the Lord in his own person yet it may be understood of the Lords speaking thus to himself and stirring up himself for this work See the like cap. 63.11 Because the Lord had suffered his people to lie in captivity a long time and did not shew his power in their deliverance he might seem to be like a man asleep therefore he saith Awake awake put on strength O arm of the Lord Supple That thou mayst deliver thy people out of Babylon as thou hast promised Put on strength He alludeth to a mans putting on his garments when he awaketh which he did put off and lay aside when he went to sleep O arm of the Lord i. e. O powerful God He speaks of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puts the arm which is but part for the whole man by a Synecdoche as Vers 5. As in the ancient days and in the generations of old Supple When thou didst bring the children of Israel out of the Land of Egypt and out of the house of bondage Art not thou it that hath cut Rahab i. e. Art not thou He which didst cut and hew the Egyptians to pieces It This relateth to that O thou arm of the Lord by which as I said is meant the Lord himself Rahab By Rahab is meant Egypt and by Egypt the Egyptians as Psal 87. v. 4. And Egypt was called Rahab because of her pride for Rahab signifieth one that is proud and Egypt carryed her self proudly at least towards Israel Exod. 18.11 And wounded the Dragon Supple Even to death By the Dragon he meaneth Pharaoh King of Egypt whom the Lord overthrew in the red Sea For the Prophet calls tyrants by that name See cap. 27.1 10. Art not thou it which hath dryed the Sea c. He meaneth by the Sea the red Sea which the Lord divided and through which he made a dry way for his people of Israel to pass when he brought them out of Egypt Exod. 14.21 The waters of the great deep q. d. Even the waters of the red Sea which was very deep For the ransomed to pass over i. e. For the Israelites which thou didst redeem out of Egypt from the bondage which they suffered there to pass over This is mentioned here to strengthen the faith of the people in God For if God had power to do such things heretofore he hath as much power to do the like now and to redeem his people out of Babylon now as he had to redeem them out of Egypt in times past 11. The redeemed of the Lord i. e. The Jews which are now in captivity in Babylon He calleth these Jews the redeemed of the Lord by anticipation for as yet they were not redeemed though afterwards they were Shall return Supple Out of Babylon where they are captive And come with singing unto Sion i. e. And come back with a great deal of joy to Jerusalem Everlasting joy shall be upon their heads He resembleth joy to a crown therefore he saith that it shall be upon their heads q. d. They shall be crowned with everlasting joy See cap. 35.10 And sorrow and mourning Supple Which they now suffer by reason of their captivity 12. I even I am he that comforteth you This is spoken in the person of the Lord to Zion who fearing the great power of the Babylonians could not receive that comfort from the promises of God as she should do I even I c. q. d. I the Lord who am the true and Almighty God even I am he that comforteth you c. That comforteth you i. e. That comforteth you now by my promises of your redemption and will comfort you hereafter by performing what I promise Who art thou that thou shouldst be afraid of a man that shall dye q. d. What a fearful woman art thou that thou shouldst be afraid of the Babylonians because they are many which yet are but men and shall dye This was that which made the Lords promise of the redemption of the Jews out of Babylon so hardly to be believed to wit the strength and abundance of men which the Babylonians had and therefore the Lord would take this Objection or stumbling block away Who art thou This in the Hebrew is of the Feminine gender and therefore is spoken to Zion whom he speaks to as to a woman or a mother by a Prosopopoeia as cap. 49.14 And of the son of man which shall be made as grass i. e. And of the son of man which shall be cut down and wither as the grass This is a repetition of the former sentence The son of man Every man livinâ— as he is man himself so is he the son of a man 13. And forgettest the Lord thy Maker i. e. And art not mindf ll of the power of the Lord which made thee who because he made thee will have mercy upon thee That hath stretched out the Heavens and layd the foundations of the Earth Supple And therefore is of exceeding great power power enough to turn the Babylonians to nothing Hath stretched out the Heavens i. e. Hath made the Heavens See Cap. 45. vers 12. And layd the foundations of the Earth See cap. 55.13 And hast feared continually every day Supple Lest thou and thy children should be destroyed by hard usage and by famine Because of the fury of the oppressor i. e. Because of the fury of the Babylonian which oppresseth thee and thy children As if he were ready to destroy i. e. As if he i. e. the Babylonian thy oppressor would instantly destroy thee and thy children by hard usage and by starving And where is the fury of the oppressor i. e. And what I pray you is become of the fury of the Oppressor This is to be pronounced with contempt to vilifie the power and fury of the Babylonian when Zion feared And he speaketh as if the Babylonians were already destroyed 14. The captive exile hasteneth that he may be loosed q. d. Behold notwithstanding all the fury of the Oppressor the captive Exile already hasteneth that he may be loosed The captive Exile i. e. The Jew which is captive in Babylon and liveth there as an Exile or banished man Hasteneth that he may be loosed i. e. Maketh haste already that he may be loosed supple out of prison that is out of the Land of his captivity from being a captive any longer He likeneth the Land of Babylon in which the Jews were captive to a prison and alludeth thereunto as cap. 42.7 He speaketh here as though the captived Jews were even then hastening to get out of their captivity But how did they hasten that they might be loosed Ans By sending Zorobbabel to Cyrus to entreat him to let them go free And this was after Cyrus had subdued Babylon so that the Lord might well say as he did Vers 13. And wheâ—e is the fury of the Oppressor And that he should not dye in the pit i. e. And that he
or Literall or Historicall or Meaner sense of the Heavens and that Metaphorically And the Heavens are said to sound out and speak the praises of God all the world over because they are seen to all the world to be so excellently made as that men may understand thereby the eternall power and God-head of him that made them But as they are spoken in the First or Literall or Historicall or Meaner sense of the Heavens Metaphorically So are they spoken of the Apostles who preached the Gospel in all the world in the Second Mysticall and Sublime sense properly Rom. 10. v. 18. And note here that Saint Paul alledgeth these words of the Psalmist in that place of the Romanes not by Accommodation onely that is not because they are words fit for his purpose without any relation to the intent of the Prophet David in that place but he alledgeth them as words intended by the Prophet David as a man inspired by the Holy Ghost to signifie that for which he there alledgeth them as he that seriously considereth the Text and Context must needs confesse But if you ask me how the Prophet David though inspired by the Holy Ghost can signifie by those words in that place the preaching of the Gospel by the Apostles throughout the world Take these my Notions such as they are in a place of much difficulty and controversie The work of Christ in the whole redemption of Man is as a new Creation and hath resemblance thereunto intended by the Holy Ghost Hence we read 1 Cor. 5. v. 1 7. If any man be in Christ he is a new Creature Old things are passed away behold all things are become new And Gal. 6. v. 15. In Christ Jesus neither Circumcision nor Uncircumcision availeth any thing but a new Creature The Psalmist therefore while he speakes of the Heavens which is the highest and lightest and chiefest part of the materiall world and the glory which they bring to God their Maker doth in a mysticall sense foretell of the Apostles and the glory which they shall bring to the Lord who gave them to be Apostles by their preaching For in the new world which Christ framed that is in the Church of Christ the Apostles are the highest and chiefest Creatures hence in the similitude of an house they are likened to the foundations which are the chiefest parts and most to be regarded in a building Ephes 2.20 And they are the lightest also for our Saviour saith to them Yee are the light of the world Matth. 5. vers 14. But to return to that from which we may seem to have digressed That which our Prophet saith of himself in the first sense Cap. 18. v. 12. I and the children which thou hast given me is said also by Christ of himself in the Second and Sublime sense Heb. 2. v. 13. But it is spoken by Isaiah otherwise than it is by Christ for it is spoken by Isaiah properly for he was the naturall father of these children which he speakes of But Christ is called the Father of these Children which he speakes of onely by a Metaphor So in these woâ—ds Isaiah 25. v. 8. He will swallow up death in victory Death as the words are considered in the First Literall Historicall and Meaner sense is to betaken Metonymically for Sorrow Or if Death be taken for that which deprives a man of life the meaning of the words is this That the Lord will destroy death that it shall kill no more But as the words are taken in the Second Mysticall and Sublime sense as they are taken 1 Cor. 15. v. 55. Death is to be taken properly for the deprivation of life And the sense of the words is That the Lord will so destroy death and triumph over it as that he will restore those which are dead to life again So Isaiah 35. v. 4. In the words which we read there to wit Then shall the lame leap as an Hart and the tongue of the dumb shall sing The lame and the dumb as the words are taken in the First or Literall or Historicall and Meaner sense are taken Metaphorically for those that are in such extremity of grief as that they have no desire either to talke or to walk but sit as dumb and lame men But in the Second Mysticall and Sublime sense they are taken properly for him that is lame indeed And him that is dumb indeed Matth. 11. vers 5. The Fifth and last thing that I desired to betaken notice of was this That though in many Histories â—as I may call them and Prophesies of those holy Writers there be sometimes one sometimes more sentences which signifie immediately by their words not onely some passage or passages which appertain to the First Literall Historicall or Meaner Sense But also some passage or passages which appertain to the Second Mysticall and Sublime Sense Yet it is not necessary neither is it alwayes so yea it is very seldome so that every sentence of the whole Prophesie or History as I may call it doth signifie immediately by its words those passage or passages which appertain to the Second Mysticall or Sublime sense as they doe those passages which appertain to the First or Historical or Meaner Sense Which some not observing where they have assuredly found a sentence belonging to some passage of the Sublime sense thinking therefore that the whole Context must necessarily thereunto appertain word by word have attempted to construe the Context word by word accordingly and have rack'd the words yet have they not made them speak good sense But that it is not necessary nor is it alwayes true that where one sentence is found appertaining word by word to the Second Mysticall or Sublime sense the sentences adjoyning must therefore appertain to the same sense word by word is evident by these examples following for Exod. 12. v. 46. Those words Neither shall yee break a bone thereof appertain in the Second Mysticall and Sublime sense to our Saviour Christ John 19. v. 36. But though that sentence appertaineth word by word to our Saviour Christ in the Second Mysticall and Sublime sense yet cannot the sentences preceding or following be construed of him word by word as he which readeth them must needs confesse So that sentence 2 Sam. 7.14 I will be his Father and he shall be my Sonne is spoke of our Saviour Christ in the Second Mysticall and Sublime sense Heb. 1. v. 5. Yet cannot the words following in that verse be understood of him to wit If he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men So those words Isaiah 1. v. 9. Except the Lord of Hosts had left unto us a very small remnant we should have been as Sodome and we should have been like unto Gomorrah signifie in the and Second Mysticall and Sublime sense that many should perish through unbelief and that a Remnant onely should be saved according to the election
To come against Judah By this he sheweth how easily God can do this For if he doth but hisse he saith they will come at his Hisse He speakes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note here that it is not the property of a Captaine to hisse to his Souldiers when he would have them come but the property rather of Masters to their Servants wherefore note againe that it is usuall with the Prophet to mingle Metaphors and begin with one and go on with another From the end of the earth i. e. To come from the end of the earth He speaketh of the earth after the manner of the vulgar who conceive the earth to be flat not Circular and so to have ends properly taken And he saith From the ends of the earth by an Hyperbole for from farre 27. None shall be weary i. e. None of them shall be weary of his journey though he cometh so farre As he commended these men for their speed in the last words of the former Verse so he commends them here for their strength Nor stumble For weaknesse or wearynesse None shall slumber nor sleep He commends them here for their watchfullnesse and vigilancie Neither shall the Girdle of their Loines be loosed nor the latchet of their shoes be broken i. e. Neither shall they put off their Armes that they may be ready to march at all times and to go upon service upon all occasions The Girdle here mentioned is that with which they girded on their Armour and that at which their swords hung He saith Nor shall the latchet of their shoes be broken For neither shall they untie their shoe-latchet because the latchet of the shoe is often broken in untying He commends their diligence and readinesse here upon all occasions Yet it is not improbable that he commendeth here the strength and good case of their Armour and defensive Armes as he commends their offensive Armes or weapons in the next verse following 28. Whose Arrows are sharp q. d. Their Arrowes are sharpe He commendeth them here for the goodnesse of their weapons with which he saith They shall be well appointed For what he saith of their Arrowes must be understood proportionably by a Synecdoche of all other their weapons And all their Bowes bent This shewes that they wanted not strings to their bows and that their bowes were not at fault or out of repaire This sheweth also their readinesse to offend and fight against the Jewes Their horses hoofes shall be counted like flint i. e. The hoofes of the horses which they shall bring with them shall be as hard as flint so that they shall not easily be foundred with long Marches and hard wayes nor need to be shod with iron shoes And their wheeles like a whirlewind i. e. And the wheeles of the Chariots which they make use of in their warres shall be as swift and as quick as a whirlewind Or by the wheeles we may by a Synechdoche understand the Chariots themselves which shall be so many as that they shall make a noise in their March like a Whirlewinde and be heard before they are seen Or thus q. d. And their Horses with which they use to draw their Chariots shall be so swift as that the Chariots which they draw shall fly like a Whirlewind The two first expositions speak the praise of the Chariots which are commendable both for their speed and agility and also for their number But the third speakes the praises of their Horses which he might commend here from their swiftnesse as he did before for the soundnesse of their feet 29. Their roaring shall be like a Lyon q. d. As a Lyon which is hunger-bit roareth after his Prey So shall the Assyrians roare when they fall upon the men of Judah By this Metaphor of a Lyon the Prophet would shew the greedinesse and the cruelty which the Assyrians would use to the men of Judah Their roaring c. He alludes here to the ancient custome of Souldiers who at the instant of their onset and joyning battle with their Enemies did use to give a shoute and cry aloude And this they did partly to encourage themselves and partly to terrifie and daunt their enemies and the louder the cry was the more effectuall it was for these ends See more in Notes Cap. 42. v. 13. This kind of cry or shouting the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Barritus They shall roare like young Lions Which are more terrible and fierce than the old Lions And lay hold of the prey c. This is spoken properly of the Lion but Metaphorically of the Assyrians and signifieth that the Assyrians shall lay hold on the men of Judah and on their goods and cattle as on their Prey And carry them away See cap. 10. v. 16. None shall deliver it Supple Out of their hands no more than they can the Prey out of the Lions pawes 30. And in that day q. d. Yea in that day Viz. In which the Assyrians shall fall upon the men of Judah And is put here for Yea. They shall roare against them like the roaring of the Sea i. e. The Assyrians shall roare against the men of Judah like the roaring of the Sea Like the roaring of the Sea The roaring of the Sea is more terrible than the roaring of the Lyon or the young Lyon and there is lesse mercy in the Sea where it prevaileth than in any of them two Observe therefore the Gradation which the Prophet useth comparing the Shoute of the Assyrians First to the roaring of a Lyon which is fierce then to the roaring of a young Lion which is fiercer then to the roaring of the Sea which is the fiercest of all And this he doth to set out the judgements of God in the more terrible manner that his Auditors or Readers may be the more affected with them Vnto the land Viz. of Judah Behold darknesse i. e. Behold calamity and misery As light is often put by the Hebrewes for Prosperity and Mirth So is Darknesse put for Adversity and Sorrow And the light is darkned c. It is usuall with the Scriptures to make the Heaven and the Earth after a Poeticall manner Sympathizing with men in great changes as if they were sensible of and affected with what befalls them Of which see Notes Vers 25. and Chap. 2. v. 19. Now because the subject here is matter of Sorrow the Prophet bringeth in the Heavens and the great Lights of the world Sympathizing with the Jewes in that Passion and shewing themselves Sorrowfull And this he maketh them to do by clothing themselves with Cloudes as it were with sackcloth and not shining so bright and cleare as usually they do or by turning their light into darknesse for darknesse best suiteth with grief and sorrow as light doth with joy and mirth when therefore he saith The light is darkned the sence is q. d Behold such sorrow grief as shall cause the very heavens over them
22. And they shall look unto the earth To wit for succour from other men or Nations being their King cannot succour them And behold trouble and darknesse q.d. But whether they look up to heaven to God or downwards to the earth to men They shall find no aid or relief but they shall see trouble and darknesse on every side For God will be angry with them from above and their enemies shall possesse all things and keep all things from them in the earth beneath c. And is put here for But. Darknesse i. e. Calamity and Misery A Metaphor Dimnesse of anguish i. e. Sore vexing and tormenting Misery or Calamity Note that it is usuall with the Hebrewes to put a Substantive of the Genitive Case for an Adjective Wherefore when he saith Dimnesse of anguish it is as if he had said Sore vexing and tormenting dimnesse i. e. Sore vexing and torminting misery or calamity Note that both Darknesse and Dimnesse do signifie here the same thing Viz. Misery or Calamity For the Hebrewes do usually put words which signifie darkness to signifie all kind of Misery or â—alamity See Cap. 5. v 30. Note also that this word Dimnesse doth not signifie lesse in this place than the word Darknesse doth But is put here for Darknesse and with these words Of anguish added to it It signifieth more than the word Darknesse signifieth by it self For the Prophet useth a Gradation here q. d. Behold trouble and darknesse yea dimnesse or darknesse of anguish q. d. Behold trouble and Miserie yea sore vexing and tormenting trouble and misery And they shall be driven into darknesse Viz. As wild beasts are driven into a net or Toile which they cannot escape Into darknesse The word Darknesse signifieth otherwise here than it did in the former sentence Nor is it wonder being that Metaphoricall words signifie variously in the former sentence therefore the word Darknesse signified Miserie but here it signifieth a state or condition of mind in which a man knoweth not what to do or what course or counsel to take being even at his wits ends And that by a Metaphor drawn from bodily darknesse For as in such a case we cannot see to do any thing with our bodily eyes so in this case we cannot see with the eyes of our mind what to do ISAIAH CHAP. IX NEverthelesse the dimnesse shall not be such c. This dependeth upon the former Chapter and containeth a mitigation of the great calamity affliction which was there threatned against the men of Judah For in the last Verse of that Chapter he said that there should be in Judah dimnesse of anguish and here he saith That Neverthelesse the dimnesse shall not be such as was in her vexation c. The dimnesse shall not be such as was in her vexation i. e. The Misery and Calamity which shall befall the Land of Judah shall not be so great as the Misery and Calamity which shall befall the Land of Israel in the time of Her vexation As was in her vexation i. e. As shall be in the time of the Vexation of the Land of Israel He puts a Relative here without an Antecedent as the Hebrews use often pointing as it were to the Land of Israel when he saith Her vexation And he puts a Preterperfect for a Future tense When this time of Vexation was the next words shew When at first he lightly afflicted the land of Zebulun and the land of Nepthali i. e. When he shall lightly afflict the Land of Zebulun and the Land of Nepthali The Land of Zebulun and the Land of Nepthali were parts of Galilee Zebulun of the lower Galilee and Nepthali of the upper Galilee and are here put by a Synecdoche to signifie all Galilee consisting of the upper and lower which Galilee was a part and but a part of the land of Israel or of the Kingdome of the ten Tribes This lighter affliction which is here prophesied of was that which was made by Tiglah-Pilesser who came against the King of Israel and grievously afflicted that part of the Land of Israel which was called Galilee 2 King 15. v. 29. And this part of the affliction of the Land of Israel here spoken of seemeth to have been wrought by Tiglah-Pilesser when Ahaz hired him to come up and save him out of the hand of the King of Syria and the King of Israel 2 Kings 16.7 And afterwards did more grievously afflict her i. e. And shall afterwards more grievously afflict the Land of Israel He useth a Preterperfect or Preterimperfect tense for a Future By the way of the Sea By the way of the Sea is meant the Tract or Region of Land which borders upon the Sea And by the Sea is meant the Sea of Tyberias which is also called the Lake of Gennasaret Beyond Jordan i. e. Near to Jordan For so is this praeposition observed to signifie John 1.28 and elsewhere in relation to the Hebrew Jordan was the chiefest and most noted river of all the Land of Canaan It arose neer unto Mount Libanus which was in the utmost parts of the Land of Israel where were two fountaines or springs one called Jor the other Dan which after a little space joyned their waters and made and named the River Jordan This river ran into the Sea of Tyberias and then breaking out of that Sea ran along with a greater streame while it fell into the dead Sea In Galilee of the Nations By Galilee of the Nations some take the Vpper some the Lower Galilee and both give their particular reasons why the Galilee which they mean should distinctively be called Galilee of the Nations But I rather take Galilee of the Nations for all Galilee conteining the Vpper and Lower Galilee together And Galilee so taken is called Galilee of the Nations not as by a Note of distinction but as by a note of declaration as if he should say in Galilee which is so populous and frequented and inhabited with men of divers Countries and Nations Galilee was frequented and inhabited by men of other Countries and Nations because it was a rich and fertile Countrey and convenient for merchandise because of the convenience of the Seas and the Rivers for Galilee reached from the Sea of Tiberias to the Mediterranean Sea so that it invited many forreign Merchants and Strangers thither And the Prophet seemeth to mention this populousnesse of Galilee here that he might make the desolation more grievous which should be begun by Tiglah-Pileser and should be finished therein by Salmaneser For note that this latter affliction was wrought by Salmanâ—ser of which you may read 2 King 17. v. 5. Note here that this affliction and desolation which Salmaneser made by the way of the Sea and beyond Jordan in Galilee of the Nations must be understood by a Synecdoche of the affliction and desolation of all the Land of Israel for Salmaneser made a desolation in all the Land and carried all away captive though it
shall be as if the light of seven days were put into the light of one day and should cause the light to be seven times more intense and greater then usually it is By what is here said of the light of the Sun and the Moon is meant that there should be matter of great joy and rejoycing at this time For as darkness doth both in divine and humane Writings signifie a sad state of things and great adversity So on the contrary light doth signifie a joyful face of things and great prosperity We observed also Cap. 5.30 and elsewhere that the Scriptures do make the Heaven and the Earth after a pathetical manner to sympathize with men in great Accidents as if they were sensible of and affected with what befell them Thus do they make the Heavens to keep in their light in sad Events as Cap. 5.30 and 13.10 And here it makes the Sun and Moon to shine more bright then ordinary at joyful Accidents In the day i. e. At the time That the Lord bindeth up the breach of his people i. e. That the Lord delivereth his people which shall be besieged by Sennacheribs Army in Jerusalem and distressed from all their misery and distress Note that the Prophet useth a Metaphor here taken from a Chirurgeon which bindeth up the bones of his Patient which are broken after his Art and and knits them together and so heals them The breach i. e. The broken limbs or bones He useth here Metonymiam Adjuncti a breach for limbs or bones broken By this breach or broken limbs and bones he meaneth Metaphorically the distressed estate of the Jews which were besieged in Jerusalem And the stroke of their wound i. e. And the wound which they received or which was made in their flesh by a stroke Hypallage Here he signifieth the same things by the wound made by a stroke in the flesh as he did before by the breach made in the bones to wit the distressed estate of the Jews which were besieged in Jerusalem by Sennacheribs Host 27. Behold the Name of the Lord cometh i. e. Behold the Lord cometh The Prophets puts the Name of the Lord for the Lord himself after the Hebrew manner per Metonymiam Adjuncti q. d. The Lord cometh The Prophet proves here what he said vers 25. That there shall be a great slaughter of the Assyrians and that the Towers shall fall Cometh from far i. e. Cometh on a sudden and unlooked for as they come which come from far the hour of whose coming we know not of Or He cometh from far i. e. He cometh from Heaven See cap. 26.21 What the Lord cometh for we shall see in the next Verse Burning with anger i. e. Being exceeding angry Supple with the Assyrians which besiege Jerusalem The Prophet speaks here of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to the boyling of a mans blood about the heart when he is angry whereby he is exceeding hot And the burden thereof is heavy q. d. and so heavy is his anger as that the Assyrians against whom it is kindled will not be able to bear it Or so heavy is the burden of his anger as that he is not able to bear it and therefore he will not ease himself of it by avenging himself upon the Assyrians Note here what a mixture the Prophet useth of Metaphors His lips are full of indignation i. e. He storms and rageth exceedingly He alludeth to angry men which storm and rage exceedingly in their anger His tongue is as a devouring fire This is for sence the same with the former words But because the Lord did so storm and rage against the Assyrians as that he did destroy them in his anger the Prophet saith His tongue was as a devouring fire Yet happily the Prophet may also allude to the breath which proceeds from the mouth of an angry man while he storms and rageth which is as smoke proceeding from fire 28. And his breath as an overflowing stream The breath of an angry man while he storms and rageth proceeds like smoke from his mouth and his nose yea as our Prophet saith here like a stream For as he takes in more ayr at such a time to refrigerate the heat of his heart so doth he violently send out more again by respiration while he chafeth and stormeth But the Prophet doth not onely liken his breath to a stream but to an overflowing stream that is to a stream of water which by reason of Snow or Rain overfloweth its banks and reacheth up to the middle of a mans neck whereby the whole man is welnigh drowned Shall reach He confoundeth tenses here for this should be of the same tense with the former Verbs Shall reach to the midst of the neck He likeneth the breath of the Lord in this his anger to an overflowing stream which reacheth to the midst of a mans neck because as such a stream doth drown as it were all parts of a mans body but onely his head so did the Lord in his anger destroy all the Assyrians by his Angel 2 King 19.35 Sennacherib onely which was their head and some few with him escaping 2 King 19.36 To sift the Nations with a sieve of vanity i. e. To destroy the Nations and tread them under foot And this was done by the Angel of the Lord 2 King 19.25 These words relate to those Behold the Name of the Lord cometh and shew the end of his coming q. d. The Name of the Lord cometh to sift the Nations c. This phrase is metaphorical for the understanding of which observe That when men sift corn with a sieve that which goeth through the sieve which is commonly nothing else but dust and trumpery is cast away and so cometh to be troden under foot as being unprofitable and that onely is reserved and set by which remaineth in the sieve after sifting which is the clean grain Observe secondly That when we sift corn we sift it for this end that we may sever the dust and trumpery from the good corn or grain Now if we sift the corn in a broken sieve or a wide-hole sieve so that all passeth through as well the corn and grain as the dust and trumpery we spend our labor in vain and such a sieve may be called a sieve of vanity or a vain sieve because we lose our labor in sifting in it When therefore the Prophet saith That he will sift them with a sieve of vanity his meaning is that he will sift them in such a sieve as lets all through which is put into it And because when men usually sift corn they fling away that which goeth through the sieve and falleth to the Earth and tread it under their feet hence the Prophet saith That the Lord will sift the Nations with a sieve of vanity for he will destroy them and tread them all under feet joyning two Metaphors together The Nations By this is meant Sennacheribs
his flock which he feeds and for which he provides whatsoever is needful He shall gather the lambs with his arm and carry them in his bosom i. e. He shall gather the lambs together and take them up in his arms and carry them in his lap or bosom The meaning is that he shall take care and provide even for the poorest and weakest of all the Jews and bring them into their own Land safe again And shall gently lead those which are with young Supple Lest he should tire them or kill them by hard travel He saith And shall lead those which are with young because Shepherds were wont to go before their sheep as well as follow them for their sheep knew them well and were taught to follow them See Psal 80.1 Joh. 10.4 That which the Prophet meaneth by this Metaphor of a Shepherd is onely this That the Lord should bring his people the Jews out of Babylon where they were in captivity into their own Land with as great care and safety as a Shepherd doth lead his flock from place to place 12. Who hath measured the waters in the hollow of his hand The Prophet speaks of God here as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a vast and great man is he who can hold all the waters of the Sea and all Rivers and Fountains in the hollow of his hand and therewith measure them And meted out Heaven with a span He speaks of God as of a man as before and a vast and great man is he whose stand is so big as that he can therewith span the Heavens at once And comprehended the dust of the Earth in a measure He speaketh still of God as of a man and a vast man and strong is he that can put all the dust of the Earth in a measure and as easily take it up as we can a measure of dust of a pinte or less And weighed the mountains in the scales and the hills in a ballance He speaketh still of God as of a man And a vast man he is and of great strength which can weigh all the mountains of the Earth in scales and all the hills thereof in a ballance as easily as we can weigh that which is but of a drachm weight Note that after those words viz. Who hath measured the waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the Earth in a measure and weighed the mountains in scales and the hills in a ballance These or the like words are to be understood Hath not the Lord In this Verse the Prophet sheweth the power and might of God And that he doth two ways First by describing God as a man of a vast stature which he doth while he saith that he measured the waters in the hollow of his hand and meted out the Heavens with a span c. And secondly by telling that the Lord made Heaven and Earth which he doth while he telleth us that he measured the Waters and the dust of the Earth and meted the Heavens and weighed the hills and the mountains Note that when God created all things he created them in measure and number and weight as the Wise-man speaks Wisd 11.20 Therefore it is that the Prophet when he would tell us that God created the Heavens and the Earth and all things therein contained thereby to shew us Gods might and his power and strength saith That he measured the Waters in the hollow of his hand and meted out Heaven with a Span and comprehended the dust of the Earth in a measure and weighed the Mountains in Scales and the Hills in a Ballance alluding to Architects who measure the particular parts of their buildings and the materials thereof that they may be proportionable part to part and all and every part to the whole But it may be asked here how the Prophet cometh here to speak of Gods power and might Ans He doth it to prevent a tacite Objection For whereas the Prophet said that the Lord would come with a strong hand against the Babylonians and deliver his people which were in captivity c. A weak Jew might object and say Yea but is the Lord God of might enough to come against that mighty people the Babylonians and to deliver his people which are in captivity under them out of their hands c. To which the Prophet here answereth That he is of might enough to come against the Babylonians as mighty as they are and to deliver his people which are in captivity under them out of their hands when he saith Who hath measured the Waters in the hollow of his hand c. For he that could do that and the Lord did it had might enough to come against the Babylonians and deliver the Jews out of their hands For he that could do that had not his equal for might and power 13. Who hath directed the Spirit of the Lord or being his Counsellor hath taught him q. d. Who was the Lords Counsellor to direct him and teach him how he should make the World and order the things therein contained when he had made them 14. Who instructed him and taught him in the path of judgment i. e. Who instructed the Lord and taught him in the way of judgment that is Who instructed him and taught him wisdom and discretion when he built and ordered the World These Interrogatives have the force of Negatives q. d. There was none which did instruct him He did all these things by his own wisdom and judgment It may be asked How the Prophet cometh to speak here of the wisdom and judgment of God To which I answer That the Prophet doth it to prevent a tacite Objection which a weak Jew might make For a weak Jew might go on and say Yea but the Babylonians are a subtil and politique people as well as a strong Though therefore we should grant that God had strength enough to come against the Babylonians yet he may not have judgment and discretion enough to manage that strength And vis consilii expers mole ruit suâ Strength without judgment and discretion will ruine it self In answer to which the Prophet here saith that God wanted not judgment and discretion to manage his strength For who hath directed the Spirit of the Lord c. 15. Behold the Nations are as a drop of a bucket i. e. The Nations are as a thing of nought in respect of God As a drop of a bucket i. e. As a drop of water which hangs to the side or bottom of a bucket which if it falls off no body regardeth And are counted as the small dust of the ballance This is a repetition of the former sentence By the small dust of the ballance is meant any light thing that sticks to the scale or ballance and is of no moment so light it is to turn the scale any way He taketh up the Isles as a very little
brought forth q. d. Thou hast brought forth a lame or blinde or deaf or deformed childe but thou canst not bring forth a childe which is of perfect limbs and senses and which is well-favored Whosoever shall say this to his Father or his Mother Wo be to him for certainly the Lord will judge him for this his repining and irreverent speech against his Parents And if they shall not escape judgement which thus repine and murmur and shew themselves thus irreverent against their Parents much lesse shall they escape which doe irreverently repine and murmur against God 11. Thus saith the Lord c. The Lord having in the two former verses reprehended the murmuring Jew for repining and striving against him doth here assure the meek and believing Jew of his love to his people and his ability to deliver them and blesse them confirming what he said vers 8. And his maker i. e. And the maker of Israel The Lord is said to be the maker of Israel because he made Israel that is the children of Israel to be a People yea a peculiar people to himself But he speaks here of them as of a single person and alludeth to a Potter making a vessel Ask me of things to come concerning my sons i. e. Ask me how mercifully and well I will deal with the children of Israel which are my sons in time to come though now they be captives My sons The Lord called the children of Israel his sons because he delt with them as a father doth with his sons And concerning the work of my hands command ye me This is a repetition of the former sentence Concerning the work of my hands Whom he called his sons in the former Verse he calls the work of his hands here even the children of Israel and he calls them the work of his hands in allusion to a Potter because he was their Maker that is because it was he which made them a people Command ye me Supple To tell you what I intend to do with or for the work of my hands This is like that speech of Moses to Pharaoh Exod. 8.9 Glory over me c. though it be from a more worthy person And God speaks of himself as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. I have made the Earth c. Between this and the former Verse something is left to be understood that the sence may be this viz. And what I shall tell you concerning my sons and the work of my hands I shall be able to bring to pass for that you may not doubt of my power know that I have made the Earth c. What therefore is too hard for me I with my hands have stretched out the Heavens i. e. I even I made the Heavens with my hands Where note that the Heavens were not first made and afterwards stretched out like a curtain but their substance and expansion were created both at once When he saith my hands he speaks of God as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to a work-man who doth what he doth by the skill and strength of his hands And all their host have I commanded i. e. And all the Stars of the Heavens have I created By the host of the Heavens he meaneth the Sun and Moon and Stars which he calleth an host because of their number and order in which regard they are like to an Host or Army He saith I commanded them for I created them for he commanded and they were created Psal 148.5 He said Let there be lights in the firmament of the Heaven c. and it was so Gen. 1.14 15 16 By this also he may signifie the command and power which he hath over the Host of Heaven for when he calls unto them they stand up together cap. 48.13 13. I have raised him up in righteousness i. e. I will raise up Cyrus according to my word and my promise A preterperfect tense is put here for a future Him That is Cyrus A Relative is put here without an Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness i. e. For my righteousness sake In is put here for For And by righteousness is meant that righteousness which is observed in keeping promise which is commonly called fidelity and truth Note here that when God bad his people to ask him what he would do concerning his sons and the work of his hands in time to come vers 11. that it is to be supposed that his people did ask him that question and upon their asking he gives them an answer here saying I will raise up Cyrus in righteousness and I will direct all his ways he shall build my City c. I will direct all his ways i. e. I will direct him in all his ways They cannot go amiss or have any other then good success in their ways whom God directeth He shall build my City i. e. He shall build Jerusalem which the Caldees have burnt down Cyrus is said to have built Jerusalem because he furnished the Jews with power and necessaries to build it My City Jerusalem is called the City of God because he chose it for the place of his worship Psal 132.13 And he shall let go my Captives i. e. And when he hath overcome Babylon he shall let go those children of Israel which are my sons which were there in captivity Not for price nor reward q. d. And though he let them go he shall ask no ransom of them but shall let them go freely 14. Thus saith the Lord the labor of Egypt c. In the former Verse the Lord said that Cyrus would let his captives go not for price nor for reward therefore here the Lord saith that because Cyrus would let his Captives go not for price or reward that he the Lord would reward him for this his magnificence to his captives for the Lord is never behind-hand with them that serve him The labor of Egypt i. e. Those riches which the Egyptians have got by their labor And the merchandize of Aethiopia i. e. And the wealth which the Aethiopians have got by their merchandize And of the Sabeans men of stature i. e. And the wealth of the Sabeans though they be men of a great stature and therefore lusty and strong and like to preserve their own Shall come over unto thee i. e. Shall come from being theirs to be thine And they shall be thine i. e. And the Aegyptians Aethiopians and Sabeans themselves shall be thine They shall come after thee in chains they shall come over q. d. Yea the Aegyptians and Aethiopians and Sabeans themselves shall submit themselves to thee and yield to thy mercy They shall come after thee Entreating thy mercy or entreating thee to accept of them for thy people In chains shall they come over i. e. They shall come to thee with chains on their hands or necks or feet as Captives to shew their humble submission to thee In chains They that were
5.18 Wo to them that draw iniquity with cords of vanity where inquity is put for calamities and plagues which iniquity procureth and bringeth upon a man To this Metonymie may we reduce the Metonymie called Metonymia Antecedentis Metonymia Continentis Metonymia Continentis is a figure whereby the thing containing is put for the thing contained An example of this we have Isaiah cap. 23.1 Houle ye Ships of Tarshish where the Ships are put for them which are or fail in Ships And cap. 51.17 Which hast drunken at the hand of the Lord the Cup of his Fury Where the Cup is put for the drink or liquor in the Cup. Metonymia Efficientis for Metonymia Causae Metonymia Effecti Metonymia Effecti is a figure whereby the effect is put for its Cause An example of this you may have Isaiah 5.7 He looked for righteousness but behold a cry Where the Cry is put for Oppressions which causeth the poor to Cry And cap. 24.16 My leanness My leanness Where leanness is put for sorrow and grief of Heart which causeth lâ—â—nness in the body To this Metonymie may be reduced the Metonymie called Metonymia Consequentis Metonymia Materiae Metonymia Materiae is a figure whereby the matter of which a thing is made is put for the thing it self which is made of that matter An example hereof we have Isaiah cap 9.10 The Bricks are fallen down Where Bricks are put for housen made of Bricks And cap. 61.9 Their seed shall be known among the Gentiles Where seed is put for children because children are made of the seed of their Parents And cap. 10.34 He shall cut down the Thickets of the Forrest with Iron Where Iron is put for an Axe made of Iron Metonymia Subjecti Metonymia Subjecti is a figure whereby the subject is put for the Adjunct or Accident which it doth any way sustain An example of this you have Isaiah 7.20 The Lord shall shave with a Rasor the Head and the Hair of the Feet Where the Head is put for the hair of the Head And Philip. 2.1 If there be any consolation in Christ If any bowels and mercies where bowels is put for pitty and compassion And Isaiah 19.1 The heart of Egypt shall melt that is the courage of the Egyptians shall fail where there is a double Metonymie of the Subject For first the Heart is put for the Courage And then Egypt is put for the Egyptians or Inhabitants of Egypt Where note that when we speak De Metonymia Subjecti or of the Metonymie of the Subject The word Subject is to be taken in a larger sense than the Logicians take it For the Earth may be called a subject in respect of the men that live upon it And so may the thing containing in respect of the thing contained And Metonymia Continentis may be reduced to this Metonymie of the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a figure whereby we imitate another mans words or gestures An example hereof we have Isaiah cap. 10. Ver. 13. Thou hast said in thine heart I will ascend into Heaven I will exalt my Throne above the Stars of God I will also sit upon the Mount of the Congregation In which words the Lord doth imitate the speech of Sennacharib And cap. 19.11 How say you unto Pharaoh I am the son of the wise The son of ancient King Where the Prophet imitates the words of the Counsellors of the King of Egypt Parenthesis Parenthesis is a figure whereby a clause is comprehended within another sentence which clause may be left out and yet the sence of the sentence be compleat without it An example of this we have Isaiah cap. 16.6 We have heard of the pride of Moab He is very proud even of his haughtiness and his pride and his wrath where that clause He is very proud is comprehended within that sentence we have heard of the Pride of Moab even of his haughtiness and his pride and his wrath and yet the sence of the sentence is perfect without it Periphrasis Periphrasis is a figure whereby we express one word by many An example of this we have Isaiah cap. 5.8 That they may be placed alone in the midst of the Earth where in the midst of the Earth is no more than in the Earth And cap. 3.27 Behold the Name of the Lord commeth where the name of the Lord is put for the Lord. Prosopopoeia Prosopopoeia as Divines most commonly use it is a figure whereby we attriâ—ute reason and understanding to things which have neither reason nor understanding as though they were persons that is individual substances endued with reason or understanding An example hereof we have Isaiah cap. 1. Verse 2. Hearken O Heavens and give Ear O Earth c. Where he speaks to the Heavens and to the Earth as though they were persons endued with reason and understanding And cap. 3.26 Her gates shall lament and mourn and she being desolate shall sit upon the ground Where the material City of Ierusalem and her gates are spoken of as if they were women A Sarcasme Sarcasme is a nipping kind of taunting and scoffing An example hereof you have Isaiah cap. 14.10 Art thou also become weak as wee Art thou become like unto us Secundum quid See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Concessio Syllepsis Syllepsis is a figure whereby we comprehend in a word or sentence more than the word or sentence doth properly or naturally signifie An example of this we have Isaiah cap. 26. verse 7. Thou most upright doest weigh the path of the just Where by weighing is not onely meant trying in the ballance but finding also to be good upon trial And cap 3.6 When a man shalâ— take hold of his Brother of the house of his Father saying thou hast clothing be thou our Ruler Where this sentence is comprehended Then shall a man take hold of his Brother of the house of his Father saying Thou hast clothing be thou our Ruler q. d. Then shâ—â— a man take hold of his Brother of the house of his Father saying Thou hast clothing be thou our Ruler But when A man shall take hold of his Brother c. Synecdoche Synecdoche is of divers sorts as may apâ—ear by what followeth Synecdoche Generis is a figure whereby the Genus is put for the Species An example of this we may have Mark 16.15 Preach the Gospel to every Creature Where the Creature in general is put for Man in special And Isaiah 66. verse 23. All flesh shall come to worship before me Where all Flesh is put for all Men. Senecdoche Speciei is a figure whereby the Species is put for the Genus An example of this we have Isaiah 2.4 Nation shall not lift up sword against Nation Where by the sword is meant any weapon Synecdoche Integri is a figure whereby the whole is put for a member or for a part of the whole An example hereof you may have Isaiah
5.14 Hell hath enlarged her self Where he saith Hell hath enlarged her self for Hell hath enlarged her Paunch For he speaks of Hell as of a devouring beast And cap. 13.11 I will punish the world for their evil Where by the world is meant the Babylonians which were but part of the world And cap. 57.8 Thou hast discovered thy self to another than me Where he saith thy self for thy nakedness or thy secret parts Synecdoche Partis or Membri is a figure whereby a member or part of a thing is put fâ—â— the whole An example of this we have Isaiah cap. 1 26. The mouth of the Lord hath spoken it That is The Lord hath spoken it And cap. 3. verse 9. Woe unto their soul That is we unto them And cap. 13.18 Their eye shall not spare children That is they shall not spare children Trajectio See Hyperbaton Transpositio See Hyperbaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when that sentence which should be last of the two is put-first An example of this we have Isaiah cap. 50. verse 2. Their Fish stinketh because there is no water and dieth with thirst where he saith Their Fish stinketh before he saith It dieth whereas it stunk not before it was dead To these take good Reader the meaning of these words and Characters following Supple Supple signifieth as much as Add. And I use this word often when I add somewhat to the words of the Text by way of exposition to make the sense thereof the plainer As cap. 1. verse 3. But Israel doth not know supple his Lord and Master And cap. 6. verse 1. And his train filled the Temple supple in which he saw the Throne erected E. G. E. G. is the abbreviation of Exempli Gratia and signifieth for examples sake or as for example I. E. I. E. is the abbreviation of Id est and signifieth that is or that is to say Q. D. Q. D. is the abbreviation of Quasi diceres or Quasi diceret And signifieth as if thou shouldst say or as if he should say Scil. Scil. is the abbreviation of Scilicet which signifieth to wit V. G. V.G. is the abbreviation of Verbi Gratia and signifieth for example sake or as for example Viz. Viz. is the abbreviation of Videlicet and signifieth to wit AN EXPOSITION OF THE BOOK of the PROPHET ISAIAH ISAIAH CHAP. I. THE Vision of Isaiah The word Vision is taken here for the Object or thing seen by a Metonymie And so it is most frequently taken in Scripture So that if you ask what a Vision is in the most frequent usage of the Scripture It is certaine Images or Idaeas represented by God to the Phancies or Understandings of men in a trance the meaning whereof the Lord doth make known to them that they might make it known to others Between a Vision and a Dream I mean a Dream sent of God there is little or no difference but onely in this that a dream is sent to a man while he is in a sleep as Gen. 37. Vers 5 6. But a Vision while he is awake as Numb 24. Vers 15 16. Note that a Vision in the Singular number is put here for Visions in the Plural number For it is not one Vision onely which is here spoken of but many Note also that because God did not reveal his will to his Prophets by Visions onely but also by other meanes Hence may a Vision be put to signify that which was revealed as well by other meanes as by Visions by a Synecdoche ISAIAH the Son of AMOS This Amos which was the Father of Isaiah was not that Amos which is reckoned among the lesser Prophets But one Amos which as the Hebrews say was the Brother of Amasiah King of Judah so that Isaiah was of the Tribe of Judah and of the bloud Royall Which he saw What he here saw he saw not with the eyes of his body but of his soul Viz. his phansie or understanding And from this kind of seeing was a Prophet of old called a Seer 1 Sam. 9. Vers 9. Concerning Judah By Judah is here meant the Tribe or Children of Judah which Judah was one of the Sons of Jacob Gen. 49.8 And that per Metonymiam efficientis And per Synecdochen membri Not onely the Tribe of Judah but the Tribe of Benjamin also For when the ten Tribes of Israel revolted from the house of David their King the Tribe of Judah and the Tribe of Benjamin stuck to it and became one people and one Kingdome which from the noblest Tribe and the Tribe of the King was called the Kingdome of Judah And Hierusalem i. e. And the Men or Inhabitants of Hierusalem Hierusalem was the chief City and Metropolis of the Kingdome of Judah in which was seated the Temple of God and the Palace of the Kings of Judah In the dayes of Vzziah This Vzziah is called Azariah 2 Kings 15.1 This first verse is as the Title of the whole book And though Isaiah prophesieth in this book of matters concerning the Assyrians and the Babylonians and the Aegyptians and others Yet being that his Prophesies are for the greatest part concerning Judah and Hierusalem this book may have its Title from the greatest part of the Contents thereof And yet that which Isaiah prophecied concerning the Assyrians and the Babylonians and others did some way or other concern Judah and Hierusalem So that this whole book may be well stiled The Vision of Isaiah the Son of Amos concerning Judah and Hierusalem 2. Hear O heavens and give ear O earth He speaks to the Heavens and to the earth which are insensible creatures as though they had sense and understanding by a Prosopopoeia The Lord i. e. God whom He calleth the Lord because he is the Lord of all things in general by right of Creation for He created all things Exod. 20. verse 11. And the Lord of the Jewes and Hebrewes in speciall by right of Redemption for he redeemed them out of Egypt to be his peculiar people Exod. 20. ver 2. Hath spoken Supple saying I have nourished and brought up children By these children He meaneth the Jewes That is the men of Judah and Benjamin which made one people which were called the Jewes who with other the sonnes of Israel were Children of the Lord their God Deut. 14. vers 1 These children of his did God nourish while they were in Egypt by Joseph in the Land of Goshen And when they came out of Egypt He fed them with Manna in the Wildernesse And after that with Milk and Honey in the Land of Canaan Yea at all times He provided for them all things necessary as a careful Father doth for his children And thâ—y have rebelled agâ—inst me i. e. And yet for all that they have rebelled against me They are said to rebell against God which refuse to obey his commâ—ndements see ver 19 20. especially if they follow after strange Gods 3. The Oxe knoweth his Owner q. d. The
their own conceites than by the word of God and rely more upon their own judgement than upon what the Prophets of the Lord say And so follow their own fond conceites to their own destruction In their own eyes i. e. In their own judgement or in their own opinion and conceit A Metaphor translated from the body to the soul And prudent in their own fight These repeate the former words 22. Woe unto them that are mighty to drink wine q. d. Woe to them which boast of their might and of their strength which they shew not in feates of vallour and defence of their Countrey but in drinking and bearing wine And men of stâ—ength to mingle strong drink This is but a repetition of what he said To mingle strong drink is put here for to drink strong drink because the drink which was mingled was mingled for this end to wit that it might be drunk Sober men were wont to mingle water with their wine before they drunk it And some think that the Prophet alludeth to this mingling by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as Sober men mingled wine and water together so did drunkards mingle divers strong intoxicating drinks as our Roarers doe hot waters with their wine and to this they say and that most probably that the Prophet here alludeth 23. Which justifie the wicked c. We must repeat the Woe here q. d. Woe to them which justifie the wicked To justifie the wicked is to pronounce him just in judgement and his cause good who is not just and whose cause is not good This is denounced against corrupt Judges And take away the righteousnesse of the righteous from him i. e. And which doe condemn him in Judgement who is righteous and whose cause is just and good The Scripture doth often compare Righteousnesse to a Cloak a Garment a girdle and to these or one of these doth the Prophet seem here to allude when he saith And take away the righteousnesse of the righteous from him The Prophet doth here taxe Judges for their unrighteousnesse and corruptnesse as he did the Drunkards for their drinking v. 22. But you will say that he taxed the Judges before for their unrighteousnesse v. 7. And he did taxe the Drunkards before for their drinking vers 11 12. How then doth he come to taxe them for these things here againe Answer because these sins of injustice and drunkennesse were most rife among this People therefore doth he use the more frequent reprehensions against them that he might the better represse them Secondly though he taxed these sinnes before yet he did not taxe them with the same circumstances as he doth here For he taxeth the oppression and unrighteousness of Judges under the Commination or threatning of a woe here which he did not do before And he taxeth the Drunkards here as glorying in their might and strength which they shewed in their drinking which he did not do before 24. Therefore as the fire devoureth the stubble and the flame consumeth the chaffe And this the fire and flame doth suddainly and utterly And turneth the Stubble and the chaffe to dust and ashes which the wind driveth up and down So their root shall be rottennesse and their blossome shall go up as dust i. e. So shall they be utterly and suddainly consumed The Prophet in this Apodosis or Application of the similitude alludeth to that which he said v. 7. The Vineyard of the Lord of Hosts is the house of Israel and the men of Judah his pleasant Plant. For he speakes of this people as of a Tree or Plant which is ordinarily consumed with rottennesse Their root shall be rottennesse i. e. Their root shall be rotten or rot away And if that root be rotten the stock and branches must decay He useth here an Abstract for a Concrete And their blossome shall go up as dust i. e. Their blossome being resolved into dust by reason of Putrefaction and rottennesse shall fly up into the aire by the force of the wind and so be dispersed The Prophet speaketh here Hyperbolically when he saith that they shall be thus utterly consumed and persisteth in his Metaphor Because they have cast away the Law of the Lord of hosts Contemning it as a vaine unprofitable thing and as a thing of no worth and preferring their own conceits before it 25. And he hath stretched forth his hand against them He speaketh of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though what God did here he did by Instruments yet you see the Scripture speakes of God as though he were a man and did this thing himself See Notes in Cap. 2. v. 10. And hath smitten them i. e. And will smite them That which the Prophet here speakes of was fulfilled in the daies of Ahaz 2 Kings 16. v. 5. 2 Chron. 28. v. 6. c. Though Hierusalem was not taken in the daies of Ahaz and so the carcases of the men thereof were not torn in the middest of the streets thereof yet other Cities of Judah did not escape so but suffered that which the Prophet here speakes of And the Hills did tremble i. e. And the Hills shall tremble for feare and dread when these Judgements shall be executed The Scripture doth often speak of the heavens and the earth and the partes thereof as of sensible yea intelligible creatures and as if they were apprehensive of the great workes which are wrought therein and as if they were mooved and affected according to those workes See Notes cap. 2. v. 19. Judaea was a mountainous place in which were many Hills And their carcases The carcases of the men of Judah Were torn i. e. Shall be torn by their enemies In the middest of the streets Though not of Hierusalem yet of other Cities and Townes of Judah For all this his anger is not turned away q. d. Although the Lord shall smite his People after this grievous manner as I have said and therefore may seem now to be appeased when he hath done this yet he will not be as yet appeased But his hand is stretched out still As ready to smite them againe i. e. But he will smite his People yet more 26. And he will lift up an Ensigne i. e. For he will lift up an Ensigne And is put here for For for he sheweth here that the Lords hand is stretched out still to smite them and will smite them againe He will lift up an Ensigne to the nations i. e. He will bring the Nations together into an Army to fight against Judah By these Nations he meaneth the Assyrians and the many Nations which were in their Armies who invaded and subdued Judah under Sennacharib The Prophet alludeth here to a Captaine in warre who commandeth his Ensigne or Colours to be set up and displaied for his Souldiers to repaire to them when he would have them meet to march or to go upon any service From farre i. e. Which shall come from farre And will hisse unto them Viz.
neither his proper name nor his title of King here but calls him onely the Son of Remaliah who was but a private man out of contempt 5. Because Syria c. Note that this relates not to what went before but to what followes after q. d. Because Syria Ephraim and Remaliah's sonne have done this therefore thus saith the Lord c. Ephraim i. e. The ten Tribes of Israel See v. 2. Have taken evill counsell against thee i. e. Have taken counsell and consulted together to destroy thee He calls it evill counsell because they intended evill and mischief against Judah to destroy him utterly and took counsell together accordingly 6. Let us go up against Judah i. e. Let us warre together against the Tribe of Judah And vex it i. e. And vex Hierusalem the chief City thereof with a close siedge or a fierce storme This Relative It is put here without an Antecedent as the Hebrewes often put it but the Antecedent is easie to be understood to wit Hierusalem Let us make a breach therein i. e. Let us make a breach in the walls thereof and so force our way into it For us i. e. For us to enter the City And set a King in the midst of it i. e. And when we have taken it let us depose or destroy Ahaz and set up a King of our own in it In the midst of it i. e. In it A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even the Sonne of Tabeal Tabeal seemeth to be the name of some Syrian And this man they would make as Vice-Roy or as a Tributary to themselves 7. Thus saith the Lord God q. d. Therefore thus saith the Lord God It shall not stand i. e. The evill counsell which they have taken against thee shall not stand for I will overthrow it Neither shall it come to passe q. d. Neither shall it take effect 8. For the head of Syria is Damascus and the head of Damascus is Rezin q. d. For the chief City and Metropolis of Syria is Damascus and the King of Damascus is Rezin Supple Let Rezin therefore content himself with this that he is King of Damascus and the Kingdome thereunto belonging for he shall not come to be King of Judah and Hierusalem to bear rule there Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And within threescore and five yeares shall Ephraim be broken that it shall no more a People In the fifth Verse of this Chapter he said That Syria Ephraim and the son of Remaliah had taken evill counsell against Ahaz And in the same order which he spoke of them in that place doth he prophesie against them in this First against Syria in the first words of this Verse then against Ephraim in these present words and then against the Sonne of Remaliah in the following Verse Within threescore and five yeares This must not be so understood as though the Prophet would have the account of this threescore and five yeares to begin at that time in which he thus spoke But the account must begin as Interpreters either generally or for the most part agree from the time that Amos did foretell the ruine of the kingdome of Israel who foretold the ruine thereof threescore and five years before it came to passe The sence therefore of this place is this q. d. Within threescore and five yeares which threescore and five yeares began long since even when Amos first prophesied of the totall destruction of Ephraim and which are since well nigh expired shall Ephraim be broken that it be not a People Ephraim i. e. The ten tribes of Israel as vers 2. That it be not a People So that their State and Common-wealth and Kingdome shall be overthrowne This was brought to passe by Salmanasser 2 King 17.6 Joseph lib. 9. Antiq. cap. 14. 9. And the head of Ephraim is Samaria and the head of Samaria is Remaliah 's sonne q. d. And in the mean time the chief City or Metropolis of Israel is Samaria and the King of Samaria is Remaliahs sonne Supple Let Remaliah's sonne therefore content himself with this that he is King of Samaria and the Kingdome thereunto appertaining for he shall not enlarge his dominions and be King over Judah and Hierusalem or rule there Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before If ye will not believe Supple The words which I have spoken unto you from the Lord and relie on him Ye shall not be established i. e. Ye shall not be free from fear nor setled in your mindes but your heart shall be still moved as the trees are moved with the wind The establishment which he here speaketh of is opposed to that motion proceeding from fear or that trembling which he speakes of v. 2. 11. Aske thee a signe of the Lord thy God Supple for confirmation of what I have said to thee in his name if thou will not believe me and he will give it thee Aske it either in the depth i. e. Aske this signe to be shewen or given thee either in the earth The earth is called here the depth because it is deep that is low in respect of the Heavens Or in the Height above Or in the Heavens which are above the earth as Vers 9. That the Sun should stand still as it did it the dayes of Joshua c. The Heavens are called the Height here because they are high above the earth By the depth and the height that is by heaven and earth we may understand all other places as well as them by a Synecdoche 12. I will not ask Supple a sign of the Lord. Neither will I tempt the Lord. q d. For I will not tempt the Lord that I should offend him for that is forbidden Deut. 6 v. 16. Then doe we tempt God when we will not believe that he will save us or help us according to his promise except he shewes us a Miracle as may be gathered from Exod. 17. v. 2. and 7. and Luke 11. v. 16. But the case may be such as that we may desire a sign and not tempt God as appeareth by Gideon Judg. 6. v. 36 37. and by Ezekiah 2 Kings 20. v. 8. And they tempt not him who ask a sign with his leave or at his bidding as Ahaz might have asked a sign here Wherefore this seeming honest and godly Answer which Ahaz here gave did not proceed out of Piety and Religion towars God but out of Hypocrisie For if Ahaz had minded Pietie and Religion towards God he would have trusted in God and not have trusted in the King of Assyria for help as he did For he sent to Tiglath-Pilesser for help 2 Kings 16. v. 7. Ahaz therefore desired rather to seem godly than to be godly 13. Hear ye now O House of David i. e. Hear ye now O Ahaz the King and ye Nobles which are descended from David He sheweth here that not onely Ahaz but the Nobles the Kinsmen of Ahaz did distrust God as well as Ahaz and approve of the
your troubles And in particular what will be the event and successe of Rezin and Pekah's Expedition against you Them which have Familiar spirits i. e. Them which have familiarity with devils and use the familiarity of such foul spirits to know by them hidden things and things to come Wizards i. e. Witches Conjurers Southsayers c. That peepe To wit like Chicken in the shell before they are quite hatched There were a special kind of Southsayers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had a devill within them which answered them which asked them any question through the belly of those men in whom he was and so spake with a small and broken voice And this his answering the Prophet may call Peeping by a Metaphor from a chicken Moreover Southsayers in generall because they could not speak certainely of the event of things which they took upon them to tell did not speak clearly and plainly what they spake as the Prophets of the Lord did but did mumble out their words to the intent that they might not be plainly understood that so they might have an evasion for what they should speak falsly when they were questioned for it And this theiâ— mumbling the Prophet may call Peeping by the same Metaphor Againe many of these kind of fellowes when they were sued unto for their advice spoke softly out of hollow places crypts vaults and remote corners so that they could be hardly heard of them which came to know their mind And this might the Prophet call Peeping also Note that these kind of fellowes pretended themselves to be the Servants or Mystae of some Idol or Deity or other And they which are here advised and perswaded to seek unto them sought to them under that notion and so by seeking to them thought that they sought to their Gods by them See Cap. 19. v. 3. And that mutter i. e. And that mumble and speak so as that they cannot be distinctly heard and understood He meaneth the same by muttering as he did by peeping and the Prophet maketh choice of these words in contempt and derision of these vaine fellowes Note here that it is not likely that they which would perswade others to seek to such fellowes would use these words which the Prophet here useth But the Prophet useth these words in derision of these fellowes that he may shew to his Auditors what they are indeed the like you may observe Chap. 30.10 Should not a People seek unto their God q.d. Should not a People which have a God seek unto their God by their servants as the Wizards c. to know from him by them what will be the end of their troubles Let us therefore seek to our God also by his servants the Wizards These words are still the words of Idolaters and by their God here they mean Baal or some other Idoll-God To whom they would entice their Brethren to seek by Wizards c. For the living to the dead i. e. Answer them with these words should we seek to those which are dead for the affaires of those which are living This is the Answer which they are advised to give to them which would have them seek to Wizards c. The dead By the dead are meant here the false Gods of Idolaters For most of the Heathen Gods and the Heathen were the Inventors and spreaders of Idolatrie were but Men once their Kings but since dead Whom some worshipped simply others as translated as they thought into the number of the starres Obj. But you will say If the Gods of the Heathen were but dead men how came the Heathen Gods to speak and give Oracles Answ Whatsoever was spoke or whatsoever Oracle was given by Idol Gods abstracting from the jugling of the Priests was given by devils to confirme men in their Idolatry and superstition 20. To the Law and to the Testimonie i. e. Seek to the Law and to the Testimomie for therein doth the Lord himself speak The Law and the Testimonie may signifie in generall any Revelation or instruction which God giveth by his Prophet as we said Vers 16. And here they signifie the whole Revelation of Rezins and Pekâ—hs expedition against Judah and Hierusalem and the Circumstances and event thereof with Gods instructions to his People not to fear them nor to make any confederacie with them or to revolt from their King to them because they should not prevail If they speak not according to this word i. e. If the Jewes which are enticed to seeâ— to them which have familiar spirits wizards give any other answer to them which entice them than what I here teach them and command them to give and think that they may seek to those which have familiar Spirits and Wizards and to Idols and the Gods of the Heathen rather than to the Roâ—l which I my self commanded to be written and in which I my self speak c. It is because there is no light in them i. e It is because they are blind and void of sound knowledge and know nothing as they ought to know Light is put here for true knowledge as Darknesse is often put for errour and ignorance 21. And they shall passe thorough it q.d. And therefore they shall passe through their own Land to escape the hands of their Enemies which ere long be shall fill it with their Armies Through it i. e. Through the Land of Judah which is their own native Land It is put here as a Relative without an Antecedent which is a thing usuall with the Hebrewes who often leave the Antecedent to be understood by the circumstances of the place and God whose words these are speakes as if he pointed at the land it self and shewed it with his finger when he said they shall pass through it Hardly bestâ—ad i. e. being sore pressed with a great deal of hardship When they shall be hungry Supple And know not where to get food to allay their hunger This misery here prophesied of seemeth to have come to passe when Sennacherib came up against Judah and Hierusalâ—m and occupied it in such manner as the Prophet speakes of Cap. 7.19 At which time though there was store of food within Hierusalem yet they which were without might have little enough Or if there were enough without they could receive but little good by it because of Sennacheribs Souldiers They shall fret themselves i. e. They shall grow angry and impatient And curse their King Because he doth not defend them or relieve them Or because they thought that it was the Kings fault that Sennacherib came up with his Army against Judah 2 King Chap. 18. vers 7 13. Their God i. e. Their Idol-God or strange God whom they worshipped And they shall curse him because he is not able to help them in this their misery And look upwards To wit towards heaven the Palace of the true God expecting aid from him seeing their Idol-God cannot help them Supple But they shall find no help
in the Person of God who as Lord of Hosts commands certaine Officers of the Army which he had prepared and appointed to march against Babylon to gather his Army together for that purpose Lift ye c. He speakes here to Standdard-Bearers or Ensignes of the Mede's Army Lift ye up a Banner Supple that the Souldiers of my Army may repaire to it and gather themselves together in a Bodie Vpon the high Mountaines i. e. Upon an high Mountaine And therefore upon an high Mountaine that it might be seen the farther off and so more notice might be taken of it for the resort of Souldiers to it Exalt the voice unto them i. e. Cry aloud to them and bid them repaire unto their Colours Vnto them i. e. Unto the Souldiers of the Army which I have provided He puts a Relative here without an Antecedent after the Hebrew manner Shake the hand i. e. Becken to them with the hand to come to their Colours When we becken with the hand we move or shake the hand though when we shake the hand we do not alwayes becken with it So that here is a Synechdoche generis We call to them which are within hearing we becken to them which are farther off That they may goe into the Gates of the Nobles i. e. That they may come together march against Babylon and enter it and plunder it and lay it waste The Gates of the Nobles i e. The City of the Nobles He puts the Gates here for the whole City by a Synecdoche By the Gates or City of the Nâ—bles he meanes Babylon which was called the City of the Nobles because most of the Nobles lived there as being one of the royall Cities of the Empire of the Assyrians 3. I have commanded my sanctified ones i. e. I have commanded those which I have set apart for this purpose supple to come together and march to Babylon and to enter it and plunder it and lay it waste Sanctifi d ones They are called sanctified ones which are separated and set apart for any businesse For to sanctifie signifieth properly to separate or set apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Châ—ysostome what meanes that that the Lord sanctified the seventh day the meaning is that he set it apart I have also called my mighty ones for mine anger i. e. I have also called those men of valour which I have appointed for the execution of mine anger upon Babylon supple to come and execute my anger upon it For mine Anger i. e. Whom I have appointed for the execution of mine anger supple upon Babylon A Metonymie and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even them that rejoyce in my Highnesse i. e. Even them which rejoyce in doing what I would have them doe In my highnesse i. e. In doing what I would have them doe Here are many figures couched For first he saith In my Highnesse for in me By a Periphrasis So we say of a Prince the Princes Highnesse Secondly he saith In me for in my will and in my pleasure per Metonymiam Efficientis Thirdly he saith In my will and in my pleasure for in doing my will and pleasure per Metonymiam Objecti One Souldier that goeth joyfully and with a good mind upon any service is better than ten that care not whether they goe or no. All this is spoken in the person of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The noise of a multitude in the Mountaines q. d. Heark there is a noise of a multitude of men in the Mountaines of Media The sentence is defective and is to be supplied with the words heark there is The Prophet speakes here as though he heard on a suddain the whole Army of God met together in the Mountaines of Media at the command of the Lord of Hosts to march against Babylâ—n and as though he would have others to attend and kearken By which he signifieth that the Medes shall certainly come with an Army against Babylon and that speedily too When he saith the noise of a multitude in the Mountaines he alludeth to the quality of the Land of Media which was mountainous Of the Kingdomes of the Nations gathered together He saith of the Kingdomes of the Nations gathered together because with the Medes the people of many other Kingdomes of the Nations were joyned in this expedition The Lord mustereth the Hoste of the battle i. e. The Lord doth already gather his Army together which he intendeth to send against Babylon Least they to whom the Prophet spoke in the words immediately going before might doubt what the reason of that noise was which they heard in the Mountaines here he tells them what the reason of it is It is from this that the Lord mustered the Host of the battle which he intended against Babylon The Host of the battle i e. The warlike Host A Substantive of the Genitive case put for an Adiective 5. They come from a farre Country They are comming already they are already upon their march c. Who are meant by this They the following words shew they are the Lord and the weapons of his indignation whose noise they heard in the Mountaines From a farre Country Although the Medes themselves were not farre from Babylon yet many people which joyned with the Medes were From the end of the Heaven i. e. From the end of the earth where heaven and earth seem to meet together The Prophet speakes here in the phrase of the common and vulgar sort of people which think that the heaven is Semicircular like a Bow and that there it ends where the sight is bounded and that there it is joyned to the earth as the Bow to the string He mentioneth their farre coming because farre comers are for the most part more covetous and fierce than others and would seem to doe something to their enemies worthy of their farre coming and hard paines and such are more formidable to their enemies than others are The weapons of his indignation i. e. The Medes whom he maketh use of to execute his wrath upon Babylon as a man maketh use of his weapons to revenge himself upon his enemies A Metaphor To destroy the whole Land i. e. To destroy the whole Land of Babylon or Babylonia 6. Howle yee i. e. Lament yee men of Babylon He useth a Metaphor in the word howle taken from Dogs or Wolves or the like and an Apostrophe to the Babylonians in the word Yee For the day of the Lord. i. e. The day in which the Lord will pour out his vengeance upon you It shall come as a destruction i. e. It shall come as a day of destruction He saith a destruction for a day of destruction per Metonymiam Adjuncti Or thus that destruction which the Lord will bring upon Babylon in that day shall come as a dâ—struction c. As a destruction from the Almighty That destruction is said to come from Almighty God which is an inevitable and a full destruction and such
as weak man cannot make but sheweth it self to be the work of God by the greatnesse and inevitablenesse thereof 7. Therefore shall all hands be faint i. e. All the hands of the Babylonians shall be faint and not able to hold up a weapon against the Medes And every mans heart i. e. Every Babylonians heart Synechdoche Generis Every mans heart shall melt Supple As Ice Josh 7.5 or as melting Wax Psal 22.14 to wit for fear The heart is put here for the courage And then a mans courage is said to melt when he hath not courage enough to resist his enemy but flies away from him and stands not to him Things which melt wax soft and things which are soft cannot resist the Agents which presse upon them as hard things can And therefore because a fearfull man flies from his enemie and is not able to withstand him his heart is said to melt by a Metaphor from ice or wax which being hard in themselves grow soft being melted and so not able to resist the Agent which presseth upon them And that this is the reason of this Metaphor we may learn from Job who saith I am afraid of him for God maketh my heart soft Job 23. v. 15 16. And Caesar speaking of the Gaules saith Vt ad bella suscipienda Gallorum alacer ac promptus est animus Sic mollis ac minime resistens ad calamitates perferendas mens eorum est Caes Com lib. 3. pag. 63. As the courage of the Gaules is chearfull and ready to undertake warres So their heart is soft and of little resistance to undergoe miseries 8. Pangs and sorrows shall take hold of them they shall be in pain as a woman that travaileth q. d. Great sorrow and trouble and anxiety and vexation of mind shall lay hold upon them The pangs and sorrows and pains of a woman in travail are Metaphorically here to be understood of the sorrow and trouble and anxiety and vexation of the mind They shall be amazed one at another Supple To see themselves so timorous faint-hearted and cowardly now which use to be so valiant at other times And such shall be their amazement as that they shall not be able to counsell or encourage one another Their faces shall be as flames i. e. They shall blush for shame to see themselves so faint-hearted and cowardly so that their faces shall be as red as flames that is as red as fire with blushing Because these passions may seem incompatible to the same subject at the same time understand them of the same subjects at severall times or of severall subjects at the same time 9. Behold the day of the Lord cometh See verse 6. Cruell both with wrath and fierce anger He speaks here of a day as of an angry man By a Metaphor or Prosopopeia A day if we will speak without a Metaphor is said to be cruell for no other reason than because cruell things are done in it And though the things which were done by the Medes at this time were cruell indeed in respect of them yet in respect of God they were just To lay the Land He meaneth the Land of Babylon See verse 5. 10. For the Starres of Heaven and the Constellations thereof shall not give their light i. e. For such shall be the miseries and calamities that that day shall bring upon the men of Babylon and their Land as that the Heavens and Constellations thereof shall not give their light but they shall cloth themselves with darknesse and mourn as being affected and much moved with the miseries and calamities which shall befall Babylon and the men thereof at that time See notes Cap. 2. v. 19. and Cap. 5. v 25 30. This is to be referred to those words The day of the Lord cometh cruell both with wrath and fierce anger to lay the land desolate and is as an argument to prove the cruelty and the wrath and the anger which shall be shewed in that day The Constellations thereof A Constellation is a certain number of starres which goes to the making up of one Sign in the Heavens such as is Aries Taurus Gemini Virgo c. In his going forth i. e. At his rising When the Sun riseth it is said to goe forth as a Bridegroom out of his Chamber by a Metaphor Psal 119. v. 5. 11. And I will punish i. e. For I will punish And for For as it is often used by the Hebrews The Prophet speaks here in the Person of God The world i. e. The Land or the Sinners of Babylon Synechdoche integri hyperbolica Of the proud i. e. Of the proud Babylonians Synechdoche Generis Of the terrible i. e. Of the Babylonians who haue been a terrour to their adjoyning Neighbours And in a speciall mannen to the people of Israel 12. I will make a man more pretious than fine gold q. d. I will either cut off so many of the Babylonians with the sword of the Medes or make them flie from their own houses and land to save their lives abroad for fear of the Medes as that I will leave but very few Babylonians in the Land of Babylon so few as that a man shall be more scarce than a apiece of fine gold A man i. e. A Babylonian Synâ—chdoche generis More pretious i. e More rare or scarce for every thing which is rare and scarce is pretious Metonymia effecti Even a man than the golden wedge of Ophir This is a repetition of the former sentence Ophir was the place whither Salomon sent his shipps for gold 1 Kings 9.28 No wonder therefore if they had gold in the wedge from thence being that there were Mines of gold there Ophâ—r is thought to have been some part or other of the East Jndies 13. Therefore I will shake the heavens q. d. Therefore that I may do this or bring this to passe i. e. That I may make a man more pretious than gold even a man than the golden wedge of Ophir I will do such terrible things in the Land of Babylon as shall make the very heavens over it to tremble I will shake the heavens i. e. I will do such terrible things as shall make the heavens to shake See Notes Cap. 2.19 c. 5.25.30 and here Cap. 13.10 And the earth shall remove out of her place q. d. And the earth tremble for fear to see all those direfull things that I will do upon her yea it shall even remove out of her place for fear In the wrath i. e. At the wrath or to see the wrath of the Lord of Hosts which he will execute upon the men of Babylon Or In the wrath i. e. In the day of that wrath Of the Lord of Hosts Note here the Enallage of the person from the first to the third 14. And it shall be as the chased Roe i. e. And Babylon shall be as a Roe-deer which is chased with hounds and huntsmen for as a Roe which is so chased flies from it's
4.19 And therefore are called an host because of their multitude and order for an host or an army are not more and more orderly composed and better ranked then they are and they are called the high ones which are on high because they are placed in the Heavens which are the uppermost parts of the World The Assyrians did worship the Sun and the Moon and the Stars and made Images and representations thereof which also they worshipped and carryed about with them in their Camp and these Images or representations were destroyed when Sennacherihs Army was destroyed And because they were destroyed the host of the high ones that are on high that is the Sun and the Moon and the Stars themselves are here said to be punished So the Lord was said to execute Judgment upon all the gods of Egypt Exod. 12.12 and Numb 33.4 among which gods were the host of Heaven as may be gathered Deut. 4.19 Amos 5. v. 25 26. Acts 7. v. 43. for the gods there mentioned were such as the Israelites had seen worshipped in Egypt and learned from them And upon them is the Lord said to have executed Judgment because he flung down their Idols and Representations and broke them in pieces the same night that he brought Israel out of Egypt But some take the host of the high ones that are on high not for the Sun and Moon and Stars themselves but for the Images of the Sun Moon and Stars which the Assyrians carried with them to worship for the Gentiles called the Images of things by the names of those whose Images they were as the Image of Jupiter is called Jupiter Acts 14.13 But you will say whether by the host of the high ones that are on high are meant the Sun the Moon and the Stars or the Images or Representations onely thereof Nothing can be said properly to be punished but such as is endued with Reason But neither the host of Heaven nor their Images have any reason Therefore they cannot properly be said to be punished Ans This therefore that they are said to be punished is Metaphorical as sense and reason is Metaphorically given to Idols cap. 19.1 Or secondly this being put as a calamity of the Assyrians the Prophet may speak according to the sense and thoughts of the Assyrians Now the Assyrians which worshipped the Sun and the Moon and the host of Heaven thinking them to be gods thought that they had understanding and that as they were delighted with the Images and Representations which were made of them and with the honor and worship which was given to those their Images and Representations So they thought that they were contrarily affected and grieved when their Images and Representations were contumeliously used and disgracefully broken Note that the Prophet saith here that the Lord shall punish the host of the high ones that are on high because the Assyrians worshipped them and relied on them for their good success as in all other their enterprizes so in this against Judah And the Kings of the Earth upon the Earth i. e. And the Kings of the Earth which are upon the Earth By the Kings of the Earth are meant the chief Commanders of Sennacheribs Army for they were all Kings cap. 10.8 these God punished by his Angel 2 King 19. vers 35. Note here that these two titles The high ones and the Kings of the Earth are such ambiguous titles as may belong each of them both to the Sun and Moon and Stars and also to the Kings which served Sennacherib for those Kings might be called high ones because of their high places and dignities and the Sun and the Moon and the Stars might be called the Kings of the Earth according to the conceit of the Assyrians which accounted them as gods for God is King of all the Earth Psal 47.7 To distinguish therefore the one from the other when he speaks of the Sun and the Moon and the Stars which the Assyrians accounted as gods he calls them the high ones which are on high and when he speaks of the Princes which served Sennacherib he saith the Kings of the Earth upon the Earth 22. And they shall be gathered together as prisoners are gathered in the pit c. i. e. And the Inhabitants of Jerusalem which is the chief City of the Land shall be gathered and shut up in Jerusalem as prisoners are gathered together and shut up in a prison or in a dungeon for so soon as they hear of the approach of Sennacheribs Army they shall run every one to his home and then as prisoners cannot go out of the prison or dungeon in which they are imprisoned so shall not they go out of Jerusalem again because of the Assyrians who shall encompass them besiege them and block them up Note that this Conjunction And doth not relate to the words which went immediately before but to the twentieth verse And when he saith They shall be gathered together c. he seemeth to point at the inhabitants of Jerusalem In the pit i. e. In the prison The pit is that part of a prison which they call the dungeon which is a deep place under ground and it is here put for the whole prison it self And shall be shut up in prison i. e. And shall be shut up as it were in prison And after many days i. e. After they have been shut up in prison that is after they have been besieged many days Shall they be visited i. e. The Lord shall visit them in favor and mercy and deliver them by sending his Angel to destroy the Assyrians which besieged them which was fulfilled 2 King 19.35 This I do conceive to be the most probable meaning of this place and that as the Prophet did prophecy against the men of Judah vers 17 18 19 20. and comfort them again with the destruction of their Enemies vers 21. So doth he here in the former part of this verse prophecy against the men of Jerusalem and in the latter end thereof and in the next Verse comfort them again The onely Objection which can be made against this exposition is That there is no mention here of the men of Jerusalem and that there is no Nominative case to these Verbs but what is in the former verse To which I answer That the Prophet might point as it were with his finger at the men of Jerusalem when he spoke of them and so he needed not to name them his pointing at them might be enough to signifie whom he meant Again as he doth often put a Relative without an Antecedent and leaves the Antecedent to be understood by the circumstances of the place so might he leave the Nominative case which should go before the Verb to be understood Examples whereof we have Cap. 9.3 and 23.5 Mark 8.22 and 4.36 c. 23. Then the Moon shall be confounded and the Sun ashamed By the Sun and the Moon some understand the Images of the Sun and the
in Jerusalem For the better understanding of this place note that the destruction which the Lord threatned against those which went down to Egypt for strength the Lord brought upon those men by the Assyrians whom he brought so suddainly upon them as that their destruction is said to have come upon them suddenly at an instant vers 13. And so being suddainly surprized and unprovided they became a prey to the sword of their enemies But though the Lord intended to bring ths Assyrians against Jerusalem as wel as against other parts and Cities of Judah yet he brought them not so suddainly against her as against other Cities and places for after the Assyrians came and entred into Judah and encamped against the fenced Cities thereof the men of Jerusalem had time to take counsel and to fortifie their City and to hunble themselves and in a solemn manner to commend themselves to Gods protection and rely upon him for safety before the Assyrians pitched against her 2 Chron. cap. 32. ver 1 2 3 4 5 6 7 8. By which means they were able to hold out against the Assyrians untill the Assyrians themselves were destroyed Therefore because the Lord brought not the Assyrians so soon against the men of Jerusalem as he did against other the men of Judah but staid untill the men of Jerusalem had exceedingly well fortified their City and had humbled themselves and in a solemn manner committed themselves to the Lords protection The Lord is said here to waite And therefore c. Note that And is put here for Yet notwithstanding for he opposeth here the condition of the faithfull in Jerusalem to the condition of those which he hitherto spoke of Will the Lord waite i. e. Will the Lord stay till ye have fortified your City and put your selves in a solemn manner under his protection before he brings the Assyrians against you To waite is put here for to stay or to tarry because they use to stay and tarry which use to waite for any one That he may be gracious unto you i. e. That he may shew favour unto you for it was Gods favour and mercy to keep off the Assyrians from the men of Jerusalem till they had fortified their City and solemnly committed themselves to the Lords protection otherwise they might have been destroyed by the Assyrians as well as other the men of Judah Will he be exalted i. e. Will he defer his punishment intended against you that is He will defer the bringing of the Assyrians against you c. This sense this place requireth for this is a repâ—tition of the former sentence but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be exalted should come to signifie to defer a punishment is a question Some think that the Prophet alludes to a man correcting his son or his servant with a rod who stretcheth out his arm and lifteth up his whole body and standeth on tip-toe that he may fetch the greater stroke but the higher he lifteth up himself and the further he stretcheth out his arm the longer he is before he strikes from whom to be exalted or to exalt himself may be taken say they for to defer a punishment or to be long before he strikes by a Metaphor Others say thus When God is about to punish he is said to come out of his place which is heaven as cap. 26.21 and Mic. 1.3 That therefore he might punish this people he came as it were out of heaven but because he would not then punish them but spare them a little longer he returned on high into Heaven to his place again Hence to be exalted that is to return on high or to go up to Heaven signifieth they say to deferre a punishment and to spare a while Others say thus When God doth any notable thing he is said to be exalted and glorified Per Metonymiam Effecti Because he doth that for which he may justly be exalted and glorified See cap. 12.4 and cap. 26.15 Now because God was willing to shew his long-suffering and forbearance a while longer to his faithful people which must needs redound to the praise and glory of God The Prophet saith he will be exalted for he will suffer them and spare them a little longer Per Metonymiam Effecti That he may have mercy upon you i. e. That ye may not be destroyed by the Assyrians This as I said is but a repetition of the former sentence already expounded For the Lord is a God of judgment i. e. For the Lord is a God of mercy and compassion Judgment is taken here for mercy or compassion and so it is taken Jer. 10.24 where it is said O Lord correct me but in thy judgment not in thine anger c. Where judgment is opposed to anger and is taken for mercy or pitty or compassion Or judgment may be taken here for discretion and God may be called a God of judgment because he knoweth how to punish one and how another how to shew favour to some and how to deny it to others That waite for him i. e. That waite for his aide and for his mercy and deliverance and run not to Egypt for strength c. 19. For the people Supple That waite for the Lord that is for the aide and mercy of the Lord at this time He makes good that here which he said in the former verse to wit Blessed are they which waite for him and he speaks of the faithful of Jerusalem here in the third person to whom he spoke a little before in the second Shall dwell in Sion at Jerusalem i. e. Shall dwell in safety at Jerusalem Supple when the Assyrians destroy all the Land besides Shall dwell in Sion Sion was an impregnable Fort in Jerusalem as appears 2 Sam. 5. v. 6 7 c. Wherefore to dwell in Sion may proverbially signifie to dwell in safety Thou shalt weep no more Supple After a while The Prophet turneth his speech again to the people of Jerusalem which did waite for the Lord. He will be very gracious unto thee i. e. The Lord will be very gracious unto thee and shew thee a great deal of favour At the voice of thy cry i. e. When thou criest to him for help against the Assyrians When he shall hear it i. e. When he shall hear thy cry that is when thou shalt cry unto him He will answer thee For God to answer us when we cry or pray is in the Scripture phrase for God to grant our request 20. And though the Lord give you the bread of adversity i. e. Wherefore though the Lord give you the bread of adversity c. And for Wherefore Though the Lord give you the bread of adversity and the water of affliction q. d. Though the Lord suffer you to be besieged in Jerusalem by Sennacheribs Army during which time ye shall have but a little bread and a little water allowed you a is usuall in besieged Cities where every one hath his bread and his
is fire and much wood q. d. There is a pile in it and that pile is very great consisting of fire and much wood While Tophet was employed to Idolatry and Moloch was there worshipped there was a pile or piles of wood there continually provided to burn their children withall to Moloch To this pile or piles of wood doth the Prophet here allude and saith that the pile of Tophet which is prepared for the Assyrians to burn them up and consume them as the children of Idolaters were wont to be burned to Moloch and consumed is very great by which the Prophet signifies either that the Assyrians which besieged Jerusalem should be destroyed by fire which is according to the Tradition of the Hebrews or that they should be destroyed as suddenly as if it were by fire as others are of opinion So that herein is a double allusion first to the pile of wood which was wont to be provided here for the sacrificing of children secondly to the manner of the destruction of the Assyrians by the Angel which was by fire or as in as quick a manner as if it had been done by fire The breath of the Lord like a stream of brimstone doth kindle it By this he denoteth the anger of the Lord against the Assyrians and speaketh of God as of an angry man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to the breath of an angry man which is exceeding hot and proceeds from his nostrils and from his mouth like a stream See Notes vers 28. ISAIAH CHAP. XXXI WO to them that go down to Egypt The subject of this Chapter is the same with the former See therefore notes on cap. 30.1 For help Supple Against the Assyrians under Sennacherib And stay on horses ii e. And put their confidence in horses which they hope to procure from Egypt The word stay is metaphoricall taken from a Staff which is the stay of a man which leaneth on it In Charets i. e. In warlike Charets which they likewise expect from Egypt Because they are many q. d. Which stay or trust in the number or multitude of Horses and Charets because it is great But they look not unto the Holy One of Israel Supple To ask strength of him Neither seek the Lord Supple For his counsel and advise what he would have them to do in this invasion of the Assyrians See cap. 30.1 2. Yet he also is wise q. d. Yet they might have asked counsel of the Lord and sought to him for advice for he is wise as well as they whom they make their Counsellors And will bring evil q. d. And because they have despised his wisdom in passing him by and asking counsel at others mouths he will bring evill upon these wicked men whereby they shall know that he is so wise as to know when he is neglected and that he is strong also And will not call back his words Supple By which he hath threatned to bring evill upon them He threatned a Wo against them in the former Chapter and he threatneth the like in this But will arise Supple Like a Lion Against the house of evil doers i. e. Against the family of these men which went down into Egypt for Horses and Charets and rely upon them but asked not counsel at God nor relyed on him And against the help of them that work iniquity i. e. And against the aid and auxiliary forces of these men which have committed this sin i. e. Against the Egyptians which come to help them 3. Now the Egyptians are men and not God The Prophet prevents an Objection here for sinful man might say yea but it is not so easie a thing as you speak of for the Holy One of Israel to overthrow the Egyptians which are these mens help and the force of horses which they will bring To which the Prophet answers q. d. Yea but it is an easie matter for the Lord to overthrow the Egyptians and their horses for the Egyptians are men not God and their horses flesh and not spirit Are men And therefore weak creatures yea they are but as the grass that withereth and as the flower of the field which fadeth away cap. 40.6 7. And not God For God is but One but such a One as the nations are but as the drop of a Bucket and as the small dust of the Ballance in comparison of him Cap. 40.15 And their Horses flesh And therefore weak and no better then grass cap. 40.6 And not spirit As God is who is therefore of great strength yea omnipotent because he is an uncreated Spirit When the Lord shall stretch out his hand i. e. Therefore when the Lord smiteth them He alludes to the stretching out or lifting up of the arm or hand in striking and speaks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both he that helpeth i. e. Both the Egyptians which help these perverse Jews against the Assyrians And he that is holpen i. e. And these perverse Jews which have help and aid from the Egyptians Shall fall down i. e. Shall be beaten down They all i. e. All the Egyptians which come to the help of these Jews and all these Jews which procured the help of the Egyptians Shall fail together Shall perisn together by the Assyrians 4. For thus hath the Lord spoken i. e. Moreover or But yet or Yet neverthelesse for one of these is the Particle For put thus hath the Lord spoken c. Is called forth against him Supple To keep him from the sheep or greater cattle which he would make his prey He will not be afraid of their voice Supple Whereby they think to fright him and scare him away The Pronoun He is redundant here after the Hebrew manner Nor abase himself Nor carry himself basely by running away Come down Supple Out of heaven or come down from between the Cherubins He speaks of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To fight Supple Against the Assyrian whose multitude shall not make him afraid For Mount Sion i. e. For Jerusalem See Cap. 1.8 And the hill thereof i. e. And the hill of Zion This is a repetition of the former words 5. As birds flying Supple Defend their young ones Flying i. e. Extending and stretching out their wings over them as they do when they fly See cap. 6. v. 2. Thus hens defend their chickens or flying that is flying against the Kite or Hawk or man which would take their young ones away thus many birds which are otherwise timerous do defend their young ones Defending also he will deliver it i. e. He will defend it and deliver it from the Assyrians And passing over i. e. And passing over it while he destroyeth all other the Cities and Villages of Judah which did distrust him and seek for help to the Egyptians He alludeth to that place of Exodus cap. 12.13 where the Lord seeing the blood upon the side-posts and the upper door-posts of the houses of the children of Israel passed over the Children
his goodness towards us Among many significations of this word spirit it is often taken of the Hebrews for any quality or passion of the minde and here it is taken for goodness or love He likeneth here the blessings of God and the works effects of his mercy and goodness to plenty of waters because of the abundance thereof when he saith the spirit shall be poured forth Vpon us viz. Jews From on high i. e. From Heaven And the Wilderness be a fruitful Field i. e. And our enemies the Assyrians which are exalted like a Wilderness be brought low like a fruitful Field or Valley which lyeth low See notes cap. 29.17 The fruitful Field be counted for a Forrest i. e. And the Jews which at this time shall be in a low condition and oppressed by their enemies the Assyrians and therefore like a fruitful Field which lyeth low be delivered from their low condition and exalted as a Forrest yea as the Forrest of Lebanon which was on high on an high hill See cap. 29.17 Be counted for a Forrest i. e. Become as a Forrest even the Forrest of Lebanon See cap. 29.17 Note that Wildernesses and Forrests are for the most part the barrenest places of the earth and therefore are scituate upon Hills and Mountains and the highest parts of the earth which are least fruitful as being furthest from springs and streams to water them however sure we are that the Wildernesses and Forrests about Judea and which were best known to the Jews were seated on Hills as the Forrest of Lebanon to which the Prophet seemeth chiefly to allude 16. Then judgement shall dwell in the Wilderness i. e. Then will God inflict his judgments or punishments upon our enemies the Assyrians and make them as it were to dwell among them Judgment is put here for judgment which produceth punishment By the Wilderness he meaneth the Forrest or Hill of Lebanon and by that the enemies of the Jews the Assyrians who were lifted up with pride and who were at this time high in power and wealth c. See v. 15. and cap. 29.17 He saith judgment shall dwell in the Wilderness to shew that it shall not be a light judgment which passeth away but such as shall continue upon them till it hath consumed them The effects of this judgment were inflicted by the Angel of God 2 Kings 19.35 And righteousness remain in the fruitful Field i. e. And the goodness and mercy of God shall shew it self to the Jews which were at this time like a fruitful field or valley which lyeth low in respect of their low condition by the effects thereof By righteousness is meant goodness and mercy to wit the goodness and mercy of God for righteousness is taken sometimes for goodness and mercy as Psal 112. v. 3 9. and 2 Cor. 9.9 10. In which sence also Joseph as called a just or righteous man Mat. 1.19 By the fruitful field is meant metaphorically the Jewes in their low condition as v. 15. The righteousness here spoken of is said to remain in the fruitful field because of the continuance of it to the Jews as judgment was said to dwell in the wilderness because of the continuance thereof among their enemies the Assyrians Note that he speaks of judgment and righteousness here as of two persons by a Metaphor or Prosopopoeia 17. And the work of righteousnes shall be peace i. e. And the effect or fruit of the aforesaid righteousness which shall remain in the fruitful field shall be peace and prosperity And the effect of righteousness c i. e. This is a repetition of the former words Assurance Viz. Of peace and prosperity For ever i. e. For a long time 18. My people See v. 13. In sure dwellings i. e. In dwellings which shall be safe 19. When it shall hail coming down on the Forrest i. e. When on the contrary the wrath of God shall come down and fall upon their enemies the Assyrians like storms of hail Hail doth often signifie by a Metaphor the wrath and anger of God and the effects thereof as cap. 28.2 and elsewhere By the Forrest are meant metaphorically the Assyrians which were the enemies of the Jews as v. 13. and cap. 27.10 c. Coming down i. e. The hail coming down with much violence And the City shall be low in a low place That is And Babylon shall be brought down to a low condition By the City is meant Babylon which was the greatest or one of the greatest Cities which were under the Assyrians and this City was brought low soon after the defeat of Sennacheribs Army before Jerusalem for soon after that it was taken by the Medes See cap. 13 Yet by Babylon we may understand here not the material City of Babylon but the Assyrians who were the Lords of Babylon and who at this time warred against Judah and perished before Jerusalem as by Kir a chief City of the Medes was meant the Medes which served under Salmaneser against Samaria cap. 22.6 20. Blessed are ye that sow beside all waters that send forth thither the feet of the Oxe and the Asse q. d. O ye men of Judah ye shall also at that time be happy for ye shall sow your seeds in grounds which shall be watered and therefore very fruitful and the Corn which you sow shall yield such increase and be so rank as that ye shall be fain to send in your cattle to eat it down All waters i. e. Abundance of waters or many waters All for Many Thither Supple Where ye have sowed your seed The feet of the Ox and Asse i. e. The Ox and the Asse there to feed and eat down your over-rank Corn. He puts the feet of the Oxe and Asse by a Synechdoche for the Oxe and the Asse themselves ISAIAH CHAP. XXXIII WO to thee that spoylest This place is also to be understood of Sennacherib to whom the Prophet makes this Apostrophe That spoylest Supple The Land of Judah and all other Lands And thou wast not spoyled i. e. When thou wast not spoyled by them whom thou hast spoyled whereby thou shouldst be provoked to spoyl them again And dealest treacherously Supple With the Jews and other people See Cap. 21. vers 2. And they have not delt treacherously with thee i. e. When they with whom thou hast delt treacherously have not delt treacherously with thee whereby they should provoke thee to deal treacherously with them When thou shalt cease to spoyl i. e. When thou shalt have spoyled so much and so long time as God will suffer thee to spoyl others and the time appointed for that is come to an end c. that is as the Prophet speaks Cap. 10.12 when the Lord hath performed his whole work which he will perform by thee upon Mount Sion and on Jerusalem c. Thou shalt be spoyled Understand this of Sennacherib in respect of his Army which was destroyed by the Angel 2 King 19.35 and the spoyls thereof taken
Ans In similitudes we must not be too curious to make part to answer part but it is enough that the whole answers the whole So the ruine and destruction of the Army answers to the shipwrack of a ship though the particular parts of the Army answer not to these particular tacklings and furniture of the ship and to the Mariners which are therein Then is the prey of a great spoyl divided q. d. Thou shalt be wrecked and then when thou art wreck'd that is when thine Army is destroyed shall the prey of a great spoyl be divided among the men of Jerusalem He puts here a Relative without an Antecedent and a present for a future tense And he either passeth from the Metaphor of a ship to the custom or manner of Wars where when the Enemy is vanquished or destroyed his spoyls are taken and divided Or else alludeth to the people which dwell on the Sea-coasts who hearing of the wreck of a ship come in abundance to carry away the goods thereof which are found on the shoar The lame take the prey i. e. They which are weak and impotent shall take the prey A present is put here for a future tense He puts the lame here for those which are weak and impotent and not able to make resistance by a Metaphor And such did the Assyrians esteem the Jews to be whom they besieged in Jerusalem 2 King 18.23 yet these lame men that is these which the Assyrians esteemed so weak and unable to resist them took the prey of their great spoyls Or when he saith the lame take the prey the Prophet may signifie that the spoyl of the Assyrians Camp should be so great as that they that were nimble and lusty should not be able to make away with it but they that were lame and went but softly should come time enough to have part of the prey 24. The Inhabitant i. e. The Inhabitants Supple of Jerusalem He puts a singular for a plural number The inhabitant shall not say I am sick In besieged Cities some grievous sickness or other and such as is contagious useth to assail the Inhabitants thereof by reason that they have not that liberty of ayr and wholesomness of diet and change of rayment and abundance of necessaries as they were wont to have at other times which sickness consumeth many and rageth even after the siege is broken up That therefore which the Prophet saith is this That notwithstanding that that the Inhabitants of Jerusalem should be besieged by Sennacheribs Army yet they should not be assailed by any sickness as they which are besieged are wont to be The people that dwell therein i. e. The people which dwell in Jerusalem The people that dwell therein shall be forgiven their iniquity God is said in the Scripture-phrase to forgive iniquity when he pardons the punishment which he hath begun or hath threatned to inflict for those iniquities yea he is said to forgive them when he pardoneth those punishments though he doth inflict afterwards other punishments great and grievous So we read that the Lord forgave his people though he took vengeance of their inventions Psal 99.8 So Nathan said to David The Lord hath put away thy sin thou shalt not dye Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the childe that is born of thee shall surely dye 2 Sam. 12.13 14. Because therefore God delivered his people from the siege of the Assyrians and saved them from all those diseases which use to accompany close sieges he is said here to forgive them their iniquity ISAIAH CHAP. XXXIV COme neer ye Nations to hear The Prophet here calls to all the Nations in the World to attend to what the Lord will do upon the Assyrians and their assistants by which we may understand that when that came to pass which the Prophet doth here prophecy of it was so wonderful as that the report thereof filled the whole World See the like Cap. 33.15 And all that is therein i. e. And all the Inhabitants thereof All things that come forth of it All Individuals which have had their Being since the Creation may be said to come forth of the World because they are or have been produced by and out of some part of the World I except not man himself though his better part be created of God 2. For the indignation of the Lord c. This Particle For sheweth that there is something worth thâ—ir attention and points at it what it is It is the indignation of the Lord upon all Nations c. Vpon all Nations i. e. Upon all the men of all those Nations which were joyned with the Assyrians against Jerusalem for Sennacherib King of Assyria had men of divers Nations in his Army Vpon all their Armies Supple Which they muster and bring against Jerusalem There were many lesser Armies raised by several people which were under the Assyrians dominions which we may gather from cap. 10.8 36.9 of which Senacherib made one exceeding great Army He hath utterly destroyed them He will utterly destroy them A Preterperfect for a Future tense He hath delivered them to slaughter i. e. He will deliver them to slaughter to be slain thereby He speaks of slaughter as of a person by a Prosopopoeia and means that slaughter which was made by the Angel 2 Kings 19.35 3. Their slain also shall be cast out Supple Into the open air to be a prey for the beasts of the field and fowls of the air And their stink shall come out of their carcasses i. e. And their carcasses shall rot and stink as they lie It appears by this that it was a good while before they which were slain by the Angel were all buried And the mountains shall be melted with their blood i. e. And so much blood of theirs shall be shed upon the mountains about Jerusalem as that it shall dissolve the very mountains and make them run down like melted wax An Hyperbole 4. And all the Host of Heaven shall be dissolved i. e. And all the Host of Heaven shall be as if they were dissolved or melted and in melting drop down The note of similitude is here left to be understood By the Host of Heaven he meaneth the Sun and Moon and Stars which he calls an Host because they are many and orderly and as obedient to God as an Army is to its General And he speaks of the Host of Heaven as of wax or as if they were made of wax by a Metaphor so that if they did melt they must needs drop down Therefore he saith that the Host of Heaven shall be as if they were dissolved and dropt down because they shall not be seen but shall be to the eye as if they were not And therefore shall they not be seen and be to the eye as if they were not because the air shall be so thick as that it shall hinder the sight thereof
and the air shall become so thick by reason of dark and thick fogs or mists or vapors arising out of the blood and putrefaction of the dead carcasses of the Assyrians An Hyperbole And the Heavens shal be rolled together as a scroll i. e. And the Heavens shall be as a scroll that is rolled together For as in a Scroll which is rolled together the words and letters which are therein written cannot be seen so in the Heavens neither the Sâ—n nor the Moon nor the Stars shall be perceived because of the darkness of the ayr intervening between the Earth and them By a Scrol he meaneth a parchment which the ancients were wont to use in stead of books which parchment was writ on but on one side and when they used it not they rolled it up as we do our Chancery rolles and Common Court rolles and so laid it by And all their Host shall fall down as the leaf falleth from the Vine and as a falling Fig from the Fig-tree This is but a repetition of those words The Host of Heaven shall be dissolved and that and this and the middle sentence signifie all one and the same thing viz. that the Heavens shall be darkened and the Host thereof the Sun and the Moon and the Stars shall not be seen The Heavens have their light by the benefit of the Sun and Moon and Stars which are therein so that if these should drop down or fall out of the Heavens the Heavens would be dark hence to signifie that the Heavens shall be dark at the time which he here speaketh of he saith that all their Host shall fall down as if he should say and the Heavens shall be as dark as if all their Host by which they have their light should fall down out of them As a falling Fig i. e. As a Fig which being either worm-eaten or blighted falls from the tree 5. For my sword c. i. e. Moreover my sword He puts For for Moreover as cap. 7.16 and speaks in the person of God My sword shall be bathed in Heaven Note that these words in Heaven are not to be referred to those which go next before them viz. be bathed for we must not think that God made this slaughter in Heaven but to those My sword and in particular to that possessive Pronoune My as it virtually containes in it a Primitive Pronoune Me or Of me q. d. My sword or the sword of me who am in heaven shall be bathed in blood c. He mentioneth here his dwelling place Viz. Heaven to shew that he is God and that he will punish the Edomites not as a man but as God Almighty See cap. 13.6 and cap. 47.3 Shall be bathed Supple In the blood of the Edomites whom I will slay By this he sheweth that he will shed abundance of blood and slay very many men Vpon Idumea This judgement befell the Edomites because they were the most bitter of all the nations against the Jews whereas they ought least of all to have bin so bitter against them being their brethren according to the flesh for the Jews were the Children of Jacob and the Edomites were the Children of Esau Jacobs Brother That which is here prophesied against Idumea was brought to passe by the Ethiopians as they marched against Assyria for they marched in an expedition against Assyria See cap. 18. By Idumea understand the Edomites which dwell in Idumea by a Metonymy Vpon the people of my curse i. e. Upon the people whom I have cursed Genitivus Adjuncti By the people of his curse he meaneth the people of Idumea or the Edomites whom he cursed at this time To judgment i. e. That I may execute my judgment upon them 6. The Sword of the Lord is filled with blood it is made fat with fatness i. e. The Sword of the Lord shall be filled with blood and made fat with fatness c. The Prophet speaketh here in his own person and useth a Present for a Future tense He speaks also of the Sword of the Lord as of a Lion or some other ravenous beast by a Metaphor which drinks the blood and feeds upon the flesh of other beasts as he doth also Cap. 31.8 And yâ—t he alludâ—s too to the Sacrifices and to the Altar in that he saith It shall be filled with the blood and made fat with the blood of Lambs and Goats and with the fat of the kidneys of Râ—ms For the blood of these beasts were sprinkled upon the Altar and the fat and the kidneys therâ—of were burnt upon the Altar as a burnt offering made with fire to the Lord Lev. 3.4 10.15 and on them did the Altar feed as a Lion upon his prey for which it is called Ariel that is the Lion of the Lord cap. 29.1 2. Where note as hath been often observed That the Prophet is very frequent in joyning or mingling Metaphors And with the blood of Lambs and Goats with the fat of the kidneys of Rams â— e. That is With the blood of the Lambs c. And is a Note of Explication here and is put for That is The Prophet compareth the Edomites here to Sacrifices and those kinde of Sacrifices especially in which the blood of the beasts sacrificed was to be sprinkled round about upon the Altar and the fat and the kidneys were to be burnt upon the Altars Lev. 7.4 For the Lord hath a Sacrifice in Bozra i. e. For the Lord hath a Sacrifice of many beasts to make in Bozra In Bozra Bozra was the chief City of Idumea A great slaughter in Idumea i. e. A great slaughter to make of beasts for Sacrifice in Idumea The Prophet speaks of the Lord here as of a man yea of a Levite or Priest rather And by this Metaphor he meaneth that the Lord would make a great slaughter and destruction of the Edomites 7. The Vnicorns shall come down with them By the Vnicorns which were accounted strong beasts he means Metaphorically the mighty and potent men of Idumea these he saith shall be brought down that is shall be slain with them that is with the Lambs and Goats and Rams mentioned Vers 6. which because they were of the lesser sort of Cattel do signifie here by a Metaphor the poor and meaner sort of men of the said Idumea Note here that the Vnicorns were not appointed for any kinde of Sacrifice therefore the Prophet sticks not close to one Metaphor but mingles Metaphors as even now and often before we observed And the Bullocks with the Bulls i. e. And the Bullocks shall come down that is shall be slain together with the Bulls A Bullock is little in respect of a Bull therefore by the Bullocks he meaneth metaphorically the poorer and meaner sort of people and by the Bulls the great and rich and mighty men of Idumea So that this is a repetition of the former words with which kinde of repetition the Prophet is much delighted And their Land i. e.
Hostility against that City yet he came not thither he came no farther then Nob Cap. 10.32 And there he heard of that destruction of his Army which lay before Hierusalem which turned him with all haste and feare towards his owne Land and he staied not till he came to Nineveh v. 37. And return Supple upon hearing of that rumour Into his owne Land He returned to Nineveh verse 37. which was the chief City of Assyria And I will cause him to fall by the sword in his own land Sennacherib was slaine with the sword by his two sons Adramelech and Sharezer as he was worshipping in the house of Nisroch his God v. 38. 8. So Rabshakeh returned c. This relates to the 21 or 22. verse of the former Chapter Note that though Rabshakeh returned himself yet he left his Armie before Jerusalem Against Libnah Libnah was a City of the Tribe of Judah belonging to the Priests Josh 21.13 9. And he heard say i. e. And the King of Assyria heard say He is come forth to make war with thee Tirakah King of Ethiopia came forth out of his own Countrey with an Armie not to encounter Sennacherib in Judea but to set upon Assyria the Kingdome of Sennacherib in Sennacherib's absence See cap. 18. He sent Messengers saying Sennacherib did not onely send a Message by those Messengers by words of mouth but he sent by them a Letter also to Hezekiah though it be here omitted for brevity sake verse 14. Sennacherib used all meanes possible to terrifie Hezekiah to a Surrender when he heard of the march of Tirakah King of Ethiopia that he might the better attend the motion of Tirakah's Armie 10. Thus shall ye speak to Hezekiah c. The Assyrian doth repeat here and beat upon what he said Cap. 36.14 He doth not mention the weakness and perfidiousnesse of Egypt nor the scarcity of Souldiers in Jerusalem As he did Cap. 36. v. 6 8. because now he understood that Hezekiah did rely onely upon God and therefore he doth endeavour to afright him from that by telling him with what ill Successe others had relied upon their Gods Gozan By Gozan he meanes the people which lived near to the River Gozan which was a River of the Medes 2 Kings 17.6 Haran This seemeth to have been a City of Media near the River Gozan 1 Chron. 5.26 Though some make it a City of Mesopotamia Gen. 11.31 Rezeph There is no other mention of Rezeph in the whole Scripture but here and in the same Story 2 Kings 19.12 And therefore it is not easie to determine where it was seated Some therefore place it in Syria some in Mesopotamia others in Arabia The Children of Eden i. e. The People of Eden Eden was a Region of Mosopotamia in which Paradise was planted Gen. 2.8 Which were in Telassar It can hardly be gathered from Scripture where this Telassar was situate But it seemeth to have been a Region either of Syria or Mesopotamia Here upon some occasion or other did the people which were born in Eden dwell at this time 13. Where is the King of Hamath c. See Cap. 36.19 Henah This is thought to have been a City of the Medes Ivah This is thought to have been a Region of the Assyrians 14. And spread it before the Lord. Hezekiah did spread Sennacheribs Letter before the Lord for the Lord to seâ— it and to read it because the Contents thereof were chiefely against the Lord that he being moved with the blasphemies and indignities therein contained might take vengeance upon Sennacherib and defend his owne people against him And Hezekiah did this because the Lord doth often accommodate himselfe to the fashion of men and men are eagerly stirred up to revenge when they see that which offends them before their eyes 16. That dwellest between the Cherubins In the two ends of the Mercy-Seat there were two Cherubins or Angels made of Gold of beaten work And these Cherubins did stretch forth their wings on high and their faces did look one towards another Exod. 25. v. 18 19 20. Between these two Cherubins was the Lord wont to manifest his presence and to sit Exod. 25. ver 22. Numbers 7.29 Hence was the Lord said to dwell between the Cherubins Psalm 80.1 And to sit between the Cherubins Psal 99.1 Thou art the God even Thou alone of all the Kingdomes of the earth This acknowledgement or confession doth Hezekiah here make in opposition to the many gods of the Nations which Sennacherib mentioned Cap. 36.18 and Cap. 37.12 And in full beliefe of this doth he make his prayer to the Lord. Thou hast made heaven and earth By Heaven and Earth understand also all things which are therein contained by a Metonymie He sheweth by this that the Right and Title to all the Kingdoms of the earth is the Lords and there is no God truely so called but the Lord onely 17. And heare Supple The blasphemous words which Sennacherib hath written against thee It is likely that Hezekiah did not onely spread Sennacherib's letter before the Lord for the Lord to see the blasphemy therein written but did also read it himselfe unto the Lord and therefore he desireth the Lord to hear it while he reads it And see Supple The blasphemous words which Sennacherib hath written in this Letter And heare Supple And see q. d. yea hear I say and see c. The living God i. e. Thee Here is an Enallage of the Person 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations c. i. e. Hezekiah confesseth it here to be true which Sennacherib said v. 12. but draws a better conclusion from thence then Sennacherib did Laid waste the Nations This phrase is like that Cap. 24.6 viz. They that dwell therein are desolate Look therefore upon the Notes there 20. Now therefore O Lord our God save us from his hand that all the Kingdomes of the earth may know that Thou art the Lord even Thou onely It might be known to all the Kingdomes of the earth that the Lord God of Israel was the onely Lord God if he would but save his people out of the hands of the Assyrians out of whose hands no God was able to save his people For all the Kingdomes of the earth were perswaded that the God of every people would do his uttermost to save his people whereas therefore other Gods did not save their People and the God of Israel did save his they would conclude that he was God alone That thou art the Lord. i. e. That thou onely art the onely Lord and God 22. This is the word which the Lord hath spoken i. e. This is the word which I the Lord have spoken He puts the third for the first person by an Enallage The Virgin the daughter of Sion So Cap. 1.8 He cals Sion or Jerusalem a Virgin for the same reason that he calls her a Daughter that is for her beauty Hath despised thee and
she hath suffered in her captivity is at an end Her warfare Because warfare is full of labor and hardship therefore is warfare put here for labor and hardship And when he saith Her warfare is accomplished he seems to allude to those years in which a man might be compelled to serve in war and after which age he was free from that burthen For she hath received at the Lords hand double for all her sin Some interpret these words thus For she shall receive at the Lords hands twice as great blessings as she hath suffered punishments thereat And so blessings are here to be understood and sin is to be taken for punishment for sin as it is also taken Cap. 5.18 and a Preterperfect-tense is put for a Future This place thus expounded hath its like Cap. 61.7 But others expound these words thus q. d. For she hath suffered great punishments at the Lords hands for her sin Supple By which the Lord is now moved to pity and compassion towards her upon her repentance As a Father is moved to pity his Child whom he hath grievously chastised for his faults when he seeth him sorry for his faults Note that the word double signifieth with the Hebrews as much as great and abundant as Jer. 17.18 Bring upon them the day of evil and destroy them with double destruction And 1 Tim. 5.18 Let the Elders which rule well be counted worthy of double honor In both which places double is put for great or abundant Note also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments is to be understood in the word double This was delivered by the Prophet long before the Jews were in captivity yet it is spoken as though the Jews were even then in captivity and had been long therein Thus do Prophets speak of things to come as if they were present 3. The voyce of him that cryeth in the wilderness i. e. The voyce of the Cryer is heard in the wilderness saying or I hear the voyce of the Cryer crying in the wilderness and saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks as though he heard the voyce of him that cryed and by this he sheweth the certainty and the suddenness of the Jews delivery and return out of the captivity of Babylon In the wilderness He meaneth the wilderness between Babylon and Judea Prepare ye the way of the Lord i. e. Prepare ye the way in which the Lord is to walk or march from Babylon to Judea with his people the Jews How they should prepare the way of the Lord he sheweth in the following words of this and the next Verse Make straight in the Desart a high-way for our God i. e. Make in the wilderness an high-way for our God to walk in and let it be straight Straight By straight is meant not onely that which hath no windings and turnings but also that which hath no risings and fallings but is plain and that by a Syllepsis When as the way here spoken of was for the Jews to pass out of Babylon into their own Land Why he saith it was for their God I shall tell at the fifth Verse In the Desart Between Babylon and Judea there were great Desarts and waste places to which the Prophet here alludes 4. Every valley shall be exalted i. e. Let every valley which is in the way be filled up and evened or made plain with the other groâ—nd He putteth here a Future tense for an Imperative mood And this Verse is an Exegesis of the latter part of the former Verse And every mountain and hill shall be made low i. e. Let every mountain and hill be digged down and levelled with the other ground And the crooked shall be made straight i. e. And let the crooked ways be made straight Because of great Bogs and Mires and Precipices and the like accidents in the way Many a way goeth crooked and winding to avoyd those Bogs and Mires and Precipices which would be made straight to the great advantage of the Traveller if those Bogs and Mires and Precipices were filled with stones and earth c. And to such hath the Prophet here respect 5. And the glory of the Lord shall be revealed i. e. For the glorious Lord shall come out of Babylon and march openly with his people to Judea through the wilderness And is put here for For. He puts also the glory of the Lord here for the Lord himself which is glorious per Metonymiam Adjuncti And he saith shall be revealed for shall come openly as it is said The Lord Jesus shall be revealed from Heaven 2 Thess 1.7 And all flesh shall see it together i. e. And all people shall see him Supple as he passeth by He seems to allude here to the manner of men who when any great Prince is to pass by with a great company attending him in a glorious manner they gather themselves together in great multitudes and stand to see him as he passeth by Note here that what the Prophet saith in the third and fourth Verses of this Chapter is spoken in allusion to what was wont to be done for great Princes and their Retinue when they were to remove from place to place who had Harbingers and way-makers sent before to take care that the way by which they were to pass was clean and plain and even and workmen to do what they commanded them in preparing the way This whole description of preparing a way for the Lord is brought onely to signifie that the Jews in their return out of captivity from Babylon into Judea should have an easie passage thither without any stop in their way What we read of here Xerxes had done for him by his servants in after-times to the full sounding of the letter of whom Justin reports Quod montes in planum deducebat c. Convexa vallium aequabat Justin lib. 2. cap. 10. fin The Prophet saith Prepare ye the way of THE LORD and make straight an high-way for OUR GOD And he saith that the GLORY OF THE LORD shall be revealed that is That the GLORIOUS LORD shall pass gloriously from Babylon to Judea in the sight of all men But why is it that he speaks thus Ans When the Israelites were redeemed from the bondage in which they lived in Egypt the Lord himself brought them out and marched before them For the Lord went before them by day in a pillar of Cloud to lead them the way and by night in a pillar of Fire to give them light to go by day and by night Exod. 13.21 In allusion therefore to what God did then when he delivered the Israelites out of Egypt the Prophet speaks here of God when he should deliver the Jews out of Babylon as though God would in a visible and glorious manner march before them then also as he did when he brought them out of Egypt though indeed he would not For note that the Hebrews do often understand like things by like and so describe them See Notes
thing i. e. He can take up the Isles as if they were but a very little thing and cast them whither he will and shake out tâ—e inhabitants thereof and then what will become of the inhabitants By the Isles understand after the Hebrew manner those Lands which lie neer to Seas or Rivers especially Mesapotamia Assyria Armenia which were under the Babylonians Yea by the Isles may be understood any Lands or any Countries as Cap. 20. vers 16. Cap. 41.1 16. And Lebanon is not sufficient to burn nor the beasts thereof sufficient for a burnt-offering i. e. And when we consider the greatness and power of our God all the trees of Lebanon would not be sufficient for wood nor all the beasts thereof sufficient for a burnt-offering if we should go about to offer him a burnt-offering answerable to him and worthy of him 17. Before him i. e. In respect of him They are counted to him i. e. They are counted or esteemed of him or they are accounted and esteemed in comparison of him And vanity i. e. They are counted vanity i. e. less then nought A question may here be asked Why the Prophet doth thus vilifie the Nations in the 15 16 and 17 Verses And how these Verses cohere with the former Ans The Prophet doth vilifie the Nations here in answer to another tacite Objection which a weak Jew might make For a weak Jew might say Suppose God had power and strength enough to come against the Babylonians and to deliver his people out of their hands and wisdom and discretion to manage that strength yet surely he hath not power and strength to come against all those Nations which will joyn with the Babylonians For the Babylonians have many Nations to joyn with them when they go forth to battel In answer to this Objection the Prophet saith here That the Lord is able to deal with all Nations though all Nations should joyn with the Babylonians For behold saith he the Nations are as a drop of a bucket c. 18. To whom then will ye liken God q. d. To which then of the Heathen gods will ye liken our God that ye should as meanly esteem of our God as of him The Prophet takes occasion here to speak against Idols and Idolatry For whereas the Jews which were to be carryed into captivity into Babylon by Nebuchadnezzar were to live among Idolaters they were to be admonished of the Law of God which forbad Idols and of his Nature which was such as that it was not like silver or gold or the work of mans hand that they might not be drawn from God to serve Idols as the Babylonians did What likeness will ye compare to him q. d. Which of the Heathen gods will ye compare to him that ye should so highly esteem of any of the gods of the Heathen as ye do of him What likeness He calleth the gods of the Heathen Likenesses because they were but Idols the likenesses of something in Heaven above or in the Earth beneath or in the Water under the Earth 19. The work-man melteth a graven image i. e. The work-man melteth Silver or Copper or Brass or some other baser mettal and casteth it into an Image which after he polisheth by engraving And the Goldsmith spreadeth it over with gold i. e. And the Goldsmith doth afterwards gild it over or overlay it with thin plates of gold And casteth silver chains These chains were either to put upon the neck of the Idol for ornament as some say or they were to fasten the Idol to some wall or post that it should not fall as others say 20. He that is so impoverished i. e. He that is so poor That he hath no oblation i. e. That he hath no mony to buy Brass or Copper or Silver or Gold to offer for an oblation to his God that an Image or Idol may be made thereof An Oblation is taken here for Silver or Gold or Brass or the like mettal And Oblation in general for such an oblation in special by a Synecdoche Then it is taken per Metonymiam efficientis for mony or means to purchase Silver or Gold or the the like mettal which he may offer to make an Image or Idol thereof Chooseth a tree that will not rot Pliny praiseth the Cypress and the Vine and the Juniper tree and the Mullerry tree for this purpose That shall not be moved Supple Because it is nailed or otherwise fastened to some wall or post So that the work of the cuning Work-man was first to make a graven Image out of the Tree then when he had made it to fasten it to some place or other Here is left to be understood some such words as these are And will you liken your God to one of these graven Images Or one of these graven Images to our God 21. Have ye not known c. i. e. Have ye not known that which I tell you in the next Verse viz. That God sitteth upon the circle of the Earth c. From the beginning Supple Of the World From the Foundations of the Earth i. e. From the time that the Foundations of the Earth were layd that is from the time that the World was first created The laying of the Foundations of the Earth are put by a Synecdoche membri for the Creation of the World of which he speaks Metaphorically as of a House which hath Foundations 22. It is he that sitteth upon the Circle of the Earth It is God which sitteth as a King and Governor upon the Circle of the Earth The Circle of the Earth By the Circle of the Earth may be meant the Earth its self which is of a round figure Or by the Circle of the Earth may be meant the Heavens which environ the Earth as the circumference of a Circle doth the center thereof Are as grashoppers i. e. Are as very little things in respect of him That stretcheth out the Heavens i. e. It is he that stretcheth out the Heavens c. 23. That bringeth the Princes to nothing i. e. It is he that bringeth the Princes and the great ones of the Earth to nothing By this he intimates how easily God can destroy the King of Babylon and his Nobles and his Princes The Judges of the Earth Whom he called Princes before he calleth Judges here for Princes are Judges in their Dominions As vanity i. e. Less then nought See Vers 17. 24. Yea they shall not be planted yea they shall not be sown yea their stock shall not take root in the Earth Those Princes and Judges which he spoke of in the former Verse were such as were already in honor and in a flourishing condition which notwithstanding he saith the Lord bringeth to nought Here he saith That the Lord cannot onely bring Princes and Judges which are in honor and in a flourishing condition to nought But if he so please he can blight those which never were in honor from the very womb that they shall
to wit light and darkness peace and evil It may be asked Why the Lord doth here mention this That he is the Author of prosperity and adversity c. Ans He doth it that that which he promiseth in the next following Verse may be received with the greater credit and that it may be known that he is able to do what there he promiseth 8. Drop down ye Heavens from above What the Lord would have the Heavens to drop down is mentioned in the words following to wit Righteousness By the Heavens are meant the Skies Under this commâ—nd which he gives to the Heavens and to the Skies there lieth a divine promise for what the Lord commands the Heavens and the Skies to do that he will bring to pass himself Let the Skies pour down Righteousness q. d. Yea let the Skies pour down Righteousness And is put here for Yea and in the word pour down there is an emphasis And thâ—se words seem to be a correction of the former By this the Lord sheweth the abundance of righteousness which he would send which he compareth here to rain in abundance Righteousness By righteousness is meant the deliverance and salvatiâ—n whereby the Jews were delivered and saved out of the hands of the Babylonians and other the blessings which he bestowed upon them after their delivery and salvation And this deliverance and salvation and these blessings thâ— Lord calls righteousness per Metonymiam Efficientis because they were an effect of his righteâ—usness that is of his fidelity or faithfulness in keeping promise for God had promised to deliver the Jews and to save them out of the hands of the Babylonians and to bless them exceedingly Again This deliverance and salvation and these blessings might also be called righteousness because they were an effect of the righteousness that is of the justice of God for it was a righteous and just thing with God to comfort his people and to deliver them and to bless them and to destroy their Enemies when they had received at his hands double for all their sins as Cap. 40. vers 1 2. See 2 Thess cap. 1. vers 6 7. Note that when he saith Let the Skies pour down righteousness he compareth righteousness to the rain And though righteouâ—ness be the fruit which should spring out of the Earth by this rain yet he calls this rain by the name of righteousness because righteousness was produced thereby So we usually say of a sweet showre that it raineth grass because it causeth the grass to grow out of the ground in great abundance But you will say What is then meant by the Heavens or the Skies and their rain and what is meant by the Earth Ans Similitudes and Metaphors must not be racked and every part examined but enough it is if we understand the whole meaning by the whole but yet by the Heavens and by the Eâ—rth Cyruâ— may be understood here who delivered the Jews out of the Babylonish captivity and enriched them greatly and gave them many priviledges and by the rain may be mâ—â—nt those means which Cyrus usâ—d fâ—r this purpose Let the Earth open i. e. And let the Earth open to receive what the Skieâ— pour down This Conjunction And is here to be understood And let them bring forth Salvation i. e. And let the Skies and the Earth togethâ—r bring forth salvation as the Earth and the Heavens by their showres bring forth grass By salvation understand here meerly the delivery of the Jews out of tâ—e hands of the Babylonians by Cyrus And let righteousness spring up together i. e. And let righteousness spring up by their concourse that is by the concourse of the Heavens and of the Earth together with it that is together with salvation That rigâ—teousness and salvation may not signifie the same thing in this place I conceive that righteousness is to be taken here in a more strict signification then it was taken before in this Verse and that here it signifieth onely those blessings which the Lord bestowed upon tâ—e Jews by Cyrus after he had delivered them or saved them out of the hands of the Babylonians whereas in the former part of the Verse it signified both that salvation or deliverance and those blessings too I the Lord have created it i. e. I the Lord have appointed it to bâ— so or I the Lord will create that is I will bring it to pass or I will have it so In this last sence a preterperfect is put for a futâ—re tense 9. Wo unto hiâ— that striveth with his Maker This is spoken to the unbelieving and murmuâ—ing Jew For the unbelieving and murmuring Jew hearing God say Drop down ye Heavenâ— and let the Skies pour down righâ—â—ousâ—â—ss might out of an unbelieving heart murmur against God and say to him Thou sayst Drop down ye Heavens from above c. but thou art not able to make the Heavens drop down or the Skies to pour down righteousness as thou sayst Wherefore the Lord doth by way of prevention first reprove those men for their sauciness and murmuring against him in Vers 9 10. and then in vers 11. he assureth them that are believing of his power and love to them and that he can and will deliver them and save them and bless them as he said Vers 8. Vnto him that striveth with his Maker i. e. Wo to him that speaketh against God to his face even against God which made him for God will rebuke him for it This strife is a strife of words Let the potsheard strive with the potsheard of the Earth q. d. Let one potsheard strive with another and let it not strive with the Potter and let one man strive with another and not with God who made him Shall the clay say to him that fashioneth it What makest thou i. e. Shall the Clay contemn the Potter and say to him in contempt What makest thou If he should say so to the Potter the Potter would break it presently in pieces What makest thou This is spoke with contempt as though the Potter could not make an handsom pot q. d. What goest thou about to make dost thou go about to make a neat or handsom pot that 's past thy skill Or thy wâ—rk Or shall thy work O Pâ—tter say of thee He useth an Apostrophe here to the Potter He hath no hands Supple Able or cunning enough to make an handsom vessel When he saith He hath no hands he doth not say absolutely that he hath no hands but relatively that is he hath not hands fit or cunning enough to make an handsom vessel 10. Wo to him that saith to his Father What begettest thou q. d. Wo to him that being born lame or blinde or deformed saith to his Father What begettest thou Thou hast begotten a lame or blinde or deformed childe but thou canst not beget a well-favored and perfect childe Or to the Woman Supple Which brought him forth that is to his Mother What hast thou
there that he will not give his glory to another That is to Idols he would teach the house of Jacob that he is the onely true God And that the Idols of the Heathen are not gods that they may not give that glory which is due and proper to him to Idols q. d. I said I will not give my glory to another that is to Idols Being therefore I am so jealous of my glory hearken unto me O house of Jacob and know that not they but I am the true God Jacob Jacob is put here Per Metonymiam efficiâ—ntis for the Jewes the children of Jacob. And Israel Israel is put here for the Jewes the children of Israel Per metonymiam efficientis My called i. e. Whom I have called above all people of the world to serve me and to be a peculiar people to my selfe I am he i. e. I am he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am the most high and the most mighty God I am the first I also am the last q. d. I am he before whom none was and after whom none shall be Mine hand also hath laid the foundation of the earth i. e. I have also laid the foundation of the earth with mine own hand He speakes of God here as of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puts the hand which is but part of man for the whole man The foundation of the earth He either speakes of the earth as of an house which hath a foundation by a metaphor Or we must take the foundation of the earth in the same kinde of speech as when St. Paul saith the signe of Circumcision Rom. 4.11 And so we must conceive that the world is as an house and the earth which is the lowest part of the world is as the foundation thereof And my right hand hath spanned the Heavens i. e. And I made the Heavens with my right hand He speakes of God as of a man Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and alludes to a Carpenter or Architect which when he is to make any part of an house doth first measure it out with his rule or his span that he might make it in just measure And this his measuring is put here by a Syllepsis for the whole framing and making therâ—of See Cap. 40. v. 12. When I call unto them they stand up together i. e. When I command them to doe any thing they are ready to doe my commands He alludes here to the matter of dutifull Servants whom if their master calleth they stand up and are ready to doe what their master would have them to doe And indeed the earth and the heavens too are Gods servants Psal 119.91 This is an argument by which the Lord proveth himselfe to be the true God 14. All yee assemble your selves c. The Lord called here to the Gentiles or Nations which worshipped Idols and bids them come in in the sight of the house of Jacob to maintain the divinity of their Idols that the house of Jacob seeing that they were not able to maintaine the Divinity of their Idols against the Lord might not be led away to Idols but serve the Lord. Which among them i. e. Which among all your gods or all your Idols He puts here a relative without an antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pointing as it were to their Idols Hath declared these things i. e. Hath declared these things which I have declared concerning the destruction of the Babylonians or Chaldaeans by Cyrus Here he puts againe a Relative without an Antecedent The Lord hath loved him c. i. e. The Lord hath loved Cyrus Note that the Lord speaks here of himself in the third person Note also that this Relative Him is put without an Antecedent but thereby is meant Cyrus Note again that because neither the Idolaters nor their Idols could say that they had declared the things concerning the destruction of Babylon by Cyrus The Lord doth here as it were insulting over them declare what Cyrus should doe to Babylon to shew that whatsoever had been declared concerning that he had declared it And this is an argument to shew the Jewes that the Idols of the Heathens were no gods And a second argument to shew that he was the onely God The Lord might be said to love Cyrus in that he gave good successe to his Armies and to his expeditions He will doe his pleasure on Babylon i. e. Cyrus shall doe upon Babylon what the pleasure of the Lord is to be done thereon It was the pleasure of the Lord that Babylon should be overthrown And his arme shall be heavy on the Chaldaeans i. e. And the Arme of Cyrus shall light heavy upon the Chaldaeans to afflict them and destroy them He alludeth to a man which striketh with a strong blow and the fall of whose Arme is heavy He mentioneth not here the delivery of the Jewes out of Babylon though that was part of those things which were declared but only the overthrow of the Babylonians Because all the doubt was of the overthrow of the Babylonians being they were so potent And none doubted but the Jewes might be delivered out of their Captivity if the Babylonians were overthrown I even I have spoken Supple it and therefore it shall come to passe Note the Enallage again of the person how he passeth from the third to the first person I have called him Supple To doe my pleasure I have brought him Supple Out of Persia in an expedition against Babylon A Praeterperfect Tense is put here for a Future And he shall make his way prosperous i. e. And whatsoever he undertakes shall succeed well 16. Come yee neer unto me Supple O yee Sonnes of Jacob. This the Prophet speakes in his owne person This from this place to the end of the Chapter may be well accounted as part of the former Sermon or at least it may be well joyned with it for the principall Subject of this is to shew what prosperity should befall the Jewes after the Arme of Cyrus had beene upon the Chaldaeans And the former Sermon ended with that that the Arme of Cyrus should be upon the Chaldaeans and prosper Heare yee this That I shall speake unto you verse 17 c. I have not spoken in secret from the beginning q.d. I have not spoken any thing in private at any time heretofore but have openly made knowne unto you all the minde of the Lord which hath been revealed unto me That which the Prophet speakes here from this place to the end of the verse is not that which he chiefly bids them heare for that followeth in verse 17. but it is a Prooemiall speech to win their attention and to make them the more to heed what he hath to speake The argument is not much unlike unto that which St. Paul useth to the Elders of Ephesus Acts 20.20 Yee know how I kept nothing backe with was profitable unto you but have shewed you and have taught you publikely
take darkness for prisons the meaning of these words are Come ye out of prison out of the prison which was dark and wherein no man could see you into the light where ye may be seen They shall feed in the ways c. Between this and that which went immediately before we must understand these or the like words For the Jews which are prisoners in Babylon shall come forth out of their prisons and they which are there in darkness shall shew themselves and shall return into their own Land to inherit the desolate heritages thereof and as they go they shall feed in the ways home-ward c. The Prophet sheweth here how plentifully the Lord will provide for the Jews in their return out of captivity into their own Land See the like cap. 48.21 They shall feed i. e. They shall have abundance of food whereon to feed He alludeth here to the feeding of sheep or cattel but speaks of the Jews themselves They shall feed in the ways And if God provideth food for them in the ways they need not go out of their way nor slack their journey for want of food And their pastures shall be in all high places q. d. And though they travel over Hills and Mountains which are usually dry and barren yet shall all the Hills and the Mountains over which they travel yield them pastures in abundance He alludeth still to the feeding of sheep or cattel 10. They shall not hunger and thirst Supple By the way which they go though their way be through the desarts See cap. 48.21 Neither shall the heat nor the Sun smite them q. d. Though they are to travel through an hot scorching Wilderness as they travel from Babylon to the Land of Judah yet shall not the heat nor the Sun hurt them or offend them Neither the heat nor the Sun i. e. Neither the heat of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that hath mercy on them shall lead them i. e. For the Lord who hath mercy on them shall lead them Supple as a careful and skilful shepherd leadeth his flock The Lord speaks here of himself in the thiâ—d person and alludes to a shepherd leading his sheep for shepherds were wont not onely to follow their sheep and drive them but also to go before them and lead them See Psal 80.1 Even by the springs of waters shall he guide them He persists still in the Metaphor of a shepherd Where springs of waters are there are waters enough to quench and keep from thirst there are pastures for food adjoyning to the springs by reason of the moysture and there are vapors arising from the springs to allay the extremity of heat with their coolness and Willows growing thereby to shadow from the scorching beams of the Sun 11. And I will make all my mountains a way i. e. And I will pull down all my mountains by which they are to go and make them low that I may make away over them yea an easie way for the Jews to pass See cap. 40.4 The meaning of this phrase is That the Jews shall find nothing to hinder them in their way home-ward no not in the mountainous Wilderness The Lord speaks here of himself in his own person though he spoke of himself in the third person in the Verse before He speaks also of himself as of a way-maker which maketh a way for a King and his Court or for a General and his Army whereas he spoke of himself before as of a shepherd And my high-ways shall be exalted And my high-ways or Causey-ways Supple which lie through the valleys shall be exalted that the mountains being pulled down and the high-ways or causey-ways of the valleys exalted the whole way from Babylon to Judea may be plain and even without Hill or Dale In valleys because the grounds are for the most part moorish and rotten they use to make a way of stones and the like higher then the surface of the ground which therefore he calls an High-way and we usually a Causey Behold these shall come from far q. d. And moreover behold these Jews which are now in the East shall come from the East to their own Land By these he meaneth the Jews which were in the East after the Land of Judah was wasted by the Babylonians whom he nameth not because he doth as it were point at them with his finger From far i. e. From the East for so doth the Context require that we should interpret it The Prophet therefore useth a Synecdoche generis and putteth a far place in general for the East in special And lo these from the North i. e. And lo these Jews which are now in the North shall come from the North to their own Land And from the West i. e. And these which are in the West shall come from the West c. And these from the Land of Sinim i. e. And these which are in the South shall come from the South c. The Land of Sinim Sinim is the name of a people which are also called Sinites Gen. 10.17 These dwelt in the South of Judea about the Wilderness of Sin Wherefore their Land in particular is put here for any Southern Land in general Though when the Babylonians invaded Judea they carryed away most of them which escaped the sword captives into Babylon yet many escaped into all the quarters of the Earth where they lived as Exiles until they heard of the delivery of their Countrymen out of Babylon and of Cyrus's favor to them at the hearing of which they also returned to their own home again 13. Sing O Heaven and be joyful O Earth He speaks to the material Heaven and the material Earth as though they had sense and reason by a Prosopopoeia as he doth cap. 1.2 The Prophet speaketh here in his own person and having shewed his authority from God and Gods respect to him in order to his Ministry in the former part of this Chapter he doth here begin to tell the message which God gave him in charge to tell and which was part of his Ministry For God hath comforted his people i. e. For God will comfort his people the Jews which have suffered much misery and sorrow by reason of the Babylonians He puts here a Preterperfect for a Future tense Vpon his afflicted i. e. upon his afflicted people the Jewes The comfort and mercy which is here promised consisted in bringing the afflicted Jewes home to their own Land yea even to Hierusalem after the Babylonish captivity 14. But Sion i. e. But Hierusalem Hierusalem was the mother of the Jewes as St. Paul intimates Gal. 4.25 By Sion is meant Hierusalem and the materiall City of Hierusalem is brought here in the person of a woman yea of a mother speaking and complaining c. by a Prosopopoeia as Cap. 40.9 And under the feigned person of Sion is shewed the State and condition of the Jewes at the time here spoken of But Zion said
should not dye in the dungeon as many of his Brethren have dyed through such hardness as he hath there suffered heretofore and which you are now afraid of By the pit is meant that part of the prison which is called the Dungeon which is as a pit under ground But by this also he meaneth Babylon or the Land of the Jews captivity by a Metaphor Nor that his bread should fail i. e. And that he might not be starved in captivity for want of bread as many of his brethren have been and which you now fear Supple And he shall prevail 15. But I am the Lord thy God that divided the Sea c. The Lord prevents an Objection here which Sion might make For Sion might say But for all this I have cause to be afraid and to fear continually every day for the Babylonians are men which are maliciously bent against me and their fury is such as that it cannot be withstood To which the Lord here answers saying I 'l grant that the Babylonians are men maliciously bent against thee but yet I am the Lord who am more mighty then all the men of the Earth thy God who will have a care of thee and protect thee whose friendship is more to be esteemed of then their enmity to be feared who divided the sea whose waves roared and therefore am able to chastise them be their fury never so great and tumultuous against thee The Lord of Hosts is my Name therefore can I give victory to whom I please and trample under feet whom I will That divided the sea whose waves roared He alludes to the division which he made in the red Sea for his people Israel to pass through which he divided notwithstanding the roaring of the waves Exod. 14. v. 16 21. The Lord of Hosts is his Name i. e. The Lord of Hosts is my Name He putteth here the third for the first person for the Lord speaketh here of himself This Name The Lord of Hosts intimateth a great deal of power and the Lord mentioneth it here to uphold Sion against the conceit which she had of the great power of the Babylonians her Enemies or Oppressors 16. And I have put my words in thy mouth c. And that it may be known that I have not onely power to redeem thee O Zion and thy children the Jews but will also to restore all prosperity and joy to you and where power and will meet together the effect must needs follow I have put my words in thy mouth O Isaiah The Lord maketh a sudden Apostrophe to Isaiah And have covered thee with the shadow of mine hand See cap. 49.2 That I may plant the Heavens and lay the foundations of the Earth q. d. That I may plant the Heavens and lay the foundations of the Earth Supple As I have determined to plant and lay them upon the Jews repentance i. e. That I may make new Haevens and a new Earth according to what I have decreed when the Jews have repented That these words are not literally to be understood but onely Metaphorically is plain and manifest and denyed by none Quest. But what is it which is meant by them Answ The meaning is as if he should say that I may put a new face on things and make the Heavens to give their light and the Earth to flourish and be verdant as when they were at first created that is That I may bring back all joy and gladness into the Land of Judah where there is now sorrow and grief c. For the understanding of which sence note that the Scripture saith of the Heavens in times of great calamity that they are darkened and that the Stars of Heaven give not their light neither doth the Sun and the Moon cause their their light to shine as cap. 50.30 cap. 13.10 And on the contrary in times of great prosperity it saith of the Heavens that they give their light and that the light of ths Moon is as the light of the Sun and the light of the Sun is seven-fold as the light of seven days c. as cap. 30. v. 26. Therefore to make new Heavens is to make the Heavens to give their light as brightly and as clearly as when they were at first created and that signifieth to give or reduce great prosperity and great joy And as for the Earth during the time of the Babylonish captivity the Land of Judah was accounted as a Wilderness and as a Desart because of the barrenness and squalidity thereof vers 3. When therefore the Lord saith that he will lay the foundations of the Earth his meaning is that he will make the Earth to flourish and be as verdant as when it was at first created and that signifieth that he will take away that barrenness and squalidity under which the Land of Judah lay during the captivity and make it as Eden yea even as the Garden of the Lord as it was at the first Creation as is said vers 3. Where note that by the Heavens are particularly here meant the Heavens which were over the Land of Judah as cap. 5.30 And by the Earth is particularly meant the Land of Judah as cap. 24.17 c. and that by a Synecdoche By this therefore that the Lord saith That he will plant the Heavens and lay the foundations of the Earth is meant that he will make the Land of Judah a joyful and a fruitful Land But it may be here asked How it is to be understood that the Lord here saith that he put his words into Isaiabs mouth c. that he the Lord might plant the Heavens and lay the foundations of the Earth that is That he the Lord might give great prosperity and joy to the Land of Judah and make the Land of Judah a joyful and a fruitful Land Ans As the Lord took away all prosperity and joy out of the Land of Judah and made it a barren and a doleful Land because of the sins of the Jews which dwelt therein so he was determined to reduce all joy and prosperity into it and to make it a fruitful and a flourishing Land again if the Jews would repent them of their sins That therefore they might be induced to repent he put his words into Isaiahs mouth and covered him with the shadow of his hand that upon his words they might repent and upon their repentance he the Lord might bring back all joy and fruitfulness into the Land of Judah And thus is the Lord said to put his words into Isaiahs mouth that he the Lord might plant the Heavens and lay the foundations of the Earth That I may plant the Heavens Here is a Metaphor taken from a Gardiners planting Trees or Herbs And lay the foundations of the Earth Here is a Metaphor from a Builder And say unto Sion thou art my people This might the Lord say when he had brought back the Jews out of Babylon to Sion and clothed Sion with them as
are your doings and dealings with men as my doings are for I use to deal well with them which offend me but you use not so to do The note of similitude As is here again to be understood 9. So are my ways higher then your ways By ways are here meant deeds or actions by a Metaphor as vers 8. Though it be generally true that all the actions and deeds of God do as far exceed our deeds and actions as the Heaven doth exceed the Earth yea infinitely further yet understand this place particularly of the mercy and goodness and clemency of the Lord q. d. As the Heaven doth far exceed the Earth so doth my clemency and mercy and loving kindness to men far exceed yours 10. For as the rain i. e. And as the rain For for And. As the rain cometh down and the snow from Heaven i. e. As the rain and the snow come down out of the ayr Heaven is often put for the Ayr so the birds of the Ayr are called the fowle of Heaven Ier. 3.9 And returneth not thither Supple Without watering the Earth and making it fruitful for otherwise the rain and the snow are drawn up again by the Sun in vapors 11. So shall my Word that goeth out of my mouth i. e. So shall the Word which I speak become effectual and whatsoever I say shall come to passe It shall not returne unto me voyd i e It shall not be ineffectual as their words are which cannot perform what they say Note that the Prophet useth here a Metaphor taken from an Embassador which a King sends out upon some business but he cannot effect what his King gave him in command and therefore returneth re infecta But God saith that his Word shall not return so 12. For ye shall go out with joy q. d. Wherefore because I have often said it ye shall go out O ye my people the Iews with joy out of the Land of your captivity where ye have been kept in hard bondage For is put here for Wherefore and the Lord makes a sudden Apostrophe to the Iews upon occasion of what he said concerning his Word in Vers 10 11. and in consideration of those often promises which he had made to the Iews of their Redemption And he led forth with peace For the Lord will go before you as your Captain Cap. 52.12 The mountains and the hills shall break forth before you into singing q.d. So great shall your joy be as that the very mountains and the hills shall sing for joy before you as ye go from Babylâ—n to Ierusalem to to see your joy The Prophet doth often give sense and reason to inanimate things after a Poetical manner 13. Instead of the Thorne shall come up the Kirr-tree and instead of the Bryar shall come up the Mirtle-tree q. d. For instead of those which have afflicted you there shall arise those which will profit you and entreat you with all kindnesse Note that the Causal Particle For is here to be understood and to be referred to those words Vers 12. For ye shall go out with joy and be led forth with peace The Thorn and the Bryar are prickly plants which will prick those which have to do with them by which are here meant in particulur Nebuchadnezzar King of Babylon and his race which did afflict and oppress the Iews with hard bondage in the time of their captivity But the Fir is a tree which besides other commodities yeilds a covert from the tempest and a shadow from the scorching heat of the Sun and the Mirtle besides many other benefits yeilds a sweet Oyl which refresheth the senses and makes Wine which comforteth the stomack it yeildeth also pleasant and fragrant branches to trim up and adorn the house By the Fir therefore and the Mirtle is here meant Cyrus who subdued the Babylonians and so delivered the Iews out of their hands and sent them home into their own Country with many royal favors of which read Ezra 1. And it shall be to the Lord for a name i. e. And this which the Lord will do for you shall bring to the Lord great renown Or thus q. d. And this which the Lord will do for you shall be a thing so notable and so glorious as that God shall thereby purchase himself a new Name q. d. As God purchased himself a new Name when he delivered Isaac and was called therefore Iehovah-jireh Gen. 22.14 And as Generals and Emperors by their great atchievements get new names as Scipio got him the name of Africanus by his Victories in Africa c. So shall God get him a new name for his great redemption of and munificence to his people Which yet understand not so as though God had any new name thereupon but that he deserved a new name thereby For a name i. e. The cause of a name Take the word Name either properly or for renown For an everlasting signe i. e. And for an everlasting Trophy and monument of his goodnesse to his people That shall not be cut off i. e. That shall never be pulled down or abolished He alludeth to the custome of conquerours who set up lasting Trophies and monuments for their glory in token and remembrance of some memorable victory obtained or some great matter performed by them but their Trophies and monuments are abolished by time but this of the Lord shall not be cut off ISAIAH CHAP. LVI KEepe ye judgement and doe justice i. e. Keep my Law and doe that which is your bounden duty therein O ye Jewes which are captive in Babylon Iudgement and Iustice are taken here for that duty which we owe to God in keeping his commandements and therefore is it called judgement and justice because God may justly exact it of us and we wrong God if we doe it not For my salvation is neer to come i. e. For my saving power wherewith I will save you from your enemies and deliver you out of the Babylonish captivity is at hand to save you Concerning the notion of this word Salvation as I have given it See Cap. 51. Vers 5 6. And my righteousnesse i. e. And my faithfulnesse whereby I have promised to save you see Cap. 51. vers 6 7. concerning the notion of this word also To be revealed i. e. To come so that it may be seen of all men see cap. 40.5 2. Blessed is the man that doth this This relative this relateth to that To wit that that keepeth the Sabbath from polluting it And keepeth his hand from doing any evil and blessed is such a man for he shall be redeemed out of captivity and brought home with joy to Sion That keepeth the Sabbath from polluting it q. d. That is That keepeth holy the Sabbath day and doth nothing therein whereby to profane it By keeping the Sabbath from polluting it understand by a Synecdoche all other precepts also of the first Table and the whole duty of man to God And keepeth his hand
up thy remembrance i. e. Behinde the doors and the posts of thine house also thou hast set up thine images to put thee in remembrance of thine Idol-gods and hast worshipped them It is observed that Jerusalem did here set up her Images in the same places where God commanded his people to write his Commandments that they might remember them to keep them Deut. 6.9 Thy remembrance He calls the images which Jerusalem did set up behinde the doors and the posts of her houses her Remembrance because she set them there to put her in remembrance of her Idol-gods suppose Saturn Jupiter and the Host of Heaven c. Or else he might call them Her Remembrance ironically because she did set them up in those places in which God commanded his people to write his Commandments that they might put them in remembrance of their duty to him so often as they saw them or read them For thou hast discovered thy self to another then to me i. e. For thou hast discovered thy privities or naked parts to others which are not thy Husbands more then to me which am thy Husband that is Thou hast suffered others to lie with thee besides my self and so hast playd the whore with them The meaning is that she had worshipped other gods besides the Lord and so had committed Idolatry with them He persists still in the Metaphor of Adultery and Fornication by which as I said is meant Idolatry Thy sel i. e. Thy nakedness or privy parts Synecdoche integri And art gone up Supple Into thy bed to lie and play the harlot with them Thou hast enlarged thy bed Supple That thou mayst receive many Lovers and Adulterers at once q.d. It is not one Idol which thou worshippest but many And made a Covenant with them i. e. And didst break that Covenant of Wedlock which thou madest with me and didst make a Covenant of Wedlock with them which yet is not Wedlock but Adultery for thou wast marryed to another man even to the Lord. He persists still in his Metaphor speaking of Idolatry as of Adultery and Fornication therefore by the Covenant here is meant in the first place that covenant or bargain which an Harlot makes with her Lover wherein she covenanteth to let him have such and such use of her body and to have of him so much or so much mony for her hire And then by this covenant is meant the covenant of Idolatry whereby the Idolater covenanteth with his Idol-gods by their Priests thus and thus to worship them These Jews made a Covenant with God in their Fathers in Mount Sinai Exod. 24.7 and here perfidiously they break that Covenant and make a new Covenant with their Idols Thou lovedst their beds wheresoever thou sawest them i. e. Yea so extraordinary was thy lust as that thou didst not stay till thy Lovers came and courted thee that they might lie with thee but thou didst rather court them and offer thy self to lie with them wheresoever thou didst meet them He persists still in his Metaphor of an Harlot and Adulterer and by this sheweth the extream sway wherewith the Jews were carryed to Idolatry 9. And thou wentest to the King with ointments And thou wentest to Moloch of thine own accord to entice him to lie with thee By the King is meant Moloch which he calls the King either because they prefered him before all other Idols or in allusion to the Hebrew word MELECH which signifieth a King Moloch was the abomination of the children of Ammon 2 King 11.7 When he saith Thou wentest to the King with ointments c. he alludeth to the manner of Whores who when they were to go to the bed of some great personage to prostitute their bodies and to play the whores with him were wont to anoint themselves with sweet ointments and perfume themselves with choyce perfumes that he might take the more pleasure in them And the literall meaning is that they went to Moloch to commit whoredome with him but the metaphoricall meaning is that they did worship Moloch sacrifice to him And by that that is said they went to the King with oyntments and encreased their perfumes is meant that they carried sweet odours to Moloch to burne before him and that they offered to him many pretious gifts for the purchasing of his favour more then they did to any other of their Idol-gods Note here that when he saith thou wentest to the Kings with oyntments he meaneth not that they worshipped Moloch in the valley of the sonne of Hinnon for that he spake of vers 5. but that they went to the Temple of Moloch in the Land of the Ammonites there to worship and sacrifice to him where his chiefe dwelling was and as it were there to allure him to come and take a dwelling among them and this they did before Manasseh set up the Image of Moloâ—h in the valley of the Towne of Hinnon and was an occasion that Manasseh did afterwards set up his Image there And did'st encrease thy perfumes q. d. And though when thou wentest into other thy lovers thou did'st use perfumes yet when thou wentest to Moloch thou didst encrease thy perfumes By this is intimated that they did worship Moloch more than any other Idol-God and had him in higher esteeme and did offer him more and richer gifts than they did to any other God And didâ—t send thy messengers afarre off For thou didst send thy messengers farre off to buy thee costly oyntments and perfumes to annoynt and perfume thy selfe as suppose into Arabia Foelix and other places where the best Spices and odours for oyntments and perfumes grew Or thus And thou didâ—t send messengers farre off q. d. And thou didst send messengers into Assyria Chaldaea and Egypt and to other farre countries to get thee lovers and sweet-hearts from thence also By which is meant that they worshipped forraigne gods and brought in the gods and Idolls of remote Nations into their owne Lands and worshipped them there And thou didst debase thy selfe even unto Hell i. e. And when thou hadst obtained the good will of thine Adulterers thou didst prostrate and cast downe thy body to them as low as hell That is thou did'st become the basest whore that ever was That is thou did'st become the most notorious Idolater in the world The Prophet doth persist still in his Metaphor of Adultery and Fornication And when he saith Thou did'st debase thy selfe he alludes to a whores casting her selfe downe and prostrating her body on the ground to the lust of her Adulterer which is called here a debasing her selfe and which is elsewhere called humbling as Deut. 21.14 Judg. 19.24 Such a one the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even unto hell i. e. Very low There is an Hyperbole in these words 10. Thou art wearied in the greatnesse of thy way i. e. Thou hast taken a great deale of paines and labour in these thy Idolatrous courses and even wearied thy selfe but all
they shall be but poor Helpers and poor deliverers for they themselves shall come to naught and be as the chaffe which the winde carries away Vanity shall take them q. d. They shall prove but vaine things But he that putteth his trust in me q.d. Bâ—t he which shall be carried away into Babylon with thee if he putteth not his trust in such Idolls as you doe but putteth his trust in me who am the living God in the mid'st of his afflictions Shall possesse the Land i. e. He shall returne out of Babylon and possesse his owne land even the land of Iudah againe And shall inherit mine holy mountaine i. e. And shall inherit Mount Sion and dwell there 14. And shall say Supple to the way labourers Cast ye up Cast ye up i. e. Cast ye up cast ye up the earth and make a cause-way for the people of the Lord to passe by from Babylon to their owne Land Thus doe they make good wayes in Moorish and Fenny grounds which otherwayes are very bad for Travellers to wit by casting up the earth and making a causway to this manner of making wayes God doth he therefore allude when he saith Cast ye up cast ye up as if he should say prepare ye the wayes and make them good c. and as Cap. 40.3 Take up the stumbling blocke out of the way of my people q. d. Take away the dirt and stones and other impediments that lye in the way from Babylon to Judaea That the Jewes my brethren and countrey-men may not stumble or be hindred in their journey from Babylon into their own Lands The meaning of this place is this that those Jewes which did trust in the Lord in the land of Babylon the land of their Captivity should returne safe out of Babylon and have no hinderance or want of any thing in their way as they passed from Babylon to Judaea Of my people These words may relate either to him that saith cast ye up cast yâ— up c. and then when he saith of my people it is as if he should say of my brethren and country men or they may relate to the Lord who saith of him who trusteth in him that he shall say cast ye up cast ye up 15. The high and lofty one i. e. The high and lofty God That inhabiteth eternity i. e. Who alone is eternall He speakes of Eternity as of an house or Pallace which a King or a Prince inhabiteth as his own peculiar possession in which no other man hath any right but himselfe Whose name is holy i. e. Who is holy that is who is separate from all other by way of excellency above all Whose name i. e. Who. The name of God is put here for God himselfe Holy To be holy signifieth to be separate and be above all others by way of eminency I dwell in the high and holy place i. e. I dwell in heaven which is high in regard of the earth and which is a place separate and above sublunary things The holy place Though heaven be a place in which righteousnesse dwelleth 2 Pet. 1.13 and into which no uncleane or unholy thing shall enter Rev. 21.27 yet I take not that to be the meaning of the word holy here but heaven is called here the holy place because it is separated in a most glorious manner from all sublunary things and is above them all For this word holy in its originall signification signifieth a separation from other things by way of excellency as I have often said With him also that is of a contrite and humble spirit q.d. And yet for all that I dwell in the high and holy place I dwell also with him that is of a contrite and humble spirit I dwell with him i. e. I am present with him by my favour and tokens of my love to him c. for God is said among the Hebrewes to be with and to dwell with him whom he favours and shewes kindnesse to That is of a contrite and humble spirit i. e. That trembleth at my words when he is reproved and humbleth himselfe for his sinnes A contrite spirit is opposed to an obstinate spirit which will not yeild to any reproofe and it is so called by a Metaphor taken from such a stone as will breake in pieces at the knock of a hammer or the like As a contrite spirit is opposed to an obstinate spirit so an humble spirit is opposed to a proud spirit To revive the spirit of the humble i. e. To comfort and refresh the heart of the humble when they are made sad and oppressed with any griefe or sorrow 16. For I will not contend for ever i. e. I will not alwayes be angry Supple with him which is of an humble and contrite spirit but will in time breake off mine anger towards him To contend is properly spoken of those which sue and plead one against another in a Court of justice which because it is seldome done without anger it is put here by a Metaphor for to be angry with For the spirit should faile before me i. e. For the spirit of a man would faint in my presence as being over-whelmed with horrour and despaire Supple if I should be alwayes wroth with him And the soules which I have made Supple Would faile or faint away if I should be angry with them for ever Note here that the spirit and soules which are but parts are put by a Synecdoche for the whole men By these words which I have made The Lord doth either intimate his compassion upon these men as being his own creatures therefore to be pittied by him as Psalm 138.8 Or else he doth hereby intimate that he knowes that what he saith is true viz. That the soules and spirits of men would faile if he should be alwayes wroth with them because he made them and therefore he knew what their condition was Note here that when God smiteth his people he is often moved to stay his hand so that he doth not utterly destroy them or utterly discourage them upon consideration of the frailty of their nature especially if they relent at his words and humble themselves before him as Psalm 103. v. 14. c. 17. For the iniquity of his covetousnesse was I wroth and smote him i. e. I was angry with Jacob i. e. with the Jewes which were the children of Jacob and smote him for his covetousnesse Note here that the smiting here meant was the judgement which he executed upon the Jewes by the Babylonians who took them and carried them captive into Babylon and there afflicted them Note Secondly that though he mentioneth covetousnesse yet that was not the only sinne for which he smote the Iewes and delivered them over into the Babylonians hands but the sinnes which caused this were many whereof he mentioneth sometimes one sometimes another but seldome altogether Note Thirdly that this is spoken as though the Jewes were at this time captive in Babylon
that He was an hungred and thirsty c. Matth. 25. v. 35.40 And we read Iudg. 5.23 Of one saying curse yee bitterly the Inhabitants of Meroz because they came not to the helpe the helpe of the Lord against the mighty when they came not to the helpe of the people of the Lord. And I wondred that there was none to uphold i. e. And I wondred that there was none to helpe me He saith to uphold for to helpe by a Metaphor from a staffe which upholdeth him and so helpeth him that leaneth upon it that he falls not The Lord speaketh here of himselfe as of a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he might well wonder that there was none of all the Nations that would helpe him that is as I said would helpe his people being he had been so beneficiall to them and his people had not wronged them at all but so farre were they from helping as that they would have destroyed him that is his people if they could 1 Machab. 5.2 Though God can subdue any Nation himselfe by the blast of his mouth yet he will not work miracles when he can use secondary and ordinary meanes therefore if any of the Nations would have offered their help to the subduing of Edom God would not have rejected it Therefore mine own arme brought salvation unto me See what I said in Cap. 59. v. 16 17. Mine own arme He saith his own arme in opposition to the arme of the Nations and to signifie that he had not the least help or furtherance in this his expedition from them And my Fury it upheld me q.d. And I armed my selfe with fury that is I put on courage There is nothing better to encourage a man and to make him valiant than anger and fury is the height of anger And there is no better armour to preserve a man then courage and valour for quo timoris minus est eo minus ferme e◠periculi saith Livie lib. 22. By how much the lesse feare there is by so much the lesse danger there is for the most part For the farther understanding of this phrase And my fury it upheld me see what I said on those words And his righteousnesse it susteined him Cap. 59.16 6. And I will tread downe the people in mine anger i. e. And I resolutely said I will tread downe the people of Edom in mine anger and all the people that joyne with them And make them drunke Supple with calamities and miseries It is frequent with the Hebrewes to liken calamities and miseries to a cup of wine or strong drinke and to say that he is made drunke with that cup who is sorely afflicted with those calamities and miseries See Cap. 51. v. 21 22 23. and Psal 75.8 I will bring downe their strength to the Earth i. e. I will overthrow all their strength and all their power 7. I will mention the loving kindenesses of the Lord Many make this the beginning of a new chapter howsoever certainly it is the beginning of a new matter And this part of this and the whole next chapter are a prayer composed by the Prophet to be used by a lew in his Captivity in Babylon I will mention the loving kindenesses of the Lord i. e. I will declare abroad and speake of those many great kindenesses which the Lord hath shewed to me This is that which God lookes for for his kindnesses to his people that they should acknowledge them and speake of them and so praise him for them And the praises of the Lord i. e. And the praises which are due unto the Lord. And the great goodnesses toward the house of Israel i. e. And I will mention the great goodnesse which he hath shewed towards the children of Israel 8. For he said i. e. For the Lord said concerning the house or children of Israel when he was about to bring them out of the Land of Egypt Surely they are my people i. e. Surely the house of Israel are my people whom I have chosen of all the people of the earth to serve me Deut. 7.6 Here he beginneth to praise the Lord and to mention the kindnesses of the Lord which the Lord had shewed to Israel so that the seventh verse was an Exordium to these praises of the Lord. Children that will not lie i. e. Children that will keepe the Covenant which they have made with me See Cap. 30.9 Cap. 59.13 concerning what it is to lie By this God shewed what good hope he had at first of the children of Israel And he speaks here as a man who knoweth not secret things and things to come but hopeth the best By an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he was their Saviour i. e. So he took upon him to be their Saviour and Protectour 9. In all their afflictions he was afflicted i. e. When he saw them afflicted he was grieved at it so tender was he over them Thi is spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Angel of his presence saved them And he sent an Angel even an Angel of his presence to save them and he saved them from the fury of the Egyptians Exod. 14.19 c. The Angel of his presence By this he meaneth some eminent Angel which stood in the sight of God or in his presence and by consequence was a mighty Angel or an Angel of great might and power Such an Angel doth he call an Angel of Gods providenc by a Metaphor taken from the custome of Kings who admit not every common servant into their presence but their Noble and their great ones onely As 1 Kings 10.8 To which custome our Saviour also allvdeth Matth. 18.10 Where speaking of the Angels of the faithfull he saith That they see the face of their father which is in Heaven In his love and in his pitty the redeemed them Lhough the love and the pitty which he had towards them when he saw their misery in Egypt he redeemed them out of the hands of the Egyptians by his Angel And he bare them and carried them As a nurse beareth and carrieth her child in her armes or as an Eagle beareth and carrieth her young ones on her wings Exod. 19. v. 4. or Deut. 32.11 All the daies of old i. e. All the daies of their infancy 10 But they rebelled Supple against God and were disobedient to him Understand this not onely of those rebellions which we read of Exod. 15.24 16.2 Num. 14.11 21.5 c. But of those other Rebellions also which they shewed afterwards in the time of the Judges and of the Kings And vexed his holy Spirit i. e. And vexed him who is the holy one of Israel with their sins He speakes of God as of a man and puts the spirit which is but part for the whole man Therefore was he turned to be their enemy and fought against them Therefore did God shew himself their enemy and fought against them for he sent fiery Serpents amongst
thy Sanctuary i. e. The Babylonians which are our adversaries and which hold us in hard captivity have broken down thy holy Temple Supple Therefore destroy thou them for so doing that we may be freed out of their hands The Temple was called the Sanctuary be-of the sanctity and holiness thereof How the Babylonians trod down the Temple see 2 Chron. 36.19 19. We are thine i. e. We are thy servants and thy peculiar people Supple Therefore let not the Babylonians tyrannize over us Thou never barest rule over them i. e. Thou wast never the King and the God and the Lord of our adversaries in that special manner as thou wast ours as that thou shouldst regard them before us They were not called by thy Name i. e. They were not ever thy peculiar servants as we were so that thou shouldst have any great respect or care of them Supple Why therefore dost thou suffer them to tyrannize over us and oppress us And why dost thou suffer us to be oppressed by them And why dost thou do for them more then thou didst for us Note that to be called by ones name is to be his servant or wife or his in some relation or other as the circumstance of the place requireth by whose name he is called See Cap. 4.1 c. ISAIAH CHAP. LXIV O That thou wouldst rent the Heavens Supple To make a way through them He speaks of God as if he were a man by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if a man were in Heaven and would come down from thence he must have the Heavens opened and divided some way or other that he might have passage through them before he could come down he cannot pass through them shut or undivided being solid bodies Wouldst rent This word rent imports anger and indignation in the renter as though he could not tarry till the Heavens were orderly opened but would rend them in haste aâ—d make a way through them by violence Note that this is to be continued with the former Chapter That thou wouldst come down Supple Upon the Earth That the mountains might flow down at thy presence q. d. O that thou wouldst come down in flaming fire that the mountains might melt and run down like melted wax at thy presence with the heat thereof Here is an Ellipsis of those words O that thou wouldst come down with flaming fire Note that the Scripture when it describeth God coming to take vengeance describeth him for the most part coming with fire as Psal 50.3 97.3 Deut. 32.22 2 Sam. 22.9 Joel 2.3 2 Thess 1.8 c. And so doth our Prophet tacitely here describe him when he calls upon him to come and take vengeance on the Babylonians for he tacitely calls upon him to come with fire when he would have him so to come as that the mountains might flow down at his presence as appeareth Psal 97.5 Judg. 5.5 Note secondly that the mountains being earth are not of a nature fit to be melted no not with the greatest fire The Prophet therefore when he speaketh of the melting or flowing down of the mountains useth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Metaphor with an Hyperbole 2. As when the melting fire burneth q. d. O that thou wouldst come down with fire which would burn as hot as when the fire burneth c. Note these words O that thou wouldst come with fire which would burn as hot are here to be understood Note also that by the melting fire he nameth a vehement and strong fire for such a fire is required to the melting of metals The fire causeth the waters to boyl Here also the same words are to be understood which were to be understood in the former Verse q. d. O that thou wouldst come down with fire which would burn as hot as when the fire causeth the waters to boyl Note that by the fire which causeth the waters to boyle he meaneth a strange and vehement fire as he did by the melting fire for it must be a strong fire and a vehement which maketh a great furnace of water to boyle To make thy name known to thine adversaries Here he sheweth the ends why he would have the Lord come down from Heaven and come with fire to wit that he might take vengeance of his adversaries To make thy name known to thine adversaries i. e. To make thine Adversaries know thy power Supple by feeling of it That is q.d. To punish thine Adversaries and take vengeance on them Thy Name i. e. The Name of God is put here for God himselfe as Cap. 63. v. 16. And God for the power of God To thine Adversaries By these he meaneth the Babylonians whom he calleth the adversaries of God because they destroyed his Sanctuary Cap. 63.18 And because they kept the Jewes the people of God in an hard bondage That the Nations may tremble at thy presence i. e. That other Nations also may tremble when they see how heavily thou layest thy judgements upon the Babylonians Yet by the Babylonians I mean not those onely which lived in Babylon and the Precincts thereof but all those Nations which were subject to the King of Babylon which were many which Nations onely may be here meant when he saith that the Nations may tremble at thy presence And therefore might they tremble because the hand of God would be as well upon them as upon those which dwelt in Babylon and the Precincts thereof which are called Babylonia 3. When thou didst terrible things which we looked not for What these terrible things were and when they were done is not so easie to determine but they seem to have been done upon the Egyptians when God delivered his people out of their hands though they be not recorded in holy Writ For many things were received among the Hebrews for truth which were not therein recorded as will appeare by the Prophecie of Enoch which Jude mentioneth Jude 14. which is no where recorded in the Old Testament Which we looked yet for i. e. Which thou didst for us when we little dreamed of them and which therefore were the more welcome to us But how can the Prophet say here which we lookâ—d not for when they were done many hundred yeeres before his daies Answ Indeed these things were done long before the Prophets daies for they were done in the daies of his forefathers yet because all the Jewes were of one race and one people the children speak often of their fathers as of themselves and say that they did that or saw that which their fathers onely did and saw Thou camest down Supple from Heaven in flaming fire The mountaines flowed at thy presence See vers 1. After these words understand these or the like Being therefore O Lord thou hast come down heretofore from Heaven in flaming fire so that the mountaines flowed at thy presence when we looked not for it Thou canst come down again when we intreat thee 4. For since the beginning of the world men
i. e. In the Land of Judah Here is a Synecdoche integri where the whole Earth is put for a part to wit Judea In the God of Truth That which is here rendered Truth is in the Original Amen which word is not an Adverb but a Noun and signifieth Truth that is stability Note here therefore that this word Truth signifieth stability in this place and therefore it signifieth stability because it is equivalent to the Hebrew word Amen which signifieth not onely truth but stability also So doth the Apostle take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth truth for stability Ephes 4.15 as Beza well noteth upon that place God is called here the God of truth that is of stability because he shewed himself to be the God of these his servants which he called truth or stability by giving them stability in their own Land when as they had been tossed with tempest and removing to and fro in the Land of their captivity Shall swear by the God of truth i. e. Shall make mention of the God of truth when he sweareth saying If I speak false the God of truth deal so and so with me Because the former troubles are forgotten i. e. Because my servants shall forget their former troubles whereby they were tossed and carryed to and fro as though they had never been and shall enjoy a constant stability in their own Land The Lord giveth the reason here why he would call his servants truth and why he himself should be called the God of truth Are forgotten i. e. Shall be forgotten He puts a present for a future tense or else these words are to be understood as relating to the time in which men should bless themselves in the God of truth at which time all the trouble of these servants of the Lord should be forgotten as being now past And because they are hid from mine eyes Those troubles which the servants of the Lord endured are said to be hid from the Lords eyes because they were quite taken away and brought to an end 17. For behold I create new Heavens and a new Earth He confirmeth here what he said in the former Verse to wit That the former troubles should be forgotten and hid from his eyes When he saith that he would create new Heavens and a new Earth the meaning is That he would make a new face and state of things far more happy and more glorious and desirable then what his servants did now enjoy He would bring them out of such a depth of misery to such an height of happiness as that they should think themselves to be in a new world I create new Heavens The Lord saith that he would create new Heavens because he would make the Heavens brighter then they were at this time For whereas they were now black and cloudy and lowring he would make them bright and clear and full of light so that they should appear as new Heavens This is an expression which the Holy Ghost often useth when he would signifie joy and gladness and an happy estate which should be given to those which had been in misery And the ground of it seemeth to be either this That he makes the Heavens to sympathize with men and as to look black and dark when men are in misery as cap. 5.30 so to shine out when they are in prosperity as cap. 30.26 Or this That to the man which is of joyful heart all things seem pleasant whereas to him that is sorrowful all things seem sad because we receive and look upon things not as they are in themselves but as we are affected and as we are in our selves When therefore God giveth a joyful heart or that which may create joy he may be said to create new Heavens And a new Earth This is also an expression which the Holy Ghost often useth when he would signifie joy and gladness and an happy estate the ground whereof seemeth to be the very same with the ground of the former expression To which we may add That at this time the Land of Judah lay waste and desolate which should be tilled and manured and look as though it were not the same Land when the Lord should bring his people again out of Babylon into that their own Land Note here that the Holy Ghost seemeth to use such high expressions for such mean things because such mean things were types of greater things yea such things as these expressions signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the former shall not be remembred or come into minde i. e. And so glorious shall the new Heavens and the new Earth be over the old as that the old shall not be remembred or thought of that is So far shall the new face and state of things be above the old as that the old shall be quite forgotten 18. But be ye glad and rejoyce c. The Lord maketh an Apostrophe here to his servants which harkened unto his voyce whereas he spoke from the eleventh verse hitherto to them which forsook his Law But be ye glad Note that this Adversative Particle But relates to those Judgments which the Lord threatened to those which forsook his Law in the twelfth Verse and forward q. d. I said to them which forsake my Law that I would number them to the sword c. But notwithstanding be ye glad For ever Ever among the Hebrews is often put to signifie onely a long time Which I create i. e. In that great thing which I will do The Hebrews use this word create of every great and notable work of God I create Jerusalem a rejoycing i. e. I will make Jerusalem exceeding joyful He puts a rejoycing for exceeding joyful an Abstract for a Concrete and this he doth often And when he puts an Abstract thus for a Concrete he would signifie an excess of what he speaks of He speaks also of Jerusalem here as of a woman by a Prosopopoeia Her people a joy i. e. And the people which dwell in her exceeding glad Here is an Abstract again put for a Concrete 19. I will rejoyce in Jerusalem i. e. I will rejoyce and take delight in Jerusalem to do her good See Deut. 28.63 And the voyce of weeping shall be no more heard in her q. d. And though there hath been heard the voyce of weeping and mourning and lamenting in Jerusalem caused by the Babylonians yet there shall be no more such a voyce heard in her 20. There shall be no more thence an Infant of days i. e. There shall be no more carryed out of Jerusalem to the grave an Infant dying in his Infancy The Lord doth here begin to tell what blessings he would bestow upon his servants after their return out of their captivity into their own Land again The first whereof is long life a blessing desired of all and a blessing like to that Exod. 23.26 The number of thy days will I fulfil Nor an old man that hath not fulfilled his days i.
e. Nor shall a man though he be come to the verge of old age be carryed out of Jerusalem to the grave until he hath come to the extremity of old age that is neither shall a man dye in Jerusalem though he be old before he be exceeding old An old man Note that the old man here is opposed to an Infant and so signifieth not a very old man but one that may be called an old man in respect of an Inâ—ant or one that is on the verge onely of old age That hath not filled his days He calleth those a mans days which are requisite to the making up of a good old age and which a man might reach to by the course of Nature if no casualty did cut him off which ordinarily are an hundred years as the next words shew For the childe shall dye an hundred years old i. e. For the childe shall live an hundred years before he dyeth But the sinner being an hundred years old shall be accursed He prevents an Objection here For whereas God promiseth here the blessing of long life onely unto his servants and would have it taken as a peculiar blessing to them so that the sinners should have no part in it It might be objected That this is not such a peculiar and special blessing of the righteous or of his servants as he would make it to be for the sinners also fulfil their days and live an hundred years The Lord therefore prevents this Objection saying that though the sinner liveth till he be an hundred years old yet he shall be accursed and therefore accursed because in his life time the plagues of God shall fall upon him and in his death he shall be taken away with an unusual destruction See Job 21. v. 7 8 c. to vers 20. Note therefore that it is not onely a long life which the Lord here promiseth to his servants but a blessed long life a life which shall be accompanyed with length of joy and happiness And they shall build houses i. e. And my people shall build houses And inhabit them i. e. And shall live to inhabit them And eat the fruit thereof i. e. And shall live to eat the fruit thereof 22. For as the days of a tree are the days of my people i. e. For my people shall live as long as the tree which they shall plant so that they which plant the tree shall live to eat all the fruit thereof Are the days of my people i. e. The days of my people shall be A present is put here for a future tense Mine Elect See Vers 9. Mine Elect shall long enjoy the work of their hands i. e. Mine Elect shall live long that they may long inhabit the houses which they shall build 23. They shall not labor in vain i. e. They shall not build houses which they shall not enjoy nor plant Vineyards which they shall not eat for this would be labor in vain which was a curse which God threatened to the wicked Levit. 26.16 and Deut. 28.30 Nor bring forth for trouble i. e. Neither shall they bring forth children whose untimely death shall bring them sorrow and trouble of minde This is a short repetition of what he said in the three foregoing verses They are the seed of the blessed of the Lord i. e. They are the true children of Abraham and of Isaac and of Jacob whom the Lord blessed in themselves and in their seed as well as in themselves And their off-spring with them q. d. And so are their children as well as they wherefore they also shall live to build and to plant and to enjoy what they builded and planted 24. And it shall come to pass before they call I will answer i. e. And if any evil befall them I will take it away before they complain This is another blessing which the Lord promiseth his people after their return out of captivity 25. The Wolf and the Lamb shall feed together See cap. 11.6 The Lion shall eat straw like the Bullock See cap. 11.7 And dust shall be the Serpents meat i. e. And the Serpent shall live upon the dust onely so that he shall be contented with that and shall not fasten upon man to do him any harm nor yet upon any beast That Serpents live upon the dust see Gen. 3.14 They shall not hurt nor destroy in all my holy mountain See cap. 11.9 This Verse containeth another blessing which the Lord promiseth his people after their captivity which is this That they shall live peaceably and quietly in their Land without any fear of violence there shall be no robbers no man-slayers there ISAIAH CHAP. LXVI THus saith the Lord The Heaven is my throne and the Earth is my footstool where is the house that ye build for me This may be very well continued with the former Chapter For whereas the Lord found fault with the wicked and hypocritical part of the Jews which were in captivity for that they forsook him and forgot his holy mountain c. Cap. 65.11 and threatened them grievously in the former Chapter They were ready to clear themselves and to plead not guilty and to shew that they were faithful servants of the Lord and to say That whereas they did frequent the Temple and did offer their due sacrifices while the Temple stood and they were suffered to live in the Land of Judah So if ever they should come into that Land again they would build up the Temple which the Babylonians had destroyed and would offer sacrifices to the Lord as they were wont to do The Lord therefore in the beginning of this Capter takes away these vain arguments of theirs and shews that to build him a Temple was not such an acceptable piece of service as they deemed nor would he take pleasure in their sacrifices being they were such men as they were that is Idolatrous and wicked men The Heaven is my throne The Heaven is my Chair of state whereon I sit And the Earth is my footstool i. e. And the Earth is my stool on which I rest my feet When he saith The Heaven is my throne and the Earth is my footstool he alludeth to the manner of earthly Kings who as they had glorious thrones to sit on so had they their footstools though not so glorious to rest their feet upon And the Lord is here compared to a man of an immense greatness for he must needs be of an immense greatness who is so big as to sit upon the Heavens as his seat and to rest his feet upon the Earth as his footstool for so his upper parts must be higher by much then the highest Heavens Where is the house that ye build unto me i. e. Where then shall that house be which ye say you will build for me for Heaven and Earth are not able to contain an house big enough to contain me Here is a present tense twice put for a future This people which said that
himself in the third person For an offering to the Lord When he calls them an offering to the Lord he speaks metaphorically for to speak properly they were no offering but therefore doth he call them an offering because as an offering is brought in honor of the Lord so would the Nations bring them to the Lord in honor of the Lord because they were once his people and he would now accept of them Out of all Nations When Salmaneser invaded the Land of Israel many of the men of that Land fled to all Nations abroad to save their lives where they lived and begat children which are they which are here said to be brought as an offering to the Lord. Vpon Horses and in Charets and in Litters and upon Mules and upon swift beasts By these is signified the accommodation with which the Nations should accommodate the men of Israel in their way to Judea Vpon swift beasts As Dromedaries To my holy mountain Jerusalem q. d. To my holy mountain that is To Jerusalem Note here again the Enallage of the person how God speaks of himself in the first person when he spoke in the third just before Gods holy mountain was mount Sion upon which the Temple which was destroyed by the Babylonians was built and on which the Temple which was to be built after the Babylonish captivity was to be built And therefore was it called the holy mountain because it was hallowed or set apart for that use This mountain was within Jerusalem and therefore was part of Jerusalem and is here put by a Synecdoche for all Jerusalem But he seemeth to make mention of the holy mountain and to say that they should bring them to the holy mountain because he likened them to an offering and offerings used to be brought to the holy mountain that is to the Temple which stood on that mountain Note that these men were brought not to the Land of Israel though they were men of Israel but to Jerusalem because the men of Israel never made a Common-wealth of themselves after the days of Salmaneser but all which returned into the Land of Canaan were incorporated into the Common-wealth of Judah And hence is this Allegory of their being brought as an offering to the holy mountain Jerusalem As the children of Israel bring an offering i. e. With as much joy and gladness and with as much respect to the Lord as the children of Israel bring an offering c. By the children of Israel may be meant here not the children of the ten Tribes only but the children of Judah also yea rather these then they An offering He alludeth to the meat-offering of which Lev. 2. In a clean vessel i. e. In a dish or platter which is not polluted with any legal uncleanness In the similitude here used the Horses and Charets and Litters and Mules and swift beasts on which the men of Israel were brought answereth to the clean vessel here mentioned in which the children of Israel brought their offering Into the House of the Lord i. e. Into the Temple which is the House of God 21. And I will also take of them for Priests and for Levites saith the Lord q.d. And I will not onely cause them to wit your brethren to be brought as an offering to me the Lord to Jerusalem but I will also take of them for Priests and Levites saith the Lord. Or thus q. d. And I will not onely take of you O ye Jews but I will also take of them to wit your brethren which shall be brought as an offering to me for Priests and for Levites saith the Lord. Note that as the word Priests so is the word Levites here a word denoting not the tribe but the office of the Levites who were by their office to minister in the things appertaining to the Temple or Tabernacle under the Priests Numb 3. And of these their brethren or men of Israel the Lord saith he would take Priests and Levites to signifie that the glory which he the Lord would give to Jerusalem and to the Jews should be so great as that the men of Israel who had rejected the Lord should be moved thereby to return to the Lord and serve him so as that the Lord should delight in them again though he had rejected them for rejecting him It may be asked what they were whom the Lord would take out of these men of Israel which were to be brought as an offering to him for Priests and Levites Ans He would take for Priests such as were of the linage of Aaron and for Levites those other that were of the Tribe of Levi. But what new love and kindness was this for God to take these for Priests and Levites at this time when God had appointed these and onely these to be the one Priests the other Levites for ever before he brought them first into the Land of Canaan For to take of the men here mentioned for Priests and Levites intimateth that they were not Priests and Levites before whom he would take now Ans True it is That God chose Aaron and his sons for Priests and the rest of the Tribe of Levi to minister to him under them in the Tabernacle and Temple before he brought the Israelites into the Land of Canaan But as for those Priests and Levites which dwelt among the ten Tribes they were exceeding wicked as the ten Tribes were And therefore when the Lord would have no mercy upon the house of Israel but utterly take them away Hos 1.6 and said unto them Ye are not my people and I will not be your God Hos 1.9 As he rejected the whole people from being his people so he rejected those of the Tribe of Levi which dwelt among them from being Priests and Levites to him Yea he expresly said to the sons of Aaron which dwelt among them Because ye have rejected knowledge I will also reject you that ye shall be no Priests to me Hos 4.6 And what he said to them we must understand of the Levites also that they should not minister any more to him Now if God when he had thus rejected all the sons of Aaron which dwelt among the ten Tribes from being Priests and the rest of the sons of Levi from being Levites unto him did afterwards accept of some of them for Priests and Levites to himself it was a new love and a new kindness in the Lord towards them 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord so shall your seed and your name remain By the new Heavens he meaneth the Heavens which he would renew in respect of their qualities of which see cap. 65.17 which though they were dark and cloudy now he would make clear and resplendent in his due time And by the new Earth he meaneth the Earth which he would renew in respect of her qualities of which see also cap. 65.17 For he would make
it fruitful and verdent whereas it was barren and squalid at this time And by these are figuratively meant the new glorious and flourishing state of things which he would make for his people the Jews in their own Land after their captivity For as the new Heavens i. e. Moreover as the new Heavens c. For for Moreover Shall remain i. e. Shall be and remain the Heavens clear and resplendent and the Earth fruitful and verdent the Heavens in a glorious the Earth in a flourishing estate So shall your seed and your name remain i. e. So your seed and your posterity shall be and remain in a glorious and flourishing condition By your seed he meaneth their children per Metonymiam Materiae And by your name he meaneth the same to wit their posterity For a seed or posterity bear the name of their Parents or Ancestors See cap. 14.22 23. And it shall come to pass that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me i. e. And it shall come to pass that men of all Nations and Countries Gentiles and Israelites as well as Jews being moved with that glory which I will give you shall come and worship me in my holy Temple at Jerusalem not onely every new Moon or from one new Moon to another but every Sabbath from one Sabbath to another that is not onely one month but every week Note that the first day of every Month or the day of every new Moon on which the Moon changed was an holy day and to be kept holy Numb 10.10 So was the seventh day in every week which was called the Sabbath day Exod. 20.10 11. Shall all flesh i. e. Men of all kindred and Nations Flesh is put here per Synecdochen partis for men and all signifieth here not all of all kindes but some of all kindes not singula generum but genera singulorum 24. And they shall go forth and look upon the carcasses of the men that have transgressed against me i. e. And men shall go forth into the fields and shall see the dead bodies of those that have transgressed against me whom I have slain lie there unburyed as not being worthy of a burial Note that this word They is to be taken indefinitely here and that this Verse relateth not to that which went immediately before but to the seventeenth Verse as we shall say hereafter Of the men that have transgressed against me What these men were and what their transgression see Vers 17. In these words They shall go forth and look upon c. is included a frequent act and an act repeated many days as we may gather from those words For their worm shall not dye which signifie that their dead bodies should lie unburied a long time to wit Till the Worms had quite devoured them which should be long first For their worm shall not dye q. d. For the Worms which shall breed in their carcasses for Worms do naturally breed out of the corruption of dead bodies shall not dye till they have quite devoured their carcasses and that shall not be under a long time Worm is put here for Worms Worms that breed naturally out of the corruption of dead bodies which he calls their Worms because they shall breed out of the corruption or putrefaction of their dead bodies or carcasses Such Worms use not to dye until they have eaten up all the flesh of the dead bodies whereby they were sustained Shall not dye i. e. Shall not quickly dye but it shall be a long time before it dyeth Note that though he saith absolutely It shall not dye yet the meaning is not that it shall not dye at all but it shall not dye in a long time For the Hebrews in an Hyperbolical kinde of speech say that that shall not be which shall not be a long time Neither shall their fire be quenched I take this to be a repetition of the former sentence and that he calleth either the worm which breedeth in a dead body fire because both the worm and the fire are of a consuming and devouring nature Or else that preternatural heat which is the cause of putrefaction or whatsoever else is the cause thereof Neither shall their fire be quenched Supple For a long time Note that our Saviour speaking of Hell maketh mention of these words saying Where the worm dyeth not and the fire is not quenched Mark 9.44 alluding no doubt to this place of our Prophet viz. Their worm shall not dye neither shall their fire be quenched But why doth our Saviour do this Why doth he quote this place when he speaks of the everlasting punishment of Hell when our Prophet speaketh thereby of the temporal punishment of those which transgressed against God Answ The temporal punishments of those which transgressed against God during the time of the Law were Types of the eternal punishments which the damned should endure in Hell and while the Scripture speaks of the Type it doth often fit many passages to the Antitype yea and that in greater propriety of words then to the Type one of which is this present passage which though it fits the Type that is the temporal punishment of those that transgressed against God yet it fits the Antitype in a greater propriety of words for the punishment of Hell is truly and absolutely everlasting and the Worm that is there never dyeth and the fire that is there is never quenched when as the worm of the Type after a time dyeth and the fire thereof is after a time quenched And they shall be an abhorring to all flesh i. e. And all men which shall come neer to them to look upon them shall abhor and loath them so abominable shall their sight be and so loathsom the stink that proceedeth out of their carcasses Abhorring is put here by a Metonymy for Abhorrend Note that this last verse hath its immediate connexion with and relation to the seventeenth verse and that that it is so far dis-joyned from it proceedeth from the earnestness of the Prophets spirit by which he was in a manner compelled to interpose many things before he made an end of what he had to speak in the seventeenth Verse The like we read Ephes 2 1-5 and Ephes 3 1-13 where the Apostle begins matters but compleats them not till he hath first spoken of many other things FINIS Reader thou art desired to read the places here noted according to these Emendations PAge 2 colume 1 line 43 read The vision of Isaiah the Son of Amos which he saw concerning Judah and Hierusalem p 3 c 1 l 9 r. doth not p 3 c 2 l 43 r. the Gâ—d p 5 c 1 l 32 r. the Kings p 8 c 1 l 49 r. of blowing Trumpets p 9 c 2 l 51 r. in his cause p 11 c 2 l 7 r. an Adulteresse p 11 c 2 l 24 r. lodged in it p 11 c 2 l 53 r. thy