alwayes Phil. 4.4 and which the Psalmist useth I le sing unto the Lord as long as I live I will sing praise unto my God while I have my being Psal 104.33 I le call upon him as long as I live Psal 116.2 which kinde of phrases contain a Hyperbole and signifie onely frequent and often acts In the bitternesse of my soul i. e. Because of the grief of my soul which grief I have conceived from that that I have offended so gracious a God as the Lord is Note that Tò In is put here for Tò Because of for the Hebrews use this Preposition In instead of many other Prepositions Note also that bitterness is put here by a Metaphor and Metonymy of the cause joyned together for griefe because bitter things are grievous to the taster 16. By these things men live i. e. By such things as these are which thou hast done for me and promised to me many men which are never so dangerously sick and nigh unto death recover their health again and live Note here that the Hebrews have no Potentiall Mood but use an Indicative for a Potentiall and so an Indicative is here taken for a Potentiall men live for men may live and by men are understood men in any dangerous condition of life Per Synecdochen Generis And in all these things is the life of my spirit By all these things which thou hast done for me and promised me shall I certainly be revived and live who was neer unto death and therefore afflicted with grief and sorrow He puts my spirit for me a part for the whole man by a Synecdoche and a Present for a Future Tense By all these things he means the visitation whereby God did visite him in mercy by his Prophet the promise which God made to him of adding fifteen years to his dayes vers 5. the promise of delivering Jerusalem from the hand of the King of Assyria v. 6. God giving him a sign to confirme what he promised v. 7 2. His apointing a plaister of figs for his recovery v. 21. c. So wilt thou recover me q. d. As thou hast said so wilt thou recover me from my sickness 17. Behold for peace I had great bitternesse i. e. Behold for health I had a great sicknesse He puts peace for health and peace may signifie health per Synecdochen Generis for after the Hebrew manner of speaking peace signifies all prosperity and all good things under which health is contained Again peace may signifie health because in health the humors of the body rage not neither do they so disquiet a man as they do in sickness and there is a great harmony and concord between the elements and the qualities of the body in health which is not in sicknesse And he puts bitternesse for sicknesse by a Metaphor because as bitternesse is grievous to the pallat so is sicknesse to the whole body To my soul i. e. To me A part is put here for the wholeman by a Synecdoche Delivered it i. e. Delivered my soul that is delivered me From the pit of my corruption i. e. From the grave in which the dead bodies corrupt and putrifie For thou hast cast all my sinnes behind thy back i. e. For thou hast forgiven me all my sinnes In these words there is contained an elegan◠Metaphor for because we cannot see those things which are behind our backs he saith thou hast cast all my sinnes behind thy back for thou beholdest not my sinnes and those sinnes which God seeth not nor beholdes he is said to pardon See Psal 51.9 Note that in the Scripture phrase God is said to forgive a man his sinnes when he takes away any punishment from him which he either feareth or suffereth by reason of his sinnes And here because he took away that grievous sicknesse which he had inflicted upon Hezekiah for his sins he is said to cast all his sins behind his back or to forgive him all his sins See Notes Cap. 33.24 18. For the grave cannot praise thee i. e. For the dead which lye in the grave cannot praise thee He puts the grave for the dead which lye in the grave per Metonymiam Subjecti or Continentis These words shew the end or finall cause why God did forgive Hezekiah his sinnes and deliver his soul from the pit q. d. And therefore didst thou cast all my sinnes behind thy back and deliver my soul from the pit of corruption that I might praise thee for they which are dead cannot praise thee c. Death cannot celebrate thee i. e. The dead cannot celebrate thee He puts death for the dead per Metonymiam Adjuncti They that go down to the pit i. e. The dead which are carried to the grave and there buried Cannot hope for thy truth q. d. Cannot so much as hope for thy truth much lesse can they declare it and praise thee for it The truth of God is to be taken here for the goodnesse and mercy of God shewn to men But the goodnesse and mercy of God in relation to some former promise and to be performed according to that promise Hence we read goodness and truth and mercy often joyned together as Gen. 24.27 and 32.10 and Psal 115.1 why could not they which went down to the pit hope for the Lords truth Answer Because all their thoughts perished Psal 146.4 The living the living he shall praise thee q. d. But the living the living both can and shall praise thee Supple For this thy mercy which thou hast shewed me Note that this Particle He is redundant here as it is often elsewherr and that by an Hebraisme The father to the children shall make known thy truth q. d. Fathers shall make known unto their children the goodnesse and mercy which thou hast shewed to me and shall praise thee for it Thy truth i. e. Thy mercy and goodnesse which thou hast shewn to me in restoring me to my health I said that the truth of God is taken for the mercy and goodness of God but the mercy and goodnesse of God as it is shewed in relation to some former promise v. 18. To what promise therefore doth this relate Answer It relateth to that v. 5. I will adde unto thy dayes fifteen years or it may relate to that promise which God made to David 1 Kings 2.4 For by this mercy of God whereby Hezekiah was redeemed from the grave came Hezekiah to have a Son who succeeded Him in the Thron according to the promise of God made to David 20. The Lord was ready to save me q. d. When I was sick unto death the Lord was ready to save me We will sing i. e. I and my people or I and the fathers and their children v. 19. will sing My songs i. e. The songs which I have made or shall make in the praise of the Lord for his goodnesse and mercy shewed to me In the house of the Lord. i. e. In the Temple 21. For Isaiah
the Army of Sennacherib was destroyed yet Hezekiah subdued many people and did prosper wheresoever he went even from the beginning of his Reign so that it might be said that his goverment and prosperity increased all the daies of his life though they were interrupted a while by Sennacherib Kinge of Assyria and what mortall happiness hath not its interruption Vpon the Throne of David Supple shall he fit as the sonne and heire of David And upon his Kingdom the kingdom is put here Metonymice for the Throne of the Kingdome and these are a repetition of the former wordes To order it i. e. To rule and governe that Kingdome of David This relative relateth to the Kingdom but not as it is taken metonymice for the Throne of the Kingdom but as it is taken for the Kingdom it selfe And to establish it with judgment and justice This judgment consisteth in punishing the wicked and this justice in remunerating and rewarding and shewing mercy to the just by which Thrones are established and Kingdomes flourish Proverbs Cap 25. vers 5. and Cap. 29. vers 14. The sence of this place is q. d. he shall sit upon the Throne of David and rule and governe his Kingdom with judgment and justice by which he shall establish the Kingdome and make the Throne to flourish From henceforth even for ever i. e. From the beginning of his Reign even to the end of his life Note that this word henceforth doth not signifie the point of time in which the Prophet spoke this no more doth the like in other places Mat. 23. vers 39. But the time in which Hezekiah should begin his Reign for this word henceforth is a Relative put without an Antecedent and the Antecedent is left to be understood by the circumstance of the place A thing usuall with the Hebrewes as we have often observed And for ever signifieth to the end of his life or so long as he liveth so David saith I will sing of the mercies of the Lord for ever Psal 89. vers 1. That is I will sing vnto the Lord as long as I live I will sing praise to my God while I have my being Psal 104. vers 33. So I will never forget thy precepts saith he againe Psal 119. vers 93. That is I will not forget thy precepts so long as I live The Zeal of the Lord of Hosts will performe this That is q. d. the ardent love which the Lord of Hosts doth bear to the good and godly among his people will performe this That is will give us so good a King and blesse him to us and will for his sake performe what I spoke of ver 4. That is will for his sake break the yoake of our burden and the staffe of our shoulder and the rod of our oppressours as in the day of Midian 8. The Lord sent a word unto Jacob. By this word he meanâ—â—h threatnings per Synechdochen generis and by Jacob. He meaneth the sons of Jacob pâ—â— Meâ—â—nymiam efficientis q. d. The Lord â—â—d threaten all the children of Jacob both those of the kingdome of Judah them of the kingdome of Jsrael that he would bring grievous plagues vpon them if they were not obedient to him and walked not according to his commandements And it hath lighted vpon Jsrael i. e. And these plagues which he threatned against all the Sonnes of Jacob are lighted upon the ten Tribes or Kingdome of Jsrael This Particle It relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word q. d. And that word hath lighted upon Israel And by the word he meaneth the plagues threatened by that word Per Metonymiam Adjuncti The Prophet seemeth to allude to a stone cast or an Arrow shot into a Croud of people whereby some of the Croud are hurt though other scape This is either a new Sermon or else it relateth to the first verse of this Chapter and depend upon that 9. And all the People shall know Who he meaneth by the word people he explaineth in the next words In these words And all the people shall know c. There is a Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where part of the speech is left to be understood the sentence being abruptly broken off in indignation and anger The sentence intire would be this And all the people shall know even Ephraim and the inhabitants of Samaria that the Lord will be avenged of them to the full Even Ephraim By Ephraim he meaneth the ten Tribes of Jsrael See Notes cap. 7. vers 2. And the inhabitant of Samaria The inhabitant is put for the inhabitants Collective Samaria was the Metropolis or cheif City of the ten Tribes 10. The Bricks are fallen down but we will build with hewen stone i. e. Our housen which were made of bricks are beaten downe by our enemies but we care not for that we will build more sumptuous and stately housen in the roome thereof we will build housen of hewen stone The bricks By bricks he meaneth housen made of bricks per Metonymiam Materiae They say they are fallen not beaten downe to lessen and slight there punishment as though it were an effect of chance not a Punishment of God for there sinnes The Sycomors are cut downe but we will change them into Cedars By Sicomors he meaneth housen built of the wood or timber of Sycomor Trees which was a more base and common wood and by Cedars housen built of the wood of Cedar Trees which were the more pretious trees These two last sentences seem to be two proverbs and to signifie one and the same thing q. d. we men of Israel and Inhabitants of Samaria have suffered losses by our enemies but we boldly and confidently say we care not for it nor regard it a button for we will easily make up these losses and whereas they haue beaten downe our housen we will build up better in their roome It is a great provocation of Gods wrath and it doth mightily Provoke him to afflict us to the uttermost when we regard not his lesser judgments nor are humbled by them but contemne them and this is that that brings greater judgments here upon Israel 11. Therefore i. e. For supple because they say so Therefore is put here for for The Lord shall set up the adversaries of Rezin against him i. e. The Lord will set the adversaries of Rezin against Rezin and destroy him The adversaries of Rezin here meant were the Assyrians under Tiglah-Pileser of which 2 Kings 16. vers 9. But what is this to the punishment of Israel Answer Rezin and Israel were nere confederates Cap. 7 vers 1. And Israel did put much trust and confidence in the strength of this his Confederate it must therefore be a great affliction to Israel to bear that his Confederate shall be encombred with warre so that he cannot help him in time of need much more to hear that he shall be subdued and broken to pieces as here And ioyne his Enemies together
exhorting the men of Jerusalem to bear the siege of Jerusalem patiently thus bespeaks them Come my people enter thou into thy Chambers and shut the doors about thee hide thy self as it were a little while until the indignation be overpast Cap. 26.20 11. There is a crying for wine in the streets i. There shall be heard in the streets a crying and lamenting for want of wine This cry might come from within the houses though it were heard without in the streets Wine was the ordinary drink of the Hebrews as it is now of many people wherefore being that the Assyrians had spilt all their Wine they must needs cry for want of drink All joy is darkened i. e. All joy shall be turned into mourning The Prophet speaks here of joy as of light which is taken away by darkness and indeed joy is often resembled to light and call'd by the name of light in the Scriptures And the gate i. e. And the Gates of the City A singular for a plural number In the gates of the City their Courts of Justice and publique Assemblies were wont to be held therefore he mentioneth these particularly 13. When thus it shall be i. e. q. d. Yet when thus it shall be In the midst of the Land i. e. In the Land viz. of Israel In the midst of the Land is put for in the Land by an Hebrew Periphrasis Among the people Supple Of the ten Tribes There shall be as the shaking of an Olive tree and as the gleaning grapes when the vintage is done i. e. There shall be a few of the many thousands of Israel left See cap. 17.6 14. They shall lift up their voyce i. e. Those Jews which live by the sea-coast upon the borders of the Land of Israel shall lift up their voyce by way of rejoycing He seemeth to point at the men of Judah which lived by the sea-coast upon the borders of the Land of Israel when he saith They shall lift up their voyce and so to tell whom he meaneth For the Majesty of the Lord i. e. Because of the Lord that is because of the goodness of the Lord which he will shew at this time towards them in delivering them from the hand of Salmaneser when he shall destroy the ten Tribes The Majesty of the Lord is put here for the Lord himself as when we say of a King the Kings Majesty for the King himself And the Lord is put here for the goodness and mercy of the Lord per Metonymiam Subjecti They shall cry aloud from the Sea He meaneth by these the Jews which lived in Joppa and other places nigh the sea side towards the Land of Israel And he mâ—ntioneth their joy more particularly then he doth the joy of any other of the people of the Jews though all the Jews were delivered at this time because they were nigher the danger then any other of that people were as lying next to the Land of Israel which Salmaneser destroyed and were as is very probable much oppressed with the free quarter of Salmaneseâ—'s Army by Land and forced with the rest of the maritime Towns to provide him a Navy to fight against Tyre by Sea For when Salmaneser had destroyed the Land of Israel he made War against Tyre and put the Maritime Towns to furnish him with a Fleet of ships and to provide for it and afterwards blockt up Tyre five years as we read in Joseph lib. 9. Antiquit. cap. 14. In which time all Maritime Towns suffered no doubt much by the Assyrians 15. Wherefore glorifie ye the Lord in the fires c. I take that which we read in this Verse to be the song which these men sung which song beginneth abruptly as passionate songs and sayings often do whether they proceed from joy or any other passion If it were entire it might be this The Lord hath delivered us from the Assyrians wherefore glorifie ye the Lord in the fires even the Name of the Lord God of Israel ye that dwell in the Isles of the Sea In the fires That is In the fires of understanding and of zeal q. d. Glorifie ye the Lord with understanding as understanding what the Lord hath done for you and with ardency of spirit and true zeal as giving him praise for what he hath done for you not lightly and for fashion sake but feelingly and heartily Note that the Preposition In among the Hebrews serveth in the place of almost all other Prepositions whatsoever and here it may be put for With. Note also that fire by reason of its light may signifie knowledge and understanding and by reason of its heat may signifie zeal and fervency or ardency of spirit by a Metaphor And he may say fires in the plural number not fire in the singular to signifie these two things understanding and zeal Even the Name of the Lord God of Isrâ—el i. e. Even the Lord God of Israel Note that the word Name is here redundant by an Hebrew Elegancy Or that the Name is put for the thing it self whose name it is In the Isles of the Sea i. e. In Joppa and the sea-coasts where ye live and let your songs and exclamations of joy be heard from thence Note that the Hâ—brews call not onely those Lands which are environed and compassed about with the Sea Isles or Islandâ— but also those parts of the Continent which lie neer to the Sea 16. From the utmost part of the Earth have we heard songs i. e. We who live in Jerusalem shall hear songs of rejoycing from the utmost part of our Land By the Earth he meaneth the Land of Judah by a Synecdoche The songs which he meaneth were to be songs of rejoycing because of their deliverance from Salmaneser such as that was vers 15. Even glory to the righteous i. e. Even songs containing the glory of God the righteous One Glory may here signifie any attribute of God which makes him glorious and here it signifies his mercy and goodness to wit his mercy and goodness which he shewed to the Jews and especially those which lived about Joppa in delivering them from Salmaneser per Metonymiam Adjuncti It is also further put for songs which contain or speak of that mercy and goodness of God and the praises thereof per Metonymiam Subjecti To the righteous i. e. To the praise of the righteous One that is to the praise of God By the righteous or righteous One is meant God who as he is called the holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so mâ—y he be called the righteous One He is called the righteous One because of his faithfulness at this time in preserving his people the Jews or because of his goodness at this time to them for righteousness is taken sometimes for goodness even in this sence as when Joseph was said to be a righteous or a just man Matth. 1. vers 19. Note that a song to the righteous signifieth a song sung in the praise of
attaine to the end which God hath propounded to us by holy actions as we come by the way to the place to which we would go Of the just i. e. Of the just men Supple which hide themselves in Jerusalem from the Assyrians He puts here a Singular for a Plural number by an Enallage Is uprightnesse i. e. Is upright and without hypocrisie He saith uprightnesse for upright using an Abstract for a Concrete per Metonymiam Adjuncti Thou most upright i. e. Thou O God which art the most upright Dost weigh the path of the just i. e. Dost examin the wayes or the actions of these just men and dost finde them to be truly upright Dost weigh i e. Dost examin This word is metaphoricall taken from the weighing of such merchantable Commodities as are sold by weight or from the weighing of gold in scales to know whether it be weight or no. Note that the word weight is to be taken here not onely for to examine but also to finde good upon examination by a Syllepsis The path i. e. The way that is the actions as before 8. Yea in the way of thy judgements O Lord have we waited for thee i. e. Yea when thy judgements and chastisements and afflictions brought upon us by the Assyrians have been upon us we have not fainted or started aside but have waited for thee that is for thy salvation and for thy coming to deliver us This is a great argument of true and sincere uprightnesse not to be offended because of afflictions and persecutions but to put our trust in God even when he doth chastise us and afflict us Note here the Enallage first of the number for he speaks of the just in the Plural number whereas he spoke of them in the Singular number just before then of the person for he speaks of them here in the first person making himself one of the number whereas he spoke of them there in the third Have we waited for thee i. e. For thy coming See cap. 25.9 Or for thee that is for thy help or for thy loving kindnesse The desire of our soule is to thy name i. e. The desire of our soul hath been to thee as to the object thereof that is we have heartily desired thee thy presence to help us or we have heartily desired thy loving kindness towards us A Present is here put for a Preterperfect tense To thy name i. e. To thee An Hebrew Periphrase And to the remembrance of thee i. e. And to the remembrance of those things which thou hast done for them which trust in thee and of the promises which thou hast made to us for by the remembrance of thâ—se things are we sustained in the midst of all our afflictions Of thee i. e. Of the things which thou hast done for them which trust in thee and of the promises which thou hast made to us for God may be and is often put especially in the Psalmes for his actions and his attributes by a metonymy of the cause and of the subject 9. With my soule have I desired thee i. e. And I thy servant have also with my soule desired and prayed for thy mercy and loving kindness towards us thy people In the night Supple At which time I have bin waking when others have been asleep It is probable which some say that this Song ended at the eight verse and that Isaiah himself fore-seeing by this song what God would do for the righteous and their prayers and how he would deale with the proud becomes a suiter to God for the salvation of the poor Jews from the fury of the Assyrians and for the destruction of those Assyrians their proud and deadly enemies Will I seâ—k thee i. e. I will seek thy mercy and loving-kindness and pray for it What we desire and seek for truly sincerely at Gods hands we pray to him for for that is the means appointed to us to obtaine from him for call upon me in the day of trouble and I will deliver thee saith the Lord Psal 50.15 Ask and it shall be given you saith our Saviour Mat. 7.7 Early i. e. Betimes in the morning when my spirits are fresh and before I doe any other thing yea while others are yet scarce awake For when thy judgements are in the earth Between these and the former words we must understand this or the like prayer or petition viz. Shew us therefore thy mercy and loving-kindness O Lord and take away thy judgements from us which trust in thee and poure them out upon our enemies the wicked Assyrians which fear not thy Name When thy judgements are in the earth i. e. When thy judgements are upon the Inhabitants of the earth that is upon the Assyrians Note that in is put here for on or upon and that by the earth are meant the Inhabitants of the earth by a metonymy and by the Inhabitants of the earth in generall are meant the Assyrians in particular whom he calls the Inhabitants of the world in the next words and againe in the eighteen verse The Inhabitants of the world i. e. The Assyrians See verse 18. Will learn righteousness And so by consequence will not use oppression as now they do towards us 10. Let favour be shewed to the wicked i. e. If thou sparest him that is wicked and dost suffer him to go unpunished and to escape thy judgements By the wicked in generall he meaneth the Assyrians in particular by a Synecdoche He will not learn righteousnesse i. e. He will not learn righteousnesse and so by consequence will not leave off to do evill and to oppresse In the Land of uprightnesse c. q.d. Yea though he be in a Land where uprightnesse is professed and practiseâ— such as the Land of Judah is and liveth among righteous men whose example might move him to deale righteously yet if thou dost not smite him but sparest him he will do unrightly The Laâ—d of uprightnesse i. e. The upright Land for the Hebrews put a Substantive of the Genitive Case for an Adjective And a Land is called a Land of uprightnesse or an upright Land because of the Inhabitants thereof which are upright men and professe and practise uprightnesse therein He will deale unjustly i. e. He will do wrong And will not behold the Majesty of the Lord. i. e. And will not take notice of the power of God over all men and of his justice so as to reverence and feare him and leave off to deal unjustly to do wrong for fear of him The Majesty of the Lord By the Majesty of the Lord is meant the Lord himselfe See cap. 24.14 And by the Lord himselfe is meant the power and justice of the Lord by a Metonymy Lord when thy hand is lifted up they will not see i. e. Yea though thou dost threaten them for their evill doings and art ready to smite them if thou dost not smite them they will take no notice of it but
persist still in their evill doings He alludes here to a man who when he threatens and is ready to strike lifts up his hand to fetch his blow But they shall see q. d. But yet at length when thy hand falls upon them and thou smitest them they shall see it and feel it too to their cost And be ashamed viz. So many of them as shall escape death For their envy at the people i. e. For the evill which they have done to thy people He puts envy here for mischiefe proceeding of envy by a Metonymy The Assyrians at this time did mightily vex and distresse the Jews the people of God The fire of thine enemies i. e. That shame which useth to befall thine enemies Fire is put here metaphorically for shame because as fire is red so shame causeth redness through blushing in the face In the same sence the Prophet saith their faces shall be as flames cap. 13.8 Shall devoure them i. e. Shall befall them Fire is said to consume and devoure as cap. 9.18 Wherefore the Prophet using the word fire metaphorically saith in allusion to that it shall devoure them whereas if he had said shame without a metaphor he would have said shall befall them or take hold upon them By this phrase the Prophet signifies the excess of shame 12. Lord thou wilt ordaine peace for us i. e. Lord ordaine we beseech thee peace for us He puts here a Future tense of the Indicative mood for an Imperative after the Hebrew manner For thou also hast wrought all our works in us q. d. For whatsoever hath happened to us whether it be good or evill comes from thee Supple and therefore it is in thy power O Lord to procure us peace and ordain it for us Thou also This Particle also is either redundant or it doth relate to second causes which though they are principall instruments in the works here spoken of yet they are but instruments directed by God and therefore God also works these works though the worldling takes the second causes for the sole causes and never looks up to God All our works By works are here meant all events and all things which happened to them which he calls their workes not because they did them but because they were done or hapned to them or among them In us i. e. Among us or to us for In will serve for almost any preposition whatsoever q. d. which have happened or have bin done to us or among us 13. Other Lords besides thee have had dominion over us The Hebrews were a free people not subject nor tributary by right to any under God who was their King and their Lord Psal 44.4 If any one therefore demanded subjection or tribute of them or made himself a Lord over them as the Assyrians did at this time he was a Tyrant by usurpation and a Tyrant by oppression both which were grievous to the Hebrews and from both which the Prophet here in the name of the Jews desireth to be delivered Have had dominion These words signifie a continued act q. d. Other Lords besides thee have had and still have dominion over us Though the Philistines and Jebusites and Syrians and others have at times lorded it over the Hebrews yet he complains here of the Assyrians onely who onely Lorded it over them at this time But by thee onely will we make mention of thy name i. e. But by thy goodness towards us and thy goodness onely let us make mention of thee as of our onely Lord q.d. But deliver thou us O Lord in whom onely we trust deliver thou us for thy mercy and goodness sake from all other which have dominion over us that we may make mention of thee as of our Lord and of thee onely and call none other our Lord but thee alone He puts here a Future tense of the Indicative mood for an Imperative as before By thee onely He puts God here for the mercy and goodness of God per metonymiam Subjecti And he saith by thee only because they trusted onely in God and expected help onely from him We will make mention of thy name i. e. Let us make mention of thee Supple as of our onely Lord. He saith thy name for thee as cap. 25.1 26.8 And when he saith we will make mention or let us make mention of thy name it is as if he should say let us call thee onely Lord or be thou alone our Lord for to call God our Lord and for God to be our Lord is all one in the Hebrew manner of speech 14. They are dead they shall not live q.d. They shall be cut off they shall not live which usurpe dominion over us and disturbe our peace The Prophet sheweth here that the Lord hath heard his prayer and will grant his request in destroying the Assyrians which did Lord it over the Jews They are dead He puts here a Present or Praeterperfect tense for a Future to signifie the certainty of what he speaks and so he doth again three or four times in this verse and many times in this Chapter They shall not rise Supple to live in this world to vex and distresse us any more Therefore hast thou visited and destroyed them i. e. For thou wilt visit them and de them He puts Therefore for For or Because as the same word in the Originall is rendred Gen. 38.26 Haâ—t thou visited God visits both in anger and loving-kindness when he visiteth in loving-kindness he redeemeth and delivereth when he visits in anger he afflicteth and punisheth And made all their memory to perish Supple So as that they shall not be so much as once remembred 15. Thou hast increased the nation O Lord i. e. Thou wilt increase our nation O Lord thou wilt increase the nation of the Jewes again when it is diminished The Nation of the Jewes was increased at this time by the return of many Jewes into their Countrey upon the wonderfull destruction of Sennacheribs Army which Jewes had fled into other Lands for safety when Sennacherib first invaded Judea at which time also many of other nations being moved by that miraculous destruction of the Assyrians forsaking their idolatry came and lived in Judah and so encreased that nation even the nation of the Jews Thou art glorified i. e. Thou wilt do that for which thou shalt be glorified per Metonymiam Effecti That which he did here was that he destroyed the Assyrians and delivered his own people and restored them to peace and happiness again Thou hast removed it far unto all the ends of the earth i. e. Thou wilt enlarge the nations that is the people of Judah which shall be shut up in Jerusalem and there be besieged and imprisoned by the Assyrians and wilt remove it thence into all the parts of the Land Note that a Praeterperfect tense is here put for a future This he did when he destroyed the Assyrians by which the people might go whither they
his goodness towards us Among many significations of this word spirit it is often taken of the Hebrews for any quality or passion of the minde and here it is taken for goodness or love He likeneth here the blessings of God and the works effects of his mercy and goodness to plenty of waters because of the abundance thereof when he saith the spirit shall be poured forth Vpon us viz. Jews From on high i. e. From Heaven And the Wilderness be a fruitful Field i. e. And our enemies the Assyrians which are exalted like a Wilderness be brought low like a fruitful Field or Valley which lyeth low See notes cap. 29.17 The fruitful Field be counted for a Forrest i. e. And the Jews which at this time shall be in a low condition and oppressed by their enemies the Assyrians and therefore like a fruitful Field which lyeth low be delivered from their low condition and exalted as a Forrest yea as the Forrest of Lebanon which was on high on an high hill See cap. 29.17 Be counted for a Forrest i. e. Become as a Forrest even the Forrest of Lebanon See cap. 29.17 Note that Wildernesses and Forrests are for the most part the barrenest places of the earth and therefore are scituate upon Hills and Mountains and the highest parts of the earth which are least fruitful as being furthest from springs and streams to water them however sure we are that the Wildernesses and Forrests about Judea and which were best known to the Jews were seated on Hills as the Forrest of Lebanon to which the Prophet seemeth chiefly to allude 16. Then judgement shall dwell in the Wilderness i. e. Then will God inflict his judgments or punishments upon our enemies the Assyrians and make them as it were to dwell among them Judgment is put here for judgment which produceth punishment By the Wilderness he meaneth the Forrest or Hill of Lebanon and by that the enemies of the Jews the Assyrians who were lifted up with pride and who were at this time high in power and wealth c. See v. 15. and cap. 29.17 He saith judgment shall dwell in the Wilderness to shew that it shall not be a light judgment which passeth away but such as shall continue upon them till it hath consumed them The effects of this judgment were inflicted by the Angel of God 2 Kings 19.35 And righteousness remain in the fruitful Field i. e. And the goodness and mercy of God shall shew it self to the Jews which were at this time like a fruitful field or valley which lyeth low in respect of their low condition by the effects thereof By righteousness is meant goodness and mercy to wit the goodness and mercy of God for righteousness is taken sometimes for goodness and mercy as Psal 112. v. 3 9. and 2 Cor. 9.9 10. In which sence also Joseph as called a just or righteous man Mat. 1.19 By the fruitful field is meant metaphorically the Jewes in their low condition as v. 15. The righteousness here spoken of is said to remain in the fruitful field because of the continuance of it to the Jews as judgment was said to dwell in the wilderness because of the continuance thereof among their enemies the Assyrians Note that he speaks of judgment and righteousness here as of two persons by a Metaphor or Prosopopoeia 17. And the work of righteousnes shall be peace i. e. And the effect or fruit of the aforesaid righteousness which shall remain in the fruitful field shall be peace and prosperity And the effect of righteousness c i. e. This is a repetition of the former words Assurance Viz. Of peace and prosperity For ever i. e. For a long time 18. My people See v. 13. In sure dwellings i. e. In dwellings which shall be safe 19. When it shall hail coming down on the Forrest i. e. When on the contrary the wrath of God shall come down and fall upon their enemies the Assyrians like storms of hail Hail doth often signifie by a Metaphor the wrath and anger of God and the effects thereof as cap. 28.2 and elsewhere By the Forrest are meant metaphorically the Assyrians which were the enemies of the Jews as v. 13. and cap. 27.10 c. Coming down i. e. The hail coming down with much violence And the City shall be low in a low place That is And Babylon shall be brought down to a low condition By the City is meant Babylon which was the greatest or one of the greatest Cities which were under the Assyrians and this City was brought low soon after the defeat of Sennacheribs Army before Jerusalem for soon after that it was taken by the Medes See cap. 13 Yet by Babylon we may understand here not the material City of Babylon but the Assyrians who were the Lords of Babylon and who at this time warred against Judah and perished before Jerusalem as by Kir a chief City of the Medes was meant the Medes which served under Salmaneser against Samaria cap. 22.6 20. Blessed are ye that sow beside all waters that send forth thither the feet of the Oxe and the Asse q. d. O ye men of Judah ye shall also at that time be happy for ye shall sow your seeds in grounds which shall be watered and therefore very fruitful and the Corn which you sow shall yield such increase and be so rank as that ye shall be fain to send in your cattle to eat it down All waters i. e. Abundance of waters or many waters All for Many Thither Supple Where ye have sowed your seed The feet of the Ox and Asse i. e. The Ox and the Asse there to feed and eat down your over-rank Corn. He puts the feet of the Oxe and Asse by a Synechdoche for the Oxe and the Asse themselves ISAIAH CHAP. XXXIII WO to thee that spoylest This place is also to be understood of Sennacherib to whom the Prophet makes this Apostrophe That spoylest Supple The Land of Judah and all other Lands And thou wast not spoyled i. e. When thou wast not spoyled by them whom thou hast spoyled whereby thou shouldst be provoked to spoyl them again And dealest treacherously Supple With the Jews and other people See Cap. 21. vers 2. And they have not delt treacherously with thee i. e. When they with whom thou hast delt treacherously have not delt treacherously with thee whereby they should provoke thee to deal treacherously with them When thou shalt cease to spoyl i. e. When thou shalt have spoyled so much and so long time as God will suffer thee to spoyl others and the time appointed for that is come to an end c. that is as the Prophet speaks Cap. 10.12 when the Lord hath performed his whole work which he will perform by thee upon Mount Sion and on Jerusalem c. Thou shalt be spoyled Understand this of Sennacherib in respect of his Army which was destroyed by the Angel 2 King 19.35 and the spoyls thereof taken
are your doings and dealings with men as my doings are for I use to deal well with them which offend me but you use not so to do The note of similitude As is here again to be understood 9. So are my ways higher then your ways By ways are here meant deeds or actions by a Metaphor as vers 8. Though it be generally true that all the actions and deeds of God do as far exceed our deeds and actions as the Heaven doth exceed the Earth yea infinitely further yet understand this place particularly of the mercy and goodness and clemency of the Lord q. d. As the Heaven doth far exceed the Earth so doth my clemency and mercy and loving kindness to men far exceed yours 10. For as the rain i. e. And as the rain For for And. As the rain cometh down and the snow from Heaven i. e. As the rain and the snow come down out of the ayr Heaven is often put for the Ayr so the birds of the Ayr are called the fowle of Heaven Ier. 3.9 And returneth not thither Supple Without watering the Earth and making it fruitful for otherwise the rain and the snow are drawn up again by the Sun in vapors 11. So shall my Word that goeth out of my mouth i. e. So shall the Word which I speak become effectual and whatsoever I say shall come to passe It shall not returne unto me voyd i e It shall not be ineffectual as their words are which cannot perform what they say Note that the Prophet useth here a Metaphor taken from an Embassador which a King sends out upon some business but he cannot effect what his King gave him in command and therefore returneth re infecta But God saith that his Word shall not return so 12. For ye shall go out with joy q. d. Wherefore because I have often said it ye shall go out O ye my people the Iews with joy out of the Land of your captivity where ye have been kept in hard bondage For is put here for Wherefore and the Lord makes a sudden Apostrophe to the Iews upon occasion of what he said concerning his Word in Vers 10 11. and in consideration of those often promises which he had made to the Iews of their Redemption And he led forth with peace For the Lord will go before you as your Captain Cap. 52.12 The mountains and the hills shall break forth before you into singing q.d. So great shall your joy be as that the very mountains and the hills shall sing for joy before you as ye go from Babylâ—n to Ierusalem to to see your joy The Prophet doth often give sense and reason to inanimate things after a Poetical manner 13. Instead of the Thorne shall come up the Kirr-tree and instead of the Bryar shall come up the Mirtle-tree q. d. For instead of those which have afflicted you there shall arise those which will profit you and entreat you with all kindnesse Note that the Causal Particle For is here to be understood and to be referred to those words Vers 12. For ye shall go out with joy and be led forth with peace The Thorn and the Bryar are prickly plants which will prick those which have to do with them by which are here meant in particulur Nebuchadnezzar King of Babylon and his race which did afflict and oppress the Iews with hard bondage in the time of their captivity But the Fir is a tree which besides other commodities yeilds a covert from the tempest and a shadow from the scorching heat of the Sun and the Mirtle besides many other benefits yeilds a sweet Oyl which refresheth the senses and makes Wine which comforteth the stomack it yeildeth also pleasant and fragrant branches to trim up and adorn the house By the Fir therefore and the Mirtle is here meant Cyrus who subdued the Babylonians and so delivered the Iews out of their hands and sent them home into their own Country with many royal favors of which read Ezra 1. And it shall be to the Lord for a name i. e. And this which the Lord will do for you shall bring to the Lord great renown Or thus q. d. And this which the Lord will do for you shall be a thing so notable and so glorious as that God shall thereby purchase himself a new Name q. d. As God purchased himself a new Name when he delivered Isaac and was called therefore Iehovah-jireh Gen. 22.14 And as Generals and Emperors by their great atchievements get new names as Scipio got him the name of Africanus by his Victories in Africa c. So shall God get him a new name for his great redemption of and munificence to his people Which yet understand not so as though God had any new name thereupon but that he deserved a new name thereby For a name i. e. The cause of a name Take the word Name either properly or for renown For an everlasting signe i. e. And for an everlasting Trophy and monument of his goodnesse to his people That shall not be cut off i. e. That shall never be pulled down or abolished He alludeth to the custome of conquerours who set up lasting Trophies and monuments for their glory in token and remembrance of some memorable victory obtained or some great matter performed by them but their Trophies and monuments are abolished by time but this of the Lord shall not be cut off ISAIAH CHAP. LVI KEepe ye judgement and doe justice i. e. Keep my Law and doe that which is your bounden duty therein O ye Jewes which are captive in Babylon Iudgement and Iustice are taken here for that duty which we owe to God in keeping his commandements and therefore is it called judgement and justice because God may justly exact it of us and we wrong God if we doe it not For my salvation is neer to come i. e. For my saving power wherewith I will save you from your enemies and deliver you out of the Babylonish captivity is at hand to save you Concerning the notion of this word Salvation as I have given it See Cap. 51. Vers 5 6. And my righteousnesse i. e. And my faithfulnesse whereby I have promised to save you see Cap. 51. vers 6 7. concerning the notion of this word also To be revealed i. e. To come so that it may be seen of all men see cap. 40.5 2. Blessed is the man that doth this This relative this relateth to that To wit that that keepeth the Sabbath from polluting it And keepeth his hand from doing any evil and blessed is such a man for he shall be redeemed out of captivity and brought home with joy to Sion That keepeth the Sabbath from polluting it q. d. That is That keepeth holy the Sabbath day and doth nothing therein whereby to profane it By keeping the Sabbath from polluting it understand by a Synecdoche all other precepts also of the first Table and the whole duty of man to God And keepeth his hand
Christ from the dead now no more to return to corruption to wit that the Lord said to the Gentiles here in Isaiah I will give you the sure mercies of David Acts 13.34 And a great question it is how Paul can prove the Resurrection of Christ from the dead and so as not to dye again from these words Ans These words I will give you the sure mercies of David as in the first sence they signifie those temporal and corporeal blessings with which God would reward all that served him and feared him in the time of the Law So in the second and sublime sence they signifie those spiritual and eternal blessings with which God would reward all them which served him in Jesus Christ in the time of the Gospel the former being a type of the latter Now Saint Paul draweth his Argument from these words as they are taken in the second and sublime not as they are taken in the first sence But how can he draw such an Argument from these words though he takes them in the second and sublime sence Ans For answer to this we must know that God sent his Son Jesus while he lived on Earth onely to the Jews as may appear Matt. 15.24 and again Mat. 10.5 And the Gospel was not so much as to be preached to the Gentiles till after Christs death as appeareth Joh. 12. v. 20 23 32. nay not till after his Resurrection Matt. 28.19 no not till after his Ascension for the Apostles were to tarry at Jerusalem until they were endued with power from on high that is until they had received the Holy Ghost Luk. 24.49 and they could not receive the Holy Ghost till Christ had ascended up to his Father Joh. 16.3 7. Which things premised it is plain that the Resurrection of Christ may be irrefragably proved from those words of God to the believing Gentiles I will give you the sure mercies of David for the Gentiles could not receive those mercies nor had they any title to them before they believed and they could not believe except they had heard the Gospel and they could not hear without a Preacher and none could preach before he was sent Rom. 10.14 15. and none could be sent until Christ were risen from the dead and was ascended into Heaven But though Christs Resurrection from the dead may be proved from these words how can it be proved from these words that Christ should never dye again after he was risen Answ The temporal Salvation which was promised in the Old Testament was a type of the eternal Salvation which is promised in the New Testament And as in the first sence temporal salvation is one of the mercies which God saith he will here give to the Gentiles that would know his Name in the time of the Law Psal 34.17 19 20 c. So in the second sence eternal Salvation is one of the mercies which are here promised to the Gentiles which believe in the time of the Gospel Rom. 10.10 Now that Christ may bring a Believer to eternal Salvation and God brings none to Salvation but by Christ it is reqâ—isite that Christ himself should live for ever Heb. 7.25 4. Behold I have given him for a witness to the people i. e. Behold I have given him to be as a witness to the Nations to testifie to thâ—m that I am the onely true God and that therefore I alone am to be worshipped as God He speaks to those whom he called and spoke to in the first Verse and here he sheweth them to whom they should go for knowledge By â—im he meaneth the servant of the Lord mentioned cap. 52.13 that is Jeremy But as in the first sâ—nce Jeremy is here meant so Christ Jesus is here meant in the second and sublime sence Note that the Relative Him is put here without its Antecedent as the Prophet often putteth it A Leader and Commander to the people i. e. For a President to go before the people and to teach them by his practice and example that the God of Israel is the true God It is the part of a Leader and Commander to march before his Company hence he useth the Metaphor of a Leader and Commander for a President or Example 5. Behold thou shalt call Supple To the knowledge and worship of the Lord. The Lord maketh an Apostrophe here to Jeremy who was in this a Type of Christ A Nation He meaneth not a whole Nation but many of a Nation by a Synecdoche And Nations which knew not thee i. e. And many of many Nations which knew not thee Shall run unto thee Supple To be instructed in the knowledge and worship of the Lord by thee Because of the Lord thy God i. e. Because the Lord thy God is with thee And for the holy One of Israel This is a repetition of the foregoing words For he hath glorified thee i. e. For he hath endowed thee with many excellent gifts and made thee glorious in the sight of the Nations He speaks here to Jeremy as though he were then present when as he was not as yet born 6. Seek ye the Lord i. e. Seek ye the favor of the Lord and make your peace with him He speaks still to the Gentiles or Heathen which he spoke to vers 1. to wit to them which had not turned to the Lord. While he may be found i. e. While he is willing to shew favor to you lest if you neglect to seek his favor while he offers it he shut up his favor and loving kindness in displeasure for your neglect and obstinacy The speech here used is Metaphorical taken from a man which may be easily found while he is not far from us but cannot be found if he go into a far Country which we know not of Call ye upon him while he is neer This is a repetition of the former sentence 7. Let the wicked forsake his way i. e. Let those which are wicked among you cease to do wickedly A mans actions and conversation is often likened to a way which we walk in in Scripture And let him return unto the Lord i. e. And let him take a new course of life such as is well-pleasing to the Lord. This speech is Metaphorical too taken from a Traveller which hath been out of his right way and is to return into his right way again Pardon To wit His transgressions as his Idolatry and other sins which he committed in his Gentilism 8. For my thoughts are not your thoughts i. e. For my thoughts are not as your thoughts for when ye are offended ye think wholy upon revenge and cannot freely pardon him in your hearts which hath offended you But though I am offended yet can I heartily think upon pardon and how I may deal well with him that hath done ill to me Note that the note of similitude As is here left to be understood as it is often elsewhere Neither are my ways your ways i. e. Neither
suck the milk of the Gentiles and shalt suck the breast of Kings I will also make thine Officers peace i. e. I will also give thee such Officers to beare rule in thee and govern thee as shall be meek and peaceable men This was fulfilled when the Lord made Ezra Zorobabel Nehemiah c. Rulers and Officers in Hierusalem Peace Peace is put here for most peaceable men as excellency was for most excellent Vers 15. And thine exactors righteousnesse i. e. And those which shall be appointed to leavie the Taxes and Tributes which are to be leavied in thee shall be righteous and just men such as will not impose nor exact more then they ought and is convenient and needfull God promiseth not Hierusalem that she shall be freed from Taxes for Taxes and Tributes must be leavied in all Kingdomes and Commonwealths as occasion requires for the pâ—blique good But he promiseth her here that they which impose or levy the Taxes or Tributes shall not be such as she felt during the Babylonish captivity who were cruell and unjust Extortioners but righteous Taxers which shall impose no more then necessity requireth and shall not exact what is imposed with rigour Righteousnesse i. e. Most righteous Righteousnesse is put here for most righteous as before peace for most peaceable and Excellency for most excellent Note that the Prophet preventeth an objection here for whereas he saith in the person of God in the former part of the verse For Brasse I will bring Gold and for Iron I will bring Silver and for Stones Iron Sion might say But what shall I be the better for this for if I had never so much such officers as I have now meaning those that ruled in Hierusalem under the King of Babylon during the Babylonish captivity and such exactors would wring it all from me This objection therefore the Prophet prevents in the person of the Lord saying I will also make thy Officers peace and thine Exactors Righteousnesse 18. Violence shall be no more heard in thy Land i. e. Nor shall violence be any more heard in thy Land for though there hath been much violence used in thy land by the Babylonians yet now thou shalt be free from the violence of all forraine enemies He seemeth to speak of violence as of a scolding woman by a Prosopopeia Wasting and destruction within thy borders Nor wasting and destruction within thy borders as they have been heard since the Babylonians first invaded these thy borders Here in this verse he promiseth security to Sion But thou shalt call thy walls salvation q. d. But thy walls shall be safe and shall keep all thy children within thee safe yea they shall be as safe as salvation and keepe thy children within thee as safe as salvation her selfe can keep them So that thou maist justly call thy walls Salvation He speaks of Salvation here as of a person or at least as of a thing subsisting by it selfe And what is more safe then salvation which if she could be hurt were not salvation and what can keep us more safe than Salvation For so long as salvation encompasseth us we must needs be safe otherwise salvation were not salvation And thy gates praise By praise he meaneth salvation for this is but as it were the former sentence repeated But how commeth praise to signifie salvation Answ Per metonymiam effectus for salvation produceth praise to God And Per metonymiam adjuncti for salvation is worthy of praise it selfe And not onely salvation but any other thing which doth either produce praise or is worthy of praise may be called praise Note that the Prophet presents another objection here in this verse for whereas the Lord had said That for brasse he would bring gold and so for Iron he would bring silver and for wood brasse and for stones Iron And had prevented an objection which Sion might have made saying But I shall be nothing the better for these for such officers and such exactors as I am now under will extort and wring all that I shall have away from me He prevents an other objection For Sion might say though I shall have peaceable officers and righteous exactors so that I may enjoy all that thou givest me for any thing I need feare from Officers within me Yet I have cause to fear the violent man and the destroyer I mean the forraign Souldier from without for I have felt them and their violence but lately for they have burnt downe my gates and broken downe my walls c. This objection therefore the Lord prevents and takes away in this verse Saying Violence shall be no more heard in thy Land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise 19. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light q. d. The Lord shall give unto thee continually greater light by many degrees than the Sun doth give thee by day or the Moon by night For understanding of this place know first that the Hebrewes when they make comparison between two things and therein preferre one thing before another they affirme that which they preferre and deny that before which it is preferâ—ed So I desired mercy and not sacrifice is put for I desired mercy more than sacrifice Hosea 6.6 And I am a worme and no man is put for I am a worme rather than a man Psal 22.6 According to which rule these words The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light Are put to signifie That the Lord would give Sion more light conâ—inually than the Sun could give her by day or the Moon by night Note secondly that whereas the Lord is said to be Sions everlasting light By light is meant prosperity For as I have often said the Hebrewes call prosperity light by a Metaphor Note in the third place that when the light which the Lord will here be to Sion is compared with the light of the Sun light metaphorically taken is compared with true naturall light and so the Hebrewes often compare things only so called by a Metaphor or figure with things properly so called as you may see Cap. 58.8 Ecclus 23. v. 19. The Sun By the Sun is meant the Sun which is placed in the Firmament of the Heavens Thy light i. e. The giver of light to thee Light is taken here for the giver of light Per metonymiam efficientis Neither for brightnesse i. e. Neither in respect of any brightnesse which the Moon shall have For her brightnesse shall be eclipsed or obscured by the brightnesse of the Lord. Shall the Moon give light unto thee Supple By night But the Lord shall be unto thee an everlasting light i. e. But the Lord shall be unto thee a