Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	according_a	apostle_n	lord_n	307	4	3.0849	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46816	Annotations upon the whole book of Isaiah wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needful and useful to be known, and not so easily at the first reading observed : and thirdly, many places that might at first seem to contradict one another are reconciled : intended chiefly for the assistance and information of those that use constantly every day to read some part of the Bible ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1682 (1682)	Wing J66; ESTC R26071	718,966	616

matter of authentick truth having Gods seal stamped on it but that unto the rest of the people they should be as a Book that is closed and sealed up that is they should be hidden from them so that they should not understand them and so indeed we find the same expression used afterwards Chap. 29.11 12. And thus these words bind up and seal are understood to imply both the hiding of this Prophecy from the incredulous people and the keeping and preserving it charily for the use of the faithful and this some conceive is principally meant of the mysteries therein revealed in part concerning the Messiah which were to be reserved as a hidden secret til the days of the Gospel See Dan. 12.4 Rev. 5.1 And 3ly therefore I conceive the main intent of these words was to make known to the Prophet that it would be in vain to press his Doctrine upon an obstinate incredulous people but yet that he should not be discouraged herewith because though it were despised by the generality of the people yet there were some few that should believe and embrace it whom he calls Disciples as the Christians were at first called Act. 11.26 Ver. 17. And I will wait upon the Lord that hideth his face from the house of Jacob and I will look for him As if he should have said seeing God hath commanded me not to walk in the way of this people not to be transported with their fears ver 11. and hath promised to be a Sanctuary and rock of refuge to them that sanctifie his name and trust in him ver 13 14. I will quietly and constantly wait upon the Lord for that help and deliverance which he hath promised us let both King and people look if they will after the Assyrians for help I will constantly wait upon God and expect deliverance only from him notwithstanding the Lord doth indeed shew himself to be highly displeased with his people for their wickedness both by the judgments he hath already brought upon them and those he hath now farther threatned And thus he encourageth the people by his example to trust in God and to wait upon him for deliverance Or else thus seeing God hath revealed this to me that my words shall be hidden from the generality of this rebellious people and some few only shall believe and embrace it I will go on in my work quietly waiting upon him for that success which he is pleased to give to my labours and patiently submitting to his good will and pleasure even when he hideth his face in anger and doth punish their obstinacy by withdrawing his grace and spirit from them and so causeth his word to be as it were bound and sealed up from them Ver. 18. Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel c. Because these words Behold I and the children which God hath given me are by the Apostle Heb. 2.13 applyed to Christ therefore many learned Expositors hold that they are not the words of the Prophet speaking of himself and his Disciples or followers but the very words of Christ speaking to the Prophet and that to comfort him against the hatred of the wicked and the scorn and contempt which they cast upon him by his own example who taking upon him in our nature the work of a Prophet was to be used as scornfully and contemptuously himself as if it had been said Behold I who am the Son of God and the great Prophet of the Church and my Disciples that shall through the grace of God embrace my Doctrine the children which God shall give me according to that Chap. 53.10 When thou shalt make his soul an offering for sin he shall see his seed shall be esteemed as monsters derided and reproached amongst Gods people and therefore it is no wonder though they use thee so The disciple is not above his master nor the servant above his Lord Mat. 10.24 But to make these not to be the words of the Prophet but of Christ only is methinks very harsh and overthrows the whole passage of the Context Nor is it necessary they should be so taken because the Apostle applies them to Christ nothing being more usual in the New Testament than to apply many passages to Christ that in the Old Testament were spoken of others that were Types of Christ as we may see for instance in 2 Sam. 7.14 for which see the Note there Others therefore do better I conceive take them to be the Prophets own words but withal they differ in their opinion concerning the meaning of them For 1. Some understand this of the Prophets children born to him by his lawful wife to wit Shear-jashub and Maher-shalal-hash-baz mentioned before Chap. 7.3 8.3 and accordingly they conceive that the Prophet in these words did either 1. Call upon the faithful to look upon him his constancy and undaunted resolution upon that express revelation he had received from God and upon his children by whose mysterious and Prophetick names he had assured them of those things that should come to pass to wit the good which God would do for his people and the evil he would bring upon their enemies that so their faith might be strengthened thereby and they encouraged against the terrors of the generality of the people Or else 2ly bewail their condition in that whilst he and his children were ordered by God to be for Prophetick signs unto the people see Chap. 20.2 3. they were for this hooted and pointed at as so many monsters scoffed at and flouted by the prophane multitude as it is also said Zach. 3.8 Thou and thy fellows that sit before thee are men wondered at And 2ly some understand it of the faithful such as were ver 16. called Disciples that believed and obeyed his Doctrine whom he calls here the children which God had given him because through grace he had begotten them again unto God according to that of the Apostle 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel See also Gal. 4.19 And accordingly they conceive the words Behold I and the children whom the Lord hath given me are for signs and wonders in Israel To be spoken 1. By way of complaining of the ineffectualness of his labours amongst the people and the great contempt that was cast upon him and his Disciples and followers in that being but a few and not going along with them in their way they looked upon them as so many prodigies and monsters see the Note Psal 71.7 and did reproach and deride them And 2. by way of rendring themselves ready to be ordered by the Lord in all things Behold I and the children whom the Lord hath given me are for signs and wonders in Israel even amongst Gods professed people as if he should have said Let others do what they will behold I and my children my Disciples and followers are ready and willing to rest upon thy

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-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 w●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

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