that what he had said and what he was further to say concerning Christ were Mysteries which Flesh and Blood would not nor could not believe unless they were supernaturally enlightned and perswaded thereto by the Almighty power of Gods Spirit he breaks forth into these words who hath believed our Report and which is the same in effect to whom is the Arm of the Lord revealed That is to how few shall these things be revealed by the mighty power of God working by Christ and shewing forth it self in Christ and in the Ministry of the Gospel which is therefore called the power of God unto Salvation Rom. 1.16 without which indeed no Man
as they had dealt with Christ that he would bring them to Death and to the Grave as they had brought Christ 2. Others understand it of the efficacy of Christs Death and Burial namely that thereby many wicked men yea many of the great and rich ones amongst them most unlikely to yield should be crucified with him and buried with him to wit Spiritually and so be made new Creatures and be brought to be obedient to the will of his Father or which is all one in effect that they should be brought to be with him and own him though Crucified and Buried as their Lord and as his People to submit to his Scepter and Government Again 3. Some understand it only of his Sufferings but in a several way For 1. Some take it thus That God the Father gave Christ over into the hands of the wicked Jews and the Gentiles even the great ones of those times such as were Caiaphas and Herod and Pontius Pilate that so they might dispose of him how they pleased both in regard of his Death and Burial which agreeth with that of our Saviour Matth. 26.45 Behold the Son of Man is betrayed into the hands of Sinners or for so some would have it that He that is the Jewish People gave him up into the hands of the wicked Gentiles Pilate and the Roman Souldiers that they should Crucifie and bury him as they pleased But 2. Others understand it thus that he should be cut off by an untimely Death as a wicked man and accordingly should be Executed amongst other Malefactors in Mount Calvary the ordinary place where such kind of Varlets used to be Executed and Buried according to that which followeth in this Chapter ver 12. And he was numbred with the Transgressours but yet withall the providence of God so disposing of it he should be buried in the Sepulchre of a rich man as Joseph of Arimathea is expresly called Matth. 27.57 the Evangelist thereby pointing as some think to the accomplishment of this Prophecy And this last seems to me the most probable Exposition of this place As for that which follows because he had done no violence neither was any deceit in his Mouth or as it is cited 1 Pet. 2.22 neither was guile found in his Mouth which seems to have special respect to the unquestionable truth of his Doctrine it is given as a reason of that which went before and therefore must be understood according to the several Expositions of the foregoing words as either 1. That God would bring destruction upon those that crucified Christ because they had dealt so cruelly with an innocent man that had never done any thing blame-worthy either in word or deed Or 2. That his Death should be efficacious for the Conversion of wicked Men yea even the greatest and richest of them because he should not dye for any guilt that was in him but as a spotless Lamb that suffered for the Salvation of others Or 3. That God would not suffer him to be buried amongst those notorious Malefactors in that common place appointed for their burial in or about Mount Calvary but provided that he should be honourably laid in a new Sepulchre which a rich and honourable person had provided for himself because he was such a new man indeed as the World had never seen a man that had never sinned neither in word nor deed Ver. 10. Yet it pleased the Lord to bruise him he hath put him to grief c. That is Though there was no fault in him yet it was the will of God that he should suffer sorely to wit because he was to suffer for poor Sinners See the Note before ver 5. when thou shalt make his Soul an offering for Sin that is when thou O God shalt bring it to that that his Soul that is his Life or himself shall be offered up as a propitiatory Sacrifice for sinful men Or as it is in the Margin when his Soul shall make an offering for Sin that is when Christ shall willingly even with all his Soul offer up himself as a Sacrifice for his People to wit in his Death See Gal. 3.13 and 2 Cor. 5.21 he shall see his Seed that is his Spiritual Progeny See the Notes Chap. 9.6 Multitudes of Believers that shall be begotten again by his Word and Spirit It is as if he had said that his Death should not hinder his having a numerous Seed because he should rise from the dead and so should live and see his Seed yea it should be so far from hindering it that it should be the cause of it because reconciliation being made by his Death he shall thereby purchase them to himself which our Saviour intended in that Joh. 12.24 Except a Corn of Wheat fall into the ground and dye it abideth alone but if it die it bringeth forth much Fruit and likewise because it was not till after his Death and Ascension into Heaven that his Spirit was to be so abundantly poured forth both upon those that were to preach the Gospel and upon those to whom it was Preached Joh. 7.39 he shall prolong his days See the Note above ver 8. It is spoken with respect to his reigning long over his Church upon Earth till all his Enemies were subdued and after that together with his Church Eternally in Heaven and the pleasure of the Lord shall prosper in his hand that is that which it was the Lords good will and pleasure should be done by him to wit the Redemption and Salvation of Men and that which should make way thereto the bringing in of Men to believe in Christ by the spreading of the Gospel through all Nations See Joh. 4.34 and 6.39 Ver. 11. He shall see of the travel of his Soul c. That is He shall for a long time together with much content and delight see and enjoy See the Notes Job 7.7 and Psal 34.12 the effect and fruit of all the toilsome and wearisome pains that he had taken and pains and sorrows he had endured and that especially in his Soul by reason of the pressures of Divine Wrath that lay upon him and put him into a bloody sweat And by this fruit of the travel of his Soul is meant that which in the foregoing Verse was called the prospering of the pleasure of the Lord in his hand as namely the gathering of multitudes of Gods Elect People from amongst the Gentiles together with that transcendency of Glory whereunto himself shall be exalted after his Sufferings and Labours See Phil. 2.8 9. and Luke 24.26 and the Eternal Salvation of all his redeemed ones and shall be satisfied to wit with full content and delight as having obtained that which he earnestly thirsted after and accounting it an abundant recompence for all his Labours and Sufferings even as a Husband-man is satisfied when after all his toil he comes to reap a plenteous Harvest and as a Woman is satisfied when after all her pains in travel she sees
be confirmed by Oaths and Gods Promises are as firm as any Oath can be therefore is this expression here used so have I sworn that I would not be wroth with thee nor rebuke thee to wit say some in a way of vengeance to cast thee off and utterly to destroy thee See the Note Psal 6.1 for otherwise God is angry with and doth very sharply rebuke those whom he loves most dearly yea and thus not to be angry and not to chastise men is the greatest wrath See Ezek. 16.42 Or rather that I would not be wroth with thee nor rebuke thee again so as it was in the Babylonian Captivity This shall be to me as the Waters of Noah I will never bring you into such a condition any more And indeed considering the desolate and lost condition of the Church of the Jews in Babylon when they were scattered and mingled amongst the Nations that they were no longer a People by themselves nor had any thing of the form or appearance of a Church amongst them we may well say that though the People were many times after their deliverance out of Babylon brought into a very low and miserable condition yet it was never so with them as it was in Babylon no not to the coming of Christ and what they have since endured is not to be mentioned because since that the Israel of God hath been continued in the Christian Church as the Jews have been cast off And indeed some understand this of the Covenant which God made with the Church of the New Testament that this should be to God as the Waters of Noah namely that he would never cast off them from being his People as he did the Nation of the Jews Ver. 10. For the Mountains shall depart and the Hills be removed but my kindness shall not depart from thee c. That is The Mountains and Hills shall be overturned and lost rather than my kindness towards thee shall fail See the Note upon a like expression Chap. 51.6 Neither shall the Covenant of my Peace be removed to wit whereby I will engage my self to be at peace with thee and to bless and prosper thee which seems also to be said in relation to what had been before spoken of Gods Covenant with Noah saith the Lord that hath mercy on thee and therefore of his free mercy will do what he hath promised Ver. 11. Oh thou afflicted tossed with tempest c. To wit as a Ship driven up and down with tempestuous Winds for it may well be that in these words there is respect had to Noah's Ark of whom mention was made before ver 9. and which was indeed a type of the Church 1 Pet. 3.21 or as a poor Cottage shaken with stormy Winds for that may be intended as in opposition to that which is here promised that this weather-beaten Cottage should be a most glorious building and not comforted that is having none to comfort thee And this may be meant principally of their Captivity in Babylon whither they were driven as with a tempest of Gods Indignation and wherein they were scattered abroad and carried from one place to another but withall of all the miseries they endured afterward unto the coming of Christ As for the following words behold I will lay thy Stones with fair colours and lay thy Foundations with Saphires c. It contains a promise of Gods raising his Church which should lye for a time in such a poor and sad condition to a state of most transcendent and almost incredible excellency and Glory namely That God would build her up like some stately costly Palace or City made up wholly in a manner of precious stones under which Figurative description is doubtless meant the spiritual excellency of the structure of the Church of Christ begun here on Earth but perfected in Heaven and accordingly by the Stones of this building must needs be meant the faithful who as living Stones 1 Pet. 2.5 are built upon Christ the only foundation of the Church 1 Cor. 3.11 Or which is all one in effect upon the foundation of the Doctrine of the Apostles and Prophets Eph. 2.20 whence it is that the twelve Apostles are tearmed the twelve foundations of the Church Rev. 21.14 And they are compared to several precious Stones with respect to the manifold Gifts and Graces of Gods Spirit and the several degrees thereof wherewith they should be adorned here and the unconceiveable Glory wherewith they shall be cloathed in Gods Heavenly Kingdom Ver. 12. And I will make thy Windows of Agates c. Some by these Windows would have the Preachers of the Gospel meant by whose teaching Gods People are enlightned and so likewise in the following words and thy Gates of Carbuncles and all thy Borders that is all thy Walls wherewith thou art bounded and shut in of pleasant Stones by her Gates and Walls they understand Divine Protection But that these things were particularly intended it is hard to say Ver. 13. And all thy Children shall be taught of the Lord c. That is Not only by the Preaching of the Gospel outwardly which is clearly enough hinted in that they are called the Churches Children but also by the Spirit of the Lord inwardly For to this purpose is this place alledged by our Saviour Joh. 6.45 where having said that none could come unto him except they were drawn unto him by God the Father he adds It is written in the Prophets And they shall be all taught of God So that this is clearly a promise made to the Church only concerning the Elect of God whom God had appointed to be Israelites indeed and that too with respect to the time of the New Testament wherein God intended to bring in more to the Church and to give them Knowledge and Grace more abundantly than in former times and great shall be the peace of thy Children that is their prosperity and happiness in every regard See the Note Chap. 48.18 or their inward Spiritual Peace yea in the midst of afflictions Ver. 14. In righteousness shalt thou be established c. This may be understood 1. Of Gods Righteousness or Faithfulness to wit that he as a just and righteous God would perform his promises to them and so settle them in a peaceable and happy condition See the Note Chap. 51.5 2. Of the stability of the righteousness of Gods Church and People to wit that it should be permanent and stable not fluid and vanishing which may be meant both of the imputed and inherent righteousness of Christians Or 3. Of the Justice and Righteousness that should be exercised and practised amongst them righteousness being here opposed to oppression to wit that they should have just and righteous Governours to rule over them such as were Zorababel Joshua Ezra and Nehemiah and that the People should likewise be just and righteous in their dealings and that hereby they should be established as upon a sure foundation in a good and happy
Joh. 18.37 A leader and commander to the People that is one that is to lead them in the way of Life both by his Doctrine and Example and whose commands upon pain of Eternal Damnation all men are bound to obey Matth. 28.20 Ver. 5. Behold thou shalt call a Nation that thou knowest not c. That is Thou O Christ for he it is that was spoken of in the foregoing Verse shalt effectually call in those Nations to believe in thee whom formerly thou didst not own for thy People nor didst regard or take any notice of to wit the Gentiles And indeed this is that which David did long before say of himself as he was a type of Christ a People whom I have not known shall serve me Psal 18.43 and Nations that knew not thee that is that had never heard of thee and so had no knowledge of thee but lived without God and without Christ in the world Eph. 2.12 shall run unto thee See the Note Chap. 2.2 because of the Lord thy God and for the holy one of Israel that is because the Lord thy God which is spoken of Christ with respect to his humane Nature shall clearly manifest himself to be thy God and thy Father and shall make thy Ministry effectual by convincing the Nations that thou art true and very God the Son of God sent to save Sinners for he hath glorified thee to wit by the miraculous passages at his Birth and Baptism by his transcendent holiness and the Miracles that were wrought by him and his and especially after his Passion by his Resurrection and Ascension whereby the Nations were brought in to own Christ to be the only begotten Son of God and Saviour of the World Ver. 6. Seek ye the Lord c. The exhortation in the beginning of this Chapter is here further pressed by the Prophet namely that Men should diligently seek after that Grace and Reconciliation with God which was tendered to them in Jesus Christ Some would have it understood as spoken to the Gentiles only of whom the Prophet had spoken in the foregoing Verse others as spoken to the Jews by way of pressing them to come in by the example of the forwardness of the Gentiles before mentioned But it is rather generally spoken to all lost and miserable Sinners Seek ye the Lord while he may be found that is immediately and without delay whilst yet Mercy and Pardon is tendered to you in the means of Grace and God doth yet by his Spirit move you to accept of it And to the same purpose is that which follows call ye upon him while he is near that is whilst he is near in the means and offers of Grace But See the Notes also Psal 32.6 and Prov. 1.28 Ver. 7. Let the wicked forsake his way c. This is added to shew that though Reconciliation be freely tendered in Christ to the worst of Sinners yet it is tendered upon condition of unfeigned Repentance and that without that no favour can be expected from God Ver. 8. For my thoughts are not your thoughts c. God having promised in the close of the foregoing Verse that he would have Mercy on true Penitents that would forsake their Sins and return to him and that he would abundantly pardon them lest poor dejected Sinners should scruple this as judging of God according to what is usual amongst men here he puts them in mind of the infinite disproportion that is betwixt God and Man for my thoughts are not your thoughts neither are your ways my ways saith the Lord that is my thoughts and ways of pardoning and shewing mercy to Sinners must not be measured by the thoughts and ways of mercy that are in men towards those that have offended them 1. Men are many times inexorable And 2. Especially in injuries of a higher Nature And 3. At least they are hardly won to be reconciled and will often have some considerable compensation for the wrongs done them And 4. Their Reconciliations are seldom sincere and perfect And 5. Though they be yet through sickleness they are in danger to repent of their Reconciliations and to revive their old Quarrels But now in all these it is quite contrary with God See Exod. 34.6 7. Matth. 12.21 I know some do otherwise understand these words For they conceive that therein there is a reason given why Sinners must abandon their former thoughts and ways if they desired that God should be at peace with them namely because their thoughts and ways were not Gods thoughts and ways that is such as God had appointed their ways and thoughts should be or because there was such a contrariety betwixt Gods thoughts and ways which were all infinitely holy and just and theirs that were so exceedingly sinful and wicked But this Exposition cannot consist with the following Verse whereby it is clear that the transcendency of Gods Mercy above Mans is here intended Ver. 9. For as the Heavens are higher than the Earth so are my ways higher c. That is Incomprehensibly higher See the Notes Psal 103.11 The distance betwixt Heaven and Earth doth not fully parallel the distance that is betwixt the Mercies of God and Man because Gods Mercies are infinite but this expression serves to set forth that Gods Mercies are wonderful far above Mans. One Man may exceed others in pity and tender compassion and readiness to pardon Injuries as far as the Mountains are above the Dales but the highest Heavens are not so far above the Center of the Earth as Gods Mercies are above all the Bowels of Mercy that can be imaginably in the most merciful Men. Ver. 10. For as the Rain c. Here the Lord makes good what he had said before concerning the greatness of his Mercy by assuring them of the certainty of what he had promised them For as the Rain cometh down and the Snown from Heaven and returneth not thither to wit without effecting that for which they were sent by the God of Heaven but watereth the Earth and maketh it bring forth and bud that it may give Seed to the Sower and Bread to the Eater that is that it may yield Men not only plenty of Bread for food but also sufficient Seed for the following year It is true that the Rain and Snow may in some Sense be said to return again to the Heavens in the Vapours which from them are exhaled by the Sun or blown up by the Winds and so carried up into the Clouds But this expression here of the Rain and the Snows not returning again intends no more but that they never fail of effecting that for which pleas'd to showr them down upon the Earth Ver. 11. So shall my word be that goeth forth out of my Mouth c. That is Every word which my Prophets shall deliver truly from me Yet I conceive this is spoken here with particular respect to that promise which God had made them concerning their deliverance out of Babylon
12.4 and to the Holy one of Israel see the Note Chap. 12.6 because he hath glorified thee to wit by the great things he hath done for thee and particularly by enlarging thy Church by the access of the Gentiles But see the Notes before ver 5 6 7. Ver. 10. And the Sons of Strangers shall build up thy Walls c. This in the type was accomplished when at the Jews return from Babylon the forreign Nations did afford them Free-will-offerings towards the building of their City Jerusalem and the Temple being encouraged thereunto by the Proclamation of Cyrus see the Note Ezra 1.4 notwithstanding the opposition that was made against them herein by the Samaritans at their return home yet thus far by the help afforded them by strangers this Prophecy was fulfilled and likewise when the Proselytes of other Nations returning with them did join with them in repairing both their City and Temple and the like may be said of the following words and their Kings shall minister unto thee that was accomplished in the favour afforded the Jews by Cyrus and some of his Successors But now in the Antitype this was clearly fulfilled when God raised up even amongst the Gentiles Learned Men that by their preaching and writing and Princes that by their bounty and favour should much promote the Edification of the Church and advance her strength and glory see the Note Chap. 49.23 for in my wroth I smote thee but in my favour have I had mercy on thee This was spoken of the Jewish Church whom for their sins God did often sorely afflict for a time but afterward of his Free-grace shewed favour to them both in their deliverance out of Babylon and in that greater Mercy of their Redemption by Christ Ver. 11. Therefore thy Gates shall be open continually they shall not be shut day nor night c. To wit that the Gentiles may from every side come in and join themselves in one Church with thee none being excluded that shall in a right manner tender themselves and that they may by night as well as by day bring in their Wealth to thee And indeed that this is intended appears by the following words which are added to explain that which went before that men may bring unto thee the forces or wealth of the Gentiles see the Note above ver 5. and that their Kings may be brought that is that not only the common sort of People but even their Kings also who are usually fierce and not easily won this way or that to do any thing contrary to their own Wills may be brought in to thee to stoop to the Gospel and Scepter of Christ And indeed the word here used in the Original may be understood either of their being brought in to the Church in the State and with the attendance of Kings or of their being brought in as Captives subdued by the Preaching of the Gospel to stoop to the yoke of Christ see the Note Psal 149.8 Even this also indeed some understand of the Type As namely that it is said that the Gates of Jerusalem should stand open continually c. to imply the great confluence of the Nations round about thither upon the Jews return thither from Babylon and of the readiness both of the People and their Kings to contribute liberally to their help But we may easily see how much more clearly this suits with the coming in of the Gentiles upon the Preaching of the Gospel And as for the Evangelist St. John's citing this place Rev. 21.25 to set forth the peace of the Church triumphant in Heaven the ground of that is only because the Apostle knew that the Prophet speaks here of that Glory of the Church of Christ which shall be perfected in the Kingdom of Heaven Ver. 12. For the Nation c. As if he had said nor shall these thy open Gates endanger thee by letting in thine Enemies upon thee for the Nation and Kingdom that will not serve thee that is all People that will not submit to the Gospel and Scepter of Christ erected in thee shall perish c. that is shall everlastingly perish Nor can this indeed be any way well understood of the Church of the Jews returning out of Babylon but with respect to what she should come afterward to be in the days of the Gospel Ver. 13. The Glory of Lebanon shall come unto thee c. That is that all Cedars and other goodly Trees which make Lebanon look so Gloriously shall be brought in to thee the Firre-tree and the Pine-tree and the Box together see Chap. 41.19 to beautifie the place of my Sanctuary to wit the Temple at Jerusalem see Ezra 7.27 and I will make the place of my Feet glorious that is my Foot-stool my Temple as is before said for though the Ark is in some places more especially called Gods Foot-stool for which see the Notes 1 Chron. 28.2 and Psal 99.5 yet the Temple is else-where also called Gods Foot-stool as in Lam. 2.1 where the destruction of the Temple is thus set forth That the Lord remembred not his Foot-stool in the day of his anger and so likewise Ezek. 43.7 So that in the Type the rebuilding and beautifying of the Temple after their return from Babylon is clearly here meant see Ezra 3.7 But in the Antitype it is certainly meant of the edifying of the Church of Christ his Spiritual Temple and Foot-stool his setled dwelling-place and God here promiseth a continual supply of whatever might tend to the strengthening and adorning of it Ver. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy Feet c. Though there was some dark shadow of the accomplishment of this in the great respect and honour which was yielded to the Jews after their return from Babylon by many Nations with their Kings that had formerly been their bitter Enemies yet the full and clear accomplishment of it was in the great honour which the Gentiles and their Kings should yield to Christ and his Church see the Note Chap. 49.23 and they shall call thee the City of the Lord c. that is they shall own the special interest which thou hast in God being convinced by his appearing so wonderfully for thee Ver. 15. Whereas thou hast been forsaken and hated so that no man went through thee c. That is disregarded and in a desolate condtion see the Notes Chap. 3.26 and 3.11 12. I will make thee an eternal excellency or a lasting excellency that is I will bring thee into a most excellent and glorious estate and this I conceive must be understood of the Jewish Church from the time of her deliverance out of Babylon till she came to be made glorious by becoming the Spouse of Christ and so on forward unto the end of Christs Kingdom It is meant of the Spiritual excellency of the Church here and of
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
possessed themselves of the Land which God had given them and had profaned and trodden down Gods Sanctuary do here beg of God going on in the Prayer begun ver 7. of that Chapter that breaking through all impediments he would suddenly and in great fury and indignation come down and destroy the Enemies of his People and deliver his People out of their hands Oh that thou wouldest rent the Heavens that thou wouldest come down that is that thou wouldest come down rending the Heavens all asunder before thee that the Mountains might flow down at thy presence that is might be melted and so flow away like Water or melted Wax where by melting the Mountains may be figuratively meant the destroying and overturning the Babylonians and other the proud and lofty Enemies of his People and the removing of all impediments out of the way of their return home to their own Country see the Note Psal 97.5 Or else it may be spoken by way of allusion to that which was done at the giving of the Law at Mount Sinai where all being on a light flame in that terrible tempest of Thunder and Lightning the Mountains seemed to tremble and melt away see the Note Judg. 5.4 and so the desire of Gods People here may be that in delivering them now he would shew forth some such sign of his Glorious Majesty and Power as he did at the giving of the Law Some I know do understand this concerning Gods rending the Heavens and coming down of the Incarnation of the Son of God and accordingly by the flowing down of the Mountains they understand either the humbling of the Hearts of proud Sinners by the preaching of the Gospel or else the destroying of all the Enemies of his People But if the first coming of Christ be here intended it is but only as his Redemption was typified by the deliverance of Gods People out of Babylon Ver. 2. As when the melting Fire burneth c. This hath reference to the last words of the foregoing Verse where Gods People desired that at Gods appearing for them the Mountains might flow down and there may be still an allusion to Gods causing the Mountains of Sinai to melt away as is noted before namely that this might be done As when a melting Fire which useth to be most vehement burneth to wit the Wood and Coles which are the Fuel of it or burneth or melteth Mettals by the heat of it and as when the Fire causeth the Waters hanged over it to boile to make thy Name known to thine Adversaries See the Note Chap. 63.12 That the Nations may tremble at thy Presence to wit the Babylonians and other Enemies And hereby now is shewn what was meant in the foregoing Verse by the flowing down of the Mountains at Gods Presence Ver. 3. When thou didst terrible things which we looked not for c. That is which our forefathers did never expect thou wouldest have done for them as being things that seemed when done above all credit and belief and such as humane reason could not comprehend thou camest down the Mountain flowed down at thy Presence as if they had said Thou didst then for them that which we at present desire of thee And now by these terrible things done formerly for their Progenitors are doubtless meant all those stupendious miraculous Works which God wrought for the Israelites from the time that Moses was sent to fetch them out of Egypt until they were possessed of the Land of Canaan and amongst the rest more especially those things which were done at Mount Sinai for which see the Note before ver 1. And the drift of this is to imply that since God had done such great things for them formerly they might hope that he would now do the like again for them when they begged it of him Ver. 4. For since the beginning of the World Men have not heard nor perceived by the Eare neither hath the Eye seen O God besides thee what he hath prepared for him that waiteth for him That is None besides thee O God who didst intend and determine before-hand to do them did ever hear or see or was able to reach or comprehend those wonderful things which thou hast prepared for them that trusting in thee do patiently depend and waite upon thee Or else according to the Translation that is in the Margin of our Bibles there was never humane Ear or Eye that ever did hear or see any God besides thee the God of Israel that hath done or prepared to do such things as thou hast prepared for thy People And this is also added to shew that they might well be incouraged to beg that which they had desired of a God that had formerly done such unheard of such unseen and wonderful things for his People Now by these wonderful things which from the beginning of the World Men had never heard nor seen are meant I conceive those terrible things which they looked not for mentioned in the foregoing Verse which God had done for the Israelites in his carrying them out of Egypt into Canaan for which see the Note there and this may seem the more probable because that which the Prophet saith here doth so fully agree with that which Moses had long since said concerning those wonderful works which God did then for the Israelites Deut. 4.32 33 34. For ask now of the days that are past which were before thee since the day that God created Man upon the Earth and ask from the one side of Heaven unto the other whether there hath been any such thing as this great thing is or hath been heard like it c. The Apostle indeed makes use of these words of the Prophet 1. Cor. 2.9 Where speaking of the wisdom revealed in the Gospel he affirms it to be above the reach of Mans understanding Which none saith he of the Princes of this world knew But as it is written Eye hath not seen nor Eare heard neither have entred into the Heart of Man Which Clause is added by the Apostle the better to explain the words of the Prophet the things which God hath prepared for them that love him And by these things some understand the incomprehensible happiness which God hath prepared in Heaven for his Poople but most of the Mysteries revealed in the Gospel which had been formerly hidden even from Gods own People But it is usual with the Pen-men of the New Testament to alledge passages out of the Old only by way of allusion See the like noted Psal 19.4 And besides the words here are so general that they may well comprehend all the incomprehensible Works of God for his People though they might be more particularly intended as is before said of the Wonders formerly wrought in the Deliverance of the Israelites Ver. 5. Thou meetest him that rejoiceth and worketh righteousness c. That is Those that trusting in thee do rejoice in thee and do their Duty Or those that do joyfully and
Babylon for this indeed I conceive is primarily here intended as being most agreeable with the Context But yet some extend the Promises here made to that Holy Seed that would rise up to his Church in the Days of the Gospel Ver. 15. And ye shall leave your Name for a curse unto my chosen c. As if he had said You now Glory in the name of being the Seed of Abraham that holy People of God but alas hereafter you shall find it quite contrary Or whereas you hope to leave a Name of great renown behind you instead hereof when you are gone ye shall leave your Name for a curse So that when men shall curse any body they shall instance in you saying Mayest thou be cursed as the wicked Jews were cursed that were carried Captives to Babylon according to that which is said Jer. 29.22 And of them shall be taken up a curse by all the Captivity of Judah which are in Babylon saying The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the Fire But see also the Notes Chap. 43.28 and Numb 5.21 For the Lord God shall slay thee as was said before ver 12. and call his Servants by another name that is say some not Jews but Christians But I rather think that hereby is meant either 1. That he would take other Nations to be his People Or 2. That Men should not use their name in cursing as they did the Jews but rather in blessing Or 3. That they should be brought into a Glorious state and condition see the Note Chap. 62.4 Ver. 16. That he who blesseth himself in the Earth c. This is mentioned as the effect of that bliss and joy which in the three foregoing verses God had promised his People to wit that hereupon it should come to pass That he who blesseth himself in the Earth shall bless himself in the God of Truth that is the true God or the faithful God Some understand this thus that he who judgeth himself to be in a blessed and happy Estate and that comforts himself with hope that he is in such an Estate shall ascribe it wholly to God and to his Promises of Grace But rather the meaning is that whosoever shall wish or pray for any blessing upon himself shall wish it of God or pray to the true God for it And though by those words in the Earth may be meant in the Land of Judea and so the intent of the words may be that after that in that Land no Man should bless himself in any other but the true God yet rather it is meant of the whole Earth in general as having respect to the Days of the Gospel to wit that all the World over Men should only bless themselves in the true God And he that sweareth in the Earth shall swear by the God of Truth to wit only and not by any Idol God and see the Note also Chap 19.18 Because the former troubles are forgotten that is because God shall put an end to all his Peoples former troubles or because he shall bring them to such a happy Estate that this shall make them forget all their former Miseries see the Note Chap. 54 4. and because they are hid from mine Eyes to wit because I shall quite take them away as not being able any longer to see my Children in such Misery The inference is this That because they should so plainly see that it was God that had made such a blessed change in their Estate therefore they should own and Worship no other God but him But yet withal we must know that this which is said of the troubles of his People being forgotten and hid from Gods Eyes may be understood also in a Gospel-sense of their being freed from all the Miseries their Sins had deserved partly by a full Pardon of their Sins through Faith in Christ here and compleatly by a perfect Freedom from all evil in Heaven hereafter Ver. 17. For behold I create new Heavens and a new Earth c. See the Note Chap. 51.16 It is as if he had said I am about to make such a wonderful Change in my Church that it shall seem to be as if there were a new World created This was begun at the Deliverance of the Jews out of Babylon A wonderful Change was then made when those that were a little before in such miserable Bondage in Babylon were setled again in their own Land and had rebuilt the City Jerusalem and their Temple therein It might be well then said that God had then created new Heavens and a new Earth The Heavens were not Cloudy and frowning as before but clear and fair the Earth was not Barren and Desart as before but Fruitful and well Inhabited But yet more fully this was done in that far more wonderful Change that was wrought in the World when Christ accomplished the Work of his Peoples Redemption and the Gospel began to be Preached amongst all Nations For then indeed in regard of Doctrine Ordinances Worship and the Gifts and Graces conferred upon Gods People thâ—re seem'd to be a new face and state of things yea there was an alteration for the better in all things whatsoever according to that of the Apostle 2 Cor. 5.17 Old things are past away behold all things are become new Yea and farther it shall be fulfilled at the Resurection called therefore Acts 3.21 the time of the Restitution of all things See the Note Psal 102.26 As for the following words and the former shall not be remembred nor come into mind either it is meant of former troubles and so is the same with what was said in the foregoing Verse or else rather of former Times or former Mercies the former state of things the former Heaven and Earth to wit that the Spiritual excellency of the Church in Gospel Days should so far exceed that which had been in the time of the Law that those former things should not be once minded or thought on see the Note Chap. 43.18 Ver. 18. But be you glad and rejoice for ever in that which I create c. See the Note Chap. 35.10 For behold I create Jerusalem a rejoycing and her People a joy that is I am about to do that for them which shall yield them matter of abundant joy there shall be nothing in a manner but rejoicing amongst them as it is more fully expressed in the next Verse Ver. 19. And I will rejoice in Jerusalem and joy in my People c. This is added either as the main cause why Gods People were in the foregoing verse pressed to be so exceeding joyful Gods Love and Favour being indeed the main ground of his Peoples joy or else as a farther illustration of the Happiness promised them to wit that it should be so great that not only they should rejoice but even God also should rejoice for it together with them And the voice of weeping shall be no more heard
understand it of a mark or sign whereby some Persons may be distinguished from others Namely That when God intended to destroy the Jews he would have a sign or a mark amongst them whereby they should be known whom God had chosen to be rescued and saved from the common destruction that was coming upon that Nation and that herein there is an allusion to the mark of the Blood of the Paschal Lamb upon the Doors of the Israelies in Egypt whereby they were saved from the Sword of the destroying Angel And by this mark or sign might be meant the profession of the Christian Faith or the Word and Sacraments or a Holy Life and Conversation according to the Rule of the Gospel or that inward Seal of Gods Sanctifying Spirit whereby they should be distinguished from counterfeits see Eph. 1.13 and 2 Tim. 2.19 Or rather Gods appointing them to be saved and his watchful providence over them for their preservation which should be as sure a means of safeguarding them from the common destruction as if there had been a sign or mark set upon them for that end and purpose and I will send those that escape of them that is those of the Jews thus preserved unto the Nations to wit to Preach the Gospel to them to Tarshish Pul and Lud that draw the Bow to Tubal and Javan c. for the understanding whereof we must know 1. That by Tarshish may be meant Tarsus in Cilicia or some other remote place or the Ocean Sea in general and so the meaning might be that they should go forth both by Sea and Land to Preach the Gospel And 2. That under the other particular Nations here mentioned whereof it is commonly thought that some lie East and some West and some North and South all other Nations are comprehended all the World over to the Isles a far off that is the Inhabitants of those remote Countries of whom the Jews had little or no knowledge that have not heard my fame neither have seen my Glory that is that had never heard the report of nor seen the glory of God and of his glorious Works see the Note Cap. 52.15 and they shall declare my glory among the Gentiles that is the glorious riches of my Grace in Christ the great things I have done for the Salvation of my People and the destruction of their Enemies Ver. 20. And they shall bring all your Brethren c. The Apostles and other Preachers of the Gospel shall bring in the Converted Gentiles your Brethren as being by Faith made the Children of Abraham for an Offering unto the Lord out of all Nations to wit as a People Consecrate to Gods service according to that of the Apostle Rom. 15.16 that the Offering up of the Gentiles might be acceptable being Sanctified by the Holy Ghost and again Phil. 2.17 If I be Offered upon the Sacrifice and Service of your Faith I joy and rejoyce with you all and Rom. 12.1 Present your Bodies a living Sacrifice holy acceptable unto God c. The Heathen that were counted an unclean People being now purified by Faith should be tendred to God as a Holy Sacrifice upon Horses and in Chariots and in Litters and upon Mules and upon swift Beasts which implies both 1. That all possible helps and means should be used to bring them in to believe and joyn themselves to the Church 2. That this should be done with much respect and tender care over them see the Note Chap. 49.22 And 3. That hereby the Gospel should be speedily propagated into many Countries to my holy Mountain Jerusalem saith the Lord that is to the Church of Christ see the Notes Chap. 2.2 3. as the Children of Israel bring an Offering in a clean Vessel into the House of the Lord to wit because these converted Gentiles should be a pure and holy People Ver. 21. And I will also take them for Priests and for Levites saith the Lord c. It is as if he had said Yea some of these Gentiles that were counted so unclean that they might not come into the Temple will I take to be Priests and Levites that is Ministers Pastors and Teachers in my Church Ministers and Deacons say some for that it is not that Spiritual Priest-hood common to all Christians see the Note Ch. 61.6 that is hear meant but that peculiar Office of such as were to be Teachers in the Church as the Priests and Levites were Deut. 33.8 is evident because the promise is only that God would take of them that is some of them for Priests and for Levites whereas in the time of the Law none were imployed in those Holy Callings but those that were of the Tribe of Levi then even Men of all Nations should be set apart to these Holy Services Ver. 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord c. And concerning this promise of new Heavens and a new Earth see the Note Chap. 65.17 so shall your Seed and your Name remain the meaning is that as that new state of the Church should continue unto Eternity even after the World should have an end so should the Seed also of the Church consisting both of Jews and Gentiles and consequently their Name also continue for ever There shall never want a Seed of true believers in this Church but they shall continue for ever even as the Bliss or Happiness of their new Estate shall be Ver. 23. And it shall come to pass that from one new Moon unto another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. That is all Nations both Jews and Gentiles see the Note Psal 40.5 It is therefore spoken concerning the days of the Gospel when all legal Festivals were to cease and so the meaning is only that in those days the People of God should constantly attend the Worship and Service of God in their Church-Assemblies as it is said they did Acts 2.42 46. only this is expressed in terms borrowed from the solemn meetings of Gods People under the Law as before Ver. 21. where the Ministers of the Gospel are termed Priests and Levites and so frequently in other places Ver. 24. And they shall go forth c. Having spoken in the foregoing Verses of the great good which God would do for his faithful Servants yea and that unto Eternity here the Prophet returns again to denounce Judgments both Temporal and Eternal against those wicked and ungodly wretches whom he had before theatned Ver. 15 16. and promiseth that his faithful Servants should be Eye-witnesses of it And accordingly I conceive that those Words and they shall go forth and lock upon the Carcases of the Men that have transgressed against me may be meant 1. Of the faithful that should escape being slaughtered in that general havock that was made amongst the Jews by the Chaldeans when they surprized Jerusalem and plundered and burnt both their City and Temple to wit that they should go forth out of Jerusalem being to be carried away Captives and should with their Eyes behold as they went along the Carcases of their Idolatrous Brethren lying in great heaps unburied according to what is before noted upon Chap. 34.3 rotted and so full of of crawling Vermine Worms and Maggots and not fit therefore to be removed and carried away but only to be burnt up with Fire and this I judge the more probable because it is clear that these Idolatrous Jews were those that he had before threatened Ver. 16 17. Or 2. Of the Jews that were sent home by Cyrus to their own Land to wit that they should go out of Babylon and see the Carcases of the Babylonians slain by the Persians lying unburied in such a manner as is before said Or 3. of the Saints and Servants of God in the days of the Gospel brought in from among the Gentiles of whom indeed he had spoken in the foregoing Verses to wit that they having been brought into some straits by their Enemies should after they had recovered their Liberty again go forth and look upon that woful spectacle of the Carcases of their Enemies lying in such a rueful and horrid manner as was before described But now withall we must know that many learned Expositors do understand this very probably I conceive of any notable judgments of God which the Righteous should see executed upon wicked ungodly wretches for their Idolatries profaneness and contempt of the Gospel Only these judgments and executions of divine Vengeance upon wicked Men are figuratively set forth by way of resembling them to that dreadful spectacle of a company of dead Corps that lye rotting and stinking above ground full of crawling Worms and so putrified that there was no touching them they were only fit to be burnt with Fire and yet because of their multitude and putrifaction were like to be very long burning ere they would be consumed And they shall go forth and look upon upon the Carcases of the Men that have transgressed against me for their Worm shal not die neither shall their Fire be quenched And indeed this figurative description of the judgments and vengeance of God upon wicked Men is therefore the fitter 1. Because wicked and ungodly Men void of all Grace and Spiritual Life are no better than the stinking Carcases of Men dead whilst they live 1. Tim. 5.6 Let the dead bury their dead saith our Saviour Math. 8.22 And 2. because a main part of that vengeance which God pours forth upon wicked Men consists in those affrightments and terrours of conscience wherewith they are usually tortured as with a Worm alway gnawing on their Hearts and a Fire alway burning within their bosoms partly here in this World but especially afterwards in Hell to all Eternity for hereto doth our Saviour expresly apply this passage of our Prophet Mark 9.43 44. As for the last Clause and they shall be an abhorring unto all flesh it may be understood both of their being loathed here in this World by all flesh that is all People that should behold the sad discovery of Gods wrath against them in that horrid condition wherein they lay and likewise especially of their being abhorred by all that shall be Eye-witnesses of their extream and unspeakable misery at the day of Judgment FINIS
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
dissolved as we find it foretold Mat. 24.29 and 2 Pet. 3.10 and the heavens shall be rolled together as a scrole that is they shall seem to pass away so that the lights therein shall be no more seen than the writing in a Parchment-scrole can be seen when it is rolled up together and see the Note Psal 102.26 and all their host shall fall down as the leaf falleth off from the vine and as a falling fig from the fig-tree to wit when they are withered and so are easily blown down Ver. 5. For my sword shall be bathed in heaven c. That is In Heaven it is decreed that my sword shall be bathed with the blood of mine enemies see the Note above ver 2. and Psal 119.89 Or the meaning may be that God from Heaven would cause a sword to be drawn against them that should be bathed in their blood according to that of the Apostle the wrath of God is revealed from heaven against all ungodliness Rom. 1.18 behold it shall come down upon Idumea that is upon the Edomites and all the Churches deadly enemies For these are particularly named only because they were always most bitter enemies to the Jews and their Country bordeâ—ed upon Judea and upon the people of my curse that is even upon this people whom I have accursed or and upon all other people whom I have destined to destruction to judgment that is in a way of taking Vengeance on them Ver. 6. The sword of the Lord is filled with blood it is made fat with fatness c. That is It shall be filled with blood c. to wit by reason of the multitudes of them that should be slain and devoured thereby And their blood and fat are expresly named in allusion to their Sacrifices where the blood and the fat were still offered And upon the same respect is that next expression used and with the blood of lambs and gâ—ats with the fat of kidneys of rams where he terms those that were to be slain Lambs and Goats and Rams to imply that the slaughtering of them should be to them as a sweet smelling Sacrifice acceptable to God see the Note Exod. 32.29 Only I conceive that by these lesser sort of Sacrifices the inferior and common sort of people are meant of several ages and conditions young and old the poorer and richer sort For the Lord hath a sacrifice in Bozrah which was then the Metropolis of Idumea and a great slaughter in the land of Idumea that is he hath determined to keep a solemn Festival-day there which is said because on such days they used to offer a multitude of Sacrifices 1 Kings 8.63 Ver. 7. And the unicorns shall come down with them and the bullocks with the bulls c. That is Together with the inferior sort of people of whom he had spoken in the foregoing verse their great and strong and mighty ones their Princes and Nobles Captains and men of War fierce cruel untameable men shall be knocked down and slain And observable it is that amongst these greater sort of Cattel appointed for Sacrifices he mentions Unicorns that never used to be sacrificed purposely to hint unto us that what he speaks here of Sacrifices was to be understood figuratively and their land shall be soaked with blood and their dust made fatness that is their land even the driest part of it shall be battened as with dung by their blood and the fat of their carcases Ver. 8. For it is the day of the Lords vengeance and the year of recompence for the controversie of Zion That is It is the set time which God hath appointed for taking vengeance on those his enemies and for recompencing abundantly into their bosoms all the wrongs they had done to his people For by the controversie of Zion here is meant the controversie which the Jews had with the Edomites for the mischief they had often done them or the controversie which God would have with them on his peoples behalf Ver. 9. And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become burning pitch That is the streams or the land of Bozrah or Idumea In this Rhetorical description of the devastation of this Country there is certainly an allusion as often elsewhere to the destruction of Sodom and Gomorrha see the Notes Chap. 13.19 and Deut. 29.23 And the meaning seems to be either 1. that their Cities being set on fire should burn like pitch and brimstone Or 2. that the land should be left desolate the inhabitants and all therein being as it were burnt up that is utterly consumed and destroyed see Obad. 1.8 Or 3. that their whole Country even the most fruitful and best watered places thereof should be dry and parched as if it were all pitch and brimstone or burnt up with showers of fire and brimstone as Sodom and Gomorrha were see the Notes Job 18.15 16. Ver. 10. It shall not be quenched night nor day c. That is The burning of this land shall not be quenched It is an Hyperbolical expression signifying that the wrath of God should continually burn against them like an unquenchable fire the smoke thereof shall go up for ever that is continually for a long time from generation to generation it shall lye waste that is for many generations none shall pass through it for ever and ever that is it shall be no more inhabited but shall be desolate for ever Ver. 11. But the cormorant or the pellican and the bittern shall possess it the owl also and the raven shall dwell in it c. See the Notes Chap. 14. 23. and Psal 102.6 and he shall stretch out upon it the line of confusion and the stones of emptiness that is the plummet or level of emptiness the ground of which expression is that in those times they used to hang a stone upon the line of the level as we now do a plummet of lead The meaning is either 1 that God would order it so that it should never be built again they that should undertake it should find the issue of their labour to be nothing but confusion and emptiness according to that of the Prophet Mal. 1.4 Whereas Edom saith We are impoverished but we will return and build the desolate places thus saith the Lord of hosts They shall build but I will throw down Or 2. that God would lay their whole land utterly waste and desolate The expression here used of doing this by line and level is taken from workmen either that being to pull down some part of a building are wont by line and level to mark out how far it must be pulled down or else that having quite pulled down a building do use those instruments to see the ground be layed level But see the Note 2 Kings 21.13 Ver. 12. They shall call the Nobles thereof to the Kingdom c. That is They that are left of the Edomites shall