the strong man arm'd Luk. 11.21 22. we may easily conceive Ver. 26. And I will feed them that Oppresseth thee with their own Flesh and they shall be drunken with their own Blood as with Sweet Wine c. Some would have the meaning of these words to be only this that by destroying Gods People they should bring destruction upon themselves or that as they had destroyed Gods People and thereby had as it were eat their-Flesh and drunk their Blood so they also should be destroyed and their cruelty should be in a manner satisfied with their own Flesh and Blood which some think might be the more fitly said because Cyrus brake in upon them and destroyed them when they were Feasting together Dan. 5. But rather the meaning is that they should destroy and tear one another in peices as eagerly as if it were meat and drink yea sweet wine to them and so the People of God should need to do nothing themselves towards their deliverance See the Note Chap. 9.20 And indeed thus it was at the Destruction of Babylon those nations that had formerly helped the Caldeans to destroy the Jews did then joyn with Cyrus in destroying the Caldeans yea as Histories report the Caldeans here divided among themselves in so much that many of them fell off to Cyrus and had a principal stroke in the destruction of Babylon And all Flesh shall know that I the Lord am thy Saviour and thy Redeemer the mighty one of Jacob and therefore able to deliver you from all your mightiest Enemies CHAP. L. Ver. 1. THus saith the Lord where is the Bill of your Mothers divorcement whom I have put away c. Because the Jews in Babylon and very many apply it also to those that should live when the Romans had broken that Nation in pieces after their Crucifying of Christ did complain of Gods casting them off who had formerly been as a Husband to them never Charging it upon their own Wickedness whereby they had provoked him to such displeasure against them therefore in allusion to that Law Deut. 24.12 for which see the Notes there whereby the Husband that put away his wife was enjoyned to give her a bill of divorce and was disabled for ever taking her again and by warrant or pretence whereof the Jews did usually put away their wives upon very slight occasions even upon any dislike which they took against them the Lord in a way of derision doth here challenge them to produce the bill of divorce whereby he had divorced them where saith he is the Bill of your divorcement whom I have put away intending thereby either that he had not cast them off but that they had treacherously left him or that he had not cast off the Church of the Jews in a way of divorce at least not their whole Nation nor for ever never to receive her for his wife again or else which seems most probable that he had not put them away without any just cause as they used to put away their wives out of inconstancy or over-much austerity only because it was his pleasure so to do but upon very just grounds for her base adulteries and breach of the Marriage-Covenant with him And to the same purpose tend the following words or which of my Creditors is it to whom I have sold you for there likewise in allusion to that law Exod. 25.7 for which see the Note there by warrant whereof many parents to help themselves in their want or pay their debts were wont to sell their Children and their Creditors when they were no other way able to satisfy them took their Children for their debts 2 Kings 4.1 The Lord requires them to name which of his Creditors it was to whom he had sold them implying that it was most absurd for them to think of him as of one that could be indebted to any man or that should through poverty be constrained to sell his Children And this some understand of selling their Children to those of another Nation for when they sold them to any of their Brethren these were always to be set free at the year of Jubile Behold for your iniquities have you sold your selves and for your transgressions is your Mother put away that is you have sold your selves to Satan and Sin see the note 1 Kings 21.25 or rather by your wickedness you have brought your selves into the state of Bondage you are in and have provoked God to cast you off Ver. 2. Wherefore when I came was there no man when I called was there none to answer c. This is spoken of the obstinacy of the Jews in not receiving God when he came to them by his prophets and not minding him nor hearkning to him when by them he shewed them how they might be delivered and so did as it were tender to rescue them out of their Bondage and so likewise as some think of their farther obstinacy in their slighting and disregarding God when by his own Son he came to them and taught them the way of Life and Salvation and there was none in a manner amongst them that regarded him or his Doctrine or miracles according to that John 1.11 He came unto his own and his own received him not Now accordingly though some think this is added to make good the charge in the foregoing verse that by their wickedness they had provoked God to cast them off and so had brought themselves into Bondage if they would have minded God when he called upon them by his prophets by the Lord Christ and his Apostles they had never come into such a sad condition yet I rather think that this is added as a farther Charge to wit that as they had brought themselves into Bondage so they themselves also were the cause why they were not delivered God had by those he sent to them shown them the way how they might be saved but they would not hearken to him For thereto tends that which is added Is my hand shortned at all that it cannot redeem or have I no power to deliver namely to shew that they must needs yield that it was their stubborness in not hearkning to his instructions and counsels that was the cause why they continued in their Bondage and were not delivered because certainly they would not dare to say that his hand was shortned and could not reach to the working of as great deliverances as he had formerly wrought for his people to which purpose it is that he mentoins those wonderful works of his in drying up the red-Red-Sea first and Jordan afterwards before the Israelites For hereto the following words have clear reference I dry up the Sea I make the Rivers a Wilderness see the Note Psal 106.9 Their Fish stinketh because there is no water and dieth for thirst and indeed we might well think that this might well be so at those miraculous dryings up of the Sea and Jordan if we consider how long they lay dry and
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
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
some say that by the mouth of the brooks should be meant the Fountain or Spring-head of the river Nilus at which the waters issued out as at a mouth which was not in Egypt or those passages where the water of the river did first enter and disgorge it self into those channels and water-courses that were drawn from thence and that because the Prophet's aim is to shew that all things should wither all the land over even in those places which lay close to the banks or brinks of those brooks that were drawn from the river which used to be the most fruitful places according to that which follows And every thing sown by the brooks shall wither be driven away and be no more whereby is meant that as those things that grew of themselves so those things also that were set or sown should wither and utterly perish even in the most fertile places Yet some I know understand this of the spoil that should be made of those things by the rage of war Ver. 8. The Fishers also shall mourn c. Because the Egyptians fed much on fish wherewith that Country abounded and the more by reason they did superstitiously forbear the killing and eating of many sorts of beasts whence was that of the Israelites Numb 11.5 We remember the fish we did eat in Egypt freely and so many lived on the trade of fishing Therefore it is said that they should mourn to wit because their Trade would be quite marred the fish dying for want of water And all they that cast angle into the brooks shall lament and they that spread nets upon the waters shall languish to wit as pining away for grief when they should see their way of getting a livelihood quite decayed and brought to nothing Ver. 9. Moreover they that work in fine flax and they that weave net-works or white works shall be confounded That is They shall be ashamed and overwhelmed with vexation to see their Trade quite lost for want of materials to work upon fine yarn and fine linnen were of the principal commodities of Egypt whence is that of the Harlot Prov. 7.16 I have deckt my bed with fine linnen of Egypt See also the Note 1 King 10.28 And therefore the better to set forth how their land should be impoverished by the failing of their waters this also is added that they should want materials for the making of these things which were their chief traffique in foreign parts Indeed because in the foregoing verse the Prophet had spoken of the mourning of their fishermen some hold that by networks here are meant nets for fishing But because fine flax is here forementioned as the stuff whereof these net-works were made it is more probably thought that hereby is meant pure white linnen-cloth or garments woven or wrought net-wise See the Note Chap. 3.18 Ver. 10. And they shall be broken in the purposes thereof all that make sluces and ponds for fish This place is very differently rendered by Interpreters and thereupon several different Expositions are given of it The words which we translate in the purposes thereof are in the Hebrew in the foundations thereof And so in the latter clause those words which we translate ponds for fish are in the Original ponds of the soul or of souls Whereby some think is meant not ponds of living things or ponds of fish as it is best rendered in our Translation but ponds made for delight and pleasure Now they that thus render the words of this verse do accordingly understand it of the great task imposed upon the Egyptians by those twelve Tyrants that had divided the land amongst them in digging and making that huge Lake of Moeris or Meroe mentioned before in the Note ver 5. which was three thousand and six hundred Furlongs in compass and in making channels and water-courses for the conveying of the waters of Nilus into the said Lake And the meaning of the place they would have to be this That the poor people of the Land that were imployed in making these huge works meerly for the delight and pleasure of their great Lords should be broken in the foundations thereof that is multitudes of them should miserably perish being slain and broken to pieces by the falling down of the foundations of the earth upon them But now in our translation that which is in the Hebrew in the foundations thereof is rendered in the purposes thereof because projects or purposes are the foundation of action And the words being read thus as they are in our Bibles And they shall be broken in the purposes thereof all that make sluces and ponds for fish the meaning must needs be either 1. That those that lived by the fish of Nilus and to that end made ponds to keep fish in and sluces to let the waters of Nilus into those ponds should be miserably broken and undone by the purposes and projects of Egypt and the Lords thereof in draining the River Nilus as is before said whereupon there should follow such a failing of the waters to the marring of their Trade of fish or by their own purposes in advancing those to be their Kings that should so miserably oppress them Or else 2. That they should be broken in their purposes and projects for the great gain they expected to make of the fish they resolved to have always in a readiness in the ponds they digged for that purpose and that because by the failing of the waters they would be disappointed of their hopes As before he shewed ver 8. that there should be no catching of fish so here that there should be no keeping of fish in the dams and ponds which to this end they had prepared Ver. 11. Surely c. Here the Prophet doth again return farther to set forth that which he had said before ver 3. concerning the Lords infatuating the Egyptians for which see the Note there Surely the Princes of Zoan are fools and Zoan was one of the Royal Cities of the Egyptians see the Note Psal 78.12 It is as if he had said Let them think never so highly of themselves and let others admire them never so much for their great wisdom yet surely they are fools Yea not only their Princes and Nobles are fools but even the wisest of their Counsellors also whereas those that are eminent above others for wisdom are usually chosen to be of a Kings Privy-Council And therefore is that added the counsel of the wise counsellors of Pharaoh is become bruitish by their sottish doings they carry themselves more like brute beasts than understanding men And this he chargerh them with to imply 1. That their Land was like to be impoverished and destroyed not so much by the invasion and power of foreign Enemies as by their own foolish Counsels and by the silly and unadvised designs which they put their Kings upon or wherein they flattered them and soothed them up 2. That now they were in danger they were neither able to
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
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-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
chambers that is betake your selves in your fears to the Chambers of my providence and protection to wit by a serious Meditation of Gods promises and his all-sufficiency goodness and faithfulness by renewing your Repentance by fervent prayer and trusting in him and hoping for deliverance from him for these are the secret hiding places under which Gods people may in times of danger and fear with much peace and quiet of spirit shelter themselves and patiently repose themselves and wait for the Salvation of God See the Notes Job 29.4 Psal 27.5 and 31.20 and 91.1 2. and Pro. 91.10 There seems to be an Allusion in the words to mens keeping within doors in times of stormy weather or to their fleeing to their houses and retiring there to the secretest and securest places they have and shutting the doors upon themselves in times of peril and dread Or it may be particularly to that charge which was given to the Israelites Exod. 12.22 not to stir out of the doors of their houses whilst the destroying Angel passed through the land of Egypt And to the same purpose is that which followeth and shut thy doors about thee that is persevere constantly in the use of these holy means for the securing and quieting your selves not admitting any temptation that should disquiet or perplex your spirits hide thy self as it were for a little moment until the indignation be over-past See the Note Chap. 10.25 Ver. 21. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity c. As if he had said There is a great storm coming and therefore you had need to hide your selves the Lord shall from heaven appear in his dreadful judgments executing open vengeance upon those that dwell on the earth even as a King comes from his Palace to sit in the Judgment seat for the punishing of Malefactors Some I know hold That it is the Temple that is here called Gods place and so understand the words thus That though for a long time the Lord might seem to sit still in his Sanctuary and not to mind the wickedness of the men of the World yet at last he would come forth and shew himself by punishing them for their sins But I rather understand it of Gods appearing from heaven according to that of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And because blood-shed especially the shedding of the blood of Gods people is a wickedness most hateful to God and which he doth usually punish most severely therefore is that added the earth also shall disclose her blood and shall no more cover her slain that is God shall then call men to an account and punish them for all the blood they have shed whether openly or in secret which before seemed not to be minded but to be as we use to say quite forgotten CHAP. XXVII VERSE 1. IN that day c. To wit When the Lord shall go forth to punish the Inhabitants of the earth for their wickedness as was said in the last verse of the foregoing Chapter the Lord with his sore and great and strong sword that is by his infinite power used with great severity shall punish Leviathan that is the Whale or Whirlpool see the Notes Job 41.1 and Psal 104.26 the piercing serpent or as it is in the Hebrew the serpent crossing like a bar for the understanding whereof we must know 1. That all Creatures that glide along whether by earth or water with feet or fins are by the Hebrews called Serpents and 2ly That the Whale or Whirlpool is here called a barlike serpent either because it shooteth swiftly from one side of the sea to the other even as a bolt shoots swiftly into the staple or a bar from one side of the door to the other or because by reason of the huge bulk of his body and his mighty strength he seems invincible not to be over-born moved or stirred by any strength of any Creature no more than a gate or door can be moved that is shut up with bars of Brass or Iron And 3ly that this is rendred by our Translators the piercing Serpent either with respect to his swift piercing through the waves of the Sea as is before said or to his devouring or breaking through any thing that stands in his way And so likewise he is called a crooked Serpent because he passeth through the waters wrigling to and fro with winding and crooking motions and the Dragon the better to set forth his strength and terror even Leviathan that crooked serpent and he shall slay the dragon that is in the sea But now the great question is who this Leviathan was that is here threatned Clear it is that this is meant figuratively of some mighty and dreadful Enemy of Gods people But all the difficulty is in determining who this great enemy here intended was Some understand it of the King of Egypt and that the rather because he is elsewhere termed Leviathan See the Notes Psal 74.13 14. and a whale in the Seas Ezek. 32.2 and a Sea-Dragon Ezek. 29.3 The great Dragon that lieth in the midst of his rivers Again some apply it to the King of Assyria and others to the Babylonian Monarch whose Dominions lay upon the great River Euphrates And indeed if we would restrain it to one particular this last seems most probable But I rather think that it is to be understood generally and collectively of all cruel and mighty Tyrants that are enemies to the Church who for their vast Dominions wherein they rule at their pleasure for their Serpentine subtilty their crooked irregular ways and savage cruelty in devouring and destroying men are compared to these huge Sea-Monsters Yea considering that the Prophet seems here to look beyond the deliverance of the Jews out of Babylon by the Medes and Persians destroying that Empire even to that greater deliverance of Gods People by Christ whereof the other was but a type I see not why the Devil may not be also mainly hereby intended as he makes use of wicked Tyrants as his instruments with respect whereto the expression is used by the Apostle The God of peace shall bruise Satan under your feet shortly Rom. 16.20 who for his great power and subtilty and his Dominion over the wicked all the world over may well be termed a Leviathan the piercing Serpent and the Dragon as he is called Rev. 12.9 and the crooked Serpent because he winds and turns himself so many ways to deceive and destroy men And taking the words thus it is in effect all one as if it had been said That Christ should destroy the Devil and his Kingdom with all his instruments Ver. 2. In that day sing ye unto her c. That is when God hath destroyed his peoples mighty enemies as was said in the foregoing verse then shall ye with much joy sing this following song concerning the Church
the Babylonians whose Magicians were exceeding famous all the World over and it may well be with particular respect to some Predictions of theirs concerning the perpetual continuance of their Empire and perhaps that when the Medes and Persians threatned Babylon they should not prevail against her namely That all these predictions should be found to be lies And hereby also might be covertly hinted how short their Predictions came of the Predictions of Gods Prophets that were always so exactly accomplished and maketh diviners mad that is That makes their Divinations no more to be regarded than the ravings of mad men or rather that makes them mad to see all fall out contrary to what they foretold that turneth wise men backward to wit by crossing them in all their Counsels and Courses and bringing all their Plots and Endeavours to nothing or by confounding them so that they are ashamed to shew their faces and maketh their Knowledg foolish to wit say some By discovering the folly of their Predictions But see the Note Job 12.17 Ver. 26. That confirmeth the word of his servant c. To wit Isaiah or his Servants the Prophets in general and so the next clause may be added as by way of explaining this and performeth the counsel of his messengers that is The Predictions of his Prophets concerning those things which it was the Will and counsel of God should be And though this must be understood generally of all their Prophecies yet we may well think it was spoken with special relation to that Prophecy that Cyrus should subdue Babylon and send home Gods people into their own Country and that which went still along therewith as signified thereby their Prophecy concerning our Redemption by Christ And this return of the Jews is therefore particularly added in the next words that saith to Jerusalem Thou shalt be inhabited and to the Cities of Judah Ye shall be built under which also may be intended the raising up of the Church of Christ when ever she is brought low by her enemies and I will raise up that is build again or cause to flourish the decayed places thereof that is all the ruinous and desolate places in the Land Ver. 27. That saith to the deep Be dry and I will dry up thy rivers That is That can remove any Obstructions that are like to hinder the return of my people so that though there should be a Sea lying in their way even that can I dry up and all the streams thereof And most probable it is that God by this way of expressing his Almighty Power doth allude to his drying up of the Red Sea first and the River Jordan afterwards before the Israelites as before Chap. 43.16 of which see the Note there and that he doth likewise covertly hint the manner how Cyrus should take Babylon namely by Cyrus his drawing away the waters of Euphrates in several Channels he had digged for that purpose that so his Army might pass over and storm and surprize the City This is I conceive the cleaâ— meaning of this place for which see the Notes also Chap. 40.3 4. But yet some Expositors take it to be a directly figurative Prediction of the Destruction of Babylon A deep they say she is called as before the desert of the Sea Chap. 21.1 for which see the Note there because she lay in a deep valley full of waters and by drying up this Sea and her Rivers is meant they say the destroying and plundering this great City together with other Provinces Cities and Towns belonging thereto Ver. 28. That saith of Cyrus He is my shepherd c. So he is called because as a Shepherd he was to take care of the Jews Gods precious flock to rescue them from the tyranny of the Babylonians even as Sheep from the mouths of ravening Wolves to gather them together that were scattered abroad in Babylon and other Countrys and to carry them out into the large and fresh pastures of Judea that had been shut up in Babylon as in a pinfold and shall perform all my pleasure that is All that God had decreed and willed should be done both concerning the ruine of Babylon the return of his people and their re-edifying their City and Temple as is expressed in the following words even saying to Jerusalem Thou shalt be built and to the Temple Thy foundation shall be laid And indeed in Cyrus his time there was no more done but only the laying of the foundation However most observable it is That to the end the Jews might know it was God that had wrought that great deliverance for them when they were set free out of Babylon and so might also believe his other Prophecies concerning Christ of whose Redemption that deliverance was a Type God doth here tell them the very Name of the Man by whom they should be delivered as he had formerly foretold the name of Josiah 1 King 13.2 And this was about an hundred and seventy years at least before it was accomplished for Manasseh reigned five and fifty years 2 King 21.1 Amon two ver 19. Josiah one and thirty 2 King 22.1 Jehoiakim eleven 2 King 23.36 at what time Nebuchadnezzar began to captivate the Jews and then their Captivity in Babylon lasted seventy years So that doubtless when the Jews first heard of one Cyrus that was preparing to invade Babylon the remembrance of this Prophecy must needs make them with great joy to conclude That their Deliverance was then drawing nigh But see the Note Ezra 1.2 CHAP. XLV VERSE 1. THus saith the Lord to his anointed to Cyrus c. Though Cyrus was a Heathen idolatrous King yet the Lord calls him his Anointed 1. Because he was ordained and appointed of God to be King of Persia and Babylon no less than the Kings of Judah that were anointed with oyl See the Note Ezra 1.2 And 2ly because he was as it were consecrated and strengthned of God to be a Saviour and Deliverer of his people and was therein a type of Christ whose right hand I have holden that is whom I will guide and strengthen carrying him on succesful and causing him to prosper in all his great undertakings See the Notes Chap. 41.13 and 42.6 to subdue Nations before him that is the Babylonians and many other Nations that were under the command of Babylon or that opposed him in his way thither and I will loose the loins of Kings that is Disarm degrade and weaken them See the Notes Chap. 11.5 and 23.10 and Job 12.18 to open before him the two-leaved gates and the gates shall not be shut that is So that they shall presently open to him the Gates of their Cities and strong holds together with their Palaces and private Houses they shall not dare to shut a door against him but upon the terror of his approach all shall fly open before him Ver. 2. I will go before thee and make the crooked places straight c. That is Thou shalt over-run the
how little a while Fish can live out of the water and great Fish out of great waters yet some I confess hold that this last clause is meant of the miracles of turning the rivers in Egypt into Blood because in the relation of that there is express mention of the dying of the Fish and the stinking of the Rivers thereby See Exod. 7.17 18. and Psal 105.29 Ver. 3. I clothe the Heavens with blackness and I make Sackcloath their covering That is I can when I please cover them with black Clouds and so clothe them in a mourning habit as they used to be clothed that in times of solemn humiliation and mourning wore Sackcloath made of black goats hair But this is spoken also with respect to the plague of Darkness which God brought upon Egypt Exod. 10.21 and as some think to that miraculous darkness that was at the passion of Christ Ver. 4. The Lord God hath given me the tongue of the learned c. Having before proved that it was by their own wickedness that they continued in Bondage because the Lord was as able to deliver them as ever he had formerly been so here now he farther proves it because God was also willing to have fitted them for deliverance as appeared by his sending as other his prophets so Isaiah particularly fitted and furnished for this work Yea and under these Christ is principally intended of whom Isaiah was a Type as is evident in the following verses And withal this might tend to the encouragement of the better party amongst them and for the strengthning of their Faith concerning those promises wherewith he was sent to them The Lord God hath given me the tongue of the learned that is the tongue of a learned and able teacher one that hath been well taught and instructed and that is fitted to move and affect the Hearts of those to whom he speaks which how it was most eminently accomplished in Christ see the Note Psal 45.2 that I should know how to speak a word in season to him that is weary that is seasonably to chear up those that were wearied with the miseries they endured or overpressed with the burden of their sins And this indeed is that which Christ dayly doth by his Spirit in the Ministry of the Gospel according to that Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And to the same purpose is that which followeth he wakeneth morning by morning that is God doth stir me up to receive instructions from him continually day by day yea early every day for it may well be which some think that the morning is purposely mentioned as the fittest time for learning meaning that God did continually reveal his will to him which he accordingly did reveal to them as our Saviour said expresly of himself Joh. 12.49 I have not spoken of my self but the father which sent me be gave me a commandment what I should say and what I should speak Yea and there are that think that as this expression respects Christ it implies that he was constantly informed by Gods Spirit and not at times only as the Prophets were He makeneth mine ear to hear as the learned that is say some as Learned Teachers are wont to excite their Disciples to learn or as others most diligently as men are wont to hear those that are eminently learned or rather as those that do not hear idly and without any profit to themselves but that become learned by their Teaching as those that are not only learners but learned Thus I conceive these words must be understood of the Prophet as the Type but principally of Christ as the Antitype I know indeed that many Expositors hold that this cannot be meant of Isaiah but of Christ only because we read not that Isaiah ever endured that which followeth Ver. 6. I gave my back to the smiters c. I hid not my face from shame and spitting But this might be objected likewise concerning many passages in the Psalms where David clearly speaks of himself though as a Type of Christ for which see the Notes Psal 22.18 and 40.6 7 8. and 69.21 Ver. 5. The Lord God hath opened mine Ear c. That is he caused me to hearken to him to know his Will and to obey him in all things he gave me in charge see the Notes Psal 40.6 7 8. and I was not rebellious which might covertly imply a reproof of the peoples rebellion as if he had said I was not rebellious against the Word of God to me as you have been against that which from God I have spoken to you neither turned away back that is I neither refused to go when God sent me nor did I shrink or turn away from doing what was given me in charge notwithstanding all the hard usage I met with in the doing of it Ver. 6. I gave my back to the smiters c. That is I did chearfully and willingly submit to be thus opprobriously used for the faithful discharge of my Office And indeed considering that they used other the Prophets of God thus as Micaiah 1 King 22.24 and Jeremiah Chap. 20.2 It is very probable that Isaiah also was thus used especially in the days of wicked Ahaz and my cheeks to them that plucked off the hair I hid not my face from shame and spitting However it is clear that all this was done unto Christ Matt. 27.26 30. Luk. 22.63 64. and 18.32 unless it be in that one particular of plucking off his hair which though it be not expresly mentioned by the Evangelists yet their mad rage and contemptuous usage of Christ in all other regards joyned with this prediction of Isaiah may well encline us to think that even this amongst other things they did to him And if not so we must then look upon that as a proverbial expression implying that they used him with all possible scorn and contempt Ver. 7. For the Lord God will help me c. That is he will assist me in the discharge of mine Office and uphold me against all that oppose me And as this is spoken with relation to Christ it imports the carrying him through the work of the Mediator even to the raising of him out of the Grave and so causing him to triumph over Hell and Death therefore shall I not be confounded that is dismayed or discouraged their shameful usage of me shall not make me ashamed therefore have I set my face like a flint that is I harden my self against all the opposition and injuries I meet with not to fear them nor to be troubled at them For because these passions will be seen in the face therefore is this phrase used of setting his face like a flint as likewise Ezek. 3.9 harder than flint have I made thy forehead that is so courageous as not to be moved with all that wicked men can do to thee and I know that I shall not be
consequently to shew what wonderful peace and concord there should be in the Church of Christ All which I conceive was chiefly accomplished in the conversion of the Gentiles And a little child shall lead them That is though they were never so fierce before yet being converted and brought into Christ they will become so tame and tractable that it will be an easie thing for any body to guide and govern them Though their Pastors given them of God to be their guides be never so mean and contemptible in the World as we know it was eminently so with the Apostles yet they shall readily and willingly give up themselves to obey them and to be ordered and governed by them there will be no need of any external power to compel them yea they will be willing to be taught and directed by the meanest that is able in any thing to inform them and counsel them for the best Ver. 7. And the Cow and the Bear shall feed c. To wit together as it follows in the next words their young ones shall lye down together which is added the better to set forth the real change that should be wrought in these ravenous Creatures in that their regard to their young ones should not make them as it is usually with such beasts the more eager and violent to make a prey of all they come near and the Lyon shall eat straw like the Ox that is say some the greatest and mightiest and those that were most savage amongst them shall yield themselves to be fed with the word and Sacraments no less than the meanest of the common sort of people Or as others say they shall not live any longer upon spoil and rapine but shall be content with what they can get by any honest labour and imployment And it may well be which some think that in this expression here used there is an allusion to the state the Creatures lived in at their first Creation before man sinned when as many learned men think they all lived upon such fruit as grew out of the earth Gen. 1.29 30. neither was there any that lived by prey and devouring of other Creatures But indeed all that I conceive is intended hereby is that those men that were before most fierce and mischievous upon the change that should be wrought in them by the Spirit of Christ should be as harmless towards those with whom they conversed as any others were Ver. 8. And the sucking Child shall play on the hole of the Asp c. That is The weakest and simplest amongst Gods people some say those that are newly converted new-born Babes in Christ shall without any danger converse with those that formerly were most subtile poysonous and hurtful yea the expression here used of their playing on the hole of the asp may seem to imply that they should count it a recreation and delight to converse with them And the same is in other words repeated again in the following clause And the weaned child shall put his hand on the Cockatrice den to wit out of a childish curiosity to thrust his hand as if it were into a birds-nest to feel what is there Ver. 9. They shall not hurt nor destroy c. As if he had said they shall be so far from destroying that they shall not so much as hurt one another in all my holy mountain that is in my whole Church spread abroad throughout the whole World see the Note Psal 15.1 Whereas other mountains are usually full of ravenous beasts it shall not be so saith the Lord in my holy mountain and that because Gods people there shall be a holy people And therefore we see that this wonderful change here spoken of is meant only of those that are true Believers truly regenerate and made new Creatures for the earth shall be full of the knowledg of the Lord that is of the true and saving Knowledge of God in Christ as the waters cover the Sea that is those hollow places of the earth wherein the Sea is held The meaning is That the Knowledge of God should be spread abroad every where all the World over as there is water every where in the Sea and that there should be far more abundant Knowledge in those days than there had been in the time of the Law by means whereof there should be such a marvellous change made in the Spirits of men And therefore the Prophet speaks of this as of a rare and unusual thing that had not hitherto been seen in the World Ver. 10. And in that day c. This is added as the cause of that wonderful peace that should be amongst men mentioned in the foregoing verses even amongst those that were formerly of such a brutish and savage temper of Spirit And in that day there shall be a root of Jesse that is that Rod or Branch mentioned before vers 1. springing up out of the root of Jesse for which see the Note there namely the Lord Christ we have the like expression concerning Israel Hos 14.5 He shall grow as the Lillie and cast forth his roots as Lebanon and concerning Christ also as Chap. 53.2 He shall grow up before him as a tender plant and as a root out of a dry ground and Rev. 5.5 and 22.16 where he is called the root of David that is the branch that sprung out of Davids stock or family And as for that which follows which shall stand for an ensign of the people the meaning of that is That this low contemptible branch should by degrees mount up to such a height that he should be as an ensign lifted up in the sight of all the Nations of the World who should thereupon through Faith as by a kind of Divine instinct gather themselves together to him from all parts of the earth even as soldiers do to a Standard or Ensign that is set up that under his conduct and defence they may maintain a constant fight against their spiritual enemies All which was accomplished when Christ was lifted up first on the Cross John 8.28 and 1â— 32 and afterward in the Ministry of the Gospel whereby he was made known to all Nations concerning which see the Note Numb 25.8 yea and the expression here used is observable a root of Jesse shall stand for an ensign of the people because this implies that though the enemy should bend all their force against this ensign as in Battels it useth to be Luke 2.34 Behold this Child is set for a sign which shall be spoken against yet it should still stand victoriously neither should they be able to over-bear or overcome it to it shall the Gentiles seek that is they shall voluntarily come in to him as their Saviour and Redeemer even as soldiers are wont to flock in to their ensign See the Note Gen. 49.10 And so the Apostle doth expresly expound this Prophecy concerning Christ Rom. 15.12 And again Esaias saith There shall be a root of Jesse
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-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
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
will be with thee c. To wit to preserve thee from drowning when thou walkest thorough the fire thou shalt not be burnt c. It is an Expression much like that Psal 66.12 Thou hast caused men to ride over our heads we went thorough fire and thorough water and it may be it was used in allusion to the Israelites being carried safely thorough the Red Sea and thorough Jordan But however the meaning is That God would deliver them out of their most desperate Dangers and Miseries which must be understood as all other temporal promises conditionally to wit unless God sees it better for them by their constant sufferings to confirm his truth and so to translate them to heavenly Glory Ver. 3. I gave Egypt for thy ransom Ethiopia and Seba for thee Most Expositors understand this thus That when God raised up Tirhakah King of Ethiopia of which see Chap. 37.9 and 2 King 19.9 to go out with an Army against Sennacherib wherein it may be probably thought both the Egyptians and Sabeans went along with him as his Confederates at that time when Sennacherib was going up against Jerusalem not doubting speedily to surprize and sack that City and Sennacherib upon the Report of the approach of the Ethiopian Army was forced for the time to give over his design against Jerusalem and to march away against Tirhakah whom with his whole Army he did at that time over-run and utterly destroy for which see the Notes Chap. 18.1 and 20.1 4. it might be well said upon this account That God gave the Egyptians Ethiopians and Sabeans as a ransom for the Jews because God did hereby give up as it were these Nations to be destroyed by the Assyrian purposely that Jerusalem might thereby be delivered from that ruine which at that time hung over their heads But many things asserted in this Exposition are very questionable And therefore I rather think that the intention of these words was only to shew That God had usually destroyed other Nations that he might deliver them and that he instanceth in the Egyptians with respect to that famous Destruction of the Egyptians in the days of Moses whereby the Israelites were delivered from that hard bondage under which they had held them and in the Ethiopians with respect to that mighty slaughter that was made amongst them with whom also it is likely the Sabeans were joyned when they invaded Judea in the days of Asa 2 Chron. 14.9 c. In both which that was accomplished Prov. 11.8 The Righteous is delivered out of trouble and the wicked cometh in his stead And Chap. 21.18 The wicked shall be a ransom for the righteous for which see the Notes in both places Ver. 4. Since thou wast precious in my sight c. That is Since I took thee to be my peculiar people thou hast been honourable to wit as being advanced to such an honourable Condition Or through my favour thou hast become great and of great renown above other Nations and I have loved thee that is I have constantly continued to love thee and to manifest it by many favours afforded thee therefore will I give men for thee and people for thy life that is As I have formerly done so I will do still rather than thou shalt be destroyed I will destroy whole Nations to preserve thee which was accomplished in the Destruction of the Babylonians See the foregoing Note Ver. 5. Fear not for I am with thee c. See the Notes Chap. 41.10 14. I will bring thy seed from the East and gather thee from the West c. which is meant 1. of Gods bringing home the Jews from Babylon and other parts of the World whither they were scattered to their own Country See the Note Chap. 11.12 for indeed there is no question to be made but that upon the approach of the Babylonians many fled into Egypt and into other Countries and that of those that were carried Captives into Babylon many were sold to other Nations But 2ly under this type it is principally meant of Gods calling the Gentiles from all parts of the World according to that Matth. 8.11 Many shall come from the East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of God Ver. 6. I will say to the North Give up and to the South Keep not back c. This is spoken with reference to that which was said before Chap. 42.22 they are for a prey and none delivereth for a spoil and none saith Restore as if he had said Though none shall appear for their deliverance yet at my command they shall be delivered even from the remotest parts of the World bring my Sons from far c. Ver. 7. Even every one that is called by my name c. That is That profess themselves my people and so even the converted Gentiles may be comprehended too whom therefore I must not disregard unless I will be regardless of mine own name for I have created him for my Glory to wit that they may live to my Glory Or that I may be glorified in all my glorious Attributes by all the great things that I do for them I have formed him yea I have made him See the Note above ver 1. Ver. 8. Bring forth the blind people that have eyes and the deaf that have ears Some understand this as a continuation of the foregoing promise as if it had been said Then shall those poor souls be brought forth out of Bondage that were before spiritually blind but then shall be enlightned to see what they could not see before and that were before deaf but then shall hear which may be understood both of the Jews brought back out of Babylon and likewise of the converted Gentiles See the Notes Chap. 29.18 and 35.5 and 42.16 19 20. But others hold that here the Lord begins again to repeat his former Expostulation with all the idolatrous Nations Chap. 42.1 challenging that they might be brought forth into Judgment who though they had eyes and ears yet were as blind and deaf as if they had none to wit that they might prove their Idol-gods to be really Gods as they professed them to be And this indeed is more agreeable to the context and to the challenge we have in the following verse Ver. 9. Let all the Nations be gathered together and let the people be assembled c. In these words the Heathen Nations are summoned to make good the Deity of their Idol-gods as before Chap. 41.1 for which see the Note there and that as there ver 21 22. by foretelling future things Who among them can declare this that is Who among their Idol-gods or who among these idolatrous Nations by revelation from their Idol-gods can declare this which I have foretold concerning the deliverance of my people out of Babylon and the great work of mans Redemption by Christ or any such like and therefore it followeth and shew us former things for which
see the Note Chap. 41.22 let them bring forth their witnesses that they may be justified to wit those that can witness that they have truly foretold things to come see the Note Chap. 41.26 or let them hear and say It is truth that is Let them hearken to what I have said and be convinced thereby and yield that they are indeed no gods Or let them hear what I say or what my witness shall testifie and so confess it to be true that I am God alone Ver. 10. Ye are my witnesses c. Having in the foregoing verse challenged the Idolatrous Nations to produce their witnesses that might testifie what those future things were which their Idol-gods had foretold thereby to prove that they were indeed Gods here he undertakes on his own behalf to do the like ye are my witnesses saith the Lord that is ye my people that have heard so many future things foretold by me and have afterward seen them accomplished Indeed the following words and my servant whom I have chosen are diversly understood by Expositors For 1. some joyning it to the foregoing words take it thus That the Jews were his Witnesses and his Servant whom he had chosen See the Notes Chap. 41.8 and 42.19 2ly Others understand it of the Prophets in general Gods peculiar Servant 3ly Others hold that it is Isaiah in particular to whose Testimony God here speaks because he had by Revelation from God foretold so many things that came exactly to pass But because it may seem probable that this is spoken with reference to that which was said before Chap. 42.1 Behold my servant whom I uphold mine elect in whom my soul delighteth therefore I rather think that it is the same choice Servant of whom he there spake that is here intended to wit either Cyrus as some there think who indeed gave a glorious Testimony to God in this regard See the Note Ezra 1.2 Or else rather Christ in whom the chief things now foretold by Isaiah was fulfilled and who is often mentioned in the Scripture as Gods peculiar choicest Witness See Chap. 55.4 John 18.37 Revel 1.4 that ye may know and believe me and understand that I am he as if he had said I appeal to your seeing the things accomplished which I have foretold that hereby ye may be fully assured that I am the only true God and I appeal to the promised Messiah because by him ye shall be further confirmed in the truth of that which I now call you to attest before me there was no God formed neither shall there be after me that is There was never any of your Idol-gods before me gods of mens forming nor shall there be any God after me because I am the only everlasting and eternal God Ver. 12. I have declared and have saved c. That is I have foretold that I would deliver you from your enemies and accordingly did deliver you and this indeed was another evidence whereby the Idol-gods were challenged to prove themselves true Gods See the Note Chap. 41.23 and I have shewed that is I have by my Prophets made these things known to my people when there was no strange God among you to wit that could foretel those things at that time See the Note Deut. 32.12 Ver. 14. Thus saith the Lord your Redeemer the holy one of Israel c. See the Note Chap. 1.4 for your sake I have sent to Babylon to wit Cyrus with his Medes and Persians and have brought down all their Nobles to wit from that heigth of Glory wherein they formerly lived It is in the Hebrew All their bars and so some understand it of Cyrus his beating down Babylons strong Walls and Fortifications because these were as bars to keep out an Enemy from breaking into their City See the Note Chap. 45.1 yet it may be as well meant of their Nobles or men of War who are usually accounted the strength and great defence of a City and the Chaldeans whose cry is in the ships to wit either 1. because they used to make a great shouting in their ships by way of glorying and vaunting herein wherein they abounded by means of their two great Rivers Euphrates and Tygris Or 2ly because of the confused and sad out cry that was in their ships when they fled thither to preserve themselves the City being taken especially when they perceived they could not sail in their ships the waters of Euphrates being so far drained away by Cyrus Or when the poor captive Chaldeans were shipped by the Conqueror to be sold for slaves in other Countries And all this we must know the Prophet speaks of as of a thing done already the better to set forth the certainty of it To which some add That the deliverance of the Jews out of Babylon is mentioned as a pledge of their greater Redemption by Christ that had been now promised them Ver. 15. I am the Lord your holy one the Creator of Israel your King See the Note above ver 1. Ver. 16. Thus saith the Lord which maketh a way in the Sea and a path in the mighty waters This last clause some understand of the Lords dividing Jordan before the Israelites even at that time when there was a mighty inundation of the waters thereof see the Note Josh 3.15 But I rather think that both branches are meant of Gods carrying the Israelites dry-shod thorough the mighty waters as they are called Exod. 15.10 of the Red Sea and that because in the following verse he seems clearly to speak of the Egyptians being drowned therein And the reason why God puts them in mind of this is hereby to let them see that they had no cause to question their promised deliverance out of Babylon what he had formerly done for their Fathers he could do again for them Ver. 17. Which bringeth forth the chariot and horse the army and the power c. That is Who at his pleasure doth by his all-ruling providence bring forth the great and mighty Armies of Princes meerly that he might destroy them even as by hardning the heart of Pharaoh his Princes and People for by the dependance of this upon the foregoing verse it is clear that hereto the Prophet alludes he brought them forth to pursue the Israelites into the Wilderness and afterward to follow them into the Red Sea they shall lye down together they shall not rise that is They shall be irrecoverably destroyed to wit as Pharaoh and his Army were And because this was done by drowning them in the Red Sea therefore are the following words added they are extinct they are quenched as tow that is They are as easily and suddenly destroyed as the snuff of a Candle See the Note Chap. 42.3 is extinguished when it is thrown into the water which doth notably set forth the destroying of Pharaoh and his Army in the Red Sea when they came out with such burning rage against the Israelites And some think that this Comparison of quenching
shall be set at Liberty Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt concerning whom it is said Exod. 12.33 That the Egyptians were urgent upon the People that they might send them out of the Land in haste yet questionless it is meant in the type of the Captivated Jews in Babylon that the time of their deliverance was coming on apace and in the antitype of Christs delivering his redeemed ones that were in bondage to Satan bound with the Fetters of Sin and Death who should with all readiness embrace the Salvation tendered them in the Gospel And accordingly we must understand the following words and that he should not die in the Pit that is in that Pit of misery whereinto they were fallen or in those Prison-houses wherein they were kept in Babylon Or as it respects Christs ransomed ones that they might not perish for ever in the bottomless Pit of Hell nor that his Bread should fail that is that the poor Captives in Babylon might not perish there for want of necessary provision in their long continued thraldom or in their return homeward by reason of the desart places they were to go through Or as it respects those that are redeemed by Christ that they might be instructed in the mysteries of the Gospel and not want that Spiritual food of their Souls And in this too there may be an allusion to Gods care over the Israelites whom he delivered out of Egypt that they should not want Bread to eat as they travelled through the Wilderness to the Land of Canaan which seems the more probable because of that which followeth in the next Verse Ver. 15. But I am the Lord thy God that divided the Sea c. To wit The red Sea whose Waves roared to wit by reason of the violent blowing of the East Wind wherewith God divided the Waters of the Sea that so the Israelites might pass over on dry ground Exod. 14.21 Ver. 16. And I have put my words in thy Mouth c. Expositors differ much in their Judgments concerning the Person to whom this is spoken That which seems to me most probable is That it is spoken first to Isaiah as the type but then secondly under him to Christ and to all his Prophets and faithful Messengers and Ministers or as some say which is all one in effect to Christ and to his People as the Body of Christ However the drift of the words is clear Namely That this is spoken to comfort his People as before ver 12. by assuring them 1. That the Prophet spake Gods Word to them nothing but what he had enjoined him and in the very words and terms which he had prompted to him and that therefore they had no cause to question the promises that he made them And the like we must hold concerning Christ who often affirmed this that he spake nothing but what God had put into his Mouth see Joh. 3.34 and 8.26.28 And 2dly That God would secure him from all his Enemies and have covered thee in the shadow of mine hand see the Note Chap. 49.2 And then to shew what should be the effect of this the following words are added that I may plant the Heavens and lay the Foundations of the Earth That is That I may hereby create a new World a new Heaven and a new Earth Now we must know that though this may be meant of the Jews deliverance out of Babylon because there was then such a change wrought amongst that People as if they had been brought into a new World and because that is usually ascribed to the Ministry of Gods Prophets which they did only declare and foretell as in that Jer. 1.10 See I have this day set thee over the Nations and over the Kingdoms to root out and to pull down and to destroy and to throw down to build and to plant Yet certainly it is meant principally of that great change and renovation that God by Christ did actually and effectually work in the World at his coming by the Work of his Redemption and the publishing thereof by the preaching of the Gospel by means whereof the curse was taken off from the Creatures which the Sin of Man had brought upon them and all things that were before as it were broken and ruined were restored and settled in Christ and which is chiefly intended a holy Church is gathered and planted throughout the World who are reconciled to God and made new Creatures a People whose Conversation is in Heaven and who are daily fitted for heavenly Glory and say unto Zion Thou art my People That is That God might say to wit by the Prophets Apostles and others by whom it is published and by Christ by whom it was both effected and published ye that were not my People are now become my People Ver. 17. Awake awake stand up O Jerusalem c. Some think that because the Jews were at this time proud and secure and fearless of any Evil that was coming upon them like a drunken Man fallen into a dead sleep by reason of a Spirit of drunkenness and slumber that God had poured forth upon them therefore God by the Prophet doth here awaken them and calls upon them to arise and repent and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense 1 Cor. 15.34 and Eph. 5.14 But by the whole current of the Text it appears that this is spoken by way of comforting them Because they might disregard the promise of deliverance which God had made them by reason of that extremity of misery and oppression under which they lay therefore there is hope here given them that notwithstanding that depth of Calamity whereinto they were fallen yet God would raise them up And accordingly comparing them to a People that by drinking of the Cup of Gods wrath were fallen down and lay in a dead sleep he calls upon them to awaken and arise up Awake awake stand up O Jerusalem as if he had said There will be suddenly a happy change and therefore lye no longer O my People in so sad and disconsolate a condition which hast drunk at the hand of the Lord the Cup of his Fury That is Whom God hath in his just wrath punished with great severity thou hast drunken the dregs of the Cup of trembling and wrung them out that is the whole Cup of Gods indignation even to the very bottom dregs and all which in bitter potions use to be the bitterest and those pressed and squeezed that nothing might be left The meaning is That they had suffered the whole that God had measured out to be their portion or so much that one would think their misery could not be well greater than it was And why this is called a Cup of trembling see the Notes Job 21.20 Psal 11.6 and 60.3 and 75.8 Now this may be conceived to be spoken 1. With respect to
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
undertook the safeguarding and preservation of them And all this sets forth the great goodness of God to his Israel Ver. 9. In all their afflictions he was afflicted and the Angel of his presence saved them c. Some understand this of some created Angel imployed by God to save and deliver his People Israel when they were in any danger and that he is called the Angel of his presence because the Angels do indeed stand continually in Gods presence and behold his Face as Christ said Mat. 18.10 and being sent from God he was in Gods stead amongst them But I rather think it is meant of Christ the Angel of whom God spake to Moses Exod. 23.20 21. for which see the Notes there who was always in the bosom of his Father Joh. 11.18 and is now always before God interceding for us in his love and in his pity he redeemed them to wit out of their bondage in Egypt and he bare them and carried them all the days of old see the Notes Chap. 40.11 and 46.3 4. and Deut. 32.11 Ver. 10. But they rebelled and vexed his holy Spirit c. See Eph. 4.30 therefore he was turned to be their enemy see the Notes Job 13.24.19.11 and he fought against them to wit by many adversaries which he had stirred against them in the days of their Judges and Kings But this is alledged still to make way for the farther setting forth of Gods goodness to his People notwithstanding these provocations and thereby to encourage them still to hope in so gracious a God Ver. 11. Then he remembred the days of old Moses and his People c. Some of our best Expositors understand this as spoken of the People of God collectively taken and therefore they say it is expressed in the singular number Then he remembred c. And then again of these some understand it of the Israelites in former times that when God fought against them as it is said in the foregoing Verse then Israel called to mind what God had done for their Fathers Moses and the People in his days which is much the same with that which is said of them Psal 78.34 35. But then others understand it of the Church of the Jews in Babylon to wit that they remembred the great things that God had done for their Ancestors when Moses carried them out of Egypt to Canaan And accordingly both the one and the other do understand the following Words where is he that brought them up out of the Sea c As the Words of the People uttered by way of complaining and bemoaning themselves that God did not at present do for them as he had done for their Fathers and as it were sighing after the like deliverance But methinks it sounds very harsh to say that having spoken in the foregoing Verse of the People in the Plural Number But they Rebelled therefore he was turned to be their Enemie and he fought against them immediately in the next Words the Prophet should go on and speak of them in the Singular Number Then he remembred the days of old c. And therefore I rather judge with others that this is spoken of God himself and so indeed it hath a clear connexion with the last Words of the foregoing Verse therefore he was turned to be their Enemy and he fought against them Then he remembred the days of old to wit that when God smote the Israelites in former times yet calling to mind what he had formerly done for his People notwithstanding the frequent and great provocations wherewith they had provoked him he thereby induced himself to work new deliverances for them Then he remembred the days of old Moses and his People where Moses is mentioned either as some to imply Gods remembring the Covenant he had made with the Israelites by the Mediation of Moses or as others the frequent and vehement Intercession of Moses on their behalf or else rather only to imply his remembring of his People in the days of Moses and what he did for them then by Moses his Minstry And accordingly I conceive the following Words are also to be taken as the Words of God speaking of himseif in the third person and that as by way of arguing with himself that seeing he had in the days of Moses done so much for his People whom he then took to be his peculiar People why he should then be found wanting to them and not afford them the like deliverance again And indeed by our Translators inserting the word saying it is evident that they understood it thus Then he remembred the days of old Moses and his People saying where is he that brought them up out of the Sea with the Shepherd of his Flock to wit Moses the Shepherd of Gods Flock or Moses and Aaron if you read it as it is in the Margin with the Shepherds of his Flock see the Note Psal 77.20 where is he that put his holy Spirit within him that is say some the Spirit of Prophecy or rather those manifest gifts of Gods Spirit whereby Moses was enabled to teach and govern the People Ver. 12. That led them by the right hand of Moses with his glorious arm c. That is Gods Almighty power enabling Moses to do what he did It was not Moses nor the rod of Moses which some think is implyed by naming his right hand but God that did it dividing the Water before them to wit the Waters both of the Red Sea and Jordan to make himself an everlasting name to wit by the discovery both of his Almighty Power in a work of such wonder and of his tender care over his People Some think the Prophet adds this by way of farther enlarging that which God had said in the foregoing Verse where is he that brought them up out of the Sea c. But I see not why they may not be a continuance of Gods words Ver. 13. That led them through the deep as an Horse in the Wilderness that they should not stumble That is softly and gently as when a Horse is led with a Bridle they did not flee through as men frighted with fear but marched over soberly and leasurely or easily and safely without any danger or trouble as a Horse may be led in a Wilderness where the ground is dry and there is nothing to hinder or trouble him in his way see the Note Psal 106.9 Ver. 14. As a Beast goeth down into the Valley the Spirit of the Lord c. Some Expositors hold that here which is more probable than that which is noted before to be the opinion of others concerning ver 12. the Prophet doth here speak again owning and farther setting forth what God had said in the foregoing Verse concerning his leading the Israelites through the red Sea as a Horse in the Wilderness And indeed the last words of this Verse So didst thou lead thy People c. are clearly the words of the Prophet or Church to God As a