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
4ly and especially Nebuchadnezzar King of Babylon and of Assyria too who utterly ruined the State of Judah 2 Chron. 36.17 The Prophet having hitherto sought to appease the fears of Ahaz by assuring him of the approaching ruin of Rezin and Pekah here now he begins to threaten him with far greater evils which should notwithstanding come at last upon him his family and people for his great wickedness and particularly for his contempt of Gods grace at this time his infidelity and calling in the King of Assyria to his help telling him that though God would make good his promise for the deliverance of Jerusalem and the House of David from these two Kings yet he should have no great cause long to triumph herein and that because within a while for greater miseries should befall him and his people and that by those very 〈◊〉 whom he intended to call into his aid And yet withal this might be foretold too to fore-arm the faithful that their hearts might not sink when they should see such dreadful evils come upon the Nation Ver. 18. And it shall come to pass in that day that the Lord shall hiss c. See the Note Chap. 5.26 for the fly that is in the utmost parts of the rivers of Egypt whereby some understand the Egyptians themselves and those too in the farthest parts of it that had their dwelling by those several water-courses which were cut out of the river Nilus for the watering of their land who they say are termed flyes not only with respect to their invading the land of Judah with such huge multitudes of people like so many swarms of flyes but also with respect to the situation of their Country which lying low full of ponds and ditches and being withal a very hot Country was usually much pestered with flyes And indeed we find that the land of Judah was sorely oppressed by Pharoah Necho King of Egypt who flew Josiah their good King and afterward deposed his Son Jehoahaz and carried him prisoner into Egypt and set up his brother in his stead c. See the Notes 2 King 23.29 33. And again others understand those Nations that bordered upon Egypt either towards the Sea where Nilus brancheth forth it self into several Channels See Chap. 11.15 or near the head of Nilus which at its first entrance into Egypt is cut out into many Channels as namely the Philistines the Edomites the Lybians and Ethiopians which they say was accomplished when the Edomites and Philistines invaded Judah in the days of Ahaz for which see the Note 2 King 16.7 Or when the Assyrian or Babylonian King did subdue the land because it is most probable that he having at that time vanquished Egypt and all those adjacent parts did bring with him bands of all these Nations that served in his army for which see the Notes 2 King 24.2 7. And then for the following words And for the Bee that is in the land of Assyria we must know that the Assyrians and Chaldeans who are both here intended as serving both under one King are compared to Bees not only with respect to their multitudes and fury for which see the Notes Deut. 1.44 Psal 118.12 and to Chaldea's abounding with Bees as being a woody Country as much as Egypt with flyes but also especially because these were far the more dreadful Nations for their military power and discipline and the exceeding great cruelty they should shew to the Jews when they subdued their Country Yea and some think that their arrows and darts and javelins are particularly here intended by the stings wherewith the Bee is armed Ver. 19. And they shall come and shall rest all of them in the desolate valleys and in the holes of the rocks and upon all thorns and upon all bushes Or as it is in the Margent commendable trees that is goodly fair trees The Prophet proceeds in the foregoing metaphor ver 18. And because flyes and gnats do usually love to be and are found in greatest abundance in low moist grounds and to rest upon trees and bushes and shrubs and because Bees love to harbour and nestle themselves in holes and clefts of rocks see the Notes Deut. 32.19 therefore in allusion hereto he saith of the Assyrians that they should rest in the desolate vallies c. And some conceive that those words all of them are purposely inserted And they shall come and shall rest all of them in the desolate valleys to imply that the number of their army should not be diminished by the length of their march or any distress that should befall them by the way See the Note Chap. 5.27 But however the meaning is that the Assyrians being entered the land should over-spread the whole Country by reason of the multitude of their army and should seize upon and possess themselves of all places high and low fruitful and barren eating up and consuming all they could meet with in every corner of the land yea in the most desolate and uninhabited places by reason whereof too there would be no place of shelter for the inhabitants though they should fly to the caves and most desolate vallies to hide themselves it would be in vain for every where they should find the enemy ready to surprize them Some Expositors I know there are that by the desolate vallies understand the Cities in the vallies which the inhabitants had out of fear forsaken and by the holes of the rocks the Cities built on the rocky mountains and by thorns and bushes the villages wherein the Country-people dwelt But the foregoing Exposition is I conceive far more clear and easie Ver. 20. In the same day shall the Lord shave with a razor that is hired namely by them beyond the river c. To wit Euphrates see the Notes Exod. 23.31 Psal 72.8 by the King of Assyria See the Note above ver 17. the head that is the King and the hair of the feet that is of the secret and lower part of the body according to the like expression Judg. 3.25 for which see the Notes there and 2 King 18.27 where mens urine is in the Original termed the water of the feet meaning the meaner sort of people and it shall also consume that is quite take away the beard whereby some understand the strong men in the land with respect to the beards being a sign of virility others the Nobles that usually are about the King and others the Priests or the wise men and elders of the people The devastation which the Assyrians and the Chaldeans especially should make in the land of Judea is here expressed by shaving with a razor 1. To imply that these enemies should be only as an instrument in Gods hand for the executing of his just vengeance upon that people not able to move one jot any farther than God was pleased to make use of them 2. To imply the clean riddance they should make in the land both by cutting off the inhabitants and
and he that shall rise to reign over the Gentiles in him shall the Gentiles trust As for the last words and his rest shall be glorious some understand this of Christs death and burial to wit how ignominious soever his death should be to him in the sight of the world yet he should be then and thereby exceedinlgy glorified according to that which he said when he was preparing himself to dye Joh. 17.1 Father the hour is come glorifie thy Son that thy Son also may glorifie thee And indeed it cannot be denied but that this Rest of his was glorious first because he then overcame all the powers of darkness and 2ly because his name was then highly honoured by the great and wonderful things that were done at his Death and the eclipsing of the Sun c. and especially by his Resurrection honoured with the apparition of Angels and many miraculous passages and by his triumphant Ascension into Heaven and 3ly because of the great Glory given him by the Chuch for that great work of their Redemption But yet I do rather conceive that the meaning of these words in this place is either that the Rest and Peace of his Church would be very glorious or else that his Church the place where he had determined to settle his perpetual residence according to that Psal 132.13 14. The Lord hath chosen Zion he hath desired it for his habitation this is my Rest for ever c. and that Matth. 28.20 Lo I am with you always even unto the end of the world and the people upon whom he had setled his love and favour should be very glorious to wit in regard of the glorious signs and effects of his presence amongst them in the abundant knowledge and eminent holiness that should be wrought in them by his word and Spirit and in the great and wonderful things that should be done amongst them for their deliverance and safegard And herein there seems to be an Allusion to that which is often formerly said That the Tabernacle and Temple was filled with the Glory of God See Exod. 40.34 35. Lev. 9.23 and 1 King 8.11 And see also the Note before Chap. 4.2 4. Ver. 11. And it shall come to pass in that day c. In the foregoing verse the Prophet foretold the Conversion of the Gentiles here now he adds that at the same time the Jews should also be converted And it shall come to pass in that day that the Lord shall set his hand again the second time c. Some understand the first deliverance here intimated to be that of the Israelites out of Egypt and the second here promised to be that of the Jews out of Babylon But because the Jews that were delivered out of Babylon were for the generality only of the two Tribes of Judah and Benjamin and here the Prophet speaks of the deliverance of his people of all the Tribes from all parts of the World and that too in the days of the Messiah that ensign that should be lifted up whereof he had spoken in the foregoing verse I rather think that this is meant of their deliverance by Christ from the spiritual Bondage of Satan Sin Death and Hell to wit that as the Lord did once before with an out stretched arm deliver the Israelites out of Egypt by the Ministry of Moses so he would the second time with great zeal again set himself to recover the remnant of his people which shall be left that is to bring home to himself by Christ those of his ancient people the Jews which shall there remain undestroyed amongst the Gentiles as being still mindful of the Covenant he had formerly made with them And this was partly accomplished in those many thousands of Jews Act. 21.20 though but a remnant in comparison of the whole body of the Nation that were by Christ and his Apostles won to embrace the Faith of the Gospel and shall be more fully performed when the main body of the residue of that Nation shall in the last days be brought in to Christ of which the Apostle speaks clearly Rom. 11.25 26. And indeed because the Prophet doth in this place first foretel the gathering in of the Gentiles to Christ in the foregoing verse and then doth here after that add this concerning the bringing in of the Jews therefore many learned Divines have thought that it is that last Conversion of the Jews that is here principally intended by the Prophet As for the places here mentioned from which the believing Jews should be gathered from Assyria and from Egypt and from Buthros and from Cush and from Elam and from Shinar and from Hamath and from the Islands of the Sea it is hard clearly to determine what all these Countrys are It may suffice us to know that upon the grievous miseries that were brought upon this people first by the Assyrians and afterward by the Babylonians many of them did of their own accord leave the Land of Judea and flee into Egypt of which Pathros seems to have been one particular Province Jer. 44.1 15. See Jer. 43.57 and 44.27 28. and so likewise into other Countrys and that many of them that were carried away Captives by the Assyrians and Babylonians might by them be sold to other Nations and so be dispersed all the world over And evident it is in Scripture that all those Countrys that bordered upon the Sea and were divided from them by the Sea were by the Jews usually called the Islands of the Sea Jer. 47.4 See also the Note Gen. 10.5 Ver. 12. And he shall set up an ensign for the Nations c. See the Note before ver 10. But this I conceive is a farther Explanation of what was said in the foregoing verse concerning the Conversion of the Jews and therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations should hereby be summoned to bring in the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews And therefore by saying that the Lord should set up the ensign of the Gospel for the Nations either the Prophet intended that the Jews should be gathered in hereby to the Church from the Nations amongst whom they were dispersed or else that the Nations hereby should be summoned to bring the Jews unto Christ or at least that the Jews should be converted by the preaching of the Gospel together with other Nations for that the Prophet doth principally here speak of the Conversion of the Jews is evident by the following words and shall assemble the out-casts of Israel See the Note Psal 147.2 and gather together the dispersed of Judah from the four corners of
their plundering and carrying away all the wealth which with much labour they had gathered together is also comprehended Ver. 12. Wo to the multitude of many people c. Some understand this of the multitude of the Israelites and Syrians that under the command of Pekah and Rezin invaded the Land of Judah in the days of Ahaz Chap. 7.1 And others again understand it of the Assyrians and others with them that invaded the Israelites of the ten Tribes For say they having in the foregoing part of this Chapter spoken of the destruction of the Syrians and Israelites by the Assyrians see the Note above ver 1. here he foretels how even these Assyrians should likewise afterward be destroyed And that this wo is denounced by the Prophet against them even out of pity to Israel upon whom these Assyrians should exercise so great cruelty But now because of that which followeth ver 13 14. in the description of the destruction of these Assyrians the most Expositors understand this of that numerous Army made up of many several Nations that brake into the Land of Judah under Sennacherib and this is added to comfort them against that havoch that should be made by the Assyrians amongst the Ten Tribes For lest they should think when they have vanquished the Syrians and Israelites as is before related what if they should break into our Country too To this the Prophet answers that though indeed they should so do yet God would then destroy them Wo to the multitude of many people which make a noise like the noise of the Seas and to the rushing of Nations that make a rushing like the rushing of mighty or many waters where the breaking in of the Assyrians with a mighty and confused no sâ— into the Land of Judah is compared to the breaking in of the Seas or an overflowing Deluge of many waters to imply with what violence and on a sudden their numerous Army should over-run their whole Country so that no body should be able to escape them or stand before them See the Notes Chap. 5.30 and 8.7 and 13.4 and Psal 93.3 Ver. 13. The Nations shall rush like the rushing of many waters c. See the foregoing Note But God shall rebuke them In great fury and indignation God shall destroy them See the Notes Psal 6.1 and 2.5 and 119.21 Even as he rebukes the raging of the roaring Seas so shall he still their fury see the Note Psal 65.7 And this was done in the destruction of Sennacherib's Army See the Note 2 Kin. 19.35 And they shall flee far off to wit Sennacherib and some few with him that escaped and fled back into their own Country and shall be chased as the chaff of the mountains before the wind which is far more easily and suddenly blown away than the chaff or dust that is in the Valleys because there the wind hath most power And See also the Note Job 21.18 and Psal 35.5 And like a rolling thing before the whirlwind That is like a round wisp of stubble or some other light thing first gathered together in a bundle and then carried away with a Whirlwind But now by some this last clause is rendred and like thistle-down before the whirlwind which is a thing indeed that must needs be easily driven away and scattered Ver. 14. And behold at evening-tide trouble and before the morning he is not c. This may be understood of the Assyrians that in the night which is somtimes called the Evening see the Notes Gen. 1.5 were terribly affrighted and put into a confused tumult by the sudden and unexpected slaughter which an Angel made amongst them and before morning were all slain or fled See the Notes 2 Kin. 19.35 36. And perhaps too the evening-tide is mentioned because then the Angel began to slay them But I conceive it is rather spoken of the Inhabitants of Jerusalem to wit that they should be over night in great terror and trouble because of Sennacherib's mighty Army that had besieged the City and because of some late blasphemies and menaces of Rabshakeh and yet before morning he and all his numerous Army are all dead or gone away there 's not an enemy to be seen The Prophet seems to imply that the fury of the Assyrians of which he had spoken in the foregoing verse should be but like a Tempest that ariseth in the Evening and is gone in the Morning as they should on a sudden invade the Land of Judea so on a sudden they should be destroyed This is the portion of them that spoil us and the lot of them that rob us That is The like to this shall befal all that make a prey of God's people and that by the decree and appointment of God according to that of the Apostle 1 Pet. 2.8 Whereunto also they were appointed See also the Note Job 20.19 CHAP. XVIII VERSE 1. WO to the Land shadowing with wings which is beyond the Rivers of Ethiopia This Chapter is throughout very obscure and the difficulty of it is chiefly from hence that it is very questionable what Nation it is against whom the wo here mentioned is denounced Several reasons are given by Expositors why the land here threatned is called a land shadowing with wings As 1. Because it was shadowed with huge high Mountains that were spread out like wings in the utmost coasts of the Country Or 2. Because it abounded with swarms of flies and bees and locusts and huge flights of fowl that out of colder Countries flew thither in great flocks by reason whereof the air was often darkned Or 3. Because they used to cover over the lands whither they went with their huge Armies winged with troops of horsmen see the Note Chap. 8.8 like so many thick clouds of Locusts of which indeed we have a notable instance 2 Chron. 14.9 where there is mention of an Army of Ethiopians that came against Asa the like whereof for number we read not of either in the Scripture or I think in any other History Or 4. Because the Inhabitants of this Land were wont to extend their power for the protecting and shadowing of their neighbouring Nations or at least to promise that they would with their Auxiliary-forces shelter them from their enemies and so caused them the people of God especially to trust much in the shadow of their protection And indeed it is usual in the Scripture to speak of any defence or protection under this Figurative expression of a shadow or covering and shadowing with wings See the Note Numb 14.9 Judg. 9.15 Psal 91.1 4. and Ruth 2.12 Or 5. Because it was a Land that abounded with Ships that shadowed the Sea where they lay and when they were carried before the Wind or the Seas seemed like so many flying Birds both in regard of the swiftness of their motion and because their Sails were thereon like wings according to that of the Poet Velorum pandimus alas But then the great Question is What
that Country was that is here called the Land shadowing with wings Very many Expositors hold that it is Egypt that is so called And true it is that most of the reasons before given why it is called The Land shadowing with wings do very well suit with Egypt especially the two last which seem the most probable For Egypt abounded with ships and traded much in merchandising and the Jews trusted much in the aid of the Egyptians being still ready to fly to them for shelter and to send to them for succour when they were in danger to be invaded by any other Nation But yet 1. Because in the following Chapter Egypt is threatned by it self And 2. because in the very next words it is said which is beyond the rivers of Ethiopia whereas Egypt lay nearer to the land of Canaan than Ethiopia did it is rather thought that Egypt is not the land shadowing with wings against which the wo is here denounced but rather the land of Ethiopia or at least that part of it which lay Southward of Judea near to the red-Red-Sea together with those other neighbouring Nations that are usually mentioned together with the Ethiopians as we may see Jer. 46.9 and Ezek. 30.5 Which seems most probable 1. Because Ethiopia was a rich Country very populous and therefore their Armies were usually exceeding numerous as is before-noted full of Havens Ships and merchandizing that often joyned with Egypt in aiding the Jews against their enemies that were in danger to swallow up them together with the Jews and a land that might well for all the other reasons before-given be termed a land shadowing with wings And 2. Because having here denounced destruction against this land shadowing with wings and against Egypt in the following Chapter then in the 20th Chap. he seems to joyn them both together and there the Egyptians and Ethiopians are expresly named ver 4. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives That indeed which makes this most questionable is that concerning this land shadowing with wings those words are added which is beyond the rivers of Ethiopia But considering that all Expositors in a manner agree that by the rivers of Ethiopia the streams of Nilus are here principally meant so called because from and thorough the land of Ethiopia they run down into Egypt though other rivers that run into Nilus may be also included I see not but that the reason of adding this clause which is beyond the rivers of Ethiopia may be to shew that the judgment here denounced should fall even upon the utmost parts of Ethiopia that were beyond the springs of Nilus So that I conclude that according to our Translation wherein the wo is clearly denounced against the land shadowing with wings Ethiopia must needs be meant And that this wo is here denounced against the Ethiopians either because the Ethiopians had been often-times great enemies to the Jews as we may see 2 Chron. 12.3 and 14.9 Or else rather to discover to the Jews their folly in resting upon the Ethiopians for help that should not be able to secure themselves The very drift of this Phrase Wo to the land shadowing with wings being to imply according to the Reasons before given for it that notwithstanding her high shadowing Mountains or the multitude of shipping or her huge Armies or her forwardness to be a shadow of defence to others even she her self should be miserably destroyed by the Assyrians And many hold that this was done by the Assyrians when Tirhakah the King of Ethiopia went out to fight against them 2 King 19.9 Ver. 2. That sendeth Ambassadors by Sea c. According to our Translation this is clearly spoken of the Land described in the foregoing Verse that is the people inhabiting that Land to wit the Ethiopian that sendeth Ambassadors by Sea that is by the River Nilus say some it being usual with the Hebrews to call all great waters Seas or by the Red-Sea which had Egypt and Ethiopia on the one side and Arabia on the other and was therefore also called The Gulf of Arabia even in vessels of bulrushes upon the waters that is in boats barks or ships made of bulrushes but overlaid with pitch both within and without to keep out the water for indeed we find in many ancient Writers that such kind of Vessels were much used in those times both in Egypt and Ethiopia not only because by reason of their lightness they sailed the more swiftly but also because they did not sink so deep into the water as our Vessels made of Timber usually do but did rather float and glide on the top or surface of the water with respect whereto some think this expression is used of Vessels of Bulrushes upon the waters and so were in the less danger of being split or broken upon the rocks and shelves of which there were many in the River Nilus Yea and because where there were great Cataracts or steep downfals of water they could hale them ashore and carry them on their shoulders over land and then put them into the river again beyond those downfals But whither were these Ambassadors sent by the Ethiopians I answer That is set forth in the following words wherein the Ethiopians are brought in Saying Go ye swift messengers to a Nation scattered and peeled c. For the understanding whereof we must know That 1. some understand this of the Embassadors or Heralds sent by the Ethiopians to denounce war against the Assyrian which they conceive was done when Tirhakah King of Ethiopia went out against them 2 Kin. 19.9 and that they are called swift messengers with respect to the lightness or swiftness of the vessels wherein they were sent And accordingly as with respect to the Assyrians they understand the description that is here given us of the Nation to whom they were sent to a Nation scattered and peeled they are said to be scattered because their Forces were dispersed abroad some in Judea and some in other Countries and peeled because the people were by this means left bare of their Soldiery Or because they had been peeled and made bald by long continuing Wars see Ezek. 29.18 and if we read this as it is in the Margin outspread and polished the meaning must needs be that they were a Nation that had large Territories and were glorious for all outward bravery to a people terrible from their beginning hitherto that is that have been from their first original unto this time a terror to other Nations by reason of their fierceness and cruelty and the many Countries that had been subdued by them A Nation meted out and trodden down that is that shall shortly be meted out and destroyed See the Notes 2 Sam. 8.2 and 2 King 21.13 or as it is in the Margin A Nation that meteth out and treadeth down that is that meteth out other Nations to destroy them or that trampleth and treadeth them down at
this land should be called an Isle which seem not to me to have the least probability in them as because Judea was the Lord's peculiar Inheritance separated from the rest of the world as an Island from the Mainland or because it had the Mediterranean-Sea on the West the Red-Sea Jordan the Sea of Genesareth and the Dead-Sea on other sides of it But indeed the most that can be probably said for this is that it is called an Isle because it bordered upon the Sea-coasts And considering that the word here used in the Original is in several other places of Scripture used even concerning Inland Countries I conceive it is better rendered here as it is in the Margin of our Bibles And the inhabitant of this Countrey shall say in that day However those words this Isle or this Countrey seem clearly to import that the Prophet speaks here of his own Country-men that they should say Behold such is our expectation whither we flee for help to be delivered from the King of Assyria As if they should have said You see what is become of those Nations by whom we expected to be aided against the Assyrians and how shall we escape That is If the Assyrians have destroyed these mighty Nations on whom we relied how shall we escape their fury They that were not able to secure themselves are no way likely to defend us And indeed when Sennacherib had vanquished these their confederates and over-run Judea and was set down with a mighty Army before Jerusalem the condition of the Jews was desperate enough in the eye of Reason had not God miraculously delivered them CHAP. XXI VERSE 1. THE burden c. See the Notes Chap 13.1 and 2 Kings 9.25 of the desert of the sea that is of Chaldea or Babylon as is evident both by the express mention that is made of Babylon ver 9. Babylon is fallen is fallen and by the naming of the Nations by whom Babylon was destroyed to wit the Medes and Persians ver 2. Several reasons are given by Expositors why it is here called the desert of the sea as 1. That it is called a desert either 1. Because there was a great desert betwixt Judea and Babylon and so the Prophet speaks here of Babylon as with respect to the desert beyond which it lay Or 2. Because though Babylon was a very rich and fruitful Country yet there was a great and a vast desert that lay between Chaldea and the land of Media and Persia the inhabitants whereof were the Enemy that was to break into Chaldea and to destroy Babylon Or 3. rather Because by this invasion of the Medes and Persians which the Prophet here foretells it was to be laid waste and desolate and turned into a very desert see Chap. 13.19.22 and so the land which had made the world a wilderness was to be made a wilderness it self And 2. That it is called the desertt of the sea either 1. Figuratively because Babylon was like a huge sea for the multitude of the people and riches that were therein a sea of wealth all the Nations and Kingdoms under that vast Monarchy bringing in their treasures to Babylon as the Rivers do all pour their waters into the Sea as likewise with respect to the turbulent temper of that State that was never quiet but continually breaking forth with great rage against other Nations and to her insatiable covetousness and ambition being herein like the Sea which is never full though all the Rivers run into it Eccles 1.7 Or else 2. Literally and that either with respect to the scituation of Babylon near to the Banks of that greater River Euphrates or to the huge fens and lakes which that River made in the land of Chaldea in several places whence is that expression concerning Babylon Jer. 51.13 O thou that dwellest upon many waters especially after Nitocris a Queen of Chaldea had by diverting the river of Euphrates in deep Channels digged for that purpose winding it up and down in several places turned a great part of the Country into a very Fen to stop the violence of that river when it ran right forward or as others say purposely to prevent the breaking in of the Medes and Persians upon Babylon on that side of the Country As whirlwinds in the South pass through c. That is As Whirlwinds that do usually arise suddenly in the South called therefore Whirlwinds of the South Zech. 9.14 according to that Job 37.9 Out of the South cometh the whirlwind do pass on with mighty violence so that nothing can stand before them So it cometh from the desert from a terrible land that is so this burden I am now to foretel this heavy calamity that will light upon Babylon cometh from the desert from a terrible land which may be meant either of that part of Chaldea about Babylon which Nitocris had turned into a very Fen and desert place by drawing Euphrates into it or of that Desert which lay on the South between Chaldea and Media and Persia through which indeed Cyrus was to pass with his Army Or else of the land it self of Media and Persia the Northerly parts whereof were waste and mountainous and might well be called a terrible land because these Nations were indeed a very fierce and savage people See Chap. 13.17 18. and the State of Babylon was very much afraid of them That therefore which is intended by this clause is that as formerly the Babylonians had broke in like a violent Tempest upon Judea so now the Medes and Persians should on a sudden from the South break in like a violent Tempest upon Babylon Ver. 2. A grievous Vision is declared unto me c. To wit that which he had before called The burden of the desert of the Sea And this begins in the following words wherein the Prophet relates what the Lord had said to him in the Vision The treacherous dealer dealeth treacherously and the spoiler spoileth Now some conceive that the first branch of this The treacherous dealer dealeth treacherously is meant of the Babylonians and that the next and the spoiler spoileth is meant of the Medes and Persians who should thereby punish the treachery of the Babylonians And others understand both the one and the other of the Medes and Persians and to shew how they dealt treacherously with the Babylonians they tell us how some of the Babylonian Captains revolted to them of which Gadatas and Gobrias are named and did much help forward the taking of Babylon Yea some say what can hardly be made good out of any History to wit that the Medes and Persians were not only in League with the Babylonians at that time when they invaded Chaldea but also that they were upon a treaty of Peace with them when they took Babylon and were invited by Belshazzar to a great Feast and taking advantage of this slew him and surprized the City But with most Expositors I rather think that this is meant of the
his hands to swim And the meaning of this Similitude seems to be either that breaking in upon Moab he should with all earnestness as with both hands lay on upon them on every side and that again and again continually without intermission not only in the skirts of the Country but even in the midst and heart of the Land Yea not giving over till he had passed thorough it and had every where executed his Judgments upon them and subdued the whole Land under his power Or else that he should easily and without any opposition work his will upon that great and mighty people even as he that swimmeth doth only stretch himself upon the water and spreading forth his arms doth gently put away the waters before him and so cuts his way through the Sea or Rivers And he shall bring down their pride see the Note Chap. 16.6 together with the spoils of their hands That is their wealth which by rapine and violence they had taken from others Ver. 12. And the fortress of the high fort of thy walls shall he bring down c. That is Moab's high and strong walls which they esteemed such a mighty defence CHAP. XXVI VERSE 1. IN that day c. To wit when that shall be done for God's people which is before promised that is when they shall be delivered out of Babylon and so likewise when their Redemption by Christ from their spiritual Bondage whereof the deliverance out of Babylon was a type shall be made known to them by the preaching of the Gospel see the Note Chap. 24.9 shall this Song be sung in the Land of Judah to wit at their return from Babylon and in the Church of Christ whereof that Land was a Figure see the Note Deut. 31.19 The meaning is that the state of the times he now speaks of should be such that they might well sing this Song yea and it may well be that this Song was purposely composed that in the Babylonian Captivity the faithful might hereby chear up themselves with hope of deliverance We have a strong City c. This may seem to be spoken as in opposition to that which was said ver 12. of the foregoing Chapter concerning the Lord's beating down the Cities of Moab Their mightiest Cities shall be laid in the dust but we have a strong City to wit Jerusalem or the Church of Christ whereof Jerusalem was a Type against which the gates of Hell shall not prevail As this is spoken with respect to the Jews when they were come back to Jerusalem from Babylon it may import as much as if they had said Though our City may seem weak in comparison of what it was before the Babylonians destroyed it yet blessed be God we can look upon it as a strong City Salvation will God appoint for walls and bulwarks that is God's protection and preservation will be to us instead of the strongest walls and bulwarks And as it is intended of the Church of Christ the meaning is that through God's protection she shall be invincible And some add too that the Salvation wrought by Christ shall be the cause and ground of this her safety Ver. 2. Open ye the gates that the righteous Nation which keepeth the Truth may enter in 1. As this hath respect to the return of the Jews out of Babylon by the gates may be meant either the gates of Jerusalem thereby to imply the certainty of their return thither and the multitude of those that should return Or as some the gates of the Temple which should be re-edified by them that there they might serve and praise the Lord see the Notes Psal 24.7 and 118.19 20. And this remnant returning may be called the righteous Nation which keepeth the truth that is which faithfully in all things keepeth close to the truth of God's Word both to imply what God required of them upon their return to wit that they should not be a wicked rebellious people as they had been but a righteous holy Nation and likewise because they should be at that time partly through the cutting off of multitudes of the former wicked generation and partly through the Repentance of great numbers of those that returned a people very much reformed and purged from their former dross But 2. as this hath respect to the days of the Gospel it is clearly a Prediction of the multitude of the Gentiles that should come thronging into the Church of Christ together with the believing Jews and should not only profess the truth of the Gospel but also be really a righteous people according to the Rule and Tenor of the Gospel Ver. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee That is Thou God wilt constantly keep that man in all manner of solid Peace and Prosperity whose heart doth constantly adhere to thee and rely and rest upon thee in all conditions whatsoever Either God will outwardly protect and prosper such or in their troubles he will bear up their hearts with inward comfort and peace See the Notes Psa 32.10 119. 165. Ver. 4. Trust ye in the Lord for ever c. That is Constantly unto the end whatever be the outward Dispensations of God's Providence towards you Thus from that which is said in the foregoing verse the faithful do mutually encourage one another For in the Lord Jehovah is everlasting strength to wit for the protecting and prospering of those that trust in him See the Note Exod. 6.3 That which we render everlasting strength is in the Hebrew The rock of ages for which see the Note Deut. 32.4 Ver. 5. For he bringeth down them that dwell on high c. That is The mighty Potentates and Tyrants of the world that dwell in lofty Palaces and high-walled Cities or that are in state exalted far above others see the Note Chap. 24.21 And this is added also as a reason why the righteous that trust in God may expect to be delivered from the Oppression of their greatest enemies The lofty City he layeth it low that is He ruinates their strongest and best-defenced Cities He layeth it low even to the ground he bringeth it even to the dust see the Note Chap. 25.2 Ver. 6. The foot shall tread it down even the feet of the poor c. That is Even God's poor afflicted people shall subdue those their high fenced Cities under their power or by way of contempt shall trample upon them Ver. 7. The way of the just is uprightness c. That is The ways and courses of the faithful are in all conditions very just and upright Thou most upright dost weigh the path of the just that is Thou O Lord who art most upright thy self dost exactly know and consider the ways of just upright men whereby is implied Either 1. that God being most upright and therefore approving and liking the just and upright ways of his faithful servants doth accordingly assist and prosper them in their
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
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
and rejoice in Rezin and Remaliahs Son that is in the power of these two great Kings by whose conjoined forces they made account they should certainly subdue the Jews and bring Jerusalem under their power And observable it is with what contempt these two Kings are still mentioned Rezin and Remaliahs Son see Chap. 7.4 in whose great strength these invaders of Judah did so exceedingly triumph Ver. 7. Now therefore behold the Lord bringeth up upon them the waters of the river strong and many c. They that understand the foregoing verse of the people of Judahs distrusting their own weak estate and desiring the aid of the Assyrian to help them against the two Kings of Syria and Israel do accordingly understand this verse of the havock which the Assyrians should make in the land of Judah to wit that since the people of Judah were not satisfied with their own defences the waters of Shiloah that go softly notwithstanding Gods express promise for their deliverance but desired the great strength of other potent Princes and that the Assyrian should be hired to come into their aid therefore God would by those forces of Assyria as with a mighty flood over-run and waste their land And accordingly they understand the last Clause And he shall come up over all his channels and go over all his banks to wit that the Assyrian would not keep to the Promises and Oaths and Covenants whereby he had bound himself to Ahaz when he hired him to come into his help but would break thorough them all and do them much mischief as it is said 2 Chron. 28.20 The King of Assyria came unto him and distressed him but strengthened him noâ— But now understanding it according to what is said in the foregoing Note of the people of Israel together with their associates the Syrians the meaning of the words is plainly thus Because this army of Rezin and Pekah despised Jerusalem for her weakness the waters of Shiloah that go softly therefore saith the Prophet the Lord bringeth up upon them the waters of the river strong and many that is of the river Euphrates see the Note Chap. 7.20 meaning the Assyrian army which as a mighty strong river should presently over-run them and sweep them away for so he explains himself in the next words even the King of Assyria and all his glory that is his army consisting of many glorious Princes brave Captains and Soldiers that should make a gallant shew when they came marching into the land and in whom the King of Assyria would exceedingly glory and boast according to that which is said Chap. 10.8 13. Are not my Princes altogether Kings and he shall come up over all his channels and go over all his banks that is he shall come out of Assyria as a river that in a great flood swells up above all his channels and goeth over all his banks and so shall invade and over-run the whole land of Israel And how this was accomplished first by Tiglath-pileser and afterwards by his successors see in the foregoing Note vers 4. and likewise Chap. 7.17 20. Ver. 8. And he shall pass through Judah c. That is the Assyrian having over-run the land of Israel shall also break into the land of Judah He shall over-flow and go over that is as an over-flowing river he shall over-run that Country also which though it may include that damage which Tiglath-pileser brought upon Judea when he came to aid Ahaz against the Syrians and Israelites 1 Chron. 28.20 yet it must needs be principally meant of that Invasion of the Assyrians in the days of Hezekiah when Sennacherib entred the land with a mighty army and took in a manner all their fenced Cities 2 King 18.13 as is evident in the following words He shall reach even to the neck the meaning whereof is either 1. That the Assyrian army having almost over-run the whole land round about for still they are in their proceedings compared to the inundation of some great river should at last swell so high that they should come up to the very walls of Jerusalem which was their Head-city Or 2ly that they should prevail so far that all Judah should be in danger to be utterly lost being in the condition of a man upon whom a deluge of waters breaking in they rise and swell up at last to his very neck so that he hath much ado to keep his head above water and is in apparent danger of being wholly over-whelmed and drowned and indeed the like expression we find else-where used to set forth a dangerous and even desperate condition as Chap. 30.28 His breath as an over-flowing stream shall reach to the midst of the neck see also Habbak 3.13 And the stretching out of his wings shall fill the breadth of thy land O Immanuel that is his numerous troops and companies of Soldiers which we still usually call the wings of an army shall over-spread and subdue the whole land of Judea which is neither his nor theirs but thine O Christ see the Note Chap. 7.14 The Prophet calls it his land not so much because he was to be born there as because he had given it to be the habitation of his peculiar people his Church amongst whom he was to reign as King according to that Psal 2.6 I have set my King upon my holy hill of Zion and that Joh. 1.11 He came unto his own and his own received him not And had setled it to be the peculiar place of his Worship Yet the drift I conceive of this turning his speech to Christ was not only to imply the indignity of the fact that his land should be so surprized and wasted by his proud enemies but also to hint this comfort to the faithful that though they should prevail far in Judea yet they should not be able to hinder the coming forth of their Immanuel there as likewise an earnest desire and hope that they should not be able to cast him out of his inheritance but that their Immanuel would protect them from the present Invasion of Râ—zin and Pekah as is afterwards expressed ver 10. and that when the Assyrian should break out in greatest rage against them Judah should not be wholly over-whelmed by them as Israel should be Ver. 9. Associate your selves O ye people c. It is in the Original peoples in the Plural number and thereby is meant both the Syrians and Israelites that were combined against Judah and Jerusalem as likewise the Assyrians that afterwards invaded Judea in the days of Hezekiah see the Note Chap. 7.18 whose army consisted of several Nations Yea I conceive it is purposely expressed in such general terms to imply that this which is here foretold should be the issue of the associations of all the enemies of Gods Church and people Associate your selves O ye people and ye shall be broken in pieces Having made mention of Immanuel in the latter end of the foregoing verse in the confidence of
less will undertake the burying of it And all this is thus expressed to shew how abominable the Babylonian should be unto all men for his Pride and Cruelty Ver. 20. Thou shalt not be joyned with them in burial c. That is Thou shalt not have that honour done thee in thy burial which other Kings of the Nations have usually done for them for this is spoken with reference to that which was said before ver 18. Thou shalt not be laid in such a stately Sepulchre amongst thy Progenitors nor be carried thereto with that Pomp and Solemnity as other Kings use to be because thou hast destroyed thy land and stain thy people to wit the land of Babylon and his subjects there For though some would have this to be understood of the land and people which he had made his by Conquest and others that understand it of his Hereditary Kingdoms do withal hold that he is said to have destroyed this his land and to have slain his people only because by his wickedness he had provoked God to destroy them yet I rather conceive that this it is that is here intended as a great aggravation of his Tyranny that not content with the ruin that he brought upon other Kingdoms and Nations he did likewise destroy his own Land and his own people to wit by the sore burdens and exactions wherewith he oppressed them and by the cruelties he exercised amongst them as bloody Tyrants are wont to do The seed of evil doers shall never be renowned That is instead of being renowned the memory of them shall be abhorred yea the remembrance of them shall utterly perish See the Note Prov. 10.7 They shall by degrees be cut off so that at last there shall not be one left to be called by their name neither shall there be any mention made of them And this though delivered in general terms is here inserted with relation to Belshazzar and his wicked Progenitors as a reason why he was cut off and after him all his posterity too as is farther threatned in the following Verses Ver. 21. Prepare slaughter for his children c. That taunting Speech or Song begun ver 4. being ended with the foregoing verse here the Prophet doth again proceed to foretel the destruction of the Babylonian and his Posterity Prepare slaughter for his children for the iniquity of their fathers see the Note Josh 7.25 Now this is spoken as to the Medes and Persians that did at first surprize Babylon as that before Chap. 13.2 so to all others that were in after-times to execute farther vengeance upon Babylon till it was utterly destroyed That they do not rise nor possess the land nor fill the face of the world with Cities that is that they may not grow up in their fathers stead and raise up again that State and Empire which God had overturned and replenish the world with another wicked generation that might dom neer and make as much havock in the world and enlarge their Dominion by building and beautifying many Cities called by their names as their Fathers had done before them Ver. 22. For I will rise up against them saith the Lord of hosts c. Having in the foregoing verse enjoyned the Medes Persians and others to cut off the issue of the Babylonian King that they might not rise nor possess the land here he assures them that this should be effected how incredible soever it might seem in an eye of reason because the Lord himself would rise up against them who would certainly bring it to pass and cut off from Babylon that is from the King of Babylon the name and remnant that is all his Posterity see the Notes Psal 9.5 1 King 14.10 and so it is expounded in the following words and Son and Nephew But yet there are very many Expositors understand this more generally that God would cut off from Babylon the name that is the great fame and glory which that City had gotten by the renown of their King and remnant and Son and Nephew that is the Posterity of the inhabitants of Babylon Ver. 23. I will also make it a possession for the Bittern c. A kind of water-fowl that thrusting her bill into the mire or some broken cane doth thereby several times together make a most hideous noise like the braying of an Asse which translation of the original word seems the more probable because of the following words and pools of water and because elsewhere the Bitter and the Cormorant another water-fowl are joyned together Chap. 34.11 But the Cormorant and the Bittern shall pâ—ssess it and so also Zeph. 2.14 As for that which is said here of making Babylon pools of water the most Expositors hold that this was occasioned by Cyrus his letting out the River Euphrates into many ditches which he had cut for that purpose that so he might with his Army pass over that great River and surprise Babylon by means whereof the Country or Land thereabouts that was low and watry before became much more moorish and fenny especially in after-times when by degrees the dams and sluces came to be more and more neglected and the dikes to be choaked up and I will sweep it with the besome of destruction saith the Lord to wit by clearing it of all the riches and inhabitants thereof See the Notes Chap. 13.19 20. and 1 Kings 14.10 Ver. 24. The Lord of hosts hath sworn saying Surely as I have thought so shall it come to pass c. See the Note Chap. 5.9 Ver. 25. That I will break the Assyrian c. The rod of Gods anger as the Prophet had before called him Chap. 10.5 in my land that is the land of Judea which God had given to his people and where he had promised to dwell amongst them and upon my mountains that is the mountains of Judea or those about Jerusalem tread him under foot as in great wrath and contempt See the Note Psal 44.5 And this I conceive is meant of the destruction of Sennacherib King of Assyria and his Army related 2 Kings 19.35 36. which was done not far from Jerusalem which they were come to besiege that hereby it might be the more apparent that it was the God of Israel that destroyed him and that for seeking to ruine his people then shall his yoke depart from off them and his burden depart from off their shoulders that is then shall the Assyrian yoke be taken from off my people See the Note Chap. 10.27 Some indeed hold that it is the Babylonian that is here called the Assyrian See the Note Ezra 6.22 to wit because the Assyrian Empire was translated to the Babylonians when they subdued the Assyrians and because when the Babylonian invaded the land of Judea his Army consisted chiefly of the Assyrians who were then under his command and nearest to Judea and upon pretence of whose old quarrel against the Jews it may well be that he took occasion to invade them But this
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
their pleasure Or that seeketh to bring all the Nations round about into subjection to them to impose what yoke what Laws and conditions they please upon them or else they tread them under foot whose land the rivers have spoiled or as it is in the Margin whose Land the Rivers despise that is whose land the Ethiopians despise as being so compassed about with great Rivers that they have no cause at all to be afraid of the Assyrians Thus I say several Expositors understand this passage of the Ethiopians sending out their Messengers to denounce War against the Assyrians whom they describe in this manner A Nation scattered and peeled c. Purposely to imply that their expedition against them would be easie and just because against a Nation scattered and peeled and from whom the scituation of their own Country being environed with great Rivers would surely defend them and just because against a Tyrannous People that were fit to be opposed and curbed And the drift of all this say they is to discover the folly of the Ethiopians confidence who in the trust of their own strength and the strength of the Egyptians their associates did thus slight the Assyrians by whom not long after they should be utterly ruined Again 2ly Others understand this of Embassadors sent by the Ethiopians to the Jews with promises of aid and supplies from themselves and from the Egyptians for their defence against the Assyrians Go ye swift Messengers say they to a Nation scattered and peeled that is to the poor Jews a Nation miserably afflicted and exceedingly exhausted by divers devastations that have been made in their Country To a people terrible from their beginning hitherto that is to a people that from their first being a people or their first being God's peculiar people unto that present time had been ever and anon in such a sad and dreadful condition by reason of the Judgments executed upon them for their sins that they were an astonishment to other Nations Deut. 28.37 it was enough to terrifie and affright men to behold into what a dismal plight they were brought Or rather to a people that from their first beginning unto that time had been terrible to other Nations in regard of the great and wonderful works God had wrought for them in all ages and the strange Judgments he had executed upon their Enemies A Nation meted out and trodden down that is that hath been often by their Enemies subdued and destroyed or that is now by the Assyrians designed to be utterly wasted and destroyed Whose land the rivers have spoiled that is the Nations breaking in upon them like an overflowing Torrent that carrieth all before it See the Note Chap. 8.7 And now they that thus understand this place of the Ethiopians sending Ambassadors to the Jews with a promise that they would come in to their aid against the Assyrian do accordingly conceive that by inserting this the Prophet's drift is covertly to tax the folly of the Jews in resting so much upon these vaunting promises of the Ethiopians that were themselves to be destroyed by the Assyrians as well as they But 3ly Others hold that the Messengers here mentioned are supposed to be sent by the Ethiopians to the Egyptians or by the Eastern Ethiopians that dwelt in Arabia a part of Asia where the Seat of that great Kingdom was to the Western Ethiopians that inhabited a part of Africa on the South of Egypt and were divided from the Eastern Ethiopians by the Red-sea or the Gulf of Arabia and that these Messengers were sent either to stir them up which some think to invade and vex the Jews or else rather to inform them of the great preparations made by the Assyrians against those parts and to perswade them to levy Forces that they might aid the Jews against the Assyrians and so withal secure their own Countries against such a potent prevailing Enemy that having subdued Judea would be likely enough presently to over-run their Countries too And accordingly they understand the description here given us by the Prophet of the Nation to whom they were sent Go ye swift Messengers to a Nation scattered and peeled that is to the Egyptians or rather to the Ethiopians who are called a scattered Nation or as it is the Margin out-spread because of their large Territories or the great extent of Land that was overspread by them and peeled or polished because they were a beardless smooth-skin'd people or because they were to be peeled and plundered of all they had by the Assyrians or scattered and peeled because they were an abject base Nation commonly sold up and down for Slaves as indeed the Moors use to be To a people terrible from their beginning hitherto that is that from the first had been a grim fierce and savage people and so still were A Nation meted out and trodden down or that meteth out and treadeth down that is a Nation that is designed of God to be destroyed or that useth to subdue and level all before them where they came Whose land the rivers have spoiled to wit the great Rivers of Ethiopia by their mighty Inundations or rather whose land the rivers despise that is the Assyrians who making account to break in upon Ethiopia like some mighty overflowing rivers as they have been wont to do upon other Countries as is before noted do despise and slight the strength of the Land not doubting but that they shall easily over-run and subdue it And indeed this last Exposition of this verse I judge the most probable to wit that the Ethiopians are the Nation here described they being the people against whom the Prophet here denounceth a Wo and that either by way of comforting the Jews by foretelling the utter destruction of these their enemies or rather by way of hinting the folly of the Jews in relying with so much confidence upon the Egyptians and Ethiopians that were shortly to be destroyed by the Assyrians as well as themselves Ver. 3. All ye inhabitants of the world and dwellers on the earth see ye when he lifteth up an ensign on the mountains and when he bloweth a trumpet hear ye Very many learned Expositors do understand this of God's overthrowing the Assyrians The Prophet say they having in the foregoing verses foretold the woful destruction that should come upon the Ethiopians thereby covertly taxing the folly of his people in relying upon them and their Associates for help that should not be able to defend themselves from the Assyrians here he adds for the comfort of his people that though they should be disappointed of the help which they vainly expected from Ethiopia and Egypt yet the Lord should so wonderfully deliver them and destroy their Enemies the Assyrians that all the Nations far and near should see and acknowledg that it was God that had fought against them in the defence of his people whom they sought to destroy But I rather conceive with others that the Prophet doth
worse their condition should still be The meaning of all is That it was no wonder though the wise men of Egypt should thus play the fools because the Lord should infatuate them Ver. 15. Neither shall there be any work for Egypt which the head or tail branch or rush may do That is Neither the King nor his Wizzards neither high nor low shall be able to advise or do any thing or at least to effect any thing intended or desired that may be any advantage to them to save or help them See the Notes Chap. 9.14 15. Ver. 16. In that day shall Egypt be like unto women c. That is the Egyptians shall be fearful and faint-hearted see the Note above ver 1. and it shall be afraid and fear because of the shaking of the hand of the Lord of hosts which he shaketh over it That is because the Lord God whose wrath and power is irresistible shall by raising up the Assyrians to invade them terrifie Egypt and as it were threaten to destroy it see the Note Chap. 10.32 In this expression of the the Lords shaking his hand over it there seems to be an allusion to Moses his stretching out his hand at Gods command over the Red-sea for the bringing back of the waters thereof upon the Egyptians whereby they were drowned and destroyed Exod. 14.26 27. Ver. 17. And the Land of Judah shall be a terror unto Egypt c. As if the Prophet had said Yea before the Assyrians shall invade Egypt when the Egyptians shall hear of the Assyrians prevailing in the Land of Judah and the great havock they had made there that Hezekiah had sent the Treasures of his Kingdom and of the Temple to him and had tendered to become his Tributary Vassal and yet could not by all this purchase Peace from him concerning all which see 2 King 18.13 14. this shall exceedingly affright the Egyptians the land of Judah being thus sorely afflicted and endangered shall be a terror unto the land of Egypt 1. Because Judea being such a near neighbouring Country and standing as a wall between them and the Assyrians the land of Judah being subdued there would be a clear way opened for the Assyrian to enter Egypt and little hope there would be that they alone should be able to withstand such a potent Enemy 2. Because of the strict Confederacy that had often been betwixt these two States of Egypt and Judea and the readiness of the Egyptians upon all occasions to help the Jews see 2 King 17.4 and 18.21 which might provoke the Assyrian the more against Egypt And 3. Because if God had not spared his own people the Egyptians might well think that he would much less spare them This I conceive is the true meaning of this place And accordingly it followeth Every one that maketh mention thereof shall be afraid in himself That is every Egyptian yea some extend this to all other Nations that shall have occasion to speak of the land of Judah to wit of the miseries that are befallen that Country shall be struck with terror the very thinking of the place shall make them tremble Because of the counsel of the Lord of Hosts which he hath determined against it that is because of God's determinate Counsel for the destruction of the Land of Judah which they shall see executed upon it Or because by the ruin brought upon the Land of Judah they shall see that he hath determined also to destroy Egypt Some I know understand this whole verse of the fear wherewith the Egyptians should be surprized when they should hear how wonderfully God had destroyed the Assyrian Army that under Sennacherib had invaded Judea to wit that finding hereby what a mighty God the Jews had to defend them they should not only fear the Lord but also the people of the Lord according to that which the Egyptians said of old Exod. 14.25 Let us flee from the face of Israel for the Lord fighteth for them against the Egyptians and that Deut 28.10 And all people of the earth shall see that thou art called by the Name of the Lord and they shall be afraid of thee See also 2 Chron. 32.23 But the former Exposition I judg the more genuine Yet some that understand it so hold it is meant of the destruction brought upon the Land of Judah by the Chaldeans not of the waste that was made therein by the Assyrians Ver. 18. In that day c. That is after these judgements have been fully executed upon Egypt see the Note Chap. 4.2 shall five cities in the land of Egypt speak the language of Canaan that is the Hebrew tongue the language which the people of God spake that were planted by God in the Land of Cannaan which is therefore also called the Jews language Neh. 13.24 See the Note also Gen. 11.1 But the meaning is that the inhabitants of certain Cities in Egypt such as God had ordained unto life eternal should embrace the Religion of the Jews and become one people with them professing the same Faith and conversing together with them as if they had been the same people and spake all the same tongue notwithstanding the deadly enmity that had formerly been between the Egyptians and the children of Israel of which see Gen. 43.32 Yea and that they should by their praying to God and praising of God and by the holiness of their speech in every regard manifest themselves to be the people of the Holy God of Israel according to that Zeph. 3.9 Then will I turn to the people a pure language that they may call upon the name of the Lord to serve him with one consent As for the number of five cities here mentioned In that day shall five cities in the land of Egypt speak the language of Canaan I do not think that this is spoken with reference to the five Principalities that were formerly in the Land of Egypt 1 Sam. 6.4 for in the times the Prophet was immediately before speaking of Egypt was divided into Twelve Kingdoms Nor that the Prophets intent was hereby to imply that a fith part in five of the Cities of Egypt should embrace the Faith which some hold because of the following clause one shall be called the City of destruction It is only I conceive a certain number put for an uncertain and that which is only intended is that a considerable number of the Cities of Egypt should embrace the Religion of Gods people And because he speaks of the conversion of Cities in general this must needs be meant of their conversion to the Faith in the days of the Gospel not of some few that might be won to embrace the Jewish Religion in the days before Christ by those Jews that should fly into Egypt for shelter upon occasion of any troubles that should be in the Land of Judah And so likewise we must understand those following words and swear to the Lord of hosts to wit that the Egyptians should
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
As for the next clause If we read it as it is in the margin and the city shall be utterly abased then the intendment of it must be the same with that which went before to wit either that Gods people should be safe and fearless when the Cities of Gods and his peoples enemies or Babylon in particular should be utterly ruined see the Note Chap. 26.5 or that the Church of Christ should enjoy the peace promised them when other places should be like Cities levelled with the ground But if we read it as it is in our Bibles and the city shall be low in a low place the words seem to be added as a farther illustration of the safety and peace of Gods people namely that they should not need to build their Cities on high and steep places as men use to do that they may be made the more defensible because even in those Cities that were in Plains and Valleys and seemed to lye most open to invasion they should be through Gods protection safe and without all fear of danger Ver. 20. Blessed are ye that sow beside all waters c. This may be understood 1. literally as spoken by way of admiring the great plenty wherewith the Prophet foresaw God would bless the land of Judah after those times of peace of which he had now prophecied Blessed are ye that sow beside all waters As if he should have said Happy shall they be that shall live to see that day when your land that was wasted by the Assyrians or that lay over-grown with briars and thorns during the Babylonian Captivity shall be so fruitful that it shall yield as rich Crops to those that sow their seed therein as those grounds usually do that lye by great Rivers or are any way best watered that send forth thither the feet of the ox and the ass to wit to till and plow and harrow the Grounds and so to fit them for the sowing of seed in them or to tread out their Corn after it is reaped with the feet of those Cattel Or the meaning may be that their land should yield them such plenty of Corn that they should not need to spare it to grow up for Harvest but should turn out their Cattel to â—eed in their Corn-fields as in their Pasture-grounds or at least that they should put in their Cattel to crop it for a time because it should grow up so exceeding rank But 2. It may be understood mystically as spoken with respect to Gospel-times Blessed are ye that sow beside all waters that send forth thither the feet of the ox and the ass that is Blessed shall they be that shall in those days be sent forth to sow the seed of the Gospel and that because they shall to their great joy find the hearts of the people where their seed is sown to be as fat and well watered ground that shall bring forth fruit abundantly Some indeed by sowing beside all waters do understand sowing the seed of the Gospel among all Nations But I conceive it is only the fruitfulness of the soil that is implied by that expression CHAP. XXXIII VERSE 1. WO to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee c. Some understand this of the Babylonian and the rather because the same words in a manner are before spoken of the Babylonians see the Note Chap. 21.2 But it is rather the Assyrian and it may be Sennacherib particularly over whom the Prophet doth here insult denouncing a War against them because they had wasted and destroyed so many Countries and of late the land of Israel being no way provoked thereto by any injury which those Nations had offered to them and because they had dealt perfidiously with those that had no way dealt so with them And this last some would have to be purposely added with respect to Sennacherib's proceeding on to waste the land of Judea after he had taken a great sum of money of Hezekiah to withdraw his Army But for that see the Notes 2 Kings 18.7 14 17. The wo denounced is set forth in the following words when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee that is when God shall put an end to thy rapine and treachery the same shall be done to thee which thou hast formerly done to others And that which is said of others dealing treacherously with him may be looked upon as accomplished when Sennacherib was slain by his own Sons as he was worshipping in the house of Nizroch his God 2 Kings 29.37 Ver. 2. O Lord be gracious unto us c. The Prophet having foretold the destruction of the Assyrians or other the enemies of Gods people doth here suddenly as not able any longer to contain himself break forth into a prayer either as in his own name or the name of the Church in general desiring the speedy performance of that destruction upon the enemy which he had now foretold And this he doth as foreseeing the great misery and danger his people would be in until this deliverance came and withal as acknowledging the just hand of God therein upon them and shewing that it was by praying unto God for mercy that the deliverance promised must be obtained O Lord be gracious unto us we have waited for thee see the Note Chap. 8.17 be thou their arm that is their mighty defence and strength for the subduing of their enemies see the Note Psal 89.21 every morning that is constantly and without delay see the Notes Job 7.17 and Psal 73.14 our salvation also in the time of trouble to wit say some as thou hast been to thy people in former times Ver. 3. At the noise of the tumult the people fled c. Here the Prophet returns again to speak of the destruction threatned before ver 1. speaking of that which was to be as if it were done already Some understand it of the tumult raised amongst the Babylonians by the Medes and Persians when they ruined that great Monarchy But the most of Expositors by far understand it of the ruine of the Assyrian Army 2 King 19.36 At the noise of the tumult the people fled that is At the noise of the tumult raised in the Assyrian Camp when the Angel came upon them in such a dreadful manner See the Note Chap. 30.30 and struck them with a pannick fear and made such a slaughter amongst them they that were not yet slain fled away at the lifting up of thy self that is say some When thou didst ascend thy Tribunal to pronounce sentence of Judgment against them or when thou didst appear in thy mighty power to execute vengeance upon them having before seemed to sit still and not to mind them the Nations were scattered to wit the several Nations that served in the Assyrian Army But see the Note Psal 68.1 Ver. 4. And
O Lord that thou art present amongst us as thine own peculiar people ready to help us and to hear our Prayers of which thine Ark covered with Cherubims is a visible sign to us by delivering us out of the hands of this blaspheming Tyrant and let him see what a bold attempt it is in him to endeavour to dispossess thee of thy dwelling place Ver. 17. Encline thine ears O Lord and hear open thine eyes O Lord and see That is Hear the blasphemous speeches which these wretches have belched out against thee and see the blasphemies that are in this Letter I have spread before thee Ver. 18. Of a truth Lord the Kings of Assyria have laid waste all the Nations and their Countrys So also is this expressed 2 King 19.17 Here indeed it is in the Hebrew all the lands and their Countrys but therefore by lands are meant the Nations inhabiting those lands as we find it explained 2 Chron. 32.13 17. Ver. 21. Then Isaiah the Son of Amos sent unto Hezekiah Most probable it is that this he did by the Messengers whom Hezekiah had sent to him to enquire whether he had received any further word of answer from God Ver. 22. This is the word which the Lord hath spoken concerning him c. That is concerning Sennacherib The Virgin the Daughter of Zion hath despised thee and laughed thee to scorn See the Notes Chap. 1.8 and 23.12 but especially 2 King 19.21 the Daughter of Jerusalem hath shaken her head at thee See the Notes Job 16.4 and Psal 22.7 as he had before shaken his hand at her See the Note Chap. 10.32 Ver. 23. Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high c. To wit as every way discovering his pride and insolence See the Note Chap. 10.12 It is all one in effect as if he had said Little dost thou think or consider against whom it is that thou hast thus arrogantly advanced thy self even against the holy one of Israel that is The holy God of Heaven and Earth that hath chosen Israel to be a holy people to himself See the Note Chap. 1.4 It is he whom thou hast blasphemed yea in the reproaches thou hast cast upon Hezekiah his anointed and upon his people thou hast indeed reproached the Lord their God Ver. 24. By thy Servants hast thou reproached the Lord c. In 2 King 19.23 it is By thy messengers and then it follows and hast said By the multitude of my chariots am I come up to the height of the Mountains to the sides of Lebanon that is I have got over all the hills and mountains that lay in my way even the loftiest of them such as Mount Lebanon was and that not with my foot-forces only but also with my Chariots which must needs be a work of great difficulty and only to be mastered by a mighty Army as namely by cutting out and levelling their way where the ground was steep and rocky and full of trees that obstructed their passage And this may be meant both of the hills and mountains they climbed that they might take the Towns and Forts that stood thereon and of those also which they were necessarily to pass over that they might get into the Countrys that lay beyond them And it might be that he might herein have special respect also to those Mountains that were about Jerusalem Psal 125.2 and I will cut down the tall cedars thereof and the choice fir-trees thereof that is Having thus far subdued the land before me I shall easily do so still their Cedars and Fir-trees he would cut down at his pleasure either to clear his way for his Army to pass or for other uses See the Note Chap. 14.8 That which he intends is this That nothing should hinder him in his approaches to Jerusalem But withal observable it is that whilst Sennacherib here threatens to hew down the lofty trees of Lebanon God had before threatned and foretold that his Lebanon that is his mighty Army should be hewn down See the Notes Chap. 10.33 34. and I will enter into the height of his border in 2 King 19.23 it is into the lodgings of his borders and the forest of his Carmel or as it is in the Margin the forest and his fruitful field Now by the height of his border or the lodgings of his borders some understand the tower of Lebanon Cant. 7.4 which according to our Translation I will enter into the height of his border seems not so probable because it is before said That the Assyrian had already marched over that Mountain And others again understand thereby Jerusalem the Metropolis and chief place of the Kingdom which being taken there would nothing else in a manner remain to be done and by the forest of his Carmel they understand the Country thereabout because for the pleasantness and fruitfulness of it it was like another Carmel and with the abundance of Fruit-trees and Vines growing therein it shewed like a forest Indeed having compared this place with that in 2 King 19.23 this seems to be the most probable Exposition that by the height of his border is meant the City Jerusalem together with the forts and holds on the frontiers thereabouts and by the forest of his Carmel the goodly and pleasant Country in that part of Judea But see the Notes in that 2 King 19.23 Ver. 25. I have digged and drunk water c. In 2 King 19.24 it is I have digged and drunk strange waters and it follows as here and with the sole of my feet have I dried up all the rivers of the besieged places for which see the Note 2 King 19.24 The Expression here used of drying up great Rivers with the sole of his feet is doubtless an hyperbolical vaunt as if he should have said That his Army was so numerous that with their feet alone they were able to dry up all the waters where they came or rather That though the Rivers were never so great his souldiers and their beasts were able to drink them all dry However that which is intended hereby was That the waters could no where keep him off from any place which he meant to assault either by diverting their waters some other way or by some such like policy he could take a course that their waters should be no hinderance to him Now thus considering the words there may be therein a threatning covertly couched to wit that he could soon deprive Jerusalem of her waters which Hezekiah had been so careful to secure for them whereby they must needs be forced to yield or else must perish with thirst Ver. 26. Hast thou not heard c Sennacherib had said ver 11. Behold thou hast heard what the Kings of Assyria have done to all lands by destroying them utterly and to this now God replys Hast thou not heard long ago how I have done it and of ancient times that I have
c. Implying that then they had been free from all those miseries which by their disobeying Gods commands they had brought upon themselves particularly in the Babylonian captivity see the foregoing Note then had thy peace been as a river that is then had thy peace or thy prosperity in every regard See the Note Psal 119.165 been abundantly and in a continued course exceeding great over-bearing any thing that might in likelihood be any hinderance to it And to the same purpose is the following clause and thy righteousness as the Waves of the Sea for by Righteousness here is meant either the reward of Righteousness namely Peace and Prosperity as before as iniquity is sometimes put for the reward of iniquity Gen. 4.13 See the Note Chap. 32.17 Or more particularly a State rightly and well ordered and established see the Note Psal 72.3 Ver. 19. Thy seed also had been as the Sand and the Off-spring of thy Bowels like the Gravel thereof c. As if he had said Whereas your number hath been of late much diminished by the breaking in pieces of ten of your Tribes and the carrying of them away into Captivity and by the havock also that your enemies have made even amongst you of Judah had you been Obedient to my Commandments it would have been quite contrary with you God would have exceedingly multiplied you according to his promise of old Gen. 22.17 His Name should not have been cut off nor destroyed from before me that is my people Israel their State and Commonwealth and so their name and memory and the great renown which formerly they enjoyed should not have been cut off from the Land where in the Temple I dwelt amongst them as now it is like to be to wit in the Babylonian Captivity Ver. 20. Go ye forth c. Having in the foregoing verses told them that they by their sins had been the cause of the miseries that were come upon them here he adds that yet notwithstanding to wit of his own free grace and for his own name-sake as he had said before he would deliver them out of Babylon And this he speaks of as if it were then a doing though it were not to be done till about a hundred years after to make the tidings thereof the more joyful to them and the better to assure them of the certainty of it Go ye forth of Babylon flee ye from the Caldeans to wit that ye may not be destroyed with them Some indeed conceive that in these last words the Jews are advised upon the first report of the approach of Cyrus to get them away from amongst the Caldeans but the following words do rather import a departure with full and free Liberty upon the proclamation of Cyrus than an escape by flight with a voice of singing declare ye that is with great joy declare what God hath done for you and therefore it is repeated again and again as a matter of great joy tell this utter it even to the end of the Earth c. that is spread it abroad so that the same may be carried to the ends of the Earth Ver. 21. And they thirsted not when he led them through the Desarts c. As if he should have said Though in this return of my People from Babylon to their own Countrey they went through many wild and dry desarts yet they wanted nothing that was necessary for them I provided for them as I did for their Ancestors when I carried them out of Egypt through the Wilderness into the Land of Canaan He caused the waters to flow out of the Rock for them c. that is he did in a wonderful manner provide for them as once for their Ancestors in their passage to the Promised Land see the notes Chap. 41.18 and 43.19 But yet though this be thus expressed as done already to imply the certainty of it yet that I conceive which the Prophet intended was that thus it should be when they were delivered out of Babylon Ver. 22. There is no peace saith the Lord unto the wicked Having before told them Ver. 18. That if they would have obeyed Gods Commandments their peace should have been always abundantly great here he assures them that it is never so with wicked men But the drift of the Prophet in closing this Prophecy with this general Proposition may seem to be to imply either 1. that whilst God shewed so much Mercy and Goodness to his people yet it should be quite otherwise with the wicked Babylonians they should certainly be destroyed and therefore it would be wisdom in the Jews to haste out of Babylon Or 2ly that though the Jews might have been in a most prosperous estate had they obeyed Gods Commandments as was said before Verse 18 19. yet it was no wonder that it was so ill with them at present because of their great wickedness Or 3dly that in the foregoing promise made to the Jews there was nothing of Peace spoken to the wicked amongst them but only to the godly for though they might go out of Babylon together with others yet this would not be done for them because God was reconciled to them but still they would lye under Gods wrath because of their wickedness CHAP. XLIX Ver. 1. LIsten O Islâ—s unto me c. see the Note Chap. 41. I do not see any inconvenience in that which some learned Expositors hold namely that the Prophet speaks here in his own person and as before concerning the deliverance of the Jews out of Babylon yet as principally intending hereby to speak in the name of Christ of whom he was a Type and to set forth the greater work of Redemption which was shadowed forth in the deliverance of the Jews out of Babylon that was to be accomplished by Christ But I confess that the general current of Expositors do understand this as spoken by Christ alone without respect to any other Having say they hitherto spoken of Cyrus and his deliverance of the Jews out of Babylon here he speaks of Christ and of our Redemption by him and so on to the end of his Prophecy whence also they say it is that whereas before the Jews only were spoken to Hear ye this O house of Jacob c. here the Gentiles are called upon to hear Listen O Isles unto me and hearken ye people from far because the Gospel of Christ was to be preached to them even to to the utmost of them and because they would embrace Christ when the generality of the Jews should reject him and so should be taken in to be Gods People instead of the Jews However it is clear that Christ is here principally if not solely intended because many passages in this Chapter are in the New-Testament expresly ascribed to Christ as Verse 6 8 and 10. And indeed if we consider that the People of God would have no well-grounded hope of that promised deliverance out of Babylon but by their reconciliation with God in and
not esteem to be a Sanctifying of the Sabbath day And to the same purpose is that which followeth If thou turn away thy Foot from the Sabbath from doing thy pleasure on my holy day that is that which pleaseth thine own corrupt will and call the Sabbath a delight that is your great delight as delighting in the Communion you then enjoy with God in his Ordinances the Holy of the Lord and Honourable to wit as being Consecrated wholly to the service of God and shalt honour him to wit by denying to please themselves that they might obey Gods Command and enjoy Communion with him not doing thine own ways nor finding thine own pleasure nor speaking thine own words to wit such as are pleasing to corrupt Nature But see the Note also Chap. 56.2 Ver. 14. Then shalt thou delight thy self in the Lord c. To wit in his love and favour it is clearly spoken with reference to the foregoing Verse as if he had said If thou delight in the Sanctifying Gods Sabbath and to that end dost with-hold thy self from thy Carnal delights thou shalt have far better delights than those thou shalt delight thy self in the Lord see the Notes Job 22.26 and Psal 37.4 And I will cause thee to ride upon the High places of the Earth that is say some to dwell in places of security and safety see the Note Chap 33.16 Or the meaning may be only that God would bring them again into the Land of Judea which was a Mountainous Country far higher than the Neighbouring Countries were But see the Note also Deut. 32.13 And feed thee with the Heritage of Jacob thy Father that is with the good things of the Land of Canaan which God had promised to Jacob and his Posterity CHAP. LIX VERSE 1. BEhold c. This seems still to be in answer to that in the foregoing Chap. ver 3. Wherefore have we fasted and thou seest not c. Behold the Lords hand is not shortned that he cannot save see the Note Chap. 50.2 neither his ear heavy that it cannot hear that is he is not thick of hearing through old Age or otherwise for this expression of heavy ears see the Note Chap. 6.10 Ver. 3. For your hands are defiled with Blood and your fingers with Iniquity c. See the Note Chap. 11.15 your lips have spoken lies your tongue hath uttered perverseness whereby may be meant whatever was spoken by them wickedly to the hurt of their Neighbours as by slandering cozening false accusing them bearing false Witness or swearing falsely against them c. It is as if he had said And what likelihood is there that the Holy God should regard the stretching forth of such hands or the words that are uttered by such Lips Ver. 4. None calleth for Justice nor any pleadeth for Truth c. See the Note Chap. 56.10 The meaning is that there were scarce any Judges or others that would zealously and freely speak for the Truth and for the just cause As namely by reproving those that dealt unjustly and advising them to deal more justly or by undertaking to plead for those that were injured or oppressed all Men were willing to wink at the injuries and oppressions of their Brethren and never offered to do any thing for their defence and relief they trust in Vanity that is they trust in those things that can do them no good but will utterly deceive them some understand it of their fraudulent dealing with their Brethren others of the vain hopes wherewith they encouraged themselves in their wicked ways and others otherwise but see the Notes Chap. 28.15 and 48.9 and Job 15.31 and speak lies to wit say some in a way of boasting But by lies the same is meant that was before called Vanity they conceive mischief and bring forth Iniquity see the Notes Psal 7.14 and Job 15.35 Ver. 5. They hatch Cockatrice or Adders Eggs c. That is say some the plots they contrive against others prove many times mischievous to themselves But rather the meaning is that those poysonous and pernicious plots which they have designed against others are at last brought to effect For still the Prophet proceeds to set forth the horrid wickedness that was amongst them which had made a separation betwixt God and them And so for that which follows and weave the Spiders web though some understand them either 1. Of the vanity of their Will-Worships or Hypocritical Works their Fasting and Prayers c. that though they have a shew of much Zeal and Holiness yet they shall not secure them from Gods Wrath nor be any way any advantage to them Or 2. Of the vanity of their mischievous plots against others that whatever great advantage they might promise to themselves by their Plots and Projects for the oppression of others yet they should prove ineffectual and unuseful in this regard like so many Cobwebs that are presently swept away for which see the Note Job 8.14 But rather this still tends to set forth their wickedness in that as the Spider is still making her Webs to catch and destroy the poor Flies so they were continually with much labour contriving with many artificial plots for the intangling and ruining of others he that eateth of their Eggs dieth that is say some he that joins with them in their wicked Counsels and Designs shall be destroyed thereby or rather he that hath any commerce with them his very life will be endangered thereby As for the last words and that which is crushed breaketh forth into a Viper they may be read as in the Margin that which is sprinkled is as if there brake out a Viper and then it is as if he had said that not only the eating of their Cockatrice Eggs but even a Mans being sprinkled with the bloody drops of their Eggs when they are broken is likely to be mortal to him but now reading it as it is in our Bibles and that which is crushed breaketh forth into a Viper the meaning is either that if a Man did but go about to search into their Plots and Counsels or at least to discover them and crush them they would be ready like Vipers upon such a Man Or rather that if men were any way drawn in to have any dealing with such Men they would be their bane as if a man should open a Vipers Egg thinking it to be the Egg of some Fowl that useth to be eaten and a Viper should fly in his Face or as if a Man should casually tread upon such an Egg and the Serpent in it should fasten upon him So that however the words are translated the meaning seems to be plainly this That with such men there is no safe dealing any way Ver. 6. Their Webs shall not become Garments neither shall they cover themselves with their works c. How these words may be understood according to the Exposition which some give of the foregoing Verse see in the Note there But doubtless the
them 2 Kings 19.2 is a clear evidence that he was a Prophet of great Authority and Esteem in his time even his Prophecy it self is justly esteemed to be of greatest eminency not only for the variety of his Visions and the incomparable Majesty of his Style which shews that he was a man learned and eloquent and that it was not without good effect that his lips were touched by a Seraphim with a fiery coal taken from the Altar Chap. 6.6 7. but especially because there are therein more clear and remarkable Prophecies concerning Christ than in all the Prophets besides whence it is that he is oftner cited by Christ and the Apostles than any of the rest and that the first Text which we find that Christ preached upon was taken out of his Prophecy Luke 4.17 18. And the Fathers do usually upon this account call him the Evangelical Prophet yea and sometimes the fift Evangelist so that in this regard his Name Isaiah which signifieth the Salvation of the Lord did notably suit with the Doctrine which he taught As for that which is said 2 Chron. 26.22 that Isaiah did write the Acts of Uzziah first and last see the Note there The Son of Amoz This may seem to have been added purposely to distinguish this our Prophet from some other Person or Persons that were in his time called by the same Name for that this Amoz the Father of Isaiah was the Prophet Amos is altogether improbable because the Name of Amos the Prophet is in the Hebrew written with other Letters than this is neither is there any good ground for that which is laid down as a general Rule by the Rabbins that where any Prophet hath his Father mentioned together with him there both Father and Son were Prophets And as for that which the Jewish Doctors do also commonly affirm that this Amos the Father of Isaiah was the Son of Jâ—ash King of Judah and Brother to Amaziah his Son and Uncle to Azariah or Uzziah that succeeded him and so that Isaiah was of the Royal Stock of the Kings of Judah and Cousin-German to Uzziah in whose days he began to Prophecy and likewise that he was the Father-in-Law of Manassâ—â— considering that they produce no Authentick Proof for these things I conceive we may well look upon them as uncertain Traditions that deserve no great credit Which he saw concerning Judah and Jerusalem That is the State and People of the Kingdom of Judah under which the Tribe of Benjamin was comprehended and the Inhabitants of Jerusalem who are particularly mentioned not only because Jerusalem was the Metropolis of that Kingdom but also because in bad times it was most disordered and from thence all wickedness did spread it self all the Land over It is true indeed that there are many things spoken in this Prophecy concerning other Nations yet it is called The Vision of Isaiah which he saw concerning Judah and Jerusalem because it chiefly concerns them and that which is inserted concerning other Nations is mentioned with respect to their instruction Consolation and Benefit In the days of Uzziah Jotham Ahaz and Hezekiah Kings of Judah Considering that Jotham Reigned sixteen years 2 Kings 15.33 and Ahaz as many 1 Kings 16.2 And that Isaiah prophecied all the time of both their Reigns as is here expressed and considering that of the nine and twenty years of Hezekiah's Reign 2 Kings 18.2 he had Reigned at least fifteen years when Isaiah was sent to reprove him for that vain-glorious Act of his in shewing his Treasures to the Babylonian Embassadors 2 Reg. 20.14 for in his foregoing Sickness which occasioned the coming of these Embassadors to him God had promised that he should live fifteen years longer 2 Kings 20.6 it is clear that Isaiah prophecied under the Reign of these three Kings at least seven and forty years And how many years longer he might prophecy both in the days of Hezekiah after the coming of the Babylonian Embassadors to him and before that under the Reign of Uzziah in whose days it is here said he begun to Prophecy cannot be certainly concluded For though some would conclude that Isaiah began not to Prophecy till the last year of Uzziah's Reign because there is a Vision mentioned Chap. 6.1 which he saw in the Year that King Uzziah died at which time when God had said Whom shall I send c. the Prophet answered Here am I send me yet the truth is that this cannot be justly gathered from thence because that might not be intended of his first Call to his Prophetical Office but of that particular message which God required him at that time to deliver to the Jews concerning which see the Notes there The Jewish Doctors do indeed affirm that Isaiah was put to death in the days of Manasseh being sawn asunder with a Wooden Saw whereto some Expositors conceive the Apostle had respect in the mention that he makes Heb. 11.37 of some that were sawn asunder And if this could be taken for granted it would be clear that he prophecied some considerable time above threescore years for besides the time that he should have Prophecied under Uzziah and Manasseh the two and thirty years of Jotham's and Ahaz's Reigns and the nine and twenty years of Hezekiah's do together make up sixty one years But the truth is that this Tradition concerning the death of Isaiah is altogether groundless and not much to be regarded for that this was not done in the days of Manasseh appears by this that there is no mention here made of his Prophecying in Manasseh's time and how unlikely it was that he should be so cruelly put to death in the days of good Hezekiah we may easily conceive That which is most observable here is that it is clear that he was contemporary with Hosea Amos and Micah who were of the first of the Prophets and that notwithstanding he did faithfully discharge his duty so long a time amongst Gods people yet it was with very little success as is evident by that his complaint Chap. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed Ver. 2. Hear O Heavens and give ear O Earth It may well be that the Prophet begins thus in allusion to the same expression used by Moses Deut. 32.1 for which see the Note there The whole frame of the World the Heavens and the Earth and all the Creatures therein are summoned to hear the following sad complaint which the Lord makes concerning his People and that to imply 1. The stupidity of Gods People that the sensless Creatures were more like to hear him than they were see the Note 1 Kings 13.2 2. That these Creatures by which he had done much good for his People might well bear witness on Gods behalf against their horrid ingratitude see the Note Deut. 4.26 And 3. How prodigious and stupendious a thing it was whereof the Lord complains in the following words even such as the sensless
to wit by the enemies that had invaded it And this he expresseth so as might best set forth the horrid wickedness of the Jews namely that except the Lord of his own free grace had determined to preserve a small remnant they had been all utterly cut off and destroyed as it was in the destruction of Sodom and Gomorrah where all were consumed and not one left therein The enemies had destroyed such multitudes of the people that there was but a very small remnant of them preserved and it was meerly of Gods free grace and mercy that they were spared not because the enemy were moved out of pity to spare them or that the people had any power to prevent a total destruction of them or had deserved that God should preserve them Except the Lord of hosts had left unto us a very small remnant we should have been as Sodom and we should have been like unto Gomorrah which is much the same with that of Lam. 3.22 It is of the Lords mercies that we are not consumed because his compassions fail not And now because this which the Prophet speaks of his times may be truly said of the Church at all times with respect to their provocations and Gods free grace therefore the Apostle Rom. 9.29 applys this to Gods free grace in calling a few of the Jews to believe in Christ whilst the generality of that Nation did despise him and as Isaias said before Except the Lord of Sabbath had left us a seed we had been as Sodom and been made like unto Gomorrah Only observable it is that what the Prophet here calls a very small remnant the Apostle following therein the Translation of the Septuagint terms a seed which doth more plainly imply the reason why God did not now destroy the whole Nation of the Jews nor afterwards suffer them all to reject Christ namely because God would with respect to his own glory reserve a seed for future times that he might still have a Church upon earth to serve him even as the Husbandman though he eats and sells the greatest part of his crop yet still reserves a remnant for seed to sow his land for another harvest Ver. 10. Hear the word of the Lord ye rulers of Sodom and give ear unto the Law of our God ye people of Gomorrah That is that which I am now from God to make known to you see the Note Psal 78.1 And because the Jews might think themselves blameless in regard that they did so zealously give to God that Ceremonial Worship enjoyned there in his Law therefore he terms that which he had to say to them the Lâ—w of our God thereby implying that it was fully consonant to the Law and that their formal Worship wherein they trusted was far from the obedience which the Law of God required of them As for those tart expressions in terming their Princes Princes of Sodom amongst whom even their King might be comprehended if this were spoken in the days of Ahaz and the People People of Gomorrah that was occasioned by what the Prophet had said in the foregoing Verse Lest they should be offended with him for comparing them with Sodom and Gomorrha by saying that they were in danger to have been utterly destroyed as Sodom and Gomorrha were had not God of his mercy spared them and that because they were the seed of Abraham and did daily worship God in his Temple according to what was enjoyned them in his Law therefore by calling them in plain terms Princes of Sodom and people of Gomorrah he gives them to understand that for all this being every way as vile and wicked as they were they were fully as hateful to God and as like to be utterly destroyed as the other were How harshly this sounded in their ears that thought so highly of themselves we may easily conceive The Jews commonly say that this was one main thing objected against the Prophet when the Princes and People put him to death Ver. 11. To what purpose is the multitude of your sacrifices to me saith the Lord c. As if he should have said Be they never so many yet being offered by such as you are they are no way pleasing to me nor can be therefore any way profitable to you but all that you do therein is lost labour and to no purpose at all Because they were not offered with faith and repentance as God required he did not own them as the service that he required and to imply this it may well be that he calls them their sacrifices not his To what purpose is the multitude of your sacrifices See the Note also Psal 40.6 I am full of the burnt-offerings of rams and the fat of fed beasts that is I am cloyed with them they are loathsome to me and he particularly mentions the fat and in the following clause the blood And I delight not in the blood of bullocks or of lambs or of he-goats because in all sacrifices the fat and the blood were particularly set a-part for God Ver. 12. When ye come to appear before me c. Though this be the ordinary phrase whereby the Scripture is wont to express mens resorting to the Temple the place of Gods special presence yet it may be here used to hint unto them their base hypocrisie that they came only thither to be seen there that they did only in a formal manner appear before God and that was all Who hath required this at your hand that is at the hand of such vile wicked wretches as you are To tread my Courts implying that whilst they had no farther aim than meerly to come into that holy place this was an act of prophane contempt rather than devotion they fouled and wore away the pavements of his Courts with treading on them and that was all the good they did by coming thither And by Gods Courts here are meant the two Courts without the Temple the one was for the Priests and the other for the people See the Notes 2 Kings 21.5 Psal 84. 135.2 So that the Priests are charged with this profaneness as well as the people Ver. 13. Bring no more vain oblations c. By Oblations here are meant their meat-offerings which were sometimes offered alone and sometimes as additionals to their sacrifices See the Note Lev. 2.1 but being not offered with a right end nor by persons qualified as God required they were in vain and to no purpose Incense is an abomination unto me as if he should have said As sweet a savour as it yields I abhor it the new Moons and Sabbaths the calling of Assemblies I cannot away with to wit those assemblies of the people which were for the keeping of those holy days which God had appointed for his worship and service such as were the yearly feasts of the Passover Pentecost and Tabernacles and others and likewise those which themselves appointed upon special occasions as for the keeping of publick fasts and such like
not be unfitly said that it was from these Eastern Nations that they had learnt their Idolatry and other gross sins yet the corrupt customs and rites here meant wherewith they had been replenished from the East seem to be their Magick Arts Sorceries Divinations and such like superstitious practices for which the Arabians the Syrians and Chaldeans were famous in those times as we see amongst others in Balaam that egregious Sorcerer who was of Pethor of Mesopotamia Deut. 23.4 and brought by Balak out of the mountains of the East Numb 23. and herewith that suits well which followeth and are soothsayers like the Philistines only withal observable it is that because the Philistines who were also much addicted to these Superstitions see 1 Sam. 6.2 bordered on the west of the Jews as the Syrians and Chaldeans did on the East this is all one in effect as if the Prophet had complained that they had filled their land with these Heathenish practises from all the Nations that were round about them and they please themselves in the children of strangers that is they follow the rites and customs of outlandish people with much delight and are pleased to be like to them for though some Expositors understand this of their abusing themselves with the children of strangers in the horrid sin of Sodomy a vice too common even amongst the Jews in those times 2 King 23.7 and others of their priding themselves in having many servants to attend them that were of foreign Nations yet it is far more probable that the Prophet intended hereby that they were much affected with conforming themselves to those their wicked rites and customs or perhaps that they were pleased with having commerce and joining themselves to them by Covenants and Marriages But now for the dependance of these words upon that which went before Some conceive that this sad complaint which the Prophet here enters into of the woful condition whereinto the Jews had brought themselves by their great sins tends to shew the reason why in the foregoing verse he had invited them to turn unto the Lord by unfeigned repentance namely because God had in a manner forsaken them for their horrid wickedness and exposed them to the fury of their cruel enemies and so they were in danger to be utterly cast off and destroyed if they did not prevent it by a serious and timely returning to their God And some add too that herein a reason is hinted why he had inserted the foregoing Prophecy of the Calling of the Gentiles But I rather conceive that this is added as by way of correcting what he had said in the foregoing verse O house of Jacob come ye and let us walk in the light of the Lord as if he had said But alas to what end do I invite this people to repentance seeing for their manifold horrid sins God hath rejected them and so they are in a hopeless condition Therefore thou hast forsaken thy people the house of Jacob because c. He the rather directs his speech to God to imply the stupidity of the people and what little likelihood there was of prevailing with them Ver. 7. Their land also is full of silver and gold c. As if he should have said In this also they carry themselves more like the Heathens that are round about them than as becomes the Israel of God Instead of seeking Gods favour they are all for heaping up riches and filling their houses and land with silver and gold this they set their hearts upon as putting all their confidence for their safety herein and in this they pride themselves lavishing it out upon themselves and upon all that belongs to them yea even upon their Idols see Hos 2.8 It is not therefore their having such abundance of silver and gold but their insatiable covetouss and priding themselves and trusting in their riches that is here taxed And accordingly the following Clause may also imply this Neither is there any end of their treasures that is their covetous desire after these things is insatiable they never think they have enough of them though I think that is chiefly intended to set forth the uncountable abundance of their wealth And the like we must conceive of that which is added concerning their horses Their land is also full of horses neither is their any end of their chariots to wit that they gloried and trusted in these and minded not Gods favour But see the Notes Deut. 17.16 17. Ver. 8. Their land also is full of Idols c. This expression is used to imply both how openly this sin was practised amongst them and likewise how violently they were addicted to it every corner of their land was full of these vanities They worship the work of their own hands that which their own fingers have made an high degree of blindness and madness that they that were the workmanship of God should adore an Image which their own hands had made instead of God their Creator Ver. 9. And the mean man boweth down and the great man humbleth himself c. That is all sorts of men high and low do basely prostrate themselves to these Idol-gods therefore forgive them not that is let that vengeance which thou hast threatned fall upon the body of this people that those that are not incurable may be reclaimed But for such imprecations see the Notes Psal 28.4 and Neh. 4.5 Ver. 10. Enter into the rock and hide thee in the dust for fear of the Lord and for the glory of his Majesty Hereby the Prophet foreshews that a day of vengeance was nigh at hand wherein though their land were full of Horses and Chariots as he had said before vers 7. neither that nor any thing else should do them any good all the poor refuge that should be left them would be that as desperate men that had no hope in God nor no outward power whereby to resist their enemies they should endeavour to hide themselves in rocks and caves in the earth a poor refuge by reason of the dread that should fall upon them when the Lord should appear in such dreadful Majesty to punish them by the Chaldeans for all their wickedness Ver. 11. The lofty looks of man shall be humbled and the haughtiness of men shall be bowed down c. That is he shall pull down the pride of those that have exalted themselves against God The chief thing intended is that they that basely bowed down before their Idols should now be justly humbled and laid low by the just judgments of God And the Lord alone shall be exalted in that day that is the Lord before whom such base Idols are now preferred shall then be alone exalted because he shall then be known to be the only true God and all the power and pride of man shall be found to be nothing before him they all confessing that it is he that hath brought these judgments upon them and admiring his infinite justice and power
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
the light than bats are The meaning is that they should of their own accord cast away their most precious Idols which they had before most highly esteemed into any sordid secret hole or corner as into some hole of the earth where moles use to be or into some dark and dusty corners of their houses where bats are wont to roost And the reason intended why they should do this may be either first their astonishment and fear in that day of trouble and terrour though haply at first they might desire to keep them for the worth of the materials whereof they were made yet afterwards that they might not be encumbred with them in their flight they should cast them aside into any secret obscure place Or 2ly rather their disregard and contempt of them finding how unprofitable and vain they were and being ashamed of their former confidence in them they should throw them away with indignation and disdain as thinking any vile neglected place good enough for such gods to lye in Ver. 21. They go into the clefts of the rocks c. This is repeated to shew why they should cast away their Idols as he had said in the foregoing verse to wit either that being rid of them they might flee the more freely or because they hoped for that shelter from the rocks which they could not afford them Ver. 22. Cease from man c. That is give over your confidence in man whose breath is in his nostrils and so he may be taken away in a moment though he may puff and seem to breathe forth wrath yet alas his breath may be soon gone for wherein is he to be accounted of to wit in and of himself when God is not with him and especially when God is against him The Prophet having threatned them with the ruin that was coming upon them doth hereupon infer this warning not to slight the foregoing threatnings out of a vain confidence in the strength of their present estate And withal this makes way to that which follows in the next Chapter where God threatens to destroy all in whom they might think they had most cause to trust CHAP. III. Vers 1. FOr behold c. The Prophet having closed the foregoing Chapter with an exhortation not to trust on man Cease from man whose breath is in his nostrils c. here he adds this as a reason of that exhortation to wit that God would destroy all the power of man and of all humane helps and supports whereon they did with so much confidence rely And observable it is that he speaks of this destruction as of a thing which they might see immediately and suddenly coming upon them For behold the Lord the Lord of hosts doth take away from Jerusalem and from Judah that is it shall be as certainly done yea and that suddenly too as if it were doing already the stay and staff that is all things wherewith your state is supported and whereon you do for your preservation and safety rest and rely and so under this general expression may be comprehended all those stays of their state which in this and the two following Verses are particularly mentioned or all things requisite for the support of mans life and if we understand the words so then the following words are added to shew what he meant here by the stay and the staff to wit the whole stay of bread and the whole stay of water that is all meat and drink necessary for the preservation of mans life for the phrase here used the stay of bread and water see the Notes Levit. 26.26 And how this was accomplished we may see 2 King 25.3 where it is said of Jerusalem when it was besieged That the famine prevailed in the city and there was no bread for the people of the land See also Jer. 38.9 Lam. 5.4 Ver. 2. The mighty man and the man of war the Judg and the Prophet and the prudent and the ancient By the mighty man may be meant such as were great men amongst the people for power of command see the Note Gen. 10.8 or rather men of great strength valour and courage as indeed we find it expresly mentioned that at the taking of Jerusalem the King of Babylon carried away all the Princes and all the mighty men of valour 2 King 24.14 Again by the Prophet may be meant all their Teachers or more particularly those that had the spirit of Prophecy to foretel future things which how it was accomplished you may see in the Note Psal 74.10 when the Eyes of a Nation those which are the Rulers and Teachers are put out that Nation must needs be in a sad condition And then by the prudent is meant men of a piercing judgment able to bolt out the truth of things in the most difficult cases and to give a shrewd guess at things that should afterward come to pass But for this see the Notes Prov. 16.10 1 Chron. 12.32 Ver. 3. The captain of fifty c. By mentioning this which was one of the most inferior places of command the Prophet implies that there should scarce be a man left that was fit to undertake the meanest and the lowest charge for the leading forth and governing of their armies As for the following words and the honourable man and the counsellor that which is translated in our Bibles the honourable man is in the Hebrew a man eminent in countenance and thereby is meant men that for their birth and place their gravity parts and vertue were so reverenced and of so great esteem amongst the people that the very sight of them caused an awe in the hearts of those that came before them they carried authority with them in their very countenance See the Note Eccles 8.1 And then the cunning artificer is mentioned amongst others because those that were more than ordinary skilful in such arts were of great use in a State as for the fortifying of their Cities and making engines of war and many other things both in civil and warlike imployments that did contribute much to the upholding of the State yea and to the preservation of mens lives and the cutting off such therefore must needs be a great invenience and loss to a people And accordingly indeed we read that when the Babylonians had taken Jerusalem amongst others they carried away all the Craftsmen and Smiths 2 King 24.14 As for the last here named and the eloquent Orator or the man of speech as it is in the margent which is in the Original skilled in charms the taking of these is mentioned because such are very able to disswade from evil and to perswade to good to restrain to still and suppress and as I may say to charm the seditious as Abigal by her good language charmed David and as the woman of Abel charmed Joab first and afterward the whole City and to bow the minds of men to those things that may be for publick good Ver. 4. And I
Chap. 6.12 Behold the man whose name is the BRANCH And accordingly they understand this Prophecy thus that after those forementioned calamities when the stock of Davids family seemed in a manner quite withered and dead the Lord should suddenly and unexpectedly cause a Branch to sprout forth from that stem that should be beautiful and glorious which is all one as if he had said that from that family thus decayed and in a manner quite dead God would raise up to his people a Captain and Commander that should turn their sorrow into joy and bring them into a happy condition again for by this Branches being beautiful and glorious to the remnant of Israel may be meant the amiableness and the glory and majesty of Christ as well in regard of the transcendent dignity of his person being the only begotten Son of God that thought it not robbery to be equal with God and every way replenished abundantly for the discharge of his work as likewise in regard of the eminency of his office and the wonderful bliss which thereby redounded to his people he being their head and so the fountain from whence all grace life and salvation was derived to them and so the meaning in effect is this that Christ should restore the remainder of his spiritual Israel to glory and honour by his salvation and grace Again 2ly others understand this place thus That the grace and favour of God or the gifts and benefits and graces which God should bestow upon his people should spring up and be visible amongst them though before in such a desolate condition as a branch beautiful and glorious And indeed we find an expression much to this purpose Psal 85.11 concerning which see the Note there But 3ly very many of our best Expositors do by the branch of the Lord understand the Church and people of God which agreeth with that Chap. 5.7 The Vineyard of the Lord of Hosts is the house of Israel and the men of Judah his pleasant plant And 44.3 4. I will pour my spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses And so they take the meaning of that which is here foretold to be this that whereas the people of God after the calamities before threatned and especially after the Babylonian Captivity should be as a piece of ground wasted and dried and parched never likely to become a people any more much less to recover their ancient splendor and glory yet after that out of these poor remainder of Israel a branch of the Lord should spring forth beautiful and glorious that is this poor despised people should as a new Church sprout out afresh and be restored to as glorious a condition as ever And however this was partly accomplished in the rebuilding of the City and Temple of Jerusalem at their return out of Babylon and more especially in their spiritual glory because they that should be preserved out of the prophane rabble that were destroyed should be purged from their Idolatry and other wickedness and so should become glorious in Gods sight yet doubtless it was principally fulfilled in the glory they attained when they became the people and Kingdom of Christ So that as is said before it is much at one whether we understand this of Christ who was the glory of his Church or of the Church in whom Christ was glorified And to be sure very fit it was that Gods people should for their comfort be put upon the expectation of those glorious days of the Gospel because even after their return from Babylon the state of the Church should be still in many regards so mean and contemptible As for the following clause And the fruit of the earth shall be excellent and comely for them that are escaped of Israel some understand this also of the excellency and loveliness of Christ and that he is called the fruit of the earth with respect to his manhood See the Note Psal 85.11 And others by the fruit of the earth as before by the branch of the Lord understand the Church and people of God to wit that those poor remainders of Gods Israel that should be left in the land after their return out of Babylon should again grow up to an estate of great excellency and glory like some fruit-bearing plant that should suddenly spring out of a dry parched ground and bring forth rich and goodly fruit which they chiefly apply to that spiritual glory which they should attain by Christ their promised Messias in the days of the Gospel But the most of Expositors do by the fruit of the earth here understand the rich and plenteous gifts of Gods bounty and grace which after that time the people of God should enjoy as namely 1. That the land should yield her fruit in wonderful plenty excellent and goodly under which all other things tending to their outward happiness and glory may be comprehended which whether it were occasioned by the lands lying fallow in most places so many years together during the Babylonian Captivity or by the extraordinary blessing of God upon it did tend much to their bliss and glory in outward respects whence is that Ezek. 36.35 And they shall say This land that was desolate is become like the garden of Eden c. See the Note also Psal 72.16 And 2ly that they should excel and become most amiable and lovely for the manifold graces of God in them the fruits of the Spirit wherewith they should be most richly adorned for thus the Scripture is wont to speak of the holiness and righteousness of Gods people as of a spiritual fruit springing from an inward principle of grace in the heart and appearing gloriously in their lives and conversation and thence is that Chap. 45.8 Drop down ye heavens from above and let the skies pour down righteousness let the earth open and let them bring forth salvation and let righteousness spring up together And that Chap. 61.3 where the people of God are called the trees of righteousness the planting of the Lord that he might be glorified See also again the Note Psal 85.11 Ver. 3. And it shall come to pass c. Here the Prophet sets forth what that glory chiefly was which God should confer upon his Church to wit that he that is left in Zion and he that remaineth in Jerusalem that is those that were left alive not in Babylon for many of those did chuse to continue there despising the liberty that was tendered then for their return into their own land but in Zion and Jerusalem being returned thither from their Captivity in Babylon under which may be comprehended even those that after their return dwelt elsewhere in the land because they also went up yearly to Zion to worship there shall be called holy that is shall be a holy people see the Note Chap. 1.26 when God had destroyed the wicked that were amongst them and
recompence of all his cost and pains Many several ways Expositors do unfold the mystical sense of the several branches of this Parable as in that particular of the watch-tower that thereby Jerusalem is meant wherein the Priests and Judges were to reside as keepers of Gods Vineyard But it is too much curiosity in expounding this Parable thus to determine of every particular The drift of all in general is to set forth that nothing was omitted that might promote the fruitfulness of the Vineyard whereupon that complaint is inferred in the next words and he looked to wit with a longing desire and hope that it should bring forth grapes that is good grapes namely when the Vines were grown up and the time of vintage came and it brought forth wild grapes that is naughty unsavoury grapes like those that grow on wild vines that are usually found in hedges The meaning is that the Jews did not return to God that service and obedience which might justly have been expected from them but were most wicked in their lives more like Heathens than like Gods peculiar people See ver 7. Ver. 3. And now O Inhabitants of Jerusalem and men of Judah judg I pray you between me and my Vineyard And thus the Lord doth unquestionably evidence how unexcusable the Jews were and how just cause he had to destroy them because these inhabitants of Jerusalem and men of Judah were those whom he had termed the Lords Vineyard and therefore they being called to judg in his case of the Vineyard yea any man amongst them this must needs imply that if God should appeal to their own consciences or to the decision of any reasonable man amongst them they must needs acquit him and condemn themselves And thus our Saviour dealt with those whom he intended by the husbandmen to whom the Vineyard was let out Mat. 21.40 41. Ver. 4. What could have been done more to my Vineyard that I have not done in it c. To wit In regard of outward means for the Lord holds himself here to the former Allegory of the Lord of a Vineyard who can only take care that no outward means be neglected that are like to be helpful to make his Vineyard to bring forth good fruit but cannot command a blessing from Heaven upon it to make it yield its increase 1 Cor. 3.7 In applying therefore this expression to God we must not say that God could do no more than he did to make the Jews a holy people There is no question but that God could by the mighty working of his Spirit have changed their hearts and have made them brought forth fruit meet for repentance But this God was not bound to do And therefore the drift of this expression is only to shew that no outward means had been wanting to make them bring forth good fruit and that therefore they had nothing to plead for themselves they were altogether inexcusable he had done enough to bring them to live holily as became Gods people if they had not been a perverse stubborn people And to this purpose also tends that following Expostulation Wherefore when I looked that it should bring forth grapes brought it forth wild grapes as if he had said was there any reason it should be thus But see the foregoing Note ver 2. Ver. 5. And now go to I will tell you what I will do to my Vineyard c. Thus God is wont to forewarn men of the judgments that are coming upon them before he inflicts them I will take away the hedg thereof and it shall be eaten up and break down the wall thereof and it shall be trodden down see the Note above v. 2. Psal 80.12 13. Ver. 6. And I will lay it wast c. The drift of this and the following expressions is to shew that God would no longer shew so much care nor be at such cost for the good of this people as formerly yet many Expositors do apply these expressions severally in a mystical sense I will lay it wast that is I will deprive them of all those priviledges which they enjoyed as my peculiar people and they shall be left in the same condition with other Nations or their land shall be left wast and desolate which agreeth with that of our Saviour Behold your house is left unto you desolate Mat. 23.38 It shall not be pruned nor digged that is there shall not be that care taken of them by their teachers to reprove them and reform them and make them fruitful in good as there hath been In the word digged there is an allusion to the custom of digging about their vines to get out the weeds and to loosen the earth that the water wherewith they were watered might the better come to the roots see Luk. 13.8 but there shall come up briers and thorns that is Idolatry and all kind of wickedness shall abound amongst them and overspread the land I will also command the clouds that they rain no rain upon it that is they shall have no teachers to instruct them see the Note Psal 74.9 for the instruction of Gods Prophets is often in the Scripture compared to the rain see the Notes Deut. 32.2 Job 29.23 or if they have teachers there shall be no blessing from Heaven to make their teaching effectual for their good Ver. 7. For the Vineyard of the Lord of hosts is the house of Israel and the men of Judah his pleasant plant c. Here the foregoing Parable is explained And the men of the Tribe of Judah are more particularly termed the Lords pleasant plant alluding therein to that which was usual that in Vineyards men had ordinarily some vines which they esteemed and delighted in above the rest because the Lord had done more for them than for all the other Tribes see the Notes Psal 78.68 87.2 and that especially because God had appointed that out of their Tribe the Messiah should spring and the more God had done for them the more abominable was their ingratitude And then in the next words is shewn what the wild grapes were which this Vineyard brought forth instead of good grapes and he looked for judgment but behold oppression for righteousness but behold a cry to wit sins that cried to God for vengeance see the Note Gen. 4.10 or rather the cry of the oppressed complaining both to God and man of the injuries done them Ver. 8. Wo unto them that join house to house that lay field to field c. The Parable being ended and explained here the Prophet proceeds to an enumeration of some principal heads of their grievous sins the wild grapes which Gods Vineyard brought forth And having in the foregoing verse mentioned oppression as one of their great crying sins here in the first place he inveighs against their covetousness as that which was the root of all their oppressions It is not absolutely unlawful for men to join one house to another or to lay one field to
another that is to purchase several houses and several fields That which the Prophet condemns is their insatiable covetousness that they never had enough but were still seeking to enlarge their possessions not caring how unjustly they did it by fraud or violence wresting other mens possessions from them And because by the Law of God it was unlawful for the Jews to alienate their lands from one Tribe to another see Levit. 25.23 Numb 36.7 it may well be that this encroaching upon other mens possessions is here amongst others intended see the Note 1 King 21.3 Till there be no place that is say some Expositors till there be no place left which they have not gotten into their possession or rather till there be no place left for their poor neighbours to dwell near them as if the land had been given only for them to dwell in which is implied in those last words That they may be placed alone in the midst of the earth Ver. 9. In mine ears said the Lord of hosts c. That is the Lord spake this which I shall now tell you in my hearing which agreeth with that expression of our Saviours Luk. 4.21 This day is this Scripture fulfilled in your ears or The Lord revealed it secretly to me by the inspiration of his Spirit Yet many translate it as it is in the Margent of our Bibles This is in mine ears saith the Lord of hosts and then the meaning must needs be that the cry of their oppressions in joining house to house c. as he had said in the foregoing verse or the cry of those that were oppressed by them was gone up into the ears of the Lord though they thought he regarded it not And it may well be that from hence the Apostle James borrowed that expression of his Chap. 5.4 Behold the hire of your labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have reaped are entered into the ears of the Lord of Sabbath that is the Lord of hosts See also the Note Ezra 9.6 Of a truth many houses shall be desolate even great and fair without inhabitant to wit because their owners should be slain or carried into captivity which was fully accomplished at the Chaldeans taking of Jerusalem when after a great slaughter amongst all sorts of people the Princes Nobles and rich men were carried captive into Babylon and so no body was left to dwell in their stately houses And this is mentioned as a punishment proportioned to their sin in joining house to house as was before said All the benefit they should reap by the multiplying and enlarging their houses in such a way was that they should be taken away from the enjoying of them and their houses should be left desolate and without an inhabitant It is expressed in the Hebrew with a conditional particle If many houses shall not be desolate c. But this is an Emphatical form of swearing usual in the Scriptures wherein somewhat is left to be understood by those that hear it which is not expressed It is as if the Lord had said If this comes not to pass as I have said let not me be owned for the true God or let me not be deemed a just God a God of truth c. And therefore it is well rendered in our Translation Of a truth many houses shall be desolate c. Ver. 10. Yea ten acres of Vineyard shall yield one bath c. Which was about eight gallons see the Note 1 King 7.26 so that an acre of ground planted with vines should not yield to the owner one whole gallon of wine And the seed of an homer which was much about our bushel shall yield an ephah and that was Ezek. 45.11 the tenth part of an homer and therefore consequently the meaning must needs be that their land should not yield them above the tenth part of the seed that was sown in it Indeed Exod. 16.36 it is said expresly that an homer is the tenth part of an ephah But therefore I conceive the Omer and the Homer were two different measures as indeed they are differently also written in the Hebrew The Omer was a smaller measure the tenth part of an Ephah but the Homer was a far greater measure the same with the Bath Ezek. 45.11 containing ten Ephahs and therefore it was a very heavy curse of God upon their land when they should reap but one Ephah where they had sown an Homer which was ten Ephahs As in the foregoing verse the desolation of their houses was allotted as the punishment of their joining house to house so here the barrenness of their land is threatned as a just and fit reward of their laying field to field yet it may be also added as the cause why their houses should be left desolate And besides this is inferred fitly upon the foregoing Parable Because God had lost his cost and labour bestowed upon them that were his Vineyard therefore they should lose the cost and labour they bestowed upon their lands and Vineyards Ver. 11. Wo unto them that rise up early in the morning to follow strong drink c. To wit as pursuing it with all eagerness being never well till they be at it see the Note Eccles 10.16 That continue until night which is in the Original until twilight and so the meaning may be that they sate at it either from morning to evening or from morning to morning till wine inflame them to wit with unnatural heat and so instead of quenching increaseth their thirst and so they many times fall into burning fevers and are as it were set on fire with anger and fury and inflamed with burning lusts See Prov. 23 29-33 Ver. 12. And the harp and the viol the tabret and pipe and wine are in their feasts c. That is they give up themselves wholly to these carnal delights not minding the Lord nor their duty to him The things here named were not mentioned as evil in themselves but it is their excess herein and their abuse of them that is here condemned And therefore it follows but they regard not the work of the Lord neither consider the operation of his hands that is his judgments to wit either those which God had already brought upon their land for it is most probable that this was spoken when in the days of Ahaz the Syrians Pekah and the Philistims had made great havock in Judea yea when the Ten Tribes were already carried away captives into Assyria And we see the Prophet Amos condemns the same jollity upon this very ground of their not laying to heart the sad calamities that were befallen the Ten Tribes But they are not grieved for the affliction of Joseph Amos 6.6 Or else those which did at this time hang over their heads which God had threatned by his Prophets and to which he had already begun to make way which seems most probable because
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
the several ranks of men amongst them and likewise by their striping them of all the good of the land every thing that was of any worth or use especially all that was the beauty and glory of the State and wherein the comeliness of the land lay A razor makes quick and clear dispatch where it comes taking away all the hair to the very skin and not leaving any stumps behind as it will be where the hair is cut with scizzers And so should the land of Judah on a sudden be leâ—t bare and naked by these shavers the Assyrians 3. To hint the hope that should be still left of this peoples sprouting forth again in after-times even as the roots of the hair which are not pluckt up in shaving will in time grow forth again And 4. perhaps also to imply the servitude whereinto they should be brought because slaves in those times used to be shaven according to that which is said of the Tyrians with respect to Nebuchadnezzars carrying them into captivity Every head was made bald Ezek. 29.18 Again by a razor that is hired some think that nothing else is meant but a very sharp razor and that because commonly when men hire any thing for their money they will have the best and others hold that this epethite is used to imply what thorough use God would make of the Assyrians in wasting Judea and destroying the people to wit that they should do it with all possible easiness and fury even as men are wont not to spare those things which they hire for their money But methinks it is most clear that the Assyrians are here compared to a razor that is hired either with respect to the Lords drawing them on to the invasion of that wealthy Kingdom with the hope of the great spoil they should get there as elsewhere it is said that God gave the spoil of Egypt to Nebuchadnezzar as his hire for the great service he had done for God in destroying Tyrus Ezek. 29.18 19. or else simply with respect to that rich present or great sum of money wherewith Ahaz hired Tiglath-pileser to come into his aid 2 King 16.7 8. which seems the more probable because then the words imply a sharp intimation of Ahaz his folly in that the land it is said should be thus shaven with a razor which himself had hired And if this be so observable it is too that the great desolation that is here threatned must take in all the waste that was made by the Assyrians in that land by Tiglath-pileser and others as is noted before ver 17. and not be limited only to that utter destruction which was at last brought upon them by the Chaldeans though indeed the utter desolation here threatned was never consummated till then when they were indeed shaven from top to toe whence it is said Lam. 1.10 The adversary hath spread out his hand upon all her pleasant things And Jer. 8.16 They have devoured the land and all that is in it And Isa 39.6 All shall be carried to Babylon nothing shall be left Ver. 21. And it shall come to pass in that day c. In the remainder of this Chapter the Prophet sets forth in what a sad desolate manner the land of Judea should lye after the Assyrians had made such havock amongst the inhabitants partly by slaying them and partly by carrying them into captivity and after they had so extreamly plundered and pillaged the whole Country and in what a poor condition those should live that were left behind in the land And it shall come to pass in that day that a man that is any man of those that are left shall nourish a young cow and two sheep the meaning is that there should be only a few here and there left in the land and that those that were left should live very meanly they should not then join field to field as formerly even that man perhaps that had formerly kept great herds of kine and oxen and flocks of sheep should now keep only one young heifer and two sheep the whole substance he had reserved to himself and glad he should be of these too to keep him and his alive in that miserable condition wherein they were lest And see the Note 2 King 25.12 Ver. 22. And it shall come to pass for the abundance of milk they shall give he shall eat butter c. The meaning is that because there should be such plenty of Pasture there being so few cattel left in the land to eat it up this one cow and two sheep should yield store and plenty of milk and that because the poor man that kept them should have so few in his family and besides there should be none in a manner about him to buy it of him so great should be the desolation of the land by reason of the general depopulation which the Assyrians had made therein they should therefore have not only milk enough and enough but they should be able also to make plenty of Butter whereon they should feed also without sparing For butter and honey shall every one eat that is left in the land As if he should have said And indeed this ordinary common Country-fare milk and butter and honey to wit such as was commonly found in the woods shall be the sole provision wherewith that poor remainder of people that are left in the land should sustain themselves and that because the land shall be so wasted that flesh and corn and wine and oyl which were formerly in great plenty amongst them should not be then to be had a just punishment of their former luxury Yea and because it is in the Original every one that is left in the midst of the land some would have this to imply that this scarcity and penury should be in the best and most fruitful parts of the land because all should lye waste and desolate there as well as in the barren mountains Ver. 23. And it shall come to pass in that day that every place c. In these words we have a farther description how waste and desolate the land should lye and so also a reason why every one left in the land should live upon such poor Country-fare as was said in the foregoing verse namely because the richest and most pleasant places in the land should lye desolate and unfrequented wholly overgrown with briers and thorns every place shall be where there were a thousand vines at a thousand silverlings it shall be even for briers and thorns that is those places which were formerly esteemed the most fruitful and delightful places in the land where they had rich corn-grounds or rather gardens and olive-yards and vineyards shall then lye like so many thickets of briers and thorns for want of Husbandmen to till and plant and dress them He instanceth therefore in vineyards only because therein they chiefly delighted as if he had said Those places for instance where they had formerly the goodliest and
promises to obey thy commands and to make known thy will whatever contempt and scorn we may endure for so doing And then for the last words From the Lord of Hosts which dwelleth in mount Zion they are added to imply either 1. That it was by Gods appointment that he and his children if of them we understand the foregoing words were Prophetick signs and that his children were called by those Prophetick nâ—mes that were given them And then God is here called the Lord of hosts purposely to tax the incredulity of the people that were so over-born with fear notwithstanding they had a promise of deliverance from God who was the Lord of hosts Or else 2ly That it was by express warrant from God that he and his Disciples did rest upon Gods promise and durst not go in the way of the generality of the people in seeking after the Assyrians and that therefore however they boasted of the God that dwelt in Mount Zion yet the truth was that by opposing and despising and reproaching them that were his faithful servants they did oppose and despise the Lord of hosts himself that dwelt there Of 3ly that they knew it was not without the will and appointment of God that they should be so despised and derided and hooted at by the rude multitude and therefore they would patiently bear it Thus I conceive these words are to be understood As for the Apostles applying those words to Christ Heb. 2.13 Behold I and the children which God hath given me the ground of that was because Isaiah being a type of Christ that which Isaiah there spake of himself might well be applied to Christ as spoken in his person in regard that 1. Christ did in our very nature exercise his Prophetical office and 2. that Christs Disciples were by him begotten again to God and in that regard might be called his children as Isaiah called his Disciples 3. That it was by the special grace of God that Christs Disciples as well as the Prophets were so begotten again according to that of our Saviour Joh. 6.44 No man can come unto me except my father which hath sent me draw him And again Chap. 17.6 Thine they were and thou gavest them me And 4. that as Isaiah presented his Disciples to God as ready to cleave to God and to obey him in all things so are the faithful continually presented before God by Christ their Mediator Ver. 19. And when they shall say unto you c. These are still the words of the Prophet to the faithful Because this people were prone in time of great troubles and danger to run to Sorcerers for counsel therefore the Prophet adviseth the Faithful to beware that they were not drawn away by these And when they shall say unto you Seek unto them that have familiar Spirits and unto Wizzards that is Sorcerers such as were usually called Cunning-men The word in the Original which we translate them that have familiar Spirits is derived from an Hebrew word which signifieth a Bottle because when their evil Spirits entred into them as sometimes they did they used to swell and blow up their Bodies like a bladder or bottle and then gave answers from within them out of their bellies or out of their throats And therefore are those words added I conceive by way of derision that peep and that mutter either first because these evil spirits spake in them with a low whispering and puling voice like chickens not yet hatched or with a hollow grumbling and grunting voice a broken and scarce articulate sound they could not well be heard or understood that so they might the better deceive those that heard them or because the witches or wizzards themselves used a kind of muttering or low way of speaking in their charms or in the answers they gave that they might strike those that repaired to them with the greater dread or awe of them Or 3. because at least they spake so obscurely that their hearers did not know what to make of their words And hence are the like expressions used by our Prophet Chap. 29.4 Thy speech shall be low out of the dust and thy voice shall be as of one that hath a familiar spirit out of the ground and thy speech shall whisper out of the dust Should not a people seek unto their God c. These words may be taken either as an argument whereby the Prophet seeks to disswade them from harkening to such seducers or as the answer which they should return to those that should perswade them to go to witches and wizzards as if it had been expressed thus When they shall say unto you seek unto them that have familiar spirits and unto wizzards let this be your answer should not a people seek unto their God as if they should have said Every Nation will yield this that in their straits it is fit they should seek to their God for counsel and direction and shall not we much more do so that serve the living and the true God For the living to the dead that is will any rational men go to enquire of dead men on the behalf of those that are living to wit by seeking to witches that they may raise up the dead to give them counsel concerning which see the Notes Deut. 18.10 Some I know read it from the living to the dead intending thereby that it was a vain thing to go from the living Prophets or from the living God to dead men But I conceive it is better rendered as in our Translation for the living to the dead so to imply how absurd a thing it was on the behalf of living men to go to enquire of dead men that can know nothing of what is done upon earth Ver. 20. To the Law and to the Testimony c. That is let them seek to the Word of God for counsel and direction which may include both the written word see the Note above ver 16. or the present teaching of the Prophet or Prophets If they speak not according to this word that is according to what I now say to wit that men are not to enquire of witches nor wizzards nor any where else but only from the Word of God It is because there is no light in them or as it is in the Hebrew because there is no morning in them that is because they have no truth in them or because they are stark blind void of common sense and understanding Ver. 21. And they shall pass through it c. That is this wicked people that would not rely upon God but would seek help elsewhere and go to witches and wizzards for advice shall pass through the land of Judea to wit either as the enemy are carrying them away captives into a strange Country or in a way of wandring up and down from one place to another to find some relief help and refuge yet no where finding any no not in that land wherein God had promised to give
them a quiet and setled habitation Gen. 17.8 being every where hunted and pursued by their enemies hardly bestead and hungry that is suffering many hard and grievous things being stripped and spoiled of all they enjoyed and ready to starve for want of food And it shall come to pass that when they shall be hungry they shall fret themselves and shall curse their King and their God c. That is being overwhelmed with misery out of extream impatience of spirit and being stricken with a kind of desperate rage and madness they shall not only curse their King as judging him the cause of their calamities in that he had called in the Assyrian or had some way ill managed the business with him and so had provoked him against them but their God also to wit because he had not helped them Some indeed conceive that this last is meant of their false gods whom they should curse when they should by experience find how vainly they had expected help from them But I see not but that it might be meant of the true God and that this is purposely added to set forth the extream height of their wickedness and fury according to what is foretold of those desperate wretches under the Beast Revel 16.10 11. They gnawed their tongues for pain and blasphemed the God of heaven because of their pains But however if we understand it of their Idol-gods very observable is the event of their sin They would not trust in Gods promise but forsook him and placed all their hope in the policy of their King and now the issue is that they come to curse their King and their false gods to whom they with their King had given away the honour of the true God As for the last words and look upward though some would have it imply that being convinced of their former folly in resting upon men they should now begin to look Heavenward for help yet because it is joined so immediately with their cursing of God I cannot think that can be intended And therefore I conceive that either here the Prophet begins to relate the desperateness of their condition in that first they should in vain look upward to God for help for which see the Note 2 Sam. 22.42 and afterwards to as little purpose should look to the earth as it is expressed in the following verse or else rather that this is added the better to set forth the desperate madness of these blaspheming wretches to wit that even with their faces looking Heavenward they should curse God All which most Expositors do understand of that miserable condition whereinto this people were brought in the days of Zedekiah when Jerusalem was taken by the Babylonians 2 King 26.45 c. Ver. 22. And they shall look unto the earth c. They that understand the last words of the foregoing verse and look upward of their looking to Heaven for help do accordingly conceive that here a reason is given why they should at last look Heavenward to wit because on earth there was nothing to be discovered but misery and sorrow But rather the drift of the words is to imply that in the whole land they should find no hope of help and comfort and so if that last Clause in the foregoing verse were to imply that they should in vain look upward to Heaven for help as it is there noted that some hold then these words are added And they shall look unto the earth and behold trouble and darkness to imply that neither in Heaven nor on earth any hope of help should appear so that in their trouble they should be as men in the dark not knowing which way to turn themselves The expressions here used are much like those Chap. 5.30 concerning which see the Note there And to the same purpose are the following words dimness of anguish and so also the last Clause and they shall be driven to darkness for this implies that their misery and their anguish and perplexity of mind in their misery should encrease daily more and more A man driven headlong in the dark must needs fall the more desperately And so the Prophet would imply it should be with them CHAP. IX Vers 1. NEvertheless the dimness shall not be such c. Lest the faithful should be over-pressed with fear and sorrow hearing of such a sad and a black day that was coming upon the land in regard of those grievous miseries and straits that should befall them mentioned in several places of the foregoing Chapter and especially in the last verse where he speaks of the trouble and darkness and dimness of anguish that should come upon them therefore the Prophet doth here add a promise by way of consolation telling them of that which might much allay the bitterness of the calamities which are there threatned Some indeed hold that the promise made to the faithful begins not till the second verse The first verse they conceive it rather inserted by way of aggravating the darkness threatned in the foregoing Chapter Nevertheless the dimness shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulun c. as if he had said No marvel though it be said that the people shall be in such perplexity as is before described when the calamities there threatned shall come upon them for this affliction when it comes shall darken the land otherwise that is in a far more grievous manner than it was darkened by the invasions of enemies in former times And indeed if the calamities threatned in the foregoing Chapter the dimness here spoken of be understood of the destruction made in the land by the Chaldeans in the days of Zedekiah when the City Jerusalem was taken and the Temple burnt and the people were carried captives into Babylon that was in it self a blacker day of distress than ever had been seen in the land of Israel when the Assyrians had made the saddest havock amongst them Well but yet because this expression the dimness shall not be such as was in her vexation seems in an ordinary way of speaking to import that it should not be so great and especially because the following verse seems plainly to be added as a farther explanation of that which is said here The people that walked in darkness have seen a great light c. therefore I rather conceive that the drift of this verse also is to mitigate their fears by assuring them that though the judgments threatned in the foregoing Chapter should fall very heavy upon the land of Israel or Judah yet in some respect it should not be such that is so great as it was in those vexations of the land of Israel by the Assyrians mentioned in the latter part of the verse And accordingly I understand the words thus Nevertheless the dimness to wit that threatned in the foregoing Chapter whether we understand thereby the calamities they underwent in the days of Hezekiah by Sennacheribs
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
Babylon returned afterward back again into their own Country which the Israelites that were carried away by the Assyrians never did at which time both the City and Temple at Jerusalem were rebuilt again And 2. Because some few years after the promised Messiah should come and then they should enjoy the light of the Gospel which to the faithful should yield so great comfort that it would make them forget all their former sufferings and sorrows And indeed it is clear that the Evangelist St. Matthew doth in the place above cited apply that which he saith there concerning the springing up of the light of the Gospel to the places here mentioned by the Prophet implying that as those parts first tasted of the miseries here spoken of so they should be first revived by the bright shining of the Gospel amongst them Ver. 2. The people that walked in darkness have seen a great light c. This was in part accomplished first when Sennacheribs army was destroyed wherewith he had besieged Jerusalem in the days of Hezekiah and so the siege was broken up and the enemies were forced to fly out of the land with great confusion and shame for then the people of Judea might well be said to have seen a great light not only because their joy must needs then be exceeding great after such a dark time of extream distress and sorrow but also because their deliverance in such a miraculous way was so apparently the mighty hand and work of God 2. When the Jews were delivered out of Babylon and brought back again into their own land at which time some of the Ten Tribes also returned in regard whereof it may be spoken of the whole Nation of Israel And indeed considering that when by Nebuchadnezzar the City and Temple of Jerusalem was destroyed and so the people were wholly taken off from the publick Worship of God it might seem hereby that the Covenant betwixt God and them was broked off and the hope they had of the promised Messiah was at end therefore when the Lord had brought them back again from the land of their captivity their joy must needs be exceeding great see Psal 126.2 3. But 3. principally and most clearly by the coming of Christ and the breaking forth of the light of the Gospel when the Jews and Gentiles too were enlightened by the shining of that Sun of Righteousness amongst them and delivered from that blindness and that bondage under sin and Satan wherein formerly they abode whereof the Babylonian captivity was a type and brought into an estate of clearer knowledg and greater joy than ever that people had enjoyed before in the time of the Law And indeed as is partly noted before this I conceive is the chief reason why Zebulun and Naphtali and the land about Jordan were particularly mentioned in the foregoing verse to wit because the light of the Gospel did first break forth in those parts and there Christ wrought his first Miracles and the chief of his Apostles were there first called And the same is intended in the following words They that dwell in the land of the shadow of death upon them hath the light shined for this also may comprehend both the deliverance of the Jews out of Babylon where they seemed to have been in as hopeless a condition as men are that lye dead in their graves according to that which is said of them Ezek. 37.12 O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel And likewise more especially the deliverance of Christs redeemed ones from that darkness of sin and death both temporal and eternal under which they lay by nature see the Note Job 3.5 And observable it is that to express how certain it was that this should be the Prophet still speaks of that which was to come to pass many years after as if it were done already Ver. 3. Thou hast multiplied the Nation and not encreased the joy c. The Prophet still proceeds in a Prophetical strain speaking of future things as if they were past already The words may be read as it is in the Margent of our Bibles Thou hast â—â—â—â—ipliâ—â—â—he Nation and to him encreased the joy as if he had said Thou wilt multiply this Nation and wilt increase their joy And indeed whether we understand this of the joy of the Jewish Nation either 1. at their deliverance from Sennacheribs army that had besieged Jerusalem Or 2. at their deliverance from the Babylonian captivity Or 3ly at their deliverance by Christ their promised Messiah these two may well be joined together concerning the multiplying of the Nation and the increasing of their joy Because 1. When Sennacherib had made great havock amongst the people in the land after his army was destroyed so miraculously to the great joy of that Nation God was pleased to cause them to multiply and thrive again according to that promise made to Hezekiah Chap. 37.31 And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward 2ly Because after their joyful return out of Babylon through the blessing of God upon them the people did great multiply as was foretold by the Prophets Jer. 31.27 Behold the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast And Zach. 2.4 Jerusalem shall be inhabited as Towns without walls for the multitude of men and cattel therein And 3ly Because at the coming of Christ which was a time indeed of greatest joy the people of God were exceedingly multiplied by the confluence of multitudes of the Gentiles that joined themselves to the Church of Christ See the Notes Chap. 3.1 2. Psal 17.1 c. And this Marginal reading of the Text I cannot but judg far the most probable because according to this Translation of the words the meaning of the place is so clear and easie whereas if we read it as it is in our Bibles Thou hast multiplied the Nation and not increased the joy there seems to be a manifest contradiction betwixt this and the following words They joy before thee according to the joy in harvest and as men rejoice when they divide the spoil Whence it is that so many ways have been found out by Expositors to salve this seeming contradiction For first some understand the first part of the verse of the Assyrian to wit that though the Assyrian had raised or though God by his Providence had suffered him to raise a very numerous army yet their joy was not answerable thereto because by the sword of an Angel there was such havock made amongst them as they lay before Jerusalem and so they returned not home rejoicing and triumphing in their victory as they thought to have done And then the following words they understand of the Jews to wit that they had cause of
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
And consequently is delighted to see their young men to grow up and prosper as being a chief stay and strength for them Now on the contrary because of their sins he would not rejoyce in them nor in their young men nor in any thing that should be for their welfare but as being grieved at their wickedness Psal 95.10 He would not spare them nor shew them any favour but would punish and destroy them This I conceive is the full intent of this expression Yet it may be understood Figuratively thus The Lord shall have no joy in their young men that is he will detest and abhor them Neither shall have mercy on the fatherless and widows as if he should have said Though these even bloody enemies are sometimes wont to spare or though God be usually very favourable to these and very tenderly careful and watchful over them yet now he will not spare them he will regard neither Sex nor Age nor State For every one is an hypocrite and an evil dâ—er and every mouth speaketh folly or villany as it is in the Margin The meaning is That they were not ashamed openly and impudently to declare their wickedness For all this his anger is not turned away c. See the Note Chap. 5.25 Vers 18. For wickedness burneth as the fire c. Some understand this meerly of the growth of wickedness amongst the Israelites to wit that as a fire in combustible matter doth spread and rise higher and higher so had all kind of wickedness grown and increased amongst that people so that it had overspread the whole land and was grown up to a mighty height But the words seem plainly to intend the destruction of a people And therefore I take this to be the meaning of them that as a fire kindled in the underwood the briers and thorns in some great wood or forest doth first devour them and then afterward taking hold of the higher trees doth likewise consume them which is expressed in these words It shall devour the briers and thorns it shall kindle in the thickets of the forest so this peoples wickedness by reason of the wrath of God it would bring upon men should consume and destroy the whole people even in the most populous places from the lowest to the highest see the Notes Deut. 32.22 Psal 97.3 83.14 And they shall mount up like the lifting up of smoke that is the people being made the fuel of Divine vengeance shall be utterly consumed and vanish away to nothing See the Note Psal 37.20 yet some add that hereby may also be implied that their punishments should be a terror to all that were about them Vers 19. Through the wrath of the Lord of Hosts is the land darkned c. That is the land of Israel shall be brought into a very calamitous sad dreadful and hopeless condition see the Notes Chap. 5.30 8.22 In this expression I conceive the Prophet alludes to the last words of the foregoing verse they shall mount up like the lifting up of smoke as is the more evident by the following words and the people shall be as the fuel of the fire concerning which see the foregoing Note No man shall spare his brother that is as men in the dark they shall fall foul upon one another and consume and destroy one another The land shall be full of uproars seditions and civil dissentions wherein they shall mutually spoil and destroy one another not sparing their nearest relations which yet cannot be meant of those civil outrages mentioned 2 King 15. because they were before this was Prophecyed Lest the people should flatter themselves with a vain hope that none of the evil here threatned by the Prophet should come upon them because there was no appearance nor likelihood of any enemy that should invade them therefore they are told that rather than God would want those that should execute his vengeance upon them he would arm them against themselves and make every one destroy his brother Ver. 20. And he shall snatch on the right hand and be hungry and he shall eat on the left hand and they shall not be satisfied c. That is they shall spoil and plunder all that are about them on every side without making any difference of the persons of whom they make a prey whether they be rich or poor strangers or near relations like so many famished starved men they shall snatch at every thing they come nigh and yet after all this they shall still be hungry and unsatisfied which is added either to imply the extream scarcity that should be in the land in that those that used such violence to supply their wants should not be able to get enough to satisfie the necessity of nature or else to imply their insatiable covetousness or cruelty and the apparent curse of God that was upon them They shall eat every man the flesh of his own arm that is they shall prey upon their nearest Relations being herein like so many distracted men or so many men turned mad with extremity of hunger that gnaw and eat their own flesh Yea because by spoiling and destroying their Brethren they spoiled and destroyed those that might have been a defence to them therefore it is said that they should eat not only their own flesh but also the flesh of their own arm Ver. 21. Manasseh Ephraim and Ephraim Manasseh c. Manasseh shall rob and eat and devour Ephraim and Ephraim shall do the same to Manasseh These two Tribes are particularly mentioned because they were obliged to one another by somewhat a more singular relation as being not only descended from Jacob as the other Tribes also were but likewise as being both of them the Posterity of Joseph which the other Tribes were not And therefore it was the worse in them mutually to spoil and destroy one another And they together shall be against Judah that is They shall both joyn together to destroy their Brethren of the Tribe of Judah though that were the Tribe to whom God had assigned the Regal Power and from whom God had promised their Messiah should descend And this haply might be accomplished when the Israelites of the ten Tribes were subdued by the Assyrians and so might serve under the command of Sennacherib Eswhaddon or Nebuchadnezzar when they invaded the Land of Judah As for that clause which was before twice inserted vers 12 and 17. For all this his anger is not turned away c. See the Notes chap 5.25 CHAP. X. VERSE 1. WO unto them that decree unrighteous decrees c. Here again the Prophet returns to mention some notorious Sins for which the Judgments before threatned should come upon them as namely the Oppressions of their Magistrates which he the rather insists on to let them know that as they had a chief hand in the Sins of the Land so they should be the first or the chief in the Punishment Wo unto them that decree unrighteous decrees
that is the Princes that make unrighteous Laws and the Judges that pronounce unjust Sentences in Courts of Judgment And the very same thing may be intended by the following Clause And that write grievously what they have prescribed that is That cause Laws or Decrees to be written down entred and enrolled that were very grievous and burdensome to the poor Subjects not being ashamed that they should be kept as a publick Monument of their Injustice But yet there are divers Learned Expositors that do rather read the second Clause as it is in the Margin of our Bibles And to the writers that write grievousness which they have prescribed and so hold that Judgment is here denounced severally 1. Against those that made such unrighteous Laws and pronounced such unjust Decrees And 2. against their Scribes or Registers that were subservient to them in writing and enrolling these Decrees which to me seems most probable Ver. 2. To turn aside the needy from judgment c. That is To keep the poor from being able to proceed in a course of Law before their Tribunals against those that wrong them and so at last to get a day of hearing or some way to obstruct the course of Law that Justice shall not be done them nor a just Sentence pronounced for them which last is more clearly expressed in the following words And to take away the right from the poor of my people Some would limit the Injustice of those Laws and Decrees whereby the Judgment of the poor was turned aside to their making the Fees and Charges of Law-suits so insupportable that a poor man could not in a way of Law seek at any time to right himself But I see not why it should be limited to this Many other ways the poor might be kept from having Justice done them As for that expression The poor of my people See the Notes Chap. 3.12 15. That widows may be their prey and that they may rob the fatherless See the Notes Chap. 1.17 23. Ver. 3. And what will ye do c. This is spoken to the unjust Princes reproved in the two foregoing verses And what will you do in the day of visitation and in the desolation which shall come from far That is from the Land of Assyria Even their coming from a Countrey so far off did imply them to be a mighty Nation because else they could not have born the charge of so great an Expedition But see the Notes Chap. 5.26 and 7.17 18. And see the Note also Job 31.14 To whom will ye flee for help As if he had said You that would not be a refuge to the poor when they fled to you for help shall in that day find no refuge for your selves Your great friend Rezin will then be cut off and the Syrians now your Confederates shall then joyn with your Enemies against you see the Note Chap. 9.12 and your Idol-gods will be then found no way able to defend you so that you will be left destitute of any help And where will you leave your Glory that is your Riches and your Bravery wherein you did so exceedingly glory where will ye find a place wherein you may secure them where will ye find any to whose trust ye may commit them that so afterwards ye may receive them back again As if he should have said Alas there will be no saving them the enmy will make a prey of them all And could they be hidden in any place of safety when you are carried away into captivity what benefit or advantage will the securing of them be unto you Or else by their Glory may be meant their Honour and Greatness their Dignity and Eminency in the World Where will ye leave your Glory It is Ironically spoken as if he had said And what will then become of your Glory you will then be cast down from your high state and dignity Now ye exalt your selves above the people like so many Demi-gods and very glorious titles of honour are still given you but who will make any reckoning of your greatness and glory or give you any such titles in that day The Sword of the enemy will put no difference betwixt you and the meanest of the people Ver. 4. Without me they shall bow down under the prisoners and they shall fall under the slain c. According to this Translation of ours the meaning must needs be either 1. That were it not that God had respect to the glory of his Name and to his faithfulness in making good his Promises and did thereupon resolve to remember mercy in the midst of Judgment they should be all miserably destroyed either captivated or slain Or 2ly That they should be all made Prisoners or slain but without any fault in God their destruction would be wholly of themselves Hos 13.9 Or 3ly That because they had cast off God and God had justly cast off them therefore as a people that had no interest in God nor hope of help from God they should be most miserably destroyed For this They shall bow down-under the prisoners and they shall fall under the slain may be an Hyperbolical expression implying either 1. That they should humble themselves crouch and bow to their enemies even beneath those that are taken Prisoners and those that are slain or rather 2ly That their misery should exceed the misery of those that were extreamly miserable that they should be more hardly cruelly and reproachfully used than other captives and slain men used to be And this was done when Salmaneser took Samaria 2 King 17.6 And observable it is also that this is spoken to their wicked Princes and Judges as if it had been said And this shall be the end of all your Glory As for that which is again repeated for all this his anger is not turned away c. See the Note above Chap. 9.25 Ver. 5. O Assyrian c. Here the Prophet begins to threaten the Assyrians with destruction and that to support and comfort his faithful ones amongst his people as giving them to understand hereby that though for a time he might make use of the Assyrian by way of scourging his people for their sins yet it should not be long ere he would call them to an account and destroy them for all their wickedness O Assyrian it is in the Hebrew O Ashur for so it seems the land of Assyria or the Inhabitants thereof were called either from Ashur the son of Shem Gen. 10.22 as it is most genera'ly thought or from one of the posterity of Ham of the same name See the Notes Gen. 10.11 and Psal 83.8 And hereby in this place is meant the King of Assyria to wit Sennacherib together with his army as appears plainly ver 7. Are not my Princes altogether Kings and in many other such like passages As for this expression O Assyrian the rod of mine anger either it may be taken as spoken by God in a way of calling the Assyrian to
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.
the Land of Israel which is an Hyperbolical expression to set forth the extremity of her misery with respect whereto also he calls the Town poor Anathoth For that Laish was in the utmost North-parts of Canaan nigh unto Zidon see Josh 19.47 and Judg. 18.29 Ver. 31. Madmenah is removed c. That is the Inhabitants of Madmenah which was a City in Judah Josh 15.31 are fled and gone See the Note above ver 29. yet some conceive there is an Hyperbole in the expression the Prophet here useth as if he had said That Madmenah was so shaken as if it would have removed to some other place Or that the terrified Inhabitants were in such a tumult as if they would have carried the City away with them the Inhabitants of Gebim gather themselves to flee that is every man being afraid to flee apart by himself they gather themselves together to flee in companies that they might the better defend themselves if they should meet with any stragling Soldiers of the enemy by the way Ver. 32. As yet shall he remain at Nob that day c. According to our Translation the meaning of these words seems to be this That though the Assyrian with his Army got as far as Nob a City of the Priests in the Tribe of Benjamin see the Note 1 Sam. 21.1 that day that he marched from Geba where he lodged for a night ver 29. yea as the words seem to import some good time before night so great speed they made to get to Jerusalem yet being aâ— Nob he should remain there that day to wit to order his Affairs for the Siege of Jerusalem And because at Nob he was so nigh to Jerusalem that he might see Mount Zion therefore it followeth he shall shake his hand against the Mount of the daughter of Zion see the Note Chap. 1.8 the hill of Jerusalem to wit by way of contempt and threatning as intimating that it should not be long ere he would be with her And now all this concerning the Assyrians carrying all this as a torrent before him is thus set forth purposely to shew That it was meerly by the mighty hand of God that the Jews were afterwards delivered from him And indeed as much is covertly intimated in that which is said here of his shaking of his hand against Jerusalem for this implieth That this was all he should be able to do to her He might straiten and affright her but she should never come to assault her And therefore as in opposition to this shaking of the Assyrians hand against her it was afterwards promised That in a way of scorn and derision she should shake her head at him 2 King 19.21 Ver. 33. Behold the Lord the Lord of Hosts c. See the Note above ver 16. Many learned Expositors hold That here the Prophet proceeds to shew in this and the following verse what havock the Lord would make by this victorious Army of the Assyrian amongst the Jews both high and low rich and poor And the principal reason that induced them to think that this passage was thus to be understood was because the mention that is made in the following verse of the â—elling of Lebanon and the thickets of the forest with iron was not so proper to express the destruction of the Assyrian Army as the destruction of the Jews to whom Lebanon did belong and who were indeed hewn down with iron that is by the sword of the Assyrian whereas the Assyrians were destroyed by the stroke of an Angel But these Objections may be easily answered Neither seems it to me probable That the Prophet should thus largely set forth as he hath in the foregoing verses how the Assyrian Army should over-run all without any opposition till he came to Jerusalem and yet then should add nothing concerning the miraculous destruction of his Army there And therefore I rather understand both these verses of the hewing down of the Assyrian Army Behold the Lord the Lord of Hosts shall lop the boughs with terror as if he had said When the Assyrian is thus gotten to the very walls of Jerusalem behold suddenly and unexpectedly and in a manner that shall bring great terror and affrightment with it God shall hew down this strong and mighty Army of the Assyrian or the strong and mighty ones of this Army and the high ones of stature shall be hewn down and the haughty shall be humbled that is his Princes and Commanders shall be utterly destroyed Ver. 14. And he shall cut down c. As before the Prophet had compared the destruction of Sennacheribs Army to the burning of a Wood or Forest see the Notes above ver 17 18. so here he compares it to the hewing down of a Forest And he shall cut down the thickets of the Forests with iron that is the Lord shall hew down the main body the mixed multitude of the common Soldiers in the Assyrians numerous Army made up of many several Nations even as a Wood is cut down with Axes and Hatchets and Lebanon shall fall by a mighty one that is the mighty Army of the Assyrians that shall be like to Mount Lebanon for the tall Cedars and abundance of thick Woods that are thereon shall fall by the immediate stroke of an Angel 2 King 19.35 Some I know understand this literally of the waste made in Mount Labanon by the Assyrians hewing down the trees there according to that which is said of him 2 King 19.23 With the multitude of my Chariots I am come up to the height of the Mountains to the sides of Lebanon and will cut down the tall Cedars thereof and the choice Fir-trees thereof But for that see the Note there Here the destruction of the Assyrian Army is rather intended by the felling of Lebanon as is before said in the foregoing Note And that there is no impropriety of speech herein is evident enough because elsewhere the Assyrian King is called a Cedar of Lebanon to wit Ezek. 31.3 CHAP. XI VERSE 1. AND there shall come forth a rod out of the stem of Jesse c. They that understand the two last verses of the foregoing Chapter of the Assyrians hewing down the State and people of the Jews even as when a whole Wood is felled and cut down to the ground do accordingly hold That this is added to shew that notwithstanding this grievous devastation made amongst them there should afterwards a little sprig spring forth from the seeming dead stock of Davids family to wit the promised Messiah that should by degrees grow up to a mighty Wood which should overspread the whole world But rather the inference of this promise concerning Christ upon that which went before may be by way of rendering a reason of that which had been said in the foregoing Chapter verse 27. That God would deliver Judah from the Assyrian bondage because of the anointing namely because there was a necessity of preserving the Royal Stock of Davids Family
that neither the Arabians nor any other Shepherd should seek to fleed their cattel there See Jer. 50.3 to wit either because there should be no grass where the ruines of the City lay but only nettles and thorns and briars should grow up there or because of those terrible and hurtful Creatures that should lodg there as is expressed in the following verse or as some think because the very soil of the land thereabouts should be accursed of God However the drift of these words is to set forth the wonderful change that God would bring upon Babylon in that thievish Arabians and poor shepherds shall not vouchsafe to have their abode there where Kings and Princes had wont to dwell Ver. 21. But wild beasts of the desert shall lye there c. That is such as use to lodge in desert places The word in the Original Ziim is derived from an Hebrew word which signifieth a wild and waste place Psal 68.6 And therefore it is sometimes used for people that inhabit such dry and desert places as in Psal 72.8 where this word is translated they that dwell in the wilderness But here it must needs be meant of some wild Creatures living in such solitary places for which see the Note also Psal 74.14 and their houses shall be full of doleful Creatures Octim it is in the Hebrew which seems to be derived from an Interjection of exclaiming and crying out in a time of affrightment and fear or else of mourning or groaning and consequently Interpreters hold that the word imports either Creatures of such a terrible aspect that they should make men when they see them cry out for fear or else such as make a mournful doleful noise and Owls shall dwell there see the Note Job 30.29 It is in the Hebrew the daughters of the Owle that are wont to make a dreadful skreeking noise when their Dams are from them especially when they want food But that may be only an Hebraism and Satyrs shall dance there whereby I conceive is meant either some kind of strange monstrous ugly beasts which seems the more probable because elsewhere the Prophet speaks of them as of beasts that are wont to cry one to another Chap. 34.14 The wild beasts of the desert shall also meet with the wild beasts of the Island and the Satyr shall cry to his fellow or else Divels appearing to men like hairy shag Creatures See the Note Lev. 17.7 such as it may well be the Satyrs were of whom the Ancients speak so often that used to haunt Woods and Deserts having faces and hands like men and going upright as men do but yet were horned and hairy and cloven-footed like Goats And indeed such unclean Spirits love to appear and to haunt men in such solitary places because there men are most apt to lie struck with terror and thence may that be Math. 12.43 When the unclean Spirit is gone out of a man he walketh through dry places And that Prophecy concerning mystical Babylon is fully parallel with this Revel 18.2 Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit and a â—â—ge of every unclean and hateful bird Ver. 22. And the wild beasts of the Islands c. That is that breed or keep in Islands void of Inhabitants and whereto others do seldom or never come Shall cry in their desolate houses and Dragons in their pleasant Palaces that is shall answer one another with a loud cry See the foregoing Note And her time is near to come c. That is the time of the beginning of the miseries here threatned against her when Babylon was to be taken by the Medes and Persians See the Note above ver 6. And so likewise in the following words And her days shall not be prolonged either the same is again repeated to wit that the day of her overthrow should not long be deferred or the meaning may be that the days of her prosperity should not continue much longer CHAP. XIV VERSE 1. FOR the Lord will have mercy on Jacob c. This is given as a reason why God would hasten the destruction of Babylon foretold in the foregoing Chapter as he had said he would do in the last words of that Chapter to wit that the Jews might by Cyrus who was to subdue Babylon be sent home again into their own Country See the Note Ezra 1.1 For the Lord will have mercy on Jacob and will yet choose Israel and set them in their own Land that is He will yet again receive them into his favour whom he had cast off for a time as if he had chosen them anew or He will by appearing wonderfully for them make it evident that they were his chosen people or He will chuse or pick out the remnant of his people whom he intends to deliver out of the places where they were dispersed And by Jacob and Israel are meant the Posterity of Jacob the Jews principally those of the Tribes of Judah and Benjamin but together with them those likewise of the ten Tribes that came in to those of Judah in the days of Hezekiah and so were with them carried into Babylon and afterward sent back with them into the Land of Judea And the strangers shall be joyned with them and they shall cleave to the house of Jacob that is many of the Heathens amongst whom they had lived in Babylon Chaldeans Medes and Persians being converted to the Jewish Religion either by the instruction and perswasion of the Jews or by observing the holiness of their lives or by taking notice of the wonder of their deliverance out of Babylon see the Note Psal 126.2 shall joyn themselves to them and go along with them to Jerusalem see Ezra 2.65 as it was with the Israelites when they went out of Egypt see the Note Exod. 12.38 But though this was partly thus accomplished as in a Type by strangers joyning themselves to the Jews in their return into their own Land yet the conversion of the Gentiles in the days of the Gospel when they joyned themselves to the Church of the Jews is the principal thing here intended Ver. 2. And the people shall take them and bring them to their place c. That is say some Expositors the several Tribes and Families of the Jews shall take those strangers those Proselites mentioned in the foregoing verse that had joyned themselves to the house of Jacob and receiving them into their company and society shall carry them along with them into the Land of Israel But the meaning rather is that the people of several Nations the Babylonians Medes and Persians with others that dwelt in the way whereby the Jews were to return home into their own Country should afford the Jews all the respect and help they could in and for their return into Judea entertaining them and encouraging them on their way and furnishing them with cattel and carriages and all other necessary
accommodations for their Journey as Cyrus had commanded See the Note Ezra 1.4 and see also Neh. 2.7.9 And the house of Israel shall possess them in the land of the Lord see the Note Exod. 15.17 for servants and handmaids that is many of these people shall become servants to the Jews when they are setled in their own Land And this some understand of those Proselites or Strangers that had joyned themselves to the Jews either that they should be as serviceable to the Jews as any servants could be or else that in process of time some of them or their children should be sold to them for servants which was indeed agreeable to God's Law concerning Servants Levit. 25.44 45 46. And others again understand it of the Babylonians who being vanquished by the Medes and Persians should be sold by them to the Jews for slaves or by reason of their penury should voluntarily yield themselves up to be their servants Whereupon it follows And they shall take them captives whose captives they were and they shall rule over their oppressors that is those Nations should be servants to the Jews to whom the Jews had formerly been in bondage which some also extend to the Jews vanquishing and bringing into bondage those Nations after their return out of Babylon in the days of the Maccabees as had before lorded over them But now most Expositors understand all this spiritually as well they may of the conversion of the Gentiles by the Ministry of the Jews in the days of the Gospel to wit that the Jews should by the Preaching of the Gospel bring those Nations under the yoke of Christ to whom they had formerly been captives and hereupon the Gentiles should shew great respect to them as owning them to be God's first-born people and should submit themselves to the word of the Gospel and should be subservient to the believing Jews in labouring to establish Christ's Kingdom in the world and in gathering in his Elect to his Church So that the Dominion here promised to the Jews over the Gentiles is not a Temporal Dominion but a Spiritual their ruling over them in the Lord. See 2 Cor. 10.3 4 5. Lâ—ke 22.25 26. 2 Cor. 1.24 and 1 Pet. 5.3 Ver. 3. And it shall come to pass in that day that the Lord shall give thee rest from thy sorrow c. That is when thou shalt be delivered from thy Captivity in Babylon and from all the griefs and fears and sore miseries thou there enduredst Ver. 4. That thou shalt take up this Proverb c. or taunting speech See the Note Numb 21.27 against the King of Babylon to wit Belshazzar the last of the Babylonian Monarchs together with whom that State fell and say How hath the Oppressor ceased the golden City ceased That is the City that was so full of Gold and was so confident in her excessive wealth And therefore set forth by a head of Gold Dan. 2.32 38. and by a golden cup Jer. 51.7 Babylon hath been a golden cup in the Lords hand It is spoken by way of deriding Babels pride and confidence as if it had been said How is it possible that this cruel Tyrant and his golden Monarchy should be thus ruined in one night and so by that means the poor people of God be delivered from their bondage That which we render the golden city some translate the exactress of gold that is the City that drained all the gold from other Nations But our Translation I conceive is the best However observable it is that the word in the Original seems to be Syriack the language then used amongst the Chaldeans Dan. 2.4 and so the Prophet mocks the Chaldees with a word taken from the Chaldean tongue Ver. 5. The Lord hath broken the staff of the wicked and the Scepter of the Rulers See the Notes Chap. 9.4 and 10.5 This is in answer to the foregoing question vers 4. as if the Prophet had said Wonder not at the sudden destruction of Babel It is the Lord that hath done it by way of taking vengeance on them for their horrid wickedness and oppression Ver. 6. He who smote the people in wrath c. To wit Not in a way of Justice but of Rage and Fury with a continul stroak that is immoderately and implacably and with extreme cruelty He never thought he had laid on load enough neither was there any pacifying his wrath And therefore the Prophet adds that the like should be done to him He that ruled the Nation in anger is persecuted and none hindereth that is he shall be destroyed inevitably and irreparably he shall not be able to defend himself and for others they shall not be able neither shall they have any mind to do it Ver. 7. The whole earth is at rest and quiet c. That is the Inhabitants of the world that could never be quiet for this proud City They break forth into singing to wit for the downfal of this great oppressing Empire Ver. 8. Yea the Fir-trees rejoice at thee c. Some understand this Figuratively of those States and Princes that had been oppressed formerly by the Babylonians See the Note Chap. 2.13 But it is better understood literally that it should be a joy as it were to the trees of the Forest that the Babylonian was destroyed because he had wont to make such havock in felling down the Fir-trees and as it follows the cedars of Lebanon that were so far from him partly to make passages for his Armies and partly for the building of his Houses and Ships and for the raising of his Bulwarks and other uses in his Wars whereas now the Babylonian being hewed down they should stand quietly in their places without any molestation Since thou art laid down say they no feller is come up against us And indeed it may well be that this is spoken with reference to that which had been said before Chap. 2.13 concerning the great havock that should be made by the Babylonian in the forest of Israel Ver. 9. Hell from beneath c. Or rather the grave from beneath because this agrees best with that which followeth ver 11. Thy pomp is brought down to the grave the worm is spread under thee and the worms cover thee Having related how all the inhabitants of the earth yea even the senseless creatures the trees should rejoyce at the down-fall of the Babylonian Monarch the Prophet now proceeds to shew in a like poetical strain that not only the living but the dead also from beneath should rejoice at his ruin and death and insult over him To which end he speaks here of Hell or the grave as under the person of some great Prince or King having the dead under his dominion and command Hell or the grave from beneath is moved for thee to meet thee at thy comming whereby seems to be meant either 1. That this Prince of the lower Regions was moved with fear to wit at the report of the coming
is the highest or brightest stars see the Note Psal 104.16 Or rather the stars of God's making and which he hath set in the Heaven the place of his own peculiar habitation Now though these things may be said of the Babylonian Monarch or Monarchy with respect to any thought of his wherein out of a presumptuous conceit of his own wisdom and power he arrogated any thing to himself above what could justly be ascribed to man as his affecting the universal Monarchy of the world that he might have all Mankind under his command and his requiring to be owned and worshipped as a God in his image Dan. 3.5 Yet I conceive they are principally spoken with respect to his proud resolving to invade and subdue the Jews Gods peculiar people together with his Temple and Sanctuary never minding the Almighty Power of God whereby he heard they were defended which was all one in effect as if he had resolved to subdue and dethrone God himself And if thus we understand that which is said here then the following words may seem to be added by way of explaining these I will sit also upon the mount of the congregation in the sides of the North see the Note Psal 48.2 That is I will set my Throne upon Mount Sion called here The Mount of the Congregation because there God's people used to assemble themselves together to meet with their God as for the same reasons the Tabernacle was of old called The Tabernacle of the Congregation see the Note Exod. 29.42 And hereby may be meant either that he would assume the same honour to himself which by the Jews was given to God in Mount Sion or else rather that he would bring Jerusalem and the Temple in Mount Sion into subjection under him And indeed Belshazzars proud triumphing in this was the immediate fore-runner of Babylon's ruin For the same night that City was taken by way of insulting over God he sate drinking with his Princes and Concubines in the vessels that had been taken out of the Temple Dan. 5.2 Ver. 14. I will ascend above the heights of the clouds I will be like the most High See the foregoing Note Ver. 15. Yet thou shalt be brought down to Hell c. That is instead of climbing up to Heaven thou shalt be cast down to Hell or the Grave See above vers 9. To the sides of the pit as if it had been said Instead of sitting upon Mount Sion in the sides of the North for to that foregoing brag of the Babylonian vers 13. there is a clear Allusion in this place thou shalt be cast down into the basest room of the infernal Pit or rather into some obscure corner of some common pit digged upon some other occasion and that this shall be to thee instead of a Sepulcher And indeed it is probable that Belshazzar was in the fury of the Surprize of Babylon thus cast out amongst others that were slain without any decent burial Ver. 16. They that see thee c. This may be understood either of the living that should behold the Babylonians carcase so cast out as is beforesaid or else of the dead as formerly ver 13. that should gaze upon him when he came among them They that see thee shall narrowly look upon thee and consider thee that is they shall look wistly upon thee to wit as wondring at his great and sudden and unexpected fall doubting whether it were he or no and scarce believing their own eyes Saying Is this the man that made the earth to tremble that raised an earthquake as it were throughout the world that did shake Kingdoms to wit by the terrors the troubles the ruins and alterations which he brought upon them Ver. 17. That made the world as a wilderness and destroyed the Cities thereof c. That is that laid all waste where he came slaughtering the Inhabitants or carrying them into Captivity and burning up the houses where they dwelt That opened not the house of his prisoners that is say some so inhumane he was that he would never suffer his prisoners to stir out of the Prison-doors though with Shackles about their heels But rather the cruelty of the Babylonian here intended is that he would never release those whom he had once cast into Prison either he would slay them or else damn them to perpetual Imprisonment And therefore some read this place as it is in the Margin of our Bibles That did not let his prisoners loose homeward that is never set his prisoners free that they might go away to their own homes which may be said with special respect to the Jews that could never get to be released and sent back to their own Country till the Medes and Persians had subdued and destroyed Babylon Ver. 18. All the Kings of the Nations even all of them lie in glory every one in his own house That is the Kings of all Nations are ordinarily laid up in stately Tombs and Sepulchers which they had before-hand provided for themselves or which belonged of old to their Families and where their Ancestors were buried which usually were in their own lands or possessions See the Notes 1 Sam. 25.1 and 1 Kin. 2.10 Ver. 19. But thou art cast out of thy grave c. That is Thy dead body shall be cast out amongst the carcases of other mean men and shall never be honourably laid up in that Sepulcher which thou preparedst for thy self and wherein thou hopedst to lye amongst thy Progenitors like an abominable branch that is like some fruitless base plant which men are wont to grub up or like some branch of a tree which as being dead and withered and hurtful to the tree as are the suckers especially that sprout out from the root men do therefore cut off and cast away or which being pruned away as good for nothing are suffered to lye rotting upon the ground till they become so loathsom that no body will care to touch them And as the raiment of those that are slain thrust through with a Sword that is the garment of one slain in the battel that is so cut and mangled and besmeared with blood that it is thence-forth good for nothing neither will any man scarce vouchsafe to touch it and therefore they cast it away together with the carcase whereon it was found which is that the Prophet intends in the following words That go down to the stones of the pit that is which slain men together with their garments are unstript cast into the bottom of any pit that is near at hand where stones lye scattered here and there or upon which the dead being laid there they afterward cast a heap of stones As a carcass trodden under foot that is some stinking carrion or the carcase of a man which out of hatred or in the heat and fury of war is not only left to lye and rot above ground but is so trampled upon bruised and broken that no man well can or much
cannot be for it is clear that the Babylonian was broken by the Medes and Persians in Babylon and not in Gods land and upon his mountains as it is here said the Assyrian should be Rather therefore this which is here said concerning the Assyrian is inserted both to confirm again that which he had before foretold concerning the ruin of Sennacherib and his Army Chap. 10.33 34 and likewise that hereby that which he had now also foretold concerning the ruin of the Babylonians might be the more readily believed this being all one as if he had said As I will now shortly destroy Sennacherib the Assyrian when he shall invade you so will I in time to come destroy the Babylonian too as I have now told you And this your first deliverance from the Assyrian shall be a sign to you of your future deliverance from the Babylonian Yea some Expositors conceive that the foregoing Prophecy concerning the destruction of the Babylonian was delivered by Isaiah after the destruction of Sennacherib and then indeed the destruction of Sennacherib the Assyrian could be here mentioned only to assure them that as he had already destroyed the Assyrian and delivered them from his yoke so he would also destroy the Babylonian as he had now foretold and would deliver them from their bondage under him or that as he had begun to destroy the Assyrians under Sennacherib so he would quite destroy them when they were under the command of the Babylonian and that Empire should also be ruined as the Prophet had now foretold And this they judg the more probable because in the days of Ahaz there was yet no cause of fearing the Babylonian But this is altogether uncertain and for this see the following Note ver 29. Ver. 26. This is the purpose that is purposed upon the whole earth c. That is this which I have now foretold is that which shall come upon that great Babylonian Empire that shall have the whole earth in a manner under their command and this is the hand that is stretched out upon all the nations to wit the nations that are in subjection to Babylon See the Note Chap. 13.11 And this therefore seems to be added to assure Gods people of the truth of that which had been now foretold concerning the ruin of the Babylonian Empire however incredible it might seem to them Though the Babylonian had never so many Nations under his command yet that should not hinder his ruine But yet there are some I know that hold that this is spoken with relation to that which was said in the foregoing verse concerning the Assyrian This is the purpose that is purposed upon the whole earth c. that is this which I have purposed and decreed concerning the Assyrian I have also purposed concerning Babylon or this which I have determined concerning the Assyrian I purpose also to do to all Nations that shall attempt to destroy my people And this indeed hath much probability in it Ver. 28. In the year that King Ahaz died was this burden That is say some the foregoing Prophecy against Babylon See the Notes chap. 13.1 and 2 King 9.25 But the most of Expositors understand hereby the following Prophecy against Palestine and that this concerning the time when this Prophecy was delivered to wit In the year that King Ahaz died is purposely inserted to imply the occasion of this Prophecy which was the exceeding triumphing of the Philistines upon the death of Ahaz as is clearly hinted in the following verse or else because here the Prophecies begin under Hezekiah the Son of Ahaz For which see the Note chap. 6.1 Ver. 29. Rejoice not thou whole Palestina because the rod of him that smote thee is broken c. By Palestina is meant that part of the land of Canaan that was inhabited by the Philistines called elsewhere Philistia Psal 60.8 Now because Uzziah King of Judah or rather the state of Judah under Uzziah had in his days sorely smitten this Land and People of the Philistines 2 Chron. 26.6 concerning which see the Note 2 Kin. 15.3 and because this rod of him that smote them that is the power of the state of Judah was very much broken weakned and brought down in the days of his wicked grand-child Ahaz when both the Philistines and divers other Nations had mightily subdued them and made great havock in their land 2 Chron. 28.17 18 19. concerning which see the Note 2 King 16.7 and the Philistines might hope it was utterly in a manner ruined and broken when Ahaz was dead for then there was no longer any fear lest he by the help of his confederate the Assyrian should seek to be revenged on those Nations that had invaded his land and of Hezekiah his Son who was young and tender there was no great fear therefore it is most probable that this people of the Philistines did indeed mightily rejoyce and triumph all the land over when they heard Ahaz was dead as being fully perswaded that now they should quite swallow up the Kingdom of Judah and hereupon it is that the Prophet speaks this as in a way of deriding the jollity of the Philistines Rejoice not thou Palestina because the rod of him that smote thee is broken as if he should have said Alas thy jollity will be soon turned into bitter mourning by reason of thy miseries even all thy land over For out of the Serpents root shall come forth a Cockatrice or an adder That is out of the stock of Uzziah who did bite or sting thee as a Serpent I will raise up Hezekiah the Son of his Grandchild Ahaz who shall be a sorer plague to thee than ever Uzziah was even by how much a Cockatrice is worse than a Serpent yea he shall be worse to thee than so which is expressed in the following words And his fruit shall be a fiery flying Serpent concerning which see the Note Numb 21.6 And indeed Hezekiah did mightily prevail against the Philistines see the Note 2 King 18.8 And it may well be too that his speed in subduing the Philistines is implied by terming him a fiery flying Serpent And not only Hezekiah but also the state of Judah under Hezekiah may be the Cockatrice and fiery flying Serpent here intended Ver. 30. And the first-born of the poor shall feed and the needy shall lie down in safety c. That is The people of God the Jews that were under Ahaz brought to extreme poverty even to be the poorest of all poor people see the Note Job 18.13 by his exactions and the manifold miseries wherewith the land was involved through his wickedness shall under Hezekiah enjoy great peace and shall live in great plenty of all things in their own Country and not be made a prey to their enemies as they formerly were See the Note Chap. 5.17 and Psal 23.2 And thus he that shall be a Cockatrice and a fiery flying Serpent to you O Philistines shall be as a
to Zoar as holding that she is compared to an heifer of three years old either to imply that this City however little at first was become by degrees a place of much strength and beauty that had never yet been subdued and that this was the cause why the Moabites fled thither for refuge or else to imply that her inhabitants had lived as a wanton Heifer in great plenty and pleasure and had never seen sorrow though then she should share in the misery that was come upon the whole Country And indeed in Jer. 48.34 it seems to be Zoar that is there compared to an Heifer of three years old from Zoar even unto Hâ—ronaim as an heifer of three years old And some also apply it to Moab or the fugitives of Moab and so apprehend the meaning to be that though Moab had hitherto lived in great abundance and wantonness and had never been brought under the yoke of her enemies like a young heifer yet then she should flee before her enemies even to Zoar or else that they should flee to Zoar as a young Heifer is wont to run from one place to another when she wants any thing lowing and crying out as she runs Thus I say this difficult passage may be understood as it is rendered in our Translation But now if we read it according to the Translation that is set in the Margin of our Bibles My heart shall cry out for Moab to the borders thereof unto Zoar even as an heifer of three years old then the meaning seems to be that his heart should cry out aloud after the lowing of a lusty strong Heifer so that it should be heard even to Zoar which was in the borders of Moab And taking these to be the words of the Moabitish soldiers as is before said then that which some say may be the meaning to wit That they should cry aloud to the flying Moabites to stay and defend the strong places in the borders of Moab and that their crying with so loud voice as a lusty strong heifer was because otherwise their voice would not have been heard in the midst of that out-cry and howling that was amongst the people For by the mounting up of Luhith with weeping shall they go it up c. that is as they go up this high hill they shall cry and weep all the way as they go And to the same purpose is the following clause for in the way of Horonaim concerning which place see the Note Neh. 2.10 they shall raise up a cry of destruction that is they shall cry out as people use to do when enemies are killing and destroying them And this is here added as some think to shew why the soldiers should cry out with such a loud voice for the staying of the people as is said in the foregoing Note But I rather think that the drift of it is to set forth that as the people fled to the mountains or as they fled to Zoar or that all the land over all places should be filled with weeping and outcries Ver. 6. For the waters of Nimrim shall be desolate c. See the Note Numb 32.3 The meaning is that even Nimrim though a place so gallantly watered and therefore exceeding pleasant and fruitful and populous should lye utterly desolate both the Inhabitants and their cattel being either slain or carried away For the hay is withered away that is the grass which should have grown up for hay The grass faileth that is the herbage newly grown up There is no green thing to wit because the Pastures should be quite spoiled as being either eaten up by the enemies horse oâ— trampled into the mire with their feet This I conceive to be the true meaning of this place and that this is added to imply what just cause there should be of that general out-cry in the land foretold in the foregoing Verses Yet because this which is said here That there should be no green thing seems to be added with reference to that which went before for the waters of Nimrah shall be desolate Therefore some hold that by the desolation of the waters of Nimrah is meant that the waters of Nimrim should by the enemy be diverted elsewhere in other channels and so the land thereabouts should become dry and barren And others again would have the meaning of the whole verse to be only this That by the destruction which the enemy should make amongst the Inhabitants even the rich pastures and land about Nimrim should lye as desolate as if there were neither waters nor grass growing there for the use of them that should dwell in that place Ver. 7. Therefore the abundance they have gotten and that which they have laid up shall they carry away to the brook of the willows First this may be understood either of the inhabitants of Nimrim mentioned in the foregoing verse that they because there was no water nor pasture there should remove their cattel and other goods to some well-watered grounds elsewhere called The brook of the willows or else of the Moabites in general That they when the enemy should break in with such rage upon them should carry away what they could of the great riches which they had stored up and hide it in some obscure place amongst the Willows or it may be in the very River it self to wit so much of it as might be kept there without damage in hope afterwards to find it there again and that because there was no place of strength in the land where they could hope to secure it from the enemy But Secondly it may rather be understood of the enemy to wit that they should carry away the abundance and mighty spoil which they had gotten from the Moabites to some place in or near to the land of Moab called The brook of the willows and there to leave it together under some guard with a purpose afterward to go thither again when they had done pillaging the Country and to divide the booty amongst themselves Yea and some that understand this of the enemies carrying away the riches of Moab to the brook of the willows do yet think that the foregoing words The abundance they have gotten and that which they have laid up must be understood of the Moabites and so would have the meaning of the place to be this that though the Moabites should get in all the wealth and provision they could that they might be the better able to hold it out in their strong places against their enemies when they should besiege them yet their enemies should break in upon them and empty all their Store-houses and carry all away with them Or that though the Moabites should hide in abundance so much of the best of their wealth and treasures as they could possibly get together at least of that which was left yet their enemies should find it seize upon it and carry it away to the brook of the willows And besides because the words
Ahaziah or Joram his Son See the Notes 2 King 1.1 and 35. Therefore it is thought the Moabites are here advised to pay their wonted Tribute again to the King of Judah Send ye the Lamb that is the Tribute which you formerly paid of Lambs and other cattel to the Ruler of the Land that is to the King of Judah to whom of right you are Vassals ever since David subdued you From Sela some chief City in the South-borders of the Land of Moab which was afterwards taken by Amaziah King of Judah and called Joktheel See the Note 2 King 14.7 To the wilderness that is the wilderness of Jordan in the North-border Unto the mount of the daughter of Zion that is to Jerusalem See the Note Chap. 1.8 Which is all one therefore as if he had said Let all the people all the Land over gather up this Tribute and send it But indeed many Expositors understand this as spoken in a way of derision as if the Prophet had said You had best to prevent the ruin that from Judah will be brought upon you to send the old Tribute again you had wont to pay to Hezekiah the Ruler of the land and it is like in your straits you will think of doing so but alas it will do no good that will not then keep off the destruction which will certainly come upon you Ver. 2. For it shall be that as a wandring bird cast out of the nest or as a nest forsaken so the daughters of Moab shall be at the fords of Arnon A river in the utmost borders of the land of Moab Numb 21.13 The meaning therefore seems to be that as a wandring bird driven out of her nest or as a brood of young birds forsaken of their damme or cast out of their nest do fly up and down not having any body to protect them not knowing whither to go or where to take up their rest so the daughters of Moab that is the Inhabitants of the Towns of Moab or the Moabitish women see Chap. 3.16 17. and Luk. 13.34 even they as well as the men shall flee away out of their Country and wander up and down in desart places not knowing where to settle themselves Or they shall be carried away captives into Assyria over the River Arnon But now we must know that this may be taken as spoken only conditionally to wit that thus it should be with the Moabites if they did not hearken to the advice given them in the foregoing verse But others that understand that which is said in the foregoing verse as spoken Ironically do accordingly understand this as added to shew why there would be no thinking to send a Lamb either by way of pacifying God's anger by Sacrifices or by way of procuring their Peace by paying their former Tribute because instead of that they should flee in great dread from the Sword of the Enemy or should be carried away by the Enemy into Captivity as easily as a bird is driven out of her nest Ver. 3. Take counsel c. That is say some Expositors Consult together how you may escape the destruction that is coming upon you And they that do understand these first words thus do accordingly hold that in the next words the Prophet tells them what would be the best course they could take if they desired to prevent their approaching ruin namely to be courteous and kind to the out-casts of God's people in their distress Execute Judgment make thy shadow as the night c. But I rather conceive that these first words do intend the same thing with those that follow after Take counsel that is Consider with your selves and consult together to wit how you may any way protect and relieve and procure the good of my people in their affliction and distress Execute judgment that is Do that for them which in all Justice and Equity you ought to do be not injurious to my people in their distresses as you have formerly been but shew them that compassion which is due to a people in such misery Make thy shadow as the night in the midst of the noon-day that is when my people are driven out of their Country and flee to you to shelter them from their enemies let them be concealed and hidden by you that even at Noon-day they may be as if they were covered with the darkness or shadow of the night when no body can see them or find them out or rather let the harbour and entertainment they find amongst you be as a safe and sweet refuge and refreshment against the noon-day heat of the Assyrians breaking in upon them even as the pillar of the cloud to which haply this Expression doth allude was a covert to the Israelites against the heat of the Sun as they travelled through the VVilderness to Canaan hide the out-casts bewray not him that wandereth that is Hide those that being driven out of their own Land wander up and down amongst you to seek for some place of shelter and do not deliver them up into the hands of their enemies But now all this is understood by many as spoken Ironically Take counsel execute Judgment c. as if he had said Now when the enemy is broken in upon you it may be you will wish you had done what it was indeed your duty to have done to Gods poor people when they were persecuted and pursued by their enemies But alas it is now too late you had wont to reject them and to deal cruelly with them at such times and now you will meet with the same hard measure Ver. 4. Let mine outcasts dwell with thee Moab c. That is those of my people that are driven out of the land which I had given them and that I own still as my people though I have at present in just displeasure against them cast them out for their sins Be thou a covert to them from the face of the spoiler as if he should have said As at the first bringing of my people out of Egypt you did discover your spleen against them See the Notes Deut. 23.4 so you have done ever since being still ready to side with their enemies that have prevailed against them and to deal hardly with them in their distress but beware do not so still but rather let them have a hiding-place amongst you to shelter them from the rage of their enemies to wit the Assyrians as most Expositors do here conceive But now the drift of all this is only to shew what in all reason the Moabites ought to have done and as some think to insult over their destruction because they had not done so for the Extortioner is at an end the spoiler ceaseth the oppressors are consumed out of the land that is the Land of Judea shall be quite freed from the enemy that came to spoil and oppress her which I say most Expositors understand of the quick dispatch that God made of Sennacherib and his army
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
god to come to their help And this now is added in the close of all the Judgments threatned against the Moabites as the height of their misery to wit that when in their distress they should seek to their gods for succour they should be ashamed and confounded because all would be lost labour the longer they wearied themselves therein the worse things should still go with them And indeed so this is expressed by the Prophet Jeremy Chap. 48.13 And Moab shall be ashamed of Chemosh c. Ver. 13. This is the word that the Lord hath spoken concerning Moab since that time That is this which hath hitherto been foretold concerning the Moabites is the word which God hath spoken since that time that the Judgment which God had passed against them was first revealed to me That which follows ver 14. was after revealed Yet I do not see but that these words may be the entrance into the following Prophecy wherein the precise time is set down when this destruction now threatned should come upon the Moabites Having largely related the burden of Moab Chap. 15.1 that is the Prophecy which God had revealed to him concerning the miseries that were coming upon Moab as in reference to that now he adds This that is this Prophecy that followeth in the next verse is the word that the Lord hath spoken concerning Moab since that time that is since the revelation of the foregoing Prophecy Ver. 14. But now the Lord hath spoken saying c. As if he should have said Since the time of the revelation of the foregoing Prophecy God hath now further made known his Will concerning Moab But now the Lord hath spoken saying Within three years as the years of an hireling and the glory of Moab shall be contemned with all that great multitude and the remnant shall be very small and feeble That is Three years hence at the end of three years the glory of Moab in the multitude of his people wherein he now prideth himself and whereon he relies with so much confidence shall be brought very low by the great destruction which their enemies shall make amongst them And as for those words As the years of an hireling they are added to imply that this Calamity should come upon them precisely at the end of three years neither sooner nor later even as an hireling goeth away from his Master just at the expiring of the time for which he was hired sooner than that his Master will not let him go and a day longer than that he will not stay it being usual with such hired Servants earnestly to long for the expiring of the time of their services for which see the Notes Job 7.1 and 14.5 The great question is concerning the three years the time prefixed for the destruction here threatned Indeed if we should understand these words within three years as some do of the space of time that should be spent by the enemy in the destroying of it there would then be no difficulty in the words because they might be understood of any three years at any time whatsoever But questionless the Prophet doth here determine the time when Moab should be wasted as is here foretold and that purposely for the encouragement of God's people by letting them know how soon this ruin should come upon these their proud enemies the Moabites And therefore too I cannot think that this is meant as some would have it of Nebuchadnezzars destroying the Moabites three years after he had destroyed Jerusalem The foregoing Prophecy is rather meant of the destruction of Moab by the Babylonians at least principally of that see the Notes Chap. 15.1 And this is added as another Prophecy distinct from that and revealed to the Prophet since that and therefore must be meant of some destruction brought upon them by the Assyrians three years after the promulgation of this Prophecy First therefore Some hold that this was prophecied in the beginning of Hezekiah's Reign and that it was fulfilled accordingly in the fourth year of Hezekiah when Shalmaneser went against Samaria 2 King 18.9 and so as he went thither might subdue and destroy the Moabites that he might not leave an enemy behind his back Or else that this was foretold by the Prophet when Shalmaneser did first besiege Samaria and that when he had taken Samaria which was after he had besieged it three years 2 Kin. 17.5 he went against the Moabites and brought this calamity upon them that is here foretold which last seems of the two the most probable because those foregoing passages Chap. 16.3 4. seem to upbraid the Moabites for their former inhumane dealing with God's people when they fled to them for shelter which may be meant of those of the ten Tribes that fled to them upon that invasion of their land by Shalmaneser Again 2ly Some hold that the Prophet foretold the destruction here threatned about the eleventh year of Hezekiah and it was executed upon the Moabites by Sennacherib when three years after to wit in the fourteenth year of Hezekiah he invaded the land of Judah 2 Kin. 18.13 to wit that as he marched with his Army out of Assyria with a purpose to subdue Jerusalem he fell upon the Moabites by the way which might be though Rabshakeh makes no particular mention of Moab amongst the people whom his Master had vanquished 2 Kin. 18.34 For indeed after the siege of Jerusalem it could not be because his Army was then so miraculously destroyed And thirdly Others think that this was threatned by the Prophet about the fourteenth or fifteenth year of Hezekiah and executed upon Moab about the seventeenth or eighteenth year of Hezekiah and that by Ezarhaddon the Son of Sennacherib when he swept away the remainder of the Israelites that were left in their land and so might well destroy the Moabites at the same time for which see the Note before Chap. 7.8 CHAP. XVII VERSE 1. THe burden of Damascus c. The chief City of Syria Chap. 7.8 So that under this the ruin of the whole Land of Syria is threatned And see the Notes also Chap. 13.1 and 2 King 9.25 Behold Damascus is taken away from being a City and it shall be a ruinous heap As if the Prophet should have said How impossible soever it may seem to you yet assure your selves the time shall come when you shall see that great Damascus of which you are now so exceedingly afraid to be made a very heap of stones and rubbish When this was effected it is hard to determine We find that Damascus was taken and sacked and the Inhabitants carried into Captivity by Tiglath-Pileser in the days of Ahaz See the Note 2. King 16.9 And indeed because in this place the destruction of Israel is threatned together with the destruction of Syria it may well be that the intent of this Prophecy was to comfort the men of Judah against the invasion of the two Kings of Syria and Israel whereof so much
shall return to the true God the Lord their Creator who had separated them to be a holy people to himself See the Note Deut. 32.6 And shall seek to him for help resting upon him as their only sure refuge which is repeated again in other words And his eyes shall have respect to the holy One of Israel see the Note Chap. 1.4 And this was accomplished partly in the days of Hezekiah when divers of Asher and Manasseh and Zebulun being invited thereto by Hezekiah came to Jerusalem to keep the Passover and helped to destroy all the Altars and Groves and Images that were left not only in Judah and Benjamin but also in Ephraim and Manasseh 2 Chron. 30.11 14. and 31.1 and partly afterward in the days of Josiah 2 Chron. 34.33 Ver. 8. And he shall not look to the Altars the work of his hands c. That is which he made of his own hand without any warrant or command from God and that for the worship of his Idol-gods and therefore is that which follows added Neither shall respect that which his fingers have made either the groves or the Images See the Note Chap. 2.8 For the groves here joyned with their Images See the Notes Gen. 21.33 Deut. 16.21 and 2 King 23.6 The word in the Original which is translated in our Bibles Images may be rendred as it is in the Margin Sun-images whereby it is like are meant either images that stood abroad open in the air where the Sun might shine upon them or rather such images wherein they worshipped the Sun and which haply were made round to represent the Orb of the Sun Ver. 9. In that day c That is In that day of Israels great calamity mentioned before ver 4 and 5 for the three verses immediatly fore-going are by our Translators included in a Parenthesis shall his strong Cities be as a forsaken bough that is as the small twigs and branches growing out of a tree which the Husband-man passeth by and leaves when he lops the tree not vouchsafing to cut them off And an uppermost branch that is a bough left standing on the top of a tree when all the rest are lopped away and so the tree is left naked and bare The meaning is that Israels strong Cities wherein they had so greatly trusted should be left in a poor despised condition ruined and forsaken of the greatest part of their inhabitants standing alone and desolate all the smaller Towns and Villages round about them being utterly wasted and destroyed I know that some Expositors by a forsaken bough do understand a bough stripped of all her beauty fruit and leaves and so accordingly hold that hereby is signified that their strong Cities should be lest ruined stripped of all their Riches Glory and Inhabitants all being fled slain or carried into Captivity But the former Exposition is far the best And suitably hereunto I understand the following words which they left because of the children of Israel that is which strong Cities thus ruined the Assyrians left for the little remnant of the Israelites to dwell in that were not destroyed God in his Providence so disposing it that there should be some poor refuge left for the small remnant of his people which he determined should escape and not be cut off This indeed is also I know otherwise expounded by divers Learned men namely thus which they left because of the children of Israel that is which strong Cities the Canaanites did formerly leave and forsake for fear of the Children of Israel or being dispossessed thereof by the Children of Israel who would have the meaning of the place to be this That the strong Cities of Israel should be left as a forsaken bough in that they should be no more able to defend the Israelites against the Assyrians than in former times they were able to defend the Canaanites against the Israelites but as the Canaanites did forsake those Cities though fenced with strong and high walls for fear of the Israelites so now the Israelites should forsake them for fear of the Assyrians As for the last words And there shall be desolation either it is meant of the Cities before-mentioned that even in those that were left there should be great desolation or else of the Country in general that not only in the Cities but even in the whole Land ther should be extreme desolation Ver. 10. Because thou hast forgotten the God of thy salvation c. That is Because thou hast slighted and despised the God that hath so often saved and delivered thee from thine enemies and so would still have done hadst thou not forsaken him and gone after strange gods and hast not been mindful of the rock of thy strength See the Note Deut. 32.4 a surer refuge than their strongest Cities could have been Therefore shalt thou plant pleasant plants that is with much care and pains thou shalt husband thy grounds planting it with the choicest plants thou canst get And shalt set it with strange slips that is slips brought from far out of foreign Countries which thou shalt tend and nurse with greatest care as esteeming them highly for the rarity and the excellency of them But all this shalt thou do in vain as is expressed in the following verse Ver. 11. In the day thou shalt make thy plant to grow and in the morning shalt thou make thy seed to flourish c. That is Day by day yea early every morning thou shalt use all possible means to cause thy plants and the seeds thou hast sown to grow up and accordingly they shall successfully spring up and flourish and give thee great hope of a plentiful crop But the harvest shall be a heap in the day of grief and desperate sorrow that is in the day when your Country shall be destroyed by the Assyrians they shall spoil and carry away all your encrease and so your great hopes shall come to nothing That which this expression of their harvest being made a heap seems to aim at is either that it should be laid in heaps for the enemy to divide and share amongst them or else that it should be suddenly consumed even as a little heap of corn would be if a mighty Army of hungry Soldiers should come to live upon it Indeed this clause may be read as it is in the Margin But the harvest shall be removed in the day of inheritance and there shall be deadly sorrow that is In the day when thou shouldest come to inherit and possess that which thou hast long hoped and waited for all shall be snatched up and carried away by the Assyrians and so though in the time of thy planting and sowing all went forward joyfully yet when harvest comes thou shalt reap nothing of thy labours but extreme grief and sorrows See Deut. 28.33 This I conceive is the meaning of this place Only we must consider that under this particular of the enemies robbing and spoiling the fruit of their ground
here speaks foretelling that after all these ruins and calamities from this people or of this people there should be a present brought unto the Lord of Hosts at Zion The meaning whereof is either that many of the Ethiopians should by the Jews that lived amongst them be brought to embrace their Faith and Religion even before the coming of Christ into the world and so should bring Gifts to the Temple at Jerusalem and worship the true God there as the Ethiopian Eunuch did Act. 8.27 Or else that in the days of the Gospel they should embrace the Christian Faith and so should be brought in as a present to God joyning themselves to the Church of Christ whereof Zion was a Type the first fruits whereof we find accomplished in the conversion of that noble Ethiopian before-mentioned And thus this Prophecy seems to be the same with that Zeph. 3.10 From beyond the rivers of Ethiopia my Suppliants even the daughter of my dispersed shall bring mine offering See also the Notes Psal 68.31 and 72.10 CHAP. XIX VERSE 1. THE burden of Egypt c. See the Notes Chap. 13.1 and 2 King 2.25 Because the Egyptians joyned with the Ethiopians against the Assyrian by way of aiding the Jews therefore the Prophet having in the foregoing Chapter foretold the ruin of the Ethiopians here he also prophecieth against the Egyptians their Associates and that still to shew the Jews their folly in relying so much upon these Nations Behold he speaketh as of a thing that was presently to come to pass and he speaks of God as of a King that with his Troops of Horse breaks in upon an enemies Country the Lord rideth upon a swift cloud and shall come into Egypt As for this expression of his riding upon a swift cloud for which see also the Notes 2 Sam. 22.11 12. Psal 68.3 and 104.3 It is to imply that he should break in upon Egypt like a violent Storm suddenly speedily and irresistibly For how could their walls and bulwarks keep out him that from the clouds would break in upon them Nor is it improbable which some think that this expression of a stormy Cloud is the rather used also because in Egypt where they have no rain Zach. 14.18 Clouds were very unusual and so the more dreadful All which is doubtless meant of the Assyrians invading Egypt under Sennacherib and some say the Babylonians under Nebuchadnezzar with Armies that should overshadow the land like a cloud And the Idols of Egypt shall be moved at his presence c. That is Their Vanity shall be discovered in that they shall not be able to help the people See the Note Exod. 12.12 Or they shall be broken down and dashed in pieces and carried away by the Conquerors into Captivity as our Prophet speaks Chap. 46.1 2. Yea and the meaning may be too that the Devils that were worshipped in those Idols should tremble at the great discovery of God's indignation against them And the heart of Egypt shall melt in the midst of it That is The courage and strength of the Inhabitants of the Land shall fail even where they might think themselves surest and safest See the Notes Josh 7.5 and Psal 22.14 Ver. 2. And I will set the Egyptians against the Egyptians c. That is I will order it so that they shall break out into Civil War amongst themselves And they shall fight every one against his brother and every one against his neighbour See the Notes before Chap. 9.19 20. City against City and Kingdom against Kingdom where by Kingdoms are meant the several Provinces whereinto Egypt was divided Now this some say was accomplished when after the death of Sethon Civil Wars arising amongst them Egypt was divided into twelve Kingdoms and then afterwards upon new dissentions Psammitichus one of their new Kings being cast out by the rest by the help of his Friends and the aid of foreign Forces which he called in he vanquished his enemies and brought all Egypt under his sole dominion For this they say was about the end of Hezekiah's or the beginning of Manasseh's reign But now others think that this is meant of those Tumults and Dissentions that arose in Egypt when the Assyrians had vanquished that huge Army of the Ethiopians and Egyptians their Associates which Tirrakah King of Ethiopia had led out against them for say they the Assyrians by the advantage of this Victory being likely to invade and subdue Egypt the Egyptians hereupon fell into intestine Combustions among themselves some of them standing for the submitting of themselves to the dominion of the Assyrian King and others opposing this with all their power But indeed what the cause was of the Civil Wars here threatned is altogether uncertain Ver. 3. And the spirit of Egypt shall fail in the midst thereof c That is say â—ome the Egyptians shall become as dead men void of life Or say others their strength or courage within them shall fail them But I rather take the meaning to be that their understanding and wisdom should fail them for the failing of their courage was spoken of before vers 1. and see also the Note Prov. 15.13 And hereto agrees that which followeth And I will destroy the counsel thereof that is I will bereave them of all ability to advise what should be done for the securing of themselves or their State they shall be in their astonishment like so many fools or mad-men not knowing which way to turn themselves See the Notes Job 5.17 20 24. Or All their consultations shall come to nothing And indeed the more observable that is which is here threatned because the Egyptians in those times were highly conceited of themselves for their great Learning and Wisdom and were indeed for these things mightily admired throughout the world That which is translated in our Bibles And the spirit of Egypt shall fail in the midst thereof is in the Hebrew And the spirit of Egypt shall be emptied in the midst thereof as if the Prophet had said All their Wit and Understanding shall be drained out And herein there may be an Allusion to their folly in draining away the waters of the river Nilus whereof some think the Prophet speaks afterward ver 5 6. And they shall seek to the Idols c To wit by praying to them See the Note before Chap. 15.2 Or by asking counsel at the Oracles they had there according to that which followeth And to the Charmers and to them that have Familiar Spirits and to the Wizzards For which see the Note Chap. 8.19 And this is added as a clear evidence how void of wisdom and counsel they should be in that not knowing what to do they should thus run from one vain means to another as men that were indeed at their wits end Ver. 4. And the Egyptians will I give over into the hand of a cruel Lord c. It is in the Hebrew Lords which therefore many understand of those twelve Lords that
after the death of Sethon divided the Kingdom of Egypt into twelve petty Kingdoms and did each of them in their several Dominions by causeless huge Taxes and their civil Broils amongst themselves mightily oppress the people And accordingly the next clause And a fierce King shall rule over them they understand of Psammitichus who at last subdued them all and tyrannized cruelly over the whole Land of which see the Note before ver 2. But now many again understand both the one and the other of foreign Kings that often vanquished the Egyptians and made slaves of them and sometimes subdued the Land Thus some think the Assyrian to be the cruel Lord and the fierce King here intended according to that which is said in the following Chapter ver 4. So shall the King of Assyria lead away the Egyptians prisoners and others think it is meant of Nebuchadnezzar King of Babylon who amongst other Nations did at last subdue and cruelly waste the whole Land of Egypt according to that which we find often foretold by the Prophets as in Jer. 46.26 where God saith of the Egyptians I will deliver them into the hand of those that seek their lives and into the hand of Nebuchadrezzar c. And Ezek. 29.19 Behold I will give the Land of Egypt unto Nebuchadrezzar King of Babylon c. And indeed we may the rather think that this is here intended because the expression here used in the Hebrew seems to imply a total and perfect subduing of Egypt which was effected by Nebuchadrezzar And the Egyptians will I shut up into the hand of a cruel Lord That is I will give them up so absolutley into his power that he shall mightily oppress them and they shall be no way able to shake off his yoke or to rescue themselves out of their bondage Yea some hold that all the several evils before-mentioned that came upon the Egyptians may be here included For say they the drift of this Prophecy being to shew the Folly of the Jews in relying so much upon Egypt which they did even to the reign of the Sons of Josiah the Prophet doth accordingly foretel what a succession of sad times were coming upon Egypt wherein they should not be able to secure themselves and much less to help the Jews Ver. 5. And the waters shall fail from the Sea c. By the Sea here some understand the River Nilus because the Hebrews call all great waters Seas and so they make it the same with that which followeth And the river that is Nilus see the Note Chap. 11.15 shall be wasted and dried up But others again understand it as the words do plainly seem to import the first clause of the sinking or failing of the waters of the Sea and the second of the drying up of the waters of Nilus But what was the failing of the waters of the Sea and Nilus that is here threatned I answer 1. It may be understood to be only Figuratively and Hyperbolically spoken Because say some the Egyptians thought the Sea and Nilus such a sure defence unto their Country that there was no fear of their being invaded by foreign Enemies therefore by the expression here used the Prophet would imply that these should be no defence to them but that the Assyrians or Chaldeans should break in upon them as easily as if the waters of the Sea and the river Nilus were dried up Or say others because the wealth and plenty of Egypt did much depend upon their Traffique by Sea and upon the overflowings of Nilus which instead of rain watered their grounds and by such slimy stuff as it brought down with it made the Soyl exceeding fruitful Therefore by this expression the Prophet intimates that partly by their Civil Wars and partly by the invasion of Foreign Enemies Egypt should be brought into as poor and forlorn and miserable a condition as if the wateâ—s should fail from the Sea and the river Nilus should be wasted and dried up see the Note 2 King 19.24 But 2. it may be understood Literally as namely either 1. of a great drought that God should bring upon Egypt whereby and that especially by the low ebb that should be in the river Nilus there should be a sore Dearth and Famine all over the land Or 2. of that great check that was given to the overflowing of Nilus and the manifold detriment which thereby redounded to the whole land when those twelve Kings of Egypt mentioned in the foregoing verse drained the river in several places and by several channels for the more conveniency of their building those two huge Pyramids and a Labyrinth not far from them which were in after-times for their bigness and workmanship the wonder of the world and some say too for the making of that vast Lake called the Lake of Moeris or Meroe all which they did merely to satisfie their own Lust and Ambition mightily thereby oppressing the people whom they imployed in these stupendious works and impoverishing the land in many regards by weakning the river so that it could not overflow the Country as it had formerly done And this indeed suits well with the description given us in the following verses of the manifold mischiefs which Egypt underwent by the failing of their waters Ver. 6. And they shall turn the rivers far away c. That is The seven streams of Nilus see the Note Chap. 11.15 Or rather the brooks or water-courses drawn from thence It is spoken of those that by draining the river had been the cause of the failing of the waters mentioned in the foregoing verse And this expression of turning the rivers far away as if they minded them not seems to imply their slighting and disregarding the common good of the land in the overflowings of Nilus And the brooks of defence shall be emptied and dried up That is The brooks or rivers drawn out of Nilus which were a great defence to Egypt or which were purposely drawn out for the environing and defending many of their Cities and strong Holds or the brooks which were defended or kept in with strong banks The meaning is that the brooks of Nilus should be dried up where they were widest and deepest and where the river ran with the strongest stream The reeds and flags shall wither to wit for want of moisture And these are the rather mentioned because the Egyptians did many ways make great use of them for of these they made darts mats for their beds weeles for their fishing baskets and many such things yea their boats and barks See the Note before Chap. 18.1 Ver. 7. The Paper-reeds by the brooks by the mouth of the brooks c. By Paper-reeds here are meant reeds of whose rind or skin they made Paper which was a great commodity in Egypt in those days and by the mouth of the brooks is meant the bank or brink of the brooks where these canes or reeds used to grow For it seems not so probable which
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
and was vanquished by him 2 Kin. 19.9 Thus I say many Expositors do judge of the time of this Prophecy But however clear it is that the drift of this Prophecy was more fully still to convince the Jews what a folly it would be in them to rely upon the Egyptians and Ethiopians for help that could not defend themselves from the Assyrians And indeed considering how in that Invasion of Sennacherib the land of Judea was in a manner wholly subdued excepting only Jerusalem it is most probable that the Jews according to their wonted manner began then to look after the Egyptians and their Confederates the Ethiopians for aid and therefore we see that Sennacherib did upbraid them herewith 2 King 18.21 and that they were much encouraged herein when they heard that Tirhakah was indeed come out against the Assyrian and that Sennacherib was already forced to send forth part of his Army out of Judea to stop him in his way So that upon this account it was necessary to convince the Jews at this time of their Sin and Folly in resting with so much confidence upon these Nations Ver. 2. At the same time spake the Lord by Isaiah the Son of Amoz saying c. The meaning is That when God commanded Isaiah that which followeth he did withal charge him to acquaint the people that it was by the Lords special command that he did so It is in the Hebrew The Lord spake by the hand of Isaiah that is by the Ministry of Isaiah as it is said Levit. 8.36 That Aaron and his Sons did all things which the Lord commanded by the hand of Moses Yet some think that this expression might be used with respect to the custom of the Prophets writing their Prophecies Go and loose thy sackcloth from off thy loins that is The sackcloth say some wherewith the Prophet was clothed at that time purposely as a token of his bewailing the Captivity of the Ten Tribes and the dreadful calamities that he foresaw were coming upon the whole land of Judea for the wickedness and stubbornness of the people left therein And to the same purpose might that also be enjoyned which follows and put off thy shoe frâ—m thy foot see 2 Sam. 2.30 But rather the sackcloth here mentioned was that rough hairy garment which was the usual attire of the Prophets See the Note 2 Kin. 1.8 And why he was enjoyned to put this off is set forth in the two following verses And he did so walking naked and bare-foot That this was not done in a Vision only as some think is evident because in doing this he was to be a sign to the people to represent in their sight the misery that was coming upon the Egyptians and Ethiopians in whom they trusted And that he went not up and down stark naked the immodesty and impudency of such an act may easily convince us but besides had he been stark naked what need would there have been of adding that of his going bare-foot Walking naked and bare-foot The meaning therefore must be either that he did only put off according to God's appointment his Prophetical outward Garment or Mantle which covered all his body and went up and down only in some short close Coat that he used to wear under that for which see the Note 1 Sam. 19.24 Or else that having put off his Sackcloth he walked up and down not only bare-footed and bare-legged but also in such poor ragged torn and tattered garments that in many places did not cover his naked body just as Slaves and Captives used to go thereby to represent in what a pitiful manner the Egyptians and Ethiopians should be carried away into Captivity And though this were done only as some think when the Prophet went forth to foretel the miseries that were coming upon these Nations yet we may be sure that such a spectacle in so grave and holy a Prophet and one that was also of Noble Descent must needs mightily affect the people and make them eager to enquire what the meaning thereof should be Ver. 3. And the Lord said c. To wit by Isaiah who by God's appointment informed the people what God intended to signifie to them by that his strange attire Like as my servant Isaiah hath walked naked and bare-foot three years for a sign and wonder upon Egypt and Ethiopia That is say many Expositors for a three years sign a sign that three years after that the Egyptians and Ethiopians should just in that manner be carried away captives Or that their Countries should be wasted and they carried into Captivity for three years together And the more clearly to express this some think that he went out in this manner prophecying three several times or three several days But of this supposition there is no necessity For as Jeremiah's putting a yoke upon his neck but for one day signified a Captivity of seventy years continuance Jer. 27.2 so might Isaiah's going naked and bare-foot signifie the Captivity of the Egyptians and Ethiopians three years after or for three years together though he should have done it but once However as the words are rendered in our Bibles they clearly hold forth that Isaiah went naked and bare-foot three years together as is said in the foregoing Note And indeed it is probable enough that he did so the more to affect the people with that dreadful misery that was coming upon these Nations upon whom they relied for help Ver. 4. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives c. To wit Sargon or Sennacherib see the Note before vers 1. And if this were done when he vanquished Tirhakah the Ethiopian which some think as is there noted this sheweth that the Egyptians did then joyn with Tirhakah in that Expedition Young and old naked and bare-foot even with their buttocks uncovered to the shame of Egypt and so likewise of Ethiopia And this is meant of their being ashamed not only of their nakedness but also of their former Pride and Self-confidence Ver. 5. And they shall be afraid and ashamed of Ethiopia their expectation and of Egypt their glory That is The Jews or whoever else they were that had relied on these Nations for aid shall be stricken with terror when they shall see these their Confederates cut off and so might expect that the Assyrians would now use them as they had done the other see the Note Chap. 19.17 and withal they shall be ashamed of their folly in their former hope and confidence in them And thus these Nations that had been before the cause of their vain confidence and pride should now become the cause of their fear and shame Ver. 6. And the inhabitant of this Isle shall say in that day c. That is The Inhabitants of Judea and the Land of the Philistines may also be included as being a part of the Land of Canaan Several Reasons are I know given by Expositors why
is The Prophet himself or the Watchman that in his Vision he had set in a Watch-tower See the Note above ver 16. as likewise the foregoing Note for upon the understanding of the Question there propounded Watchman What of the Night Watchman What of the Night doth the understanding of the Answer here returned much depend The watchman said The morning cometh and also the Night c. They that understand that as a scoffing Question propounded by the Edomites to the Prophet by way of deriding him because he and the other Prophets of Israel had often foretold that there was a night of great tribulation and distress coming upon the Edomites whereas on the contrary they had enjoyed a fair Sunshining day of Peace and Prosperity ever since they had cast off the yoke of Judah aâ— was foretold Gen. 27.42 do accordingly understand this as the Prophet's answer to them The morning cometh and also the night as if he should have said Look as there is a succession of night after day first the Morning cometh and then after that the Night cometh also so it will be with you It is true indeed that you have had a fair day of peace and prosperity but know withal that now there is a dismal night of darkness and misery which as surely as the Night succeeds the Morning shall shortly come upon you to wit by the Assyrians that shall under the conduct of Sennacherib invade your land for this was prophecied say they before that King brake into Judea at which time he also invaded the other neighbouring Countries If ye will enquire enquire ye return come That is If ye will enquire of me concerning the purpose of God towards you do it seriously and not in a flouting way Return from your evil ways come and joyn your selves to us God's peculiar people But now they that take the Question in the foregoing verse Watchman what of the night Watchman what of the night to be spoken to the Watchman whom the Prophet in his Vision had set in his Watch-tower and that as a representation of such-like questions often propounded by the Ishmaelites or Edomites by reason of their continual fear of their enemies do accordingly thus understand the answer here returned by the Watchman The morning cometh and also the night as if he had said The morning indeed begins to dawn but what advantage will this be to you Together with the morning there will be still a dark night of fear and sorrow and misery upon you Or you are still wishing Oh that it were morning hoping then to be rid of your fears But alas you deceive your selves in this your miseries are not like to be for a day but of long continuance After the break of day hath put an end to this night another night will come and so it will be successively and if you be not undone this night it may be you will the next both by night and by day you will still be in danger If ye will enquire enquire ye that is if you will come to enquire of me day after day and night after night you may but I shall give you still the same answer The same fears that do now perplex you will still be upon you Return come that is Go away and come again to me as oft as you will you will but lose your labour I shall still say the same thing and shall be able to give you no comfort at all Yet these last words may be understood as is before said as an exhortation to Repentance If ye will enquire enquire ye that is enquire of that which may be for your good as if he should have said These fears and questions of yours are vain and to no purpose If you will enquire let it be how you may pacifie God's displeasure against you Return come That is return to God by Repentance and joyn your selves to his people Ver. 13. The burden upon Arabia That is The burdensome Vision which Isaiah saw concerning the heavy destruction that was to come upon the Arabians See the Notes Chap. 13.1 and 2 Kin. 9.25 And it may be meant either of Arabia in general whereof some think Dumah was a part see the Note before ver 11. Or else of that part of it which was possessed by the Kedarens mentioned after ver 16. and that seem to have inhabited Arabia the desart or the rocky See chap. 12.11 In the forest in Arabia shall ye lodge O ye travelling companies of Dedanim It is most probable that these Dedanim were a people descended from Dedan a Grandchild of Abrahams by Keâ—urah Gen. 25.3 And that he speaks of the travelling companies of Dedanim because these Arabians used to travel in a way of merchandizing or otherwise in great companies together see Gen. 37.25 and Job 6.19 However the meaning is that for fear of the Assyrians breaking in upon their Country these Arabians should be glad to flee into woods and forests there to hide and secure themselves Ver. 14. The inhabitants of the land of Tema c. A place in Arabia so called as is generally thought from Tema one of the Princes of the Ishmaelites Gen. 25.15 brought water to him that was thirsty that is to the Dedanims that inhabited some other part of Arabia and that fled at that time from the Assyrians and therefore it follows They prevented with their bread him that fled that is of their own accord without being sent to they brought them provision for their support for by their bread may be meant either the bread of the Inhabitants of Tema which they brought out of their store for the relief of these their distressed Neighbours and Countrymen or such bread such provision as was necessary for such poor creatures and was indeed due to them in their distress This may be read indeed as it is in the Margin of our Bibles O ye inhabitants of Tema bring ye water to him that is thirsty prevent with your bread him that fleeth and so it may be taken either as spoken by God exhorting the Inhabitants of Tema to relieve their poor brethren or as the words of the Arabians that were fled from the Assyrians begging relief of those that dwelt thereabouts But however the drift of the Prophet here is to foretel into what extreme poverty the Arabians should be brought by the invasion of the Assyrians to wit that having neither bread nor water either because they were forced to flee in such a fright that they could not stay to take any provision along with them or because of the desert places whereinto they fled they must needs have perished with hunger and thirst which was most like to afflict them in those hot and dry deserts had they not been relieved by their brethren And if it were Arabia Petraea as is most commonly thought that was invaded by the Assyrians and that the people that were driven from thence did flee into Arabia the Desert even this
circumstance is observable that they were put upon being relieved by the Inhabitants of that barren Country that were themselves very poor and beggarly Ver. 15. For they fled from the swords c That is For fear of the Swords of the Assyrians Ver. 16. For thus hath the Lord said unto me c. Lest that which the Prophet had foretold concerning the destruction of the Arabians should be questioned because they were such a numerous strong and warlike people therefore is this added that he spake nothing but what God had revealed to him Within a year to wit after the imparting of this Prophecy to you according to the years of an hireling See the Note before Chap. 16.14 And all the glory of Kedar shall fail that is of the Kedarens a people descended from Kedar Ishmael's Son that had seated themselves in some part of Arabia Petraea as that place seems to imply Chap. 42.11 Let the wilderness and the Cities thereof the Villages that Kedar doth inhabit let the inhabitants of the rock sing But see also the Notes Psal 120.5 and Cant. 1.5 And by the failing of their glory is meant that destruction of the flower of their Nation and the impairing of their huge multitudes by the slaughter which the Assyrians should make amongst them And indeed by the express mention that is here made of the time when these calamities should come upon them to wit mithin a year it is most clear that it must be understood of their being destroyed by Sennacherib at the same time when he invaded Judea about the twelfth or thirteenth year of Hezekiah For the destruction that was brought upon them by the Babylonians whereof Jeremy speaks Jer. 48.28 was above an hundred years after the time of the Prophet Isaiah Ver. 17. And the residue of the number of Archers the mighty men of the children of Kedar shall be diminished Archers are only mentioned because the Kedarens used and excelled most in this kind of Arms being trained up it seems from the first original of their Nation in this way of fighting because it is expresly noted of Ishmael their Progenitor that He became an Archer Gen. 21.20 But the meaning of the place is That the remainder of their men of war even all that were any way fit for any Military Service should be very small there should be but a few left of them Yet some think that this expression The residue shall be diminished doth import somewhat more to wit that those few of their men of War that should be left after their first overthrow should be diminished more and more under the Tyranny of the Assyrians and other Calamities that should befal them CHAP. XXII VERSE 1. THE Burden c. See the Notes Chap. 13.1 and 2 Kin. 9.25 Of the valley of Vision that is of the Land of Judea say some or of the City Jerusalem say others I think both are intended For though the miseries here foretold seem chiefly to be directed against Jerusalem yet the threatning of any calamity that was coming upon Jerusalem must needs be a burden to the whole land because they so much relied upon this That God's Sanctuary there would be a Sanctuary to them all and so by foretelling her misery the confidence of the whole Land herein must needs be sorely shaken Judea might be called a Valley because it was compassed about with high Mountains and so might Jerusalem too For though the Temple and a chief part of the City stood on a Hill see the Note Psal 78.1 yet the City it self stood on a Plain and was compassed about with high Hills Psal 125.2 As the mountains are round about Jerusalem so the Lord is round about his people and is therefore expresly called a Valley Jer. 21.13 Behold I am against thee O inhabitant of the Valley and rock of the Plain And a valley of Vision both of them might be called Jerusalem especially because God did as it were visibly manifest himself to his people in his Temple there and because of the many and frequent Revelations and Visions whereby God did there make known his Will to his Prophets who were thence called Seers 1 Sam. 9.9 And some think likewise that there might be some allusion herein to the name of that City Jerusalem as signifying a place where God seeth or for which God will provide see the Note Gen. 22.14 I know some add to this that Judea or Jerusalem is called a Valley because this State was to be brought down from a great height of prosperity into a very poor and low condition But whether this was intended or no is very questionable Rather it may be thought that in this title The valley of Vision there is covertly hinted a strange contrariety betwixt this and other Valleys in that other Valleys are the darker at least not so lightsome because overshadowed by the Mountains about them whereas there was more light in this Valley than in other places because of the light of God's word that shined there so brightly amongst the people And withal hereby might be implied That this great priviledg wherein they were wont to glory of having so many Prophets and so much light of God's Word would not secure them from the judgments of God but rather hasten them because they made no better use of this mercy but stumbled so basely even in this Valley of Vision But now whether this following burdensome Prophecy be to be understood of the taking and sacking of Jerusalem by Nebuchadnezzar or of the distress it was brought into by Sennacherib the Assyrian in the days of Hezekiah it is very hard to determine The most Expositors by far do understand it of the destruction of Jerusalem by the Babylonians And indeed that which is here foretold from ver 2. to ver 8. doth import far more dreadful miseries that should befal Judea and Jerusalem too than what they endured by the invasion of Sennacherib as we may see by that which is said ver 2. of her slain mens not being slain with the Sword in battel and ver 3. of the flight of her Princes and the captivity of all her people and ver 4. of the desperateness of her condition incapable of any comfort and ver 5. of the breaking down of her walls c. all which was punctually fulfilled when Jerusalem was laid in the dust by the Babylonians and not when Jerusalem was besieged by the Assyrians But now on the other side many of our best Expositors do judge it most likely that it is the distress and destruction that befel the Jewish State and Jerusalem in particular by the Invasion of Sennacherib in the days of Hezekiah that is here intended And true it is that what is added from the 8th verse and so forward doth so fully agree with that which was done by Hezekiah his Princes and people for the defence of Jerusalem against Sennacherib's Army 2 Chron. 32.1 2 3 c. that it cannot well be questioned
but that our Prophet speaks there of that very time The conclusion therefore is that I judge it most probable that in this burdensome Prophecy concerning The Valley of Vision the Prophet doth joyntly speak both of the sad condition Judea and Jerusalem were brought into by the invasion of Sennacherib and also of that utter ruin and desolation that was at last brought upon them by Nebuchadnezzar But now whether this was prophecied before Sennacherib invaded Judea and so that which is said ver 9 â—â— c. concerning the preparations made for the defence of Jerusalem is spoken of as done already only to imply how certainly it should be done Or whether it was prophecied after the invasion of the Assyrians and so it be mentioned here as some think only to shew how just it would be with God utterly to destroy them by the Babylonians because the calamities they had formerly undergone by the Assyrians had done so little good amongst them This I confess is still very questionable What aileth thee now that thou art wholly gone up to the house-tops To wit To see the Enemy lying in siege about Jerusalem or rather as flying thither in a great fright to save or hide your selves from the enemy But for this flying to the house tops see further in the Note before Chap. 15.3 It is clearly a Prophetical representation of some great distress the Inhabitants of Jerusalem should be brought into as if it had been said What is the matter that instead of standing upon your guards to resist your enemies you are all fled to the house-tops What is become of your former security and confidence when you made so light of all the threatnings of God's Prophets But what the distress is that is here intended see the foregoing Note Ver. 2. Thou that art full of stirs a tumultuous City a joyous City c. This may be referred to the foregoing verse and so may be understood as if it had been said Thou that art a City so full of people and by reason hereof so full of noise and tumult stirring and busling and running up and down about your several businesses and occasions and withal a joyous City secure and fearless and therefore full of Mirth and Jollity How comes it to pass that having such multitudes to resist an enemy yet ye are now fled all to the house-tops as it was there said ver 1 Doth not this clearly shew that God hath taken away all courage from you Or it may be referred to that which followeth Thou that art full of stirs a tumultuous City a joyous City That is Thou that wert so thou that wert so fearless and full of all kind of rejoycing behold how thy condition is suddenly changed Thy slain men are not slain with the sword nor â—ead in battel to wit as valiant men should be And they that conceive that it is the besieging of Jerusalem by Sennacherib that is here intended do accordingly understand this of the peoples being slain and struck dead as it were with very affrightment and fear But they that think it is meant of the taking and sacking of Jerusalem which seems most probable by the Chaldeans do understand it thus That being shut up within the walls and not daring to go forth against the enemy they died there with Famine and Pestilence See the Note 2 Kin. 25.3 Or else that as is expressed in the following verse they fled basely out of the City and so were taken and slain 2 Kin. 25.4 5 6. Ver. 3. All thy Rulers are fled together c. As if he had said Even thy Princes that should have hazarded themselves for the defence of thy people are fled for fear And those that think the Prophet is speaking here of the Assyrians invading the Land in the days of Hezekiah do understand this of the Captains and Rulers fleeing from all parts of the land into other neighbouring Countries or else to Jerusalem there to shelter themselves And accordingly they also expound that which followeth They are bound by the Archers that is They are surprized by the Archers and bound and carried away prisoners Or they are so bound up with terrour and fear of the Archers that they dare not stand to defend themselves All that are found in thee are bound together That is All thy Inhabitants Princes as well as the ordinary people are fettered with fear see the Note Psal 76.5 Or they are here and there surprized and imprisoned together Which bave fled from far That is which are fled from the remotest parts of the Country to sheltter themselves in Jerusalem or elsewhere But now those that conceive the Prophet speaks here of the calamities that were to be brought upon Jerusalem by the Babylonians do accordingly hold that this All thy Rulers are fled together is meant either of that expedition of Nebuchadnezzar against Jerusalem when Jehoiachim and his Princes and people were in great numbers carried away captive into Babylon 2 Kin. 24.12 c. Or else of that which is expresly recorded concerning that last Siege when Jerusalem was taken and destroyed by him to wit that Zedekiah with many of his Princes and men of war did flee secretly out of the City even as far as the Plains of Jericho see the Note 2 Kin. 25.4 c. and were there taken and either slain or carried into captivity and therefore it follows They are bound by the Archers that is the Babylonian Souldiers that pursued and surprized them And then the last words I conceive are meant of the Inhabitants of Jerusalem and those that were fled thither for refuge All that are found in thee are bound together which have fled from far And indeed I see not how the miseries here foretold can suit solely with that which Jerusalem endured when it was only straitned and affrighted by Sennacherib's Army as will be more evident in that which follows Ver. 4. Therefore said I c. Some think this is spoken as in the person of the land of Judea But it is rather the Prophet that speaks of himself and that not only the better hereby to set forth the extreme miseries that were coming upon Judea and Jerusalem as before in the case of the Moabites see the Notes Chap. 15.5 and 16.11 but also because he was indeed exceedingly grieved for the doleful condition whereinto he foresaw the Church and People of God would be brought and that he might the more effectually move the Jews to repent of their wickedness which otherwise would bring such dreadful Judgments upon them Look away from me as if he had said Be gone let me alone I will weep bitterly labour not to comfort me because of the spoiling of the daughter of my people that is my poor Countrymen that are as dear to me or as dear to God as a Daughter to her Father See the Note also Chap. 1.8 It is all one in effect as if he had said The condition of my people is desperate
of the great streights whereinto this City was brought within a short time after by Salmanasser and Sennacherib the Kings of Assyria which seems not to me so probable at least that this was not all that was here intended because the Prophet speaks here expresly of this City's being laid waste whereas the utmost that any History reports concerning the Assyrians attempts against Tyre is That they blocked it up for five years and some add too That the Assyrians were at last overcome in a Sea-fight wherewith the Tyrians were exceedingly puffed up Again others under the calamity wherewith Tyrus is here threatned do comprehend the taking sacking and destroying of Tyre by Alexander the great of whom indeed it is reported by several Historians that after a long and hard siege he at length filled up that branch of the Sea that was betwixt the continent and Tyre that so his Army might approach her walls and by this means took it and utterly ruined it But it is not I conceive very probable that this is intended neither and that because ver 15. of this Chapter there followeth a promise That seventy years after the ruine here threatned the Tyrians should recover their liberty again which we do not find was ever done after Alexander had destroyed it And therefore in the last place the most of Expositors do understand it of the desolation that was brought upon this City by Nabuchadnezzar which indeed seems most probable 1. Because in Ezekiel's Prophecy against Tyre which agreeth in many passages with this it is expresly said Behold I will bring upon Tyrus Nebuchadnezzar King of Babylon c. Because the seventy years of the Syrians Captivity do sute so well with the seventy years of the Jews Captivity in Babylon And observable it is that elsewhere two sins are particularly mentioned as the principal cause of the ruine that God here threatens to bring upon this City to wit her excessive Pride in her riches and great strength And 2ly her insulting over Jerusalem when she was before destroyed by the same King see Ezek. 26.2 and 28.2 and Joel 3.4 c. Howl ye ships of Tarshish c. Figuratively this may be spoken to the ships themselves but rather it is meant of those in the ships Howl ye ships of Tarshish that is mourn and lament bitterly O ye Seamen and Merchants that are still passing in your ships by way of trading between Tyre and Tarshish and other foreign parts and indeed Tarshish is expresly mentioned amongst those that traded with Tyre Ezek. 27.12 but for the ships of Tarshish see the Notes 1 King 10.22 and Psal 48.7 for it is laid waste to wit Tyre and the Island wherein it stood and therefore all the Merchandise you left therein is utterly lost and the rich trading you had wont to have with that famous City is now at an end so that there is no house no entring in that is No house to entertain you no going in or coming out by way of trading from the land of Chittim it is revealed to them that is They of the land of Chittim who being nearer to Tyrus did first hear of it revealed it to those of Tarshish And who are meant by those of the land of Chittim See Numb 24.24 Other Expositions I know are given of that last clause but according to our Translation that which I have given seems the clearest Ver. 2. Be still ye inhabitants of the Isle c. Some hold that Isle is here collectively put for Islands and accordingly that it is the inhabitants of the Islands of the Midland-Sea that are here advised to be still that is to rest quietly in their several places and not to think of making any more voyages to Tyre that was utterly destroyed or to sit down silent mourning with her and for her But they are rather the Inhabitants of Tyre that are here spoken to which was an Isle till Alexander the Great as Histories report joyned it to the continent see the foregoing Notes Be still ye inhabitants of the Isle that is Boast not so proudly O ye Tyrians as you had wont to do in your great riches and the invincible strength of your City make not your City to ring with your revelling and rioting as you have used to do but rather let the astonishment horror and grief that is befallen you stop your mouths and make you sit down in silence as mourners use to do See the Note Job 2.13 Or thuâ— Be still ye inhabitants of the Isle as if he had said There shall not be that tumult and noise amongst you which there hath been by reason of the multitude of shipping and trading you had formerly there because your City being laid desolate there will be nothing but still silence there thou whom the Merchants of Zidon that pass over the Seas have replenished that is Who art filled with Merchants and all kind of Merchandise from beyond the Sea And Zidon is particularly named because being a haven-Town and near to Tyre and joyned in strict League and Confederacy with Tyre whence it is that in the Scripture they are still joyned together as if they had been but one it â—e though they had indeed several Kings Jer. 27.2 the Zidonian Merchants were still in greatest number there The drift of these last words is to imply that notwithstanding her great state and riches she should be laid waste and desolate But observable withal it is that Ezek. 26.2 Tyrus is brought in insulting over Jerusalem when she was destroyed with these very words I shall be replenished now she is laid waste Ver. 3. And by great waters the seed of Sihor the harvest of the river is her revenue c. Sihor is usually taken to be a small river that divided Egypt from Palestina Numb 34.5 and Josh 13.3 And accordingly some hold that by the seed of Sihor here is meant the seed of Egypt which is here called Sihor because this river Sihor was its utmost bounds But now because it seems no way probable that Egypt should be called Sihor only because of a small brook of that name that went through the skirts of that Country and for several other reasons that they give for it many learned men do with much confidence affirm that it is Nilus that is here called Sihor it may be with respect to a small branch of it that ran out to the borders of Canaan that was there called Sihor and that by the seed of Sihor here is meant the several fruits which the seed sown in Egypt by the river Nilus yieldeth to them as all kind of Corn Flax and such like And so the meaning of the words seems to be plainly this That the Wheat and other grain and fruit that either grew abundantly in Egypt by the great waters of Nilus the water-courses that were drawn from thence called therefore the harvest of the river Or that were transported by the great waters of the Ocean-Sea was the Revenue of
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
a great part of their Wealth for pious uses as might be most for Gods Glory and for the good of his Church and people And indeed we find in the first spreading of the Gospel the Apostle Paul found some at Tyre that had already embraced the Christian Faith Act. 21.3 4. See also the Note Psal 87.4 It shall not be treasured nor laid up that is they shall not covetously hoard up all they get meerly for themselves as formerly they have done for her Merchandise shall be for them that dwell before the Lord that is They shall lay out very much of their Wealth for the relief and support of the Ministers of the Gospel and others the poor members of Christ for though the Prophet expresseth this according to the Language of the Old Testament for them that dwell before the Lord as if he had been speaking of the Priests and Levites that did continually wait upon the Lord in the Temple yet his meaning is That when the Tyrians were once come into the Church though they should not heap up Wealth by unjust ways as formerly yet what they got in an honest way they should willingly expend it for the support of the Lords special Servants the Ministers that attend upon him in his House and others of his Houshold of Faith who are indeed a holy Priesthood to the Lord and do continually endeavour to walk with him and to approve themselves to him in all their ways yea and this the Prophet saith they should do so freely and bountifully that both the one and the other should be comfortably and sufficiently supplied with Means and Maintenance both for Food and good Raiment for that is intended in those last words to eat sufficiently and for durable clothing CHAP. XXIV VERSE 1. BEhold the Lord maketh the earth empty c. This following Prophecy some would have restrained to the Kingdom of the Ten Tribes and the Desolation which Salmanasser was shortly to bring upon it and others to the Land both of Judah and Israel with respect to the Destruction thereof first by the Assyrians and afterwards by the Babylonians But that this Prophecy is more comprehensive than so is evident by those Expresions v. 4. The World languisheth and fadeth away and verse 21. The Lord shall punish the Kings of the earth upon the earth Nor yet can it be meant as some others would have it of Gods destroying the whole World at the day of Judgment because ver 13. the Prophet addeth a passage concerning a remnant that should be delivered from this common Destruction It is therefore far more probably field by the most of Expositors that the Prophet having in the foregoing Chapters from Chap. 13. hitherto denounced many sore Judgments against Judah and Israel and the neighbour Nations round about them severally as the Moabites the Syrians the Egyptians c. doth here now denounce Desolation and Destruction against them all jointly together Behold the Lord maketh the earth empty and maketh it waste c. as if he should have said What should I speak any longer of the Destruction of particular Cities and Countries The Lord hath purposed to bring Ruine and Devastation upon the whole earth in a manner It is true indeed that because the Prophet in foretelling this to the Jews did more especially aim at the awakening of them and the calling of them to Repentance therefore in this general denuntiation he inserts many passages with respect to them particularly who were included amongst the rest as appears ver 2 and 5. where there is mention of their Priests and Laws and Covenant But yet questionless the Prophecy is intended concerning that havock that was to be made amongst the Nations before severally threatned and it may be others also even all that were seated in those parts of the World first by the Assyrians and then by the Chaldeans and then after that by the Medes and Persians There is a Prophecy much like to this Jer. 25.9 Behold the Lord maketh the earth empty and maketh it waste that is He will empty the earth of the Inhabitants thereof and of all wherewith it is replenished and adorned and leave it quite desolate See the Note Chap. 3.26 It is as if he had said That the earth was even over-burthened with an innumerable company of wicked wretches and therefore God would ease her of her burden and turneth it upside down which is in the Hebrew and perverteth the face thereof that is It shall be so ruinated that it shall not have the face that formerly it had and scattereth abroad the inhabitants thereof that is some fleeing and some being carried away Captives they shall be dispersed abroad amongst several Nations Ver. 2. And it shall be as with the people so with the Priest as with the servant so with his master c. That is The Judgments threatned shall fall upon all sorts and Conditions none shall be spared in regard of any preheminence they have above others Ver. 3. The land shall be utterly emptied c. See the Note before ver 1. Ver. 4. The earth mourneth c. That is The Inhabitants of the earth See the Note above ver 1. Or the earth it self by reason of the sad plight whereinto it is brought See the Note Chap. 3.26 And fadeth away to wit as plants that wither away See the Note Chap. 1.30 The World languisheth and fadeth away that is All the Nations round about Judea against whom the foregoing Prophecies were denounced lye desolate and forsaken See the Note upon the like Expression Chap. 13.11 and see also Chap. 16.8 The haughty people of the earth do languish that is The great and lofty ones amongst the people see the Notes Chap. 2.11 12. yet because it is in the Hebrew the heigth of the people doth languish therefore some do understand hereby the Jews whom God had advanced by spiritual priviledges above all other people Ver. 5. The earth also is defiled under the inhabitants thereof c. To wit by the Blood and Carcases of men slain Or rather by the abominable wickednesses that were committed by the inhabitants as it is said of the Land of Canaan Levit. 18.25 that it was defiled by the horrid sins that were committed therein by the Canaanites In the Exposition there seems to be an Allusion to those things that by the Law of God were to be looked upon as polluted because they had touched any persons or things legally unclean By the earth some understand the Land of Israel and Judah particularly placing the Emphasis of the words in this That this land had not been kept pure as a land so peculiarly consecrated to God ought to have been But I see not why it may not still be understood as in the foregoing verses of the whole earth generally yet indeed it is very clear that though the Prophet doth here foretel Judgments that were coming upon all the Nations round about yet all along he doth still
turn his speech more especially to the Jews to whom he directed his Prophecy And so he seems to do in the words immediately following because they have transgressed the Laws changed the Ordinance broken the everlasting Covenant that is They have wittingly and willingly run on in a way of doing whatever they listed themselves without ever taking any care to obey the Commandments of God for though some would extend this to the Heathens sinning against the Laws of Nature which God had written in their hearts yet methinks this is clearly added with reference to Gods people in particular And though some by the Laws would have the negative Precept within the bounds whereof they would not be kept and by the Ordinance the affirmative Commandments which they minded not to obey yet more commonly by the Laws Expositors understand the moral Laws and by the Ordinance the Ceremonial Statutes which they are said to have changed either because they kept not to the rule therein prescribed but changed and altered things as they pleased themselves However by the everlasting Covenant which they had broken is certainly meant that Covenant of Grace which God had made with Abraham and his Seed and was to have been by them inviolably observed for ever Ver. 6. Therefore hath the curse devoured the earth c. That is The Curse and Wrath which God denounced against all that rebel against him and which the Israelites had imprecated upon themselves in case of disobedience Deut. 27.26 shall utterly consume both the Inhabitants of the earth and all besides that is thereon Yet because in the following verses the Prophet speaks of the miseries which the barrenness of the earth should bring upon them therefore some Expositors do understand this of the particular curse Deut. 28.16 17 18. and they that dwell therein are desolate that is They are left in a desolate Condition stripped of all their former Comforts and Enjoyments therefore the inhabitants of the earth are burned that is Destroyed with fire and sword by hostile Invasions or rather consumed and destroyed by the flaming fire of Gods wrath See the Notes Chap. 9.18 and 10.16 yet some understand it of their being burnt up with that heat and drought which should be the cause of the burning up of the fruits of the earth whereof afterward the Prophet speaks and few men are left the generality of the people being cut off by Gods Judgments or carried away into Captivity Ver. 7. The new wine mourneth c. This Expression is used to imply either 1. That they should have a mournful Vintage their Vineyard yielding them so little Wine or 2ly That their Wine should be wastfully spilt or swilled down by the Enemy And so the next the time languisheth implies either 1. That their Vines should fade away and yield little fruit or 2ly That they should be cut or trodden down by their enemies See the Note Chap. 16.8 All the merry-hearted do sigh that is all that having abundance lived plensantly and merrily or all that used to be jovial and merry with drinking Wine instead of singing shall now sigh and mourn And in all this now the Prophet doth covertly tax their former intemperance and excessive jollity as if he should have said You that have spent your days in such immoderate pleasures and jollity shall shortly find that the case will be sadly alter'd with you Ver. 9. They shall not drink wine with a song c. That is Their drunken feasting and revelling shall cease strong drink shall be bitter to them that drink it that is Though they should have strong drink they shall take no delight in it for very anguish and sorrow of heart their miseries and Calamities will imbitter all their Comforts Ver. 10. The City of confusion is broken down c. Some understand this of Jerusalem particularly because say they the Prophet doth still seek to apply the Judgments here denounced particularly to the Jews to whom he prophesied But it may better be understood collectively of the several Cities in those Countrys against which the Prophet doth here prophecy And they may be called Cities of confusion either with respect to the base confusion and disorder that was in them there being nothing therein well ordered as it ought to be or else with respect to that Confusion and Desolation that was coming upon them the City of Confusion is broken down that is Every City destined to Confusion and Destruction shall be broken down by the enemy every house is shut up that no man may come in that is All houses are so blocked up with the ruines of them that there is no way to enter into them or they all lye desolate the Inhabitants being slain or carried away Captives so that there is no coming out or going into them Ver. 11. There is a crying for wine in the streets c. To wit of people bewailing the want of it or the loss or spoiling of it by the Enemy all joy is darkened c. that is Their joy shall be over-clouded with sorrows or turned into sorrows See the Note Chap. 13.10 Ver. 12. In the City is left Desolation c. That is not only in the Country but even in the Cities too there shall be nothing left but Desolation all that is therein shall be destroyed and the gate is smitten with Destruction so that there is no going in nor coming out there but even in the gates where there used to be the greatest concourse of people there shall be utter Desolation Ver. 13. When thus it shall be in the midst of the land among the people c. That is When there shall be such Desolation made as is aforesaid among the people both of Israel and the neighbouring Nations round about them there shall be as the shaking of an Olive-tree c. See the Notes Chap. 10.22 and Chap. 17.6 where the same is said of the Jews that is here said both of Jews and Gentiles together The drift of these words is to shew either 1. That the Destruction made amongst these people should be so great that there should be but a very small remnant left undestroyed Or 2ly That though there should be such Desolation made in those parts of the earth both Judea and the Countrys round about yet there should not be such an utter riddance made of the people but that there should be a small remnant left and reserved out of whose Posterity God meant to gather a Church of his Elect that should praise his Name Ver. 14. They shall lift up their voice c. That is This little remnant before mentioned both in Judea and the Countrys round about that shall escape that common Destruction and Desolation that is coming upon the whole earth in a manner in those parts of the World shall with great joy of heart lift up their voices to shout and to praise God for their wonderful Deliverance they shall sing for the Majesty of the Lord that
ways and make their way plain and even before them so that they may go on comfortably therein Or 2. that comparing together the upright ways of the righteous with the perverse and false ways of the wicked he doth prosper the one and destroy the other Or 3. that he doth so afflict them by their enemies when they go astray that he is very ready to deliver them again from their enemies upon their Repentance I know many understand this whole verse of God's making the way of his people by his Providence fair and plain before them and accordingly that word which we translate uprightness they render evenness or streightness The way of the just is evenness and suitably they render also the following words Thou most upright dost level the path of the just But according to our Translation the meaning of the place seems clearly to be that which is before said Ver. 8. Yea in the way of thy Judgments O Lord have we waited for thee Having spoken in the foregoing verse of the tender respect which God hath always to his righteous Servants here he sheweth what their assured confidence concerning this had wrought in them to wit that even in the way of his Judgments that is under his forest chastisements they waited upon God in hope that of his infinite Goodness and Mercy he would at last deliver them and receive them again into his favour Now the afflictions which God had brought upon his people he calls Judgments because therein God seems to carry himself as a Judg punishing them for their sins but yet in despensing of them he doth all with judgment and moderation and wholly with a purpose to do them good according to that of the Apostle 1 Cor. 11.32 But when we are judged we are chastened of the Lord that we should not be condemned with the world And this expression In the way of thy judgments is because it is God's usual and constant way to afflict his people when they go astray for their spiritual advantage I know some understand this thus That the faithful waited upon God in the Way of his Judgments that is in a way of constant obeying his Commandments or in a way which he had prescribed them in his word But the whole Context sheweth it is meant of the chastisements wherewith he had chastised his people See the Note above ver 1. The desire of our soul is to thy Name and to the remembrance of thee That is Even in our greatest troubles our affections were not taken off from thee see the Note Psal 44.17 nor did we cast off our confidence in thee but still our thoughts were upon thee thy word and promises We still panted after thy favour and sought after and waited for thy help and deliverance earnestly desiring that the glory of thy Name might thereby be advanced Ver. 9. With my Soul have I desired thee in the night yea with my spirit within me will I seek thee early That is I have desired thy favour thy gracious presence and help at all times even by night whilst others slept and so still will do with all possible diligence And this is spoken as in the name of every several person amongst the righteous that in this Song are brought in praising God's Name For when thy judgments are in the earth the inhabitants of the world will learn righteousness This is added to shew how they had been brought so to seek after God as was said in the foregoing words namely by the Judgments they had lain under mentioned before ver 8. In the way of thy judgments O Lord have we waited for thee It is as if they had said And indeed it is usual with men all the world over to be brought by thy Judgments to learn Righteousness Yet the meaning is not that all men are by God's Judgments won to true Repentance but that usually when Mercies do no good upon men yet Judgments bring them in either seriously to repent and amend their lives or at least to make an outward shew of doing so See the Note Psal 83.16 which is farther set forth in the following verse Ver. 10. Let favour be shewed to the wicked c. Having said in the foregoing verse what effect the Judgments of God do commonly work in men to wit that thereby they are bâ—â—ught to learn righteousness for which see the foregoing Note here they add that indeed some wicked wretches will not be brought to learn Righteousness neither by Mercies nor Judgments How little Mercies prevail with them is shown in this verse Let favour be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly whereby may be meant either Judea called the Holy Land which God had given as an inheritance to his own peculiar people whom he required to be a righteous holy people or the Church of Christ where uprightness of Life and Conversation is strictly required and practised but see the Note Psal 143.10 And will not behold the Majesty of the Lord that is though the Lord doth by never so many wonderful works clearly discover the Glory and Majesty of all his Divine Attributes yet will they take no notice of it See the Note Psal 28.5 And then how little they were better'd by God's Judgments is shewn in the next verse Ver. 11. Lord when thy hand is lifted up they will not see c. That is Though thou dost punish them never so sorely with the strokes of a hand lifted up or rather though thy Judgments be executed upon them in such a manner that it is most apparent that thou hast a special hand therein every one may see that they are the stroaks of Divine Vengeance yet they will not take any notice of it But they shall see that is they shall be foreed to take notice of it and be ashamed for their envy at the people or towards thy people that is their envying the welfare of God's people and spiteful endeavouring to do them all the mischief they could Yea the fire of thine enemies shall devour them That is the vengeance wherewith as with fire thou art wont to destroy thine enemies shall consume them See the Notes Psal 21.9 and 97.3 Ver. 12. Lord thou wilt ordain peace for us c. As if they had said Whilst thou destroyest our enemies thou wilt order it so that we thy people shall be in a prosperous and happy condition As thou hast afflicted us so thou wilt now also ordain peace for us see the Note above ver 3. and Chap. 9.6 For thou also hast wrought all our works in us that is all the good we have done or do with respect whereto we hope thou wilt afford us this peace thou hast wrought it in us by thy Holy Spirit But indeed the most and best Expositors would have this read as it is in the Margin of our Bibles For thou also hast wrought all our works for us and
the Lord's Vineyard see the Notes Chap. 5.1 A vineyard of Red wine that is the best and most generous Wine for such their red Wine was accounted in the land of Judea whence is that of Solomon Prov. 23.31 Loâ—k not thou upon the wine when it is red and those expressions Gen. 49.11 and Deut. 32.14 where Moses calls their Wine the blood and the pure blood of the grape see the Note Psal 75.8 It is all one in effect as if it had been said Behold the Lords Vineyard that before brought forth nothing but wild grapes see the Note Chap. 5.2 and hath thereupon lain a long time desolate and trodden down is now become a Vineyard that yieldeth the choicest Wine And the meaning is That Gods people were now become a holy and a righteous people yielding fruit very acceptable to God which may be meant partly of Gods people after their return out of Babylon but especially of the Church of Christ in the days of the Gospel However in the whole there seems to he an allusion to the custom of those times when at their Vintages they used to sing Songs with a great deal of jollity by way of extolling the excellency and the fruitfulness of their Vineyards Ver. 3. I the Lord do keep it c. That is though of late I have seemed wholly regardless of her yet now I will watch over her to keep and preserve her and I will water her with the gracious showrs and dews of my Word and Spirit Deut. 32.2 and with a constant supply of whatever is requisite to bring her into a fruitful and flourishing Condition Ver. 4. Fury is not in me c. As if it had been said say some good Expositors My people being now humbled and reformed my fury and anger against them is quite over who would set the briars and thorns against me in battel I would go through them I would burn them together that is If any therefore shall set themselves against my people now under my protection like pricking briars and thorns to veâ— and molest them it will be indeed but as if so many briars and thorns should be set against me in battel that am a consuming fire I would soon not only break through them and trample them down but also burn them up and destroy them see the Note Chap. 10.17 But I rather take this as spoken not of the enemies of his Church but of his Church and People themselves and that it is added by way of preventing an objection that might arise in their minds concerning the Lord's tender care over his people his Vineyard in his continual keeping it and watering it Because they might think that this promise could not consist with that which the Prophet had so often told them concerning those sad calamities and devastations that were coming upon them to this the Lord answers Fury is not in me to wit towards my Church and People It is as if he had said I am not in my self subject to be transported with furious passions and so prone easily and without any just cause to break forth in wrath against men and to be implacable therein but on the contrary I am slow to anger and very ready to shew mercy and especially it is thus with me in regard of my people when I am offended with them it is with the anger of a loving Father it is not in fury and rage and implacable wrath and therefore when I shall chastise you it shall be with a purpose to reform and not to destroy you so that this being effected in you I shall soon make good this promise to you As for the next words who would set the briars and thorns against me in battel I would go through them I would burn them together the drift thereof is I conceive to imply either 1. That if he were furiously bent against them to destroy them they would be but as so many briars and thorns before a consuming fire he could easily make an end of them so that they might thereby see that it was of his mercy and free grace towards them that they were not consumed Or 2. That if he were contending which he had much rather with the prophane ones of the world that he esteemed no better than so many briars and thorns his wrath should freely break forth against them and utterly consume them But with his Vineyard his inheritance his own adopted people he would not he could not deal thus Or 3. That if he were to deal only with the wicked amongst his people that were as so many briars and thorns setting themselves in battel-array against him he would soon destroy them and as willingly as the Husbandman destroys the briars and thorns in his Vineyard but with his beloved Vineyard he could not do so If he were purposed to destroy the briars and thorns amongst them yet he would be careful to do that so that he might not destroy the Vines together with them Or 4. That if he should find none but briars and thorns amongst his people then indeed he should soon destroy them but when they should be a reformed people he would be far from proceeding in such fury against them Ver. 5. Or let him take hold of my strength c. 1. By taking hold on Gods strength may be meant a serious Consideration of the infinite strength and power of God either to destroy his enemies or to bless his faithful Servants 2ly An apprehending this strength and power of God by faith when men believe it and apply the truth hereof unto themselves And 3ly that using of all holy means whereby they may appease his wrath and so stay his hand from smiting or burning them up such as are repentance and fervent prayer and whereby they may engage his strength to be put forth for their protection and benefit in every regard And this is required here as a means of mens making their peace with God and preventing their being consumed with the fire of his Indignation and that with a promise that it shall be effectual thereto that he may make peace with me and he shall make peace with me and it may be taken as spoken either to his enemies those wicked ones that were in his sight as so many briers and thorns that God would be reconciled even to them if they would thus stay his hand and make their peace with him Or else to his own people as an evidence that he was not furiously bent against them to destroy them because though he could easily burn them up as so many briers and thorns yet he rather desired that they should thus stay his hand and be at peace with him Ver. 6. He shall cause them that come of Jacob to take root c. To wit his Israel his Vineyard the Posterity of Jacob See the Note Psal 80.9 as is further clear by the following words Israel shall blossom and bud and the meaning is That though this people
see the Notes there But methinks the words in this place seem rather to set forth the desolation of their Country than the destruction of the Inhabitants Ver. 11. When the boughs thereof are withered they shall be broken off c. According to what is noted in the foregoing Verse some understand this also figuratively of the withering breaking off and burning the boughs of Gods Vine his Israel But rather this is added farther to set forth the desolation of their Town and Cities by shewing that as the Beasts should crop the Shrubs that grew there when they were green as was said in the former verse so being withered the boughs thereof should be broken off for firing as is expressed in the following words the women come and set them on fire For it is a People of no understanding c. that is a foolish People that will be made wise by nothing but stripes See the Notes Chap. 5.12 and Deut 32.28 Probable it is that this they are charged with more especially with respect to their brutish ignorance in forsaking the living God to go after Idol-gods therefore he that made them See the Notes Chap. 22.11 and Deut. 32.6 will not have mercy on them and he that formed them will shew them no favour that is say some who understand it of those whom God by this severity intended to reform God will not at all spare them but will proceed with some more than ordinary severity against them even as far as the rigour of fatherly chastisement may extend But I rather think that this is spoken of the body of the People of the Jews upon whom God poured forth his wrath without any mixture of mercy though withall he shewed mercy to a remnant amongst them as is shewn in the following verse Ver. 12. And it shall come to pass in that day c. to wit when God shall have proceeded with so great severity against his own People as is said in the two foregoing Verses and shall have thereby in some measure reformed them but see also the Note Chap. 11.11 that the Lord shall beat off from the channel of the river unto the stream of Egypt that is from Euphrates See the Note Chap. 7.20 unto the River Sihor which lay before Egypt Josh 13.3 or unto the River of Nilus either of which may be meant by the River of Egypt See the Notes Chap. 23.3 and Gen. 15.18 And the meaning seems to be that God would sever and take out his People from the Nations amongst whom they were scattered in all those Countries that lay between Euphrates and Nilus Assyria and Egypt for when the Jews were carried captives into Babylon many of them fled into Egypt See the Note Chap. 11.11 even as the Husbandman by beating severs the Fruit from the Trees or as by threshing he beats out the grain from the ears and straw or as by winnowing he beats out the corn from the chaff Some indeed do understand this of the Lords beating out the Israelites from their dwelling places all over the Land of Canaan which we find sometimes bounded by the River Euphrates and the River of Egypt and others of the beating over of all those Countries that lay between Euphrates and Nilus by the Medes and Persians when they subdued Babylon But the former exposition is far the clearest and best agrees with that which followeth and ye shall be gathered one by one O ye children of Israel to wit as Fruit is gathered up that is beaten off the Tree or as the Corn is gathered up when it is threshed and winnowed and laid up in Garners the meaning whereof is that though they were exceedingly dispersed yet they should be gathered together into one body and placed again in their own Land And this expression of their being gathered one by one is used purposely to intimate 1. the paucity of those that should be delivered in comparison of those that were at first carried away and scattered abroad according to a like expression Jer. 3.14 I will take you one of a City and two of a Family and will bring you to Zion And 2. the exact bringing in of all that were to have a share in this deliverance though they were severed never so far asunder that God would pick them up one out of one place and another out of another not one of them should be neglected and lost as it is said also Ezek. 39.28 I have gathered them unto their own land and have left none of them any more there But withall we must know that under this bringing home of the Jews to their own Land a greater mystery was intended by the Prophet whereof that was a type and shadow even the bringing in of God's elect People to the Church in the days of the Gospel first the Jews and afterward the Gentiles dispersed throughout the whole World as was said of Christ Joh. 11.52 that he should gather together in one the children of God that were scattered abroad Ver. 13. And it shall come to pass in that day c. See the foregoing Note that the great trumpet shall be blown that is As by the sound of trumpets a King gathers an Army or a Captain calls his Souldiers together that were scattered abroad so will I saith the Lord gather my people together that are dispersed in several Countries which though it were primarily meant of God's bringing home the Jews after the Babylonian captivity into their own Country yet under this as is already said in the foregoing verse the spiritual gathering in of Gods People to the Church of Christ is chiefly intended And therefore as by the trumpet is meant the Proclamation which Cyrus made for giving liberty to the Jews to return home into their own Country Ezra 1.1 2. so also the preaching of the Gospel that Evangelical Trumpet which was to be sounded all the World over for the bringing in of Gods Elect to Christ which may therefore the more fitly be called a great Trumpet And in this expression there may be an allusion either 1. to the silver Trumpets whereby the Israelites used to be called together to the Tabernacle or rather 2. to the Jubilee Trumpet by the sounding whereof there was liberty proclaimed to Captives and freedom for all to return to their Inheritances and Possessions which had been alienated for a time from them Or 3. to that Heavenly Trumpet wherewith at the last day all Gods Elect shall be gathered together to enter upon the full fruition of their purchased inheritance Mat. 24.31 As for the following words they set forth who they were that amongst others should be gathered in by this Trumpet and they shall come which were ready to perish in the land of Assyria that is that were in Assyria which yet may be also meant of the Empire of Babylon as a lost People dispersed without hope of being ever restored to their own Country and the outcasts in the land of Egypt to wit such
as fled thither contrary to Gods express command when they were invaded and overcome by the Babylonians as is said in the foregoing Note and see the Notes also Chap. 16.3 and Psal 14.7.2 and shall worship the Lord in the holy Mount at Jerusalem and not Idol-gods as they had formerly done and under this the coming in of Gods Elect to the Church of Christ is comprehended CHAP. XXVIII VERSE 1. WO to the crown of pride c. Here begins a new Prophecy Wo to the crown of pride to the Drunkards of Ephraim See the Note Psal 78.9 that is wo to the Prince-like pride wherein the ten Tribes do so highly exalt themselves or rather wo to the proud State and Kingdom of the ten Tribes or wo to Samaria the royal City of the Kingdom of Israel that are even drunk with prosperity and so infatuated with the high conceit of their wealth and strength that like so many drunken mad men they are fearless of all evil regardless both of God and Man and carry themselves in every regard as a people void of all reason and understanding This I conceive may be meant by calling them the Drunkards of Ephraim Yet it may well be that as they are here threatned for their pride as often elsewhere Hos 5.5 and 7.10 so also for their Luxury and Drunkenness as Hos 7.5 In the day of our King the Princes have made him sick with bottles of wine And this seems the more probable because of the following words wherein the Prophet gives a hint why he had denounced this wo against them whose glorious beauty is a fading flower that is the splendor and glory of whose State wherein they do so exceedingly pride themselves is but like the beauty of a flower that will be quickly withered and gone to wit because the Assyrians were immediately to invade them who would soon put an end to all their gallantry and pride And it may well be that in this expression there is an allusion to the Crowns and Garlands of Flowers which they used to wear at their drunken Feasts which are on the head of the fat valleys that is say some which flowers grow in the best and chief of the Valleys as if it had been said The glory of these ten Tribes is but like the beauty of those flowers which are in those rich Valleys wherein they dwell But according to our Translation this relative which must needs be referred to the persons against whom this woe is denounced which are on the head of the fat Valleys of them that are overcome with wine or as it is in the Hebrew broken with wine to wit as being by their excessive drinking becomes Fools and stupid and made useless for any thing that is which Drunkards of Ephraim dwell in the chief and principal part of the Vale of Israel for the main body of the Land of Israel may be spoken of as a Valley because it lay beneath Mount Lebanon and was a very fat and fruitful Country or which abide in the Mountain of Samaria for Samaria was built indeed on a Hill in those fat Valleys See the Note 1 Kings 16.14 And so the Prophet may hereby seem to strike principally at the Princes and great Ones that had their residence in the Court and Royal City of Samaria However those words on the Head of the fat Vallies are certainly used with respect to those in the beginning of the verse Wo to the crown of pride c. Ver. 2. Behold the Lord hath a mighty and strong one c. to wit Salmaneser the Assyrian which as a tempest of Hail and a destroying storm as a floud of mighty waters overflowing shall cast down to the earth with the hand that is shall suddenly and easily overthrow and destroy all the glory of Israel the fading flower before mentioned for with respect to that he compares the Invasion of the Assyrians to a tempest even as a drunken man is easily thrust down with the push of a hand or with the hand that is by main might with unresistable force and violence And indeed the subduing and destroying of Samaria and the ten Tribes was effected with great speed and violence Ver. 3. The crown of pride the drunkards of Ephraim shall be trodden under foot that is even this crown on the head shall with all possible scorn and contempt be trampled under the feet of their proud enemies But see the Note before ver 1. Ver. 4. And the glorious beauty which is on the head of the fat valley shall be a fading flower c. See again the Note above ver 1. and as the hasty fruit before the Summer that is say some rathe ripe fruits which is commonly as we use to say soon ripe and soon rotten and therefore not kept long for store but presently spent or rather as the early and first ripe fruit which for the novelty of it because by many it is much longed for and earnestly desired is commonly gathered betimes and eaten greedily many times before it be thoroughly mellow whence is the expression Mic. 7.1 My soul desired the first ripe fruit for that this is meant appears by the following words which when he that looketh upon it seeth it while it is yet in his hand he eateth it up that is as soon as ever he spieth it he presently plucks it and never lays it by but immediately eats it up And all this is to set forth how soon the ten Tribes should be ripe for ruine and how easily with what eagerness delight and speed the Assyrians should destroy them Ver. 5. In that day c. to wit When the ten Tribes shall be thus destroyed shall the Lord of Hosts be for a crown of glory and for a diadem of beauty unto the residue of his people that is He will be an exceeding great ornament and honour to the Kingdom of Judah This is opposed to that which he had said of the ten Tribes ver 1. Wo to the crown of pride c. And the meaning is that whereas Gods People might seem to be brought to a very low and contemptible condition when ten of their Tribes should be destroyed as is aforesaid God would be a sufficient honour and glory to the poor remnant of his People in the two Tribes of Judah and Benjamin to wit by his saving them from being destroyed with the other and continuing them to be his Church and People by that miraculous destruction of the Assyrian Army when Sennacherib should seek likewise to subdue them and by a happy re-establishment of his Church under Hezekiah which last is farther set forth in the next verse Ver. 6. And for a spirit of judgment c. Here the Prophet sets forth in part the means whereby God would make the state of Judah so eminently honourable and glorious both in peace and war And for a Spirit of judgment to him that sitteth in judgment that is God will give their Kings and
it is written that is in the Old Testament With men of other Tongues and other Lips will I speak unto this People and yet for all that will they not hear me for the aim of the Apostle there being to dissuade them from an inordinate desire of hearing those that had the gift of Tongues rather than those that Prophecied yea even then when there was none that did interpret what they spake he alledgeth this place to prove that herein they did ambitiously affect that which God threatned as a curse Ver. 12. To whom he said c. This is added farther to set forth how the Word of God had been to them without all good effect as if God had spoken to them in a language they did not understand or else to shew why God would speak to them with stammering Lips and with another Tongue it was because they were obstinate and would not be instructed To whom he said that is to which stupid People that regarded not the instructions and warnings they enjoyed the Lord said to wit by his Prophets This is the rest wherewith ye may cause the weary to rest and this is the refreshing That is this which I require of you that you should obey the word of my Prophets is the only means whereby you may procure rest and refreshing for your selves your Country and People from those many miseries troubles and calamities wherewith you have been wearied a long time together Yet they would not hear that is though the Lord shewed them plainly the way to rest and happiness they would not hearken to it Whereby is also implied that their stupidity in being like little Children that could not be taught proceeded from their obstinacy it was from meer wilfulness and stubborness that they were so ignorant Ver. 13. But the word of the Lord was unto them precept upon precept c. That is say many Expositors instead of obeying the words of the Prophets they mocked at their words repeating those words ver 10. in a flouting way Precept upon precept precept upon precept line upon line c. As if they should have said Our Prophets deal with us as with young Children we must have precept upon precept c. And indeed that which follows ver 14. Wherefore hear the word of the Lord ye scornful men seems to favour this exposition But I rather think that the Prophets intention in these words was to shew that after God had so plainly made known his will to them and taught them what might have been for their peace and rest yet still they were as dull as ever Gods Word was still to them only as an empty sound striking their ears they were still as unteachable as new-weaned Children That they might go and fall backwards and be broken and snared and taken That so through the just Judgment of God upon them by this their stupidity they might come to fall and be ruined under those Judgments which God had threatned against them It is probable that this expression of their falling may be used with reference to that sin of drunkenness wherewith he had charged them ver 7. And that it is particularly said That they might fall backward Either because that way of falling is most dangerous or to imply that their not minding Gods Prophets would bring them to fall under those Judgments which though foretold they would not foresee And so likewise by their being broken the utter cutting off some may be intended and by their being snared and taken the Captivity of others Ver. 14. Therefore hear the word of the Lord ye scornful men that rule this People which is in Jerusalem This is meant of the whole Nation of the Jews only he calls them this People which is in Jerusalem because thither they used to resort to Worship God as his People and to imply that their scorning was the greater sin because they pretended to be Gods peculiar People Ver. 15. Because ye have said We have made a covenant with Death and with Hell are we at agrement c. That is because you think your selves so secure as if ye had made a Covenant with Death and Hell Or because you run on so boldly in your wicked ways slighting the vengeance of God denounced against you that it is all one in effect as if you should openly say We are not frighted with your threatnings of Death and Hell We have made a Covenant with them both and therefore are sure they will do us no hurt This I conceive the Prophet intended by these words Yet it may well be that the wicked wretches of those times did use to say thus to the Prophets not as thinking they could make an agreement with Hell and Death but only in a way of derision as if they should have said Think not to scare us with the threatnings of Death and Hell alas we have made a strict league of friendship with Death and with Hell or the grave and therefore may well be fearless in regard of them both Yea some think that by saying they had made a Covenant with Death and the Grave they might intend that Death and the Grave would do them good rather than hurt namely because they would take them out of harms way before those evils which the Prophets threatned were like to come upon them when the overflowing scourge shall pass through to wit which you the Prophets tell us is coming upon the land it shall not come near us And hereby might be intended either the Assyrians invasion whereby the ten Tribes were utterly ruined and if this be intended it implies an exceeding height of presumptuous security in these men that when they saw the land of Israel over-run thereby yet could promise themselves that it should not reach them or else that of the Chaldeans which was often before-hand threatned by the Prophets For we have made lies our refuge and under falshood have we hid our selves as if they should have said Those things which you call lyes and falshood things that will surely deceive us we doubt not will prove a sufficient refuge and shelter to us Add hereby they might mean either 1. their false gods on whose help they much relyed though the Prophets often cried out against them as lying vanities as Chap. 44.20 A deceived heart hath turned him aside that he cannot deliver his Soul nor say Is there not a lye in my right hand Or 2ly the respect which in some things they pretended to have to Gods law and to his service and worship in the temple which was indeed no better than meer hypocrisy and a lye Or 3ly their subtil shifts their crafty dissembling and treacherous compliance with the enemy wherewith they might vainly hope to secure themselves what ever became of others Or 4ly the outward means they had for their defence and whereby they did foolishly hope to safeguard themselves as their great riches gotten by lies and falshood their leagues with foreign Princes
it should certainly seize upon them for morning by morning shall it pass over by day and by night that is It shall come speedily suddenly and unexpectedly upon you when you think least of it even as a man that is surprized early in a morning when he is as yet sleeping in his bed and being come it shall continue long upon you pursuing you incessantly not giving you any rest either by day or by night and it shall be a vexation only to understand the report that is The alone fame and report of the enemies approach shall be a sore terror and vexation to you Some I know understand it thus That even to those that felt no part of these miseries but only heard of them it should be a vexation And again others by the report do understand the doctrine of Gods Prophets according to that Chap. 53.1 Who hath believed our report and so reading the words as they are rendred in the margin of our Bibles and it shall be a vexation only when he shall make you to understand doctrine they would have the meaning to be this That when the miseries now foretold were come upon them thereby God would bring them to understand that doctrine which now they would not understand the truth of what the Prophets foretold and the folly of their present security only indeed it would then be too late their understanding this then would be only for their greater vexation not for their conversion But the first Exposition is I conceive the best Ver. 20. For the bed is shorter than that a man can stretch himself on it c. This proverbial speech may imply 1. the great penury and streights they should be brought into when those miseries came upon them which the Prophet had now foretold that they should be in continual distress not knowing which way to turn themselves nor able any way to ease or relieve themselves as it is with a man that lying on a bed that is too short for him must needs be as in Little-ease and as it were cripled thereby And 2ly the insufficiency of those lying vanities in the confidence whereof they were so secure for the affording of them any ease or comfort for which see the Note before ver 15. And the like may be said of the following clause and the covering narrower than that he can wrap himself in it for this may imply also the comfortless condition whereinto they should be brought and withall what poor things they would all prove for the covering and sheltering of them from the storms that were coming upon them whereon they grounded all their hopes And it may well be also that in these Expressions the Prophet might covertly strike at the luxury of those men that did thus scornfully slight and deride the threatnings of Gods Prophets who lived in all ease and jollity stretching themselves on their rich beds that were furnished with rich and costly coverlets see Amos 6.4 Ver. 21. For the Lord shall rise up as in mount Perazim c. See the Note 2 Sam. 5.20 He shall be wroth as in the valley of Gibeon to wit When Joshua slew the Canaanites there Josh 10.10 at which time it is said ver 11. That God slew them with hail-stones from Heaven in regard whereof this story suits the better with that storm of hail threatned before ver 17. The drift of this threatning is to shew That God would now proceed with the Jews that professed themselves his people but were indeed his real enemies no otherwise than he had formerly proceeded in their defence against the Canaanites and Philistines both his and their professed enemies And this the Prophet calls his strange work and his strange act that he may do his work his strange work and bring to pass his act his strange act either 1. as some say because the work of destroying men is as it were strange to God who is rather willing to shew mercy and to pardon than to punish Lam. 3.33 and Ezek. 33.11 Or 2ly because Gods proceeding in a way of destroying his people was strange and unusual that God should fight against those in defence of whom he was wont to fight against their enemies this was strange and wonderful As a Fathers whipping of his Child whom he so dearly loves is a strange work so for God to destroy his peculiar people to whom he had been formerly so good and gracious was very strange Or 3ly because the Judgment he intended now to bring upon them was extraordinary and unwonted strange wonderful and dreadful above what in his greatest severity he had formerly done to them For though he had often brought sore Judgments upon them in their own land yet he had never caused their City Jerusalem and the Temple therein to be burnt and the people to be generally carried away captives into strange Countries as he meant now to do Ver. 22. Now therefore be ye not mockers c. That is Mock not at the threatnings of Gods Prophets as you have done see the Notes before ver 13. and 15. lest your bands be made strong that is lest for this God should make the judgments he brings upon you the sorer and of the longer continuance from which otherwise if you would have repented you might have been loosed and freed Punishments inflicted upon men for sin are called bands because they are painful to flesh and blood and do restrain and bind up men from living as they list themselves And as beasts of prey being taken in snares are the faster intangled and bound the more they struggle and strive to get away so the more wicked men do strive against God when he begins to contend with them the heavier the judgments usually are which he pours forth upon them for I have heard from the Lord God of Hosts a consumption even determined upon the whole earth that is the whole land of Judea to wit except ye repent But see the Notes Chap. 10.22 23. Ver. 23. Give ye ear and hear my voice hearken and hear my speech As if the Prophet had said I will convince you by an unanswerable argument taken from that which you see commonly done amongst men that you have no cause to question but that God will at last certainly do what he hath threatned by his Prophets and that you do foolishly flatter your selves with hopes that you shall always go unpunished because he hath spared you so long and therefore attend diligently to what I shall now say Ver. 24. Doth the plowman plow all day to sow c. The drift of this passage to the end of the Chapter is to shew that if the Husbandman by the wisdom wherewith God hath endewed him doth not spend all his time in plowing and harrowing his ground never going any further which would be meer lost labour but when he hath done that then he soweth his several seeds in the grounds thus prepared by plowing and harrowing and that with great
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
is that for which the Prophet here terms them rebellious children a Rebellion of all other most execrable Chap. 1.2 I have nourished and brought up children and they have rebelled against me not so much because they had rebelled against the King of Assyria or Babylon concerning which see the Note 2 Kings 18.7 as because they were rebellious against Gods command whose children they professed themselves to be and that particularly in this business of their seeking to Egypt for help as appears by the following words Wo to the rebellious children saith the Lord that take counsel but not of me which is said either because in their streights they consulted amongst themselves what to do but never asked advice from God by enquiring of Gods Prophets or otherwise or else because they were so far from that that they therein disobeyed the command of God by his Prophets And to the same purpose is that which follows and that cover with a covering but not of my spirit that is that seek to shelter themselves against approaching storms and to possess the people with great hopes that they shall be covered and sheltered from them but it is not by means which I approve of and which I by my Spirit in the mouth of my Prophets have advised them to it is not by turning to me by repentance and by calling on me for counsel and help but by ways of their own projecting yea contrary to what I have commanded see the Notes Chap. 4.5 6. and 28.15 20. that they may add sin to sin that is that to their sin in revolting from those Heathen Kings to whom they had yielded themselves to be Tributaries see 2 Kings 18.7 did now add the sin of neglecting God and fleeing to Egypt for help Or that to their sin in calling in the Assyrians to their help formerly in the days of Ahaz 2 Kings 16.7 did now add this sin of running to Egypt to desire their help against the Assyrians Or rather that to the wickedness wherewith they had provoked God to bring the Heathen upon them they might add this new sin of seeking to shelter themselves from this vengeance of God by unlawful ways Ver. 2. That walk to go down into Egypt c. It was usual with this people when they were in danger of being invaded by any foreign enemies to fly to Egypt for help Thus Hoshea sent to the King of Egypt 2 Kings 17.4 And thus it seems in Zedekiah's time they had procured the King of Egypt to come and help them against the Chaldeans Jer. 37.5 7. and after the Chaldeans had carried the Jews into Babylon they that were left in the land of Judea fled into Egypt to shelter themselves Jer. 43.5 7. But yet I rather think that here the Prophet speaks of what was done in his own time when Sennacherib invaded Judea and sent his Captains to besiege Jerusalem For though in the story there be no express mention of their sending then to Egypt for aid yet because we find before that Isaiah had forewarned the Jews of their folly in resting at that time upon the aid of the Egyptians see the Notes Chap. 20.1 6. And because in the latter end of this Chapter ver 31. there is a prediction for the comfort of the faithful of the Assyrians dâ—wnfall it seems most probable that Hezekiah's Princes did at that time send secretly to the Egyptian to procure him to come in to their aid and that perhaps not without Hezekiah's consent and that hereupon our Prophet did denounce this wo against those that walk to go down into Egypt and have not asked at my mouth see the foregoing Note to strengthen themselves in the strength of Pharaoh of whose exceeding Puiffance and power it seems they had a very high opinion and to trust in the shadow of Egypt see the Note Chap. 18.1 And indeed how unlawful it was for them to seek to Egypt for help especially see the Notes Deut. 17.16 Ver. 3. Therefore shall the strength of Pharaoh be your shame c. To wit when they should find that instead of helping them they should not be able to defend themselves against the Assyrians see the Note Chap. 20. ver 1 6. Ver. 4. For his Princes c. That is Hezekiah's were at Zoan see the Note Chap. 19.11 and his ambassadours came to Hanes elsewhere called Tahapanes Jer. 2.16 and Tahpanhes Jer. 43.7 This is spoken in a way of derision to set forth how eager and busie they were to seek for help from Egypt to no purpose at all Ver. 5. They were all ashamed of a people that could not profit them c. See the Note above ver 3. Ver. 6. The burden of the beasts of the South c. By the beasts of the South here are meant either the young asses and camels afterwards mentioned on which the Jews carried the great Treasures and Gifts wherewith they meant to hire the Egyptians to come and aid them against the Assyrians into Egypt and thorough the Desart by which they were to go into Egypt both which lay South-ward from the land of Judea as upon the same account Jer. 13.19 the Cities of Egypt are called the Cities of the South Or else the Jews themselves who are termed beasts either because like so many beasts they travelled along South-ward with burdens on their backs the great presents they had provided for the Egyptians or because they were so brutishly foolish as to disobey and forsake God that they might seek help from Egypt And accordingly in these words The burden of the beasts of the South the intent of the Prophet might be only to shew that he would now declare how in seeking to procure aid from Egypt these beasts of the South went with great burdens on their backs as Chap. 46.1 he tells us how the Babylonian Idols were a burden to the weary beast that carried them Or else which most Expositors hold by the burden of the beasts of the South is meant a heavy Prophecy denounced against the beasts that went laden with great burdens of Treasure South-ward from Judea into the land of Egypt see the Note Chap. 13.1 And it may be taken as spoken with reference to that which went before or that which follows after and that in a way of descanting upon the word burden as if the Prophet had said Since you will needs go with such burdens of Treasures into Egypt to get Auxiliary Forces from thence for your defence lo I tell you of another kind of burden that God hath provided for you The burden of the beasts of the South that is a burdensome Prophecy concerning the beasts of the South But however if we understand this Prophecy as denouncing evil against the beasts on which they carried their Presents for Pharaoh we must know that hereby his aim is to inveigh against the Princes themselves that went along with them deriding their folly and madness in taking so much pains and being at so much
like publick service or as a mast of a Ship is seen a far off standing up alone by it self when no part of the Ship besides is seen and as an ensign on an hill to wit set up there as a Trophy of some Victory there obtained or a sign to shew Soldiers that are gathering together whither they should come The meaning is that being overcome by their Enemies there should be very few of them left alive or at least left in a Company together but that they should be dispersed and straggle about here one and there another or that they should be so generally carried away Captives that there should be but a few of them left in the land and that their destruction should be notable and conspicuous so that they should be a gazing-stock to all Nations for the strange judgments inflicted on them as such a beacon or mast used to be gazed at by those that pass by it But now some understand this of Jerusalem to wit that any other Cities of Judea round about her being destroyed she should be left alone on the hill whereon she stood as a beacon or a mast of a Ship And indeed if this were spoken with respect to that havock which Sennacherib should make in the land for which see the Note this Exposition may seem the more probable Ver. 18. And therefore c. Here the Prophet begins to comfort the faithful amongst his people And therefore will the Lord wait that he may be gracious unto you But yet the meaning of the words is questionable 1. Some understand it of the Lords waiting by way of forbearing a while to bring that ruin upon them before threatned to see if they would repent and turn unto him that so he might be gracious to them according to that which is said 1 Pet. 3.20 that the long-suffering of God waited in the days of Noah while the Ark was a preparing And thus they conceive that a Reason is here given why the judgments here threatned were not presently executed upon them It was because God was pleased to wait for their repentance And therefore will the Lord wait that he may be gracious unto you as if he should have said Do not flatter your selves that you shall never see this come to pass because you see it not presently done therefore only will the Lord suspend the judgment threatned for a time that he may wait for your repentance and so then may receive you again into his favour But then 2. Some understand it and I think upon better grounds of Gods deferring to come in to their help when their enemies did so far prevail over them and so sorely distress them to wit that therefore the Lord would suffer their enemies to proceed so far and to bring them to so low an ebb that he might wait for a fit opportunity when he might most seasonably appear for their deliverance as namely when they being broken with these evils were humbled and brought to repent of their evil ways and to turn unto the Lord or when it might be done with most advantage of glory to himself good and joy to them and shame and confusion to their enemies And much to the same purpose is that which followeth and therefore will he be exalted that he may have mercy upon you For though some understand by Gods being exalted his withdrawing himself as it were into the Heavens above his hiding himself and standing aloof from the help of his people purposely that he might take a fit time to shew mercy to his people Yet I rather think that hereby is meant that God would be exalted either 1. by the strange and wonderful destruction wherewith he meant to destroy the Assyrians or 2. by his peoples humbling themselves and abandoning their sinful ways and turning to the Lord Or 3. by those judgments upon them whereby he would bring them to be so reformed his end in all these being chiefly this that he might be gracious and merciful to them For the Lord is a God of judgment c. That is When God punisheth his people he is not transported with rage and fury as men are but doth it with moderation and judgment so as it may do them good according to that O Lord correct me but with judgment not in thine anger c. Jer. 10.24 Blessed are all they that wait for him to wit as knowing that God as is before said is wont to wait to be gracious to his people Ver. 19. For the people shall dwell in Zion at Jerusalem c. This may be added as a proof of that which was said in the close of the foregoing verse blessed are all they that wait for him And though some understand it as a promise of the Jews dwelling again at Jerusalem after their return out of Babylon yet I conceive it is primarily meant of that which was more shorâ—ly to be accomplished to wit that Sennacherib should not prevail against Jerusalem but that the people of God should continue to dwell safely and peaceably there though I would not deny but that the other may be included also in Zion at Jerusalem that is say some not only in that strong Fort of Zion but also in the City Jerusalem thou shalt weep no more that is thou shalt give over weeping or thou shalt not weep as formerly thou didst he will be very gracious unto thee at the voice of thy cry c. to wit when thou art besieged by the Assyrians or as others when thou art in captivity in Babylon Ver. 20. And though the Lord give you the bread of adversity and the water of affliction c. See the Note 1 Kings 22.27 yet shall not thy teachers be removed into a corner any more which though some understand barely as a promise that they should not be destitute of faithful Teachers to instruct them though they might suffer great harship in regard of their bodily food they should be however well provided for spiritual food yet more seems to be intended hereby to wit that thenceforth they should not despise and persecute their Teachers and drive them into corners to hide themselves as they had formerly done this those words any more seems to imply see the Notes before ver 10 11. but thine eyes shall see thy teachers to wit with great content and delight intentively fixing thine eyes upon them when they are instructing thee Thou shalt eagerly look after them that before were but eye-sores to thee Now all this I conceive is mentioned as an effect that should follow upon the Reformation which the judgment inflicted on them should through grace work in them And therefore we need not limit it as many do to the great streights they were in either when Jerusalem was besieged by Sennacherib or after their return out of Babylon Ver. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it when ye turn to the right hand and
when ye turn to the left That is say some in all thy ways whithersoever thou goest Or rather when ye are about to turn some way or other out of the right way And by this word behind them may be meant both 1. the word of their Teachers mentioned in the foregoing verse whereby God would be continually ready to direct them in the right way and to keep them from going astray There seems to be in this expression an allusion to School-Masters who following their Scholars as they go along the better to watch over them are wont to call to them and mind them of their way when they do not regard it as they should or to Shepherds that coming behind their sheep use to whistle them in when he sees them begin to straggle And likewise 2. the voice of Gods Spirit whereby he doth secretly speak to their Hearts and perswade them to follow the direction of their Teachers Yea and 3. that God would follow them with the admonitions and perswasions of his Word and Spirit even then when they turned their backs upon him not giving over until he had prevailed with them For those words thine ears shall hear a word behind thee seem to imply that as God would give them Teachers so he would also give them ears to hearken to and obey their Teachers Ver. 22. Ye shall defile also the covering of thy graven images of silver and the ornament of thy molten images of gold c. The meaning is That after God had humbled them by the judgments before mentioned and after the great deliverance he had wrought for them before promised they should take the Plates of Silver and Gold wherewith their Images were covered or the rich Garments and Ornaments wherewith they were attired or rather their Images themselves covered and over-laid with Leaves or Plates of Silver and Gold and should break or tear them in pieces as filthy things and dispose of them in some common prophane and disgraceful way see the Notes Chap. 2.20 and 2 Kings 23.8 Thou shalt cast them away as a menstruous cloth thou shalt say unto it that is to each of the things before mentioned Get thee hence Ver. 23. Then shall he give the rain of thy seed that thou shalt sow thy ground withall and bread of the encrease of the earth c. As with reference to that which was said before ver 20. concerning Gods giving them the bread of adversity and the water of affliction here the Prophet promiseth that upon their repentance God would cause their Land to yield them a rich encrease and this should abundantly make up all the damage they had received by the Assyrians and it thy Grain or Bread-corn shall be fat and plenteous see the Notes Deut. 23.14 And see also the Note Gen. 27.28 Ver. 24. The oxen likewise and the young asses that ear the ground shall eat clean provender c. That is Thou shalt have such abundance of Corn that thou shalt give thy Cattel clean provender to wit provender of pure Corn without any mixture of Chaff which hath been winnowed with the shovel and with the fan that is with either of them or with both one after the other Ver. 25. And there shall be upon every high mountain and upon every high hill rivers and streams of waters c. That is So great shall the showers of Rain be mentioned before ver 23. that from the Mountains and Hills streams of water like Rivers shall run down into the Vallies which shall make the whole land yield great encrease yea even those Mountains and Hills that used to be dry and barren In the day of the great slaughter when the towers fall that is at the time when God shall make a mighty slaughter amongst your Enemies the Assyrians that had brought you into so great streights wherein amongst others even their great Nobles and Princes shall fall the over-topping Towers here meant see the Note Chap. 2.15 So that this is added purposely to set forth how exceeding great the mercy of God to them at that time should be and how exceeding great their joy thereupon would be which he farther enlargeth in the following verse when at the same time he should make such havock amongst their Enemies and withall bless their Land with so great an encrease Many I know understand this of the great slaughter of the Babylonians by the Medes and Persians and by the Towers that should fall many understand the Towers of Babylon or the high Towers which the Assyrians had built for the besieging of Jerusalem But the former Exposition doth far better suit with the sequel of this Chapter Ver. 26. Moreover c. This in this verse is added to set forth those raptures of joy wherewith the Jews should be transported when on a sudden God should so miraculously destroy their proud Enemies the Assyrians and thereby deliver them from from all those fears and dangers they were in and out of which it seemed impossible they should ever escape Moreover the light of the moon shall be as the light of the sun The Prophet say some begins with this because this slaughter of the Assyrians was made in the night and the light of the sun shall be sevenfold as the light of the seven days that is the Sun shall shine with as much brightness on that day as if seven Suns were shining together in the day that the Lord bindeth up the breach of his people and healeth the stroke of their wound that is when the Lord shall heal the State of Judah of all the breaches and wounds made therein by the Chaldeans or rather by the Assyrians Light is usually put for joy in the Scripture see the Notes Esther 8.16 and Psal 112.4 and darkness for sorrow And hence it is that as the Heavenly Lights are said to withdraw their light from men when they are in extream darkness and sorrow see the Note Chap. 13.10 so here on the contrary to set forth what exceeding joy there should be amongst the Jews when the Chaldeans should be vanquished by the Medes and Persians and Cyrus should set them free from their bondage or rather as is often noted before when Jerusalem should be so suddenly and strangely delivered from the invasion and siege of the Assyrians it is said that the Moon should shine as bright as the Sun and that the light of the Sun should be sevenfold more than at other times it is The meaning is that the Heavenly Lights should seem to congratulate them for their happiness in their being so miraculously delivered out of the very jaws of death and that they should think the light of that day through the excess of their joy sevenfold brighter than any day they had seen before Some I know understand this of the glorious condition of the Saints in Heaven Yea indeed most Expositors understand it of the exceeding great joy and glory of the Church upon Earth in the days of the
Gospel when Gods people should be healed of all the wounds and breaches which sin had made in their Souls by that great work of Christs Redemption by the pardon of their Sins and the Sanctifying of their Nature to wit that the glory and joy of the Church then should be sevenfold greater than ever it had been in the days of the Old Testament yea sevenfold greater than the brightness of the Heavenly Lights And indeed because those great deliverances of the Jews before mentioned were types and shadows of this our greater deliverance by Christ there is no question to be made but that this which the Prophet saith here may be justly applied thereto But yet I say primarily and properly it is meant of that great deliverance of the Jews from the Tyranny of the Assyrians Ver. 27. Behold c. Here the Prophet begins more largely to set forth the destruction of the Assyrians in the day of the great slaughter mentioned before ver 25. Behold the name of the Lord cometh from far that is the Lord cometh from Heaven even as we use to say His Majesty is coming when we intend thereby the King himself But why doth the Prophet use this expression I answer that there are Reasons given by Expositors for this that are considerable as 1. That he saith not The Lord cometh but The name of the Lord cometh either 1. by way of slighting the contempt of the Heathen who were wont to deride the Jews for worshipping only the Name of a God an imaginary God whereas they had the Images of the Gods whom they worshipped according to that which one of them said of that people Qui puras nubes coeli Numen adorant as if the Prophet had said even that invisible God of Israel who hath revealed himself to us only by his Name will come and be revenged on you for the wrong ye have done his people Or 2. to imply that he told them of that the report whereof he had heard from a far he had heard glorious things spoken of the coming of the God of Israel against them whose Name was famous and great throughout the world Or 3. to signifie that the Angel by whom the Assyrians should be destroyed should do it in Gods Name and by Commission from God And 2. That he saith Behold the name of the Lord cometh from far to imply that however God had seemed both to his people and to their enemies to stand a far off yet now he would come in suddenly and unexpectedly to the deliverance of his people and to the ruin of their enemies As for the following words burning with his anger and the burden thereof is heavy or as it is the margin and the grievousness of flame the meaning thereof is that the Lord would come against the Assyrians in the heat of great and flaming fury and that this his anger would in the vengeance he would pour upon them prove a heavy and intollerable burden to them upon whom it should light And so in the last words his lips are full of indignation and his tongue as a devouring fire the Lord is set forth after the manner of a man full of wrath whose lips seem to tremble and swell with anger and whose words sound nothing but terror and threatnings And it is well observed by a learned Expositor that the Prophet doth the rather express Gods anger by the words of his mouth to imply that however they despised his word yet his threatnings would have their effect and the sentence that proceeded out of his mouth would be a fire to consume his enemies Ver. 28. And his breath as an over-flowing stream shall reach to the midst of the neck c. That is It shall bring the Assyrians into a dangerous condition as that man is in a stream of water up to the midst of the neck Before Chap. 8.8 it was said of the Assyrian that he should overflow the whole Land and State of Judah even to the neck and here now perhaps in relation thereto it is said the torrent of Gods wrath should overflow the Assyrian even to the midst of the neck to sift the nations to wit those that served in Sennacherib's Army with the sive of vanity that is to distress and trouble them till they were all scattered and cast out and utterly destroyed By a sive of vanity the Prophet seems to intend a sive that lets all things run thorough it till there be nothing left and therefore that which is meant here is that tho the Nations came with the Assyrian in never so great multitudes yet God would turn them off and scatter them like so much chaff till they were brought to nothing And to the same purpose is the next figurative expression also and there shall be a bridle in the jaws of the people causing them to err that is for the remainder of them that are not destroyed by the Angel of the Lord God would carry them away which should be quite contrary to what they designed even as the Rider turns the fiercest Horse with a bit and bridle namely in that instead of going to Jerusalem he would cause them to fly back to their own Country or at least cause them to wander up and down in a scattered manner now one way and then another till they perished And this is just what the Lord by our Prophet said to Hezekiah concerning Sennacherib 2 Kings 19.28 I will put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest Ver. 29. Te shall have a song as in the night when a holy solemnity is kept c. That is when God shall have thus destroyed your enemies as is before said ye shall then sing for joy in a holy manner giving praise and glory to God who hath done this for you even as you are wont to do the night before your solemn festivals to wit those three great festivals when all their males went up to the Temple see the Note Exod. 23.17 the solemnity whereof began always the evening before the festival day and gladness of heart as when one goeth with a pipe to come into the mountains of the Lord to the mighty one of Israel which is said because they that went up to the Temple which stood on Mount Zion from other parts of the land at these solemn feasts used it seems to go along singing and playing upon musical Instruments for joy that they were going to meet with their God in his holy Sanctuary see Psal 42.4 Ver. 30. And the Lord shall cause his glorious voice to be heard c. That is say several learned Expositors The destruction of your enemies shall be such that it shall be as plainly perceived that it is the judgment of God upon them inflicted by his command as if an audible voice had been heard from Heaven enjoyning it to be done and shall shew the lighting down of
certainly as he had said destroy both those that would need seek to Egypt for help against the Assyrians and the Egyptians likewise that helped them yet he would as certainly preserve Jerusalem from being surprized by the Assyrians and so would save a remnant of his People from being destroyed And the drift of this is to make it clear to them how safely they might have rested upon him alone without ever looking after the Egyptians for help Like as the Lion and young Lion roaring on his prey when a multitude of Shepherds is called forth against him he will not be afraid of their voice nor abase himself for the noise of them to wit by letting go his prey or fleeing from them So shall the Lord of hosts come down to wit from Heaven to fight for mount Zion and for the hill thereof that is the hill Morias where the Temple stood which is particularly expressed to imply Gods tender care over the place where he was worshipped The drift of the similitude is to set forth that Jerusalem should find the Lord as able and as earnestly intent to save her out of the hand of the Assyrians though their army were never so numerous as a Lion is to hold fast and not to part with the prey he hath gotten though never such a multitude of Shepherds be gathered together against him Ver. 5. As birds flying so will the Lord of hosts defend Jerusalem c. That is say some God will so defend Jerusalem that she shall be as safe as birds are when they are flying But rather the meaning is either 1. That God would come in to the help of Jerusalem when the Assyrians should come against her with as much speed as Birds are wont to flee to the defence of their young ones when they see them in any danger Or 2. That God would with as much affection and tender care and earnestness provide for the securing of Jerusalem from the Assyrians as birds are wont to shew toward their young ones when they flutter over them to shelter them or flee up and down to beat off those as well as they can who they fear would annoy them So that in this comparison there may be an allusion to that which Chap. 10.14 is said of the Assyrian's boasting of his victories implying that tho' he had bragged how he had surprized the several Nations of the Earth as a birds-nest and spoiled them of their riches none daring to peep or to wag the wing yet when he came to Jerusalem he should not find it so As for that which follows defending also he will deliver it and passing over he will preserve it those words passing over may be used as with respect to the similitude he had used of Birds flying to signifie that Gods Eye would be upon them to preserve them according to the care that Birds have of their young ones when they fly this way and that over them to secure them Or it may import only the suddenness of their deliverance that God would but pass over them and they should be presently delivered But most generally it is thought by Expositors that in those words there is an allusion to the deliverance of the Israelites out of Egypt to wit that as then an Angel passing over the Houses of the Israelites did in one night slay all the first-born of the Egyptians So it should be now an Angel passing over them should in one night make a mighty Slaughter in the Assyrian's Camp and so Jerusalem should be delivered Ver. 6. Turn ye unto him from whom the children of Israel have deeply revolted That is You that hope to have a share in this promised deliverance repent and turn unto the Lord from whom the body of this people who will yet needs glory in the name of the children of Israel have deeply revolted to wit as by other heinous sins so more particularly by your incredulity and forsaking of God and seeking to Egypt for help This expression that they had deeply revolted we have also Hosea 9.9 they have deeply corrupted themselves the meaning whereof is that they had greatly or extreamly apostatised from God as we use to say that such a man is deep in such a Treason or other Villany when he hath had a great hand in it But the drift of this expression here might be to hint unto them that though they had thus dangerously revolted from God yet if they would now have been as deep in their sorrow as they had formerly been in their sin God would remember his covenant made with their fathers and shew them mercy and own them for his children Ver. 7. For in that day every man shall cast away his idols of silver c. Some think that is mentioned as an effect of their sincere repentance upon the Assyrians invading of their Land or upon the wonderful destruction which God would bring upon the Assyrian Army But the word for doth plainly shew that this is added as a motive to press them to hearken to the foregoing exhortation to repentance Repent saith he and turn to the Lord for in that day to wit when the Assyrian shall make such havock in your land being convinced of the vanity both of your Idol-worship and of your resting upon the aid of the Egyptians every man shall cast away his idols of silver and his idols of gold see the Note Chap. 2.18 which your own hands have made unto you see the Note Chap. 2.8 for a sin that is that you might therewith sin against God and thereby draw down his vengeance upon you Ver. 8. Then shall the Assyrian fall c. That is Sennacherib's Army shall be destroyed with the sword not of a mighty man and the sword not of a mean man shall devour him that is not by the sword of any man one or other but by the sword of Divine vengeance laid on by the Ministry of an Angel 2 Kings 19.35 but he shall flee from the sword that is Sennacherib himself shall flee from the sword from Heaven wherewith he shall find his Army destroyed or as it is in the margin for fear of the sword to wit as not knowing how that havock came to be made in his Army and his young men shall be discomfited that is those of the youth and flower of his Army that by reason of their youth use to be most hot and furious and that shall escape the stroke of the Angel shall be glad to flee for their lives It is in the Hebrew and his young men shall be for melting the meaning thereof must needs be either that their multitude melted away as it is said 1 Sam. 14.16 or that their hearts through fear fainted and melted away see the Notes Josh 7.5 As for the Translation in the margin and his young men shall be tributaries I know not what can be probably intended thereby unless it be that after this defeat the Assyrians should in process of time
become tributaries to the Chaldeans and so afterwards to other Nations For we do not find that upon this overthrow of Sennacherib's great Army the Assyrians became tributaries to the Jews Ver. 9. And he shall pass over to his strong hold for fear c. It is in the Hebrew thus And his rock shall pass away for fear and therefore some understand the place thus that the remainder of his Army or his Princes and Commanders the chief rock and strength whereon he relied should flee away for fear But according to our Translation the meaning is plain that Sennacherib should flee into his own Country and betake himself to his strong holds there or rather to Niniveh his best fortified City not daring to stay any where till he came thither 2 Kings 19.36 and his princes shall be afraid of the ensign that is either 1. That they should be afraid as men are wont to be when they see their enemies marching up against them with displayed Ensigns Or 2. That they shall be so afrighted that if they saw an Ensign though it were when they were come into their own Country or though it were only some Ensign set on the top of some Watch-tower by the way they would be afraid as if some Troops of their Enemies were pursuing them Or 3. rather that they should be afraid of the Ensign or Standard which God had as it were by his Angel lifted up against them when he fought against their Army and made such dreadful havock amongst them And then for the last words his princes shall be afraid of the ensign saith the Lord whose fire is in Zion and his furnace in Jerusalem the meaning of that is either 1. That in that City was the house wherein he dwelt continually to wit the Temple where he had his fire continually burning upon his Altar and therefore he would not suffer himself to be turned out of doors by the Assyrians Or 2. That there his people were constantly waiting upon him in the duties of his worship their sacrifices and their incense were still burning upon his Altar and that therefore he was engaged in point of Honour to appear for their defence Or 3. That God was there as a consuming fire to burn up the enemies that should come upon them to destroy them As in Zion he had his fire and furnace for the trying and purging of his people so also for the utter destroying of his and their Enemies against whom if they attempted to wrong his people his vengeance would be still ready to break forth as a devouring fire see the former Notes Chap. 10.17 and 30.30 CHAP. XXXII VERSE 1. BEhold a king shall reign in righteousness c. It is not certain whether this be a new Prophecy distinct from that which went before or whether rather it be not added as a farther supplement to that Many Expositors hold that primarily and literally Hezekiah is the King here intended and that as he was a type of Christ But with one consent all Christian Expositors hold it is Christ that is here principally and mystically meant under the type of Hezekiah Taking it to be a distinct Prophecy by it self I see not why it might not be prophecied in the days of Ahaz purposely to comfort the people under his abominable tyranny with a promise of a better King shortly to come and that therefore this particle of admiration Behold was prefixed it being a thing very remarkable that the Son of such a wicked Father should prove such a good just and gracious King But if we do take it as prophecied even when Hezekiah sate already in the Throne there is no incongruity in saying of him Behold a King shall reign in righteousness and his Princes in judgment to wit with respect to that far greater care which he and his Princes should take to govern the People with all possible righteousness and judgment after the Lord had wrought that wonderful deliverance for them by the destruction of the Assyrian Army But however most exactly and clearly was this accomplished in the Lord Christ Behold a King shall reign in righteousness that is he shall govern his people with perfect righteousness see the Notes Chap. 11.5 Psal 45.6 7. and 72.1 2. and his Princes shall rule in judgment that is they that shall minister unto Christ in the Government of his Church shall do it most justly according to the Rule of the Gospel But see the Note also Psal 45.16 Ver. 2. And a man shall be as a hiding place from the wind and a covert from the tempest c. To wit Hezekiah that man before spoken of or more indefinitely Hezekiah and each one of his Princes shall be as a place where one may cover himself from the violence of some rough wind or as a haven where ships may be shelter'd from all damage in great storms and tempests The meaning is that by the righteous and wise government of Hezekiah and his Princes the People should be defended from all violence and oppression and that their government should be as welcome and acceptable to the Subjects as such a hiding place is wont tribe to men in such tempestuous times Yea this might be spoken with particular respect to the destruction of Sennacheribs army For such a hiding place was Hezekiah to the poor Jews in those stormy days when by his prayers he prevailed with God for the breaking of that army and so Jerusalem was secured and the enemies were kept from making such havock all the land over as they had done in some parts of it And so likewise the following words set forth how chearing and comforting yea how abundantly comfortable this government should be unto them as Rivers of water in a dry place which do not only moisten the parched ground and make it pleasant and fruitful but also yield great refreshing to the thirsty traveller that is the wronged and oppressed who are wont earnestly to thirst to have Justice done them shall be exceedingly joyed by the relief the Magistrate shall afford them as the shadow of a great rock in a weary land See the Note Psal 63.1 It shall be as great a refreshment to them as it is to one that travelleth in the scorching heat of the Sun thorough a desert where there are no houses or trees to shelter him to get within the hollow cave of some great rock or to stand under the shadow of it But now this is principally meant of the man Christ He is a hiding place by his merits from the wrath of God Satan Sin Death and Hell And so likewise he shelters and safeguards his people in the windy days of affliction and persecution of outward troubles and inward temptations from all dangers and evils and discouraging fears and terrors He is as rivers of water in a dry place as the shadow of a great rock in a weary land to wit in that by his grace he cools and suppresseth the distempered heats
the effecting of his wicked practises his Servants and Ministers are as base and vile likewise as he is he makes use of no other but such as himself is Or rather all the tricks and artificial devices and means he useth to effect his designs are stark naught for so this seems to be explained in the following words he deviseth wicked devices to destroy the poor with lying words that is By false Informations and Witnesses or by unjust Censures proceedings wherein Justice is pretended when nothing but injustice and oppression is intended even when the needy speaketh right that is When his cause is just and he desireth and pleadeth nothing in his defence but what is most equal and just Indeed this last clause may be read as it is in the Margin when he speaketh against the poor in judgment and then the meaning is That the Churl will not stick to destroy the poor with lying words even when the poor man stands before Judgment seat which should be a Sanctuary for innocent persons Ver. 8. But the liberal deviseth liberal things c. That is The charitable man is continually studying and contriving how to do good bountifully for this is added in opposition of what was said before of the covetous Churl See the Notes before ver 5 6 7. Indeed some would have it understood of such a Prince as really deserveth the title of bountiful and liberal But it is clear that our Translators did intend it of all liberal persons in general and by liberal things shall he stand or be established that is The more liberal he is the surer he shall stand the more firmly he shall be setled in a prosperous condition Ver. 9. Rise up ye Women that are at ease c. Having in the foregoing part of the Chapter promised a time of mercy and deliverance to the faithful here the Prophet returns again to threaten the Jews with those grievous Calamities that should come upon them before those comfortable times should come of which he had now spoken Rise up ye Women that are at ease hear my voice ye careless Daughters c. Some by the Women here spoken to understand the Cities of Judea and by the Daughters the Villages belonging to those Cities But I see not why it should not be understood literally of the Women amongst the Jews and those especially that living in great plenty idleness and luxury were most void of all care and fear for to these the Prophet might purposely address his speech 1. Because such are apt to live most at ease and to be most secure 2ly Because Women are most likely to be affrighted with the prediction of approaching Calamities and would be most unable to bear what in such times they were like to endure And 3ly especially to imply the greatness of the vengeance that was coming upon them wherein the very Women should not be spared no the greatest or richest of them though best provided to make an escape should be able to get out of the enemies hands but should suffer with the common sort As for that expression Rise up ye Women that are at ease it is used to imply either 1. with what great attention and reverence it was fit they should hearken to what he would say to them as being of matters of great concernment and given him in charge by the Lord their God See the Note Numb 23.18 Or 2ly the folly of their security in a time of so great danger It was no time for them to sit still as fearless and careless as they were it would not belong ere God would rouze them up Ver. 10. Many days and years shall ye be troubled ye careless Women c. That is ye that are now so careless and fearless shall then be piteously troubled And because it is said of the Judgment here threatned that it should continue a long time many days and years therefore many Expositors hold That a long succession of several calamities is here intended and so that it must not be restrained only to Sennacheribs invading of Judea and blocking up Jerusalem but must be extended to the destruction of Jerusalem by Nebuchadnezzar and the seventy years of the Babylonian Captivity yea to the utter desolation that was afterwards brought upon this land and people by the Romans And indeed some of the following passages must necessarily be understood in this large extent for the vintage shall fail the gathering shall not come to wit Either because of the havock the enemy should make in their Country or because it should afterward lye desolate and untilled and without inhabitants See the Notes Exod. 23.16 and Levit. 26.34 Ver. 11. Tremble ye women that are at ease be troubled ye careless ones c. As if he had said As fearless as ye are now ye shall be troubled and tremble Strip ye and make ye bare and gird sackcloth upon your loyns that is put off your ordinary attire and clothe your selves with sackcloth as mourners use to do yet this last clause may be intended as by way of foretelling how they should be used by their enemies when they prevailed over them Ver. 12. They shall lament for the teats c. That is Because the Womens breasts and some would extend it also to kine and sheep were dried up for want of food and so they wanted milk for their little ones And so indeed it was when Jerusalem was besieged by the Babylonians Lam. 4.3 4. Even the Sea-monsters draw out the breast they give suck to their young ones the daughter of my people is become cruel like the Ostriches in the wilderness The tongue of the sucking child cleaveth to the roof of his mouth for thirst c. But yet very many Expositors by the teats here do understand their fields and vineyards the two breasts which did continually yield plenty of nourishment to the inhabitants and thus say they the Prophet explains himself in the following words for the pleasant fields for the fruitful vine But this may be added as a further cause of their sorrow to wit That they should mourn as for the driness of their breasts so also for the want of the fruit of their Fields and Vineyards Ver. 13. Upon the land of my people shall come up thorns and briars c. The Expression here used seems to intend That the land of Judea should be wholly overgrown with briars and thorns See the Notes Chap. 7.23 24 and that notwithstanding it was the land which God had appointed to be the inheritance of his peculiar people so that there was no cause upon that account to flatter themselves that it should not be so yea upon all the houses of joy in the joyous City that is even in those places where those gallant houses stand in the City of Jerusalem see the Note Chap. 22.2 where there is nothing now but pleasure and mirth and great jolity shall briars and thorns grow up the houses themselves being burnt down by
the enemy And indeed some read this last clause so burning upon all the houses of joy in the joyous City which how it was accomplished when Jerusalem was taken by the Babylonians we may â—ead 2 King 25.9 Ver. 14. Because the palaces shall be forsaken c. That is The stately houses of their Kings Princes and other great men the multitude of the City shall be left that is say some They shall be left without a King or other Princes to defend them But there is rather here an inversion of words the multitude of the City shall be left for the City shall be left of its multitude according to that sad complaint Lam. 1.1 How doth the City sit solitary that was full of people See the Notes also Chap. 6.11 12. The forts and towers or the clifts and watch-towers of which see the Note 2 Chron. 27.3 shall be for dens for ever that is For a long time as indeed during the Babylonian Captivity it was so for seventy years a joy of wild asses See the Note Chap. 13.21 a pasture of flocks see Chap. 17.2 Ver. 15. Until the Spirit c. By affixing this period to the desolation before threatned the Prophet returns again to the comforting of his faithful Servants This desolation shall be in the land of Judah saith he until the Spirit be poured upon us from on high that is Until God from heaven do by his quickning Spirit abundantly poured forth upon us restore his people to a comfortable and flourishing estate and condition And this seems to import 1. That whereas they were in as hopeless a condition as so many dead men as it is said of them Lam. 3.6 He hath set me in dark places as they that be dead of old God would breathe a spirit of life into them and quicken them again which is that Ezekiel foretold in his Prophecy Chap. 37. concerning the Resurrection of the dead and dry bones 2ly That whereas they were like trees or plants that seem in winter to be quite dead God would make them alive again and cause all things to be with them in a flourishing condition again as it is with the Creatures Psa 104.30 Thou sendest forth thy Spirit they are created and thou renewest the face of the earth concerning which see the Note there And 3ly That whereas they were spiritually dead in sin God would by his spirit of Grace revive and quicken them and make them a holy people So that as the desolation before threatned may be understood to have been accomplished gradually at several times See the Note before so this period set for the reviving of them again by the pouring forth of the spirit upon them from on high may be understood likewise of several times as 1. partly of the reviving and the reformation of the state of Judea in Hezekiahs days after God had so wonderfully destroyed Sennacheribs Army Or 2ly more fully and clearly of that strange quickning and reviving of the Jewish State when that people were set free out of Babylon and coming home again to their own Country Jerusalem was rebuilt and reinhabited with multitudes of people as in former times Or 3ly and principally of the glorious change that was wrought in the Church in the days of the Gospel when God did so abundantly pour forth of his Spirit first upon the Apostles and afterwards upon the whole body of his people that embraced the faith of Christ according to that promise Joel 2.28 And it shall come to pass afterward that I will pour out my spirit upon all flesh c. whereupon the Church did spring up and flourish again after an unusual and unwonted manner As for that which is mentioned in the following words as the effect of this pouring forth of Gods Spirit upon them and the wilderness be a fruitful field and the fruitful field be counted for a forest See the Note Chap. 29.17 understanding it of Gospel-times the meaning seems to be That after that plentiful effusion of Gods Spirit upon his people those that were before as a barren wilderness shall become fruitful and they that before had some beginnings of Grace wrought in them should bring forth fruits in such abundance that their former life should seem but as a wilderness where no fruits were Ver. 16. Then judgment shall dwell in the wilderness and righteousness remain in the fruitful field That is Justice shall be duly executed and men shall carry themselves justly towards those with whom they converse which also implies the true fear of God all the land over see the Note Chap. 29.17 But if we will take it as spoken mystically concerning the days of the Gospel then the meaning seems to be that both amongst the Gentiles that were as a barren wilderness and among the Jews that had been for many years his peculiar fruitful field where he was only known and worshipped when they were gathered into the Church of Christ both the righteousness of faith and the righteousness of works should be continually found Ver. 17. And the work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever That is The fruit of this righteousness amongst Gods people shall be all manner of peace inward and outward with God and with men as far as is good for them and so withal a quiet recumbency upon God in the assurance of his love and provident care over them and that not for some little while only as it is with the peace of the wicked but constantly and for ever see the Notes Chap. 26.3 4. Psal 72.2 3. and 119.165 Ver. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places That is By reason of Gods protection they shall dwell safely and without fear wherever they are see the Note Prov. 1.33 Ver. 19. When it shall hail coming down on the forest c. This according to our Translation must be referred to that which was said in the two foregoing verses to wit thus that Gods people should enjoy that peace and safety there promised even when it shall hail coming down on the forest that is when the judgments of God shall be poured forth upon the Heathens or the wicked of the world round about them that were as a wild and fruitless forest But yet they that understand the foregoing promises of the peace and quietness of spirit which Christians should enjoy in the days of the Gospel do accordingly also understand this when it shall hail coming down on the forest either of a storm of divine wrath that should then fall upon the Nation of the Jews who had been Gods fruitful field but were then become a forest Or else mystically that whilst true Believers enjoyed such wonderful peace the Gospel should pour forth a storm of dreadful terrors and vengeance upon the consciences of those to whom it should prove a savour of death unto death 2 Cor. 10.4 5 6.
your spoil c. That is The spoil which you O Assyrians have plundered and taken away from other Nations like so many Caterpillers devouring all things where you come and whereof you also are now like to be spoiled Or the spoil which you the people of God shall find in the Assyrian Camp shall be gathered like the gathering of the Caterpillers that is say some As easily as the Caterpillers do gather and eat up all green things where they come But rather the meaning is That the Jews should gather up the spoil in the Assyrian Camp with as much ease and in as great abundance as Country-people even Children amongst others are wont to gather Caterpillers in a time when they abound and to throw them in great heaps into pits which they have digged for the burying of them as the running to and fro of locusts shall he run upon them that is say some As the locusts run to and fro in the fields eating up and destroying all as they go so shall the Angel of the Lord break through the Assyrian Army making dreadful havock amongst them wherever he comes But rather this also is spoken of the spoils before mentioned and so the words are to be understood thus as the running to and fro of locusts shall he run upon them that is As when God sends a Plague of Locusts upon any place the inhabitants are wont with much eagerness to get out from every house old and young and to run up and down in their Gardens Fields and Vineyards and gather up and destroy innumerable multitudes of these harmful Creatures so shall every one of the Jews run up and down in the Camp of the Assyrians to gather up the spoils they shall find there Or rather for that suits best with the Expression here used as the running to and fro of Locusts As the Locusts run to and fro in the field so shall each man that goeth out of Jerusalem run up and down to gather what spoils he can find in the Camp of the Assyrians Ver. 5. The Lord is exalted c. That is He will be exalted to wit by the dreadful Judgment which he will execute upon the Assyrians See the Note Chap. 2.11 for he dwelleth on high and so hath all things both in heaven and earth under his command and can therefore destroy the great ones of the World when ever he pleaseth see the Note Psal 115.3 He hath filled Zion with Judgment and righteousness that is He will there abundantly discover That he is a just and a righteous God by delivering his people according to his promise and executing Judgment upon his and their enemies and they shall every where extol God for these things Or by these things he will cause Jerusalem that was formerly full of all injustice and unrighteousness to abound with judgment and righteousness to wit in the days of Hezekiah when this shall be done See the Note Chap. 32.16 yet this may be extended also to the days of the Gospel Ver. 6. And wisdom and knowledge shall be the stability of thy times and strength of Salvation c. That is Thy times O Hezekiah for here the Prophet directs his speech as if he had been speaking to him in whose days the great things now foretold were to be done And the meaning is That the true Wisdom and saving Knowledg of God that should abound in his times and more especially his own particular Wisdom and Knowledge and the exercise thereof in that pious and prudent managing the affairs of the Realm should be the means to establish the peace and prosperous condition of their state and a strong safeguard to them in every regard during his reign which agreeth with that which Hezekiah said to Isaiah 2 King 20.19 Is it not good if peace and truth be in my days And indeed in his Son Manasseh's days all fell into Confusion again the fear of the Lord is his treasure that is His piety and care for the worship of God shall be dearer to him than any Treasure Or he shall be in this regard richer than any Treasures could make him yea it shall be the means too of advancing his Wealth exceedingly See 2 Chron. 32.27 28 29. Ver. 7. Behold their valiant ones c. The Prophet doth here set forth the sad condition wherein the Jews should be before God destroyed the Assyrian Army thereby the more to magnifie the greatness and the seasonableness of the following deliverance and withal to fore-arm the faithful against their being overmuch disheartned when they should see the land brought into such distress Their valiant ones shall cry without that is Their valiant Garison-soulders shall with a loud voice and that openly in the very streets bewail their extream danger Or if we read it as it is in the Margin their messengers shall cry without that is Either the Messengers which the King and State of Judah did at first send to Sennacherib to desire terms of peace from him 2 King 18.14 or those they sent afterward to Rabshakeh to parley with him and to see if they could any way appease him ver 18. shall without the City as they return back or in publick in the streets cry out for very anguish of spirit because of the succeslesness of all their endeavours and the desperateness of their dangers And thus this first clause is the same with that which follows the Ambassadors of peace that is That were sent to see if they could make peace and some add too That they were men that were all for making peace with the Assyrian and that they did at first bring back word that there was great hope of peace to wit when Sennacherib agreed to stay his hand upon condition of their paying him a certain sum of money 2 King 18.14 shall weep bitterly to wit when they shall see all their endeavours come to nothing which how it was accomplished we may see 2 King 18.37 where it is said that these Messengers returned to Hezekiah with their clothes rent c. Ver. 8. The high-ways lye waste c. This may be taken as the sad report which the Messengers before mentioned sent to Sennacherib made of the miserable condition wherein the land lay or as a further relation hereof by the Prophet The high-ways lye waste the way-faring man ceaseth to wit no man daring to travel in the common roads because they were so pestered with the Assyrian souldiers See the Note Judg. 5.6 he hath broken the Covenant that is Sennacherib hath broken the Covenant he made with us And this I conceive he is charged with not so much because the Kings of Judah and particularly Ahaz the Father of Hezekiah had made a Covenant with the Assyrian that he should help the Jews against their enemies as because he had agreed with them at this very time that upon the payment of such a sum of money by way of Composition which himself assigned he would withdraw his
Army and yet when he had gotten the money from them he proceeded in the same hostile manner against them as he did before for which see the Notes 2 King 18.14 17. I know some would have this understood of the people of Judah's breaking Covenant with God and others would have it to be a complaint of the people concerning Gods breaking Covenant with them But it is clear the Prophet speaks this of the Assyrian and so likewise that which follows he hath despised the Cities to wit in that in a boasting way he slighted their strength and rejected their Messengers when they sued to him for peace and made nothing of destroying them utterly and levelling them with the ground not caring to preserve them for himself or his people he regardeth no man that is He neither fears any man nor pitieth any man but as a man void of all humanity makes havock of all where he comes And it may be as some think that in this last clause the Prophet had particular respect to Sennacheribs speaking so reproachfully of Hezekiah and to the scorn he put upon his Nobles when having received that great sum of money of them which Hezekiah had sent him for the purchase of his peace he sent them away in a disgraceful manner without doing that which he had promised See 2 King 18.14 17 22. c. Ver. 9. The earth c. That is The whole land of Judea mourneth and languisheth to wit as being laid waste by the Assyrians See the Note Chap. 24.4 Lebanon is ashamed and hewn down that is It is ashamed because all her lofty trees are hewn down Sharon See the Note Cant. 2.1 is like a wilderness to wit as being in a manner wholly left desolate without man or beast and Bashan and Carmel shake off their fruits that is They are as a tree that is left bare and hath lost her fruit by reason of the great waste the enemy hath made there The end of the Prophet in naming these particular places was certainly to imply That all the most goodly and fruitful places in the kingdom should be thus destroyed And if that could be made good which some say That Lebanon was in the utmost North parts of Judea and Carmel in the South Basan in the East and Sharon in the West we might well think that these places were purposely singled out to shew that the whole land should be left desolate and waste Some indeed say That the two last here named were not in the Kingdom of Judah but in that of the ten Tribes and therefore hold that by Bashan and Carmel here are figuratively meant the exceeding fruitful and pleasant places in Judea such as Bashan and Carmel were But it is clear that there was a Bashan in Judah's portion See the Note 1 Sam. 25.2 And then besides considering that the whole Kingdom of Israel had been already destroyed in a great measure by the Assyrians the Prophets aim being to shew that the whole land God had given to be the portion of his people should be thus over-run it is no wonder though some places are named that were in the Kingdom of Israel Ver. 10. Now will I rise saith the Lord now will I be exalted now will I lift up my self That is Now that my people are brought into such seeming desperate extremities and now their enemies are grown so exceeding insolent now will I arise and glorifie my self in the destruction of their enemies see the foregoing Notes ver 3 5. and Psal 68.1 Ver. 11. Ye shall conceive chaff ye shall bring forth stubble c. This is spoken to the Assyrians And the words may be understood two several ways either 1. that the Plots which they had conceived against Jerusalem and against Gods people were foolish and the event should be accordingly vain and to no purpose like chaff and stubble nothing worth as if they had sown chaff and stubble had grown up instead of Corn. Or else 2. that their designs against Jerusalem should prove the occasion of their own utter ruine Chaff and stubble are very combustible matter and therefore by saying they should conceive chaff and bring forth stubble is meant that they should plot and bring forth that which should be the means of consuming them And hereto agrees that which follows your breath as fire shall devour you that is as a man by blowing kindles a fire so you by the rage which you breathe forth against God and against his people shall by provoking Gods wrath against you bring destruction upon you and so the fire which you thought to kindle for the burning of others shall consume your selves see the Note Job 15.35 Ver. 12. And the people shall be as the burnings of lime c. That is As hard Chalk-stones are burnt in Kilnes till they become Lime so shall the Lord consume the stoutest of the Soldiers that serve in the Assyrian Army as thorns cut up shall they be burnt in the fire that is they shall be easily and suddenly destroyed even as thorns not growing and green but cut up and seare will soon take fire and are speedily burnt and consumed which is meant of the sudden destruction of the Assyrian Army 2 Kings 19.35 But see the Notes Chap. 27.4 11. and 2 Sam. 23.6 Ver. 13. Hear ye that are far off what I have done c. This may be meant of those Nations that dwelt in Countries far remote from Judea to whom the report should be brought of this great work of God in destroying the Assyrians and delivering Jerusalem And then in the following clause and ye that are near acknowledg my might by those that are near is meant those neighbouring Nations that being nearer to them might have fuller and clearer information and assurance of what God had done Or else by those that are far off may be meant all foreign Nations and by them that are near the Jews that were eye-witnesses of this work of wonder The drift of these words is to imply that the vengeance which God would execute upon the Assyrians should be talked of with admiration far and near all the world over see the like expression Chap. 18.3 Ver. 14. The sinners in Zion are afraid fearfulness hath surprised the hypocrites c. That is those wicked wretches in Jerusalem that professing themselves Gods people had yet formally slighted and derided Gods Prophets when they foretold the Judgments that were coming upon them When the evil threatned did come upon them then these secure men were overwhelmed with terrors who among us say they shall dwell with the devouring fire who among us shall dwell with everlasting burnings And some think they are supposed to speak this upon occasion of that dreadful slaughter which the Angel of the Lord did in one night make in the Assyrian Camp 2 Kings 19.35 which many hold was done by thunder and lightning from Heaven to wit that being terrified herewith as being conscious to themselves of
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
Glory sitting on his Throne to judg the world As for that of their seeing the land that is very far off some understand it of the enlarging of Christs Kingdom even to the remotest parts of the world others of their seeing the land of rest which in the highest Heavens God hath provided for the inheritance of his people Ver. 18. Thine heart shall meditate terror c. First This may be understood of the terrors wherewith they should be perplexed whilst the City Jerusalem should be blocked up by the Assyrians the Prophet putting them in mind hereof purposely to render them the more thankful for the following deliverance to wit that in that time of danger their minds should be continually running upon those things the thought whereof must needs be terrible to them as namely either that they should be still thinking of the heavy pressures and Taxes that would be put upon them when the Assyrians had taken the City and brought them into bondage And so the words following may be added to represent the fear they should be still in of these exactors coming upon them to peel them of what they had Where is the Scribe to wit the Officer that kept the Roul of the Captives and of the Tribute and Taxes they were to pay where is the receiver that is he that gathered the Tribute or Taxes where is he that counted the towers that is the Officer that was to take a survey of the houses that so taking notice of the fairest and stateliest houses he might set the greater Taxes upon them Or else that they should be continually musing with themselves how little hope there was that they should be able to defend the City against so mighty an Army they having neither Soldiers to muster nor Money to pay them nor Forts fitted to keep off the Enemy where is the Scribe or as we say the Muster-master where is the receiver that is the Treasurer or Pay-master that is to pay the Soldiers where is he that counted the towers that is the Officer that is to take a view of the Towers and other parts of the City that by pulling down some and fortifying others the City might be made the more defensible for which see the Note Chap. 22.10 But 2. It may be likewise understood and I think more probably of their calling to mind after God had destroyed the Assyrians the terrors wherewith they had been formerly perplexed Thine heart shall meditate terrors that is When God hath cut off those enemies that were such a terror to thee then thou shalt often with some contentment sit meditating on those terrors which in those times of thy distress were so dreadful to thee And accordingly the words following Where is the Scribe c. may either be taken as a representation of the despairing Speeches they uttered when they were so distracted with fear according to the Expositions before given of them Or else as an insultation over those enemies that had a while since been such a terror to them Where is the Scribe where is the Receiver that is Where are your Muster-masters and your Pay-masters where is he that counted the towers that is the Engineer whose office it was to view the towers of Jerusalem that so order might be given against which part of the City their batteries might be made or what Towers or Galleries were to be raised in the Camp for the battering and assaulting them as if it had been said What is now become of all the great Officers in Sennacheribs Army they are all now gone and shall be no more a terror to us as it follows in the next verse Neither is it improbable that the Apostle doth at least allude to this place in that Expression of his 1 Cor. 1.20 Where is the Wise Where is the Scribe c Ver. 19. Thou shalt not see a fierce people c. That is This fierce people the Assyrians God will destroy and scatter so that thou shalt be quite rid of them neither shall they return any more to be a trouble and a terror to thee a people of a deeper speech than thou canst perceive of a stammering tongue that thou canst not understand See the Notes Chap. 28.11 and Psal 81.5 Ver. 20. Look upon Zion c. Having in the foregoing verse assured the faithful Jews that they should never more see those enemies that were such a terror to Jerusalem here he triumphs in the preservation of that City Look upon Zion the City of our solemnities that is The City where God hath appointed his people to meet together to worship him in a solemn manner thine eyes shall see Jerusalem a quiet habitation that is Free from the disturbances that were formerly therein the inhabitans living safely and without fear a tabernacle that shall not be taken down to wit as other tents and tabernacles used to be and then to be removed to other places And therefore we must know that Jerusalem is called a Tabernacle with respect to Gods dwelling there in the Temple in the same manner as formerly he did in the Tabernacle made by Moses and withal to imply that though it were in it self a weak place that might as easily be destroyed as a Tabernacle may be taken down yet through Gods protection it should be preserved as being chosen of God to be his setled dwelling place unto the coming of the Messiah See the Notes Psal 78.68 69. and 1 King 9.3 And to the same purpose is that which follows not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken But now under this type of Jerusalem the perpetual peace and safety of the Church of Christ is intended that therein Gods people shall enjoy a peaceable and quiet habitation See the Note Chap. 9.6 That God would so preserve it here in this World that the gates of Hell should never be able to prevail against it and that at last she should be triumphantly setled in an unchangable estate of happiness in Heaven The Tabernacle of the earthly Zion was removed Lam. 2.6 He hath violently taken away his Tabernacle as if it were of a Garden it is in Heaven only that God hath promised his people a continuing City Ver. 21. But there the glorious Lord will be unto us a place of broad rivers and streams c. As if the Prophet had said Though Jerusalem be not compassed about with any great River as Babylon and Niniveh and many other Cities are but hath only a small brook or two for the watering of it yet that shall be no hinderance to our preservation because the Lord is with us and he wâ—ll be unto us instead of many such broad rivers and streams securing us so that no enemy shall come at us to hurt us See the Note Chap. 26.1 Yea whereas such great Rivers that are in some regard a great defence to Cities have yet this discommodity in them that thereby ships do usually
come in to besiege and batter those Cities it shall not be so with us because the Lord will be such a River of defence about us wherein shall go no galley with â—ars neither shall gallant ship pass thereby that is No ship or galley great or small shall be able to break through to assail or hurt us See the Note Chap. 8.6 Ver. 22. For the Lord is our Judge c. That is he hath taken us to be his peculiar Covenant people and therefore as our supreme Lord he will surely protect us And observable it is that looking upon this as a sure ground of comfort he repeats it in a triumphant manner three several times the Lord is our Judge the Lord is our Lawgiver the Lord is our King and then concludes he will save us that is As our Soveraign he will safe guard us if we continue Loyal to him and live in obedience to his Laws Ver. 23. Thy tacklings are loosed c. Having said ver 21. That God would be as a broad river about Jerusalem through which no ship or galley should be able to pass to do them any mischief here now keeping to the former metaphor he addresseth his speech to the Assyrian or in particular to Sennacherib as to one that was coming in some great gallioun or with some huge navy of ships against Jerusalem assuring them that they should be all certainly shipwracked and destroyed Thy tacklings are loosed that is Unfastened or broken Or reading it as it is in the Margin They have forsaken thy tacklings that is The mariners mind not thy tacklings they could not well strengthen their mast they could not spread the sail that is The tacklings being loose and broken could neither keep up the mast steady and upright nor spread or turn the sail as occasion required The drift of all these Expressions is to make known to the Assyrians that their condition should be just like that of a ship when the Mariners desparing of safety do give over all care of ordering their tacklings or where tacklings and mast and sails are useless and broken and so the ship must needs be driven up and down by the wind and waves till at last it be swallowed up of the Sea that is They should be all certainly broken in pieces and destroyed then is the prey of a great spoil divided that is Then shall the inhabitants of Jerusalem go forth and seize upon the spoil of the Assyrian Camp even as when some great ship is cast away that was laden with rich Commodities the people that dwell on the coasts where this is done are wont to make a prey of all that by the Sea is driven on shore And it is called a great spoil partly because of the multitude of them that were slain by the Angel in the Camp an hundred fourscore and five thousand 2 King 19.35 and partly because the Assyrians had before that wasted and plundered in a manner the whole land of Judea the lame take the prey the most impotent among them shall be able to take the spoil there shall be no difficulty in it the enemy being all fled or lying dead before them See the Note 2 Sam. 5.6 Ver. 24. And the inhabitants shall not say I am sick c. That is None of the Inhabitants of Jerusalem shall have the least cause to complain of any sickness or weakness which the siege or the invasion of Sennacherib hath brought upon them or more generally The inhabitants of Jerusalem and under this type all the members of Gods Church are intended shall through Gods favour live in a prosperous and comfortable condition free from all things hurtful to them Yet I know many understand it as spoken with respect to that which was said in the foregoing verse That the inhabitants of Jerusalem should run out with all alacrity to seize upon the prey in the Assyrian Camp no man should withdraw himself from going forth under a pretence of being sick or weak the people that dwell therein shall be forgiven their iniquity and so God being reconciled to them all shall be well with them God will proceed no more in a way of wrath and vengeance against them CHAP. XXXIV VERSE 1. COme near c. This Chapter seems to be a Prophecy of the dreadful vengeance which God would execute upon all the enemies of his Church and people amongst whom ver 5. the Edomites are particularly mentioned And accordingly in the first words Come near ye Nations to hear and hearken ye people either these Nations are summoned to hear the Judgments here denounced against them or else all Nations are called upon to take notice with admiration in what a terrible manner he meant to proceed against the enemies of his people let the earth hear and all that is therein in the Hebrew it is and the fulness thereof for which see the Note Psal 24.1 the world and all things that come forth of it See the Notes Chap. 1.2 and Deut. 32.1 Ver. 2. For the indignation of the Lord is upon all Nations and his fury upon all their armies c. That is It will certainly fall upon them See the foregoing Note he hath utterly destroyed them he hath delivered them to the slaughter that is It shall as certainly so be as if it were done already the decree and sentence is gone out against them Ver. 3. Their slain also shall be cast out c. To wit in away of detestation and there left like the carcases of beasts to rot above ground without burial Or there shall be such multitudes slain that those that are left alive shall not be able to undertake the burial of them and their stink shall come up out of their carcases that is It shall ascend up and inâ—ect the air and the mountains shall be melted with their blood that is blood shall run down from the Mountains as if the very Mountains were melted into blood It is an Hyperbolical expression whereby is hinted 1. That even the Mountains should not save those that fled thither for shelter 2. That abundance of blood should be shed there And 3. that thus it should be with the Mountains as it were out of fear of Gods wrath see the like expressions Psal 97.5 and Amos 9.13 Ver. 4. And all the host of heaven c. See the Note Gen. 2.1 shall be dissolved that is they shall melt and wither away But the meaning is that by reason of the dreadfulness of Gods judgments then inflicted on the enemies of Gods people it should be with them through extream anguish and fear as if there were no such lights in the Heavens see the Notes Chap. 13.10 13. as if they apprehended the whole frame of Heaven would break in pieces and fall upon their heads And indeed it is usual with the Prophets to set forth extraordinary judgments after the manner of the terror of the last judgment when the whole fabrick of Heaven and Earth shall be
dissolved as we find it foretold Mat. 24.29 and 2 Pet. 3.10 and the heavens shall be rolled together as a scrole that is they shall seem to pass away so that the lights therein shall be no more seen than the writing in a Parchment-scrole can be seen when it is rolled up together and see the Note Psal 102.26 and all their host shall fall down as the leaf falleth off from the vine and as a falling fig from the fig-tree to wit when they are withered and so are easily blown down Ver. 5. For my sword shall be bathed in heaven c. That is In Heaven it is decreed that my sword shall be bathed with the blood of mine enemies see the Note above ver 2. and Psal 119.89 Or the meaning may be that God from Heaven would cause a sword to be drawn against them that should be bathed in their blood according to that of the Apostle the wrath of God is revealed from heaven against all ungodliness Rom. 1.18 behold it shall come down upon Idumea that is upon the Edomites and all the Churches deadly enemies For these are particularly named only because they were always most bitter enemies to the Jews and their Country bordeâ—ed upon Judea and upon the people of my curse that is even upon this people whom I have accursed or and upon all other people whom I have destined to destruction to judgment that is in a way of taking Vengeance on them Ver. 6. The sword of the Lord is filled with blood it is made fat with fatness c. That is It shall be filled with blood c. to wit by reason of the multitudes of them that should be slain and devoured thereby And their blood and fat are expresly named in allusion to their Sacrifices where the blood and the fat were still offered And upon the same respect is that next expression used and with the blood of lambs and gâ—ats with the fat of kidneys of rams where he terms those that were to be slain Lambs and Goats and Rams to imply that the slaughtering of them should be to them as a sweet smelling Sacrifice acceptable to God see the Note Exod. 32.29 Only I conceive that by these lesser sort of Sacrifices the inferior and common sort of people are meant of several ages and conditions young and old the poorer and richer sort For the Lord hath a sacrifice in Bozrah which was then the Metropolis of Idumea and a great slaughter in the land of Idumea that is he hath determined to keep a solemn Festival-day there which is said because on such days they used to offer a multitude of Sacrifices 1 Kings 8.63 Ver. 7. And the unicorns shall come down with them and the bullocks with the bulls c. That is Together with the inferior sort of people of whom he had spoken in the foregoing verse their great and strong and mighty ones their Princes and Nobles Captains and men of War fierce cruel untameable men shall be knocked down and slain And observable it is that amongst these greater sort of Cattel appointed for Sacrifices he mentions Unicorns that never used to be sacrificed purposely to hint unto us that what he speaks here of Sacrifices was to be understood figuratively and their land shall be soaked with blood and their dust made fatness that is their land even the driest part of it shall be battened as with dung by their blood and the fat of their carcases Ver. 8. For it is the day of the Lords vengeance and the year of recompence for the controversie of Zion That is It is the set time which God hath appointed for taking vengeance on those his enemies and for recompencing abundantly into their bosoms all the wrongs they had done to his people For by the controversie of Zion here is meant the controversie which the Jews had with the Edomites for the mischief they had often done them or the controversie which God would have with them on his peoples behalf Ver. 9. And the streams thereof shall be turned into pitch and the dust thereof into brimstone and the land thereof shall become burning pitch That is the streams or the land of Bozrah or Idumea In this Rhetorical description of the devastation of this Country there is certainly an allusion as often elsewhere to the destruction of Sodom and Gomorrha see the Notes Chap. 13.19 and Deut. 29.23 And the meaning seems to be either 1. that their Cities being set on fire should burn like pitch and brimstone Or 2. that the land should be left desolate the inhabitants and all therein being as it were burnt up that is utterly consumed and destroyed see Obad. 1.8 Or 3. that their whole Country even the most fruitful and best watered places thereof should be dry and parched as if it were all pitch and brimstone or burnt up with showers of fire and brimstone as Sodom and Gomorrha were see the Notes Job 18.15 16. Ver. 10. It shall not be quenched night nor day c. That is The burning of this land shall not be quenched It is an Hyperbolical expression signifying that the wrath of God should continually burn against them like an unquenchable fire the smoke thereof shall go up for ever that is continually for a long time from generation to generation it shall lye waste that is for many generations none shall pass through it for ever and ever that is it shall be no more inhabited but shall be desolate for ever Ver. 11. But the cormorant or the pellican and the bittern shall possess it the owl also and the raven shall dwell in it c. See the Notes Chap. 14. 23. and Psal 102.6 and he shall stretch out upon it the line of confusion and the stones of emptiness that is the plummet or level of emptiness the ground of which expression is that in those times they used to hang a stone upon the line of the level as we now do a plummet of lead The meaning is either 1 that God would order it so that it should never be built again they that should undertake it should find the issue of their labour to be nothing but confusion and emptiness according to that of the Prophet Mal. 1.4 Whereas Edom saith We are impoverished but we will return and build the desolate places thus saith the Lord of hosts They shall build but I will throw down Or 2. that God would lay their whole land utterly waste and desolate The expression here used of doing this by line and level is taken from workmen either that being to pull down some part of a building are wont by line and level to mark out how far it must be pulled down or else that having quite pulled down a building do use those instruments to see the ground be layed level But see the Note 2 Kings 21.13 Ver. 12. They shall call the Nobles thereof to the Kingdom c. That is They that are left of the Edomites shall
invite the Nobles or look out for some of the Nobles to take the Kingly Government upon them that so they might be ordered and defended by them but none shall be there that is there shall be none of their Nobles to be found as being all destroyed or at least none that will undertake the Government see the Notes Chap. 3.6 7. and all her Princes shall be nothing that is they shall be all found to be slain and destroyed or so poor and contemptible that they shall be found as nothing for the undertaking of such a Dignity And thus the Prophet doth covertly deride their former vaunting in the glory of their Kingdom telling them that now they should have a Kingdom without a King Ver. 13. And thorns shall come up in her palaces nettles and brambles in the fortresses thereof c. See the Notes Chap. 32.13 14. and it shall be an habitation of Dragons see the Note Job 30.29 and a court for Owls or Ostriches to wit where their Princes had wont to keep their Courts see the Notes Chap. 13.21 22. Ver. 14. The wild beasts of the desart shall also meet with the wild beasts of the island and the Satyr shall cry to his fellow c. See the Notes Chap. 13.21 22. the shrich-owl also shall rest there and find for her self a place of rest to wit because there shall be no body there to disturb her Ver. 15. There shall the great owl make her nest and lay and hatch and gather c. That is her young ones under her shadow that is say some under the shadow of those ruines where she hath made her nest or rather under the shadow of her wings all which imports that these creatures should have their setled abode there and consequently that this desolation of Idumea should continue for a long time Ver. 16. Seek ye out of the book of the Lord and read c. Some understand this of the book of Gods Law wherein it is often said how tenderly careful God would be of his people and how surely and severely he would punish their enemies and so they take this to be all one as if the Prophet had said Observe whether God hath not there threatned that such desolations shall come upon the wicked enemies of his people as I have foretold Again others understand it of the whole Scripture then written and that because there are many Prophecies therein concerning the destruction of the Edomites see Numb 24.18 Psal 137.7 Amos 1.11 12. But now the most of Expositors and upon better grounds do understand it of the book of the Prophets or rather particularly of the Prophecy of Isaiah which he wrote by the guidance of Gods Spirit as if it had been said When the time shall come of which I have now spoken take the book of the Prophets and read the relation of this which I now prophecy and you shall find that every thing will exactly come to pass which I have now foretold no one of these shall fail that is no one of these beasts and fowl before mentioned none shall want her mate which implies that they should breed and fill the land for my mouth it hath commanded as if he had said I have commanded my Prophet to foretel this or I have ordered it to be done And then speaking in his own person he adds and his spirit it hath gathered them that is God according to what he foretold hath by a secret instinct or by his Almighty power and word of command gathered these creatures together Ver. 17. And he hath cast the lot for them c. That is The wild beasts and fowl before mentioned God hath given them the Land of Iduâ—â—a for their setled habitation and they shall injoy it without disturbance as men do an inheritance that is by lot assigned to them and his hand hath divided it unto them by line that is to each one their several portion see the Notes Psal 16.5 6. they shall possess it for ever from generation to generation shall they dwell therein see the Note before ver 10. CHAP. XXXV VERSE 1. THe wilderness and the solitary place shall be glad for them c. That is For the destruction of the enemies of Gods people related in the foregoing Chapter and conseqently for the deliverance of his people thereby And the same is intended in the following clause and the desart shall rejoyce and blossom as the rose But now whereas some would have the meaning to be that the very desarts in Judea should rejoyce at this so great a mercy as if the Prophet had said that the very sensless Creatures should triumph for this see the Note Psal 65.12 I rather think that by the wilderness the solitary place and the desart is meant the land of Judea which was by Sennacherib laid waste like a desart see the Note Chap. 33.9 and much more afterwards when the Jews were carried captive into Babylon and consequently that the promise here made that this wilderness and desart should be glad and rejoyce must be understood of the flourishing and joyful condition whereinto this land should be brought when the Assyrians first and the Babylonians afterward should be destroyed Only we must know that under this type a greater mercy is promised to wit That the Church both of Jews and Gentiles under Christ that were in their natural estate as a dry and barren Wilderness void of all goodness and grace should be brought into a blessed flourishing and joyful Condition spiritually and initially in this life but perfectly hereafter in Heaven See the Notes Chap. 32.15 16. And thus even the Edomites that were threatned in the foregoing Chapter to be turned into a wilderness are a part of that desert that should thus triumph in Christs vanquishing of their spiritual Enemies To be sure many Expositors hold That in this mystical sense the Gentiles are principally if not solely intended However ever even in this promise may be included also That when Christ shall destroy the enemies of his Church she that was under those persecutions laid waste as a desert shall then be brought into a flourishing and triumphant Condition Ver. 2. It shall blossom abundantly and rejoyce even with joy and singing c. That is The Wilderness before mentioned See the foregoing Note the glory of Lebanon shall be given to it the excellency of Carmel and Sharon They that understand this of the very deserts of Judea say that hereby is shown how they should rejoyce and sing to wit by becoming as gloriously fruitful as the most fruitful places of the Land which then must needs be taken hyperbolically But now understanding it of the Church under Christ this Expression might be intended to set forth both her exceeding great Glory in general and more particularly that all the Glory and glorious priviledges which the Church of the Jews formerly enjoyed should be transferred upon her as namely those mentioned by the Apostle Rom. 9.4 the
adoption and the glory and the covenants c. they shall see the glory of the Lord and the excellency of our God that is The Wilderness and Desert before mentioned or the faithful people of God that were before as a Desert and Wilderness Some understand this also as that before as spoken in a hyperbolical way of the Deserts themselves But it is rather meant of Gods people to wit that in Gods destroying their enemies and delivering them when they were in such a forlon Condition they should through faith experimentally see and own the glorious power and other excellencies of God as clearly discovered to them See the foregoing Note And observable it is with what joy the Prophet expresseth this as with respect to their peculiar interest in God and the excellency of our God But now if we understand this of the Church under Christ then by these words they shall see the glory of the Lord c. may be meant That they even the blind Gentiles also with the rest should see and acknowledg both the Glory of Christs person according to that John 1.14 And we beheld his glory as the glory of the only begotten of the Father and likewise of that great work of Redemption which he came to perform Ver. 3. Strengthen ye the weak hands and confirm the feeble knees See the Note Job 4.3 Having told them how God would destroy his peoples enemies and deliver them this is added to encourage them hereupon against all base incredulous fears And it may be taken as spoken either to the Prophets in those times that they should chear up the people whose hearts were ready to sink for fear of their enemies and to the Teachers in the Church in Gospel-times that they should comfort afflicted trembling Consciences or else to the faithful people themselves that they should hearten one another or chear up their own fearful hearts And indeed in this last sense the Apostle seems to apply these words Heb. 12.12 Wherefore lift up the hands which hang down and the feeble knees Ver. 4. Say to them that are of a fearful heart Be ye strong fear not c. That is as some would have it Say so to your own fainting hearts But for this see the foregoing Note Behold your God will come with vengeance as if he had said However your enemies deride you for your confidence in your God yet your God will surely come to take vengeance on your enemies to wit the Assyrians or Babylonians even God with a recompence See the Note Chap. 34.8 he will come and save you that is say some He will not save you from the Assyrians by the Ethiopians as you expect but by his own immediate hand from Heaven But now referring this to the days of the Gospel there is more implied in these words for behold your God will come with vengeance c. may be understood not only of Christs taking vengeance on those that persecute and oppress his Church and people but also of his first coming into the World for the Redemption of his people that he might vanquish and be avenged on their spiritual enemies Sin Satan Death and Hell that so his people being delivered out of the hands of these their enemies might serve him without fear Luke 1.74 See the Note Chap 9.4 and see also 1 John 3.8 Eph. 4.8 and Col. 2.15 And as this hath respect to the Gentiles there is a special Emphasis in those words Behold your God will come with vengeance as if he had said He that will be now your God as well as ours he will come and save you that is Even he himself in his own person Ver. 5. Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped How this is to be understood of the holy change that should be wrought in the Jews after the vengeance executed upon the Assyrians or the Babylonians and the deliverances of Gods people that followed thereupon See the foregoing Notes Chap. 29.18 and 32.3 But questionless under this type there is a Prophecy couched of the miraculous cures that Christ should work and therefore we find that the accomplishment of this is alledged by our Saviour as a clear proof that he was the promised Messiah Matth. 11.4 5. Go and shew John again those things which ye do hear and see The blind receive their sight and the lame walk c. And likewise of that greater wonder he should work in curing those that were spiritually blind and deaf by the preaching of the Gospel And indeed Christs miraculous Cures upon the bodies of men were but pledges of the spiritual Cures which Christ was come to work upon the souls of Believers Ver. 6. Then shall the lame man leap as an hart and the tongue of the dumb sing c. To wit for Joy This may be understood as hyperbolically spoken of the joy that would be amongst the Jews upon the slaughter made in the Assyrian Army or upon their return out of Babylon But withal under this type is foretold the miraculous Cures of Christ the punctual accomplishment whereof we find in the Cripple's leaping when he was cured of his lameness Act. 3.8 and with all the spiritual Cures that should be wrought upon men by the Ministry of the Gospel to wit That they that were before cripled and lame for doing any thing that was truly good should with all chearfulness run in the ways of Gods Commandments and that those that were before dumb for speaking of spiritual and heavenly things should discourse freely of such things and gladly sing forth the praises of God for this is added to shew the reason of such exceeding great joy in the wilderness shall water break out and streams in the desert that is Judea that was as a wilderness shall become as a fruitful and well watered land and that which is implied is that there shall be a blessed and joyful change in their state and no want of any thing they could desire And then also under this type is signified how exceeding fruitful and happy the state of the Church should be at the coming of Christ and that by the abundant pouring forth of the gifts and graces of Gods Spirit upon them which we find often compared to streams of water in the Scripture as Joh. 4.10 c. and 7.38 and may be here compared to waters breaking forth in a wilderness as in allusion to the waters that gushed out of the Rock which Moses struck in the wilderness But for this see the Notes ver 1 2. and Chap. 12.3 Ver. 7. And the parched ground shall become a pool and the thirsty land springs of water c. See the foregoing Note in the habitation of Dragons who delight in desert and dry places where such lay shall be grass with Reeds and Rushes which always grow in moist and watery places Job 8.11 So that the meaning is That the most desolate and waste places
should flourish again But now if we take this as a prediction of the blessed change that should be wrought amongst men in the days of the Gospel the meaning seems to be that the most savage and brutish people men given up to all kind of vices no better indeed than dens of Devils should be made Temples of the Holy Ghost richly furnished with the Graces of Gods Spirit and abundant in good works Ver. 8. And a high-way shall be there and a way c. That is In this land of a wilderness become a fruitful well watered land there shall be a high-way that is a fair common-road-way for those that travel with beasts and carriages and a way that is a smaller path-way for foot-Passengers Or a high-way that is a Cawsey or Castway as there useth to be in watery Countrys such as he had spoken of in the foregoing verse and a way that is another ordinary way But that which the Prophet intended hereby is either that the Jews should have a free and safe passage without encumbrance or molestation in their return from Babylon to Jerusalem or else rather That their Country that had lain waste and desolate like a wilderness should then be quietly and peaceably inhabited again Whereas in Wildernesses and Deserts there is usually no path to be seen it shall not be so with the people of God when God shall have wrought this happy change for them their ways shall be kept fair and fit for all sorts of Travellers and shall not lye desolate as before See the Note Chap. 33.8 but be continually frequented with multitudes that pass up and down in them they shall freely travel from all parts of the land to the Temple and back again and so likewise to other places See the Note Chap. 33 17. and it shall be called the way of holiness to wit because the people that went up and down in it should be a holy people a people that should be much in frequenting the Temple Gods holy place and such as should live as becomes those that are a holy people to the Lord all which may be said too if we understand it of the way of the Jews return from Babylon to Jerusalem the unclean shall not pass over it that is The land shall not be in the possession of impure Infidels of foreign Nations as formerly nor shall the people of God that are there be a sinful wicked people as formerly they have been he alludes in this Expression to that law that forbad the coming of any persons that were legally unclean into the Temple but it shall be for those those holy ones with respect to whom it was before called the way of holiness those regenerate ones upon whom those spiritual Cures should be wrought mentioned before ver 5 6. I know these last words may be read as in the margin for he shall be with them and then the meaning is clear to wit That God would be with them as once he went along with the Israelites in their travelling through the wilderness to Canaan Exod. 13.21 to protect conduct and prosper them by which means they should be preserved in purity and holiness And thereupon it follows the wayfaring men though fools shall not err therein that is it shall be so plain so direct and easie a way that the simplest that are such as Solomon speaks of that know not how to go to the City Eccles 10.15 See the Note there shall not miss of it But now if we understand all this of the days of the Gospel whereof the other was a type then the way here promised is Christ John 14.6 Or the way prescribed in the Gospel for poor sinners to attain that life and salvation which is tendered in Christ the way of faith and holiness of which therefore it is said That it shall be called the way of holiness because it is the way that leads to the Holy of Holies in Heaven and because none go in that way but those that are sanctified and justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 This way to life eternal is for those and no other for without holiness no man shall see God Heb. 12.14 And then of this way it is said also That the wayfaring men though fools shall not err therein because it is so clearly discovered in the Gospel that the simplest that are need not miss the way unless they will wilfully do it and because men are naturally very fools before by the Gospel they are brought in to Christ Tit. 3.3 But when they are once brought to believe in Christ they are sure by the guidance of his Spirit not so to err in their way though they be never so simple as to miss of life eternal Ver. 9. No Lyon shall be there nor any ravenous beast shall go up thereon it shall not be found there c. The meaning is That in their return from Babylon or in their passing up and down in their own land they should not be annoyed with any ravenous wild Beasts to wit such as he had threatned should possess their land Chap. 34.13 14. when it lay waste as a Desert But here again under this type is meant That Christ would secure and protect his in their way to Heaven neither Satan nor any other of their spiritual enemies should make a prey of their souls neither should their wicked enemies the Instruments of Satan be able to hurt them he would carry them on safely in their way till he had lodged them in Heaven but the Redeemed shall walk there to wit the faithful Jews whom God shall deliver out of the hands of their enemies and so likewise those whom Christ shall redeem from the Estate of sin and death Ver. 10. And the ransomed of the Lord c. That is His redeemed ones See the foregoing Note shall return and come to Zion that is from those places whither they had fled to hide and shelter themselves either within the Land or in foreign parts when the Assyrian first invaded the land hearing of the destruction of the Assyrian Army they shall come back to Jerusalem or to the Temple in Zion there to praise God for their deliverance or it may be meant as well of their return from the Babylonian captivity and so the main intent of the words might be to signifie that God having brought them out of Babylon would not leave them till he had brought them safe to Jerusalem with Songs and everlasting joy upon their heads that is Joy of long continuance such as haply was a refreshing to those that were joyed with it so long as they lived or joy that should be for ever remembred in their anniversary Festivals But withal observable is this expression and everlasting joy upon their heads for though by their heads may be meant only the several persons of Gods redeemed ones as usually elsewhere see the Notes Job 29.3 and Prov. 25.22
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
abundantly on the banks of Nilus and were famously known in foreign Countrys whither they were carried But withal observable it is That the people that would not mind Gods Prophet when he from God did so often threaten them for their confidence in Egypt see the Notes Chap. 30.2 and 31.1 are now to their greater vexation brought to hear themselves upbraided with this by an insulting Adversary Ver. 7. But if thou say to me We trust in the Lord our God is it not he whose high places and whose altars Hezekiah hath taken away and said to Judah and to Jerusalem Ye shall worship before this altar Though it was in obedience to Gods Command that Hezekiah had pulled down these high places and altars yet there was much cunning couched in this objection of Rabshakeh's both because many of the people whose hearts were not yet wholly taken off from their former Idolatry would be ready to close with this and to conclude That God in his wrath against Hezekiah for this had brought these enemies upon their Land as also because there was some colourable pretence of reason in this which carnal men might soon approve that it was a wrong and dishonour to God thus to limit his worship to one place and that it was some vain glorious or covetous design in Hezekiah to order it so that all the Sacrifices which the people would offer to their God should be offered where he kept his Court and had his constant residence Ver. 8. Now therefore give pledges I pray thee to my master the King of Assyria c. To wit That thou wilt perform the Conditions I shall propound to him namely That if he gave him as in the next words he promiseth two thousand horses he would then come out to fight with him he gives him to understand that he should not need to send to Egypt for Horses he should have them of him or else rather that if he were not able to find men fit to ride and manage them that then he should restore the Horses again and withal that they should submit to his Master upon such Conditions as he should be pleased to impose upon them Ver. 9. How then wilt thou turn away the face of one Captain of the least of my Masters servants c. And thus he hints to them that there was no reason why they should stand out because Sennacherib was not yet come thither with his whole army he alone though the least of his Masters Servants being able enough to subdue them Ver. 12. But Rabshakeh said Hath my Master sent me to thy Master and to thee to speak these words Hath he not sent me to the men that sit upon the wall c. To wit The people that in their turns are appointed to be on the walls for the guarding of them and for the defence of the City that they may eat their own dung and drink their own piss with you as if he should have said And who indeed are appointed to be there that the City by a long siege might be brought to such streights that through famine both they and the people might be brought to eat their own dung and drink their own piss And thus he would make a shew of pitying the people and withal seeks to stir them to discontent against Hezekiah and his Princes that cared not to what they exposed the poor people only to uphold themselves in their greatness Ver. 13. Then Rabshakeh stood and cried with a loud voice c. That is He lifted up himself as high as he could for he stood before ver 2. and that perhaps in some more eminent place which he had chosen for that purpose and then lifting up his voice together therewith he spake aloud that the people on the wall might the better hear him Ver. 14. Thus saith the King Let not Hezekiah deceive you c. He saith not Let not your King Hezekiah deceive you as not being willing to put them in mind of that Allegiance which as Subjects they did owe to their King Ver. 17. Until I come and take you away to a land like your own c. Observable it is how cunningly here Rabshakeh avoids that harsher expression of carrying them away Captives and speaks only of it as if they were peaceably to be transplanted from one Country to another and that to imply his respect to their good though he durst not call the land whither they were to go a better land than that of Canaan yet he tells them that it was a land like to their own a land of Corn and Wine a land of Bread and Vineyards and which is added 2 King 18.32 a land of oyle-Olive and of honey But withal considerable it is also how little this was like to move those that did not so much prize the land of Israel for the outward plenty and fruitfulness of it as for the spiritual priviledges that appertained thereto as it was the inheritance of Gods peculiar people the Temple and the Communion which they then enjoyed with God in his Ordinances Ver. 19. Where are the Gods of Hamath and Arphad where are the Gods of Sepharvaim c As if he should have said say some Where were they when they should have saved those that worshipped them and the Cities they dwelt in But rather he speaks of their gods as destroyed together with the Nations that served them See the Note before Chap. 10.9 and have they delivered Samaria out of my hands that is The gods of Samaria for that must necessarily be understood from the foregoing words It was indeed his Father Salmanasser that took Samaria but he might be present with his Father in that Expedition However it is no whit strange that speaking of the Conquests atchieved by the King of Assyria he should ascribe to himself that which his Father had done before him Ver. 20. Who are they amongst all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand As if he should have said If the gods of other Nations were not able to deliver them their Countries and Cities out of my hands why should you think the Lord Jehovah your God able to deliver Jerusalem out of my hand And so this passage is expressed 2 Chron. 32.14 Ver. 21. But they held their peace c. That is say some The men that were sent forth to treat with Rabshakeh But I rather think it is meant of the people on the wall to whom at last he addressed his speech And so it is expresly said 2 King 18.36 But the people held their peace c. Ver. 22. Then came Eliakim c. with their clothes rent c. See the Notes Gen. 37.29 and 2 King 18.37 CHAP. XXXVII VERSE 1. ANd it came to pass when King Hezekiah heard it that he rent his clothes c. To wit as his Messengers had done that brought him report of what
Rabshakeh had said See the Notes Gen. 37.29 and 2 King 18.37 and covered himself with sackcloth See the Note Psal 30.11 and went into the house of the Lord to wit the Temple that he might there pour forth his soul in Prayer before the Lord. But see the Notes for this Chapter 2 King 19. Ver. 2. And he sent Eliakim c. To wit because they had been ear-witnesses of the Blasphemies of Rabshakeh and the Elders of the Priests covered with sackcloth who were joyned with the other the better to represent the weightiness of the business they were come about and the sad condition of all the Servants of God that were in the City unto Isaiah the Prophet the Son of Amos See the Note Chap. 1.1 namely both to engage him to joyn with Hezekiah and the people in praying to God for help and likewise that he might from him be informed of what God would be pleased to reveal to them concerning the great streights they were in and therefore there is express mention made here of his prophetical Office he sent unto Isaiah the Prophet for though this Prophet had formerly given them several promises from God that Jerusalem should be delivered see the Notes Chap. 33.17 yet Hezekiah being conscious to himself of the weakness of his faith and the overbearing power of his fears was desirous further to be confirmed herein Ver. 3. And they said unto him c. To wit delivering the message which Hezekiah had given them in charge Thus saith Hezekiah where some observe that they do not say Thus saith King Hezekiah as being desirous without minding any thing of State to express themselves in the humblest manner suitable to the sad condition whereinto they were fallen This day is a day of trouble and of rebuke and of blasphemy for the children are come to the birth and there is no strength to bring forth that is say some Expositors into so sad a plight the whole land is that Women with child fall into travel for fear before their time and dye because when the child comes to the birth they have not strength to bring forth But for this whole verse see the Notes 2 King 19.3 Ver. 4. It may be the Lord thy God will hear the words of Rabshakeh c. and will reprove the words which the Lord thy God hath heard c. Those words the Lord thy God which are twice here repeated were doubtless used in relation to that special interest which Isaiah had in God as he was a Prophet and that special respect which upon that account the Lord had to him and to his prayers wherefore lift up thy prayer for the remnant that is left that is Cry aloud unto God for them whereto agrees that which is said 2 Chron. 22.20 for this cause Hezekiah the King and the Prophet Isaiah the Son of Amos prayed and cried to Heaven Ver. 5. So the Servants of King Hezekiah came to Isaiah That is Thus as is before related they went and delivered their message to Isaiah And this is again here inserted to make way to the following answer which the Prophet returned to their Message Ver. 6. And Isaiah said unto them Thus shall you say unto your Master c. As if he should have said Thus shall you say to our King who sent you his servants with this message to me Thus saith the Lord Be not afraid of the words that thou hast heard wherewith the servants of the King of Assyria have blasphemed as if he had said Alas they are but words he shall not be able to do what he threatens to do And as for the blasphemies they have belched out against me fear not I will take care to be in due time avenged on them for that Ver. 7. Behold I will send a blast upon him c. That is He shall be struck with a pannick fear yet I see not why it might not be meant of the terrible tempest which some think God brought upon the Assyrian Army when it was destroyed See the Note Chap. 30.30 But of this and that which follows and he shall hear a rumor and return to his own land See the Note 2 King 19.7 and I will cause him to fall by the sword in his own land that is He that now makes such havock with the sword amongst foreign Nations shall ere long be slain with the sword amongst his Subjects in his own Country yea by the hand of his own Sons as is related in the close of this Chapter Ver. 8. So Rabshakeh returned and found the King of Assyria warring against Libnah c. If this Libnah bordered upon Egypt as some say it did it is likely that Sennacherib left Lachish when perhaps he had taken it and sate down before Libnah that he might the better keep off any auxiliary forces which the Egyptians might bring to the aid of Judea or particularly that he might the better oppose Tirhakah the Ethiopian of whose coming against him he had heard Or if it lay nearer to Jerusalem than Lachish it is then probable that his design was only to draw up the residue of his Army still nearer to Jerusalem for he had heard that he was departed from Lachish from whence Rabshakeh was at first sent against Jerusalem But see the Note 2 King 19.8 Ver. 9. And he heard say concerning Tirhakah King of Ethiopia He is come forth to make war with thee and when he heard it he sent messengers to Hezekiah c. See the Note 2 King 19.9 It is not expressed whether this was a true or a false report yet it is most probable that it was so because we find that God foretold by Isaiah that the King of Assyria should vanquish the Ethiopians with the Egyptians and so deprive the Jews of that aid which they expected from them See the Notes Chap. 20.1 3 4.5 And this in likelihood he did not long after he had again sent Messengers with a second summons for the delivering up of Jerusalem to him Ver. 14. And Hezekiah received the Letter from the hand of the messengers and read it c. For though God had promised to destroy Sennacherib yet Hezekiah would not therefore carry himself the more insolently nor neglect to accept of any fair treaty with his enemy and Hezekiah went up into the house of the Lord and spread it before the Lord that is In the Temple But see the Note 2 King 19.14 Ver. 15. And Hezekiah prayed unto the Lord. Here again observable it is that though God had already assured him that Sennacherib should be destroyed and Jerusalem delivered yet he would not give over using the means of praying to God for mercy and that especially that he might withal shew himself sensible of the horrible reproaches which the proud enemy had cast upon his great name Ver. 16. O Lord of Hosts c. See the Note Gen. 2.1 God of Israel that dwellest between the Cherubims as if he had said Manifest
formed it that is That all that thou and thy Ancestors have done was indeed done by me by my decree and all-ruling providence which accordingly therefore I did long ago make known by my Prophets as Chap. 10.5 O Assyrian the rod of mine anger c. and that you therefore were but the instruments in mine hand to do what I would have done and shall the ax boast it self against him that heweth therewith c. Chap. 10.15 Now have I brought it to pass that thou shouldest be to lay waste defenced Cities into ruinous heaps But for this whole verse see the Note 2 King 19.25 Ver. 27. Therefore their inhabitants were of small power they were dismaied and confounded c. See the Notes for this and the following verse 2 King 19.26 27. they were as the grass of the field and as the green herb See the Note Psal 102.4 as the grass on the house tops which the higher it stands the sooner it is burnt up and withered See the Note Psal 129.6 Ver. 29. Because thy rage against me and thy tumult is come up into mine ears therefore will I put my hook in thy nose c. In these words there seems to be an Allusion either to fish-hooks wherewith when they have struck some great fish through the nose they use to draw it along this way and that to the end that having thus wearied it they may the better take it up for the proof whereof that passage is usually alledged Ezek. 29.3 4. I am against thee Pharaoh King of Egypt the great Dragon that lieth in the midst of his rivers But I will put my hooks in thy chaws or else to those rings which men are wont to put into the noses of Bears and Bufales that they may the better over-master them and carry them up and down which way they list It is all one in effect as if God had said Because thou ragest against me like some furious wild beast therefore I will use thee like a beast therefore will I put my hook in thy nose and my bridle in thy lips and I will turn thee back by the way which thou camest And indeed because men mad with rage are wont to discover their fury by the puffing of their nostrils and the foming of their mouths it may well be that in reference hereto the Lord doth the rather use this Expression therefore will I put my hook in thy nose and my bridle in thy lips Ver. 30. And this shall be a sign unto thee c. That is To thee O Hezekiah ye shall eat this year such as groweth of it self and the second year that which springeth of the same and in the third year sow ye and reap c. Now though it cannot well be questioned that this was given as a sign for the strengthning of his and the peoples faith concerning the foregoing promise of the destruction of the Assyrian and the deliverance of Jerusalem yet withal it is clear that this tended also to the comforting of them both against the fear of Sennacheribs returning again with a fresh Army because they are hereby assured that after his departure they should live peaceably and quietly in the land and likewise especially against that great distress they must needs be in thinking how they should be provided for food if they were rid of their enemies when they had so far spent their old store and the enemy had spoiled that which was growing in the field and had it may be hindred them that year from sowing their seed which might have yielded them a Crop at harvest-time But for this sign and how it must be understood see in the Note 2 King 19.30 and see also the Note before Chap. 7.14 Ver. 31. And the remnant that is escaped of the house of Judah shall again take root downward and bear fruit upward That is They shall multiply exceedingly and being setled in the land shall prosper and flourish both in their outward estate and spiritually too which was indeed accomplished in the remainder of Hezekiahs reign But see the Note 2 King 19.30 Ver. 32. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion c. As if it had been said As for Jerusalem in particular of which the Assyrian had said that God himself should not defend it they that were shut up in her shall go out freely and fearlesly wherever they please they that were fled thither shall return to their own habitations and the rest whithersoever their occasions shall call them yet it may also have respect to their going forth to gather the spoils of the Assyrians See the Notes Chap. 33.23 24. and to those that should be sent forth from Jerusalem to repair the great ruines that had been made in many Cities in the land And how this may be also mystically applied to that small remnant that should go out of Zion in the days of the Gospel to encrease the number of Gods Israel amongst the Gentiles we may see in the Note Chap. 1.9 the zeal of the Lord of hosts shall do this that is the zeal of God Almighty who can do what he pleaseth will do this But see the Notes 2 King 19.31 Ver. 33. Therefore thus saith the Lord concerning the King of Assyria c. To wit because the Lord is thus resolved to preserve his people He shall not come into this City nor shoot an arrow there nor come before it with shields nor cast a bank against it the meaning is that he should never come to make any assault upon it nor so much as to lay siege to it By coming before it with shields is meant drawing up men that were to scale the walls and to enter the City who used to be armed with shields therewith to cover and shelter themselves from any thing that might be cast upon them or any strokes that might be made at them by those on the wall And by banks cast up may be meant those banks which the souldiers cast up under the Covert whereof they were to make their approaches to the City or Mounts cast up out of which they were to shoot into the City But see the Note 2 King 19.32 Ver. 34. By the way that he came by the same shall he return To wit with great dishonour and disgrace with shame of face as it is expressed 2 Chron. 32.21 as indeed it must needs be a matter of great reproach to him to flee away with a few scattered Troops through those very parts by which he had a while before marched in so great State and Fury with such a gallant and numerous Army Ver. 35. For I will defend this City to save it for mine own sake c. That is For mine own Glory because I have taken them of mine own free grace to be mine own Covenant-people and determined that Jerusalem shall be the setled place of my Worship and that I may vindicate mine own glory
from the blasphemous Aspersions of the Assyrian and for my Servant Davids sake that is For the love I bear to his seed for his sake and that I may make good the promise I made to him and not because the inhabitants of Jerusalem have deserved any such favour at mine hands But see the Note 2 King 19.34 Ver. 36. Then the Angel of the Lord c. In 2 King 19.35 it is And it came to pass that night which makes it more than probable that this was done the very night after the foregoing promise made Hezekiah concerning the Destruction of Sennacheribs Army and the deliverance of Jerusalem that the Angel of the Lord went out to wit from Heaven or from the Lord as it is said 2 Chron. 32.21 That the Lord sent an Angel and smote in the camp of the Assyrians an hundred fourscore and five thousand See the Note 2 King 19.35 Why this was done in the night we may easily conceive namely that this Judgment might come upon them the more suddenly and with greater terror and so likewise why it was done by an Angel to wit that they might clearly see that it was by the immediate Sword of God for the horrible contempt they had cast upon him for which see the Note Chap. 31.8 A more difficult question is Where the camp of the Assyrians was when the Angel made this slaughter amongst them Now though concerning this we may upon clear grounds determine 1. That it was in the land of Judah according to that Chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot for which see the Note there And 2ly That Sennacherib had not then besieged Jerusalem for above ver 33. it is expresly said That he should never do that yet in what particular place he lay encamped with his Army I find no where expressed Some think it was at Libnah where Rabshakeh found him ver 8. when he went back to him from Jerusalem And again others hold that it was at Nob a Town not far from Jerusalem which I judge the more probable because Chap. 10.32 where our Prophet seems to describe the manner of Sennacheribs marching from one place to another when he went up against Jerusalem Nob is mentioned as the last place where he pitched his Camp and from thence it is said That he shaked his hand against Mount Zion as by way of threatning that he would now presently be with her See the Note in that place So that I say it is most probable that whilst Sennacherib made a stand there that he might put all things in a readiness for the siege of Jerusalem there it was that his Army was miraculously destroyed by an Angel Only withal it is most likely too which others say That this slaughter was made not only in Sennacheribs Camp wherever it was but also amongst those forces which Rabshakeh had from the first left to block up Jerusalem And accordingly of both places that must be understood which followeth and when they arose early in the morning that is The Inhabitants of Jerusalem that looked every moment for the coming of Sennacherib or rather those few of the Assyrians that God would have escape the sword of the Angel and behold they were all that is Their whole Army in a manner dead corpses that is Not sick and dying but stark dead By what manner of death they were destroyed it is no where expressed only some places elsewhere in this Prophecy seem to import That a mighty and terrible tempest fell upon the Camp of the Assyrians at that time when this Havock was made amongst them for which see the Note Chap. 30.30 Ver. 37. So Sennacherib King of Assyria departed and went and returned and dwelt at Niniveh That is He with those few that were not slain by the Angel fled away home into their own Country And thus God was pleased to order it by his providence that he should escape and not fall by the Sword of the Angel 1. That he might to his greater confusion see the dreadful power of the God of Israel whom he had despised and blasphemed clearly discovered in that strange and horrid Judgment which he found executed upon his Army 2ly That he might to his exceeding vexation flee back in so disgraceful a manner the very way that he came See the Note before ver 34. And 3ly that he might be reserved to a death far sadder in many respects than that of his being slain by the Angel as is related in the following verse As for Nineveh that was at present the chief City of Assyria See Gen. 10.11 that strong hold whereunto the Prophet had before foretold he should flee See the Notes Chap. 31.8 9. Ver. 38. And it came to pass as he was worshipping in the house of Nisroch his god that Adramelech and Sharezer his Sons smote him with the Sword c. As the Prophet Isaiah had before foretold it should be ver 7. And some conclude from the Apochryphal Book of Tobit Chap. 1.21 That it was not above five and fifty days after the Destruction of his Army in Judea that this was done However just it was with God that he that had blasphemed the true God should find his Idol-god unable to defend him and they escaped into the land of Armenia and Esarhaddon his Son reigned in his stead who is also called Asnappar Ezra 4.10 and Tobit 1.21 Sarchedonus and by other Writers as some conceive Sardanapalus in whose days ten years after Sennacheribs death the Chaldeans overcame the Assyrians by Merodach their King CHAP. XXXVIII VERSE 1. IN those days was Hezekiah sick unto death c. See the Notes 2 King 20.1 Because ver 6. there is a promise made of delivering the City Jerusalem from the King of Assyria therefore many learned men think that Hezekiahs sickness was before the ruin that fell upon Sennacherib and his Army But the series of the History is clear and how that promise ver 6. must be understood See the Note 2 King 20.6 Ver. 2. Then Hezekiah turned his face toward the wall and prayed unto the Lord. To wit As still trusting in the goodness and fatherly love of God to him notwithstanding he had heard so severe a Sentence so absolutely pronounced against him from the Lord. But see the Note 2 King 38.2 Ver. 3. And said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight c. As if he had said And therefore do not cut off my life in the midst of my days That this was that which by these words of his he intended to beg of God is evident because in that promise that is afterward made to him ver 5. of lengthning out his days God is said to grant him that which he had prayed for And therefore we may well think that the reason why he did
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
West then this is all one in effect as if it had been said That from the rising unto the setting of the Sun God should be praised the villages that Kedar doth inhabit See the Notes Chap. 21.16 Psal 120.5 and Cant. 1.5 let the Inhabitants of the rock sing that is The Inhabitants of Arabia Petrea or of Petra the chief City in those parts See the Note Chap. 16.1 or rather those that inhabit mountainous Countries as the following words shew let them shout from the top of the mountains However as this is spoken with respect to the days of the Gospel it clearly implies That the most barbarous Nations should then praise God Ver. 13. The Lord shall go forth as a mighty man c. That is having long withdrawn himself as if he minded them not he shall at last go forth in great fury to wit against the Babylonians See the Notes Job 16.14 and Psal 78.65 He shall stir up jealousie like a man of war that is As men stir and blow up a fire so shall the Lord stir up the fire of his jealousie to wit his fierce wrath and indignation against his idolatrous enemies proceeding from his ardent love to his people and zeal for his own glory he shall cry to wit as soldiers are wont to shout when they assault their enemies yea roar to wit like a Lyon But now this may be spoken with reference to Christ that he should go forth as a mighty man it is an Expression which our Saviour himself used John 16.28 I came forth from the Father and am come into the world namely to vanquish all his peoples spiritual enemies Satan Sin Death and Hell and to destroy all those that obstinately oppose him and are the implacable enemies of his Church and people Ver. 14. I have long time holden my peace c. God himself is here brought in complaining of his enemies abusing his long-suffering and patience and promising Deliverance to his people I have long time holden my peace I have been still and refrained my self to wit as the following similitude seems to imply as a travelling Woman bites in her pains and forbears crying out as long as ever she is able and the meaning is That he had long forborn taking vengeance on his peoples enemies and suffered his people to be still kept in Bondage by them now will I cry like a travelling Woman that is as such a Woman when she comes to the extremity of her pain the Child being brought to the very birth is then forced to cry aloud and many times breathes out her cries the louder because she had before suppressed them and kept them in thereby striving to help forward her deliverance till when she can expect no ease nor rest so will I with all earnestness hasten the Deliverance of my people as if I travelled and were in pain until they were delivered and will fall with the greater fury upon their enemies because of my former forbearance And indeed this similitude doth notably set forth 1. Gods tender affection to his people even like that of a Mother to the Child in her Womb. 2ly His earnest desire of their deliverance And 3ly that though the Lord had hitherto only groaned in a more silent manner for their sad Condition yet now the set and appointed time being come they should speedily be delivered as the Child is when the Mothers cries are loudest As for those last words I will destroy and devour at once either the meaning is That the Lord would destroy their Enemies Land and devour the Inhabitants or that he would speedily make an end of them all together as it is with hungry ravenous wild beasts that as soon as they have killed their prey do immediately devour it Ver. 15. I will make waste mountains and hills and dry up all their herbs c. That is the herbage which the Mountains and all other parts of the Land afforded both for man and beast and I will make the rivers Islands that is Dry them up so that here and there the dry land shall appear like so many Islands The drift of the whole verse is to set forth the horrid Desolation that God would make in the land of the Chaldeans when he undertook the Deliverance of his people from thence And to this end he speaks of his Vengeance therein as a devouring Fire that would burn up all before it See the Notes Deut. 4.24 and 32.22 And the particular mention that is made of laying waste their Mountains and Hills is either because there usually they had their idolatrous Temples and Altars or rather because there they had their greatest Cities and places of strength And the same may be said for the mentioning of the drying up of their Rivers which were the great safeguard of their Country all is to imply that all the strength and Riches of their Country should not hinder God from destroying them and delivering his people out of their hands one particular whereof is noted by some Expositors to have been accomplished when Cyrus made the great River Euphrates passable for his Army when they took Babylon And then as this Prophecy refers to Christ the same is meant that is said before ver 13. That he should destroy the Kingdom of Satan and all the great enemies of his people and ruine all the Riches and Pomp and State of those that should exalt themselves against him Ver. 16. And I will bring the blind by a way that they knew not c. As this is meant of the Jews return out of Babylon they are termed blind because they saw nothing of their approaching Deliverance they saw no likelihood of escaping out of that sad Condition wherein they lay and so regarded not Gods promises but as men stupified and hopeless were in continual perplexity not knowing which way to turn themselves and of their return into Judea it might well be said That they were led by a way they knew not and in paths they had not known because the generality of them were born in Babylon and so had never gone that way before But as it is meant of Christs redeemed ones whether Jews or Gentiles it was accomplished in the enlightning of their blind minds See the Note Chap. 35.5 and bringing them into the way of Salvation whereof they knew nothing before And the like may be said of the following words they may be meant of the Jews returning out of Babylon I will make darkness light before them that is I will bring them out of an afflicted and sad Estate into a joyful and prosperous Condition See the Notes Esth 8.16 and Psal 112.4 or rather I will make their way clear before them wherein otherwise they might have been often brought to a stand not knowing which way to turn themselves and crooked things straight that is their way shall be easie and plain free from those troubles and difficulties which otherwise they might have found in it But under this
and magnifie his Law for the time to come And this indeed seems to have the fairest dependance upon that which went before Nor do I see but that what is said in these two foregoing Expositions might be joyntly intended namely That God was well pleased for his Righteousness sake to magnifie his Law and make it honourable both by making good the promises thereof to his people when they were carefully to obey it and by punishing them as he had threatned when they did slight and disregard it Ver. 22. But this is a people robbed and spoiled c. That is This is a people that will certainly be robbed and spoiled for though some think that this is spoken of the ten Tribes that were already vanquished and carryed into Captivity by the Assyrians yet it seems rather to be meant of the Jews to whom the Prophet now spake to wit That they would be unquestionably delivered up to be robbed and spoiled namely by the Babylonians first and afterward by the Romans It is as if he had said God was willing to have done them good but they would not obey him nor mind the warnings given them and so did in a manner chuse rather to be robbed and spoiled they are all of them snared in holes that is either being taken by their enemies they shall be clapped up in caves and holes till at more leisure they may otherwise dispose of them or though they fly into Caves and Dens of the earth hoping there to hide or secure themselves yet being there cooped up they will be only the more easily taken This indeed may be read as it is in the Margin insnaring all the young men of them the meaning whereof can be no other but that this people by their infidelity and obstinacy brought their choice young men into Bondage and Captivity But the former Translation is more generally received and they are hid in prison-houses they are for a prey and none delivereth for a spoil and none saith Restore that is none shall undertake to defend or deliver them which though it was fulfilled in the Babylonians vanquishing of them when none appeared considerably for their defence as it had been also before with the ten Tribes when they were captived by the Assyrians and were never brought back again of which some understand this place yet it was most fully accomplished when they were destroyed and dispersed by the Romans under which sad Condition they continue unto this day Ver. 23. Who among you will give ear to this c. Thus the Prophet proves those to be blind and deaf and stupid whom before ver 19. he had called Gods Servants and Gods Messengers namely because they would not regard the warning he had now given them who will hearken and hear for the time to come of which the meaning is either 1. That even in time to come when the Judgments now threatned should come upon them they would not call to mind or lay to heart the warning now given them Or 2ly That there was very few of them that would so far regard what he had said as by timely Repentance and Reformation to prevent those Judgments which he had told them would otherwise certainly in time to come be poured forth upon them Ver. 24. Who gave Jacob for a spoil and Israel to the Robbers did not the Lord he against whom we have sinned c. Some think that this is meant of the Destruction which God had brought upon the ten Tribes commonly called the Kingdom of Israel for their sins and so Judah is here warned by their Example And others understand it of the spoil that had been formerly made in the land of Judah at several times by several Nations But rather I conceive this is spoken to the Jews the Posterity of Jacob as supposed to be in Captivity in Babylon the aim of the Prophet being to convince them of this as one of the great truths which they would not see to wit that it was the Lord their God that brought those barbarous enemies upon them the Babylonians first and the Romans afterward to punish them for their sins And if that of the Romans be intended then their disobeying the Gospel may be included in that reason which is given of their Destruction for they would not walk in his ways neither were they obedient to his Law Ver. 25. Therefore he hath poured upon him the fury of his anger and the strength of battel c. Some think this is meant of Sennacheribs invading Judea But see the foregoing Note Rather it is meant of the Babylonians Invasion or that grievous War which the Romans made against them in after-times which proved Destruction to the whole Nation and it hath set him on fire round about that is It hath brought utter Destruction upon him out of which there was no escaping or their City and Country was on a light flame round about for to the burning of the City and Temple of Jerusalem I conceive these words have special respect yet he knew it not that is He minded it not and it burned him yet he layed it not to heart to wit so as to repent of his sins and turn to the Lord. CHAP. XLIII VERSE 1. BUt now c. Having in the latter end of the foregoing Chapter foretold a day of grievous misery that was coming upon the Jews wherein the generality of them should continue obstinate and impenitnent notwithstanding the wrath of God so terribly poured forth upon them here the Lord by the Prophet returns to his former Consolation namely That he would not utterly cast off and destroy his people but that there should be a remnant whom he would preserve and with whom he would deal graciously as with his own peculiar inheritance But now thus saith the Lord that created thee O Jacob and he that formed thee O Israel that is who as I gave thee thy first being together with the rest of mankind so I also formed thee and moulded thee into a National Church and State and made thee a holy people for my self for that this is indeed chiefly intended is evident by many places See the Notes Chap. 29.23 Deut. 32.6 and Psal 95.6 fear not See the Note Chap. 41.10 for I have redeemed thee that is I have many a time delivered thee when thou wert in a low and sad Condition which may encourage thee to wait upon me for future deliverances Or I have determnined to deliver thee to wit both from the Babylonian Captivity and from your spiritual Captivity I have called thee by thy name that is Thou art in my special favour see the Notes Exod. 33.17 or I have chosen thee and taken thee to be my peculiar people and by that name have distinguished thee from all other people And indeed that this is principally here intended appears by the following words thou art mine for which see the Notes Chap. 41.8 9. Ver. 2. When thou passest thorough the waters I
having formed them for himself and for his own Glory he was engaged to deliver them even out of respect to his own honour that he might have a people to praise his Name Ver. 22. But thou hast not called upon me O Jacob c. That is say some You my people the seed of Israel have not called upon me in your troubles as having indeed no confidence in my protection and help But rather by calling upon God here as usually elsewhere the whole worship of God is meant and accordingly I take these words But thou hast not called upon me O Jacob to be all one in effect as if he had said You think that you have called upon me and so have yielded me that honour for which I made you my people as it is said in the foregoing verse but it is not so you have not called upon me but upon an Idol-god of your own feigning a god which will be content meerly with external Worship which I abhor Chap. 29.13 nor do ever own those Prayers as service done to me which are not offered with the inward Devotion of a believing holy and obedient heart and so thou hast not called upon me but thou hast been weary of me O Israel that is it hath been a burden to thee to serve me And the drift of the Lords alledging this is say some to shew what just cause he had to cast off them and take in the Gentiles to be his people But rather it is to shew that their deliverance out of Babylon now promised them and likewise the great work of our deliverance by Christ would be meerly of Gods free Grace and not because they had desired any such favour from him Ver. 23. Thou hast not brought me the small cattel of thy burnt-offerings neither hast thou honoured me with thy sacrifices c. That is say some Thou hast not offered them to me but to Idols And so they understand also the following clause I have not caused thee to serve with an offering nor wearied thee with incense that is I have not exacted such abundance of these kind of oblations of thee as therewith to over-burden thee and to make thee weary of my service no it is thine Idols for whom thou hast been at so much cost and upon whom thou hast tired out thy self with offering them such a multitude of Sacrifices But rather the meaning is that because they did not offer them in a right manner God did not own them as sacrifices offered to him See the Notes Chap. 1.11 c. they were not the service which he had given them in charge Ver. 24. Thou hast bought me no sweet cane with money c. To wit for the precious Ointment Exod. 30.23 or for the Incense Exod. 30.7 wherewith it is therefore joyned Jer. 20.6 It is thought to be the same that is elsewhere called Calamus Ezek. 27.19 and it is spoken of as a costly thing because it grew not in their own land but was brought from far Countries neither hast thou filled me with the fat of thy sacrifices that is Thou hast not satisfied nor delighted me with thy sacrifices I never regarded them See the foregoing Note but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities as if he should have said I have not caused thee to serve with imposing upon thee too great a burden of sacrifices but thou hast caused me to serve with thy wickedness to wit because thy sins have been as great a grief and trouble and burden to me as it is to men to serve under hard Task-Masters and I have been as much wearied with bearing with thee as such a man can be with enduring such a hard service Ver. 25. I even I am he that blotteth out thy transgressions for mine own sake c. And not in regard of any desert of yours and see the Notes Psal 51.1 Ver. 26. Put me in remembrance c. That is If you have any thing to alledge or reply against this which I have charged you let me know it Or if there be any thing wherewith you have deserved your deliverance and the Remission of sins promised put me in mind of it for it may be I have forgotten it and therefore you shall do well to bring it into my remembrance which is spoken by way of a sharp ironical derision let us plead together to wit that the truth betwixt us may be known See the Note Chap. 1.18 declare thou that thou mayest be justified that is Say what you can for your selves alledge what it is whereby you have deserved that I should work so great a deliverance and so great salvation for you that hereby you may be justified Ver. 27. Thy first Father hath sinned c. Some understand this of Adam the first Father of all Mankind and think that this is mentioned because sin being traduced from him to all his Posterity they that were descended from such a corrupt stock must needs be sinners themselves Again because this seems to be spoken with more special respect to the Jews others understand it of Abraham and that with respect to his being an Idolater before his calling see the Notes Josh 24.2 And indeed Abraham is usually spoken of in the Scripture as the first Father of that Nation because he was first circumcised which was the sign whereby they were always afterwards distinguished from other Nations as Chap. 51.2 Look unto Abraham your Father And they used to glory much in this see Matth. 3.9 and John 8.39 But indeed the most of our best Expositors hold That hereby is meant their Ancestors in general Thy first Father which is all one as if he had said Thy fore-father hath sinned and the word Father being usually taken collectively as it is Ezek. 16.3 Thy Father was an Amorite it is all one as if it had been said Thy fore-fathers have sinned And so for the following words and thy teachers have transgressed against me thereby I conceive is plainly meant their Priests and Prophets and that this is added as an aggravation of the wickedness both of them and their Fathers that even they that taught others and so should have been themselves most exemplary for good were even as bad as others And so the drift of the whole verse I conceive is to shew that seeing their fore-fathers had been great Transgressors as well as themselves they could not ascribe the great deliverances which God had now promised to any goodness that God had found either in them or in their Fathers Indeed this people did use to glory much in their Fathers but God gives them to understand that had there been nothing else to move him to shew them mercy they had been destroyed long ago Ver. 28. Therefore I have profaned the Princes of the Sanctuary c. Reading this as it is in our Bibles I conceive it is clearly meant of those at least the chief of those that in
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
no way injured them for though Hezekiah had at first revolted from him yet he afterward submitted himself to him and by mutual agreement made him satisfaction and ye know how God destroyed him and his mighty Army and delivered his People from their Rage and Fury Thus I conceive is the meaning and drift of this Verse There is a hint here given the Jews of two former deliverances that God had wrought for his People and then in the following Verse he shews what might be inferred from hence concerning the sadder condition of his People in Babylon I know indeed that several Expositors do judge otherwise concerning the second clause and the Assyrian oppressed them without cause For some think that by the Assyrian there Pharaoh King of Egypt is meant and so they would have the meaning of the whole Verse to be this That the Israelites going down into Egypt only to sojourn there the King of that Country did without cause sorely oppress them But this opinion is built upon meer groundless and improbable conjectures as namely that that Pharaoh that knew not Joseph Exod. 1.8 was a Stranger even an Assyrian or else that all Tyrants were in those days by a Proverbial way of speaking called Assurs Others therefore say that by the Assyrian the Babylonian is meant and that he is here called the Assyrian because the Kingdom of Babylon was always formerly a branch of the Assyrian Empire and all Assyria was at present under the Dominion of the King of Babylon yea the rather too because the Assyrians frequent invading Judea in former times did open a Door to that absolute Conquest which the Babylonians did afterward make of that People and their carrying them away Captives into Babylon And so accordingly they make the Sense of the whole Verse to be this That the Egyptians did of old wrongfully oppress the Israelites when they sojourned amongst them and that the Babylonians had now done the like But the former Exposition is far the clearest to wit that there are here two Instances given of Gods pleading the Cause of his oppressed People formerly and that God argues from hence by an Argument taken from the greater to the less that if God punished the Egyptians for dealing so hardly and inhumanly with his People that went down into that Country voluntarily of their own accord that they might sojourn there though the King of Egypt had some pretence for what he did because they were in his Dominions and under his Jurisdiction And so again if God destroyed the Assyrians that only invaded and wasted the Land of Judea and afflicted them there in their own Country much more will he punish the Babylonians who without cause invaded their Country and carryed them away Captives into a strange Land Ver. 5. Now therefore what have I here saith the Lord that my People is taken away for nought c. The first words are very concise in the original and therefore may be understood several ways As 1. With reference to that which was said before ver 3. Now that my People hath been forcibly carried away into Babylon without any price paid to me for them what have I here that is what gain and advantage do I get by their being here in bondage As if he should have said Surely nothing at all it was not a bargain of my making neither do I get any thing by it and therefore why do I delay the rescuing of my People from this their Captivity Or 2. With respect to the foregoing Verse Seeing I could not endure the Egyptians and Assyrians that oppressed my People but punished them what have I here in Babylon that should move me to spare them that have carried them away Captive into a strange Country which the other did not Or what have I here to do but to destroy Babylon and to hasten the deliverance of my People from their greater oppression here Or 3. As bewaling the desolations of Judea having no People left me here in Judea what do I here Why do I not go away to Babylon and fetch my People from thence Or 4. With respect to their Bondage in Babylon what have I here in Babylon that I should be as it were as a Captive here amongst my People and not carry them back again to my Temple at Jerusalem And lastly some take it as spoken with respect to the state of the Jews when Christ their promised Messiah was sent unto them why do I stay any longer amongst this People sold over for nought and not remove from them and gather to my self another People Or what do I speak of what my People suffer here in Babylon seeing they lye under a far greater oppression of their Spiritual Enemies Why do I not hasten to deliver them from that bondage All these several ways these first words are understood by Expositors not without some ground of probability But the first I conceive doth best suit with our Translation However according to what is said in this first branch of this Verse we must understand the following words they that rule over them make them to howl saith the Lord to wit because of their cruel oppressing them both outwardly and in their Consciences also and my name continually every day is blasphemed to wit by the wicked Enemies of my People who continually insult as if I were not able to deliver my People out of their hands Indeed the Apostle affirms that this might be applyed to the Enemies blaspheming Gods name because of the wickedness of those that profess themselves his People Rom. 2.24 But doubtless the Prophet intended here the Heathens blaspheming the God of Israel by their boasting that he was not able to protect or deliver his People according to what we find also in Ezek. 36.20 And when they entered unto the Heathen whither they went they profaned my holy name when they said to them these are the People of the Lord and are gone forth out of his Land Ver. 6. Therefore c. That is Because my People have been thus carried away for nought and have been thus cruelly oppressed and especially because their Enemies have thus blasphemed my Name my People shall know my Name that is they shall experimentally know that I am the Lord Jehovah the only true God of Infinite Power and faithful to make good all my promises according to that which followeth therefore they shall know in that day to wit when my People shall be delivered out of Babylon as I have promised and when all things shall be accomplished by Christ that were foretold of him by the Prophets that I am he that doth speak behold it is I that is that it is I the Lord God that do now foretell these things by my Prophets in that I will exactly then accomplish what I now foretell Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tydings c. That is How welcome delightful and acceptable shall
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
a stop to his proceeding in a rigorous manner against men especially his broken-hearted People and that too with some respect to their Souls being the work of his hands but see also the Notes Psal 78.39 and 103.14 Ver. 17. For the iniquity of his Covetousness was I wroth c. That is for their base Covetousness and all the Wickedness besides which their Covetousness carried them into for this sin I conceive is particularly mentioned not only because it was the Common sin of all sorts of People amongst them Jer. 6 13. From the least of them even to the greatest of them every one is given to covetousness but also because it was amongst them as the Apostle saith it is every where 1 Tim. 6.10 The root of all evil and more especially the cause of all the oppressions and injurious dealings of their Princes Priests and Judges for which they were before called greedy Dogs Chap. 56.11 And smote him to wit with many several Judgments before they were delivered up to be carried captives into Babylon I hid me and was wroth that is in my wrath I hid my self from them not appearing any way for them in their favour or defence and he went on frowardly in the way of his heart notwithstanding my displeasure manifested by the Judgments I brought upon them Ver. 18. I have seen his ways and will heal him c. That is I have seen how he hath repented and reformed his sinful waies and will deliver him from the Judgments wherewith I had smitten and wounded him But the words seem clearly to have reference to that which was said in the close of the foregoing Verse And he went on frowardly in the way of his heart and accordingly they must be understood either as some do of the effect of those their wicked waies to wit that God saw into what Miseries and Calamities they had brought themselves and therefore out of his meer pity and compassion did resolve to heal them of this their sad condition see the Notes Chap. 19.22 and 30.26 Or else rather of the wicked ways themselves wherein they walked to wit that though God saw how vile their ways and courses were and particularly their obstinacy and incorrigibleness even after God had contended with them by his Judgments and how in these ways they were running on headlong upon their own Eternal ruine yet of his own free Grace and for his own Names-sake was purposed to heal them First say some of their sinful ways and then afterward of their sore miseries I will lead him also That is I will conduct them safely into their own Country and restore Comfort unto him and to his Mourners To wit all the Comforts which they had formerly enjoy'd in that pleasant Land which God had given them and were like again to enjoy when God should bring them back thither from Babylon together with the Comfort which this evidence of Gods being reconciled to them should yield them and this is more especially promis'd to his Mourners that is those that had mourned for the wickedness of Gods People and the dreadful Judgments they had brought upon them as did Jeremy Ezekiel and Daniel and others though the residue of the People should have a share therein by means of these yet to these God did especially intend them Ver. 19. I create the fruit of the Lips c. That which God doth effect in an extraordinary way when there was no likelyhood of it is frequently in the Scripture called creating see the Note Chap. 4.5 Some carry on these words to those which follow and so make the peace there mentioned to be the fruit of the Lips here intended and that in several regards as 1. That God would make all the talk of the People to be of Peace whereas formerly their talk was wholly for War and the miseries thereof Or 2. That God would give them Peace as the fruit of their Prayers Or 3. That God would by giving them Peace perform the promises which with his Lips or the Lips of his Prophets he had made to them Or 4. That God would raise up Prophets that from him should bring them Tydings of Peace and of their deliverance from the Babylonian Captivity Yea and 5. Some extend it to Gods causing the glad Tidings of the Gospel of Peace to be Preached unto them thereby working in them much inward Peace But because our Translation as doth the Hebrew also divides these Words by a stop from the former I Create the fruit of the Lips therefore the most of Expositors do by the fruit of the Lips understand the voice of Praise and Thanksgivings elsewhere called the calves of our Lips Hos 14.2 And indeed the Apostle seems directly to intend the Expounding of this place of our Prophet thus where he saith Heb 13.15 By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our Lips giving thanks to his Name only indeed the following Words are added to shew how God would create his praise this fruit of the Lips namely by giving them occasion of filling thir Mouths with Gods praises by the prosperous and happy condition whereunto he would bring them and wherein he would settle them Peace Peace that is abundance of Peace and long continued Peace there shall be to him that is far off and to him that is near saith the Lord that is as well to those that are carried away far off into Captivity as to them that shall be left in the Land of Judea Or as well to those that are far off in Babylon as to those that are in other strange Countries but not so far from Judea as Babylon was But now because the peace here promised to the Jews did typically fore-shadow the peace purchased by Christ and published by the Gospel even this may be here included and so by him that is far off and him that is nigh must be meant not the Jews only but the Gentiles also And questionless in that which the Apostle saith Eph. 2.17 Christ came and preached peace to you which were afar off and to them which were nigh he doth at least allude clearly to this place As for the last words and I will hear him see the foregoing Note Ver. 20. But the wicked c. Lest the Wicked amongst Gods People should flatter themselves with hope of the Peace promised in the foregoing Verse the Prophet here adds that there should be no peace for them but the wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt that is as the Sea being restless in it self by reason of its continual ebbing and flowing is yet more restless when it is tossed to and fro with stormy Winds and doth continually cast up mud and foam and filth so wicked men that never enjoy any inward Peace partly by reason of the frequent hurry of their inordinate Passions and Lusts and partly by reason of the
unto thee that is whole Armies or Troops of them shall come in to thee This also in the Type many understand of the forwardness of the Nations to help the Jews at their return out of Babylon and some would have the meaning to be that Judea should become a great Mart for Merchants by Sea But the foregoing Exposition doth most clearly suit with the whole current of this Prophesie Ver. 6. The multitude of Camels shall cover thee c. That is thy Land the Dromedaries of Midian and Ephah that is the Midianites for Ephah was also of the Posterity of Midian Gen. 25.4 who inhabited Arabia see the Note Gen. 37.28 The meaning is that the Converted Gentiles should honour the Lord with their Substance and Consecrate themselves and all that they had to the Service of Christ and his Church And accordingly the several Nations are here said to bring in those things that were the choicest Commodities of their several Countries The meaning here cannot be that these Midianites Embracing the Faith of Christ should ride to Jerusalem upon Camels and Dromedaries but because in those Eastern Countries they used to ride and to carry great Burdens of Wares upon this kind of Cattel and because in those days Men used not to come empty handed to the House of God therefore the Coming in of the Gentiles their submitting themselves and all they had to the Lords disposing and their contributing of their Wealth in abundance to the Church of Christ is thus figuratively expressed that the Land of Gods People should be covered with their Camels and Dromedaries And to the same purpose is that which follows all they from Sheba shall come see the Note Psal 72.10 They shall bring Gold and Incense that is they shall also Consecrate their Wealth to the Lord yea and some would have it that under these Figuratively the dedicating of their Learning and Eloquence their Arts and Sciences to the service of Christ and his Church is also comprehended and they shall shew forth the praises of the Lord that is they shall worship God And indeed this last clause sheweth plainly that the mention made in the foregoing Words of their bringing Gold and Incense with them was not with respect to Trading as some have thought but with respect to the worship and service of God Ver. 7. All the Flocks of Kedar shall be gathered together unto thee The Rams of Nebaioth shall Minister unto thee c. Because the Kedarens and Nabathaeans Ishmaelites of the Posterity of Kedar and Nebaioth dwelling in Arabia abounded in Flocks of Sheep therefore it is said that from them multitudes of these shall be brought in to Gods People And though in the Type this again may be meant of these Nations supplying the Jews that were come out of Babylon abundantly with Cattel for Sacrifices But certainly it is principally meant of the Converted Gentiles and accordingly we must understand it either that they should zealously promote the Church of Christ and the worship of God therein by contributing abundantly of their Substance thereto or that they should offer up Spiritual Sacrifices unto God for it is usual with the Prophets in speaking to the Jews to set forth the Worship of the Gospel under Figurative tearms taken from their Legal Service they shall come up with acceptance upon mine Altar that is their Services shall be as Sacrifices acceptable to God through Jesus Christ and I will glorify the house of my Glory that is in the Type his glorious House the Temple built for his Glory and wherein he had appeared often with great Glory now trodden down by the Gentiles but to be raised up again gloriously at the Jews return from Babylon or rather the Church of Christ the House of God 1 Tim. 3.15 which God did many ways Glorifie but the access of the Gentiles is principally here intended see the Note ver 9. Ver. 8. Who are these c. The Prophet some think in the name of the Church who above ver 4. in this regard was called upon to lift up her Eyes and look about breaks forth here into an admiration at the multitudes of those that should come flocking into Zion And though some understand it of the Jews returning to their own Country at their deliverance out of Babylon as they do a like expression Chap. 49.21 of which see the Note there yet indeed the very words seem to hint that he speaks of the Gentiles coming in to the Christian Church of the Jews because he speaks of them as a People unknown such as were Aliens and Strangers from the Common-Wealth of Israel Who are these that fly as a Cloud and as the Doves to their Windows that is the Lockers where they make their several Nests and breed their Young ones or rather the loover-holes in the Turrets or tops of the Dove-house whereby they fly into it Now the coming in of the Gentiles to the Church may be compared to the flying of a Cloud to imply their coming in from remote Countries because Clouds do many times arise in the farthest parts of the Sky and to the flying in of Doves to their windows because as Doves do usually fly home when they see a storm coming or are in danger of some Bird of prey so it should be the fear of wrath to come that should bring in the Gentiles to the Church as to a place of refuge and safety But questionless the main intent of both Similitudes is to set forth with what eagerness chearfulness and speed see the Note Chap. 19.1 and likewise in what multitudes they should come in like a huge flight of Doves that cover the Air like a Cloud or like a Cloud that sometimes will spread and cover the whole face of the Heavens Ver. 9. Surely the Isles c. That is such as dwell in remote Islands or elsewhere on the Sea-Coast see the Note Chap. 41.1 This seems to be spoken in the Person of God or Christ in answer to the wonder of the Prophet or Church in the foregoing Verse Surely the Isles wait for me that is being convinced of the danger of their natural condition by the Preaching of the Gospel they shall earnestly long to be brought home and reconciled with me and therefore it is no wonder though they come in flocking to me But see the Notes also Chap. 42.4 and 51.5 and the Ships of Tarshish see the Notes 1 Kings 10.22 and Psal 48.7 first that is the Men of Tarshish famous above others for Shipping and Navigation shall be of the first and forwardest that shall be ready to come in to me and serve me to bring thy Sons from far that is thy Children O my Church see the Notes above ver 4. and Chap. 49.22 their Silver and their Gold with them see the Note above ver 6. unto the name of the Lord thy God that is to be consecrated to God or for the Service of his Church or Temple see the Note Deut.
in Prosperity yea in Heaven unto all Eternity Ver. 21. Thy People also shall be all righteous c. That is those that are truly such true Members of the Church even all of them whether Jews or Gentiles shall be righteous to wit perfectly by the imputed righteousness of Christ and really also by inherent righteousness wrought in them which shall be perfected in Heaven But see the Notes also Chap. 4.3 and 59.20 they shall inherit the Land for ever that is as it hath respect to the Jews returning from Babylon they shall possess the Land of Canaan again for many Generations see the Note Psal 37.18 Lest that poor Remnant that were brought back from thence should fear that they should presently be driven out again therefore is this promise added But now as this is spoken with respect to the Church of Christ the meaning of this Inheriting the Land for ever must needs be that they should for ever continue in the World as Gods peculiar Church and People the new World say our Divines in their large Annotations by Christ renewed and restored in a special manner here in full perfection hereafter whereof Gods giving Canaan to the Israelites for their peculiar Inheritance that they might therein abide by themselves separated from all the World was a notable Type As for the following Words the Branch of my planting the Work of mine hands that I may be glorified they are added as a reason why those things must needs be so which he had here foretold concerning Gods People namely because a Graft planted by the great God must needs thrive and prosper the rather because of the great delight he must needs take in them even as Men are wont highly to esteem those Trees that are of their own planting and especially because his aim in planting them was that they might be to his glory But see the Note Chap. 29.23 Ver. 22. A little One shall become a thousand and a small one a strong Nation c. This is a prediction of the miraculous multiplication of Gods People to wit that it should be such that one Man that had but a little small Family should have such a numerous Posterity that his Family should in a short time become like a great Nation And this may be understood as spoken in the Type of the Jews that should return from Babylon that though they were but a small Remnant to speak of yet they should soon become again a very numerous People yet I conceive it is principally meant in the Antitype of the Church of Christ that though that was very little at first yet it should suddenly encrease even to admiration And so indeed it was see the Note Psal 110.3 The Apostles were but a few Yet how soon had they spread the Gospel to the utmost parts of the Earth One Peter by one Sermon won three thousand to the Christian Faith Acts 2.41 And the Apostle Paul that terms himself the least of the Apostles how many Churches were planted by him alone even in remote Countries Some would have the first branch understood of a few growing to great multitudes A little one shall become a thousand and then the second branch and a small one a strong nation of Men of mean condition growing up to be potent and mighty Men. But I rather think that in both branches the same thing is intended for the word rendered strong is sometimes used for numerous see the Note Chap. 16.14 Again some would have the Spiritual sense of these expressions to be that Men even of mean parts and small gifts of grace should bring in multitudes to believe in Christ But the first Exposition seems to me the clearest I the Lord will hasten it in his time that is however impossible this may seem to be yet when the time comes that is appointed for the doing of it I the Lord who have all things under my command will not defer it but speedily dispatch it CHAP. LXI VERSE 1. THE Spirit of the Lord God is upon me c. It is clear that the Prophet Isaiah doth in express tearms speak this of himself That the People might with the more confidence believe what he had said to them he assures them that God had endued him with the Spirit of Prophesie and had sent him to foretel their deliverance out of Babylon for the comfort of his poor People when they should be there in great affliction and misery The Spirit of the Lord God is upon me that is he hath poured forth the Spirit of Prophesie upon me by the enabling whereof I speak because the Lord hath anointed me that is consecrated and set me apart to be his Prophet and accordingly fitted me with gifts suitable thereto whereof the anointing of Kings Priests and Prophets of old was a sign see the Notes 1 Kings 19.15 to preach good tydings unto the meek that is the tydings of their deliverance out of Babylon he hath sent me to bind up that is to heal see the Note Psal 147.3 the broken-hearted that is the poor broken-hearted Captives in Babylon And so we must likewise understand all that follows to proclaim liberty to the Captives c. Well but now as clear it is also that the Prophet speaks this likewise as in the Person of Christ of whom he was a Type and that because in the first Sermon our Saviour preached at Nazareth having read this Text out of Isaiah he told his Hearers that the Prophet spake those words of him Luke 4.21 This day is this Scripture fulfilled in your ears And of him therefore principally this place must be understood The Spirit of the Lord God is upon me for which see the Note Chap. 11.2 because the Lord hath anointed me that is set me apart to the office of the Mediator and abundantly fitted me for it by the pouring forth of the gifts of his Spirit upon me whereof the anointing of Kings Priests and Prophets was an outward sign But for this see the Note also Psal 45.7 to Preach good tydings unto the Meek or as it is cited Luke 4.18 out of the Septuagint and they or both one and the same in effect to Preach the Gospel to the Poor that is to Men poor in Spirit meekned and humbled with the sight and sense of their Sins and the Miseries they were obnoxious to by reason of their Sins he hath sent me to bind up the broken hearted that is to heal them as it is expressed Luke 4.18 To wit by comforting them with the glad tydings of the Gospel to proclaim liberty to the Captives See the Note Chap. 42.7 And the opening of the Prison to them that are bound which last Clause seems to be rendred in Luke 4.18 and recovering of sight to the Blind the reason whereof Expositors usually say is because Men set free out of dark Prisons have as it were their Eyes opened thereby But see the Notes Chap. 42.7 and 49.9 Yea there is one Clause
more in that place of Luke where our Saviour is said to have read this Text out of Isaiah which is not here to set at liberty them that are bruised of which therefore some say that it had been added in the Margin of the Septuagint by way of explaining the foregoing words and so was read also by our Saviour Ver. 2. To proclaim the acceptable Year of the Lord c. That is the set time when God would accept of his People into his favour again which though it might be intended of the time appointed for the deliverance of his People out of Babylon yet questionless it is principally meant of that set time appointed by God the Apostle calls it the fullness of time Gal. 4 4. Wherein God was pleased of his own free Grace upon satisfaction made by Christ to tender unto poor Sinners forgiveness of Sins and full Reconciliation with himself by the Preaching of the Gospel which is indeed a time welcome and acceptable unto those poor Souls that lay groaning under a heavy burden of Sin 1 Tim. 1.15 and Rom. 10.15 See the Note Chap. 49.8 It is probable that in the words there is an allusion to the year of Jubile which was a Type of the Days of the Gospel for which see the Notes Lev. 25.10 c. And the day of Vengeance of our God that is the time when our God will take vengeance on the Babylonians the Enemies of his people or Mystically when Christ will destroy the Spiritual Enemies of his People Satan Sin and Death and so rescue his PeoPle out of their Bondage See the Notes Chap. 59.17 18. Yet some understand it of the day of Judgment when God will cast all the Enemies of his Church together with Satan into Eternal Damnation To comfort all that Mourn to wit with the glad tydings formerly mentioned And to the same purpose are all the several Expressions added in the following Verse Ver. 3. To appoint unto them that Mourn in Zion to give unto them Beauty for Ashes c. That is goodly and beautiful Garments instead of Ashes wherein they sat and wherewith they sprinkled themselves in Times of Sorrow See the Note Chap. 58.5 The Oyl of Joy for Mourning See the Note Psal 45.7 and 104.15 The Garment of Praise for the Spirit of heaviness that is such Garments as Men are wont to praise for their Beauty and Bravery or such Garments as Men are wont to weare on Festivals and times of Triumph when thy meet together to praise God for some great Mercies that they might be called Trees of Righteousness that is that those that were as Trees cut down to the ground or spiritually dead might sprout up again and flourish and both be and be esteemed a Righteous People The planting of the Lord that he might be Glorified See the Note Chap. 60.21 Ver. 4. And they shall Build the old wastes c. See the Notes Chap. 58.12 and 60 10. Ver. 5. And Strangers shall stand and feed your Flocks c. that is you shall be in such a prosperous condition that the Heathens whether taken in War or bought or hired by you shall chearfully and readily serve you even in the meanest and most servile Imployments and see also the Notes Chap. 14.1 2. But now as this is spoken with respect to the Days of the Gospel many Learned Expositors understand it thus that even from amongst the Gentiles many should be raised up that should be Teachers in the Church of Christ Ver. 6. But ye shall be named the Priests of the Lord Men shall call you the Ministers of our God c. Some I conceive without any just ground would have this understood particularly of the Priests and Levites thus that they should be no more despised and abused as they had been in Babylon it is like above the other Captives but that they should be highly esteemed amongst the People as the Priests of the Lord and the Ministers and Servants of God for questionless the Prophet speaks here as before to the whole people of the Jews and accordingly the intent of the words is to shew them that however basely they had been used and esteemed in Babylon yet 1. When God delivered them from thence they should be honoured abroad and in as great repute as if they had been all Priests a Holy People consecrated to Gods Service and in special favour with God See the Notes Exod. 19.6 And 2. When they came to Embrace Christ in the Days of the Gospel they should be advanced to be Priests unto God in a more peculiar and Spiritual manner as it is said Revel 1.6 That Christ hath made us Kings and Priests unto God and his Father even to offer up Spiritual Sacrifices to him see Rom. 12.1 and 15.16 Heb. 13.15 and 1 Pet. 2.5 Ye shall eat the Riches of the Gentiles See the Notes Chap. 60.5 6 7.1.16 and 45.15 And in their Glory shall ye boast your selves that is in their Riches and all that shall be Glorious amongst them their Learning Eloquence Gifts and Graces and in a word in all the Glory which from them shall redound to you But see also the Notes Chap. 49.18 and 60.9 Ver. 7. For your shame you shall have double c. That is as it is spoken to the Jews with respect to their Captivity in Babylon for the shame you underwent in the Land of your Captivity ye shall have double Glory that is abundant Glory see the Note Chap. 40.2 For this seems to be added with reference to the last Clause of the foregoing Verse And in their glory shall ye boast your selves or a double portion for the Dammages and Losses ye had formerly sustained And thus some conceive that the following words are added by way of explaining these and for confusion they that is the Jews the person is changed as often elsewhere in this Prophet for the reproach they underwent shall rejoyce in their Portion that is in their returning to and possessing again that Land which God had of old given them for their Portion and Inheritance therefore in their Land they shall possess the double that is double Glory as is before said or a double Portion in the Land to wit in regard of the extraordinary Blessing of God upon that which they enjoyed or in regard of the large extent of each ones Portion in comparison of what they formerly held because there was but only a small Remnant of them that returned a Tenth of them only Chap. 6.13 the greatest part of them being wasted and destroyed partly by the Sword and Famine in their own Land before they were carried away Captives and partly in their Captivity by reason whereof they that returned had the First-borns Portion a double Portion Everlasting joy shall be unto them See the Note Chap. 35.10 Well but now there was but only a beginning of the performance of this promise in the deliverance of Gods People out of Babylon and their return
home into their own Country the perfect accomplishment of it was under Christ in the Days of the Gospel partly in this World but chiefly in Heaven Referring it therefore to the Jews when they became the Church of Christ we must thus understand this place For your shame ye shall have double that is for the shame you have undergone amongst your Enemies whether the Babylonians or those that shall hate and despise you both of the Jews and Gentiles for your profession of Christianity and Preaching of the Gospel 1. Cor. 1.2 3 You shall be abundantly recompenced your Honour and Bliss shall be double to what your Shame and Misery was and that particularly by the access of the Gentiles and the great Riches and Glory which they shall bring in to you of which the Prophet had before spoken And for confusion they that is my People shall rejoyce in their Portion that is in God say some who is the Portion of his people or in the bringing in of the Gentiles to be one Church and People with them say others but I conceive it is generally meant of that abundant double Honour and Bliss which they should enjoy instead of their former Shame and Misery in and through the Lord Christ partly in this World and especially in Heaven for under this the foregoing particulars and any other that can be added may be comprehended Therefore in their Land that is in the Land of Israel where the glad Tydings of Christ should be Preached first amongst them and embraced by them or in the Land of the Gentiles that did formerly reproach and despise them the several Countries where the Gentiles shall embrace the Faith and joyn themselves to the Church of Christ or in the Earth which is indeed only the Inheritance of Believers see the Notes Psal 37.9.29 Or in Heaven say some they shall possess the double that is the double Portion before promised them Everlasting joy shall be unto them that is not momentary Joy as is the Joy of the wicked but a lasting Joy begun here in the joy of their Salvation and Eternal in Heaven Ver. 8. For I the Lord love Judgment c. All the difficulty in this Verse is to find out how it comes in here in this place Some take the words to be added as a reason of the foregoing Promises made to his People thus For I the Lord love judgment I hate Robbery for Burnt-Offering that is I so love equal just and upright dealing that though Men should being that which they have gotten by Robbery and Oppression and tender it to me in Sacrifices and Offerings I should loath and abhor them and I will direct their work in truth that is and therefore I will faithfully and constantly reward my People for the word here rendered Work is often used for a Recompence or Reward See Chap 40.10 Or I will order all their Affairs so that they shall go on in a prosperous and successful way The drift of the words they say is this that seeing he loved just and hated all unjust dealing he could not with Equity do otherwise but reward and prosper his faithful People to wit 1. Those of the Jews in Babylon that had under so long and grievous Sufferings continued faithful to him and upright in his Service Or 2. Those of the Gentiles that should so willingly offer themselves and all that they had to his Service But then again others I think most probably hold that there is in these words a promise of a further Mercy that God would confer upon his People namely that God would make them upright and sincere in his Service The ground of this promise is laid down in the first words For I the Lord love Judgment I hate Robbery for Burnt-Offering that is I love that which is just and right and consequently I hate all Hypocrisie and false dealing in my Worship and Service such as is now too usual amongst my People that make nothing of Rapine and Robbery so that they can cover it over with a shew of Devotion in my Service and bring of that which they have thus wickedly gotten and offer it in Sacrifice upon mine Altar And then they say the promise follows made to his Redeemed People of whom he had hitherto spoken And I will direct their work in Truth that is I will make them upright and sincere in my Worship and in their whole Conversation they shall not be as it is now a wicked People and then think to cloke that with making a shew of Piety in bringing Offerings to mine Altar And indeed observable it is that under this promise there may be a hint given to Gods People how they ought to be qualified to make them capable of the Mercies here promised them And I will make an Everlasting Covenant with them see the Note Chap. 55.3 Ver. 9. And their Seed shall be known among the Gentiles and their Off-spring among the People c. That is The Posterity of my Church and People shall be known and be renowned and conspicuous among the several Nations of the Gentiles The drift therefore of these words is to shew that though in the Babylonian Captivity the Church and People should be brought to a very low Ebb yet they should be multiplied and be renowned all the World over to wit when the Gentiles should be won to joyn themselves to the Church of Christ for though this promise concerning their being known among the Gentiles c. began to be accomplished at the deliverance of the Jews out of Babylon see the Note Psal 126.2 yet its full accomplishment was at the Calling of the Gentiles when indeed those that professed the Faith of Christ were partly for their Holy and Righteous Conversation and partly for the great things that God did for them highly esteemed and owned to be Gods peculiar People all that see them shall acknowledg them that they are the Seed which the Lord hath blessed see the Note Chap. 44.3 Ver. 10. I will greatly reioyce in the Lord my Soul shall be joyful in my God c. The Church is here brought in triumphing and rejoycing in the Goodness of God to them upon the Accomplishment of those great Mercies promised in the foregoing Verses to wit their deliverance out of Babylon and their Redemption by Christ see the Note Psal 34.2 For he hath Cloathed me with the Garments of Salvation That is with Salvation as with a Garment by the great Redemption and Salvation he hath wrought for me he hath made me as Glorious in the Eyes of those that behold me as if I were Cloathed with the most Gorgeous and Glorious Apparel and to the same purpose are the following words He hath covered me with the Robe of Righteousness for by Righteousness here nothing else is meant but the discovery of Gods Goodness and Faithfulness in the Work of their Salvation which indeed tended much to their Glory see the Note Chap. 51.6 Only
now as we intend it to that great work of our Salvation by Christ begun here but perfected in Heaven it may be particularly applyed to that Evangelical Righteousnes wherewith Christians may be truly said to be Cloathed for which see the Note Chap. 60.21 This I conceive is the true meaning of this place yet I know there are some that would have nothing else intended thereby but only this that God had changed their Captive Garments into the joyful Attire of those that are delivered out of Captivity Ver. 11. For as the Earth bringeth forth her Bud and as the Garden causeth the things that are sown in it to Spring forth c. To wit when the Winter is gone and the Spring is come So the Lord God will cause Righteousness and Praise to Spring forth before all the Nations that is so though God may hide himself from his People for a time yet when he begins to let the light of his Countenance shine forth favourably upon them again he will cause your Land in the sight of all Nations to abound with Righteousness and Praise that is with the discovery of his Goodness and Faithfulness to you and the Praise that shall thereupon be given to him as if these things did grow and spring up every where out of the Earth see the like expression Psal 72.3 and 85.11 The Land shall be covered with Righteousness and Praise as the Earth is with the Fruits that grow up in the Spring time But see also the foregoing Note The drift doubtless of these Expressions is to shew that how impossible and incredible soever these things might seem which the Prophet had promised â— yet that Almighty God that caused the Earth yearly to yield her Fruit would likewise effect this great Change of which he had spoken CHAP. LXII VERSE 1. FOR Zions sake I will not hold my peace and for Jerusalems sake I will not rest c. The Prophet here professeth that out of love and tender respect to Zion and Gods Church and People and out of zeal for their good their comfort and incouragement he would not give over publishing those glad tydings which he had already declared to them to wit concerning their deliverance out of Babylon and their Redemption by Christ and praying to God for the accomplishment of them though he had long time done this yet he would still incessantly go on to do it yea though he should be never so much discouraged by the incredulity hatred and injurious dealing of the people to whom he imparted these glad Tydings or by seeing the Ruine that should come upon them for a time yet â—e would not cease incessantly to proclaim these things that hereby he might raise up their Hearts constantly to wait for this promised deliverance and Salvation though it might be long er'e it came Vntil the Righteousness thereof goeth forth as brightness and the Salvation thereof as a Lamp that burneth that is as it respects the Jews in Babylon until by Gods destroying the Babylonians and his Peoples Deliverance the Righteousness of his Peoples Cause which lay hid during their Captivity shall appear so clearly and gloriously that all the Nations about them shall see and acknowledge it Or as it respects the Church of Christ until Christ come who is the Righteousness and Saviour of his People until the great Work of the Righteousness and Salvation of the Church be fully accomplished and do shine forth gloriously in the Ministry of the Gospel to the drawing of all Mens Eyes to it even amongst Gentiles that before sat in gross darkness Some think that this is spoken by the Prophet in the Person of God For Zions sake I will not hold my peace c. To wit that God would not rest till he had pleaded the Righteous Cause of his People and saved them from their Enemies for when he doth forbear to do this he is in the Scripture Phrase said to hold his peace See the Note Chap. 42.14 Yea they say that it cannot be spoken by the Prophet in his own Person because he dyed long before the return of the Jews out of Babylon and much more before the full accomplishment of these things by Jesus Christ But this is not a sufficient reason to disprove what is most generally held by Expositors to wit that the Prophet speaks here in his own Person since his meaning here may be only this that should he live till these things which God had promised his People should come to pass he would never cease to Preach these glad tydings nor to Pray for the speedy performance of them It is not unlike that Speech of the Apostles 1 Thes 4.17 We which are alive and remain shall be caught up together with them in the Clouds that is should any of us at that day be found living upon Earth it would be so with us Ver. 2. And the Gentiles shall see thy Righteousness c. To wit that before mentioned which should go forth as brightness for which see the foregoing Note and all Kings thy Glory that is all the great Kings of the Gentiles to whom the knowledge of it shall come shall take notice of the exceeding Glory whereto God hath advanced thee See the Note Psal 138.4 And thou shalt be called by a new Name which the Mouth of the Lord shall Name that is God will give thee a new Name to wit that expressed afterward ver 4. Thou shalt be called Hephzi-bah But the meaning is either that Gods Church and People should through his favour to them become exceeding Famous and Renowned far more than ever formerly Or that God would bring them into a new Estate and Condition far more glorious than ever formerly heard of which was most fully accomplished when they became the Church of Christ Ver. 3. Thou shalt also be a Crown of Glory in the Hand of the Lord and a Royal Diadem in the Hand of thy God The meaning is either 1. That the Lord by his Hand upon them in their Deliverance and in the great things he would do for them as his peculiar People would advance them to great Glory so that they should be eminently conspicuous and renowned even as a Glorious Crown or Royal Diadem in the Eyes of those that behold it or rather 2. That God would own his People to be an Honour and Glory to him even as a Crown or Diadem which a King takes in his Hand and puts upon his Head as being the people over whom he Reigned as their King and Soveraign and consequently that he would make as precious account of them as a King doth of his Crown and as carefully preserve them Ver. 4. Thou shalt no more be termed forsaken c. See the Notes Chap. 49.14 and 54.6 7. Neither shall thy Land any more be termed desolate See the Note Chap. 1.7 and 54.3 But thou shalt be called that is thou shalt be and shalt be owned to be as we see in the like
Beast goeth down into the Valley to wit gently and softly when it is led down a steep Hill the Spirit of the Lord that is God by his Almighty Power or by his Holy Spirit caused him that is Moses say some the Leader of his People or rather thy People Israel to rest to wit in that the Lord after he had carried his Israel through the Red Sea did lead him along quietly through the Wilderness providing for him resting places by the way as it is expresly said Numb 10.33 until he had brought them to Canaan the land of their rest see the Notes Psal 95.11 and Jer. 31.2 And then in the next words the Prophet turns his speech to God so didst thou lead thy People to make thy self a glorious name see the Note above ver 12. Ver. 15. Look down from Heaven c. Here the People of God in Babylon or the Prophet in their name having from ver 7. set forth what great mercy God had shown to their Fathers and what great deliverance he had wrought for them in former times do now pray that God would do the like for them that though he had of late for a time hidden himself from them yet now he would again appear for them see the Note Psal 80.14 and behold from the habitation of thy Holiness and of thy Glory to wit the extream misery we are in implying that if God would but take notice of their misery they hoped he could not but pity and help them where is thy zeal that is thy vehement love to thy People not enduring to see them wronged by their Enemies see 2 Kings 19.31 thy strength the sounding of thy bowels and of thy mercies towards me It is an expression taken from those rumblings in the Bowels which strong passions of this nature do usually work in Men see the Note Chap. 16.11 see the Notes Psal 77.7 and 89.49 are they restrained that is dost thou or canst thou against thy natural inclination restrain those yearnings of thy Bowels which are wont so freely to flow out towards thy People at other times Ver. 16. Doubtless thou art our Father c. As if he had said And therefore surly thou wilt pity us thy Children though Abraham be ignorant of us and Israel acknowledge us not to wit as being long since departed out of this world They indeed were our Fathers but they are now strangers to the things that are done here below and know nothing of our condition Some there are indeed that would have the words understood in another sense As 1. Though Abraham be ignorant of us c. that is though Abraham and Israel would not own us as their Children yet we are sure thou O God art our Father Or 2. Though we should suppose that they are ignorant of our condition let that be granted yet certainly God is our Father Or 3. Though they were not comparatively to be owned as their Fathers yet to be sure God was their Father But all this needs not there is no cause why we should stumble at that sense which the words do clearly and plainly hold forth thou O Lord art our Father our Redeemer to wit therefore their Father because he was their Redeemer thy name is from everlasting that is thy fame for thy great works hath been from everlasting or this thy name of being the Redeemer of thy People hath been from everlasting And indeed thus some read the last words jointly together as it is in the Margin our Redeemer from everlasting is thy name It may be haply questioned by some why in the beginning of this Verse Isaac is not reckoned amongst their Fathers as Abraham and Israel But to this the common answer that is given is that Abraham and Israel are mentioned because God did oftenest and most solemnly appear to them and confirmed his Covenant with them and because the Covenant was first made with Abraham and all Jacobs Children were taken into Covenant And besides it is said that Abraham and Israel being named Isaac that was between them is included Ver. 17. O Lord why hast thou made us to err from thy ways c. This is spoken with reference to that before But they rebelled and vexed his Holy Spirit ver 10. Why hast thou made us to err from thy ways and hardened our Heart from thy fear That is Why hast thou by way of punishing us for our sins withdrawn thy Spirit from us and delivered us up to a Spirit of error and obstinacy and so left us to run after our own Hearts into so many erroeous and wicked ways see the Notes Chap. 6.9 10. and 29.10 Exod. 7.13 and Job 12.16 Some indeed understand this a little otherwise Namely that this is spoken of Gods being the occasion of their turning away from Gods ways and their obstinacy therein by continuing them so long under the oppression of their cruel Enemies which is indeed a sore temptation for which see the Note Psal 125.3 But I conceive the first Exposition is the best and accordingly that it is spoken by way of bewailing that their Heavenly Father should in such wrath withdraw himself from them and so leave them under such a dreadful Judgment and by way of entreating that it might be otherwise with them as if they had said Why dost thou not soften our Hearts and reform what is amiss in us Return for thy Servants sake the tribes of thine inheritance that is be reconciled again to thy People and shew thy self again favourable to them because they are thy Servants and thine Inheritance and it might seem dishonourable to God to cast off his Servants or to disregard his own Inheritance Yet some understand it otherwise Return for thy Servants sake c. that is with respect to thy Servants our Progenitors and with respect to the Covenant which thou madest with them see Note Psal 132.1 But the former Exposition is far the clearer Ver. 18. The People of thine Holiness c. That is thy holy People see the Note Exod. 19.6 have possessed it but a little while and this they say though they had possessed it many hundred years because Men are prone to think it but a little time when they have enjoyed a thing long if they earnestly desire to enjoy it longer or rather because those many hundred years were indeed but a little while in comparison of what God had promised the Patriarchs Namely that they should possess it for ever Gen. 17.8 Our Enemies have trodden down thy Sanctuary that is thy Temple or the Land of Canaan for that is sometimes also called Gods Sanctury see the Note Psal 78.54 However this implies that the wrong to himself might well engage the Lord to appear against their Enemies CHAP. LXIV VERSE 1. OH that thou wouldest rent the Heavens c. The People of God as being much troubled at that whereof they had complained in the latter end of the foregoing Chapter that the Heathens had
possessed themselves of the Land which God had given them and had profaned and trodden down Gods Sanctuary do here beg of God going on in the Prayer begun ver 7. of that Chapter that breaking through all impediments he would suddenly and in great fury and indignation come down and destroy the Enemies of his People and deliver his People out of their hands Oh that thou wouldest rent the Heavens that thou wouldest come down that is that thou wouldest come down rending the Heavens all asunder before thee that the Mountains might flow down at thy presence that is might be melted and so flow away like Water or melted Wax where by melting the Mountains may be figuratively meant the destroying and overturning the Babylonians and other the proud and lofty Enemies of his People and the removing of all impediments out of the way of their return home to their own Country see the Note Psal 97.5 Or else it may be spoken by way of allusion to that which was done at the giving of the Law at Mount Sinai where all being on a light flame in that terrible tempest of Thunder and Lightning the Mountains seemed to tremble and melt away see the Note Judg. 5.4 and so the desire of Gods People here may be that in delivering them now he would shew forth some such sign of his Glorious Majesty and Power as he did at the giving of the Law Some I know do understand this concerning Gods rending the Heavens and coming down of the Incarnation of the Son of God and accordingly by the flowing down of the Mountains they understand either the humbling of the Hearts of proud Sinners by the preaching of the Gospel or else the destroying of all the Enemies of his People But if the first coming of Christ be here intended it is but only as his Redemption was typified by the deliverance of Gods People out of Babylon Ver. 2. As when the melting Fire burneth c. This hath reference to the last words of the foregoing Verse where Gods People desired that at Gods appearing for them the Mountains might flow down and there may be still an allusion to Gods causing the Mountains of Sinai to melt away as is noted before namely that this might be done As when a melting Fire which useth to be most vehement burneth to wit the Wood and Coles which are the Fuel of it or burneth or melteth Mettals by the heat of it and as when the Fire causeth the Waters hanged over it to boile to make thy Name known to thine Adversaries See the Note Chap. 63.12 That the Nations may tremble at thy Presence to wit the Babylonians and other Enemies And hereby now is shewn what was meant in the foregoing Verse by the flowing down of the Mountains at Gods Presence Ver. 3. When thou didst terrible things which we looked not for c. That is which our forefathers did never expect thou wouldest have done for them as being things that seemed when done above all credit and belief and such as humane reason could not comprehend thou camest down the Mountain flowed down at thy Presence as if they had said Thou didst then for them that which we at present desire of thee And now by these terrible things done formerly for their Progenitors are doubtless meant all those stupendious miraculous Works which God wrought for the Israelites from the time that Moses was sent to fetch them out of Egypt until they were possessed of the Land of Canaan and amongst the rest more especially those things which were done at Mount Sinai for which see the Note before ver 1. And the drift of this is to imply that since God had done such great things for them formerly they might hope that he would now do the like again for them when they begged it of him Ver. 4. For since the beginning of the World Men have not heard nor perceived by the Eare neither hath the Eye seen O God besides thee what he hath prepared for him that waiteth for him That is None besides thee O God who didst intend and determine before-hand to do them did ever hear or see or was able to reach or comprehend those wonderful things which thou hast prepared for them that trusting in thee do patiently depend and waite upon thee Or else according to the Translation that is in the Margin of our Bibles there was never humane Ear or Eye that ever did hear or see any God besides thee the God of Israel that hath done or prepared to do such things as thou hast prepared for thy People And this is also added to shew that they might well be incouraged to beg that which they had desired of a God that had formerly done such unheard of such unseen and wonderful things for his People Now by these wonderful things which from the beginning of the World Men had never heard nor seen are meant I conceive those terrible things which they looked not for mentioned in the foregoing Verse which God had done for the Israelites in his carrying them out of Egypt into Canaan for which see the Note there and this may seem the more probable because that which the Prophet saith here doth so fully agree with that which Moses had long since said concerning those wonderful works which God did then for the Israelites Deut. 4.32 33 34. For ask now of the days that are past which were before thee since the day that God created Man upon the Earth and ask from the one side of Heaven unto the other whether there hath been any such thing as this great thing is or hath been heard like it c. The Apostle indeed makes use of these words of the Prophet 1. Cor. 2.9 Where speaking of the wisdom revealed in the Gospel he affirms it to be above the reach of Mans understanding Which none saith he of the Princes of this world knew But as it is written Eye hath not seen nor Eare heard neither have entred into the Heart of Man Which Clause is added by the Apostle the better to explain the words of the Prophet the things which God hath prepared for them that love him And by these things some understand the incomprehensible happiness which God hath prepared in Heaven for his Poople but most of the Mysteries revealed in the Gospel which had been formerly hidden even from Gods own People But it is usual with the Pen-men of the New Testament to alledge passages out of the Old only by way of allusion See the like noted Psal 19.4 And besides the words here are so general that they may well comprehend all the incomprehensible Works of God for his People though they might be more particularly intended as is before said of the Wonders formerly wrought in the Deliverance of the Israelites Ver. 5. Thou meetest him that rejoiceth and worketh righteousness c. That is Those that trusting in thee do rejoice in thee and do their Duty Or those that do joyfully and
chearfully obey thee and delight to do that which is right in thine Eyes And by meeting them I conceive is meant meeting them in a way of Love Mercy and Reconciliation as the Prodigals Father went out to meet him whilst he was yet afar off Luke 15.30 and as in our ordinary Speech we are wont to say of those to whom we are willing to be reconciled that we will at any time meet them half way Those that remember thee in thy ways that is that remember thee in thy several wayes or dispensations of thy Providence whether of Mercy or Judgment do accordingly praise thee or pray unto thee Or rather those that being mindful of thee and so of their Duty to thee are careful to walk in the wayes thou hast enjoyned them But now the question will be of whom this is spoken Some think it is meant of Gods dealing in former times with their forefathers Thou meetest him that rejoiceth and worketh righteousness those that remember thee in thy wayes that is thou didst meet or wert wont to meet them in great loving kindness and Mercy thou didst shew them great favour many and many times as if they had said Thus it was with our forefathers but it is far otherwise now with us But according to our Translation I conceive it is spoken indefinitely as of that which God doth at all times and so it may imply both that God had done so with his righteous Servants in former Ages and that he would have done the like also for them if they had trodden in the steps of their holy Progenitors behold thou art wroth for we have sinned as if they had said because we have sinned thou hast in thy wrath brought great Miseries upon us and so it was with us as it was with our Fathers in those is continuance and we shall be saved that is in those thy ways of Goodness and Mercy to thy People there is continuance they are stable and perpetual And therefore we hope that we shall be saved Ver. 6. But we are all as an unclean thing c. That is as any Person or Thing Naturally or Legally unclean As namely Lepers and such as had touched any dead body c. There were doubtless some holy Persons amongst them even when they were in Babylon But they speak here of the body of the People in general that were wicked and prophane and cast out of the Holy Land and excluded from all Communion with God in his Sanctuary even as those that were legally unclean were shut up for a time from conversing with their Brethren and from going into the Temple And this is likewise added as in opposition to that which was said in the foregoing Verse either thus Thou wert very gracious to our Fore-fathers that rejoyced and wrought Righteousness c. but now they are all gone and we are all as an unclean thing c. Or thus Thou art constantly gracious to those that work Righteousness and remember thee in thy ways yea and when thou art wroth with them because they have sinned against thee upon their returning to thee thou out of thy unchangeable goodness and mercy art ready to shew them Mercy and to save them but alas it is not thus with us We are all as an unclean thing and all our Righteousnesses are as filthy Rags and for this last branch there is much difference amongst Expositors concerning this word Righteousness 1. Some think the abstract is here put for the concrete as if they had said Our most Righteous men are as filthy Rags 2. Others understand it as spoken Ironically of those horrid Enormities wherewith they had provoked God to cast them out of the Land and for this see the Note Chap. 57.12 3. Others hold that thereby is meant all their Legal Rights and Services which being performed Hypocritically and by men profane and wicked were abominable in Gods sight how Righteous soever they judged themselves in that regard And 4. Many conceive that hereby is meant that the best actions of the best of them when best performed had so much defilement of Corruption and Sin cleaving to them as might render them if God should examine them rigorously by the rule of his Law hateful unto him And indeed either of these four Expositions do fairly suit with the drift of this place And then for the following words they contain an acknowledgment of the misery whereinto their Sins had brought them and we all do fade away as a leaf that is the Beauty and Glory of our former estate is withered and gone see the Notes Chap. 40.6 7. and our iniquities like the wind have taken us away that is as the Wind drives faded leaves from off the Tree or blows them about when they are fallen from the Tree so have our Sins driven us away into the Land of our Captivity Ver. 7. And there is none that calleth on thy name c. That is though we are in so sad a condition yet there are very few none in a manner that for the appeasing of thy wrath and the removal of these Judgments doth in a right manner seriously and from their Hearts cry unto thee see the Note Chap. 43.22 for that this is meant by calling on Gods Name is evident by the following words that stirreth up himself to take hold on thee that is that do endeavour to rouse up themselves that they may with all possible fervency and importunity pray unto thee that so thereby they may keep thee from departing away from them or win thee to return again in mercy to them or stay thy hand from smiting them any farther as Moses did as it were hold the hand of God from destroying the Israelites when he said unto Moses Let me alone that I may destroy them c. Deut. 9.14 Or that they might cleave close to God as their God and Father resting upon his Grace and faithfulness though in his anger he seemed resolved to cast them off The sum of what they here confess against themselves is That there was scarce any amongst them that took care to step in and intercede for the People as Moses Samuel and others in former Ages had done As for the last clause for thou hast hid thy face from us see the Notes Chap 8.17 and 57.17 that may be added as a reason not only of the miseries that were come upon them but also of their stupidity in that they called not upon God when they were in such misery It was because for their wickedness God had hid his face from them and left them to themselves Ver. 8. But now O Lord thou art our Father we are the Clay and thou our Potter and we all are the work of thine hand To wit not only as we are thy Creatures but also as we are thy People see the Notes Chap. 19.25 and 43.1 21. and Job 10.8 9. In the words the People of God seem to plead with him that though he might
at his pleasure break them in pieces as the Potter may his Pots yet that he would rather spare them and deal favourably with them both out of respect to the frailty of their condition see the Note Psal 143.10 and especially because of the interest he had in them as being his Children and the work of his hands see the Note Psal 119.73 Ver. 9. Be not wrath very sore O Lord neither remember iniquity for ever c. As if they had said Though this we have deserved yet deal more favourably with us see the Note Psal 6.1 behold see we beseech thee see the Note Chap. 63.15 we are all thy People that is thou hast taken us to be thy Covenant People and therefore spare us Ver. 10. Thy holy Cities are a wilderness c. That is the Cities of Judea which are called holy Cities as the whole Country is called the holy Land Zach. 2.12 because of the special interest which God had in them as having given them for an habitation to his holy People Israel wherein they were to serve and Worship God as they did constantly in their Synagogues every Sabbath both in Prayer and hearing the word Preached Act. 15.21 Some indeed hold that the following words Zion is a Wilderness Jerusalem a Desolation are added to shew what were the holy Cities they intended to wit Zion and Jerusalem where the Temple was wherein God was especially served and which were sometimes spoken of as two distinct Cities Zion being more peculiarly called the City of David However by mentioning the desolation of these Cities they seek to move God to pity them and to destroy their Enemies though not for their sakes that had deserved so ill at his hands yet with respect to his own Glory and to his own Concernments Ver. 11. Our holy and our beautiful house where our Fathers praised thee is burnt with Fire c. This is added as a farther aggravation of their misery that not only their Cities even Zion and Jerusalem amongst the rest but even the Temple also was burnt with Fire that goodly house which God had given them to be the peculiar place for his Worship and Service and which was far dearer to them than their own private Houses But now withall there are two things hinted very observable in that Clause where our Fathers praised thee as namely 1. That being as it were ashamed to alledge their own serving of God there because they had been so regardless of their duty therein and had done what they did in such a manner as might well render it loathsome to God yet they put him in mind how formerly in better times their Forefathers had duly served him there And 2. How sad a thing it was that they should now weep and lament over the ruines of that House wherein their Ancestors with such triumphant joy used to praise God for his goodness to them and all our pleasant things are laid waste that is say some all the choice things wherein we took pleasure are spoiled and carried away But the word laid waste doth rather import that they speak hear of their goodly Palaces and great Houses publick and private which were likewise by the Enemy burnt down and destroy'd Ver. 12. Wilt thou refrain thy self for these things O Lord c. That is Canst thou contain thy self from coming in to our help and from avenging thy self upon our Enemies when thou seest us thy People in such a miserable condition and our Enemies offering so much wrong to thy self and thy Concernments Though we have deserved to be punished severely yet wilt thou not vindicate thine own glory CHAP. LXV VERSE 1. I Am sought of them that asked not for me c. Many Expositors take this to be Gods Answer to the Prayer of his People in the foregoing Chapter wherein by his seeking out those that minded not him he assures them that he would have been ready enough to have hearkened to the Prayers of his People had they called upon him in a right manner and had they not by their obstinate wickedness caused him to disregard their Prayers But now others not improbably say that the main scope of this place is to foretell the rejection of the Jews and the just cause God had so to deal with them Only lest they should hence infer the making void of the Covenant which God had made with their Fathers he first promiseth this concerning the calling of the Gentiles in whom the Covenant should be made good they being by Faith ingratifted into the Stock of Israel I am sought of them that asked not for me I am found of them that sought me not that is the Gentiles that in former times did neither know me nor inquire nor seek after me do now upon the Preaching of the Gospel to them won thereto by my preventing Grace both seek after me and find me and worship me for that it is the calling of the Gentiles that is here intended is evident because it is by the Apostle Paul expresly applyed thereto Rom. 10.20 But Esaias is very bold to wit in that he durst tell the Jews of that which was so hateful to them the taking in the Gentiles in their stead to be the People of God and saith I was found of them that sought me not I was made manifest unto them that asked not after me They are the very same words in effect with those of the Prophet here only the two branches are transposed As for the following Words here added by the Prophet they are to the same purpose with that which went before I said behold me behold me unto a Nation that was not called by my Name that is I was willing to manifest my self to them and to receive and own them as my People which before they were not or as some loe here I am ready still to hear you and to satisfie your desires when you call upon me But see the Note also Deut. 32.21 The Ingemination behold me behold me is to imply either Gods great forwardness to hear and help them when they should seek to him or the wonder of Gods grace herein and how incredible it would seem to the Jews Ver. 2. I have spread out my hands c. See the Note Prov. 1.24 all the day that is for a long time together constantly and continually even in a long Succession of Ages first by my Prophets and afterward by my Son unto a Rebellious People to wit the Jews for so the Apostle expounds it Rom. 10.21 But to Israel he saith all day long I have stretched forth my hands unto a disobedient and gainsaying People which is here in the Prophet which walketh in a way that was not good that is in ways very bad wicked waies see 1 Sam. 2.24 and Psal 36.4 after their own thoughts that is as seems good in their own Eyes according to the inclination and desires of their own naughty Hearts And herein it is like their following
understand it of a mark or sign whereby some Persons may be distinguished from others Namely That when God intended to destroy the Jews he would have a sign or a mark amongst them whereby they should be known whom God had chosen to be rescued and saved from the common destruction that was coming upon that Nation and that herein there is an allusion to the mark of the Blood of the Paschal Lamb upon the Doors of the Israelies in Egypt whereby they were saved from the Sword of the destroying Angel And by this mark or sign might be meant the profession of the Christian Faith or the Word and Sacraments or a Holy Life and Conversation according to the Rule of the Gospel or that inward Seal of Gods Sanctifying Spirit whereby they should be distinguished from counterfeits see Eph. 1.13 and 2 Tim. 2.19 Or rather Gods appointing them to be saved and his watchful providence over them for their preservation which should be as sure a means of safeguarding them from the common destruction as if there had been a sign or mark set upon them for that end and purpose and I will send those that escape of them that is those of the Jews thus preserved unto the Nations to wit to Preach the Gospel to them to Tarshish Pul and Lud that draw the Bow to Tubal and Javan c. for the understanding whereof we must know 1. That by Tarshish may be meant Tarsus in Cilicia or some other remote place or the Ocean Sea in general and so the meaning might be that they should go forth both by Sea and Land to Preach the Gospel And 2. That under the other particular Nations here mentioned whereof it is commonly thought that some lie East and some West and some North and South all other Nations are comprehended all the World over to the Isles a far off that is the Inhabitants of those remote Countries of whom the Jews had little or no knowledge that have not heard my fame neither have seen my Glory that is that had never heard the report of nor seen the glory of God and of his glorious Works see the Note Cap. 52.15 and they shall declare my glory among the Gentiles that is the glorious riches of my Grace in Christ the great things I have done for the Salvation of my People and the destruction of their Enemies Ver. 20. And they shall bring all your Brethren c. The Apostles and other Preachers of the Gospel shall bring in the Converted Gentiles your Brethren as being by Faith made the Children of Abraham for an Offering unto the Lord out of all Nations to wit as a People Consecrate to Gods service according to that of the Apostle Rom. 15.16 that the Offering up of the Gentiles might be acceptable being Sanctified by the Holy Ghost and again Phil. 2.17 If I be Offered upon the Sacrifice and Service of your Faith I joy and rejoyce with you all and Rom. 12.1 Present your Bodies a living Sacrifice holy acceptable unto God c. The Heathen that were counted an unclean People being now purified by Faith should be tendred to God as a Holy Sacrifice upon Horses and in Chariots and in Litters and upon Mules and upon swift Beasts which implies both 1. That all possible helps and means should be used to bring them in to believe and joyn themselves to the Church 2. That this should be done with much respect and tender care over them see the Note Chap. 49.22 And 3. That hereby the Gospel should be speedily propagated into many Countries to my holy Mountain Jerusalem saith the Lord that is to the Church of Christ see the Notes Chap. 2.2 3. as the Children of Israel bring an Offering in a clean Vessel into the House of the Lord to wit because these converted Gentiles should be a pure and holy People Ver. 21. And I will also take them for Priests and for Levites saith the Lord c. It is as if he had said Yea some of these Gentiles that were counted so unclean that they might not come into the Temple will I take to be Priests and Levites that is Ministers Pastors and Teachers in my Church Ministers and Deacons say some for that it is not that Spiritual Priest-hood common to all Christians see the Note Ch. 61.6 that is hear meant but that peculiar Office of such as were to be Teachers in the Church as the Priests and Levites were Deut. 33.8 is evident because the promise is only that God would take of them that is some of them for Priests and for Levites whereas in the time of the Law none were imployed in those Holy Callings but those that were of the Tribe of Levi then even Men of all Nations should be set apart to these Holy Services Ver. 22. For as the new Heavens and the new Earth which I will make shall remain before me saith the Lord c. And concerning this promise of new Heavens and a new Earth see the Note Chap. 65.17 so shall your Seed and your Name remain the meaning is that as that new state of the Church should continue unto Eternity even after the World should have an end so should the Seed also of the Church consisting both of Jews and Gentiles and consequently their Name also continue for ever There shall never want a Seed of true believers in this Church but they shall continue for ever even as the Bliss or Happiness of their new Estate shall be Ver. 23. And it shall come to pass that from one new Moon unto another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. That is all Nations both Jews and Gentiles see the Note Psal 40.5 It is therefore spoken concerning the days of the Gospel when all legal Festivals were to cease and so the meaning is only that in those days the People of God should constantly attend the Worship and Service of God in their Church-Assemblies as it is said they did Acts 2.42 46. only this is expressed in terms borrowed from the solemn meetings of Gods People under the Law as before Ver. 21. where the Ministers of the Gospel are termed Priests and Levites and so frequently in other places Ver. 24. And they shall go forth c. Having spoken in the foregoing Verses of the great good which God would do for his faithful Servants yea and that unto Eternity here the Prophet returns again to denounce Judgments both Temporal and Eternal against those wicked and ungodly wretches whom he had before theatned Ver. 15 16. and promiseth that his faithful Servants should be Eye-witnesses of it And accordingly I conceive that those Words and they shall go forth and lock upon the Carcases of the Men that have transgressed against me may be meant 1. Of the faithful that should escape being slaughtered in that general havock that was made amongst the Jews by the Chaldeans when they surprized Jerusalem and plundered and burnt both their City and Temple to wit that they should go forth out of Jerusalem being to be carried away Captives and should with their Eyes behold as they went along the Carcases of their Idolatrous Brethren lying in great heaps unburied according to what is before noted upon Chap. 34.3 rotted and so full of of crawling Vermine Worms and Maggots and not fit therefore to be removed and carried away but only to be burnt up with Fire and this I judge the more probable because it is clear that these Idolatrous Jews were those that he had before threatened Ver. 16 17. Or 2. Of the Jews that were sent home by Cyrus to their own Land to wit that they should go out of Babylon and see the Carcases of the Babylonians slain by the Persians lying unburied in such a manner as is before said Or 3. of the Saints and Servants of God in the days of the Gospel brought in from among the Gentiles of whom indeed he had spoken in the foregoing Verses to wit that they having been brought into some straits by their Enemies should after they had recovered their Liberty again go forth and look upon that woful spectacle of the Carcases of their Enemies lying in such a rueful and horrid manner as was before described But now withall we must know that many learned Expositors do understand this very probably I conceive of any notable judgments of God which the Righteous should see executed upon wicked ungodly wretches for their Idolatries profaneness and contempt of the Gospel Only these judgments and executions of divine Vengeance upon wicked Men are figuratively set forth by way of resembling them to that dreadful spectacle of a company of dead Corps that lye rotting and stinking above ground full of crawling Worms and so putrified that there was no touching them they were only fit to be burnt with Fire and yet because of their multitude and putrifaction were like to be very long burning ere they would be consumed And they shall go forth and look upon upon the Carcases of the Men that have transgressed against me for their Worm shal not die neither shall their Fire be quenched And indeed this figurative description of the judgments and vengeance of God upon wicked Men is therefore the fitter 1. Because wicked and ungodly Men void of all Grace and Spiritual Life are no better than the stinking Carcases of Men dead whilst they live 1. Tim. 5.6 Let the dead bury their dead saith our Saviour Math. 8.22 And 2. because a main part of that vengeance which God pours forth upon wicked Men consists in those affrightments and terrours of conscience wherewith they are usually tortured as with a Worm alway gnawing on their Hearts and a Fire alway burning within their bosoms partly here in this World but especially afterwards in Hell to all Eternity for hereto doth our Saviour expresly apply this passage of our Prophet Mark 9.43 44. As for the last Clause and they shall be an abhorring unto all flesh it may be understood both of their being loathed here in this World by all flesh that is all People that should behold the sad discovery of Gods wrath against them in that horrid condition wherein they lay and likewise especially of their being abhorred by all that shall be Eye-witnesses of their extream and unspeakable misery at the day of Judgment FINIS
of all sinful passions and corruptions in them and refresh their scorched consciences with the promises of the Gospel and the comforts of his Spirit Ver. 3. And the eyes of them that see shall not be dim and the ears of them that hear shall hearken That is they shall not be spiritually blind and deaf to the hearing of Gods word as they were before see the Note Chap. 29.18 for this is now opposed to the judgment before threatned concerning the blinding their eyes and deafning their ears Chap. 6.9 10. And this I conceive is principally meant of the enlightning of mind and teachable frame of Spirit which Christ would work in his people in the days of the Gospel Ver. 4. The heart also of the rash shall understand knowledg c. That is They that were heady and rash as all foolish and unregenerate persons are doing inconsiderately whatever their own carnal hearts or others as foolish as themselves shall suggest to them without ever advising whether it be good or evil safe or perillous shall become understanding prudent and discreet persons Though none are more hard to be taught than such giddy-headed and rash persons yet even they shall learn to be serious and well advised in all their ways So that here again the knowing and understanding heart now promised is opposed to the fat and stupid heart before threatned Chap. 6.10 Yea and observable it is that the knowledg here promised is ascribed to the heart The heart also of the rash shall understand knowledg The knowledg and understanding of the natural man is only in his mind and head but that which is here promised is such as shall be accompanied with the fear and love of God and other holy affections wrought in the heart And the tongue of the stammerers shall be ready to speak plainly Or elegantly as it is in the margin That is They that before were able to speak of the things of God and the truths of his Word but weakly and as it were stammeringly and doubtingly shall be then able to speak of them plainly and fully and excellently and withal sincerely as when they confess their sins they shall do it freely and fully and when they make profession of their faith they shall do it clearly and plainly c. Ver. 5. The vile person shall be no more called liberal c. That is The vicious worthless man or the base sordid miser which agreeth best with that which followeth nor the churl said to be bountiful The meaning as many think is that in the better part of Hezekiah's Reign to wit when God had delivered Jerusalem from that dangerous invasion of the Assyrians and himself from a very dangerous sickness there should be such a reformation in the land that such wicked wretches and covetous churls should neither 1. be soothed up by false Prophets in their vile ways as they had been Nor 2. be admired applauded and extolled by the people as very good men and liberal bountiful men when it was done meerly out of fear or flattrery because they were rich or great in the world Or 3. much less be advanced to or continued in places of Honour and Magistracy as it had been in the days of Ahaz of whom it may be some had continued too in their places during the former and more unsetled time of Hezekiah's Reign And the ground of this last is that amongst the Jews Princes and men in high places had usually these Titles of Honour given them liberal and bountiful and benefactors as we find it Luke 22.25 The Kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors whence it is that the word in the Hebrew here translated liberal is often in the Old Testament used for Princes as Prov. 17.7 and Mal. 1.8 But now understanding this as we must mystically of the days of the Gospel then the meaning seems to be either as before that in those days men shall be esteemed as they are Vice shall not be counted Vertue nor vicious men be admired and advanced Or rather that Christ by the Gospel should so clearly discover what is good and what is evil and so powerfully convince the consciences of men that the fair shews and pretences of wicked men should not serve their turn and that the godly being in esteem should have the more liberty and power to restrain the petulancy of ungodly men Ver. 6. For the vile person shall speak villany c. In this and the following verse a Reason is given of that in the foregoing verse to wit why vile wickked persons or base covetous churls should not be admired or extolled as liberal bountiful men by the people or should not be in places of Dignity and Power and Authority especially say some when the Gospel-light should come to make a clear discovery of men namely because such persons would both by word and deed make it apparent what they were no way fit to be so admired or so advanced For the vile person will speak villany that is his tongue will vent the wickedness and villany that is in his heart and his heart will work iniquity that is in his heart he will be still plotting and contriving wickedness and mischief to practice hypocrisie that is even to cover over his wicked practices with fair pretences of Religion and Justice which makes his wickedness the more abominable and to utter error against the Lord that is to pronounce unjust sentences in judgment or to say any thing to cause them to be pronounced contrary to the law and command of God This I conceive is the meaning of this expression For though thereby might be meant also all his blasphemous and Atheistical speeches against God and his Providence his flouting at Gods Word and Worship and Prophets all Religion and Piety and all prophane speeches as are with such men yet I rather think that particular before mentioned is here at least principally intended because this suits best with that which went before and that which follows after to make empty the soul of the hungry and he will cause the drink of the thirsty to fail that is to oppress the poorest amongst the people and to bereave them of those things wherewith their lives should be sustained Some I know do understand those words and to utter error against the Lord of the wicked mans spreading false Doctrines amongst the people whereby they are led into error and accordingly they also expound the following words to make empty the soul of the hungry c. of his with-holding the Doctrine of Life and Salvation from the people that spiritual nourishment wherewith their hungry and thirsty souls should have been refreshed But this is not the usual sin of the vile person and the churl of whom the Prophet is here speaking Ver. 7. The instruments also of the Churl are evil c. That is say some All those he imploys as his instruments for
gentelness of Gods afflicting them I have refined thee but not with silver that is not with so hot and fierce and vehement a Fire as the Refiners use in refining their Silver I have afflicted thee but lightly and moderately having respect to thine infirmity rather than to the greatness of thy sin and stubbornness I have not refined so accurately and exactly as Refiners do their Silver who keep it in the Fire till all the Dross be wasted and purged out of it for then they would have been quite consumed I have chosen thee in the furnace of affliction That is say some I will make a choice one of thee by purging thee or I have purged thee like choice Silver in the Furnace of Babylon But rather I conceive the meaning is either that God had chosen their captivity in Babylon to be as a Refining Furnace to them or else that in this their affliction he had set his heart upon them and had chosen and called them out as we do things we mean to preserve to be delivered Ver. 11. For mine own sake even for mine own sake will I do it c. see the note before Ver. 9. For how shall my Name be polluted That is otherwise how exceedingly would my name be polluted which I can by no means suffer to wit by the enemies blaspheming my name and I will not give my glory unto another See the Note Chap. 42.8 Ver. 12. Hearken unto me O Jacob c. Here God addresseth himself again to promise them deliverance out of Babylon Hearken unto me O Jacob and Israel my called That is whom I have called to be my peculiar people and whom I cannot but own in regard of the Covenant I have made with you though you indeed deserve not to be called by that name I am he to wit that must deliver thee I am the First I also am the last See the Note Chap. 4.14 Ver. 13. Mine hand also hath laid the foundation of the Earth c. See the Notes Chap. 40.11 12. and 45.12 and Psal 104.2 and my Right hand hath spanned the Heavens which is spoken after the manner of Workmen that were wont sometimes to measure things by their span when I call unto them they stand up together to wit as my Servants ready to do whatever I command them See the Note Chap 40.26 and this expression is the rather used in relation to that which follows afterward Ver. 15. concerning Gods calling of Cyrus Ver. 14. All ye assembler your selves and hear c That is as it was expressed before Ver. 1 and 11. All ye my people Israel considering I am so great a God as was said in the foregoing verse hearken diligently to what I say some would have it that the Prophet speaks here in his own person because of those words in this verse the Lord loved him But nothing is more usual than for God to speak of himself in the third person It is therefore more probable that as before and after so here also the Prophet speaks in the name of God which among them have declared these things that is which of the Idol gods see the Note before Verse 5. their Diviners or Astrologers have foretold these things that I have foretold See the Notes Chap. 44.7 and 45.21 The Lord hath loved him that is Cyrus named before Chap. 45.1 to wit in that he exalted him so highly and made use of him in so great a Service He will do his pleasure on Babylon See the Note Chap 44.28 and his arm shall be on the Caldeans that is he shall fall heavily on them and destroy them Ver. 15. I even I have spoken c. That is I even I alone who am a faithful God and sure to perform what I say yea I have called him to wit Cyrus as before Ver. 14. to the doing of that great work whereunto I have appointed him I have brought him that is I will bring him and he shall make his way prosperous that is he shall prosper in whatever he undertakes Ver. 16. Come ye near unto me hear ye this c. see the Note before Ver. 14. I have not spoken in secret from the beginning the meaning whereof must needs be this if we take them to be the words of the Prophet as many do and as the last words in this Verse clearly are that from the beginning of Gods calling him to his Prophetical Office he had publickly and plainly made known to them what God had revealed to him and accordingly the following words must also be understood from the time that it was there am I as if the Prophet had said from the time that any thing was revealed to me there still am I as in my watch-tower faithfully and plainly declaring the whole will of God unto his People But this Exposition is somewhat hard rather therefore it is God that speaks here to his People I have not spoken in secret from the beginning that is from the first time that I took you to be my people or from the time that I first began to foretel you future things by my Prophets I have always made known such things to you clearly and in publick see the Note Chap. 45.19 And then agreeably hereto must the following words be understood from the time that it was I am there namely either 1. that from the time that any thing was foretold by his Prophets he was there revealing to them by his spirit the things which they did foretel so that it was he indeed that spake by them Or 2. That from the time that any thing came to pass which was foretold he was there accomplishing the things foretold by his Almighty power as they were foretold so they were also accomplished by him And then for the last clause there as is said before it is clear that the Prophet speaks in his own person and now the Lord God and his Spirit hath sent me that is as formerly in other things foretold by me and other the Prophets of God so now in this which I say concerning Babylon and Cyrus I say nothing but by commission from God and by the inspiration of his Spirit Ver. 17. Thus saith the Lord thy Redeemer the holy one of Israel c. See the Note Chap. 1.4 I am the Lord thy God which teacheth thee to profit that is who teacheth thee by my Word and Spirit those things which will be for thy welfare which leadeth thee by the way that thou shouldest go that is teaching and directing thee how to order thy conversation And the aim of these words I conceive is this lest the Jews should say If the Lord meant to fetch us back out of Babylon why did he bring us hither Therefore the Lord tells them here that he had done enough to make them a Righteous people which had they improved for good they might have been still in their own Land Ver. 18. O that thou hadst hearkened to my Commandments