of the Scripture Gen. 6.4 29.23 30. that he lay carnally with her and thereupon it follows and she conceived and bear a Son But however clear it is that if this which is here related concerning the birth of this Son of the Prophet was presently after the writing of the forementioned Prophetical roul then his going in to the Prophetess and her conception thereupon was long before and so should rather have been rendred And I had gone in to the Prophetess and she conceived and on the other side if this his going in to the Prophetess was after the writing of this roul then it was well nigh a twelvemonth after e're this his Son was born and that God gave him that following command concerning his name Then said the Lord to me call his name Maher-shalal-hash-baz And therefore I question not but that this was a different passage from that related in the two foregoing verses and that some time after the setting up of this roul upon the birth of this his Son he was enjoined to call him by that mysterious name which was written in the roul and that to confirm that foregoing Prophecy and that this name of his child might be a continual memorial of that Prophecy written in the forementioned roul concerning the destruction of the Syrians and the Israelites Ver. 4. For before the child shall have knowledg to cry My father and my mother c. Some understand this indefinitely as they did the like expression before Chap. 7.16 concerning which see the Note there of any new-born child But methinks it is clearly spoken with reference to that which was said in the foregoing verse to wit that before that new-born Son of the Prophets whom God had appointed to be named Maher-shalal-hash-baz should begin to discern his Parents from strangers and be able to speak that which was intended by that name should come to pass and so in these words there is a reason given why God appointed this name to be given to his child namely to make known how suddenly that foretold destruction should come upon those two Kings and their chief Cities For before the child that is this new-born child of the Prophets called Maher-shalal-hash-baz shall have knowledg to cry My father and my mother that within a year or a year and a half or thereabouts the riches of Damascus and the spoil of Samaria shall be taken away before the King of Assyria that is the Kingdoms of Syria and Damascus shall be plundered and wasted in his sight and at his command or in these words before the King of Assyria there may be an allusion to the custom of carrying the rich spoils they had gotten from any vanquished people before the Conqueror when he returned in triumph into his own Country And it may be read too as it is in the Margent of our Bibles He that is before the King of Assyria that is his Officers and Ministers or his Captains and Commanders shall take away the riches of Damascus and the spoil of Samaria But however it is clear I conceive that the accomplishment of this was when in or about the fourth year of Ahaz Tiglath-pileser the King of Assyria took Damascus and slew Rezin their King and carried away the people into captivity 2 King 16.9 at which time he made great havock also in the land of Israel 1 King 15.29 though he did not take and destroy Samaria as he did Damascus for that was done sometime after by Salmaneser in the days of Hoshea 2 King 17.6 and this some conceive to be the reason why it is said here that the riches of Damascus should be taken away by the Assyrian and that he should only take some spoil in Samaria Ver. 5. The Lord spake also unto me again saying To wit in the same or some other Vision afterwards Ver. 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. That is that run on gently and silently not with any such violence and noise as other great rivers do We read of the pool of Siloam Joh. 9.7 and of the tower in Siloam Luk. 13.4 and it is generally said that this Siloam or Shiloah was the same that is else-where called Gihon see the Note 1 King 1.33 a little brook at the foot of Mount Sion which running into Jerusalem or about some part of it must needs be a great refreshing to the inhabitants but could be no great defence to the City and that therefore the weak estate of the Kingdom of Judah at this time is here intended by the waters of Shiloah that go softly concerning which see the Note Psal 46.4 The great question is what people it is of whom the Prophet here saith For so much as this people refuseth the waters of Shiloah that go softly and rejoice in Rezin and Remaliahs Son the most Expositors understand it of the people of Judah to wit that the generality of them for there were some â— a better temper amongst them whom the Lord afterwards ver 16. calls his Disciples did either 1. Approve of Ahaz his sending for the Assyrian as distrusting their own weak estate and not minding the promise which God had made for their deliverance against the threatned invasion of the two Kings of Syria and Israel and relying wholly upon the mighty army which he would bring with him the warlike noise whereof is here opposed to the soft running of the waters of Shiloah in the confidence whereof they should even rejoice to be fighting with Rezin and Pekah Or 2ly did wish themselves to be in such a rich and flourishing estate as the Israelites and Syrians were and under the command of such potent Kings as Rezin and Pekah were Or 3. that considering to what a low ebb the Kingdom of Judah was brought and how unable they should be to resist the invasion of these two mighty Kings they did indeed desire that these Kings might reign over them or at least that Son of Tabeal mentioned before Chap. 7.6 whom they intended to leave as their Viceroy amongst them and for the better effecting hereof had under-hand some treacherous compliance with them But now because we find not the least mention in the Sacred story of any such intended defection of the men of Judah from Ahaz and the House of David and because it cannot be thought without manifest forcing the Text how it should be well said that the people of Judah did rejoice in Rezin and Remaliahs Son that were coming out against them with such fury and bloody intentions therefore I conceive that others do far better understand by this people here mentioned the people of Israel for so much as this people that is this army of the Israelites and Syrians that are now combined against Judah refuseth the waters of Shiloah that goeth softly that is do slight and scorn the weak estate of Jerusalem that hath no great river for its defence but only the small brook of Shiloah
everlasting Father shall call his name The Prince of Peace But the words as they are in the Hebrew will not bear such a reading as many of their own do acknowledg for they stand clearly in the order as they are rendered in our Translation And his name shall be called Wonderful Counsellor the mighty God c. First Wonderful to wit with respect to that incomprehensible wonder of his two natures the Divine and Humane nature united together in one person as likewise with respect to the wonder of his Concepton Death Resurrection and Ascension together with all the miraculous works that were done by him and especially that great and astonishing work of mans Redemption which the Angels themselves did admire 1 Pet. 1.12 2ly Counsellor as being abundantly furnished to reveal all truths to his people and in all things to counsel and direct them what to do See the Note Prov. 8.14 3ly The mighty God which shews clearly that this cannot be understood of Hezekiah or any other mortal man but only of the Lord Christ 4ly The Everlasting-Father to wit because it is he that regenerates the faithful in all ages and is the father of eternity the author of life eternal to all that believe on him And 5ly The Prince of Peace to wit because he should not advance his Kingdom by force of arms but in a way of peace because he makes our peace with God and united Jews and Gentiles together as one people and because he is the sole author of all the peace of his people outward and inward temporal and eternal See the Note Chap. 2.4 Ver. 7. Of the increase of his Government and peace there shall be no end c. This is added with respect to the last Title given to Christ in the foregoing verse The Prince of Peace to wit that the extending of his Principality and Government and the peace and prosperity thereof should never come to an end but should still proceed farther and farther which is especially accomplished by the enlargement of his Kingdom amongst the Gentiles See the Note Psal 2.8 And observable it is that by foretelling the increase of the peace of his Kingdom together with the great extent of his dominions these singular priviledges are implied 1. That his Kingdom should be carried on not by the sword but by the Gospel of peace And 2. that whereas the enlargement of other Princes Kingdoms do usually tend to their ruin it should not be so with his As for that which followeth 1. It is said that this his Government should be upon the throne of David and upon his Kingdom because Christ was Davids son and heir and Davids Kingdom was a type of Christs see the Notes 2 Sam. 7.11 16. Ps 72.1 132.11 And accordingly even in Jerusalem the seat of Davids Kingdom Christ Preached the Gospel and was owned as the Son of David and vanquished the spiritual enemies and from thence the Gospel of the Kingdom went forth into all the world 2ly It is said that this should be to order it and to establish it that is for the well-ordering the strengthening and setling of his Church and Kingdom with judgment and with justice that is with just judgment or by punishing the wicked and protecting and rewarding the righteous See the Notes Psal 89.14 Prov. 16.12 And 3ly it is said that this shall be from henceforth even for ever that is from the time that Christ in mans nature shall undertake the Government of his Church unto all eternity And 4ly because the accomplishing of these great things which he had promised might in the declining estate of Davids Kingdom seem impossible therefore he addeth that clause The zeal of the Lord of Hosts will perform this for which see the Notes 2 King 19.31 Ver. 8. The Lord sent a word in to Jacob c. It is not a matter of any concernment to know whether this be a new Prophecy or a continuation of that which went before clear it is that after the interlacing of the foregoing comfortable promises the Prophet here returns to foretell the judgments that were coming upon the men of Israel and that for the comfort of Judah who were now terrified with the confederacy of Israel with Rezin King of Syria against them The Lord sent a word into Jacob that is the Lord hath by me or rather by the many Prophets that have been sent to them made known the ruin that is coming upon the posterity of Jacob in the Ten Tribes and it hath lighted upon Israel that is it shall light upon Israel however they flatter themselves even upon them it shall fall it shall certainly come upon them as it hath been foretold See the Note before ver 7. Yet there are some Expositors that would have it understood thus and it hath lighted upon Israel that is the word sent unto them was accordingly delivered to them and known amongst them falling amongst them as the seed doth on the ground where it is sown Ver. 9. And all the people shall know c. That is when the judgment threatned shall come upon them then they shall all know to their cost experimentally that it was indeed the word of God that was spoken to them though now they will not believe it but do vainly flatter themselves even Ephraim see the Note Psal 78.9 and the inhabitants of Samaria that is of the Kingdom of Samaria to wit the Kingdom of the Ten Tribes of Israel or rather the inhabitants of the City Samaria the Royal and chief City of that Kingdom who are particularly mentioned by way of intimating to them that they should not escape by the strength of their fortifications but should the rather be destroyed for their vain confidence therein as is more clearly set forth in the following words that say in the pride and stoutness of heart to wit that which is added in the next verse Ver. 10. The bricks are fallen down but we will build with hewn stones c. That is our enemies have beaten down our brick-buildings but we will build them again of hewn stones which will be far more costly and strong and stately the Sycomores are cut down but we will change them into cedars that is they have hewn and broken down our houses made of the timber of Sycamore-trees which was of no great reckoning but we will build others of Cedar-Timber far more stately and lasting Some I know understand this last Clause of planting Cedars in the room of those Sycamore-trees which the enemies had cut down when they made all the spoil they could in the Countrey which cannot so probably be thought to be here intended But however the meaning of these Proverbial Expressions is that though their State and Land had suffer'd much by their Enemies yet they would soon bring all things into a more splendid and glorious condition than ever they had been in before insomuch that the ruines the Enemy had made should prove an advantage to them
2 King 19.35 so that the drift of this passage seems to be this that considering the calamity that was to come upon Gods people was not like to last long but that they should be speedily setled again peaceably in their own Land the Moabites had no cause to reject the Jews when they fled to them for shelter as fearing lest the Assyrians should be enraged against them for it but rather might do well therein to gratifie the Jews thereby to make them their friends for the time to come And all this we must know is spoken by way of insulting over the Moabites in their destruction because they had not done that which in all reason and equity they should have done Ver. 5. And in mercy shall the throne he established c. Or prepared That is However the Throne of Judah shall be dangerously shaken by the invasion of the Assyrian which shall cause the Jews to flee to thee O Moab yet it shall not be utterly overthrown and ruined but through the mercy and free grace of God it shall be established and setled again in great strength and power for him to whom it belongs Some I know understand those words in mercy of the mercy of the King of Judah whereby his Throne should be established for him and for his Successors But I question not but that it is meant of Gods mercy to the Kingdom of Judah And thereupon it follows and he shall sit upon it in truth c. which words must be understood both of Christ and of Hezekiah as he was a type of Christ Understanding it of Hezekiah the meaning is That he should sit upon the Throne of Judah in truth i. e. certainly or surely firmly and constantly or that he should govern the people sincerely and uprightly in the Tabernacle of David that is in the house and palace of David judging and seeking Judgment and hastning Righteousness that is being careful to execute Judgment and Justice amongst them without partiality and without delay But understanding it of Christ who is indeed principally here intended the meaning then is That God would raise him up out of the Posterity of David and that he should sit upon the Throne of David for ever See the Note Chap. 9.7 protecting his people and executing Judgment upon his and their enemies see the Note Chap. 11.5 And accordingly the drift of this passage seems to be first more particularly that in regard the Assyrian should be destroyed and Hezekiah setled in the Throne of Judah it would be better for the Moabites to side with the Jews than with the Assyrians And 2ly more generally that it was meer solly in the Moabites and others to expect the ruine of the Throne and Kingdom of Judah upon every prevailing of their enemies against them there being a King to arise in the posterity of David who should sit on that Throne and should justly govern and prosperously defend Gods people for ever Ver. 6. We have heard of the pride of Moab c. Some Expositors hold that God speaks here of himself in the Plural Number as in Gen. 1.26 for which see the Note there And others suppose that this is spoken in the name of other people alledging the pride of the Moabites as a reason why it was no wonder to them to hear of their Destruction But more generally it is thought by Expositors that in this word We the Prophet doth include the Lord God himself the Jews and all the neighbour Nations and that it is all one in effect as if he had said That the Pride of Moab was on all sides well known We have heard of the Pride of Moab he is very proud even of his haughtiness and his pride and his wrath that is the wrath which out of his great pride and haughtiness he hath discovered against the Jews The full scope of this whole passage may be thus expressed These things-whereto the Moabites have been here advised verse 1 3 4. they ought in all reason to have done but alas they are too proud to do any such thing we have heard of their proud boastings and threats Because they are a great and wealthy people and their Country and Cities are very strong therefore they fear nothing and instead of carrying themselves to the people of God according to the counsel before given them they on the contrary do in their pride deal despitefully and injuriously with them But this their pride shall not secure them but shall rather prove their ruine which is implied in the following words but his lies shall not be so that is their vain confidence their proud boastings and threatnings shall prove but lies that which they vainly and proudly conceit and boast and threaten shall not come to pass Ver. 7. Therefore c. That is because of their horrid pride Moab shall howl for Moab that is say some the living Moabites shall howl for the dead or rather they shall mutually howl one to another or one for another so that as it follows every one shall howl that is there shall be a general howling all the Land over for the foundations of Kir-hareseth See the Note Chap. 15.1 shall ye mourn that is not for the plundring or defacing of it but for the utter subverting of it and razing the very foundations of it and the rather haply because ye thought them invinsible This indeed may be read as it is in the Margin of our Bibles for the foundations of Kir-hareseth shall ye mutter And they that read it so conceive the meaning to be That they should mutter within themselves that seeing that Town had formerly stood out against the siege of three Kings for which see the Note 2 King 3.25 and was now in as good strength as ever therefore they should be well enough able to defend it and accordingly they hold that in the following words surely they are stricken the vanity of these their hopes is discovered in that notwithstanding this their muttering the foundations of this their strong Town were stricken that is overthrown or destroyed or they that flattered themselves thus were stricken that is wounded or slain But I conceive the former Translation to be far the best and that in the last words the reason is given why they should mourn for the foundations of Kir-hareseth namely because they should surely be stricken that is razed and ruined Ver. 8. For the fields of Heshbon languish c. That is they lye waste and desert see the Note Chap. 15.4 and the vine of Sibmah a City formerly taken from the Amorites by the Children of Israel Numb 32.38 but now in the possession of the Moabites both were places it seems of great note for their Vineyards so that the mention of these imports that the most pleasant and fruitful of the Land should be destroyed The Lords of the Heathen have broken down the principal plants thereof that is the Princes and Commanders of the armies invading the Land of
their own disobedience and rebellions against that great God that had done this they began to think how dangrous it was for them that must enjoy constant communion with a God that was so zealous of his glory so severe against sinners and so continually ready to break forth in his wrath as a consuming fire to devour them here yea and to punish them with everlasting burnings in hell heareafter who among us say they shall dwell with that devouring fire c. But I rather think that this is intended concerning the terrors wherewith these sinners in Zion should be surprised upon the marching of the Assyrians against Jerusalem Yet withall this must be added that the fire wherewith these wicked wretches profess themselves to be so exceedingly frighted was not simply the Assyrian Army as concluding that they would come and burn the City Jerusalem and lay all waste before them as they had done wherever they came but the wrath of God who upon this ground is indeed called a consuming fire see the Note Deut. 4.24 breaking forth and clearly discovering it self in this invasion of the Assyrians and their carrying all before them with unresistable violence which as it had before consumed the Ten Tribes and at this time a great part of the land of Judea so their guilty consciences made them apprehend it would now likewise devour them in Jerusalem and would never leave burning till all was consumed by it who among us shall dwell with the devouring fire who amongst us shall dwell with everlasting burnings And indeed it is evident that by everlasting burnings here the fire of Hell cannot be meant because in the following verse it is said that the righteous man shall without fear dwell with this fire He that walketh righteously c. It was I say the wrath and vengeance of God in the fury of the Assyrians which these sinners feared would be a consuming fire to them And observable it is that in this their complaint they charge all their danger upon Gods extream severity and not upon themselves Ver. 15. He that walketh righteously and speaketh uprightly he that despiseth the gain of oppression that shaketh his hands from holding of bribes c. That is that rejecteth them with loathing and detestation that stoppeth his ears from heaâ—ing of blood that is that will not endure to hear any motion made of any violence or injury to be offered to the life or livelyhood of his brethren see the Note Chap. 1.15 and shutteth his eyes from seeing evil that is from the sight of any thing that should entice him to evil or that is so far from doing evil himself that he cannot endure to see others do it This is the answer that is returned to that doleful exclamation of the wicked distrustful hypocrites amongst the Jews in the foregoing verse Who among us shall dwell with the devouring fire c. Why saith the Prophet He that walketh righteously c. He that will live a holy righteous life may safely dwell with God though he be a consuming fire to wicked ungodly wretches And thus he gives them to understand that if the wrath of God were so terrible to them they must charge it upon their own wickedness not upon Gods severity A good and a righteous man needs not fear it Ver 16. He shall dwell on high his place of defence shall be the munitions of rocks c. That is Such a man shall be as safe and as fearless as if he dwelt in some impregnable Fort built upon inaccessible Rocks the Church of God shall be as munitions of Rocks to him bread shall be given him his waters shall be sure that is he shall not want meat and drink nor any thing necessary for the support of his life no not in the time when Jerusalem shall be besieged by the Assyrians Ver. 17. Thine eyes c. This is a farther promise made to the righteous man of whom the Prophet had spoken in the two foregoing verses Thine eyes shall see the King in his beauty that is Hezekiah Though he may be for a time in a very sad and forlorn condition as he was indeed when the Assyrians had wasted the greatest part of his Kingdom and he was glad to crouch to an insolent Tyrant and beg Conditions of Peace of him 2 Kings 18.14 and yet could not prevail but was only abused and scorned by him and at last besieged by his Forces in the City Jerusalem and when upon this occasion he went up to the Temple to implore Gods help having rent his clothes and covered himself with sackcloth 2 Kings 19.1 yet shall he afterwards Reign in greater Majesty and Glory than ever he did formerly to wit after God had so miraculously destroyed the Assyrian Army after which it is said that many brought presents to Hezekiah so that he was magnified in the sight of all nations from thenceforth 2 Chron. 32.23 they that is thine eyes shall behold the land that is very far off The meaning is that the time should come when they should no longer be cooped up in Jerusalem because the besiegers being all destroyed they might safely and securely go abroad whither they would and travel peaceably into the remotest parts of the land yea if their occasions did so require into foreign Countries Many learned Expositors do otherwise I know understand this last clause as 1. that they should see Embassadors come to Hezekiah from a far Country to wit the Babylonians for which see the Note 2 Kings 20.12 Or 2. that they should see Hezekiah's Kingdom enlarged by the bringing of foreign Countries under his Dominion Or 3. that the Fame of Hezekiah should be carried into Countries a far off But the words of the Text will very hardly bear either of these Expositions And so likewise that which others say that in this whole verse the Prophet speaks to Shebna of whom mention was made before Chap 22.15 telling him that he should see Hezekiah whom he slighted and despised Reigning in great Majesty and Glory and that himself should be banished or carried away Captive into a land a far off it no way suits with the tenor of that which the Prophet is speaking of in this place That which others say is far more probable to wit that under the type of Hezekiah the seeing of Christ in his Glory is here promised to the faithful Though for a time he should live in a low and despised condition and should at last be hanged up between two Thieves upon the Cross when that was fully verified Chap. 53.2 he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him yet afterwards the eyes of his Servants should see this their King in his Beauty and Glory to wit when as the only begotten Son of God he rose triumphantly out of the Grave and ascended into Heaven but especially when he shall come again at the last day in exceeding great
not go on and express this in his Prayer was because he was not able to speak any longer for weeping as it is immediately added in the Text and Hezekiah wept sore And so what he could not or perhaps was afraid to ask in words because it was contrary to what God had said should be his tears spake and God heard them But see the Note 2 King 20.3 Ver. 4. Then came the word of the Lord to Isaiah saying To wit as it is expressed in the Book of Kings afore Isaiah was gone out into the middle court so near was the sick bed of this good King to the Throne of God in Heaven even his sighs and groans God heard and was presently careful to have him comforted with a promise of longer life and that for the better strengthning of his faith by the same Messenger that had made known to him the Sentence of Death that God had pronounced against him But see the Note 2 King 20.4 Ver. 5. Go and say to Hezekiah Thus saith the Lord God of David thy Father c. By these words he makes known to Hezekiah that he was mindful of the Covenant he had made with David concerning his continuing of the Kingdom of Judah to his Posterity I have heard thy Prayers I have seen thy tears behold I will add to thy days fifteen years that is To the days thou hast already lived In 2 King there is another particular inserted in the promise here made to wit That on the third day he should go up to the House of the Lord. But for this and the following verse see the Notes 2. King 20.6 Ver. 7. And this shall be a sign unto thee from the Lord c. In 2 King 20.8 It is said that Hezekiah desired a sign of the Prophet Isaiah to assure him that this which he had promised him should certainly be which the Prophet hath likewise noted in the close of this Chapter and that hereupon God by the Prophet made him this promise of a sign for which see the Note there Ver. 8. Behold I will bring again the shadow of the Degrees which is gone down in the Sun-dial of Ahaz ten degrees backward c. In 2 King 20.9 10. it is said that when Hezekiah desired a sign of Isaiah for the strengthning of his faith the Prophet tendered to him two different signs leaving him to his choice which of them he would take namely That the shadow on the Sun-dial should either go forward ten degrees or go backward ten degrees and that when Hezekiah answered That it was a light thing for the shadow to go down ten degrees and desired rather that the shadow might return backward ten degrees for all which see the Notes in that place hereupon this promise was made him of bringing back the shadow ten degrees the accomplishment whereof is related in the next words so the Sun returned ten degrees by which degrees it was gone down to wit after the Prophet had prayed that it might be so for this is expresly inserted 2 King 20.11 And Isaiah the Prophet cried unto the Lord and he brought the shadow ten degrees backward c. for all which see the Notes there Yet withal this also is here observable that those words so the same returned ten degrees may well induce us to think that the miracle now wrought was not as some would have it in the going back of the shadow in the Dial of Ahaz whilst the Sun kept on its course but in the retrograde motion of the Sun it self And indeed how else could they in Babylon take notice of this Wonder See the Note 2 King 20.12 And beside the Analogy between the sign and the thing signified depends much upon this Princes are in their Kingdoms as the Sun in the World The bringing back therefore of the Sun when it was hasting to its setting and the lengthning of the day thereby beyond its natural time was most fit to signifie that after the same manner how impossible it might seem considering the desperateness of his disease and the Sentence of Death by God himself pronounced against him Hezekiah should be brought back from the Grave whither he was posting and his life be lengthned out beyond expectation Ver. 9. The writing of Hezekiah King of Judah when he had been sick and was recovered of his sickness That is The Song of Thanksgiving which he composed and committed to writing even as his Father David used to do intending to leave it to posterity as a Monument of his own fainting heart in the time of Gods mercy in recovering him out of his sickness and his hearty thankfulness for it Ver. 10. I said in the cutting off of my days c. That is When I perceived partly by the violence of my sickness but especially by the sentence of death which the Prophet had pronounced against me that God was now hewing me down in great displeasure I began to think within my self or I concluded fully within my self as I lay upon my sick bed I shall go to the gates of the grave that is I am now a dead man See the Note Psal 9.13 I am deprived of the residue of my years that is the years I might have lived by the ordinary course of nature Thus in the first place he acknowledgeth his own weakness and the terrors wherewith he was surprized when he saw himself likely to be cut off by an untimely death in the flower of his age the reasons whereof see before in the Note 2 Kin. 20.3 the more hereby to magnifie the mercy of God to him in his recovery Ver. 11. I said c. See the foregoing Note I shall not see the Lord to wit in his Temple See the Notes Psal 27.4 and 42.2 even the Lord it is twice repeated to set forth how vehemently he was afflicted herewith in the land of the living see the Note Psal 27.13 And indeed his particular expressing of this when he desired a sign of his recovery ver 22. What is the sign that I shall go up to the house of the Lord doth plainly show that this was one main thing that troubled him when he lay under the terrors of Death I shall behold man no more with the inhabitants of the World that is I shall no longer live amongst the Children of men here in this World Or as I shall no more behold God in his Ordinances so I shall also be cut off from the Communion of the Church of the living and so I shall not do that good to the people of God that were under my charge that I desired to do Ver. 12. Mine age is departed c. The time of my life and abode here in this World is at an end and gone and is removed from me as a Shepherds tent who use not to stay long in a place but to remove their tents from one place to another See the Note Job 27.18 I have cut off like a Weaver my life
Creatures might well stand amazed to hear it were they capable of hearing it according to that of the Prophet Jer. 2.12 Be astonished O ye Heavens at this and be horribly afraid c. I have nourished and brought up Children c. As under this is comprehended all that God had done for the Israelites from the time that they first became a People in Egypt unto the time that they were at last raised up to be a Kingdom and Nation of great Note and Renown so the following words And they have Rebelled against me must be understood not only of their fore-passed Rebellions but also of their present persisting still therein Ver. 3. The Ox knoweth his owner and the ass his masters crib c. That is though these be in a manner the dullest and most stupid of all bruit beasts yet they will after their kind own and acknowledg their master that breeds them up and feeds them and makes much of them they will at times follow after him submit to him and be readily obsequious to him in any service he puts them to But Israel doth not know my people doth not consider as if he should have said They that call themselves Gods Israel and whom I have indeed taken to be my peculiar people are more bruitish than these bruit beasts are they will not own me nor submit themselves to me to serve me and to be guided by me their Lord and master that have done every way as much or more for them in feeding them and bringing them up according to that Hos 11.4 I was to them as they that take off the yoke and I laid meat unto them Nay they will not so much as consider what I have done for them that hereby they might be brought to own and serve me And thus the Lord makes oxen and asses both the teachers and judges of his people Ver. 4. Ah sinful Nation c. This particle Ah seems here added by way of representing the general Apostacy and wickedness of his people as a thing 1. he admired and 2. bewailed and 3. detested and abhorred and 4. for which he was highly offended with them Ah sinful Nation a people laden with iniquity to wit in regard of the multitude and the greatness and heinousness of their sins a feed of evil dâ—ers that is a race of wicked wretches as the Baptist termed the Pharisees and Sadduces Mat. 3.7 a generation of vipers And so inseems to imply that they trod in the steps of their wicked Progenitors that by nature and descent they were corrupt and so were likely to transmit their wickedness to their Posterity Children that are corrupters that is that are degenerated from the piety of their holy Predecessors and are become a sinful corrupt people such as did daily corrupt themselves and grow worse and worse see the Note Deut. 32.7 or that did corrupt their ways and doings according to those expressions Gen. 6.12 All flesh had corrupted his way And Zeph. 3.7 They rose early and corrupted all their doings and so likewise were instrumental in corrupting others But however observable it is that by these names of repâ—oach which the Lord here gives them he doth covertly upbraid them for their vanity in assuming such glorious titles to themselves as they usually did Instead of a holy people he calls them a sinful Nation instead of the seed of Abraham he terms them a seed of evil doers and instead of the children of God he names them children that are transgressors They have forsaken the Lord c. To wit by a general disregard of his commands by serving other Gods and by an open renouncing of the true Religion They have provoked the Holy One of Israel unto anger that is they have done exceeding wickedly as if they purposely intended to provoke God to anger the Holy One of Israel a title which Isaiah frequently gives to the Lord that God who is infinitely holy and that had manifested himself to be such to the Israelites by his anger against them for their sins and many other ways thereby making known that he expected that they whom he had chosen to be his peculiar people should be in that regard a holy people They are gone away backward that is they have absolutely turned away from the Lord like stubborn children or servants that disliking the commands of their Parents or Masters turn their backs in disdain upon them and fling way or like resty Jades who the more they are driven forward the more they go backward Ver. 5. Why should ye be stricken any more c. Here the Prophet proceeds to shew that as Gods mercies had wrought no good upon them so neither his judgments he found them an incorrigible people for he had gone so far this way by several judgments he had brought upon them and all to no purpose that he might well say of them that it was in vain to smite them any more Ye will revolt more and more that is instead of being amended by farther punishments ye will grow worse and worse as it is indeed particularly noted of Ahaz in whose days Isaiah Prophesied 2 Chron. 28.22 That in the time of his distress he did trespass yet more against the Lord. The whole head is sick c. That is say many Expositors both the King and his Princes and subordinate Magistrates or the whole Civil and Ecclesiastical power that are as the head for caring for and governing the whole body are exceedingly weakned and distempered in a very sad and dangerous condition And the whole heart is faint the Priests and Teachers of the people or all the strong and valiant men of the land are in a languishing and dying condition And many there are that understand hereby the universal and excessive wickedness and prophaneness that was in the land especially in those that were as the head and heart of the state that where the greatest strength should be there was nothing but weakness But methinks it is very clear that this is spoken with respect to the many dreadful plagues and punishments that God had brought upon them thereby to make good what he had said that it would be to no purpose to smite them any more which may seem the more probable too because the mention that is made in the next verse of wounds and bruises doth best suit with this Exposition and because that which follows Vers 7. Your Country is desolate c. seems to be added by way of explaining this Metaphor And accordingly I conceive that comparing the people of Israel here to the body of a man that is all over dangerously beaten and bruised because the head and the heart are principal and vital parts upon which the health of the whole body doth chiefly depend therefore they are particularly mentioned here Yet some expound it thus The whole head is sick and the whole heart is faint that is every head in the whole Commonwealth is weak and sick and every
world all Types and Prophesies of the Old Testament were at an end and the Doctrine of the Church was setled in an unchangeable way and thence are those expressions which the Apostles used 1 Joh. 2.18 Little children it is the last time and 1 Cor. 10.11 These things are written for our admonition upon whom the ends of the world are come Again by the mountain of the Lords house some understand Christ that stone which became a great mountain Dan. 2.34 35. and upon whom the Church is built as a house upon a hill But far more probably the Church is meant hereby being called the mountain of the Lords house in allusion to Mount Zion whereon the Temple the house of the Lord was built and which was a type of the Church and truly resembled to a mountain as is noted Psal 2.6 And of this mountain of the Lords house it is said That it should be established or prepared as it is in the Margent in the top of the mountains and exalted above the hills not only because the Church should be conspicuous to all the World as a city that is set on a hill which cannot be hid Mat. 5.14 the light of the Gospel shining from thence to the enlightening of all Nations but also because it should in regard of Spiritual priviledges and glory excell all the Kingdoms and Estates that were in the world see the Note Psal 68.15 and should be setled in this condition unchangeably all Nations submitting themselves to the Church which is expressed more fully in the next words which contain a clear Prophecy of the calling of the Gentiles And all Nations shall flow unto it that is they shall come in and join themselves to the Church in great numbers voluntarily of their own accord and with great vehemency and fervency of desires like so many rivers running into some one greater stream which is that our Saviour speaks of the Kingdom of Heavens suffering violence Mat. 11.12 See the Notes Psal 34.5 110.3 Ver. 3. And many people shall go and say come ye and let us go up to the mountain of the Lord to the house of the God of Jacob c. This is added as a farther explanation of the last clause in the foregoing verse and all Nations shall flow unto it for this that multitudes of all Nations should thus encourage one another to join themselves to the Church implys how readily and voluntarily they should flow into it As for this phrase let us go up to the mountain of the Lord c. it is suited to the situation of the Temple to which they went up on every side but yet withal it very fitly expresseth mens joining themselves to the Church which is the Heavenly Jerusalem Heb. 12.22 The Jerusalem which is above Gal. 4.26 to which when men do join themselves they ascend thereby to greater and better things than the greatest do here enjoy and therefore accordingly must take off their hearts from the low and base things of the world and ascend in their affections desires and endeavours to those that are in Heaven prepared for them Phil. 3.20 Col. 3.2 And withal observable it is that in this prediction of the calling of the Gentiles it is clearly hinted that they should join themselves to the Church of the Jews according to that Mat. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven 2. What a great change there should be betwixt the state of the Church under the Gospel and that under the Law in that the people that might not come near to Sinai have here free access given them to come into Sion And 3ly that the great thing that should encourage the Gentiles to come in should be that they should be there taught of God effectually which is expressed in those words And he will teach us his ways and we will walk in his paths For out of Zion shall go forth the Law and the word of the Lord from Jerusalem That is the Doctrine of the Gospel Some take this to be also the words of the people encouraging one another to go up to the house of God as was before expressed to wit because the word of God was there only to be found But rather they are the words of the Prophet shewing by what means the Nations should be brought thus to join themselves to the Church namely that it should be by the Preaching of the Gospel which should be first published in Jerusalem and should from thence afterward spread abroad into all the world Luk. 24.47 Act. 1.8 See the Note also Psal 110.2 Now this is mentioned as that whereby Zion should be exalted to a high degree of eminency that now the Doctrine of Salvation should go not out of Sinai but out of Zion And it implys some change that should then be in the Doctrine of the Church though in regard of the substance of it it should still be the same Ver. 4. And he shall judg amongst the Nations c. That is the Lord Christ the very God of Jacob to whose house it was said in the foregoing verse the Gentiles should go up God manifested in the flesh 1 Tim. 3.16 shall have the supreme power of Royal authority given him of the Father which is that Christ said Mat. 11.27 All things are delivered unto me of my Father And Joh. 5.22 The Father judgeth no man but hath committed all judgment unto his Son and accordingly he shall reign as King judging and governing and protecting his people and punishing their enemies See the Notes Deut. 32.36 But now especially this is meant of that Spiritual jurisdiction and dominion he should exercise in the Consciences of his people to wit that by the Scepter of his Gospel that Law and Word of the Lord mentioned in the foregoing verse that was to go forth out of Zion he should rule and govern as a just King not amongst the Jews only but amongst the Gentiles also and should subdue their hearts to the obedience of his Kingdom and then acquit and absolve them from all their sins See the Notes Psal 2.8 110.2 3 6. And therefore it is added and shall rebuke many people which I conceive is also principally meant of his convincing them of their sins and the truth of the Gospel Joh. 16.8 whereby they should be brought to give up their names to Christ And they shall beat their swords into plow-shares and their spears into pruning-hooks c. The meaning is that the converted Nations living as is before said under the Government of Christ though formerly warring continually one against another and seeking to devour and destroy one another should live peaceably together and laying by all thoughts and desires of being hurtful and injurious one to another should only betake themselves to such imployments as tended to the publick good and whereby they should rather promote the welfare than the hurt
as being an occasion of making their Cities more beautiful and their defences and fortifications stronger than they were before And most probable it is that this is meant of that havock which Pul had made in the Land of Israel 2 Kin. 15.19 Or else it must be meant of that which after him Tiglath-Pileser was to make amongst them 2 Kin. 15.29 Vers 11. Therefore the Lord shall set up the Adversaries of Rezin against him c. In shewing how the Judgment threatned against the Israelites should light upon them as the Prophet had said before vers 8. First he tells them how the Lord would raise up Adversaries against Rezin with whom they had made a Confederacy and on whose side they did so much rely and would make them prevail over him which is meant of the Assyrians who did indeed invade Syria and took Damascus their chief City and slew Rezin 2 Kin. 16.9 And then he adds And joyn his enemies together which some would have to be understood of the many Nations that should be joyned together in the Assyrians Army against Rezin But I rather think that having first shewed how the Lord would cut off Rezin in whose Confederacy they so much gloried he then adds that this being done he would then joyn his enemies together that is Israels Enemies to wit those mentioned in the following words Vers 12. The Syrians before and the Philistins behinde c. That is the Syrians in whose help they put so much confidence being subdued by the Assyrian and become his Subjects shall come under his conduct and being joyned with his Forces shall invade the Israelites on one side and the Philistines at the same time shall invade them on the other side And they shall devour Israel with open mouth that is As so many ravenous beasts that with open mouth fall upon their prey they shall with all greadiness and eagerness seek utterly to devour and destroy them For all this his anger is not turned away but his hand is stretched out still For which see the Note Chap. 5.25 Vers 13. For the people turneth not unto him that smiteth them c. That is they are not reclaimed and brought home to God by the Judgments that God brings upon them and therefore greater must follow Neither do they seek the Lord of Hosts to wit by Prayer and Repentance Vers 14. Therefore the Lord will cut off from Israel head and tail c. That is all of all sorts from the highest to the lowest from the chiefest to the basest and most despised amongst the people see the Note Deut. 28.13 And such another Proverbial Form of Speech is that which follows Branch and rush For thereby seems to be meant both the strong and weak or more particularly their choice young men the beauty of each Family from whence they sprang as the Branch doth out of the Tree and likewise those of the poorer and meaner sort of people And it is said that this should be done in one day that is at one and the same time they should be all cut off suddenly and together Which was done when they were all carried away into Captivity by Shalmaneser and other Nations planted in their stead 2 King 17. But withal observable it is that in setting forth this destruction of the Kingdom of the Tribes he threatens the cutting off the branch not the cutting down of the tree because the root and stock of this people was still to be preserved Nor is it wholly to be disregarded which some add that in those words The Lord will cut off from Israel head and tail He speaks of the Israelites as of a people that were transformed into a beast and that to imply their Wickedness and brutish Sins Vers 15. The ancient and the honourable he is the head c. The Prince and Magistrate he that is of high account for Age or Office he is the Head to wit because the Magistrate doth take care for order and govern the people even as the Head doth the Body As for the word honourable See the Note Chap. 3.3 And the Prophet that teacheth Lies he is the tail And I conceive lying Prophets are so called to imply how base such men were in the esteem both of God and good men according to that which God spake of the wicked Priests Mal. 2.9 I have made you contemptible and base before all the people Yet it might be also spoken with respect to their abject and base outward condition because it is likely that their false Prophets were of the meanest and lowest of the people as Jeroboam's Priests also were See the Note 1 King 12.31 Neither is it wholly to be disregarded what some Learned Expositors have added that the Prophet that taught Lies might well be compared to the Tail 1. Because instead of going before the people with holy Doctrine and an exemplary holy Life and Conversation as it was fit the Lord's Prophets should do they were still ready to comply with the people the great ones especially in saying whatever they would have them say and doing whatsoever they would have them do turning and winding themselves after them even as the tail of a beast follows and turns about which way soever the beast goeth And 2. Because for their Bellies sake even for pieces of Bread as the Prophet Ezekiel saith Ezek. 13.19 they were wont with vile and sordid Flatteries to fawn upon the People and especially those that were in high places even as dogs to whom such lying Prophets are compared Chap. 56.11 use to fawn upon men with wagging their tails Now if it be questioned why the Prophet doth not here explain what was meant in the foregoing verse by branch and rush as well as what was meant by head and tail To this it is answered that the reason of this was because he intended chiefly to strike at those that were the chiefest Offenders and that were a main cause of all the wickedness that was amongst the people Yet it may be that which follows vers 17. may be added to explain that Proverbial expression of the branch and rush Vers 16. For the Leaders of this people cause them to err c. See the Note Chap. 3.12 This is added as a reason why God would cut off both head and tail to wit Because the Leaders were Seducers and the people were so ready to be misled by them Vers 17. Therefore the Lord shall have no joy in their young men c. This may be intended to explain what was meant before vers 14. by branch and rush And the meaning is That whereas usually when the people of God do walk as becomes his people the Lord doth rejoyce in them and in seeing them in a prosperous condition according to that Chap. 65.19 I will rejoyce in Jerusalem and joy in my people and that which David saith That the Lord hath pleasure in the Prosperity of his Servants Psal 35.27 See the Note Deut. 28.63
heart amongst the people is ready to faint Ver. 6. From the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores c. That is the whole land and all the people therein from the lowest to the highest are in a sad condition having been plagued with variety of judgments over and over so that in the whole body from top to toe there is no part free they have not been closed neither bound up neither mollified with ointment that is there is no means used for the removing of these judgments that are come upon them See the Note Psal 147.3 As that their Neighbours and Confederates never minded to afford them any relief so neither had they power or skill to help themselves and as for that which was the only sure way to cure them of their evils namely their turning to the Lord by unfeigned repentance that was never minded but they obstinately ran on still in their sins and that either because they whose work it was to have administred these means of their cure neglected their duty or else because the people would not follow their direction The drift of all is to shew that the condition of Israel was at present in a manner hopeless and desperate Ver. 7. Your Country is desolate c. What was before expressed figuratively is here repeated in plain terms It is in the Original only your Country desolate or a desolation and therefore some render it in the future tense your Country shall be desolate c. and accordingly conceiving that he spake this in the days of Uzziah because they find it in the beginning of his Prophecy they conceive it to be a Prediction of the desolation that was to come upon the land of Judah in the days of Hezekiah Ahaz and others that succeeded him even unto the Babylonian Captivity Yea and some that read it in the present tense Your Country is desolate c. do yet understand it of the desolation which the Chaldeans should make in the land and conceive that it is expressed as done already only to shew how certainly it should be But because it seems far most probable that the Prophet still proceeds to shew that God had proceeded so far in a way of punishing them that it was in vain to smite them any more therefore I conceive it is best rendered in the present tense Your Country is desolate your Cities are burnt with fire and that it must be understood of desolations past or present when the Prophet spake this to wit of the devastations made either by Tiglath-Pileser in the land of Israel in Jothams days 2 King 15.29 or by Râ—zin King of Syria and Pekah King of Israel in the land of Judah in the days of Ahaz see the Notes 2 King 16.5 and by the Philistines 2 Chron. 28.17 or by the Assyrians both in the land of Israel and Judah in the days of Hezekiah 2 King 18.9 13. Isaiah Prophecyed in those times when all these devastations were made both in the Kingdoms of Judah and Israel and therefore this might be spoken with respect to all or either of them there being no necessity why we should conclude that all his Prophesies are set down in order as he delivered them Your land strangers devour it in your presence c. That is foreign Nations yea and some of them such as are of Countries very far off from you as were the Babylonians Deut. 28.4 5. having invaded your land do eat up and consume the fruit of it and that to the great increase of your grief before your faces you being no ways able to help your selves herein And it is desolate as overthrown by strangers which is in the Hebrew And it is desolate as the overthrow of strangers and so some understand it thus That God had made their land desolate according to the destruction which he used to bring upon Heathens such as were meer strangers to God as were those of Sodom and Gomorrha mentioned in the next verse But the meaning rather is That the desolation of their land was according to the overthrow which foreigners and strangers are wont to make in a land who because they expect no benefit from the Country in future times do therefore barbarously make all the havock they can wasting and destroying all that is before them where ever they come Ver. 8. And the Daughter of Zion is left as a cottage in a Vineyard c. The Prophet having spoken of the misery of the land in general here he sets forth the misery of Jerusalem the chief City thereof in particular Sometimes the people or inhabitants of Jerusalem are called the Daughter of Zion for which see the Note 2 King 19.21 But here it is the City it self that is so called because the chief part of Jerusalem where the Temple stood was built upon Mount Zion and so with respect to the former splendor and stateliness of that City is compared to a fair and beautiful damsel standing by her mother or with respect to the tender respect that God bare to her And in saying that she was left as a cottage in a Vineyard as a Lodg in a garden of cucumbers he alludes to the custom of that Country where they used to build little Cottages Sheds or Lodges in their Vineyards and Fruit-gardens that those who were appointed to watch their Grapes and other Fruits might lodg there by night and by day might shelter themselves from the rain and from the heat which after the Vintage and the ingathering of their Summer-fruit were usually left ruinated tattered and defaced or at least empty and desolate no body then abiding in them and that because by reason of the wast and havock that was made in the Country round about Jerusalem either by the Assyrians in the days of Hezekiah Chap. 7.17 20. 36.1 2. or by the Syrians and the Israelites and others in the days of Ahaz 2 Chron. 28. and by reason the City it self had suffered much it was become a sad spectacle base and contemptible more like one of those poor forlorn cottages and lodges when all the Vines in the Vineyards and all the Fruit in the Gardens were cut up and carried away than such a stately and glorious City as it had formerly been To which purpose also that eighth clause is added as a besieged city implying that the Country was wasted and destroyed round about and Jerusalem it self so exceedingly straitned that there was scarce any going in or out of it in safety as usually it is when the chief City of any Country is besieged Ver. 9. Except the Lord of Hosts c. See the Note Gen. 2.1 Having spoken of the devastation of the land and the low and contemptible estate whereinto the City Jerusalem was brought in comparison of what it had been in former times Here the Prophet adds what mighty havock had been made amongst the inhabitants of the land
one of another For as by way of foretelling times of War it is said Joel 3.10 Beat your Plow-shares into swords and your pruning-hooks into spears so here on the contrary by way of foretelling the concord and peace which the Gospel of Christ should work amongst men it is said that they should beat their swords into plow-shares and their spears into pruning-hooks And this is also more fully exprest in the following words Nation shall not lift up sword against Nation neither shall they learn war any more All the difficulty indeed is how to reconcile this Prophecy with the bitter Wars that have been in most times even amongst those that have professed themselves the Church of Christ with respect whereto our Saviour gave that warning to his Disciples Mat. 10.34 Think not that I am come to send peace on the earth I came not to send peace but a sword Some to avoid this difficulty hold this to be only a Prophecy of that Universal Peace which should be in the reign of Augustus amongst the Nations throughout the whole Roman Empire who had then the greatest part of the World under their Dominion just about the time of our Saviours birth the truth whereof as it is evident in the Roman Histories so it may be probably gathered from that Tax or Muster mentioned Luk. 2.1 Then went out a Decree from Caesar Augustus that all the world should be taxed which could not well be but in a time of a general Peace And again others would have it to be only a figurative expression of that true inward spiritual peace which is the effect of Christs Kingdom in the Consciences of Believers begun here but perfected hereafter in Heavenly glory But questionless the words are clearly a Prediction of that concord and peace which should be the proper effect of the Gospel amongst those Nations and particular persons that should sincerely submit themselves to the Government of Christ The Doctrine of the Gospel doth upon many grounds press Christians to live peaceably as far as they are able with all men whatsoever Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men and Heb. 12.14 Follow peace with all men And especially that they should live lovingly and peaceably amongst themselves Mark 9.50 Endeavouring to keep the unity of the Spirit in the bond of peace Ephes 4.3 And accordingly we find that where people are throughly brought to that frame and disposition of spirit which the Law of the Gospel doth require in Christians they are so harmless and meek that they are careful not to wrong any with whom they converse but are content rather quietly to suffer wrong from others and will live as brethren lovingly and peaceably together without any jars and variance as it is noted of those that were added to the Church in the first days of the Gospel who were at least five thousand if not eight thousand that the multitude of those that believed were of one heart and of one soul And this is that which is here foretold concerning ths days of the Gospel It cannot therefore be inferred from hence that it is altogether unlawful for Christians to make war whether offensive or defensive for the people of God have gone out to war by Gods own appointment And when the Soldiers that were converted to the faith of Christ by the Baptists Ministry propounded the question to him Luk. 3.14 And what shall we do He did not enjoin them to leave their calling but only instructed them how to behave themselves therein Do violence to no man neither accuse any man falsly and be content with your wages Just wars are rather executions of Justice than any breach of Christian charity Nor must we think that the discord and wars that have been in all ages even in the days of the Gospel and that too amongst those that profess themselves Christians do any way weaken the truth of this Prophecy for the drift of these expressions of the Prophet is only to shew first how much the Gospel should tend to the establishing of a happy Peace amongst the Nations of the World that had been before so barbarously ready to devour one another by bringing them to be united together in one faith as fellow-members of one and the same body under Christ their head the Prince of Peace as he is called Chap. 9.6 And 2. what intire affection and union of spirit and so what a peaceable disposition one towards another there should be amongst those that were true Christians that did sincerely submit to the Law of Christ the Gospel of Peace Ephes 6.15 and that were effectually guided by the Spirit of Christ All which notwithstanding it needs not seem strange to us that the Church is still so much embroiled with war 1. Because when the Church is for peace her enemies will still be for persecution and war 2. Because there will be still in the Church so many that profess Christ but in their works deny him not being Christians indeed And 3ly because even those that are true-hearted Christians by reason of the remainders of corruption in them are over-ready too often to swerve from the temper and way of peace which Christ hath prescribed them V. 5. O house of Jacob come ye and let us walk in the light of the Lord. As in imitation of that expression wherewith ver 3. he had said the converted Gentiles should encourage one another Come ye and let us go up to the mountain of the Lord c. the Prophet doth here exhort the Jews that they that were Gods first-born peculiar people would not come behind them but would rather prevent them and lead them the way Since the whole world should be enlightned it were a shame if they should still walk in darkness O house of Jacob come ye and let us walk in the light of the Lord that is in the light of Gods word which shines amongst you now or in the light of the Gospel which shall hereafter break forth from you and shine amongst all Nations So that this may be taken as spoken both to the Jews that were then living in the days of the Prophet and to their posterity in the days of the Gospel and it is all one in effect as if he should have said Let us believe in Christ and love him and all Christians for his sake Ver. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East c. That is they are full of the rites and customs and vices of the people inhabiting the Eastern Countries amongst which though the Ammonites and Moabites may be numbered because they lay Eastward of Judea yet I conceive the Syrians and Chaldeans are here chiefly intended because they were amongst the Jews most usually termed the Children of the East or the people of the East See the Notes 1 King 4.30 and 2 King 13.17 and because though it might
therein Ver. 12. For the day of the Lord of hasts shall be upon every one that is proud and lofty c. That is upon all the proud and great ones amongst them See the foregoing Note Ver. 13. And upon all the cedars of Lebanon that are high and lifted up and upon all the oaks of Bashan Lebanon was famous for goodly tall Cedars See the Note 1 King 5.4 and so was Bashan for mighty strong oaks Ezek. 27.6 Of the oaks of Bashan have they made thine Oars Now though the most of Expositors do here by these cedars and oaks understand figuratively the great and weighty and lofty ones that were amongst them their Princes and Nobles their rich and potent men that exalted themselves against God as indeed the Scripture doth elsewhere frequently speak thus of such men as Ezek. 31.3 Behold the Assyrian was a cedar in Lebanon with fair branches and with a shadowing shroud c. See also the Note Judg. 9.15 and others do understand hereby their stately buildings made of the timber of these trees as indeed the Prophet Zachary speaks after this manner of the destruction of the gallant houses in Jerusalem Zach. 11.1 2. Open thy doers O Lebanon that the fire may devour thy cedars Howl firr-tree for the cedar is fallen because the mighty are spoiled Howl O ye oakes of Bashan Yet because it seems apparent that the Prophets design in this part of the Chapter is first to foreshew the destruction of the Inhabitants even the greatest amongst them which he hath already done in the three foregoing verses and then afterwards the ruin of all things that were of greatest note and excellency in their land whereof they did most glory and wherein they put the greatest confidence therefore I do not see why this should not be understood literally of the havock the enemy should make in burning up and hewing down the Cedars and Oaks and other stately Trees that grew there in abundance and that the rather with respect to the Idolatry that was daily committed in their Groves where these Trees grew wherewith God was highly offended for which see the Notes Chap. 1.29 30. Ver. 14. And upon all the high mountains and upon all the hills that are lifted up Hereby also some understand great and rich men such as were of great eminency and did over-look and over-top the meaner fort as mountains do the plains And indeed the Scripture doth often speak thus of the great ones of the world figuratively as in Zach. 4.7 Who art thou O great mountain before Zerubbabel thou shalt become a plain And Isa 41.15 Thou shalt thresh the mountains and beat them small and make the hills as chaff But here I rather conceive it is meant of the hilly and mountainous parts of the land upon which the Prophet threatens that vengeance should come the rather because their high places were usually there and to let them know that these places which they deemed of impregnable strength and wherein they did so exceedingly glory and trust as places of sure retreat in times of danger should be no refuge to them at all Ver. 15. And upon every high tower and upon every fenced wall Even this also some understand figuratively of men of great strength and power alledging for the proof hereof another place in our Prophet where the same figurative expression is used to wit Chap. 30.25 And there shall be upon every high mountain and upon every high hill rivers and streams of waters in the day of the great slaughter when the towers fall But I conceive the meaning of these words is only this that no fortifications or place of strength should be any defence to them Ver. 16. And upon all the ships of Tarshish c. See the Note 1 King 10.22 and Psal 48.7 Because they prided themselves much in these their ships of great bulk and burden the defence they were to the Kingdom and the exceeding wealth they brought into them by way of merchandizing the Prophet foretels that these should be also taken or destroyed by the enemy And upon all pleasant Pictures that is all the curious Pictures wherein they so much delighted under which may also be comprehended their Tapistry and Arras Hangings of Image-work their curious wrought Plate and all other the bravery of their houses Some indeed because this is joined here with the ships of Tarshish do particularly restrain this to the goodly Pictures and carved Images wherewith they adorned their ships and that this custom of beautifying their ships was very ancient we may see by that of the Poet Pictasque innare carinas or else to the choice rarities which in their ships they brought from the remote Ports of the world But I think it may better be understood of all their pleasant houshold-ornament or that if any particular be intended it may be their Idolatrous Pictures Ver. 17. And the loftiness of man shall be bowed down c. As if he had said And by this universal destruction which God shall bring upon these things before mentioned wherein ye have gloried so much and put so much confidence that shall be accomplished which was before foretold ver 11. The lofty locks of man shall be humbled c. of which see the Note there Ver. 18. And the Idols he shall utterly abolish As if he had said Both you and your Idols before which you have humbled your selves shall be destroyed together so far they shall be from helping you that they shall not be able to secure themselves yet it may be meant of their being destroyed not only by the enemies but also by those that made and worshipped their Idols where they should see with shame how little good they had done them See the Note Chap. 1.31 Ver. 19. And they shall go into the holes of the rocks c. See the Note above ver 10. And from thence that expression seems to have been taken which our Saviour useth Luk. 23.30 Then shall they begin to say to the mountains fall on us and to the hills cover us The meaning is that being affrighted with the dreadfulness of Gods Judgments they should be glad to creep into any hole to hide themselves in When he ariseth to shake terribly the earth that is to break in upon them with such fury that their State shall be in a manner shattered to pieces and the hearts of the people shall tremble and shake as it were with an Earthquake Yea because we read of a dreadful Earthquake that was in the days of Uzziah Amos 1.1 Zach. 14.5 we may well think that hereby God did foreshew that terrible concussion of the land whereof the Prophet here speaks Ver. 20. In that day a man shall cast his Idols of silver and his Idols of gold which they made each man for himself to worship to the moles and to the bats To wit as being gods blinder than moles and fitter to lye in darkness and not to come abroad into
like so many hungry Lions that Nation should be that God would bring upon them and with what dreadful fury and rage and hideous clamours they shall fall upon the Jews as particularly when they came to joyn battel with them or to undertake the storming of any place and with what unresistable violence they should seize upon and carry away both the people and wealth of the Kingdom no body either doing or being able to resist them But see the Notes also Psal 74.4 and Job 4.10 Ver. 30. And in that day they shall roar against them like the roaring of the sea c. That is they shall break in upon them with a noise like that of the roaring Sea when in a storm it beats upon a Ship or when over-bearing the banks it breaks in and over-flows the land and carries all before it like a mighty deluge and if one look unto the land behold darkness and sorrow or distress that is saith some Expositors if one of this savage Nation shall but look towards them the very terror of his countenance shall over-whelm them with the darkness of extream dread and fear and threaten no less than the bringing of the whole land under most extream misery and sorrow But indeed this is far more generally understood by Expositors of the Inhabitants of the land and if one look to the land behold darkness c. that is so miserable shall be the condition of the whole land by reason of the irruption of so potent and cruel an enemy that if any of the people did look towards any part of the land as it were to view and consider the sad condition whereinto they were brought they should see nothing but darkness over-spreading the whole Country which way soever they should look round about them they should no where discover the least likelihood of help there should not be any light of hope and comfort to be seen And because in the first words of the Verse it was said that the enemy should rear against them like the roaring of the sea therefore some conceive that in these words and if one look to the land c. there is an allusion to a Ship in a great storm at Sea from whence the Mariners look to the land as wishing themselves there but see no hope of escape thereby and to the Heavens of which there was mention indeed in the following words but there is no appearance of the least clearing in the sky But I see not but that without any such allusion the following words and the light is darkened in the Heavens thereof that is in the Heavens over the land of Judea may be added to imply that even from thence they should have no hope of help or comfort but all should be darkness there as well as on the land whithersoever they looked upward or downward they should find themselves in a sad and hopeless condition Or else the meaning may be that if any light of hope did appear raising in them any expectation of help and deliverance that should end in nothing but misery and so should only prove a vexation to them or that their misery should be so great that they should take no comfort in the light of Heaven no more than if it were overspread with darkness yea it should be irksome and displeasing to them And indeed this must I conceive be intended if we read this last clause as it is in the Margin of our Bibles And when it is light it shall be dark in the destructions thereof But see the Note Job 18.6 That affliction and sorrow are termed darkness in the Scripture and prosperity and joy and comfort light is apparent in many places See the Notes 2 Sam. 22.29 Job 18.18 Psa 112.4 and Esth 8.16 CHAP. VI. VERSE 1. IN the year that King Uzziah died c. It is not expresly said whether Isaiah saw this Vision immediately before Uzziah died or presently after his death But yet it seems most probable that it was immediately after the death of Uzziah and that this In the year that King Uzziah died is all one as if he said In the very beginning of the reign of Jothan the son of Uzziah presently after the death of his Father Uzziah 1. Because the death of Uzziah seems purposely to be mentioned to note that it was upon that great change that was made by this Kings death that God did now again confirm the Prophet Isaiah in his Prophetical Office The coming in of new Kings doth many times cause great changes and commotions in Kingdoms and therefore to encourage the Prophet against any fears caused by this change the Lord was pleased by this Vision to confirm him again in his Prophetical Office And 2. Because the Prophet seems all along to divide his Prophecy according to the Reigns of the Kings in whose days he prophecied In chap. 11. he names Uzziah as the first of the Kings under whom he prophesied and accordingly it may be probably thought that from thence unto this place we have had the sum of his Prophecies in the reign of Uzziah Then 2. he tells us the Vision he saw and the charge which God gave him in the year that King Uzziah died that is in the very beginning of the reign of Jotham the son of Uzziah who upon the death of Uzziah succeeded him in the throne Again 3. Chap. 7.1 He begins his Prophecy under the Reign of Ahaz the son of Jotham And it came to pass in the days of Ahaz the son of Jotham the son of Uzziah c. And then 4. in chap. 14.28 he adds his Prophecies under Hezekiah the son of Ahaz using the same expression he uses here In the year that King Ahaz died was this burden But may some say If the Prophet intended to shew that this Vision was seen after the death of Uzziah why did he not rather say that it was in that reign or in the beginning of the reign of Jotham I answer Because if he had expressed it so it would have been questionable whether it had been in the beginning of Jothams reign when he reigned together with his father and as his Viceroy during all the time of his leprosie or in the beginning of his reign when he came to be King in his own right after the death of his father Uzziah for which see the Notes 2 King 15.5 32. Indeed because we have here a relation of Isaiahs call to his Prophetical Office and because he speaks here of his seeing the Lord ver 5. as a thing he had not been acquainted with therefore there are some that think that this was his first Vision and should therefore have been placed in the beginning of his Prophecy But 1. it is most improbable that he should begin to Prophecy in the year that Uzziah died concerning whom it is noted that he did write the acts of Uzziah first and last 2 Chron. 26.22 2ly Because the Prophet was here enjoined to
how long c. That is how long shall this people continue in this sad condition being blinded and hardened yea and made more and more rebellious and refractory by the Preaching of thy servants the Prophets whom thou sendest unto them as if he had said is there no end or period set to this their rejection And this it seems the Prophet spake both by way of wondering at this judgment denounced out of a sollicitous care for this people and out of pity and compassion towards them and likewise as being carried thereto by a secret instinct from God that in the answer which God returned it might be made known with what great severity he meant to proceed against them Until the cities to wit of Judah be wasted without inhabitant and the houses without man and the land be utterly desolate that is until by the incursion of several enemies under the reign of the several Kings that shall successively sit in the Throne of Judah the inhabitants of the land shall be exceedingly wasted and destroyed so that at last both cities and particular houses standing by themselves shall be in a manner left desolate without any to inhabit them And this extream desolation and havock that was made amongst them might be intended concerning that great destruction which was brought upon them by the Babylonians and yet it may be extended also to that extream devastation that was made in that land by the Romans namely by Titus and Vespasian first and afterwards by Hadrian the Emperour But see the Notes Chap. 1.7 5.9 Ver. 12. And the Lord have removed men far away c. To wit the inhabitants of the land whom the Lord in his wrath shall cause to be carried away captives into Assyria and Babylon Countries far remote from the land which God had given them The same expression is again afterward used concerning the Captivity of the Jews in Babylon Chap. 26.15 Thou hadst removed it far unto all the ends of the earth and there be a great forsaking in the midst of the land that is and by this means the land shall be in a great measure totally in a manner forsaken of her inhabitants and so shall be left desolate It is not therefore Gods forsaking of this people as some think but the lands being forsaken of the people which the Prophet here intends and that was when the people were forcibly carried away into Babylon Yet some I know extend this as is said in the foregoing Note to that great desolation that was made in the land by the Romans when they that were left were dispersed and scattered all the world over Ver. 13. But yet in it shall be a tenth Some learned Expositors do understand this of a tenth King that should sit in the Throne of Judah or of a Decade of Kings that should successively reign in the Kingdom of Judah before that desolation was to come upon the land that was threatned in the foregoing verses And indeed from the time when this was prophesied which was in the days of Jotham the Son of Uzziah see the Note above ver 1. unto the time when the people were carried captives into Babylon by the Chaldeans there were just ten Kings that swayed the Scepter of Judah to wit Jotham Ahaz Hezekiah Manasseh Amon Josiah Jehoahaz Jehojakim Jehojachin and Zedekiah But by the general current of Expositors it is far better understood of a small remnant of the people as it were one in ten that should be left in the land according to a like expression Amos 5.3 The city that went out by a thousand shall leave an hundred and that which went forth by a hundred shall leave ten to the house of Israel Lest the faithful should be too much dejected at the mention of that utter devastation that should be made in the land this promise is annexed for their comfort that the people should not be so universally destroyed and rooted out but that there should be a small remnant of them left which may be meant both of those few that were left in the land when the generality of the people were carried away captives into Babylon or of that remnant that should be brought back out of Babylon and setled again in their own land And it may well be that these are the rather called a tenth with respect to the reformation that should be wrought in those that were reserved or to Gods preserving the faithful amongst them from the common destruction thereby to imply that they should be as indeed the tythes of the land was holy to the Lord see the Notes Chap. 4.2 3. And it shall return and shall be eaten c. Some read this as it is in the Margent of our Bibles When it is returned and hath been broused and they take the meaning of the words to be that when that remnant should return out of Babylon that had been so miserably eaten and broused cropt and destroyed both before and in the captivity there should be but a tenth of them in comparison of what they formerly were But if we read the words as they are in our Translation then either no more is intended by this It shall return and shall be eaten then if it had been said it shall be eaten again meaning that this remnant should be again wasted For this is an Hebraism frequent in the Scripture as in Dan. 9.25 the street shall return and be built for the street shall be built again Or else the meaning must needs be that after the return of this remnant this tenth out of Babylon even they should be much wasted and consumed which was often done by the rage of their enemies against them after their return from the Babylonian captivity As a teil-tree and as an oak whose substance is in them when they cast their leaves so the holy seed shall be the substance thereof That is as when these trees do cast their leaves in winter and so seem to be in a manner quite dead for the time yet there is a lively sap remaining in the root or body of the trees which keeps them alive and so is the substance or subsistence of them by reason whereof in the spring they sprout out again so when my people shall seem to be utterly wasted and destroyed yet there shall be a small remnant left a holy seed see the Note Chap. 1.9 a seed of Saints which shall be as the life and the substance and subsistence of this people by reason of whom this my Church and people shall be continued in all succeeding times so that they shall never be utterly raced out and destroyed Some think the teil-tree or line-tree and the oak are here particularly instanced in because these trees buding forth later in the spring than other trees are longer ere they lose their leaves in the Autumn and so were fitter to represent the Kingdom of Judah which continued in a safe condition after the people of the Ten Tribes
were carried away But I rather think that because the teil-tree by reason of its spreading branches and exceeding florid beauty and the oak being a strong tree deeply rooted in the earth and usually very long lived seem most unlike to become as dead in winter therefore they are chosen to set forth the ruin of the State and Kingdom of Judah which by reason of her prosperous and flourishing condition seemed most unlike to be brought so low Or rather because the Church and people of God when they came to spring up again should like these trees spread forth their boughs and branches very far But see the Note also Chap. 1.30 CHAP. VII Vers 1. ANd it came to pass in the days of Ahaz the son of Jotham the son of Uzziah c. See the Note Chap. 6.1 This Ahaz whose father and grandfather Jotham and Uzziah are here mentioned because under these and these only Isaiah had hitherto Prophesied was one of the most wicked Kings of Judah yet in his reign the Prophet Isaiah was sent with many comfortable Prophesies to him and to the people for the support and eneouragement of the faithful as we may well think in those evil times amongst which this is one which is here related the occasion whereof is said to be that Rezin King of Syria and Pekah the son of Remaliah King of Israel Nations that were usually at great enmity one against another went up towards Jerusalem to war against it for being encouraged by the successful invasions they had already made upon the land of Judah each of them severally by their own forces wherein they had slain many of their great ones that were a chief stay and support of their State and huge multitudes of the flower of the people besides they assured themselves that if they now joined their forces together they should easily subdue this disheartened broken people and thereupon resolved to go up together and besiege Jerusalem which accordingly they did chuckering themselves no doubt with hope of a full conquest and the huge spoil they should carry away from Jerusalem concerning all which see the Notes 2 King 16.5 but could not prevail against it which is premised before-hand to hint how causless those their fears were which are here afterward related and how base their incredulity was and neglect of God Ver. 2. And it was told the house of David saying Syria is confederate with Ephraim c. That is tidings were brought to the Court of Judah to Ahaz the King who was of the lineage of David and to the other Princes and Officers of his Court and State that the Syrians and the Israelites of the Ten Tribes who are here called Ephraim for which see the Note Psal 78.9 had made a confederacy together against Jerusalem But why is this expressed thus that it was told the house of David and not that tidings were brought to Ahaz or to the House or Court of Ahaz I answer that probably we may think it was either 1. To hint the reason why this confederacy against Ahaz should come to nothing namely because he was the lawful heir of the Crown being descended from David and God would make good his promise to David concerning the perpetuity of his Kingdom see the Note 2 Sam. 7.16 Or else as some think to imply how far Ahaz was degenerated from the courage of David and other his holy ancestors as was discovered in that base fear of his at this time which is related in the following words and his heart was moved and the heart of his people as the trees of the wood are moved with the wind that is as the leaves of trees will quiver and shake with the first breathing of the wind when a tempest is rising so did their hearts tremble and shake as we use to say like an aspin leaf at the first breath of that report that was brought to them concerning the preparations that were made against them by these two Kings all which is expressed to shew that the deliverance of this people at this time was only of God or to set forth the wonder of the deliverance where both Princes and people were so faint-hearted that they were no way able to make any resistance against the mighty forces that were breaking in upon them Ver. 3. Then said the Lord unto Isaiah c. Though Ahaz sought not to God or his Prophets for help or counsel yet he sent his Prophet to him with a message that he would deliver him and his people from the danger they were in 1. To magnifie the riches of his long-suffering and mercy towards the worst of men 2. To render Ahab and his people the more inexcusable And 3. for the support and comfort of the faithful that were amongst them Go forth now to wit out of the city as appears by that which follows to meet Ahaz he was sent to Ahaz both in regard of the greatness of his terrors and in regard the care of providing for the publick safety lay chiefly upon him Nor was he to stay till the King came back to the City but to go forth to meet him both to express that respect and reverence which was due to him as King and because this was suitable for him that had such good tidings to carry to the King And as for that command that is given the Prophet for carrying his Son along with him Go forth now to meet Ahaz thou and Shear-jashab thy Son we must know 1. That Shear-jashab is being interpreted the remnant shall return 2. That this name had been before given to this Son of the Prophet either by the express command of God or by the secret instinct of Gods Spirit purposely as a sign either 1. of a remnant that should return from the Babylonian captivity which the Prophets did often foretell See the Notes before Chap. 6.13 Or 2. of a remnant that should repent and return unto God from whom they had departed after Sennacheribs army was destroyed before Jerusalem according to that express place Chap. 10.21 The remnant shall return even the remnant of Jacob unto the mighty God for which see the Note there And indeed many of those that returned out of Babylon were such as had been purged and reformed by their afflictions and brought home unto God See the Notes Chap. 4.2 3. 6.13 And 3ly that the Prophet was enjoined to take this his Son Shear-jashab along with him that he might stand by as a visible sign of the deliverance now promised and of the ground of it to wit Gods purpose still to preserve a remnant in this people that should be as a holy seed for the perpetuating of the Church in future times See the Notes Chap. 1.9 6.13 and upon the 15 and 16 verses of this Chapter And hence it seems probable that the reason why this name Shear-jashab was given to this Prophets Son was commonly known for else his going along with his father to the King
would have been to no purpose at all And then for the place whither the Prophet is sent to meet Ahaz at the end of the conduit of the upper pool in the high-way or causey-way of the fullers field this is thus particularly expressed both to clear the certainty of the story and to assure the Prophet of the certainty of this Prophecy We read of two Pools that were in Jerusalem the one called the lower Pool we find mentioned Chap. 22.9 Ye gathered together the waters of the lower pool because it lay on the west-side of the lower City and another called the upper pool made for the receiving and retaining of the waters that came from the fountain of Gihon and situate on the south-side of the upper City the same as some think that is else-where called the pool of Silâ—ah Joh. 9.8 and which is said to have been nigh to the Kings garden Neh. 3.15 And this is that Pool which is here meant from whence it seems there was a fair way that led to the fullers field which no doubt they had chosen because the waters of this Pool lay conveniently for the washing and whiting of their linnen and here it was that the Prophet was directed to meet with Ahaz and observable it is that it was the very same place where afterwards Sennachenibs Captains that were sent by him to besiege Jerusalem made a stand and summoned Hezekiah to deliver up the City for so it is said 2 King 18.17 They came and stood by the conduit of the upper pool which is in the high-way of the fullers field What the cause was of Ahaz his being in this place is not expressed Some think that hearing of these sad tidings in some place whither he had removed his Court out of the City he was now coming to shelter and secure himself in this his chief City and so the Prophet was sent forth to meet him there and to comfort him with a promise from God concerning the deliverance of Jerusalem that he might not farther dishearten the people by coming in such a fright into the City But then again others conceive that he was gone thither or come thither from some place abroad that he might consult about the fortifying of that place either because they feared it might be a place of advantage for the enemy whereby to enter the City or because it was a matter of so great consequence to secure the waters of this Pool for the use of the City when it should be besieged and so the Prophet was sent thither as it were to tell them in the midst of these their consultations that the Lord whom they minded not would be instead of fortifications to the City and would secure it from the enemy though they were not able to do it And this indeed seems most probable because Rabshakeh when he went to besiege Jerusalem did make his first approaches to the City at this place 2 King 18.17 and at that time Hezekiah had taken all the care he could to secure these waters 2 Chron. 32.3 4. Ver. 4. And say unto him take heed and be quiet c. That is take heed of being thus unquiet and restless in thy mind as thou art beware of all distrust and distrustful fears be not disturbed and distracted but be of a quiet composed mind trusting in God look not after help from the Assyrian or any other foreign aid but rely wholly upon Gods protection and his blessing upon thine own forces And this last we may the more probably think was here intended because it is expresly said 2 King 16.7 that Ahaz did immediately after the invasion of these two Kings send to Tiglath-pileser King of Assyria for aid and therefore it may well be that he had this already in his thoughts Fear not neither be faint-hearted it is in the Hebrew Let not thine heart be tender that is soft and apt to take an impression of fear for the two tails of these smoking fire-brands so he calls these two Kings and their forces of whom Ahaz and his people were so exceedingly afraid by way of contempt and scorn He terms them fire-brands because indeed they were coming out against him with such fury and seeming terror as if they meant to set all the land on a light flame and with fire and sword to consume all before them But withal he calls them only tails of fire-brands which might well be both with respect to what had formerly befallen these Kings for indeed their power had been of late already much wasted the Syrians by three great victories which Joash the King of Israel obtained over them 2 King 13.25 and the Israelites by their own Civil Wars and Conspiracies 2 King 15.10 and likewise with respect to the approaching ruin of both their Kingdoms for it was not long e're Pekah was slain by Hoshea 2 King 15.30 and both the Kingdoms of Syria and Israel were utterly destroyed by the Assyrians so that in this regard they might well be compared to the ends or tails of two fire-brands their dominion and tyranny not being like to last long Yea he terms them not burning but smoaking fire-brands and that to imply that though they might be a great vexation to them as smoke is to the eyes and a great terror and affrightment yet there should be more pride and terror in them than strength and power for the effecting of the mischief they intended which yet must be understood with respect to their great design of taking Jerusalem and the utter subverting of the Kingdom of Judah for otherwise we find that when they raised the siege of Jerusalem and went away the Syrians did make much spoil in other parts of the land And to the same purpose is the following Clause where he calls Pekah by way also of contempt because his father was an obscure private person the son of Remaliah for the fierce anger of Rezin with Syria and of the son of Remaliah Ver. 5. Because Syria Ephraim and the son of Remaliah c. Even this also is spoken by way of contempt He vouchsafes not so much as to name these two Kings by the report of whose confederacy they were so exceedingly terrified but terms them the Syrian and the son of Remaliah See the foregoing Note have taken evil counsel against thee that is most unjust wicked and mischievous counsel tending to the utter ruin of Gods people and the utter extirpation of the Kingdom of Judah the race and Royal power of Davids family which is the rather mentioned together with that confident resolution of theirs related in the following verse because all this tended the more to set forth their great danger and so the mercy of the now promised deliverance Ver. 6. Let us go up against Judah c. That is against the Land or Kingdom of Judah And vex it to wit by invading and spoiling the land and by besieging their chief City Jerusalem And let us make a breach therein
for us that is let us violently break in upon it or thorough it and surprize it and make it ours Yet some think that because the great design which they had in their thoughts was the besieging of Jerusalem therefore the breach here intended was the making a breach in the walls thereof at which they might enter and take the City and others understand it of making a breach or division amongst the inhabitants of the land or City that being likely to tend much to their advantage and others of dividing the land betwixt them each of them taking that part which lay most convenient for them But the first Exposition I conceive is the best and most agreeable to that which follows Let us make a breach therein for us and set a King in the midst of it even the son of Tabeal for this man they intended doubtless to set up as a Viceroy or a tributary-Tributary-King over the land and one that should hold the Kingdom of them and be wholly at their disposing But now who this son of Tabeal was is altogether uncertain that which is said by some of his being a Syrian and by others of being some eminent man of the Israelites that was a known enemy to the house of David are but meer conjectures But see the foregoing Note Ver. 7. Thus saith the Lord God It shall not stand neither shall it come to pass That is Though they have with such proud and bold confidence resolved before hand that they will thus dispose the Kingdom of Judah and subject it to themselves yet this which they have thus determined shall not take effect and be established as they have determined it shall be So far shall they be from making the Kingdom of Judah theirs as they have resolved that they shall not be able to effect that which they have determined concerning their taking of the City Jerusalem all they attempt herein shall come to nothing Ver. 8. For the head of Syria is Damascus and the head of Damascus is Rezin As if he had said Damascus is the Metropolis or head-city of Syria and Rezin is the King and Head of Damascus these are the bounds which God hath set them and beyond these bounds they shall not extend their power The design they have in hand for the enlarging of their Dominions shall not prosper Neither shall Damascus become the head of Judea by having dominion over that land nor shall Rezin become King of Jerusalem as he makes account to be but Judah and Jerusalem shall continue under the Government under which God hath set them And indeed most fully was this made good within a short time when the Assyrian called into the help of Ahaz took Damascus and carried the people of it captive to Kir and slew Rezin 2 King 16.9 And within threescore and five years shall Ephraim be broken that it be not a people That is And the people of Ephraim the Kingdom of the Ten Tribes shall be within threescore and five years so broken in pieces notwithstanding their great confidence in their present confederacy with Rezin and his Syrians that they shall no longer be a people that is a distinct State and people living apart by themselves in their own land and under their own Laws and Princes and Government But now the great question is how these threescore and five years must be reckoned after which the Israelites were to cease to be a people and that because the taking of Samaria by Shalmaneser King of Assyria and his carrying away of the Ten Tribes out of their native Country into his own dominions was in the ninth year of Hoshea which was the sixth of Hezekiah See the Notes 2 King 17.5 6. Now if we account from the beginning of Ahaz his reign to that Captivity of the Israelites that makes in all but two and twenty years for Ahaz reigned in all but sixteen years 2 King 16.2 to which adding the six years of Hezekiah his son in whose sixth year this great calamity befell the Ten Tribes the whole amounts I say to no more than two and twenty years And yet because the Kings of Syria and Israel had before this severally invaded the land of Judah in Ahaz his time as is noted before ver 1. therefore it is most probable that Isaiah Prophesied this in the third year of Ahaz and then from thence to Shalmanesers carrying away the Israelites captive there could be no more than about twenty years The most ordinary answer that is given by Expositors for the resolving of this hard question is that these threescore and five years are to be numbred not from the time when Isaiah spake these words but from the time when the Prophet Amos did first foretell this utter destruction of the land and people of Israel which that he did very expresly is evident in many places of his Prophesie And indeed it is clear that Amos began to Prophecy two years before the Earthquake in the days of Uzziah Amos 1.1 of which there is also mention made Zach. 14.5 Ye shall flee like as ye fled from before the Earthquake in the days of Uzziah Now if this Earthquake was in the seven and twentieth year of Uzziah's reign as the Jewish Writers affirm it was just about the time when Uzziah was smitten with a leprosie then it follows that Amos began to Prophecy in the five and twentieth year of Uzziah from whence if we begin the account of the time prefixed by Amos for the utter ruin of Israel there will be seven and twenty years left behind of the reign of Uzziah for he reigned in all two and fifty years 2 King 15.2 To which if we add the sixteen years of his Son Jothams reign 2 King 15.33 and the sixteen of Ahaz 2 King 16.2 and six of Hezekiah in the sixth year of whose reign Samaria was taken by the Assyrians 2 King 18.10 these make in all just threescore and five years Yea and the same account of years they make up also by reckoning the years of the Kings of Israel for Amos they say began to Prophecy in the seventeenth year of Jeroboam the second who reigned in all forty and one years 2 King 14.23 and if so then he reigned four and twenty years after Amos Prophesied the Captivity of Israel to which adding the ten years of Menahems reign 2 King 15.17 not accounting the short reigns of Zachariah and Shallum which made up together but seven months and the two years of Pekahiah 2 King 15.23 and the twenty years of Pekah 2 King 15.27 and the nine years of Hoshea in whose ninth year Samaria was taken by the Assyrians 2 King 17.6 this also makes just threescore and five years And whereas it may seem strange that Isaiah should speak of the destruction of the Israelites after threescore and five years only because Amos Prophesied of their destruction so many years before it came to pass to this it is answered that Amos did not only
foretel this ruin that should come upon the Kingdom and people of the Ten Tribes but did also prefix the time when it should be namely after threescore and five years which hereupon passing by tradition from one to another was common in mens mouths and was often mentioned by the succeeding Prophets as the period appointed by God to the Kingdom of Israel and that so it is mentioned here by the Prophet Isaiah as if he had said that within that threescore and five years which were so long since foretold and were so commonly spoken of Ephraim should be so broken that they should no longer be a people And indeed could this be made out a very observable aggravation this would have been of Pekah and his Israelites bold prophaneness and contempt of Gods Prophets that after so fair a warning given so long before wherein the time was expresly mentioned when they should cease to be a people they should be so far from fearing the threatned ruin that they should with so much confidence undertake a design for the swallowing up of the Kingdom of Judah But the truth is that this computation of the threescore and five years here mentioned is built upon meer uncertain conjectures as 1. That Amos did foretel that the Israelites should be carried away captives within threescore and five years of which there is no mention at all in his Prophecy And 2. that the great Earthquake two years before which Amos begun to Prophecy was in the seven and twentieth year of Uzziahs reign which can be no way made out from the Scripture Or 3ly that this was just at the time when Uzziah was smitten with a leprosie And 4. that Amos began to Prophecy in the seventeenth year of Jerobeam the second And indeed neither of these two last assertions can agree with the Chronology of the Scripture For 1. if Uzziah reigned but five and twenty or seven and twenty years after he was smitten with leprosie then was Jotham his son born about the time when he was so smitten for he was five and twenty years when his father died 2 King 15.32 33. and how could that be seeing it is expresly said that Uzziah being upon this occasion sequestred from the Government Jotham the Kings son was over the house judging the people of the land See the Note 2 King 15.5 And for the second of Amos beginning to Prophecy in the seventeenth year of Jeroboam the second if Uzziah began to reign in the seven and twentieth year of Jeroboam as it is said 2 King 15.11 then by that acccount Amos should have begun to Prophecy ten years before Uzziah began to reign which is contrary to what is expresly said Amos 1.1 whereby it is apparent that this way of accounting these sixty and five years cannot be justified There is therefore another answer given by others to this great question which is that this breaking of the Israelites whereof the Prophet here speaks was not that when the main body of the Israelites were carried away captives by Shalmaneser in the ninth year of Hoshea 2 King 17.6 which was indeed but two and twenty years after this Prophecy of Isaiah for there were then many of the Israelites left behind in the land of Israel who continued still to be a people by themselves though very much weakened and broken but that when Ezar-hadden the son of Shalmaneser 2 King 19.37 did sweep away all those whom his father had left behind and carried them away captives into his own Countries placing a fuller Colony of other Nations in their room See Ezra 4.2 at which time they were indeed utterly broken from being a people Now that this was threescore and five years after this Prophecy of Isaiah they make out thus Taking it for granted that Isaiah Prophecyed this about the third year of Ahaz there were thirteen years after this of Ahaz his reign 2 King 10.2 to which if we add the twenty and nine years of Hezekiahs reign 2 King 18.2 then if the remainder of the Israelites were carried away by Ezar-bâ—â—don in the three and twentieth year of Manasseh as it may be probably thought because about that time the Assyrians did invade the land of Israel and carried away Manasseh himself captive into Babylon 2 Chron. 33.11 this makes up just threescore and five years And indeed this computation of these years and exposition of this place is by latest Expositors best approved Ver. 9. And the head of Ephraim is Samaria and the head of Samaria is Remaliahs son This must be understood as the like expression was in the foregoing verse concerning Damascus and Rezin to wit that Samaria concerning which see the Note 1 King 16.24 was the head-city of the kingdom of Israel but should never come to be the Metropolis of Judea and that Pekah was the King of Samaria but should never be the King of Jerusalem or have power to dispose of the Kingdom of Judea as they had designed Yet by subjoining this to that which was said immediately before in the close of the foregoing verse concerning the destruction of the Israelites it may seem to imply that Samaria and Pekah Remaliahs son should be so far from having any dominion over Jerusalem that they both should together with the people of Israel be ruined and destroyed which indeed came accordingly to pass for within a year or there-about Pekah was slain by Hoshea See the Note 2 King 15.30 and in Hoshea's reign Samaria was taken by the Assyrians 2 King 18.9 10. If ye will not believe c. Some read it as it is in the Margent Do ye not believe It is because ye are not stable to wit in the faith or in the Covenant whereof you make profession in that you profess your selves to be Gods peculiar people As if he had said If you believe not this promise concerning your deliverance from these two Kings that have conspired against you and thereupon will seek to secure your selves elsewhere by sending to the Assyrian for help as it is clear Ahaz at this time did 2 King 16.7 this is because you are not stedfast and stable in resting and relying upon God as you ought to do and so are over-born with these distrustful fears You have cast off God and so do not put confidence in his help and this is the reason why you regard not this promise But I conceive the words are best translated as they are in our Bibles If ye will not believe surely ye shall not be established that is If you will not give credit to this message which I have brought you and rely upon this deliverance which from God I have promised you you shall never be setled in your minds against these terrors and fears or rather you shall not prosper in any design you take in hand for the securing and establishing of your selves you shall not be setled in your present state and condition but shall e're long be ruined and destroyed It
most precious vineyards vineyards planted with the rarest and choicest vines a thousand such vines being worth a thousand silverlings or pieces of silver that is as most interpreters take it a thousand shekels See the Note Cant. 8.11 shall then become very forrests and deserts And thus those spiritual briers and thorns which were found in the people Gods vineyard see the Notes Chap. 5.6 were punished with that horrid desolation whereto their Country was exposed Ver. 24. With arrows and with bows shall men come thither c. That is If the inhabitants have any occasion to go into those places where formerly they had such rich vineyards being now become like so many woods and thickets they must go armed with bow and arrows to wit to defend themselves from robbers and wild beasts that use to lye lurking in such places And indeed the over-running of the land with wild beasts when it should be laid desolate is a judgment wherewith Moses did long before threaten this people Levit. 26.22 Some I know understand this of mens going thither with bow and arrows to hunt those wild beasts that use for covert to haunt such places But in describing the sad condition of the land it seems not so probable that such a passage concerning hunting which is an exercise of pleasure should be inserted the drift of adding this passage is clearly I conceive to set forth how many years the land should lye thus desolate even till the briers in such places were grown up to such a height that they should become like so many woods and forrests for wild beasts to lurk in which accordingly came to pass in the Babylonian Captivity by reason of the small number of the inhabitants that were left in the land Because all the land shall become briers and thorns And so even their Vineyards and other the choicest and most pleasant places in the land shall lye desolate and be turned into very wildernesses the Lord hereby depriving them of the plenty which they had formerly abused to drunkenness and luxury Ver. 25. And on all hills that shall be digged with the mattock there shall not come thither the fear of briers and thorns c. This place is several ways expounded by Interpreters But there are only two Expositions that seem to me to have any great probability in them if we read the words as they are rendered in our Translation The first is that on all those hilly places that should be curiously kept and digged for Vineyards or Orchards and Gardens by the richer sort either for their profit or pleasure and fenced about with hedges of thorns and briers that so they might be secured from the breaking in and biting of cattel those thorny fences should be on every side so trodden and broken down and taken away that there should be no fear of them to keep beasts from entring in But it shall be for the sending forth of oxen and for the treading of lesser cattel that is these curious grounds being thus laid open there shall be free entrance for all kind of cattel as well great as small to feed and graze there at pleasure And then the second is which to me seems far the most probable that whereas the lower grounds should be over-grown with briers and thorns as thick and as high as so many woods and forrests as was said in the foregoing verses on the contrary upon the hills and mountains that formerly used to lye desolate wholly over-grown with briers and thorns there should then be no fear of briers and thorns and that because those inhabitants that were left in the land should fly to these hills and mountains for refuge as being steep and high and inaccessible places according to that Luk. 21.21 Then let them which are in Judea flee to the mountains and so being there should clear those places of briers and thorns by stubbing them up with the mattock and turn them into Pasture-ground for their cattel to feed in and so then the very treading of the cattel would prevent the fear of the growing up of those thorns and briers any more CHAP. VIII Vers 1. MOreover the Lord said unto me c. Because the Prophecy in the foregoing Chapter concerning the utter subversion of the Kingdoms of Syria and Samaria might seem incredible and was as it is likely but little regarded the Lord appeared again to the Prophet and gave him this Prophecy in charge contained in the five following Chapters in the beginning whereof the same thing though in other words and by other ways is again foretold and that too in a more publick way that which was before more privately made known to Ahaz and his Courtiers being here appointed to be written by the Prophet in a great roul and that no doubt purposely that it might be affixed on some Gate of the Temple or set up in some other publick place that so it might be published abroad and exposed to every mans view And indeed observable it is that the particular direction here given for the setting forth of this Prophecy thus to publick view is an argument that the Prophets were not wont to fix all their Prophecies on the Temple-gate as some have thought see the Note Chap. 1.1 but only when this was expresly enjoined them Take thee a great roul and write in it with a mans pen concerning Maher-shalal-hash-baz which is the very name that the Prophet was afterwards enjoined to give to his new-born Son vers 3. which is being interpreted as it is rendered in the Margent of our Bibles In making speed to the spoil he hasteneth the prey or Make speed to the spoil hasten the prey and the drift of it was questionless to signifie that the Assyrian should by the secret all-ruling Providence of God be speedily called into the spoil of the two Kingdoms Syria and Samaria that were now combined together against Judah that so the faithful might hereby be comforted in their present fears and might be assured that though the Assyrian was hired by Ahaz yet it was not without the determinate counsel and providence of God that it was so done Some think that this name of his Son Maher-shalal-hash-baz was all that the Prophet was appointed to write in the roul and that this Prophecy concerning the destruction that was coming upon the Syrians and the Israelites was purposely expressed in so few words that every one that read it might the more easily remember it and carry it home with them and that so it might be frequent in the months of men as a a token given them from God of the ruin that should suddenly come upon their great enemies that were making such mighty preparation against them But why then should there be so great a roul provided to write it in It was say they because these words were to be written in it with great Capital Letters that every one that should cast their eyes upon it might read it yea though they stood
invading the land with such a mighty army or the grievous destruction that was brought upon them by the Chaldeans in the days of Zedekiah shall not be such that is in every respect so great as was in her vexation that is as it was when the land was vexed and afflicted by those two Invasions of the Assyrians mentioned in the following words when at the first he lightly afflicted the land of Zebulun and the land of Naphtali which may be meant either first of that Invasion of the land of Israel when Pul the Assyrian made an inroad into the Country in the days of Menahem and then was presently hired with a sum of money to be gone again for which see the Notes 2 King 15.19 which seems to me most probable or else 2. of that Invasion made by Tiglath-pileser which fell chiefly indeed upon the Tribes of Zebulun and Naphtali and wherein they might well be said to be more lightly afflicted because then only some of the Tribes about five of them were carried away captives and not all of them as they were afterwards by Salmanasser for which see the Note 2 King 15.29 And afterward did more grievously afflict her which may be meant of that more grievous hand of God upon the whole Kingdom of the Ten Tribes in the days of Hoshea when by Salmanasser Samaria was taken and the whole people of Israel in a manner were carried away captives into Assyria 2 King 17.3 c. for which see the Notes there Or rather of the Invasion of Tiglath-pileser which may be termed more grievous with respect to the foregoing inroad of Pul which I think is far most probable for whereas it may be and it is usually objected that the Prophet speaks here of calamities that had formerly come upon the land of Israel and it is clear that neither the Invasion by Tiglath-pileser nor that by Salmanasser were come to pass when the Prophet spake this though indeed he lived to see them both accomplished Though to this it may be answered that it was usual with the Prophets to speak of things to come as if they were past and done already only to imply the certainty of them yet I should think that this objection may be better prevented by holding that the Prophet speaks here of two Invasions of the land of Israel that were in a manner past already to wit that of Pul and that of Tiglath-pileser which was now immediately coming upon them and in a manner in being And indeed the following description of that part of the land of Canaan which was to feel the misery of this more grievous affliction agrees best with the Invasion of Tâ—glath-pileser and cannot so well be understood of that of Salmanasser when the whole Kingdom of the Ten Tribes was over-run and dispeopled as first in that this is said to have been by the way of the Sea for this cannot so well be meant of the midland-Sea called the great Sea Josh 1.4 which was the utmost border of the land of Israel westward and very far remote from Jordan which is also here mentioned And that which is said by some is altogether uncertain to wit that the tract of land of which he speaks here is said to have been by the way of the Sea because there was a high-way in those parts about Jordan whereby they carried their wares which were to be transported through the land to the Sea-side which was hereupon called the way of the Sea And therefore I rather think it is meant of that part of the Country which lay upon the Lake of Gennesareth as it is called Luk. 5.1 which was also called the Sea of Cinnereth Josh 13.27 or the Sea of Gennesareth and Mat. 4.18 The Sea of Galilee and Joh. 21.1 The Sea of Tiberias And the like may be said of the following words Beyond Jordan in Galilee of the Nations or as some translate it in populous Galilee for though the whole land of Galilee was divided into two parts the one whereof was called the upper Galilee and the other the lower and some think the lower Galilee is here meant which was in the Tribe of Zebulun and that it was called populous Galilee because it was so full of people and others think the upper Galilee is here meant which was in the Tribe of Naphtali which they say was called Galilee of the Nations because there were many of the Heathens usually inhabiting there in regard that it was near to the Tyrians and Zidonians or for some other reason for which see the Notes Gen. 14.1 Josh 12.23 Judg. 4.2 1 King 9.11 Yet first because it is evident that the Prophet speaks here of a storm that fell upon those parts of the land that lay near to Jordan and not upon the whole Kingdom of the Ten Tribes as that Invasion of Salmanasser did 2. Because it is clear that Tiglath-pileser did indeed subdue and carry into captivity the Tribes without Jordan and those within Jordan to wit on the East-side of it even all the inhabitants both of the upper and lower Galilee which may therefore be here said to be beyond Jordan with respect to those without Jordan that were at the same time carried away into captivity see the Note 2 King 15.29 And 3. because the Evangelist citing this passage of Isaiah Mat. 4.14 15 16. seems to speak of those places about Jordan where our Saviour first Preached the Gospel therefore it seems to me most probable that the Prophet speaks here of the Invasion of Tiglath-pileser Well but however whether this more grievous affliction of the land of Israel be meant of the Invasion of Tiglath-pileser or of that of Salmanasser yet if that judgment which the Prophet in the foregoing Chapter foretold should come upon Judah be meant of that destruction which was made by Nebuchadnezzar in the days of Zedekiah when Jerusalem was taken and both the City and the Temple it self was sacked and burnt and the Jews for the generality were all carried away captives into Babylon which was doubtless the greatest blow that was ever given to the land how can it be said that the dimness then was not such that is so great as it was in her vexation by those two foregoing Invasions of the land of Israel by the Assyrians Indeed if the judgment threatned against Judah in the foregoing Chapter were the Invasion of Sennacherib in the days of Hezekiah which many think most probable that might well be said to be not so great as were the two foregoing Invasions of the land of Israel by the Assyrians But if that threatned in the foregoing Chapter were that dreadful ruin that was made in Jerusalem and in the land of Judah by Nebuchadnezzar how can that be said to have been not so great as those two Invasions of the Kingdom of the Ten Tribes by the Assyrians I answer 1. Because this dimness was not perpetual as the other was The Jews that were carried captives into
come and destroy the Iâ—raelites according to the Commission which God in his anger against Israel had given him or else as in a way of lamenting the sad miseries that were coming upon his people when the Assyrian should be used as his rod to punish them for their sins which is also repeated in the following words and the staff in their hand is mine indignation The meaning whereof seems to be That as the Assyrians were Gods Rod to correct his people so the staff in their hand the weapons wherewith they came armed and all the power which they had wherewith to fight against the Israelites were but the Instruments of Gods Indignation for the punishing of the people Indeed if we read the first words as they are in the margin of our Bibles Wo to the Assyrian the rod of mine anger then the next clause may be read also as it is there rendred though the staff in their hand is mine indignation And then the drift of this clause must be to imply that though God in his just indignation would make use of the Assyrian for the punishing of his people yet woful destruction would at last come upon the Assyrians for all that so that this is clearly added for the comfort of Gods people to whom the very name of the Assyrians must needs be dreadful because of some incursions they had formerly made into the land of Israel Ver. 6. I will send him against an hypocritical Nation and against the people of my wrath will I give him a charge c. That is against the people of Israel that do continually and without ceasing provoke me to wrath against them and against whom therefore I am highly offended and have determined to pour forth my wrath upon them yea this expression the people of my wrath may seem to imply that there was nothing in them but what might justly stir up Gods indignation against them to take the spoil and to take the prey c. which is fully an explanation of what was signified by that Prophetick name given lately to the Prophets Son Maher-shalal-hash-baz for which see the Note Chap. 8.1 Ver. 7. Howbeit he meaneth not so neither doth his heart think so c. To wit That he is imployed by me as the Rod of mine anger or that he is sent by me to punish the wickedness of my people no such thought will ever come into his heart All that he will mind will be the satisfying of his cruel and ambitious desires by conquering Kingdoms and destroying the people As for that which may be objected how then did Rabshakeh say to Hezekiah 2 Kin. 18.25 Am I now come up without the Lord against this place to destroy it the Lord said to me Go up against this land and destroy it see how this may be answered in the Note there Ver. 8. For he saith Are not my Princes altogether Kings That is Are not my Nobles and Princes that attend upon me every way equal to Kings in riches glory state and power Or Are not the several King that I have subdued become my Princes holding me as their Soveraign and serving under my command And thus from the pride of the Assyrian the confidence he had in his own greatness and power the Prophet proves what he had said in the foregoing verse that he minded not God in his expedition against the land of Israel but went forth meerly in the proud confidence he had of his own unresistible power Ver. 9. Is not Calno as Carchemish Is not Hamath as Arpad Is not Samaria as Damascus As if he should have said Have not I my Father and other Progenitors subdued all these strong Cities and Provinces as well the one as the other When any one of them stood out against us were they not brought under our power as the other before had been And thus from his prevailing over these he intends to infer that he should certainly prevail over others whom he had not yet subdued and particularly over Jerusalem In 2 King 18.34 we find a like vaunting speech uttered by Rabshakeh wherein some of the places here named are also mentioned And because that and divers other of the vaunting and blasphemous speeches of his there recorded are so like to these wherewith the Prophet doth here set forth the blasphemous pride and self-confidence of the Assyrian it seems most probable that it is that Invasion of Sennacherib that is here pointed at Because Calno or Calneh Amos 6.2 is said to have been in the land of Shinar Gen. 10.10 and Carchemish is expresly said to be a City lying by Euphrates 2 Chron. 35.20 therefore it is thought the most of the places here named were in those parts Ver. 10. As my hand hath found the Kingdoms of the Idols c. That is As I have subdued and gotten to my self by my great power several Kingdoms that were under the patronage and protection of their several Gods and whose graven Images did excel them of Jerusalem and Samaria that is were mightier Gods than theirs But for the better understanding of this passage we must know 1. That to set forth how easily he subdued these Kingdoms he useth this expression As my hand hath found the Kingdoms of the Idols he found it no harder work to take these Kingdoms than it is for a man to take up a birds-nest that he finds in his way as he doth afterwards express himself ver 14. 2ly That his intention was blasphemously to insult not only over the Nations whom he had vanquished and also over their Gods whom he also esteemed Gods not able to defend their people purposely that he might in like manner reproach the God of Jerusalem on whose aid he knew Hezekiah and his people did with much confidence rely for agreable hereto were these blasphemous vauntings of Rabshakeh 2 King 18.33 34 35. and 19.12 3ly That he calls their gods Idols and Graven-Images either because it was the constant course of the heathens to worship their gods in and before Idols and graven Images or else as by way of contempt as not accounting their gods worthy the name of gods in comparison of their great God Nizrech 2 King 19.37 that had advanced the Assyrian Empire to such a mighty height 4ly That the reason why he doth so peremptorily aver that the graven Images of the Kingdoms whom he had vanquished did excel them of Jerusalem and of Samaria was because they judged of the greatnese and power of their Gods according to the multitude and greatness the riches and prosperity the success and victories of the people that worshipped them and it may be to according to the multitude of Sacrifices that were offered them and the Pomp and Solemnity used in their Worship And observable also it is herein with what horrid Blasphemy by preferring those Idols before the God of Jerusalem this Miscreant makes thr true God less than nothing for an Idol is nothing saith the Apostle 1 Cor.
fear of the Lord which therefore some expound thus That by reason of this his being so abundantly anointed with the holy Spirit of God he should breathe forth nothing but what was sweetly pious and religious or that in all his courses he should send forth a sweet sent suitable to the precious savour of his spiritual unction But rather by this figurative expression is only meant that which we have in our Translation And shall make him of quick understanding in the fear of the Lord. By the smell we discover things more secret than those things are which appear to the eye or ear and likewise by the smell we discover things more easily and quickly than any other way so that when it is said That the Spirit should make Christ sent or smell in the fear of the Lord This seems to intend that he should be of a sharp and quick understanding certainly and presently to discover the truth of things as in our ordinary speech we use to say of a man that doth quickly find out a thing That he hath soon smelt out the matter As for that which is added concerning the fear of the Lord and shall make him of quick understanding in the fear of the Lord thereby is shown wherein the quickness of his understanding should be discovered to wit not in earthly things which are far beneath his Cognizance but in the things that appertain to Religion and the fear of God and in judging of mens persons as to the inward frame of their Spirits that looking into their hearts he would soon discover whether they were such as did truly fear the Lord or such as did not fear God even when they did hypocritically make the fairest shews of Piety yea and some would have this also farther included in that expression That he should judge of men in these regards according to the fear of God that is justly and uprightly acquitting and saving those that truly fear God and judging and condemning those that are void of his fear and he shall not judge after the sight of his eyes neither reprove after the hearing of his ears that is he shall not be carried away with respect of persons neither shall he acquit or condemn any man meerly upon outward appearances the looks or gestures or words of men or what is rumoured reported or affirmed by others but according to the clear knowledg which he shall have of their hearts Men that have no other way to judge but according to what they see or hear are often mistaken in judging But so it could not be with Christ because he should of himself know all things yea even the thoughts and intentions of mens hearts Ver. 4. But with righteousness shall he judge the poor c. See the Note before Chap. 2.4 and likewise the Notes Psal 72.1 2. The meaning is That he should do justice to the poor as well as to the rich though he should not favour them in any unjust thing because of their poverty or that he should as a righteous King rule and govern his people poor broken-hearted self-condemned sinners protecting them against all their enemies temporal and spiritual And much to the same purpose is the following clause and reprove with equity for the meek of the earth to wit That he should plead the cause of his poor people that were meek and gentle under their sufferings rebuking and punishing their proud Oppressors Or that he would correct his own meek ones but it should be with gentleness and moderation as intending to reform and not to destroy them And he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked This may be understood 1. of the preaching of the Gospel which as it is elsewhere called the word of his mouth Rev. 2.16 and 19.15 so here it is called the rod of his mouth and the breath of his lips to wit that with this word as with the Scepter of his Kingdom Christ should sharply smite those that dwell on the earth as with a rod reproving and convincing them of their sins with such mighty efficacy that some should thereby be brought to submit themselves and so his word should be the savour of life unto life to them and others should be mortally wounded even to despair and so the Gospel should be the savour of death unto death to them And 2ly of the Almighty Will the sovereign sentence and command of God to wit That Christ should only with a word of his mouth smite the earth that is wicked earthly-minded men the enemies of God and his people and should utterly destroy them as we know it is peculiarly said of Antichrist That the Lord shall consume him with the Spirit of his mouth 2 Thes 2.8 Ver. 5. And righteousness shall be the girdle of his loyns c. Because in those times 1. men did constantly use girdles to bind their loose Garments close to their bodies And 2ly by binding up their long Garments about their loyns they were the better fitted and strengthened for the dispatch of any work or service they undertook And 3ly they wore also their Girdles as a choice Ornament and there was a Belt or Girdle that was usually the special Ornament of Princes for all which see the Notes Job 12.18 therefore it is said here That righteousness should be the Girdle of Christs loyns and faithfulness the Girdle of his reins to imply 1. That he should be constantly and eminently fitted and funished with righteousness and faithfulness for the execution of the Office which God had imposed upon him 2ly That he should most justly faithfully and industriously manage and perfect the work he had undertaken for the Salvation of his people And 3ly This should be an honour and glory to him throughout the world These glorious endowments of Gods Spirit should be to him instead of those outward Ornaments that are usually wore by the great Princes and Potentates of the World Ver. 6. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lyon and the fatling together c. That is those men that were before of a proud fierce cruel and savage disposition most untractable most brutish and ravenous and shameful in the places where they lived more like Wolves and Lyons and Leopards than men when they shall once be subdued by the Gospel and Spirit of Christ and give up their names to him shall become meek and gentle tame and tractable so that they shall live and converse together in the same Church with other poor Christians quietly and harmlesly and the weakest that are shall not need to fear them Now this is mentioned as one of the strangest and most glorious effects of the Kingdom and Government of Christ that thereby the most wicked and mischievous men should be changed as if they were transformed out of beasts into men and so
which are rendred in our Bibles The brook of the willows may be translated as it is in the Margin The valley of the Arabians therefore the meaning may be either that the Arabians should carry away the spoil of the Moabites Country either as serving under the Assyrians or Babylonians or as afterwards entring the land to pillage and carry away what the Assyrians or Babylonians had left or else that the Assyrians and Babylonians should carry away the prey they had gotten from the Moabites to the valley of the Arabians their Confederates there to be kept a while by them intending afterwards to convey them from thence into their own Countrey But however clear it is that this is mentioned as one cause of the great outcry in the land of Moab of which the Prophet is here speaking Ver. 8. For the cry is gone round about the borders of Moab c. That is Because of these grievous miseries that shall come upon the Moabites there shall be a dreadful outcry amongst them all the land over both of them that are slain and of them that flee from the enemy The howling thereof unto Eglaim and the howling thereof unto Beer-elim that is the howling of this cry shall reach unto these places See the Notes Numb 21.16 Ver. 9. For the waters of Dimon shall be full of blood c. To wit with the blood of the slaughtered Moabites So that this is also added as a reason of that great out-cry before spoken of that should be in the land Whether Dimon be the name of a River or of a City is altogether uncertain for we find it no where else mentioned However it seems that there was in this place some greater slaughter made amongst the people than in any other part of the land either because they here stood out longest in the defence of some place against the enemy or for some reason that is not expressed And some think that Dimon is the same City that was before ver 2. called Dibon the name being changed and of Dimon called Dibon which signifieth bloody upon that occasion Yea and very many learned Expositors hold that there is an Allusion in these words to the Story in 2 King 3.20 21 23. concerning a stream of water that came running down from the land of Edem into the Wilderness where there was an Army of three Kings that were going against the Moabites which appeared to the Moabites to be blood and were afterward indeed died red with their blood as if the Prophet would have said That as then the stream was onee before died with blood so it should be again Whereas to me it seems more than probable that the waters mentioned in that place were miraculously sent of God for the refreshing of those Armies and were not the waters of a River that did constantly run thorow that Wilderness And therefore for those following words For I will bring more it is in the Original additions upon Dimon I do not think the meaning of that is that whereas those waters were made red with blood at that time when those three Kings slew the Moabites now there should be more blood there because the slaughter of the Moabites by the Babylonians should be far greater than that formerly was by those three Kings The meaning of those words rather is either 1. That God would add streams of blood to the waters of Dimon which running into it from several places should make the river rise and swell more and more Or 2. that God would bring more and greater vengeance upon Dimon than upon other parts of the land the slaughter should be greater there and so more blood should be shed there than in any other place besides Or 3. that God would bring more evils upon Dimon than what he had hitherto spoken of concerning the spoiling of their pastures and the plundering of their goods ver 6 7. even this here mentioned the shedding of their blood in so great abundance yea say some more than that here mentioned to wit that after the miseries brought upon them by the Assyrians the Babylonians should also in process of time utterly destroy them Or 4. That to the judgment here threatned that the waters of Dimon shall be full of blood he would add yet more to wit the judgment set forth in the following words Lions upon him that escapeth of Moab and upon the remnant of the land which though some understand of men fierce and savage as Lions as namely the Babylonian or the Assyrian who though he was only as a Bear to other parts of Moab yet he would be as a Lion to Dimon Yet I rather think it is to be understood literally to wit that those Moabites that had escaped the Sword and were left in the land should be slain by Lions and other wild beasts to wit either in the wilderness whither they should flee to escape the Sword or in their own land which lying desolate Lions should breed in it as it was with the Colonies in Samaria 2 King 17.25 CHAP. XVI VERSE 1. SEnd ye the Lamb to the Ruler of the land from Sela to the wilderness unto the mount of the daughter of Zion There are only two Expositions of this place which can consist with our Translation The first is that by the Lamb here is meant a Sacrifice of Atonement which the Moabites are here stirred up to send to the Temple at Jerusalem Only there is this difference amongst those that do thus conceive of the Lamb to be sent 1. That some think the Prophet doth here seriously advise the Moabites to send Lambs and other such like cattel to be offered up in Sacrifice to God the Ruler of the whole world at the Temple at Jerusalem there to pacifie God's displeasure against them And 2. that others take it to be Ironically spoken and by way of insulting over the Moabites as if he had said You that had wont to despise and blaspheme the God of Israel now that you see your selves in such desperate danger now that you are so miserably destroyed you had best send your Sacrifices to the Ruler of the world at the Temple in Mount Zion But alas if you had a mind to do so it is now you see too late But then the 2. is that by the Lamb which the Moabites are here advised to send to the Ruler of the land is meant the Tribute which they were wont to pay to the King of Judah Because it is evident that the Moabites were subdued by David and became Tributaries to him See the Notes 2 Sam. 8.2 And it is most probable that the Tribute agreed upon was that which is mentioned 2. King 3.4 An hundred thousand Lambs with an hundred thousand Rams with the wool which it seems they paid duly to the Kings of Israel after that Kingdom was divided from the Kingdom of Judah till after the death of Ahab when they refused to pay their Tribute any longer either to
hath been spoken before Chap. 7. But now if this was prophecied as it is thought by most Expositors in the days of Hezekiah then it may be that Damascus was again taken and totally ruined and destroyed by Shalmaneser in that expedition of his wherein he took Samaria 2 King 18.9 Or else by Sennacherib as he went against Jerusalem 2 King 18.13 For we see before Chap. 10.9 Shalmaneser as it is commonly thought is brought in boasting of the conquest of Damascus by him or his Father And if the City were so ruined at that time and the Inhabitants so slaughtered or carried away captives that it ceased to be a City yet certainly it was repaired and fortified again And therefore we read of another destruction brought upon Syria and Damascus by the Babylonians Jer. 49.23 c. And some think this is that which is here foretold by our Prophet Ver. 2. The Cities of Aroer are forsaken c. Some think this Aroer was a Country in Syria near the River Arnon But others more generally hold that by the Cities of Aroer here are meant the Cities in the land of Israel without Jordan near unto the City Aroer which was scituated by the banks of the River Arnon See Deut. 2.36 and Numb 32.34 Only some hold that those Cities were in the possession of the Syrians when this desolation came upon them and others say that the Prophet here threatens the destruction of the Israelites together with the Syrians because they should be both destroyed together However the meaning of that which is said here that these Citiâ—s of Aroer should be forsaken is that they should be left desolate the Inhabitants being slain or carried away Captives by the Assyrians upon the invasion of Tiglath-pileser or Shalmaneser Whereupon it followeth They shall be for flocks which shall lye down and none shall make them afraid to wit because the Inhabitants should be all gone and so there should be no body to disturb them Ver. 3. The fortress also shall cease from Ephraim c. That is say some Damascus being destroyed the Israelites of the ten Tribes see the Note Psal 78.9 shall lose that which was wont to be their fortress and refuge they being wont in their dangers and troubles still to fly to the Syrians of Damascus for defence and succour But I rather conceive that the Prophets intent here is to foretel that the Israelites and Syrians should both be destroyed that were so often joyned together against Judah The fortress also shall cease from Ephraim that is Samaria and all other the strong holds in the Kingdom of the Ten Tribes shall be ruined and destroyed And the Kingdom from Damascus and from the remnant of Syria that is Damascus shall cease to be a Royal City the seat of the Kings of Syria nor shall the Syrians that are left after the ruine of Damascus be a Kingdom any longer or have a King to reign over them their King Rezin being slain see 2 King 16.9 but shall become a Province belonging to Assyria And observable the difference is which the Prophet makes between the destruction of Damascus and Ephraim to wit in this that because the Israelites of the ten Tribes continued a Kingdom even after Tiglathpileser had made great havock amongst them which Damascus did not see the Note 2 King 16.9 Therefore he doth not say That the Kingdom should cease from Ephraim as he doth of Damascus but only that Ephraim's Fortresses should be beaten down and destroyed And then it follows They shall be as the glory of the children of Israel that is the Syrians shall be in the same glorious condiâ—ion with the children of Israel which is spoken Ironically and the meaning is that the Syrians should be stripped of all wherein they had formerly gloried their multitude strength and riches even as the Israelites were The glory of the Israelites came at last to this that they were utterly ruined and carried away captives and so shall it be with Damascus Ver. 4. And in that day it shall come to pass that the glory of Jacob shall be made thin c. This is added by way of explaining that which the Prophet had said in the foregoing verse that the Syrians should be as the glory of the children of Israel to wit that as the glory of the Israelites should be exceedingly impaired so should it be with the Syrians too and that much about the same time See the Note also Chap. 16.14 And the fatness of his flesh shall wax lean See the Note Chap. 10.16 Deut. 32.15 Job 15.27 and Psal 22.29 Ver. 5. And it shall be as when the harvest-man gathereth the corn and reapeth the ears with his arm c. That is When the Judgment before threatned shall be executed on the Israelites it shall be that as the harvest-man doth easily cut down the corn though it grow never so thick and binds and carries it away by whole arm-fulls so shall the Assyrians with ease partly mow down with the Sword and partly carry away into Captivity even the whole body of Israel in a manner though there be never so great multitudes of them so that the Land of Israel shall be left as a corn-field that is newly reaped a very few a little gleaning of them being only left and this was done partly by Tiglath-pileser 2 Kin. 15.29 but more fully by Shalmaneser 2 Kin. 17.6 And it shall be as he that gathereth ears in the valley of Rephaim that is afterwards those few that are left shall also be carried away even as the scattered ears that are left in a corn-field are with all diligence gathered up and carried away by poor people And this was done by Ezarhaddon Ezra 4.2 As for the valley of Rephaim a valley on the North-side of Jerusalem rendred the valley of Giants Josh 15.8 is expressed by name only because it was famously known for its great fruitfulness Ver. 6. Yet gleaning grapes shall be left in it c. That is Though the Assyrians shall thus again and again carry away the Israelites captive out of their Land as is before-said yet shall they not make such a clear riddance of them but that there shall be a gleaning there some few that shall be still left in the Land See the Note Chap. 6.13 As the shaking of an Olive-tree two or three berries in the top of the uppermost bough four or five in the outmost fruitful branches thereof saith the Lord God of Israel which last words are added not only to assure them that what the Prophet had now foretold should certainly come to pass but also to imply that because God's Covenant was with Israel as well as with Judah that he would for ever be their God therefore even of them also there should be a remnant left Ver. 7. At that day shall a man look to his Maker c. That is In that day of their calamity several of the Israelites owning and repenting of their former Idolatry
foresee nor to prevent the ruin that was coming upon them And 3. That being unable to do any thing that might procure Gods favour which only could tend to true happiness their wisdom in all other regards was no better than folly How say ye unto Pharaoh I am the son of the wise the son of ancient Kings This the Prophet speaks to the Princes and Counsellors of the King of Egypt and some would restrain it to Sithon a foolish King who they say was invaded by the Assyrian in the days of Hezekiah and others to Psammiâ—iâ—hus under whose tyranny much of the calamities here threatned came upon Egypt But it is better I think to understand it of their Kings in general However either it may be taken as an expression of the way how they flattered their King labouring thereby to puff him up with a vain conceit of his own eminent wisdom and of the antiquity of his stock drawn down by a continued line through many generations How say ye unto Pharaoh I am the son of the wise the son of ancient Kings That is why do ye prescribe this form of glorying to him Why do ye perswade him to say thus of himself as if because of this he must needs be well instructed or as if Wisdom together with his Regal Power were his by inheritance and that therefore there was no cause why he should fear any foreign Power Or else it may be taken as spoken to their King by way of vaunting of their own great Wisdom thereby commending themselves to him that they might procure the greater respect to their counsel How say ye unto Pharaoh That is with what face can you that are Pharaoh's Princes and Counsellors say every one of you to him in a boasting way I am the son of the wise the son of ancient Kings That is I have been the Scholar of wise men as those that were trained up in the Schools of the Prophets were called the sons of the Prophets see the Note 1 Kings 20.35 or literally I am descended from wise men and ancient Kings because the Egyptians boasted much of their great Learning as if all Nations had received the knowledg they had in all Arts and Sciences from them and likewise of the antiquity of their Nation and Kingdom that they were many thousand years before any other People which they grounded upon this pretence that Egypt where there was no rain was not drowned as the rest of the world was in the general deluge and because the ancient Kings of those Eastern Countries were men of eminent Wisdom and Learning and had left many Monuments thereof behind them and that especially for Magick and Divination and so others in after-times professed themselves their Scholars or that they were of their Families therefore the Prophet derides them for their vain boastings How say ye unto Pharaoh I am the son of the wise c. as if he should have said Why do ye brag thus as if you were sure to defend the Kingdom by your Wisdom whereas the event will indeed be that you will destroy it by your foolish counsels Ver. 12. Where are they c. This the Prophet speaks to the King of Egypt by way of insulting over him Where are they That is they that boasted themselves to be the Sons of the wise and of ancient Kings Ver. 11. Where are thy wise men That is thy wise Counsellors thy Wizzards and Diviners that pretend to so much skill in foretelling future things What is become of these men now Why do they not appear in this time of thy great danger And let them tell thee now that is As becomes wise and faithful Counsellors let them advise thee of the evil that is coming upon thee and what thou shouldst do to prevent it And let them know what the Lord of Hosts hath purposed upon Egypt that is let them see if they can find out and so tell thee what God hath determined to do unto Egypt Ver. 13. The Princes of Zoan are become fools and the Princes of Noph are deceived c. See the Note before ver 11. This Noph was another of Egypts Chief and Royal Cities the same that is elsewhere called in the Hebrew Moph Hos 9.6 Where by our Translators it is rendered Memphis as it is commonly called by profane Writers near unto which the Pyramids were built according to that of the Poet Barbara pyramidum sileat miracula Memphis And it is thought to be the same that at this time is called Grand-Cairo Now having said that the Princes of this City were deceived to wit by the proud and high conceit which they had of themselves or by the just Judgment of God upon them he adds They have also seduced Egypt that is the people of Egypt by their Flatteries and foolish Counsels and false Predictions of peace and prosperity yea by their not foretelling the calamities that were coming upon them Even they that are the stay of the Tribes thereof that is of the several Provinces or Precincts of Egypt for the Prophet in calling them Tribes speaks only after the language and custom of his own Country It is in the Hebrew Even the corners of the tribes thereof that is say some all Egypt from one end to the other Or rather the Princes thereof And that which is intended seems to be that the Princes of Zoan and Noph that were by their place to have been the support and glory of Egypt as the corner-stones are the supports and beauty of a building were the men that had deceived and destroyed the land See the Notes Psal 118.22 and Job 38.6 Ver. 14. The Lord hath mingled a perverse spirit in the midst thereof c. It is in the Hebrew a spirit of perversities that is an erring foolish giddy mind or spirit carrying them away into crooked and cross counsels and courses and putting them upon doing things contrary to all reason and to what they intended tending to the ruin of their State which they thought to advance In the Phrase here used The Lord hath mingled a perverse spirit there seems to be an Allusion to the mingling preparing or giving to men a cup of Wine or strong Liquor see the Notes Chap. 5.22 and Prov. 9.2 whereinto something is put that makes men giddy-headed or outrageous and mad And indeed the Judgments of God upon wicked men are often compared hereto in the Scripture see the Notes Job 21.20 Psal 60.3 and 75.8 And thence it followeth here And they have caused Egypt to err in every work thereof That is to mistake and act foolishly in every thing they do as a drunken man staggereth in his vomit that is as a man that staggereth that is so extremely drunk that he goes up and down vomiting as he goeth or as a man tumbles about in his vomit As the more such a man rowls himself in his vomit the more he is defiled so the more busling they shall make the worse and
by being baptized renounce all idolatries and give up themselves to the service of the true God even as Subjects are wont to take an Oath of Fealty and Allegiance to their earthly Princes as owning the Lord to be only Omniscient God and the Judg of the world that will be avenged on all perjured persons see the Note Psal 63.11 And then for the last clause some read it as it is in the Margin one shall be called the city of the sun and so they take the meaning to be that the city of the sun where there was a Temple built to the Sun one of the chief Idols of the Heathens which they take to be the same that is by the Greeks called Heliopolis should be one of those Cities that should speak the Language of Canaan and that the Prophet's intent is hereby to signifie that even those that were most addicted to Idolatry should embrace the Christian Faith But if we read it as it is in our Bibles One shall be called the city of destruction the meaning must needs be either 1. That some few of the Cities of Egypt should refuse to embrace the Christian Faith as many oâ—her of their Neighbour-Cities had done and so should be esteemed by the faithful Cities destined to eternal destruction Or else 2. That amongst those Cities that should speak the language of Canaan there should be some few or one particularly that for its former horrid idolatry or for its standing out long obstinately against the Doctrine of the Gospel should be deemed a City near to destruction or appointed to destruction that should yet afterwards embrace the Truth and become together with the rest the people of God Ver. 19. In that day shall there be an altar to the Lord in the midst of the land of Egypt c. That is in the very inmost parts of the land but see the Note Chap. 10.2 The meaning is that even in Egypt they should worship the God of Israel in the spiritual Gospel-way whereof the Altars and Sacrifices amongst the Israelites in the time of the Law were types and shadows For thus it is usual in the Old Testament to speak of the worship of God in Gospel-times under those expressions of the Rites and Ceremonies that were then in use amongst the people as in Mal. 1.11 My name shall be great among the Gentiles and in every place incense shall be offered to my name and a pure offering See also Chap. 56.7 and Joel 2.28 And hereto agrees that which followeth and a pillar in the border thereof to the Lord That is a pillar erected to the honour of the true God or whereon there should be engraven To the Lord Jehovah even as it was a custom to set up pillars as marks of the bounds of Countries and Kingdoms whereon there used to be the Arms or some other memorial of the Prince to whom the Country belonged But there is doubtless an allusion in these words to the pillars which the people of God were wont to set up as monuments and memorials of some special mercies they had there received from God or of their worshipping of God there See the Notes Gen. 28.14 Exod. 24.4 and Josh 24.26 27. So that the meaning of that which is here said is only this That all Egypt over yea in the very border and out-skirts of the Country in the pure exercises of Gods worship and other monuments and tokens of Christian piety there should be such evident signs of the true Religion being setled there that as soon as any man should enter into the land of Egypt he should presently see that they owned the God of Israel to be their God and that the true Religion was professed there Ver. 20. And it c. That is That Altar and consequently also that Pillar set up in the land of Egypt mentioned in the foregoing verse shall be for a sign and for a witness unto the Lord of hosts in the Land of Egypt That is they shall be a sign that the Egyptians do own themselves to be his peculiar people and that he is worshipped there And what is meant by the Altar and Pillar is shown in the foregoing Note to wit the open profession they should make of their Faith and their thankful acknowledgment of the free Grace of God in bringing them into a state of Salvation together with the service which they should constantly and openly yield unto God in praying to him and praising his Name For they shall cry unto the Lord because of the oppressâ—rs c. This is added say some to shew how the Egyptians came to be converted and to own and serve the true God and accordingly some understand this of those spiritual oppressors Satan Sin and Death to wit that being brought to be sensible of this spiritual sore bondage under which they were heâ—d they cried unto the Lord for deliverance which may seem the more probable because of that which follows and be sent them a saviour to wit Jesus Christ And again others understand it of Tyrants that oppressed them in their outward estate but withal hold that this is mentioned as the occasion of their turning to the true God to wit that being sorely afflicted hereby and finding no help in their Idol-Gods they should hereby be the better fitted and prepared to turn unto the true God when in the Ministry of the Gospel Grace came to be tendered unto them whereupon that followeth and he shall send them a saviour and a great one that is a great Saviour the great God and our saviour Jesus Christ as the Apostle speaks Tit. 2.13 and he shall deliver them But I rather think that this is spoken of the Egyptians after their conversion and that this is added to shew how those signs of their worshipping the true God should come to be every where seen amongst them the Altar and the Pillar intended in the foregoing Verse namely because under all their oppressors they should cry unto the Lord and their Saviour the Lord Christ should surely deliver them Ver. 21. And the Lord shall be known to Egypt and the Egyptians shall know the Lord in that day c. The same thing seems to be said here two several ways and that because this of their being brought to the true knowledg of God was a mercy of so great importance even the foundation of all their bliss and happiness yet two distinct things may be implied hereby as 1. That God should reveal himself to the Egyptians by the preaching of the Gospel And 2. That hereby through the enlightning of Gods Spirit they should effectually be brought to know the Lord and so God that was before known only in Judea should be now known in Egypt too Or by the first clause may be meant that the Egyptians should be brought to the knowledg of God and by the second that they should make acknowledgment of that God whom they now knew by serving him in a Gospel-way
Tyre wherewith her own Inhabitants were maintained and wherewith she traded into other Countries Though she had no grounds comparatively of her own yet Nilus in Egypt afforded her yearly a plentiful Crop and Harvest and she is a mart of Nations that is That great Mart-Town whither all Nations in a manner far and near do daily resort for trading as is largly set forth Ezek. 27. All which is here inserted to imply That notwithstanding she was so rich and abundantly supplied with all kind of Provision yet this should not save her from ruine Ver. 4. Be thou ashamed O Zidon c. To wit either 1. because as some say Zidon who was the mother of Tyre had not defended that her daughter but was forced to sit still and look on whilst she was laid waste by her enemies And indeed we find in some Historians that the Zidonians being vanquished by the King of Ascalon did transport themselves by shipping to the Island of Tyre and there seated themselves and built that City Or 2ly because the same Desolation and Destruction that was fallen upon Tyre was fallen upon them the enemy was not like to spare such a considerable neighbour City and Port-Town nor were they likely to stand out against an enemy that had subdued the stronger City of Tyre and the same wickedness that had provoked God against Tyre was also rife amongst them And 3ly because Zidon that had gloried so much in Tyre as a Colony that of old had issued forth from her and that had rested so much upon her aid and defence and had promised her self such great matters by her trading with her was now bereaved of all Glory and disappointed of all her hopes by that utter ruine that was come upon Tyre And that this was intended appears by the reason subjoyned for the Sea hath spoken that is Tyre that lay in the midst of the Sea Ezek. 28.2 and as a Queen had the rule and command of the Sea even the strength of the Sea that is the strongest of all Sea-Towns as being built on a rock and environed with the Sea saying I travail not nor bring forth children neither do I nourish up young men nor bring up Virgins that is I am as if I had never brought forth Sons and Daughters being left desolate and waste and all my Inhabitants being cut off and destroyed or carried away captives I am never like to send forth great Colonies into other Countrys as I have formerly done Or it is all one with me as if I had never brought forth Sons and Daughters there being none of them that have appeared in my defence Ver. 5. As at the report concerning Egypt so shall they be shortly pained at the report of Tyre That is As the neighbour Nations were of old sorely troubled and affrighted at the report of Gods destroying Egypt in Moses's time for which see Exod. 15.14 15 16. so shall all the great Cities and Kingdoms near to Tyre be perplexed and terrified when they hear of the Destruction of Tyre This is I conceive the plain meaning of this place yet some rather think that the Prophet speaks of a later Destruction of Egypt by the Chaldeans and so would have the words to be understood thus That the neighbour Cities and Countries should be as much disquieted and scared with the report of Nebuchadnezzars taking Tyre as they would be afterward at the report of his subduing Egypt and that because thy esteemed it such an invincible place that they would be ready to conclude that having taken that no other place could stand before him but he would deal with them all as he had done with Tyre And indeed if it be Nebuchadnezzar's prevailing against Egypt that is here intended the words must be understood thus for to be sure Tyre was subdued by him before Egypt as is evident Ezek. 29.18 19 20. where Egypt is promised him as his wages for his great service against Tyre Ver. 6. Pass ye over to Tarshish c. This may be spoken to the several Nations that used to come to Tyrus for Traffick to wit That Tyrus being destroyed they should now betake themselves to Tarshish or some other Mart-Town to set up a way of trading there or else to the Inhabitants of Tyre themselves that as many of them as could should flee away to Tarshish and see the Notes above ver 1. yea why may not both of them be here intended And as for the following clause Howl ye inhabitants of the Isle See the Note above ver 2. Ver. 7. Is this your joyous City whose antiquity is of ancient days c. As if he had said Is all your jollity and all your glorying in the Antiquity of your City come to this at last Thus doth the Prophet upbraid the Tyrians for their Pride and vain confidence in the antiquity of their City as if there could be no fear of any change because she had continued so long in such a prosperous Condition And indeed we find that Tyre was of great Antiquity In Joshua's time it was called the strong City Tyre Josh 19.29 But this was no ground of security when God would contend with her and therefore is that added her own feet shall carry her afar off to sojourn that is Her proud inhabitants that had wont to pass the Seas in their stately ships and at other times to be carried up and down in great pomp from place to place shall be glad to trot a foot as poor slaves and beggars are wont to do into some remote Country which may be meant either of those that should flee away from the enemy into Foreign parts and there wander up and down in a forlorn Condition whithersoever their feet would carry them or of those that should be carried away Captives either into Babylon or some of her Provinces and there be sold and driven away it may be further off not being long suffered to rest in any place Ver. 8. Who hath taken this counsel against Tyre c. That is who is of that power and confidence as to dare to undertake the subduing of such a gallant invincible City as Tyre seemed to be and that hath continued so long in such strength and glory as if the Prophet had said Who would ever have thought that this would have been done to this mighty City the crowning City that is say some Expositors That by her wealth is grown up to be a Royal City Jer. 25.22 or that carrieth her self as a Princess or Queen over all the Cities and Sea-ports round about her or that hath enriched other Cities so as to make them Royal Cities But rather she is called the crowning City because she crowned her Merchants and Inhabitants and those likewise that traded with her with exceeding wealth and magnificence so that they lived more like Princes than men of ordinary rank for so the following words seem to explain this whose Merchants are Princes whose Traffickers are the honourable
of the earth that is whose Merchants lived in as great state as Nobles and Princes elsewhere used to do yet some I know would have this also included herein that even the Princes and great honourable men of other Nations used to traffick with her Ver. 9. The Lord of hosts hath purposed it c. This is the answer returned to the foregoing question ver 8. and it is all one in effect as if the Prophet had said Wonder not that this should befall Tyre it is the Lord of hosts that hath undertaken it and done it before whom no strength of the Creature can stand And withal he adds the reason why the Lord had done it to stain the Pride of all glory and to bring into contempt all the Honourable of the earth that is To punish and abase the Pride of all the great and honourable ones that do arrogantly exalt themselves by pulling them down as unworthy to be in such a lofty estate and laying their Glory in the dust by bringing them into a base and contemptible condition And this is expressed in these general terms to stain the Pride of all Glory and to bring into contempt all the Honourable of the earth not only to set forth that all the proud ones in Tyre and in other Countrys that were advanced by trading with her should be brought down by this Judgment of God but also to imply 1. That God did no more in the ruine of Tyre than what he had determined to do to all the great ones of the World that should proudly exalt themselves because of their greatness And 2ly that by this Destruction of Tyre it would clearly be discovered what poor and contemptible things all the great ones of the World are when the great God of Heaven comes to contend with them Ver. 10 Pass through the land as a river O daughter of Tarshish c. See the Notes above ver 1. By the Daughter of Tarshish I conceive is meant those Mariners of Merchants of Tarshish or other foreign parts that were in Tyre upon the account of trading there and that with respect to the Judgment and Ruine that was to come upon Tyre these men are here advised to pass through the land where at present they had their abode and to pack away home to their own Countrys as a river that is Speedily and without any delay even as the waters of a river that falling down from higher grounds do pass away with a swift Current and run on without any intermission any stop or stay till they come into the Sea And some think too That by this similitude of their passing away as a river there is implied also the thronging and breaking away of these strangers that were in Tyre in great multitudes like the huge heaps of waters that run crowding away in some great flood They indeed that hold it is Tyre that is here called the Daughter of Tarshish as conceiving that by Tarshish is meant the great Ocean Sea and that Tyre is therefore so called because she lay in the Sea and had all her dealing in the Sea and all her Store and Riches brought in by the Sea as being the chief of all the Sea ports in those parts must needs accordingly hold either that the Inhabitants of Tyre are here advised to flee speedily away as a river somewhere else to seek a shelter for themselves or else that hereby it is foretold how they should be violently hurried away out of their own land into Captivity and so should be scattered abroad like the waters of a river that overflow the banks But the former Exposition is far the clearest As for the following clause there is no more strength that is added as a reason why the Foreigners that were in Tyre are called upon to pack away and not to stay there in hope that Tyre would be able to stand it out against her enemies to wit because Tyre was certainly lost and would be no way able to defend her self because in the Hebrew the words are there is no more girdle therefore some would have the meaning to be That Tyre was so rifled and plundred of all her rich Merchandise that there was not so much as a Girdle left in her which was indeed a Commodity wherewith the Merchants traded much in those times See the Note Prov. 31.24 But questionless the intent of the words are that there was no more strength left in Tyre see the Note Job 12.21 only in the word Girdle there seems to be an Allusion to her being bereft of all those defences wherewith formerly she had been begirt her Walls Bulwarks Ditches and shipping yea the Sea it self which did wholly encompass her till the Enemy did by strange devices and incredible labour joyn this Island to the Continent And this agrees with that which is elsewhere said of the taking and sacking of Tyre Ezek. 26.4 They shall destroy the walls of Tyre and break down her towers c. Ver. 11. He stretched out his hand over the Sea he shock the Kingdoms c. That is The Lord of Hosts mentioned before ver 9. And again in the following words in this verse the Lord hath given a Commandment against this Merchant-City And indeed because these last words against the Merchant-City are in the Hebrew against Canaan therefore some think that the Prophet in the foregoing words also speaks here of the great things that God did at the Red Sea and against the Kingdoms of the Canaanites when he carried Israel out of Egypt to plant them in that land which he had promised them and that the reason why those things are mentioned here is only to shew That the great God who then did such mighty things would not find the ruining of Tyre a work too hard for him But certainly the Prophet speaks here still expresly of the Destruction of Tyre it self He stretched out his hand over the Sea to wit to smite and destroy Tyre that is encompassed with the Sea see the Note ver 4. or more generally the Islands and Provinces that lay on the Sea-coasts he shook the Kingdoms that is He shook and shattered the Kingdoms of Tyre and Zidon and others thereabout by the enemies he brought upon them Or he disturbed and terrified the neighbour-Kingdoms by the Destruction which he brought upon Tyre partly through the grief that surprized them for the loss of their gainful Trade with that City and partly as being terrified lest the same ruine would come upon them that was already come upon Tyre The Lord hath given a Commandment against the Merchant-City It is in the Original against Canaan but generally Expositors hold that hereby is meant the Inhabitants of Tyre which they say is here termed Canaan because it lay in the land of Canaan as is evident Josh 19.28 29 where both Tyre and Zidon are reckoned amongst the Cities of Canaan and likewise Matth. 15.21 22. where the Woman that came out of the coasts of
exceedingly enriched and made powerful and mighty is ruined and destroyed Ver. 17. And it shall come to pass in that day c. That is At that time when this Prophecy against Tyre shall be accomplished that Tyre shall be forgotten seventy years that is just for so many years she shall lie in her ruines desolate and forsaken not minded nor regarded either by God or man see the Note Psal 13.1 Because in the following verse Tyre is compared to a harlot forgotten of her Lovers it may well be that in Allusion thereto it is here said That Tyre shall be forgotten that is That her Merchants should no more come at her for traffick But yet the Expression may well be understood more generally as including also Gods disregarding of her of whom it is therefore said afterward ver 17. that he would visit her as it were remembring her again in mercy As for the seventy years the time here prefixed for Tyres lying desolate I question not but that they must be counted from the time that Tyre should be taken by Nebuchadnezzar unto the ruine of the Chaldean Empire and consequently that they are in a manner just the same with the seventy years of the Jews captivity in Babylon and that because we find the Prophets foretold that at the same time when Nebuchadnezzar should destroy Judea and Jerusalem he should also subdue the other neighbouring Nations round about and particularly Tyre See Jer. 25.15 22. and 27.2 3. and Ezek. 26.7 And it is most probable that as the Jews were restored to their liberty upon the breaking of the Babylonian yoke by the Persians so it might be with other Nations too that were under the same bondage And this being so observable it is that Tyre who was punished for rejoycing at Jerusalems Destruction Ezek. 26.2 lay just as many years desolate as Jerusalem did As concerning those words that are added that for seventy years Tyre should be forgotten according to the days of one King Some would have the ground of this Expression to be That threescore and ten years are commonly accounted the time of a mans life that lives long See Psal 90.10 and consequently also of the life of one King and so they would have the words to be the same in effect as if it had been said according to the days of one man But because there is little or no strength in the Reasons they give why it is said according to the days of one King and not of one man I cannot approve of this Exposition The true meaning of the words is That Tyre should lie desolate and forgotten seventy years according to the days of one King that is of one Kingdom so Dan. 7.17 by four Kings is meant four Kingdoms or four different successions of Kings and Dan. 8.21 by the King of Grecia is meant a Succession of the several Kings of Greece and so that which is intended is That Tyre should lye waste so long as the Babylonian Empire should continue After the end of seventy years shall Tyre sing as an harlot It is in the Hebrew It shall be unto Tyre as the song of an harlot But the meaning is either 1. That Tyre being rebuilt and become a famous Mart again should be as jocund and jolly as ever formerly she had been and as Harlots use to be when they are singing and sporting themselves amongst their Lovers Or 2ly That she should by all the art and skill she could use and by all the fair and pleasing Invitations and Promises she could make seek to win the Nations far and near to return to their old way of trading with her again even as an Harlot that having been forsaken of her Companions by reason of some foul Disease she lay under or some such other occasion doth upon her recovery by singing and all kind of flatteries and wantonness labour to entice and allure her youngsters to return to her again Or 3ly the meaning may be only That she should eagerly buckle her self again to her old way of Traffick wherein she is compared to a singing Harlot not only as I conceive to imply her eager intending her gain and profit which is the only thing the Harlot minds but also the fair and flattering Speeches the Frauds and Deceits wherewith Traders are wont too often to put off their Wares even as Harlots are wont to entice men to be dealing with them Ver. 16. Take an harp go about the City thou harlot that hast been forgotten c. Persisting in the Metaphor began in the last words of the foregoing verse the Prophet speaks here to Tyre as to some forsaken Harlot because it was it seems usual with such Strumpets thus to go playing and singing up and down the Cities thereby to entice their former Customers to look after them again Make sweet melody sing many songs that thou mayest be remembred that is That they may know thou art still living and where thou art to be had But that which is intended hereby is to foretel that Tyre being raised again out of her Ruines should like such an Harlot return again to her old Trade and use all the Devices she could to bring in the Nations to traffick with her again as formerly c. See the foregoing Note And it may well be also that the Prophet doth the rather use these Expressions Take an harp make sweet melody and in Allusion to this City's being formerly much addicted to such kind of Musick whence is that of the Prophet Ezekiel concerning Tyre Chap. 26.13 I will cause the noise of thy songs to cease and the sound of thy harps shall be no more heard See also Chap. 28.13 Ver. 17. And it shall come to pass after the end of seventy years c. See the Note above ver 15. that the Lord will visit Tyre to wit in mercy raising her up to a prosperous estate again and she shall turn to her hire that is She shall return to her old gainful Trade of Merchandizing and shall commit Fornication with all the Kingdoms of the World c. that is as a Strumpet entertains all comers so shall she have Commerce with all Nations throughout the World and shall as greedily pursue her old filthy Gain by unjust and fraudulent Courses as ever she did Ver 18. And her Merchandise and her hire shall be Holiness to the Lord c. This is by the consent of almost all Expositors spoken of the times when the Inhabitants of Tyre should embrace the Christian Faith to wit That in those times they should consecrate their Merchandise and the Gain they got thereby to the service of God In those words Holiness to the Lord there seems to be an Allusion to that Motto that was engraven on the High Priests golden Frontlet Exod. 28.36 as there is also in Zach. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS UNTO THE LORD but the meaning is That the Tyrians should then bestow
great things yea even the mightiest and most terrible of them as perceiving that no strength of any people could secure them from his wrath and that this should tend much to the Praise and Glory of God Or 3. the fierce and mighty Nations that had before carried themselves most proudly and rebelliously against God being humbled by these Judgments should be converted to the Faith of Christ and so becoming God's people should praise God for his mercy to them and that not with their lips only but with their lives too as being such as should unfeignedly fear and serve him Ver. 4. For thou hast been a strength to the poor a strength to the needy in his distress c. This is mentioned as another of the wonderful works of God for which the Prophet undertakes here to praise his Name namely that as he had destroyed those mighty ones ver 2. so he had also protected and delivered his poor weak afflicted people where by their low condition they were also made low in spirit humbled and so fit for mercy and had been as a strong Fortress to them to secure them from their enemies A refuge from the storm a shadow from the heat when the blast of the terrible ones is as a storm against the wall to wit that sorely shatters or overturns the wall or at least beats with such violence upon it that it is likely to carry all before it The deliverance of Jerusalem from the siege of Sennacherib and the Jews from their Captivity in Babylon were remarkable accomplishments of this Promise But I see no reason why the place should be restrained to either of these Ver. 5. Thou shalt bring down the noise of strangers c. That is Thou shalt abate or suppress and put an end to the furious commotions and triumphings of the Heathens the enemies of thy people As the heat in a dry place that is as thou dost many times abate and suppress the heat of the Sun in some dry desert where otherwise there would be no refreshing for the poor Traveller neither water to quench his thirst nor shadowy tree to be a shelter to him Even the heat with the shadow of a cloud That is as thou dost allay or suppress the scorching heat of the Sun by the interposition of some thick Cloud and somtimes by the cooling showers that fall from thence so shalt thou abate and cause to cease the burning rage and heat of the enemies of thy people against them see the Note Exod. 13.21 The branch of the terrible ones shall be brought low That is their Posterity also shall be so ruined and brought down that they shall not be able to hurt God's people any more This must needs be the meaning of this last clause according to our Translation But indeed many of our best Interpreters hold that it should rather be rendred The Song or the triumph of the terrible ones shall be brought low Ver. 6. And in this mountain c. The Prophet having ended his Hymn of Thanksgiving in the foregoing verses wherein he had praised God for those wonderful things which he had foretold should be done by him doth here return again to his Prophetical discourse and sheweth what God would farther do in those glorious times whereof he had spoken Chap. 24.13 And in this Mountain shall the Lord of Hosts make unto all people a Feast of fat things that is Cattel and Fowl fatted usually esteemed the daintiest food A Feast of Wines on the lees that is old and strong Wines not racked but remaining still upon the lees This I conceive our Translation must needs intend And true it is that the remaining of Wines upon the lees for some time doth feed and preserve them and makes them the stronger and the more odoriferous whence is that Jer. 48.11 Moab hath been at ease from his youth and he hath setled on his lees and hath not been emptied from vessel to vessel Therefore his taste remained in him and his scent is not changed Yet some I know understand hereby pure refined Wines drawn off from the dregs and lees and therefore not muddy but clear and so hold that the next words are added to explain these Of fat things full of Marrow of Wines on the lees well refined But however all this must be understood Spiritually to wit that in the Church of Christ that Mountain mentioned before Chap. 24.13 whereof Zion was a Type see the Notes Chap. 2.2 3. God would feast his people of all Nations not Jews only but Gentiles too 1. here in this life with the sweet comforts of Christ tendred them in the Gospel and Gospel-Ordinances together with the Gifts and Graces of his Spirit for which see the Notes Psal 22.26 and Prov. 9.2 with respect whereto our Saviour himself doth in like manner compare the preaching of the Gospel to a great Supper Luk. 14 1â— and to a Feast made by a King at the Marriage of his Son Mat. 22.2 â—nd 2. in Heaven hereafter with the fulness of Happiness and Joy wherewith they shall be there satisfied unto all Eternity which Apoc. 19.9 is called the Lambs Marriage-Feast and the Table in the Kingdom of Heaven Luke 2â— 30. and Mat. 8.11 wherewith God shall for ever feast his people See â—â—e Notes Psal 17.15 and 36.8 Some I know would have this understâ—od of God's destroying his and his peoples Enemies But the Context shew plainly that this cannot be here intended And though we should yield â—â— that which others indeed more probably say That the Prophet might have some respect in that which is said here to the occasion which God would give both the Jews and other Nations of exceeding great joy by their deliverance out of the Babylonian Captivity and that in expressing this he compares God to some great King making a Feast to his Nobles and Captains after some great Victory obtained by him Yet certainly this was only looked to as a Type of that greater Spiritual Feast which is here principally intended namely the Celestial Joy which he would bestow upon his people of all Nations in and through Christ first by the glad tydings of the Gospel and afterward by the enjoyment of himself for ever in his Kingdom of Glory Ver. 7. And he well destroy in this mountain c. Here the Prophet begins to recite the dainties they should have in the Feast promised in the foregoing verse that is the benefits that should redound to them by Christ And the first he mentions is that in his Church he will utterly destroy the face of the covering cast over all people and the veil that is spread over all Nations that is he will free his people from that blindness and ignorance that vail of darkness which lies naturally upon the minds of all mankind so that they cannot find the way unto Life Eternal and of which the Apostle speaking as with respect unto the Jews saith Which vail is done away in Christ 2
other subordinate Judges that sit in the seat of justice a Spirit of justice an ability to judge rightly of the causes that are brought before them and strength to them that turn the battel to the gate that is and so likewise courage and strength to them that go out to withstand an invading enemy so that they shall not only vanquish them and drive them back but also pursue them to the very gates of their Cities and other strong holds whither they shall flee to shelter themselves and there block them up and it may be take their places of defence as Hezekiah did to the Philistines 2 Kings 18.8 And all this now is added for the comfort of the faithful amongst the Jews that they might not be overwhelmed with grief and fear when they should see their brethren in the neighbour kingdom of Israel as had been now foretold wholly destroyed and carried away Captives Ver. 7. But they also have erred through wine and through strong dring are out of the way c. That is though they have had so fair a warning by the destruction of the ten tribes though Gods Mercy was so wonderful in preserving them from being over-run by the same overbearing enemies that destroyed Israel and though they had Gods Word and Worship continued amongst them which the other tribes had not yet even they of Judah also the Prophet speaks it with a kind of Admiration have trod in the same steps of wickedness wherein the Israelites had gone before them for this may be understood either of their brutish stupidity by reason whereof they carried themselves like so many drunken men void of understanding or rather literally of the sin of drunkenness it self see the Note above ver 1. The Priest and the Prophet to wit their false Prophets have erred through strong drink see the Note Prov. 20.1 They are swallowed up of wine that is as we use to say they are drowned in drink they have swallowed up wine so long that at last they themselves are swallowed up of wine and cease to be reasonable Creatures they are out of the way through strong drink they err in vision they stumble in judgment the first is meant principally of their Prophets and the second of the their Priests see Deut. 17.9 And the Note 2 Chron. 19.8 Ver. 8. For all Tables are full of vomit and filthiness so that there is no place clean That is they spue on their very Tables and all places where they sit and revel together are bespitted and bespawled and every way defiled for the word here translated filthiness doth properly signify or dure or dung so that all tends to shew into what a height of excess and impudency they were grown in regard of this sin Ver. 9. Whom shall be teach Knowledge and whom shall he make to understand Doctrine c. To wit God of whom mention was made before Ver. 5.6 The Lord of hosts shall be for a Crown of Glory and for adiadem of beauty unto the residue of his People c. But rather this is spoken indefinitely and is added as another sad effect of their excess and sensuality as if the Prophet had said the generality of the men of Judah both Priests and Prophets and People being become such drunken sots so stupid and desperately wicked how can any man hope by teaching them to do any good upon them them that are weaned from the milk and drawn from the breasts as if he had said one had as good undertake to teach Children a while a go weaned from the breast as to teach such a blockish and self-willed People as these are become Ver. 10. For precept must be upon precept percept upon precept line upon line line upon line here a little and there a little That is As it is with such young Children that are taught to read or to write they must have the same directions and lessons repeated again and again and one day after another if they be taught to read they must be taught letter by letter and line by line a little at one time and a little at another and the same thing over and over many and many times and if they be taught to write the Master must lead their hand letter by letter and line by line and they must write over the same Copy many times and yet when they have thus wearied their Teachers it is little or nothing which they learn so it is with this People what ever course be taken with them whatever diligence is used in teaching them all will be to no purpose Ver. 11. For with stammering lips and another tongue will he speak to this People This is otherwise read by some as it is in the margin For with stammering lips and another tongue he hath spoken to this People and they make the meaning of the words to be either 1. that God by his Prophets had spoken to them as Mothers and Nurses use to speak to their little Children for still say they the Prophet goeth on in the similitude used in the foregoing verses that is he had made known his will to them in a plain and familier manner stooping to their Capacity even as Mothers and Nurses are wont to use new devised words most easy to be pronounced and to speak in a kind of stammering imperfect way as Children use to speak that they may the better teach their Children to speak and that they may the better be understood by them Or 2ly that such was thesottishness of the Jews that in all that God had spoken to them he had been to them as one that stutters or stammers or as an outlandish man that speaks in an unknown Tongue neither of which are understood by those that hear them meaning that they were stupid and brutish and regarded his word no more than if they had not understood one word of what was spoken to them Or 3ly that by way of punishing them for their wickedness he had caused their land to be invaded by nations whose language they understood not But now reading it as it is in our Traslation as a commination of what God would do for with stammering lips and another tongue will he speak to this People the meaning must needs be either that since the word that God had spoken to them by his Prophets had done no more good upon them by reason of their stupidity than if one should undertake to teach new-weaned Children therefore the Lord would take another course with them and speak to them in a rougher way namely by bringing in the Babylonians upon them a nation whose language they should not understand as was long since threatned Deut. 28.49 Or 2ly that he would give them over to such a Spirit of stupidity that no instruction should for the time to come do any good upon them And indeed either of these may well agree with that of the Apostle 1 Cor. 14.21 where he seems to cite this place In the Law
And 2. because he is careful that neither by the cart-wheel or sled drawn over it or the horse-men to wit the men that lead or ride upon the Horses that draw the carts or sleds it shall be quite battered and spoiled with the crushing and bruising of it Thus I conceive this passage may most fitly be expounded For clearly the drift of the Prophet is to shew that as the Husbandman even when he useth rougher means to beat out the hard grain is however careful not to do it so incessantly or in such a manner as to mar and spoil his corn thereby so neither will God even when he punisheth his people more severely contend with them for ever or proceed to the utter destroying of them see the Note Psal 125.3 Ver. 29. This also cometh from the Lord of hosts c. Some of our best Expositors refer the word This here to the destruction threatned above ver 22. and so would have this to be the conclusion and explanation of the foregoing similitude as if the Prophet had said As the Husbandmans discreet ordering his affairs from the beginning to the end in plowing sowing and beating out his grain is from God who giveth him this wisdom so is the ruin and destruction which I have told you shall come upon you from the Lord who doth with infinite wisdom all things that he doth in the world But more probably methinks it seems to have reference to the words immediately foregoing ver 28. and so the meaning to be this That as the Husbandman's skill in ordering his seed whereof mention was made before ver 24 25. so this also of his beating out his grain as is before described is from God But however that which is principally intended is as is before noted that if the Husbandman by the wisdom wherewith God hath endued him doth thus wisely and prudently beat out his several grain much more will the only wise God himself with infinite wisdom order those judgments which he brings upon his people And thereupon are those words added in the close of this similitude which is wonderful in counsel and excellent in working and that to imply amongst other things the wonderful wisdom of God in that whilst he destroyed the wicked amongst them yet he would at the same time be so careful to preserve a holy remnant and in that whilst he seemed to proceed against his people with such bitter hatred yet all that he did to them should be done out of love and with respect to their good and welfare CHAP. XXIX VERSE 1. WO to Ariel c. This seems to be another Prophecy distinct from that which went before and directed particularly against Jerusalem though indeed by consequence in the evils denounced against her the whole land of Judah was deeply concerned It may be read as it is in the margin of our Bibles Oh Ariel Ariel as spoken by way of lamentation the word Ariel being twice repeated to express the more grief as in the like mournful lamentation of our Saviours over Jerusalem Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets c. But the most Interpreters render it as it is in our Bibles Wo to Ariel to Ariel c. Ariel is by interpretation a mighty Lion or as it is in the margin the lion of God see the Note Psal 104.16 Many of the Hebrews hold that it is the Temple in Jerusalem against which this wo is particularly denounced and that the Temple was called Ariel the Lion of God because the figure of the Temple did somewhat resemble that of a Lion being broad before and narrow behind Others say it is the Altar in the Temple that is here called Ariel And indeed we find in Ezek. 43.15 that the Altar of burnt offerings is in the Hebrew expresly called Ariel and that by the common consent of most Expositors because this Altar that was consecrated to God seemed as a Lion to devour the bodies of those beasts that were daily sacrificed thereon But I rather think with others that it is Jerusalem that is here termed Ariel and that the following words are added to make known what the Prophet intended by Ariel Wo to Ariel to Ariel the City where David dwelt And though there are several Reasons given by Expositors why Jerusalem is so called as because she had been fierce against God and against his Prophets and Servants whom she had cruelly slain according to that Jer. 12.8 Mine heritage is unto me as a lion in the forest it crieth out against me or because it was a very strong City and by the valour of her inhabitants had made great havock amongst the Neighbour-Nations yet I rather think that Jerusalem is here so called with respect to the Temple and Altar therein and so the wo is denounced against all three together and that purposely to imply that though they looked upon Jerusalem as a strong and invincible City the lion of God that need not fear any people and that because of the presence of God amongst them as his peculiar covenant-people whereof the Altar was a sign yet this should no way secure them from the judgment now denounced against them To which purpose those words are added the city where David dwelt For this also is to imply that though they gloried much in the promises that God had made concerning the perpetuity of David's Kingdom yet all this would do them no good even that which was the Roya City of that glorious King being quite degenerate from what she had been should now be laid in the dust Add ye year to year let them kill sacrifices Some hold that the Prophets intention in these words was to make known that within a few years or more particularly within two years there should be an end of their sacrificing But the words seem to be clearly an Ironical taunt as if the Prophet had said Go on year after year to keep your solemn feasts and in each of them to kill and offer up your appointed sacrifices and feed your selves with vain hopes that thus year after year ye shall still continue to do alas all this will do no good and that because God abhors your sacrifices and will shortly put an end to them And indeed if this Prophecy were delivered as some think it was at some one of their feasts when they were very busily intent upon slaying and offering their sacrifices it must needs be the more seasonable to discover the folly of the great confidence they had in that their hypocritical service Ver. 2. Yet I will distress Ariel c. That is Though you go on in a formal way of offering sacrifices to me and though for some years the judgment threatned may be deferred yet at last saith the Lord I will certainly by enemies I shall raise up against you bring both your City and Temple into great streights and there shall be heaviness and sorrow that is instead of your present jollity when
be as the clay in the hand of the Potter to wit in that 1. All their contrivances should be in the eye of God as the clay is in the eye of the Potter And 2. That whilst they were winding and turning things up and down in their minds sometimes casting them into one shape and sometimes into another as the clay is molded now in one fashion and by and by in another they were all this while under the power and government of Divine Providence so that they could not do what they pleased themselves but only what God would have done and it was in the power of God to destroy them even whenever he pleased And this suits well too with that which followeth for shall the work say of him that made it He made me not c. the drift thereof being to shew that for men to think they can do any thing without God or against his Decrees who are in Gods hand as the clay is in the hand of the Potter is all one in effect as if they should deny they were his creatures Ver. 17. Is it not yet a very little while and Lebanon c. Here for the comfort of the faithful amongst Gods people the Prophet closeth this sad Prophecy as usually he doth elsewhere with many comfortable promises of much good that God would do for them shortly after the execution of the judgments before threatned to wit after the devastation of the land by the Assyrian Army or after their return from the Babylonian captivity which comparatively might be well called a very little while And first he begins with a promise of the great exceeding fruitfulness wherewith God would bless their land Lebanon shall be turned into a fruitful field and the fruitful field shall be esteemed as a forest that is those places that lye untilled wild and waste like a forest as Lebanon did shall become as fertile and yield as much fruit as those that are at present the most fruitful fields and those that are at present the most fruitful fields shall then become so much more fruitful than at present they are that in their present condition they may be esteemed as wild forests in comparison of what then they shall be or rather that the corn thereon should grow as high and thick as a forest see the Note Psal 72.16 I know indeed that this place may admit of several other Expositions which are given by Interpreters For because it is in the Hebrew Lebanon shall return to Garmeâ— and Carmel become as a wood or forest therefore some understand it as a farther threatning denounced against the Jews either 1. concerning the great devastation that should within a little while be made in the land by the Assyrian or Babylonian Army to wit that Lebanon should become like the plain fields of Carmel all the goodly trees therein being hewen down and that the fruitful fields of Carmel should become wild being over-grown with bushes like a wood or forest see the Notes Chap. 7.23 24. Or else mystically concerning the rejection of the Jews and the calling in of the Gentiles in their stead in the days of the Gospel which indeed very many learned Expositors do think is here intended to wit that the Gentiles that had been as Lebanon a fruitless forest should by spiritual manuring become as Carmel by reason of the multitude of believers amongst them abounding in the fruits of holiness and righteousness and that the Jews on the other side that had been as Carmel a fruitful field should become as a wild and fruitless forest according to that Mat. 21.43 The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof which they say is here foretold as a change that should shortly come to pass because many hundred years are with God but as a very little while And again others understand it as spoken figuratively to wit that the Assyrians that were exalted like Lebanon should lye low like Carmel namely when their Army was destroyed by the Angel of the Lord and the afflicted Jews should lift up their heads like the lofty trees of the forest of Lebanon But in regard the very same words in a manner are repeated again Chap. 32.15 and are there clearly a promise I cannot conceive that they are here to be taken as a threatning And for the latter of the two Expositions before given that doth no way suit with our Translation And therefore that which is mentioned first concerning the great fertility of the land I conceive was first and principally here intended by the Prophet And if it be taken as spoken in a mystical sense it must then surely be understood of the great abundance of Grace that should be in the Kingdom of Christ Ver. 18. And in that day shall the deaf hear the words of the book c. That is say some In that day when Ariel shall be besieged when the judgments now foretold shall come upon Judah and Jerusalem they that were deaf and blind as to the word spoken by Gods Prophets and to whom therefore the word of God was a book sealed or which they could not read as was before said ver 11 12. shall then be constrained to yield to the truth of what hath been spoken But those are clearly promises of mercy And therefore the meaning rather is that in that day when after the accomplishment of these judgments threatned God shall begin to shew them mercy again many of those that were deaf to the word of God should attend to understand believe and obey it and the eyes of the blind shall see out of obscurity and out of darkness that is they shall be cured of their spiritual blindness Yet though this was partly fulfilled in those that were in those times reformed by the judgments that God brought upon the land this Prophecy might have respect to a fuller accomplishment of it in the days of the Gospel see the Note Chap. 9.2 and that especially with respect to the conversion of the Gentiles Ver. 19. The meek also shall encrease their joy in the Lord c. That is The humbled faithful ones amongst Gods people see the Note Psal 22.26 shall exceedingly rejoice and that many several ways they shall have joy upon joy to wit for saving Grace wrought in their hearts for Gods preserving them in those publick judgments that had been upon the land and for their freedom from those wicked ones that had formerly tyrannized amongst them and the poor among men shall rejoyce in the holy one of Israel see the Notes Chap. 1.4 The meaning is that the poor that had been oppressed and those especially that were spiritually poor should rejoice in Gods salvation Ver. 20. For the terrible one is brought to nought c. That is Those that were formerly a terror unto my people shall be destroyed And this may be meant either of their foreign enemies the Assyrians or Babylonians see the
dissolved as we find it foretold Mat. 24.29 and 2 Pet. 3.10 and the heavens shall be rolled together as a scrole that is they shall seem to pass away so that the lights therein shall be no more seen than the writing in a Parchment-scrole can be seen when it is rolled up together and see the Note Psal 102.26 and all their host shall fall down as the leaf falleth off from the vine and as a falling fig from the fig-tree to wit when they are withered and so are easily blown down Ver. 5. For my sword shall be bathed in heaven c. That is In Heaven it is decreed that my sword shall be bathed with the blood of mine enemies see the Note above ver 2. and Psal 119.89 Or the meaning may be that God from Heaven would cause a sword to be drawn against them that should be bathed in their blood according to that of the Apostle the wrath of God is revealed from heaven against all ungodliness Rom. 1.18 behold it shall come down upon Idumea that is upon the Edomites and all the Churches deadly enemies For these are particularly named only because they were always most bitter enemies to the Jews and their Country bordeâ—ed upon Judea and upon the people of my curse that is even upon this people whom I have accursed or and upon all other people whom I have destined to destruction to judgment that is in a way of taking Vengeance on them Ver. 6. The sword of the Lord is filled with blood it is made fat with fatness c. That is It shall be filled with blood c. to wit by reason of the multitudes of them that should be slain and devoured thereby And their blood and fat are expresly named in allusion to their Sacrifices where the blood and the fat were still offered And upon the same respect is that next expression used and with the blood of lambs and gâ—ats with the fat of kidneys of rams where he terms those that were to be slain Lambs and Goats and Rams to imply that the slaughtering of them should be to them as a sweet smelling Sacrifice acceptable to God see the Note Exod. 32.29 Only I conceive that by these lesser sort of Sacrifices the inferior and common sort of people are meant of several ages and conditions young and old the poorer and richer sort For the Lord hath a sacrifice in Bozrah which was then the Metropolis of Idumea and a great slaughter in the land of Idumea that is he hath determined to keep a solemn Festival-day there which is said because on such days they used to offer a multitude of Sacrifices 1 Kings 8.63 Ver. 7. And the unicorns shall come down with them and the bullocks with the bulls c. That is Together with the inferior sort of people of whom he had spoken in the foregoing verse their great and strong and mighty ones their Princes and Nobles Captains and men of War fierce cruel untameable men shall be knocked down and slain And observable it is that amongst these greater sort of Cattel appointed for Sacrifices he mentions Unicorns that never used to be sacrificed purposely to hint unto us that what he speaks here of Sacrifices was to be understood figuratively and their land shall be soaked with blood and their dust made fatness that is their land even the driest part of it shall be battened as with dung by their blood and the fat of their carcases Ver. 8. For it is the day of the Lords vengeance and the year of recompence for the controversie of Zion That is It is the set time which God hath appointed for taking vengeance on those his enemies and for recompencing abundantly into their bosoms all the wrongs they had done to his people For by the controversie of Zion here is meant the controversie which the Jews had with the Edomites for the mischief they had often done them or the controversie which God would have with them on his peoples behalf Ver. 9. And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become burning pitch That is the streams or the land of Bozrah or Idumea In this Rhetorical description of the devastation of this Country there is certainly an allusion as often elsewhere to the destruction of Sodom and Gomorrha see the Notes Chap. 13.19 and Deut. 29.23 And the meaning seems to be either 1. that their Cities being set on fire should burn like pitch and brimstone Or 2. that the land should be left desolate the inhabitants and all therein being as it were burnt up that is utterly consumed and destroyed see Obad. 1.8 Or 3. that their whole Country even the most fruitful and best watered places thereof should be dry and parched as if it were all pitch and brimstone or burnt up with showers of fire and brimstone as Sodom and Gomorrha were see the Notes Job 18.15 16. Ver. 10. It shall not be quenched night nor day c. That is The burning of this land shall not be quenched It is an Hyperbolical expression signifying that the wrath of God should continually burn against them like an unquenchable fire the smoke thereof shall go up for ever that is continually for a long time from generation to generation it shall lye waste that is for many generations none shall pass through it for ever and ever that is it shall be no more inhabited but shall be desolate for ever Ver. 11. But the cormorant or the pellican and the bittern shall possess it the owl also and the raven shall dwell in it c. See the Notes Chap. 14. 23. and Psal 102.6 and he shall stretch out upon it the line of confusion and the stones of emptiness that is the plummet or level of emptiness the ground of which expression is that in those times they used to hang a stone upon the line of the level as we now do a plummet of lead The meaning is either 1 that God would order it so that it should never be built again they that should undertake it should find the issue of their labour to be nothing but confusion and emptiness according to that of the Prophet Mal. 1.4 Whereas Edom saith We are impoverished but we will return and build the desolate places thus saith the Lord of hosts They shall build but I will throw down Or 2. that God would lay their whole land utterly waste and desolate The expression here used of doing this by line and level is taken from workmen either that being to pull down some part of a building are wont by line and level to mark out how far it must be pulled down or else that having quite pulled down a building do use those instruments to see the ground be layed level But see the Note 2 Kings 21.13 Ver. 12. They shall call the Nobles thereof to the Kingdom c. That is They that are left of the Edomites shall
yet I rather think that here this Expression is used to imply that their joy should be discovered in the chearfulness of their countenances their going up and down with their heads lifted up and perhaps with Crowns and Garlands ever green upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away that is Their former grief and mourning shall vanish quite away as if they had never been But now most fitly may all this be applyed to that great work of our Redemption by Christ whereof those deliverances of the Jews were types and shadows as namely That all Christs redeemed ones turning from their sins shall first come in and joyn themselves to his Church with exceeding great joy yea with everlasting joy joy that shall overcome and swallow up all their sorrows and which no man shall ever be able to take from them Joh. 16.22 And then again that Christ having thus called them to himself would never leave them till he had lodged them in the heavenly Jerusalem where indeed their joy shall be everlasting and without any mixture of sorrow Rev. 21.4 CHAP. XXXVI VERSE 1. NOw it came to pass c. Here the Prophet inserts an Historical relation of Sennacheribs invading the land of Judah and of the wonderful deliverance of Jerusalem by Gods miraculous destroying the Assyrian Army and that purposely to shew how exactly all came to pass herein according to what he had long before foretold concerning these things as they are set down in the foregoing Chapters of this his Prophecy that so this might be a seal to confirm his Prophetical Office to the people and might let them see with what assurance they might expect that all other things which he had foretold or shall foretel hereafter even those things which concern Christ and the days of the Gospel should certainly also be accomplished in their season We have the very same relation almost word for word in 2 King 18.13 c. which makes it very probable that this part of that History was composed by Isaiah and the chief thing requisite to be known for the understanding thereof may be found in the Notes there or in 2 Chron. 32.1 c. Only in that which is said here concerning the time of Sennacherebs invading Judea that it was in the fourteenth year of King Hezekiah this is further observable that it was therefore within a while after this good King had made such a Reformation in the Land as never any King before him had made that this grievous storm fell upon him and his Kingdom which must needs be both a great tryal and a great stumbling-block to many But see I say the Notes 2 King 18.13 c. Ver. 2. And the King of Assyria sent Rabshakeh c. and stood by the Conduit of the upper pool in the high way of the Fullers field For this place see the Note before Chap. 7.3 Ver. 3. Then came forth unto him Eliakim Hilkiahs son which was over the house and Shebna the scribe c. What is noted before concerning these two Eliakim and Shebna we may see Chap. 22.15 and 2 King 18.18 Questionless this Eliakim was the same of whom the Prophet had before prophecied that he should be surely setled in that place of high preferment in Hezekiahs Court which now it seems he was in Shebna that was formerly in it being removed See Chap. 22.20 21. c. And we may well think what a shaking it was to the faith of this good man concerning this promise when he was now to go out to beg terms of peace of the proud Tyrant Sennacherib ready in a manner to yield to any Conditions almost which he would be pleased to put upon them As for Shebna here mentioned I conceive as before that it was not Shebna into whose place Eliakim was put because it seems not very probable that Hezekiah would imploy such a wicked wretch so likely to be discontented and so justly therefore to be suspected in such a weighty service as this was Ver. 4. And Rabshakeh said unto them Say ye now to Hezekiah Thus saith the great King the King of Assyria What confidence is this wherein thou trustest That is What confidence is it that hath emboldned thee first to rebel against me and now to stand out against me when I am come with such a mighty Army to reduce thee under my power Ver. 5. I say sayest thou but they are but vain words I have counsel and strength for war In 2 King 18.20 this passage is expressed thus Thou sayest but they are but vain words I have counsel and strength for the war and therefore there it is clear that Rabshakeh chargeth Hezekiah with boasting to the people that they should be well enough able to defend the City against Sennacheribs forces as being sufficiently furnished both with Counsel and Strength for War and withal tells him that these were but vain words that is such as Hezekiah himself knew were but meer boasting words that had no ground of truth in them and therefore would be of no avail for the saving of the City And so likewise if we read that passage in the History of the Kings as it is there rendred in the Margin of our Bibles Thou talkest but they are vain words counsel and strength are for the War according to that Translation of the words it is also clear that Rabshakeh told Hezekiah that he talked at a high rate and uttered many big words thereby to hearten and encourage the people as namely that the Egyptians would come in to their help or that however the Lord Jehovah would surely deliver them if the people would earnestly call upon him for help and that withal he added That all this was to no purpose such vain words would not defend the City there was more requisite for the guarding of the City than so counsel and strength are for the war Well but why is this passage rendred here not as there Thou sayest but I say c I answer That though it be Rabshakeh that saith here I say yet he speaks this in the person of Hezekiah as if he should have said I know well enough what thou talkest and pratest to wit I say I have counsel and strength for war but these are but vain words And therefore indeed those words sayest thou are for the clearing of this well inserted by our Translators I say sayest thou c. now on whom dost thou trust that thou rebellest against me as if he should have said If it be not a vain confidence of thine own sufficient strength whereon thou reliest on whose help is it then that thou trustest in the hope whereof thou hast emboldned thy self to rebel against me Ver. 6. Lo thou trustest in the staff of this broken reed on Egypt c. He terms Egypt or the King of Egypt a staff of reed by way of allusion to those Reeds and Canes of Reeds which grew
Chap. 40.25 27. Here he proceeds on in these his Prophecies concernning Christ Behold my servant to wit Christ who though he were the only begotten Son of God yet is here called Gods Servant with respect to his humane nature wherein he took upon him the form of a servant Phil. 2.7 and as man was bound to serve God in a thorough obedience to his Laws but especially because of that singular Office of the Mediator which God had imposed upon him whom I uphold to wit That he may not sink under my wrath which he is to bear for sinners nor under any other difficulty or discouragement which he shall meet with in the discharge of his Office but may thoroughly fulfil it mine elect that is whom from eternity I elected to this service and who is indeed both in regard of the transcendent dignity of his Office and the dearness of his person and his exact discharge of his Office my choice Servant in whom my soul delighteth that is whom I dearly love and through whom and for whose sake only I am well pleased with others Eph. 1.6 I have put my spirit upon him See the Note Chap. 11.2 he shall bring forth Judgment to the Gentiles that is He shall cause his Gospel to be published not to the Jews only but also to the Gentiles and thereby set up his Kingdom amongst them and rule and govern them as his peculiar people See the Notes Chap. 2.3 4. Ver. 2. He shall not cry nor lift up nor cause his voice to be heard in the streets It is expresly noted of Christ that sometimes in his preaching he lifted up his voice and spake very loud as John 7.37 In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink The meaning therefore of that which is here prophecied concerning Christ is rather 1. That this great King of the Church should make no great noise in the World that he should come to his people in an humble and low Condition without any of that stir or noise that useth to be where earthly Kings and Potentates come in Pomp and State to any place Or 2ly That he should be most humble and meek and gentle not seeking the applause of men in a boasting way not seeking to awe and keep under his people by loud clamours and threatnings as earthly Kings often use to do nor endeavouring to carry on his Cause in a passionate and clamorous way as men are wont to do that not being able to convince men by strength of Argnment do then assay to overbear men by passionate and loud speaking whence it is that the Apostle joyns wrath and anger and clamour together Eph. 4.31 And this Exposition may seem indeed the more probable because in Matth. 12.19 this place is cited thus He shall not strive nor cry c. and it is purposely cited by the Evangelist in that place to shew how fully that was accomplished in Christ which our Prophet had foretold concerning the Humility Meekness and Calmness of Spirit that should be in the promised Messiah for having related how the Pharisees were enraged against him for a Miracle that he had wrought and how Christ thereupon did not so much as contend with them but only withdrew himself from thence to another place that he might not when they were in such a rage provoke them any further ver 14 15. and charged the people not to make known the Miracles that presently after he wrought in another place ver 16. he adds ver 17 18 19. That it might be fulfilled which was spoken by Esaias the Prophet saying Behold my Servant whom I have chosen c. He shall not strive nor cry neither shall any man hear his voice in the streets Ver. 3. A bruised reed shall he not break c. That is Those that are as a cracked and bruised Cane or Reed which men are wont to break in pieces and throw away as good for nothing and the smoking or dimly burning flax shall he not quench that is Those that are as the wick of a Candle that burns dimly or as a snuff that hath more smoke than light and is even ready to go out which men are wont to cast away or at least to put them quite out They that understand this of Cyrus as a type of Christ do apply it thus That he did not despise and destroy the people of God whom he found in Babylon in a low Condition under extream Bondage and Slavery but on the contrary was very tender over them and rescued them out of the hands of their Oppressors and sent them home with honour into their own Country But it is questionless meant of Christ And though it may be extended to his patience and gentleness and forbearance towards the worst as appears by the Evangelists citing this place with respect to Christs yielding-carrage towards the Pharisees See the foregoing Note yet I conceive it is chiefly meant of Christs Gentleness and Clemency towards the weaker sort of Christians and those that are sorely troubled and wounded in Conscience for sin 1. He will not drive those to despair by dealing over-rigorously and roughly with them that are poor brooken-hearted sinners and that are through the Affrightments of Sin and Satan and the weakness of their Faith ready to sink in despair like a wick of a Candle that is even ready to go out but will rather cherish and encourage them and blow up that spark of Faith that is in them And 2ly he will not cast off those that have but a weak measure of Grace Piety and Goodness that are like smoking flax in that the light of Grace is hardly discernable by reason of those strong corruptions wherewith it is in a manner overwhelmed but will bear with them and cherish them till Grace grow stronger in them As for the last clause he shall bring forth Judgment unto truth it is much the same with that ver 1. he shall bring forth Judgment to the Gentiles and the meaning therefore seems to be That by the preaching of the Gospel he should set up his Kingdom among his people faithfully according to what he had promised or that he should judge and govern his people truly according to the rule of the Gospel And thus this may be added by way of explaining the former words namely by shewing that though Christ should deal very gently with the weakest of true Believers and true Penitents yet he would not cherish any in their sins nor shew any favour to Hypocrites and profane obstinate Despisers of the grace that was tendered them Ver. 4. He shall not fail nor be discouraged c. That is He shall not faint nor be disheartned from going on in his work by any hard labor or grievous sufferings yea though all the World oppose him he shall courageously go on till he have set Judgment in the earth that is Till by
from others to be a holy people unto my self and as a People that had by their wickedness made themselves unfit indeed to be my people and delivered them up into thine hands an unclean uncircumcised people that thou mightest carry them out of my Land whithersoever thou pleasedst See the Note Chap. 43.28 Thou didst shew them no mercy upon the ancient hast thou very heavily laid thy yoke The accomplishment whereof see Lam. 5.11 12. The drift therefore of these words is clear namely to shew that though he was willing that his people should smart for their sins yet he was highly offended with their cruel usage of them Yea and this also is hinted that if God spared not his own people when they sinned against him much less would he spare them Ver. 7. And thou saidst I shall be a Lady for ever c. This is added as another cause of Babylons destruction to wit her security and presumptuous confidence concerning the perpetuity of her greatness and which was indeed the root of her pride and cruelty So that thou didst not lay these things to thy heart that is say some That Israel was my peculiar people and that therefore though I made use of thee to correct them for their sins yet there was no likelihood that I would cast them off for ever and consequently thou didst not lay to heart the cruelties thou didst exercise towards them But rather the things they did not lay to heart were the things which were now foretold them those woful miseries which their inhumane dealing with Gods people would at last bring upon them which is further confirmed from the last clause neither didst remember the latter end of it That is what would at length befal thee for thy cruelty to them yet some understand this too of the end of Jerusalem or the people of God namely that they did not bethink themselves that God would at last deliver his people Ver. 8. Therefore hear now this thou that art given to pleasures that dwellest carelesly c. To wit without fear of any change see the Note Judg. 18.7 that sayest in thine heart I am to wit the great Monarch and Empress of the world and none else besides me that is there is no Kingdom like me either for magnificence or sure stability all other are not worth the naming and are as nothing in comparison of mine An arrogant and blasphemous expression wherein she ascribes that to her self which God often mentions as his transcendent peculiar dignity I shall not sit as a Widow neither shall I know the loss of Children that is I shall not sit desolate as a Widow nor want of the Royal issue to sit upon the Throne Or I shall never want a King that shall be as a Husband to me nor be deprived of that numerous people which as my Children live in subjection to me See Rev. 18.7 Ver. 9. But these two things shall come to thee in a moment in one day c. To wit in that day when Babylon was taken by Cyrus which was done so suddenly and unexpectedly that there was no place for counsel or escape The loss of Children and Widowhood that is the destruction of thy people and thy King Belshazzar amongst the rest See Dan. 5.30 See the feregoing Note They shall come upon thee in their perfection that is both the one and the other shall be fully and to the utmost accomplished upon thee even to the utter destruction of thy Kingdom for the multitude of thy sorceries and for the great abundance of thine enchantments that is for all thy magical arts and practices wherein the Caldeans did abound So that this is mentioned as another cause of their destruction Ver. 10. For thou hast trusted in thy wickedness c. To wit either their wicked policies their rapines and oppressions and all other the wicked ways whereby they had raised themselves to their present greatness and whereby they might still hope to secure themselves against all fears and dangers Or 2ly the riches and power which they had gotten by such ways of wickedness Or 3dly all their Magick Arts mentioned in the close of the foregoing Verse and much afterward insisted on whereon they relied much because they thought their Magicians able to foresee and foretel future things and heard nothing but assurance of good from them and likewise able by their Sorceries and Witchcrafts to help them and prejudice their enemies Thou hast said none seeth me That is thou hast flattered thy self as if neither God nor Man could take notice of thy sinful ways and policies See the Notes Chap. 29.15 and Psal 64.5 Thy wisdom and thy knowledg it hath perverted thee That is thy trusting to that which thou esteemest great wisdom and knowledg thy carnal policy or thy great skill in Magick Arts hath deceived thee and mislead thee emboldening thee in thy hardness and causing thee to chucker thy self with groundless hopes and thou hast said in thine heart I am and none else besides me see the Note above ver 8. So that all things considered the drift of this Verse seems to be to shew what was the Root and Spring of that pride and security in the Babylonians mentioned before Ver. 7. as the cause why God would destroy them Ver. 11. Therefore shall evil come upon thee thou shalt not know from whence it riseth c. It is in the Hebrew Thou shalt not know the morning thereof and therefore some take the meaning to be either that they should not know what day it should come or that they should take no notice of the apparent signs of their approaching destruction though there should be many things that should be as clear tokens of their approaching ruine as the first dawning of the morning is a token that the Sun is about to rise yet they should never observe them And because the words may be rendered Thou shalt not know the rising thereof it may be the more probably thought that there is a secret nip here given to the practice of their Magicians and Astronomers on whom they so much relied who in their Figure-casting were wont studiously to observe the rising and aspect of the Planets as if it had been said you that by the rising of the Planets pretend or foretel what all days will prove whether fatal or prosperous shall not be able to foresee the rising or the morning of the day of your own destruction And again it may be spoken with reference to the sudden surprisal of Babylon that was taken before the Inhabitants began to fear any danger as all Histories reports But because our Translators have rendred the word thou shalt not know from whence it riseth it is clear that they understand it of their not knowing from what Nation or Countrey their destruction should come upon them the Babylonians not dreaming at that time of any quarrel or evil intention that Cyrus had against them And mischief shall fall upon thee
the word which we Translate Prison some understand the restraint under which he was held after they had apprehended him yea including his imprisonment in the Grave where his dead Body was sealed up and watched by a guard of Souldiers And some add too those bonds of anguish and anxiety that were upon the Soul of our Saviour from the apprehension of Gods wrath when in his Agony he sweat drops of Blood Luke 22.44 and when upon the Cross he cryed out My God my God why hast thou forsaken me Matth. 27.46 And then by Judgment they understand as is before said the Judgment that was pronounced against him and executed upon him And thus they make the meaning of this first branch of the Verse to be this That he was taken from all his sufferings rising again triumphantly out of the Grave and then ascending up into Heavenly Glory But 2. Others understand it only of what he suffered from his Enemies namely that the intent thereof is to shew either that after they had him under restraint and had pronounced sentence of Judgment against him he was taken away by death and some think too that in the expression here used there is relation to his being taken up to the Cross according to a like expression used else-where Joh. 12.32 or else the violence and precipitancy of their proceedings against him to wit that after they had him once under restraint they presently carried him away to the Judgment Seat and when Pilate had pronounced Judgment against him immediately without any delay they hurried him away to Execution so that as it is clear in the Evangelists all was done in a violent hurry they apprehended him but over night and he was condemned and executed the very next day And indeed because the Prophet both before and after these words speaks of his sufferings this last Exposition I judge the best But then for the following words and who shall declare his generation It is confessed that most of the ancient Writers have understood it either of the generation of Christ of God the Father from all Eternity as he was the only begotten Son of God See the Notes Psal 2.7 and Prov. 8.24 or of his Conception and Birth as man of the Virgin Mary without the knowledge of man And indeed both these are wonderful Mysteries which no man is able to comprehend or express But why in this place they should be mentioned it is hard to conceive And therefore the most of our later Expositors do understand it otherwise and that three several ways For 1. Some by his generation do understand the duration or continuance of his Life and Kingdom as indeed the word is sometimes taken Chap. 13.20 Having said in the foregoing words say some that he was from his sufferings taken up into Heavenly Glory he adds here expressing it by way of admiration that after that the continuance of his Age his Life and Kingdom would be uncountable even unto all Eternity it should not be with him as with them who being delivered from Death do yet afterwards dye again because Christ being raised from the dead dyeth no more Death hath no more dominion over him Rom. 6.9 Yea and some extend this also to the Life everlasting of his Church and People which indeed agreeth well with that which follows ver 10. He shall see his Seed he shall prolong his days Or say others Having in the foregoing words spoken of his being taken away by Death here he adds as in opposition thereto but who shall declare his generation as if he had said Though he lived so short a time and was cut off in the flower of his age yet who can count his age who shall live and reign even unto Eternity 2. Others by his generation understand the Men of that generation wherein he lived and so make the meaning of the words to be this who shall declare his generation that is who is able to set forth the monstrous impiety and wickedness of that generation of men that could deal thus with the Lord of Glory that came to save them And 3. Others by his generation understand his Spiritual Seed or Issue as the word is taken Psal 22.30 And this too is conceived to be added as in opposition to the foregoing branch thus Though he shall be taken away by Death yet oh what an innumerable generation shall spring from him In an ordinary way when a man is slain there is an end put to the enlarging of his Posterity but it shall not be so with him no man shall be able to count the Spiritual generation that shall spring up to him after his Death to wit of those that shall believe in him which is that is said afterwards ver 10. He shall see his Seed c. And then for the last Clause for he was cut off it is the very same word that is used concerning the death of the Messiah Dan. 9.26 from the Land of the Living See the Note Psal 27.13 for the transgression of my People was he stricken therein a reason is given why he should not be quite destroyed by Death but should be taken up into Heavenly glory for as is said before so some understand the first words of this Verse and should live and see his Seed or Generation unto Eternity namely because he should not dye for any wickedness of his own but in obedience to his Father and that to bear the punishment due to the Sins of Gods People that is the Sins of Gods Elect People say some See 2 Tim. 2.10 Or the Jews amongst others that put him to death And thus the Prophet might call them his People Though indeed because of those words for the transgression of my People many Expositors hold that these last words are spoken in the Person of God the Father Ver. 9. And he made his Grave with the wicked and with the rich in his Death c. It is in the Hebrew in his Deaths because of his many grievous sufferings which were as so many Deaths to him as the Apostle said of himself that he was in Deaths oft 2 Cor. 11.23 Not only because he was often in danger of Death but also because his Afflictions and Sufferings were as sore and bitter as Death it self There are many Expositions given of these words which seem to me extreamly forced and some which our Translation can by no means admit I will only mention those that may consist with our Translation and which have some appearance of probability in them 1. Some understand it of the just vengeance which befell the Jews for their Crucifying of Christ when they were destroyed by the Romans to wit that God the Father or Christ would bring that wicked People even the greatest and richest of them who are particularly mentioned because such being puffed up with their greatness and riches are usually most boldly wicked and oppressive of others to be as harshly and cruelly dealt with by others
the Child she hath brought forth And indeed this doth notably set forth the wonderful love of Christ to poor Sinners in that he is satisfied with their Salvation as having therein obtained that only thing which above all things he earnestly desired by his knowledge shall my righteous Servant justifie many that is by their knowing him and believing on him according as the like expressions are used else-where Joh. 17.3 and Phil. 3.8 for he shall bear their iniquities that is the guilt and punishment of their iniquities See the Notes above ver 4.5 Ver. 12. Therefore c. That is Seeing he hath done me such faithful Service not sparing to lay down his own Life that he might bear the punishments due to poor Sinners and satisfie my Justice on their behalf Therefore will I divide him a portion with the great and he shall divide the Spoil with the strong where the same thing is intended in both expressions only in the first the Fathers donation of that which is here promised is set forth and in the second the Lord Christs possession and enjoyment of that which his Father had assigned to him Some would have the intention of the words to be the same as if it had been expressed thus I will divide him great ones or I will divide great ones to him for a portion and he shall divide him a spoil amongst the strong or he shall divide the strong for a spoil And accordingly they would have the meaning to be either 1. That Christ should vanquish and subdue and spoil all his great and strong Adversaries Satan and the World as the Apostle expresseth his triumphing over the Powers of Darkness at his Death Col. 2.15 And having spoiled Principalities and Powers he made a shew of them openly Or 2. That he should bring the Great Princes and Potentates of the World and the famous wise and learned men that were amongst the Nations of the World to stoop and submit to his Scepter But according to our Translation I conceive the meaning must needs be That after Christs vanquishing his Enemies he should divide the spoil as other great and mighty Conquerours are wont when they have overcome their Enemies in Battel to divide the spoil amongst their followers And if we so understand the words then by Christs conquered Enemies must be meant Satan Sin Death and Hell together with the wicked of the World who were all overcome and vanquished by the Death of Christ and by the portion and spoil he should have as the effect and reward of his Conflict and Victory may be meant 1. And principally The many Souls all the World over that should be rescued out of that Spiritual bondage under which they lay and brought into subjection to Christ See the Notes Psal 2.8 and 68.19 2. The riches of the Kings and great ones and the learning and wisdom of the wise men of the World who being Converted should dedicate all that they had to the service of Christ And 3. That transcendent Honour and Glory whereto Christ should be exalted All which he may be said to divide in regard his Church and People are made sharers with him in them all And indeed there are some Expositors that by the great and the strong with whom Christ divided the spoil do understand both the Apostles and others that should preach the Gospel and likewise those violent ones of whom our Saviour spake Matth. 11.12 that took the Kingdom of Heaven by force As for the following words therein the reason of this is further set forth because he hath poured out his Soul unto Death that is he willingly with all his Soul gave up himself to suffer Death for Mans Redemption and he was numbred with the Transgressors to wit in that they esteemed him such an one and Accused him Prosecuted Arraigned and Condemned him as such an one yea the worst of such in that they chose rather to have Barabbas a Thief and a Murderer to be let loose than him and so likewise in that he was put to the same Death that Malefactors used to suffer and in the same place where such were ordinarily wont to be Executed and at the same time together with others yea in the midst betwixt two Thieves as the chief of Transgressors so that the Evangelist saith expresly that therein this Prophecy was fulfilled Mark 15.27 28. and he bare the Sin of many See the Notes before ver 4.5 6. and made intercession for the Transgressors to wit even those wicked wretches by whom he suffered in that Prayer of his upon the Cross Father forgive them for they know not what they do Luke 23.34 But it may include also his work of Mediation as our Priest and his Intercession for poor Sinners that should be brought to believe in him both whilst he lived upon Earth Joh. 17.20 Neither pray I for these alone but for them also which shall believe on me through their word and now that he sits at the right hand of his Father in Heavenly Glory Heb. 7.25 CHAP. LIV. VERSE 1. SIng O barren c. Some conceive that this is spoken to the Church of the Jews in Babylon The Prophet say they foreseeing that the People of the Jews that seemed for the present to be in the Estate of a married Wife prosperous and comfortable injoying Gods presence in his Temple-worship and bringing forth daily a new Generation whom God owned for his Children should e're long when they were carried Captives into Babylon be in the condition of a barren Woman cast off as it were by God in a wasting and dying Estate and not likely to bring forth a Posterity whom God would own for his Children he doth here for the comfort of the Faithful give them a promise that after this she should bring forth a more numerous Issue to God than ever she had done Yet though this they say began to be fulfilled at the return of the Jews out of Babylon it was not fully accomplished till the days of the Gospel But because the Apostle Gal. 4.26 27. doth plainly cite this Prophecy as accomplished in the days of the Gospel Jerusalem which is above is free which is the Mother of us all for it is written and we must know that the place is rendered as it is in the Septuagint Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many mo Children than she that hath a Husband therefore I think that others do better hold that by the barren here is meant the Church of the New Testament consisting both of Jews and Gentiles but primarily with respect to the Jews out of whom the first-Fruits of the Church of the New Testament were gathered and into whose Body the Converted Gentiles were ingrafted and so became one Church of God together with them and accordingly that in the following words wherein the reason is given why she is called upon to break forth into so
be confirmed by Oaths and Gods Promises are as firm as any Oath can be therefore is this expression here used so have I sworn that I would not be wroth with thee nor rebuke thee to wit say some in a way of vengeance to cast thee off and utterly to destroy thee See the Note Psal 6.1 for otherwise God is angry with and doth very sharply rebuke those whom he loves most dearly yea and thus not to be angry and not to chastise men is the greatest wrath See Ezek. 16.42 Or rather that I would not be wroth with thee nor rebuke thee again so as it was in the Babylonian Captivity This shall be to me as the Waters of Noah I will never bring you into such a condition any more And indeed considering the desolate and lost condition of the Church of the Jews in Babylon when they were scattered and mingled amongst the Nations that they were no longer a People by themselves nor had any thing of the form or appearance of a Church amongst them we may well say that though the People were many times after their deliverance out of Babylon brought into a very low and miserable condition yet it was never so with them as it was in Babylon no not to the coming of Christ and what they have since endured is not to be mentioned because since that the Israel of God hath been continued in the Christian Church as the Jews have been cast off And indeed some understand this of the Covenant which God made with the Church of the New Testament that this should be to God as the Waters of Noah namely that he would never cast off them from being his People as he did the Nation of the Jews Ver. 10. For the Mountains shall depart and the Hills be removed but my kindness shall not depart from thee c. That is The Mountains and Hills shall be overturned and lost rather than my kindness towards thee shall fail See the Note upon a like expression Chap. 51.6 Neither shall the Covenant of my Peace be removed to wit whereby I will engage my self to be at peace with thee and to bless and prosper thee which seems also to be said in relation to what had been before spoken of Gods Covenant with Noah saith the Lord that hath mercy on thee and therefore of his free mercy will do what he hath promised Ver. 11. Oh thou afflicted tossed with tempest c. To wit as a Ship driven up and down with tempestuous Winds for it may well be that in these words there is respect had to Noah's Ark of whom mention was made before ver 9. and which was indeed a type of the Church 1 Pet. 3.21 or as a poor Cottage shaken with stormy Winds for that may be intended as in opposition to that which is here promised that this weather-beaten Cottage should be a most glorious building and not comforted that is having none to comfort thee And this may be meant principally of their Captivity in Babylon whither they were driven as with a tempest of Gods Indignation and wherein they were scattered abroad and carried from one place to another but withall of all the miseries they endured afterward unto the coming of Christ As for the following words behold I will lay thy Stones with fair colours and lay thy Foundations with Saphires c. It contains a promise of Gods raising his Church which should lye for a time in such a poor and sad condition to a state of most transcendent and almost incredible excellency and Glory namely That God would build her up like some stately costly Palace or City made up wholly in a manner of precious stones under which Figurative description is doubtless meant the spiritual excellency of the structure of the Church of Christ begun here on Earth but perfected in Heaven and accordingly by the Stones of this building must needs be meant the faithful who as living Stones 1 Pet. 2.5 are built upon Christ the only foundation of the Church 1 Cor. 3.11 Or which is all one in effect upon the foundation of the Doctrine of the Apostles and Prophets Eph. 2.20 whence it is that the twelve Apostles are tearmed the twelve foundations of the Church Rev. 21.14 And they are compared to several precious Stones with respect to the manifold Gifts and Graces of Gods Spirit and the several degrees thereof wherewith they should be adorned here and the unconceiveable Glory wherewith they shall be cloathed in Gods Heavenly Kingdom Ver. 12. And I will make thy Windows of Agates c. Some by these Windows would have the Preachers of the Gospel meant by whose teaching Gods People are enlightned and so likewise in the following words and thy Gates of Carbuncles and all thy Borders that is all thy Walls wherewith thou art bounded and shut in of pleasant Stones by her Gates and Walls they understand Divine Protection But that these things were particularly intended it is hard to say Ver. 13. And all thy Children shall be taught of the Lord c. That is Not only by the Preaching of the Gospel outwardly which is clearly enough hinted in that they are called the Churches Children but also by the Spirit of the Lord inwardly For to this purpose is this place alledged by our Saviour Joh. 6.45 where having said that none could come unto him except they were drawn unto him by God the Father he adds It is written in the Prophets And they shall be all taught of God So that this is clearly a promise made to the Church only concerning the Elect of God whom God had appointed to be Israelites indeed and that too with respect to the time of the New Testament wherein God intended to bring in more to the Church and to give them Knowledge and Grace more abundantly than in former times and great shall be the peace of thy Children that is their prosperity and happiness in every regard See the Note Chap. 48.18 or their inward Spiritual Peace yea in the midst of afflictions Ver. 14. In righteousness shalt thou be established c. This may be understood 1. Of Gods Righteousness or Faithfulness to wit that he as a just and righteous God would perform his promises to them and so settle them in a peaceable and happy condition See the Note Chap. 51.5 2. Of the stability of the righteousness of Gods Church and People to wit that it should be permanent and stable not fluid and vanishing which may be meant both of the imputed and inherent righteousness of Christians Or 3. Of the Justice and Righteousness that should be exercised and practised amongst them righteousness being here opposed to oppression to wit that they should have just and righteous Governours to rule over them such as were Zorababel Joshua Ezra and Nehemiah and that the People should likewise be just and righteous in their dealings and that hereby they should be established as upon a sure foundation in a good and happy
believing Jews or Zions Watchmen before mentioned ver 6. the Ministers and Preachers of the Gospel are here called upon to go out of her Gates to make way for the Gentiles to come into the Church Again others understand it of the Jews encouraged hereby to press and throng in through the Gates of Jerusalem which though formerly broken down or burnt should at their return ftom Babylon stand open before them ready to receive them And under this Type they conceive that the flocking in of the Gentiles on all sides to the Church is comprehended see the Notes Chap. 26.2 and 60.11 But because in the following Words there is mention made of preparing the way for the Jews return out of Babylon it is not so probable that their pressing into the Gates of Jerusalem should be here set before that it may be rather thought that the Jews are here pressed to hasten speedily and to go through the Gates of the several Cities where they were in Captivity and to get away to their own Country which indeed agreeeth well with that which is said elsewhere see the Notes Chap. 48.20 and 52.11 Yea and some too think that it may be spoken to those to whom the following Words are directed prepare you the way of the People cast up cast up the high-way gather out the Stones for which see the Note Chap. 40.3 lift up a standard for the People see the Note Cap. 49.22 Ver. 11. Behold the Lord hath proclaimed unto the end of the World c. To wit that which follows say ye to the Daughter of Zion see the Note 2 Kings 19.21 Behold thy Salvation cometh that is thy Redemption and Deliverance or thy Saviour that shall deliver thee for that this last is at least implied is evident by the following Words behold his reward is with him c. Now as this is spoken with respect to the deliverance of the Jews out of Babylon the meaning is either that the Lord had by the Proclamation of Cyrus enjoyn'd all Nations should give liberty to his People to return home to their own Land which agrees well with that expression of Cyrus in his Proclamation Ezra 1.2 Thus saith Cyrus King of Persia the Lord God of Heaven hath given me all the Kingdoms of the Earth c. or else that the Lord by the wonderful manner of that deliverance of the Jews would cause all Nations even to the end of the World to understand that it was done by his Will and Command But now as it is spoken with respect to that great Work of Mans Redemption by Christ whereof the other was a Type the meaning is that the Lord had by the preaching of the Gospel Proclaimed unto all Nations the coming of the promised Messiah that so they might come in and joyn themselves to his Church and indeed that passage say ye to the Daughter of Zion behold thy Salvation cometh is expresly applyed to Christ by the Evangelists Math. 21.5 behold his Reward is with him and his Work before him see the Note Chap. 40.10 Ver. 12. And they shall call them the Holy People the Redeemed of the Lord c. That is upon their miraculous deliverance men shall own them to be the People whom God had Sanctified and set a part to himself to be his own peculiar People see the Note Exod. 19.6 and whom he had made a Holy People and redeemed out of the power of their Enemies see the Notes Chap. 4.3 and 60.21 and thou shalt be called to wit thou O Zion sought out that is of her Husband that had cast her off see the Notes Chap. 34.6 7. Or one over whom God took special care to look after her and recover her when she was lost Or the meaning may be that she should be sought after as one that was in high esteem to wit by the Gentiles that should seek to joyn themselves in one Church with her and so it should be no more said of her as formerly it was this is Zion whom no Man seeketh after Jer. 30.17 A City not forsaken that is neither cast off by God nor left desolate without People as formerly she seemed to be see the Note above ver 4. CHAP. LXIII VERSE 1. WHO is this that cometh from Edom c. Having in the foregoing Chapter Ver. 11. spoken of the Lords coming to save his People as of a thing ready to be done immediately say ye to the Daughter of Zion Behold thy Salvation cometh behold his reward is with him c. Here the Church say some or the Prophet rather as if he had seen in a Vision this great Saviour of his People the Lord God like some great Prince coming from the Slaughter of his Enemies whom he had vanquished in Fight with his Garments all stained with their Blood breaks forth into this expression of admiration who is this that cometh from Edom with Died Garments from Bozrah and that still to assure Gods People that it would not be long ere he would come and deliver them by destroying their Enemies It is questioned by Expositors why it is said that he came from Edom and from Bozrah which was the chief City of Edom. That which was commonly said by the Ancients that the Prophet speaks this of Christ ascending triumphantly into Heaven after his Bloody passion cannot certainly be here intended because it is expresly said afterwards ver 3. that his Garments were Red not with his own Blood but with the Blood of his Enemies Nor is there much probability in that which is said by others that because Edom signifieth Red and Bozrah signifieth a Vintage nothing else is intended by saying that he came from Edom and Bozrah but that his Garments were Blood-red like one that having trod a Winepress hath his Garments all over besprinkled with the Blood of the Grapes it is therefore far more probable which some others say that it is to be understood Literally concerning the destruction of the Edomites that were always bitter Enemies to the Jews Psal 137.7 Or rather that the Edomites are put for the Enemies of Gods People in General especially the Babylonians and that because the Edomites had been successively in all Ages professed deadly Enemies to the Jews and so had manifested themselves to be when Jerusalem was destroyed by the Babylonians and by reason of their near Neighbourhood were best known to them see the Notes Ch. 34.5 6. This I conceive is the genuine meaning of the place that this is spoken of God coming like some Victorious Prince from the destruction of the Babylonians and other his Peoples Enemies having his Garments besprinkled with their Blood yet I question not but that under these Victories of God over the Babylonians and other Enemies of his People Christs Victories over their Spiritual Enemies were also Typified As for the following Words they contain a farther Description of this great Saviour of his People this that is glorious in his Apparel that is Clothed with
12.4 and to the Holy one of Israel see the Note Chap. 12.6 because he hath glorified thee to wit by the great things he hath done for thee and particularly by enlarging thy Church by the access of the Gentiles But see the Notes before ver 5 6 7. Ver. 10. And the Sons of Strangers shall build up thy Walls c. This in the type was accomplished when at the Jews return from Babylon the forreign Nations did afford them Free-will-offerings towards the building of their City Jerusalem and the Temple being encouraged thereunto by the Proclamation of Cyrus see the Note Ezra 1.4 notwithstanding the opposition that was made against them herein by the Samaritans at their return home yet thus far by the help afforded them by strangers this Prophecy was fulfilled and likewise when the Proselytes of other Nations returning with them did join with them in repairing both their City and Temple and the like may be said of the following words and their Kings shall minister unto thee that was accomplished in the favour afforded the Jews by Cyrus and some of his Successors But now in the Antitype this was clearly fulfilled when God raised up even amongst the Gentiles Learned Men that by their preaching and writing and Princes that by their bounty and favour should much promote the Edification of the Church and advance her strength and glory see the Note Chap. 49.23 for in my wroth I smote thee but in my favour have I had mercy on thee This was spoken of the Jewish Church whom for their sins God did often sorely afflict for a time but afterward of his Free-grace shewed favour to them both in their deliverance out of Babylon and in that greater Mercy of their Redemption by Christ Ver. 11. Therefore thy Gates shall be open continually they shall not be shut day nor night c. To wit that the Gentiles may from every side come in and join themselves in one Church with thee none being excluded that shall in a right manner tender themselves and that they may by night as well as by day bring in their Wealth to thee And indeed that this is intended appears by the following words which are added to explain that which went before that men may bring unto thee the forces or wealth of the Gentiles see the Note above ver 5. and that their Kings may be brought that is that not only the common sort of People but even their Kings also who are usually fierce and not easily won this way or that to do any thing contrary to their own Wills may be brought in to thee to stoop to the Gospel and Scepter of Christ And indeed the word here used in the Original may be understood either of their being brought in to the Church in the State and with the attendance of Kings or of their being brought in as Captives subdued by the Preaching of the Gospel to stoop to the yoke of Christ see the Note Psal 149.8 Even this also indeed some understand of the Type As namely that it is said that the Gates of Jerusalem should stand open continually c. to imply the great confluence of the Nations round about thither upon the Jews return thither from Babylon and of the readiness both of the People and their Kings to contribute liberally to their help But we may easily see how much more clearly this suits with the coming in of the Gentiles upon the Preaching of the Gospel And as for the Evangelist St. John's citing this place Rev. 21.25 to set forth the peace of the Church triumphant in Heaven the ground of that is only because the Apostle knew that the Prophet speaks here of that Glory of the Church of Christ which shall be perfected in the Kingdom of Heaven Ver. 12. For the Nation c. As if he had said nor shall these thy open Gates endanger thee by letting in thine Enemies upon thee for the Nation and Kingdom that will not serve thee that is all People that will not submit to the Gospel and Scepter of Christ erected in thee shall perish c. that is shall everlastingly perish Nor can this indeed be any way well understood of the Church of the Jews returning out of Babylon but with respect to what she should come afterward to be in the days of the Gospel Ver. 13. The Glory of Lebanon shall come unto thee c. That is that all Cedars and other goodly Trees which make Lebanon look so Gloriously shall be brought in to thee the Firre-tree and the Pine-tree and the Box together see Chap. 41.19 to beautifie the place of my Sanctuary to wit the Temple at Jerusalem see Ezra 7.27 and I will make the place of my Feet glorious that is my Foot-stool my Temple as is before said for though the Ark is in some places more especially called Gods Foot-stool for which see the Notes 1 Chron. 28.2 and Psal 99.5 yet the Temple is else-where also called Gods Foot-stool as in Lam. 2.1 where the destruction of the Temple is thus set forth That the Lord remembred not his Foot-stool in the day of his anger and so likewise Ezek. 43.7 So that in the Type the rebuilding and beautifying of the Temple after their return from Babylon is clearly here meant see Ezra 3.7 But in the Antitype it is certainly meant of the edifying of the Church of Christ his Spiritual Temple and Foot-stool his setled dwelling-place and God here promiseth a continual supply of whatever might tend to the strengthening and adorning of it Ver. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy Feet c. Though there was some dark shadow of the accomplishment of this in the great respect and honour which was yielded to the Jews after their return from Babylon by many Nations with their Kings that had formerly been their bitter Enemies yet the full and clear accomplishment of it was in the great honour which the Gentiles and their Kings should yield to Christ and his Church see the Note Chap. 49.23 and they shall call thee the City of the Lord c. that is they shall own the special interest which thou hast in God being convinced by his appearing so wonderfully for thee Ver. 15. Whereas thou hast been forsaken and hated so that no man went through thee c. That is disregarded and in a desolate condtion see the Notes Chap. 3.26 and 3.11 12. I will make thee an eternal excellency or a lasting excellency that is I will bring thee into a most excellent and glorious estate and this I conceive must be understood of the Jewish Church from the time of her deliverance out of Babylon till she came to be made glorious by becoming the Spouse of Christ and so on forward unto the end of Christs Kingdom It is meant of the Spiritual excellency of the Church here and of
her incomprehensible Glory in Heaven hereafter And are to the same purpose the following Words a joy of many Generations namely that the exceeding happiness of the Church should be the joy of Gods People from generation to generation Ver. 16. Thou shalt also suck the milk of the Gentiles and shalt suck the Breast of Kings c. That is the Heathens with their Kings that before sought to devour thee shall then with much tender love nourish and support and defend thee see the the Note Chap 49.23 As likewise for the following Clause And thou shalt know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob. And see also the Note Psal 132.2 Ver. 17. For Brass I will bring Gold and for Iron I will bring Silver and for Wood Brass and for Stones Iron c. That is thou shalt be brought into a far more happy excellent and glorious condition than ever thou enjoyedst formerly we cannot say that this was so with the Church of the Jews that returned out of Babylon and therefore it must be extended to this Church when she became Christian when her condition was indeed transcendently bettered because then instead of Carnal Ceremonies they had more Noble Spiritual Ordinances whereby Remission of Sins Adoption Sanctification and Life Eternal were tendered and conveyed to them and because these the gifts of the Holy Ghost should be more abundantly than ever and in a more glorious manner poured forth upon them I will make thy Officers Peace and thine Exacters Righteousness That is whereas in former days thou wert disturbed and oppressed by thy Governours and their Officers or whereas in Babylon thou wert miserably crushed by cruel Task-masters then thou shalt have such Righteous Rulers and Officers that thou shalt live Peaceably and Comfortably under them And this was partyl accomplished in those just and peaceable Governours that God set over them after their return out of Babylon Ezra Nehemiah and others that did indeed solely study and seek the Prosperity and Welfare of the Nation But especially I conceive it is meant of those Church Officers and Rulers in the days of the Gospel that should pacifie the Consciences of Men by Preaching Peace and Righteousness to them through Jesus Christ and of those Christian-Magistrates that should Govern the Church with great Justice and Peace see the Note Chap. â— 26 Ver. 18. Violence shall no more be heard in thy Land wasting nor destruction within thy Borders Having foretold in the foregoing Verse how justly and peaceably their Governours should Rule over them this is added as the effect hereof to wit that there should not any more be heard in their Land the Outcries and Complaints of the poor People either because of the Violence and Oppression of their Rulers or because of the wasting of their Land by Forreign Enemies breaking in upon them But now if this be understood of the Land of Judea after their return out of Babylon it must be taken as spoken Comparatively that there should be no more such complaint of their oppressions as was at present amongst them or as was when Jerusalem was besieged and destroyed or as when they were Captives in Babylon Yea if we understand it as I conceive it is principally intended of the Church of Christ either it must be understood of such a violence and destruction whereby the Church should be utterly Ruined and Destroyed which all the powers of Hell shall never be able to effect Or else it must be extended to the perfect Peace and Safety of the Church Triumphant in Heaven which seems the more probable because of that which is added in the following Verses for indeed though the Gospel teacheth Christians Peace and Righteousness yet it cannot be denyed but that there is too much Violence and Oppression amongst them And besides it is evident that Enemies do often break in upon them waste and destroy them But thou shalt call thy Walls Salvation and thy Gates Praise The meaning is that the Walls and Gates of Jerusalem should through the Blessing of God be a means of sure preservation to them and give them occasion of frequent blessing God in their Gates see the Note Psal 4.14 though some would have it that Praise is promised in their Gates to imply that the Justice administred in their Gates should be the great cause of their praising God And the Words may also be understood as if they had been expressed thus that Gods Salvation should be instead of Walls and Gates to them and should yield them continual occasion of praising God But for this see the Notes Chap. 26.1 Ver. 19. The Sun shall be no more thy light by day neither for brightness shall the Moon give Light unto thee c. It cannot be thought that the People of God should ever here in this World live without the Light of the Sun and Moon but the meaning is that they should have a Light so transcendently greater and more lightsom than those that Comparatively they should not mind nor esteem them namely the Light of Gods gracious favour shining into their hearts in and through the Lord Christ the Sun of Righteousness who should enlighten their Minds with the knowledge of his Grace by his Word and Spirit and thereby fill their heart with exceeding great Joy And so we find this explained in the following Words but the Lord shall be unto thee an everlasting Light where also in those Words an everlasting Light that transcendent excellency of this Light is hinted which is more fully set forth in the following Verse to wit that this Light should constantly and continually shine upon them without any variation or change until they were brought at last to the Eternal enjoyment of his Presence in Heavenly Glory And indeed many there are that hold that of this last the Glorious and Beatifical presence of God which the Saints shall enjoy in the Life that it to come this place is principally if not solely to be understood when they shall need no outward ordinary means for their Joy and Bliss but God shall be all in all to them But see the Notes also Chap. 24.23 And thy God thy Glory that is thine Interest in this great and glorious God through Jesus Christ and the great things he shall do for thee shall be a great honour to thee Ver. 20. Thy Sun shall no more go down neither shall thy Moon withdraw it self c. As if he had said whereas men do not always constantly enjoy the light of the Sun and Moon because when they have shined their appointed time they Set again and are hidden under the Earth thy Sun and thy Moon the Light promised in the foregoing Verse transcendently surpassing the Light of the Sun and Moon shall shine upon thee perpetually without any vicissitude and interruption it shall never be withdrawn but shall be thy Light by Night as well as by Day in the darkness of Adversity as well as