Annotations Upon Isaiah

CHAP. I.

Ver. 1. THE Vision of Isaiah, &c. ] That is, the Prophecy which he received by Revelation or Inspiration from God: see the Notes, Numb. 24.3. and 1 Sam. 3.1. for Ch. 2.1. it is called [ The word which Isaiah saw,] or, The Epitome or Sum of his Visions and Prophecies. Besides those of the Tribe of Levi, that were set apart to be the • Israelites ordinary Teachers, Deut. 33.10. and Mal. 2.7. God was often pleased, especially in those times when the Priests grew corrupt and neglected their duty, to raise up out of any other of the Tribes, Prophets, who were called and gifted, and acted by God's Spirit, and sent forth to teach the People, and to make known the Will of God unto them in an extraordinary way; yea and some of these at the last God made use of as his Penmen for the writing of part of the Canonical Scripture, to wit, the following Books of the four greater, and the twelve lesser Prophets, as they are commonly called; which are therefore frequently mentioned in the New Testament, as of equal authority with the Books of the Law, as in Luke 16.29. They have Moses and the Prophets, let them hear them. And Matth. 5.17. Think not that I am come to destroy the Law or the Prophets.

It is commonly said by Interpreters, that after the Prophets had prophesied or preached unto the people, they used to write the Sum of their Prophecies or Sermons, and affix them to the doors of the Temple, which after some time were by the Priests removed from thence, and laid up in the Temple, as a part of the sacred Canon. But of this there is no certainty, nor any great probability, considering how ill affected the Priests were to the prophesying of the Prophets in those days; only that they by divine appointment committed their Prophecies to writing, for the use of the Church, is unquestionably clear. John 1.45. We have found him of whom Moses in the Law, and the Prophets did write; to which some refer those passages, Isa. 30.8. and Hab. 2.2. where the Prophets are enjoined to write their Visions. As for this our Prophet Isaiah, it is not without cause that his Prophecy is set in the first place; for, 1▪ By that which is noted afterwards concerning the time of his Prophecying, it is evident that he was one of the first of the Prophets, if not absolutely the first of them all. And 2. Besides that Hezekiah, sending so many noble Persons to him, to acquaint him with the Letters which Rabshakeh had written to them, and to desire his prayers for them, 2 Kings 19.2. is a clear evidence that he was a Prophet of great Authority and Esteem in his time; even his Prophecy itself is justly esteemed to be of greatest eminency, not only for the variety of his Visions, and the incomparable Majesty of his Style, (which shows that he was a man learned and eloquent, and that it was not without good effect that his lips were touched by a Seraphim with a fiery coal taken from the Altar, Chap. 6.6, 7.) but especially because there are therein more clear and remarkable Prophecies concerning Christ, than in all the Prophets besides; whence it is that he is oftener cited by Christ and the Apostles, than any of the rest; and that the first Text which we find that Christ preached upon, was taken out of his Prophecy, Luke 4.17, 18. And the Fathers do usually upon this account call him the Evangelical Prophet, yea and sometimes the fifth Evangelist; so that in this regard his Name Isaiah, which signifieth the Salvation of the Lord, did notably suit with the Doctrine which he taught. As for that which is said 2 Chron. 26.22. that Isaiah did write the Acts of Uzziah first and last, see the Note there.

The Son of Amoz.] This may seem to have been added purposely to distinguish this our Prophet from some other Person or Persons that were in his time called by the same Name; for that this Amoz the Father of Isaiah, was the Prophet Amos, is altogether improbable; because the Name of Amos the Prophet is in the Hebrew written with other Letters than this is; neither is there any good ground for that which is laid down as a general Rule by the Rabbins, that where any Prophet hath his Father mentioned together with him, there both Father and Son were Prophets. And as for that which the Jewish Doctors do also commonly affirm, that this Amos, the Father of Isaiah, was the Son of J • ash King of Judah, and Brother to Amaziah his Son, and Uncle to Azariah or Uzziah that succeeded him, and so that Isaiah was of the Royal Stock of the Kings of Judah, and Cousin-German to Uzziah, in whose days he began to Prophecy, and likewise that he was the Father-in-Law of Manass •• , considering that they produce no Authentic Proof for these things, I conceive we may well look upon them as uncertain Traditions, that deserve no great credit.

Which he saw concerning Judah and Jerusalem] That is, the State and People of the Kingdom of Judah, (under which the Tribe of Benjamin was comprehended) and the Inhabitants of Jerusalem; who are particularly mentioned, not only because Jerusalem was the Metropolis of that Kingdom, but also because in bad times it was most disordered, and from thence all wickedness did spread itself all the Land over. It is true indeed, that there are many things spoken in this Prophecy, concerning other Nations, yet it is called The Vision of Isaiah, which he saw concerning Judah and Jerusalem, because it chiefly concerns them, and that which is inserted concerning other Nations, is mentioned with respect to their instruction, Consolation and Benefit.

In the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah.] Considering that Jotham Reigned sixteen years, 2 Kings 15.33. and Ahaz as many, 1 Kings 16.2. And that Isaiah prophesied all the time of both their Reigns, as is here expressed; and considering that of the nine and twenty years of Hezekiah 's Reign, 2 Kings 18.2. he had Reigned at least fifteen years when Isaiah was sent to reprove him for that vain-glorious Act of his, in showing his Treasures to the Babylonian Ambassadors, 2 Reg. 20.14. (for in his foregoing Sickness, which occasioned the coming of these Ambassadors to him, God had promised that he should live fifteen years longer, 2 Kings 20.6.) it is clear that Isaiah prophesied under the Reign of these three Kings, at least seven and forty years. And how many years longer he might prophecy, both in the days of Hezekiah, after the coming of the Babylonian Ambassadors to him, and before that under the Reign of Uzziah, in whose days it is here said he begun to Prophecy, cannot be certainly concluded: For though some would conclude, that Isaiah began not to Prophecy till the last year of Uzziah 's Reign, because there is a Vision mentioned, Chap. 6.1. which he saw in the Year that King Uzziah died, at which time when God had said, Whom shall I send? &c. the Prophet answered, Here am I, send me; yet the truth is, that this cannot be justly gathered from thence, because that might not be intended of his first Call to his Prophetical Office, but of that particular message which God required him at that time to deliver to the Jews; concerning which, see the Notes there.

The Jewish Doctors do indeed affirm, that Isaiah was put to death in the days of Manasseh, being sawn asunder with a Wooden Saw; whereto some Expositors conceive, the Apostle had respect in the mention that he makes, Heb. 11.37. of some that were sawn asunder. And if this could be taken for granted, it would be clear that he prophesied some considerable time, above threescore years; for besides the time that he should have Prophecied under Uzziah and Manasseh, the two and thirty years of Jotham 's and Ahaz 's Reigns, and the nine and twenty years of Hezekiah 's, do together make up sixty one years. But the truth is, that this Tradition concerning the death of Isaiah is altogether groundless, and not much to be regarded; for that this was not done in the days of Manasseh, appears by this, that there is no mention here made of his Prophecying in Manasseh 's time; and how unlikely it was that he should be so cruelly put to death in the days of good Hezekiah, we may easily conceive. That which is most observable here is, that it is clear that he was contemporary with Hosea, Amos, and Micah, who were of the first of the Prophets; and that notwithstanding he did faithfully discharge his duty so long a time amongst God's people, yet it was with very little success, as is evident by that his complaint, Chap. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed?

Ver. 2. Hear, O Heavens, and give ear, O Earth.] It may well be, that the Prophet begins thus in allusion to the same expression used by Moses, Deut. 32.1. for which see the Note there. The whole frame of the World, the Heavens and the Earth, and all the Creatures therein, are summoned to hear the following sad complaint which the Lord makes concerning his People; and that to imply, 1. The stupidity of God's People, that the senseless Creatures were more like to hear him than they were: see the Note, 1 Kings 13.2. 2. That these Creatures, by which he had done much good for his People, might well bear witness on God's behalf against their horrid ingratitude: see the Note, Deut. 4.26. And 3. How prodigious and stupendous a thing it was, whereof the Lord complains in the following words, even such as the senseless Creatures might well stand amazed to hear it, were they capable of hearing it, according to that of the Prophet, Jer. 2.12. Be astonished, O ye Heavens at this, and be horribly afraid, &c.

I have nourished and brought up Children, &c. As under this is comprehended all that God had done for the Israelites from the time that they first became a People in Egypt, unto the time that they were at last raised up to be a Kingdom and Nation of great Note and Renown; so the following words, And they have Rebelled against me, must be understood not only of their fore-passed Rebellions, but also of their present persisting still therein.

Ver. 3. The Ox knoweth his owner, and the ass his masters crib, &c.] That is, though these be in a manner the dullest and most stupid of all brute beasts, yet they will after their kind own and acknowledge their master that breeds them up and feeds them, and makes much of them; they will at times follow after him, submit to him, and be readily obsequious to him in any service he puts them to: But Israel doth not know, my people doth not consider; as if he should have said, They that call themselves God's Israel, and whom I have indeed taken to be my peculiar people, are more brutish than these brute beasts are, they will not own me, nor submit themselves to me, to serve me, and to be guided by me their Lord and master, that have done every way as much or more for them, in feeding them, and bringing them up, according to that, Hos. 11.4. I was to them as they that take off the yoke, and I laid meat unto them. Nay they will not so much as consider what I have done for them, that hereby they might be brought to own and serve me. And thus the Lord makes oxen and asses both the teachers and judges of his people.

Ver. 4. Ah sinful Nation! &c.] This particle (Ah) seems here added by way of representing the general Apostasy and wickedness of his people, as a thing, 1. he admired, and 2. bewailed, and 3. detested and abhorred, and 4. for which he was highly offended with them. Ah sinful Nation! a people laden with iniquity; to wit, in regard of the multitude, and the greatness, and heinousness of their sins: a feed of evil d • ers, that is, a race of wicked wretches, as the Baptist termed the Pharisees and Sadducees, Mat. 3.7. a generation of vipers. And so inseems to imply, that they trod in the steps of their wicked Progenitors, that by nature and descent they were corrupt, and so were likely to transmit their wickedness to their Posterity: Children that are corrupters, that is, that are degenerated from the piety of their holy Predecessors, and are become a sinful corrupt people; such as did daily corrupt themselves, and grow worse and worse: see the Note, Deut. 32.7. or that did corrupt their ways and doings, according to those expressions, Gen. 6.12. All flesh had corrupted his way. And Zeph. 3.7. They rose early and corrupted all their doings; and so likewise were instrumental in corrupting others. But however observable it is, that by these names of rep • oach which the Lord here gives them, he doth covertly upbraid them for their vanity in assuming such glorious titles to themselves as they usually did. Instead of a holy people, he calls them a sinful Nation; instead of the seed of Abraham, he terms them a seed of evil doers; and instead of the children of God, he names them, children that are transgressors.

They have forsaken the Lord, &c.] To wit, by a general disregard of his commands, by serving other God's, and by an open renouncing of the true Religion. They have provoked the Holy One of Israel unto anger, that is, they have done exceeding wickedly, as if they purposely intended to provoke God to anger; the Holy One of Israel, (a title which Isaiah frequently gives to the Lord), that God who is infinitely holy, and that had manifested himself to be such to the Israelites by his anger against them for their sins, and many other ways, thereby making known that he expected that they whom he had chosen to be his peculiar people, should be in that regard a holy people. They are gone away backward, that is, they have absolutely turned away from the Lord like stubborn children or servants, that disliking the commands of their Parents or Masters, turn their backs in disdain upon them, and fling way; or like resty Jades, who the more they are driven forward, the more they go backward.

Ver. 5. Why should ye be stricken anymore, &c.] Here the Prophet proceeds to show, that as God's mercies had wrought no good upon them, so neither his judgments; he found them an incorrigible people; for he had gone so far this way by several judgments he had brought upon them, and all to no purpose, that he might well say of them, that it was in vain to smite them anymore. Ye will revolt more and more: that is, instead of being amended by farther punishments, ye will grow worse and worse; as it is indeed particularly noted of Ahaz (in whose days Isaiah Prophesied) 2 Chron. 28.22. That in the time of his distress he did trespass yet more against the Lord.

The whole head is sick, &c.] That is, say many Expositors, both the King and his Princes, and subordinate Magistrates, or the whole Civil and Ecclesiastical power, that are as the head for caring for and governing the whole body, are exceedingly weakened and distempered, in a very sad and dangerous condition. And the whole heart is faint; the Priests and Teachers of the people, or all the strong and valiant men of the land, are in a languishing and dying condition. And many there are that understand hereby the universal and excessive wickedness and profaneness that was in the land, especially in those that were as the head and heart of the state, that where the greatest strength should be, there was nothing but weakness. But methinks it is very clear that this is spoken with respect to the many dreadful plagues and punishments that God had brought upon them, thereby to make good what he had said, that it would be to no purpose to smite them anymore; which may seem the more probable too, because the mention that is made in the next verse of wounds and bruises, doth best suit with this Exposition; and because that which follows, Vers. 7. Your Country is desolate, &c. seems to be added by way of explaining this Metaphor. And accordingly I conceive, that comparing the people of Israel here to the body of a man that is all over dangerously beaten and bruised, because the head and the heart are principal and vital parts, upon which the health of the whole body doth chiefly depend, therefore they are particularly mentioned here. Yet some expound it thus, The whole head is sick, and the whole heart is faint; that is, every head in the whole Commonwealth is weak and sick, and every heart amongst the people is ready to faint.

Ver. 6. From the sole of the foot even unto the head, there is no soundness in it, but wounds and bruises, and putrifying sores, &c.] That is, the whole land, and all the people therein from the lowest to the highest, are in a sad condition, having been plagued with variety of judgments over and over, so that in the whole body from top to toe there is no part free: they have not been closed, neither bound up, neither mollified with ointment; that is, there is no means used for the removing of these judgments that are come upon them. See the Note, Psal. 147.3. As that their Neighbors and Confederates never minded to afford them any relief, so neither had they power or skill to help themselves; and as for that which was the only sure way to cure them of their evils, namely, their turning to the Lord by unfeigned repentance, that was never minded, but they obstinately ran on still in their sins, and that either because they whose work it was to have administered these means of their cure, neglected their duty, or else because the people would not follow their direction. The drift of all is to show, that the condition of Israel was at present in a manner hopeless and desperate.

Ver. 7. Your Country is desolate, &c.] What was before expressed figuratively, is here repeated in plain terms. It is in the Original only, your Country desolate, or a desolation; and therefore some render it in the future tense, your Country shall be desolate, &c. and accordingly conceiving that he spake this in the days of Uzziah, because they find it in the beginning of his Prophecy, they conceive it to be a Prediction of the desolation that was to come upon the land of Judah in the days of Hezekiah, Ahaz, and others that succeeded him, even unto the Babylonian Captivity. Yea and some that read it in the present tense, Your Country is desolate, &c. do yet understand it of the desolation which the Chaldeans should make in the land, and conceive that it is expressed as done already, only to show how certainly it should be. But because it seems far most probable that the Prophet still proceeds to show that God had proceeded so far in a way of punishing them, that it was in vain to smite them anymore, therefore I conceive it is best rendered in the present tense, Your Country is desolate, your Cities are burnt with fire; and that it must be understood of desolations past or present, when the Prophet spake this, to wit, of the devastations made either by Tiglath-Pileser in the land of Israel in Jotham’s days, 2 King. 15.29. or by R • zin King of Syria, and Pekah King of Israel in the land of Judah in the days of Ahaz: see the Notes, 2 King. 16.5. and by the Philistines, 2 Chron. 28.17. or by the Assyrians both in the land of Israel and Judah in the days of Hezekiah, 2 King. 18.9, 13. Isaiah Prophecyed in those times when all these devastations were made both in the Kingdoms of Judah and Israel; and therefore this might be spoken with respect to all or either of them, there being no necessity why we should conclude that all his Prophesies are set down in order, as he delivered them.

Your land, strangers devour it in your presence, &c.] That is, foreign Nations, yea and some of them such as are of Countries very far off from you, as were the Babylonians, Deut. 28.4, 5. having invaded your land, do eat up and consume the fruit of it, and that to the great increase of your grief, before your faces, you being no ways able to help yourselves herein. And it is desolate as overthrown by strangers, which is in the Hebrew, And it is desolate, as the overthrow of strangers; and so some understand it thus, That God had made their land desolate according to the destruction which he used to bring upon Heathens, such as were mere strangers to God, as were those of Sodom and Gomorrhah mentioned in the next verse. But the meaning rather is, That the desolation of their land was according to the overthrow which foreigners and strangers are wont to make in a land, who because they expect no benefit from the Country in future times, do therefore barbarously make all the havoc they can, wasting and destroying all that is before them, where ever they come.

Ver. 8. And the Daughter of Zion is left as a cottage in a Vineyard, &c.] The Prophet having spoken of the misery of the land in general, here he sets forth the misery of Jerusalem the chief City thereof in particular. Sometimes the people or inhabitants of Jerusalem are called the Daughter of Zion, for which see the Note, 2 King. 19.21. But here it is the City itself that is so called, because the chief part of Jerusalem where the Temple stood, was built upon Mount Zion, and so with respect to the former splendor and stateliness of that City is compared to a fair and beautiful damsel standing by her mother; or with respect to the tender respect that God bare to her. And in saying that she was left as a cottage in a Vineyard, as a Lodg in a garden of cucumbers, he alludes to the custom of that Country where they used to build little Cottages, Sheds or Lodges in their Vineyards, and Fruit-gardens, that those who were appointed to watch their Grapes and other Fruits, might lodge there by night, and by day might shelter themselves from the rain, and from the heat; which after the Vintage, and the ingathering of their Summer-fruit, were usually left ruinated, tattered and defaced, or at least empty and desolate, nobody then abiding in them; and that because by reason of the wast and havoc that was made in the Country round about Jerusalem, either by the Assyrians in the days of Hezekiah, Chap. 7.17, 20. & 36.1, 2. or by the Syrians, and the Israelites and others in the days of Ahaz, 2 Chron. 28. and by reason the City itself had suffered much, it was become a sad spectacle, base and contemptible, more like one of those poor forlorn cottages and lodges, when all the Vines in the Vineyards, and all the Fruit in the Gardens, were cut up and carried away, than such a stately and glorious City as it had formerly been. To which purpose also that eighth clause is added, as a besieged city, implying that the Country was wasted and destroyed round about, and Jerusalem itself so exceedingly straitened, that there was scarce any going in or out of it in safety, as usually it is when the chief City of any Country is besieged.

Ver. 9. Except the Lord of Hosts, &c.] See the Note, Gen. 2.1. Having spoken of the devastation of the land, and the low and contemptible estate whereinto the City Jerusalem was brought in comparison of what it had been in former times; Here the Prophet adds what mighty havoc had been made amongst the inhabitants of the land, to wit, by the enemies that had invaded it. And this he expresseth so, as might best set forth the horrid wickedness of the Jews, namely, that except the Lord of his own free grace had determined to preserve a small remnant, they had been all utterly cut off and destroyed, as it was in the destruction of Sodom and Gomorrah, where all were consumed, and not one left therein. The enemies had destroyed such multitudes of the people, that there was but a very small remnant of them preserved; and it was merely of God's free grace and mercy that they were spared; not because the enemy were moved out of pity to spare them, or that the people had any power to prevent a total destruction of them, or had deserved that God should preserve them: Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah; which is much the same with that of Lam. 3.22. It is of the Lord's mercies that we are not consumed, because his compassions fail not. And now because this which the Prophet speaks of his times may be truly said of the Church at all times with respect to their provocations and God's free grace; therefore the Apostle, Rom. 9.29. applies this to God's free grace in calling a few of the Jews to believe in Christ, whilst the generality of that Nation did despise him; and as Isaiah said before, Except the Lord of Sabbath had left us a seed, we had been as Sodom, and been made like unto Gomorrah. Only observable it is, that what the Prophet here calls a very small remnant, the Apostle (following therein the Translation of the Septuagint ) terms a seed; which doth more plainly imply the reason why God did not now destroy the whole Nation of the Jews, nor afterwards suffer them all to reject Christ, namely, because God would with respect to his own glory, reserve a seed for future times, that he might still have a Church upon earth to serve him; even as the Husbandman, though he eats and sells the greatest part of his crop, yet still reserves a remnant for seed to sow his land for another harvest.

Ver. 10. Hear the word of the Lord ye rulers of Sodom, and give ear unto the Law of our God, ye people of Gomorrah.] That is, that which I am now from God to make known to you; see the Note, Psal. 78.1. And because the Jews might think themselves blameless, in regard that they did so zealously give to God that Ceremonial Worship enjoined there in his Law; therefore he terms that which he had to say to them, the L • w of our God; thereby implying that it was fully consonant to the Law, and that their formal Worship, wherein they trusted, was far from the obedience which the Law of God required of them. As for those tart expressions, in terming their Princes, Princes of Sodom, (amongst whom even their King might be comprehended, if this were spoken in the days of Ahaz ) and the People, People of Gomorrah, that was occasioned by what the Prophet had said in the foregoing Verse. Lest they should be offended with him for comparing them with Sodom and Gomorrhah, by saying that they were in danger to have been utterly destroyed as Sodom and Gomorrhah were, had not God of his mercy spared them, and that because they were the seed of Abraham, and did daily worship God in his Temple, according to what was enjoined them in his Law; therefore by calling them in plain terms, Princes of Sodom, and people of Gomorrah, he gives them to understand, that for all this, being every way as vile and wicked as they were, they were fully as hateful to God, and as like to be utterly destroyed as the other were. How harshly this sounded in their ears, that thought so highly of themselves, we may easily conceive. The Jews commonly say that this was one main thing objected against the Prophet, when the Princes and People put him to death.

Ver. 11. To what purpose is the multitude of your sacrifices to me, saith the Lord? &c.] As if he should have said, Be they never so many, yet being offered by such as you are, they are no way pleasing to me, nor can be therefore any way profitable to you; but all that you do therein is lost labor, and to no purpose at all. Because they were not offered with faith and repentance, as God required, he did not own them as the service that he required: and to imply this, it may well be that he calls them their sacrifices, not his: To what purpose is the multitude of your sacrifices? See the Note also Psal. 40.6. I am full of the burnt-offerings of rams, and the fat of fed beasts; that is, I am cloyed with them, they are loathsome to me; and he particularly mentions the fat, and in the following clause the blood: And I delight not in the blood of bullocks, or of lambs, or of he-goats, because in all sacrifices the fat and the blood were particularly set a-part for God.

Ver. 12. When ye come to appear before me, &c.] Though this be the ordinary phrase, whereby the Scripture is wont to express men's resorting to the Temple, the place of God's special presence; yet it may be here used to hint unto them their base hypocrisy, that they came only thither to be seen there; that they did only in a formal manner appear before God; and that was all. Who hath required this at your hand? that is, at the hand of such vile wicked wretches as you are? To tread my Courts? implying, that whilst they had no farther aim than merely to come into that holy place, this was an act of profane contempt, rather than devotion; they fouled and wore away the pavements of his Courts with treading on them; and that was all the good they did by coming thither. And by God's Courts here, are meant the two Courts without the Temple; the one was for the Priests, and the other for the people. See the Notes, 2 Kings 21.5. Psal. 84. & 135.2. So that the Priests are charged with this profaneness, as well as the people.

Ver. 13. Bring no more vain oblations, &c.] By Oblations here, are meant their meat-offerings, which were sometimes offered alone, and sometimes as additionals to their sacrifices. See the Note, Lev. 2.1. but being not offered with a right end, nor by persons qualified as God required, they were in vain, and to no purpose: Incense is an abomination unto me: as if he should have said, As sweet a savor as it yields, I abhor it: the new Moons and Sabbaths, the calling of Assemblies, I cannot away with; to wit, those assemblies of the people which were for the keeping of those holy days which God had appointed for his worship and service; such as were the yearly feasts of the Passover, Pentecost and Tabernacles, and others, and likewise those which themselves appointed upon special occasions; as for the keeping of public fasts, and such like, of which the Prophet seems to speak, Joel 1.14. Sanctify a fast, call a solemn assembly; and which because they were proclaimed by the sound of trumpets, that the people might thereby be put in mind of their meeting, and might prepare themselves to meet together in a holy manner, were therefore called holy Convocations, Lev. 23.2. it is iniquity (or, it is a grief, as it is in the margin of our Bibles), even the solemn meeting; to wit, because the more show they made of devotion herein, and the more confidence they had in such formalities, the more abominable their hypocrisy was, and the more grievous and irksome it was to God. And by the solemn meeting, many do particularly understand those days of their holy festivals, wherein they were restrained from all servile work (as the word in the Original signifieth); such as were the seventh day after the Passover, and the eighth day after the feast of Tabernacles, Levite. 23.36.

Ver. 15. And when you spread forth your hands, &c.] That is, though you pray to me never so earnestly: see the Note, Job 11.13. I will hide mine eyes from you; that is, I will not mind, nor take any notice of the stretching forth of your hands; or, I will not vouchsafe to hear you, no • so much as to look towards you, but will turn away my face from you, as men are wont to do from some hateful person, whom they cannot endure to see; or some loathsome, abominable thing, the sight whereof they cannot away with: Yea, when ye make many prayers, I will not hear: though with never so much importunity you follow me with many and many prayers, I will not grant your desires, or I will not so much as give you the hearing. Your hands are full of blood: that is, you are openly and notoriously guilty of the blood of your brethren; and therefore I abhor your prayers: only because he had before spoken of their praying to him, under that expression of spreading forth their hands to him: When you spread forth your hands, I will hide mine eyes from you; therefore in reference thereto, he also sets forth their wickedness by this expression, Your hands are full of blood; as if he should have said, And therefore it goes against me to look upon them. But then we must know also, that by blood here, is meant not only murder, but also all other sinful courses, whereby men are deprived of their livelihoods, whether by violence or fraud, as oppression, extortion, tyranny, cruelty, injustice, and such like; and that because such sins are no other than murder and blood-guiltiness in God's account, 1 John 3.15. Whosoever hateth his brother, is a murderer. And thence is that complaint ver. 25. of this Chapter, concerning the oppression that did abound in Jerusalem, It was full of judgment, righteousness lodged in it, but now murderers. See also Mic. 3.1, 2, 3. and Matth. 5.21, 22.

Ver. 16. Wash ye, make you clean, &c.] This is spoken with respect to the reason he had immediately before given, why their sacrifices and prayers were rejected, Your hands are full of blood, and there is an allusion therein also to their legal washing both of their persons and sacrifices: See the Notes, Psal. 26.6. & 51.2. What God intended thereby, is more plainly expressed in the following words, Put away the evil of your doings from before mine eyes; that is, cleanse yourselves from all the evil which mine eyes see in you: If you would not that I should turn away mine eyes from your sacrifices and prayers, which is that he had threatened to do, ver. 15. let me not see that evil in you, which will make both your persons and services loathsome in mine eyes: Cease to do evil: see the Note, Psal. 34.14.

Ver. 17. Learn to do well, &c.] That is, he now instructed, and •• ure yourselves to all ways of well-doing, whereto you have hitherto been strangers: Seek judgment; that is, let your study and endeavor be to judge righteously, or that in all causes right judgment be given: so that though this was spoken chiefly to Magistrates, yet in some regard it did concern all the people: Relieve (or righten) the oppressed, to wit, either by private persons, or in Courts of Justice: Judge the fatherless; that is, do them justice: plead for the widow, that is, do what you can to defend widows against those that wrong them. And under these are comprehended all that are friendless and helpless.

Ver. 18. Come now and let us reason together, saith the Lord, &c.] To wit, Either, 1. that it may be made evident upon a fair debate, whether you have done that, which in the foregoing words I have required of you; and if so, whether there be any cause for you to question, but that I will approve myself gracious and merciful to you, and that your former sins, though never so heinous, shall be absolutely forgiven you: Or else rather, 2. that it may be seen, whether the terms that I have propounded to you be not equal and reasonable; and consequently whether I have not just cause, if you yield not to these conditions, to complain of you, and threaten as I have done. And thus by the Lord's condescending to argue the matter (as it were in a friendly manner) with such poor vile wretches, he gives them to understand, That if upon these terms they did not carry themselves towards him, as they ought to do, they would have nothing to say for themselves, though they should have full liberty given them to say what they could. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool; that is, if you be convinced by me, and do what I have before required, though your sins were never so heinous, yet they shall be so absolutely forgiven you, and the guilt thereof shall be thereby so wholly taken away, that you shall be as pure in God's sight as if you had never sinned. By sins that are as scarlet, and red as crimson, he means bloody sins, (alluding to that which he had said ver. 15. Your hands are full of blood ), and consequently all other gross and abominable sins. And though it be said, that their sins should be as white as snow, and like wool, that is, like pure white wool, before it be any way discoloured (for they had black and brown wool in those Countries, as well as white, as it is with us, Gen. 30.32.) yet everyone knows that this is a figurative expression; and that the meaning is only this, That though' their souls were defiled with the foulest sins, sins of the deepest die, sins in grain, as we use to say; yet upon their unfeigned repentance they should be so perfectly acquitted and cleared from their sins, that they should be in God's sight as pure, and white as snow, and as the purest whitest wool. It is an expression much like that, Hebr. 1.3. where Christ is said to have purged our sins; and yet the meaning is only that he hath by his blood purged us from our sins, Hebr. 9.14. How much more shall the blood of Christ purge your consciences from dead works, to serve the living God?

Ver. 19. If ye be willing and obedient, ye shall eat the good of the land.] That is, the good fruits, even the best of them, which that good land yield, which I have given you; it shall not be devoured by strangers, as he had told them before, ver. 7. it had lately been with them, but you yourselves shall enjoy it. And observable it is, that in the condition annexed he doth nor say, If you obey these my commands, but if ye be willing and obedient; implying, that if they were really willing and desirous to obey God in all that he required of them, though they came short in many things of doing what they desired, yet God would accept of them; and that the cause of all that they had suffered hitherto, was their willful disobeying of God's commands, according to that, My people would not hearken to my voice, Psal. 81.11.

Ver. 20. But if ye refuse and rebel, ye shall be devoured with the sword.] As if he should have said, Instead of your eating the good of the land, the sword of your enemies shall eat up and devour you.

Ver. 21. How is the faithful City become an harlot! &c.] This is spoken by way of astonishment, as being amazed to consider, that Jerusalem, a City that had been so faithful in keeping covenant with God, even as a chaste and loyal Wife doth with her Lord and Husband, should now carry herself so disloyally towards him, even as an harlot or common strumpet; that a City that had been so famous for Piety, should be so far fallen from her former purity. And though this may be extended to all the wickedness of Jerusalem, whereby she had broken covenant with God: see the Note, Psal. 73.27. Yet I conceive that it is principally meant of her Idolatry, whereby she had apparently, as it were, forsaken God, her Lord and Husband, and joined herself to Idols; for this is most frequently in the Scriptures called spiritual harlotry and whoredom: see the Notes, Numb. 15.39. Judge. 2.17. & Psal. 106.39. She had been in these regards faithful in the days of David, and the greatest part of Solomon's reign; yea and after the Apostasy of the ten Tribes, Jerusalem had the true worship of God continued there: see 2 Chron. 13.9, 10, 11. and some good kings there were in Judah, that renewed their covenant with God, and reformed many abuses that were crept in amongst them, as it was in the days of Asa and Jehoshaphat, 2 Chron. 15.12-15. & 17.3, 4. whence was that of the Prophet, Hos. 11.12. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah ruleth with God, and is faithful with the Saints. Well, but now it seems in the days of the Prophet, even in the City of Jerusalem, Idolatry and all kind of wickedness did abound: It was full of judgment, that is, there was nothing else to be seen in it; so constantly was justice and judgment exercised and executed under her good kings: see 2 Chron. 19.5, &c. Righteousness lodged in it; as if he had said, that all things both in places of judicature, and private commerce, were carried so justly and equally, as if justice had taken up her abode there: but now murderers, for which see the Note above, ver. 15.

Ver. 22. Thy silver is become dross, thy wine mixed with water.] Some understand this passage literally, as a complaint of the injustice of the inhabitants of Jerusalem, in that they did counterfeit or embase their coin, or sell silver mixed with a great deal of dross for pure silver, and wine mingled with water for pure wine; and so likewise in all other merchandizes did defraud those that traded with them. But by the consent of almost all Expositors, the words are rather to be taken figuratively; and so the meaning is, That they were quite degenerated from their former purity and goodness, and that there was nothing left either in Church or State, but it was some way or other grossly corrupted: Their doctrine, that should have been agreeable to the Word of God, which is as pure Silver, Psal. 12.6. was corrupted with Errors; their Worship with Superstition and Idolatry; and their Life and Conversation with all kind of Wickedness: Though they still made a show of Religion in their outward Worship, and of Justice in their Forms of Judicature; yet all was but a show, and therefore they were but as dross, which is like to Silver, but yet is not Silver, and as Wine mixed with Water, which hath the color, but not the taste of pure Wine.

V. 23. Thy Princes are Rebellious, &c.] Because the wickedness of the Princes in a Land is usually the main cause of all the Lewdness that is amongst the People, therefore the Prophet here lays all the blame upon them; and having said of Jerusalem, v. 25. that now Murderers lodged in it, he now shows who the Murderers were that he intended, Thy Princes are Rebellious, and Companions of Thieves; to wit, because by their pilling and polling, their oppressing and impoverishing of the people, they were in God's Account as very Thieves as those Cut-throats were that Robbed by the Highway. Or by Thieves here may be meant all such as by any way of fraud or violence did wrong their Brethren, and bereave them of their Livelihoods, according to what our Savior said of those that were found buying and Selling in the Temple, Matth. 25.13. It is written, My House shall be called the House of Prayer, but ye have made it a Den of Thieves. And so the Princes are charged to be Companions of these Thieves, because by not punishing them, and much more by countenancing and justifying them, and taking their parts in the Seat of Judgment, they did encourage them in their Extortions and Rapines; but especially because by doing these things for Bribes, which they received from such men, they made a gain of their Sins, and became Sharers and Partakers with them in their Thefts: see the Notes also, Psal. 50.18. and Prov. 29.24. Everyone loveth Gifts, and followeth after Rewards; that is, they all generally covet Bribes, and seek only the enriching of themselves thereby: So that I conceive the same thing is meant by Gifts and Rewards; yet some by Gifts understand Bribes given beforehand to Judges, directly therewith to hire them to judge unjustly: and by Rewards, Gifts given by way of Retribution after an unjust Sentence is pronounced: Yea some under these Rewards include that injustice of Judges, when they gratify a Fellow-Judge with an unjust Sentence, in expectation that he at another time shall do the same for him: They Judge not the Fatherless, that is, they will not judge justly for them; or they refuse to hear them, because they are not able to bribe them; which agrees best with the following clause, neither doth the Cause of the Widow come unto them.

Ver. 24. Therefore saith the Lord, the Lord of Hosts, the mighty One of 〈◊〉 , &c.] That is, The mighty God or Lord Protector of Israel, as before he was called, v. 4. The Holy One of Israel, and Gen. 49.24. the mighty God of Jacob. By which Title he seeks to beat them off from their vain confidence in God, by giving them to understand, that he that had formerly been the mighty Defense of Israel, would now manifest the same Almighty power in punishing and destroying them, which he had formerly manifested in preserving them and destroying their Enemies; and so to make the following Vengeance threatened, the more dreadful and terrible to them, since it must needs be a fearful thing to fall under the wrath of an Almighty God; and they might be well assured that were they never so mighty and great, he would be easily able to crush and destroy them: Ah, I will ease me of mine Adversaries, and avenge me of mine Enemies. This is spoken after the manner of men, to whom Revenge is sweet and pleasing; for as vexation and indignation is a burden to men's Spirits, and puts them into a restless condition; so when men have satisfied their minds, by revenging themselves upon those that have so injured and provoked them, that is an ease to them, and quiets their spirits. And hence are the like expressions used concerning the Lord, when he speaks of punishing wicked men, as in Ezek. 5.13. I will cause my fury to rest upon them, and I will be comforted: And Chap. 16.42. So will I make my fury towards thee to rest, and I will be quiet, and will be no more angry. And therefore though this Particle (Ah) be sometimes used as an expression of Grief, as Jer. 22.18. and 34.5. (and it is true which several Expositors do note from hence, that when God punisheth his People, he doth it with grief, as being constrained to do it by their Obstinacy) yet here, I conceive, it is rather an Expression of the Lord's Indignation, and of his Triumphing in the ruin of his people, that were now turned to be his enemies; and so it likewise implies the soreness of the Judgments he meant to bring upon them; but see the foregoing Note, v. 4. and that also Deut. 28.63.

Ver. 25. And I will turn my hand upon thee, &c.] If we consider how much good God promiseth here to do for his Church, by purging her, and restoring her to a far better condition than at present she was in, it will be evident that the Lord adds this, as by way of mitigating, or at least moderating the severity of the former threatening, ver. 24. And therefore, though otherwise by turning his hand upon her might be meant (as some have thought) that his hand which had wont to be stretched forth in her defense for the ruin of her Enemies, should now be stretched forth upon her, to be avenged on her for her Rebellion against him; yet I rather conceive, that here it is spoken in a way of mercy, agreeably to that which follows, to wit, that he would once again set himself, by the Judgments he would bring upon her, to endeavor the Purging and Reforming of her. He had said before, ver. 5. Why should ye be stricken anymore? Ye will revolt more and more: But now he resolves to turn his hand to this work again, And I will turn my hand upon thee; and accordingly he adds, and purely purge away thy Dross, and take away all thy Tinn; which is spoken with relation to what he had said, v. 22. Thy Silver is become Dross; and that which is intended thereby is, that by those calamities he would bring upon them, he meant to purge and refine them, partly by destroying those that were incorrigibly wicked from amongst them, which are as the refuse of a Stat • ▪ see the Note, Psal. 119.119. and partly by Reforming the rest, by purging 〈◊〉 from the wickedness of their hearts, and from the Idolatry, and other corruptions that were in their Lives: Yet by Tinn here, which looks like Silver, may be meant their Hypocrisy, or the Hypocrites that were amongst them, whom he would destroy as well as those that were openly profane. As for those words, purely and all, I will purely purge away all thy Dross, and take away all thy Tinn; it must not be understood so, as if the Church were to have no ungodly ones or Hypocrites left in her, or that the godly should have no dross of corruption and sin left in them; the Church is never thus purely purged here in this world. All that is intended hereby is, that God would bring them to such a degree of Purity, as that he might again delight in them, as in his people, that they should no more content themselves with hypocritical shows of Piety, but should sincerely shine forth in all holiness of Conversation.

Ver. 26. And I will restore thy Judges as at the first, and thy Counselors as at the beginning, &c.] That is, thou shalt have Magistrates, and Governors, and Counselors to be assistant to them, by giving them advice in their way of Government, that are faithful, and just, and incorrrupt; not such as they are now, and have been of late, loving Gifts, and following after Rewards, as was said before, v. 2.3. but such as thou hadst in the first constitution of thy State and Commonwealth, to wit, such as thine ancient Judges were, Moses, Joshua, and Samuel, &c. and thy former good Kings, David, Solomon, Jehoshaphat, and Asa. And some hold that this was fulfilled in the Reformation that was made in the days of Hezekiah and Josiah; but I conceive it is spoken, rather, with relation to the times after the Captivity, when they were Governed by Joshua and Zerubbabel, Ezra and Nehemiah, and other good Rulers: Yea some say, that this was principally accomplished in the days of the Gospel. Afterward thou shalt be called the City of Righteousness, the faithful City; that is, when God hath thus purged thee, then the faithful City that was become a Harlot (as was said before, v. 21.) shall again become eminently righteous, in regard of her just dealing with men; and faithful, in regard of her steadfast piety towards God, insomuch that she shall be famous in this regard, and commonly magnified as a City of Righteousness, a faithful City.

Ver. 27. Zion shall be Redeemed with Judgment, and her Converts with Righteousness.] By Zion here is meant the people that dwelt in or about Jerusalem; or more generally, that worshipped God in Zion: By their being Redeemed is meant, that they should be delivered from the Judgments before threatened, or particularly from the Babylonian Captivity; and therefore to that word which we translate her Converts (meaning thereby those that should be converted to God in those troubles, being Reformed from their former Evil courses) others translate, they that return of her, to wit, from Babylon: And then that Phrase of their being Redeemed with Judgment, may be thus taken: Either, 1. That they should be delivered by the Judgments which God would execute upon their Enemies, to wit, the Babylonians and others: Or, 2. That they should be delivered in such a manner, as became a just and righteous God, to wit, in that having punished or destroyed the wicked that were amongst them, by the Judgments he had brought upon them, he should withal take care of performing that promise which he had made to his Church and People, reserving a remnant from the common destruction, and so tempering his Judgments with Mercy, that they should purge and refine his Church, and not ruin her; they should cut off the wicked from amongst them, and they that were reserved should be only refined and reformed thereby. And the like may be said of the last clause, and her Converts with Righteousness; the meaning being only this, that they should be Redeemed by the faithfulness of God in performing his promises: see the Note, Psal. 51.4. because it might be doubted how so great a work should be effected, as was before mentioned, therefore it is here said, that it should be brought about by the power of God, who judgeth righteously, and who is faithful to perform all his promises made to his people.

Ver. 28. And the destruction of the Transgressors and of the Sinners shall be together, &c.] That is, They shall none of them escape, but shall all be destroyed, even the mightiest of them, that thought themselves in the surest condition, as well as the meanest: Yet some by Transgressors do understand, more particularly, such as were openly profane; and by Sinners, such as made more show of Religion, and yet sheltered themselves in some sinful lewd ways; and so understand this threatening thus, that both these should be destroyed, the one as well as the other: And they that forsake the Lord, that is, that abandon the true Religion, and follow after the God's of the Heathens, shall be consumed, that is, utterly destroyed, and cut off from his people.

Ver. 29. For they shall be ashamed of the Oaks which ye have desired, &c.] That is, which ye have so eagerly affected and esteemed, as certainly doting on that way of your Idol-worship: And ye shall be confounded for the Gardens which ye have chosen, that is, of your own heads, without any command from God, yea without his consent or approbation. Now by the Oaks are meant, the Groves which they did set apart for the Worship of their Idol-gods; concerning which, see the Note, Gen. 21.33. and Deut. 16.21. And so likewise the same is meant by the Gardens, to wit, Gardens which they dedicated to their false gods; of which there is frequent mention, as in Chap. 65.3. and 66.17. where it is said, that they sacrificed in Gardens, and that they sanctified themselves, and purified themselves in Gardens. And of both these it is said, they should be ashamed and confounded, because they should find, that these Idol-gods whom they had there worshipped, and in whom they had put such confidence, were no way able to help them; but that God was by that their Idol-worship, provoked to destroy them; see also the Note, Psal. 97.7.

Ver. 30. For ye shall be as an Oak whose leaf fadeth, and as a Garden that hath no Water.] As if he should have said, ye shall be as one of those Oaks and Gardens, wherein you did so exceedingly please yourselves with your Idol-service, but not as when they were green and flourishing, which made you take such delight in them, but as when they are withered, and bereaved of all their Bravery and Beauty. And this is all you shall get by your Idolatrous Devices; you have provoked me to wrath with your goodly Oaks and Gardens, and you shall be as a withered Oak and parched Garden; to wit, in that you shall be stripped of all your Wealth and glory, and thereby shall be as an Oak whose leaf fadeth, and in that God shall withhold his blessing from you, and by means hereof ye shall be as a Garden that having no water, must needs be withered.

Ver. 31. And the Strong shall be as Tow, and the Maker of it is a Spark, &c.] That is, your Idols, on whom you relied, as the great strength of the Land, shall be suddenly destroyed, even as tow, that is in a moment set on fire with the least spark, and then is therewith presently consumed; and the Workmen that made them, or the owners of them that caused them to be made, shall be as a spark, to set the Tow on fire, to wit, by kindling God's wrath against them, whereby they shall be consumed. But if we read the second clause, as it is in the Margin of our Bibles, And the Strong shall be as Tow, and his work as a Spark; then the meaning may be, that the strong and mighty ones amongst them, even those that were of greatest power and eminency, should be suddenly burnt up and destroyed as Tow, and that their work, that is, their sins, and especially their Idolatry, their Groves, and Altars, and Idols, should be as a spark to set them on fire; and so they shall both burn together, to wit, the Spark and the Tow, the Idols and the Idolaters, and none shall quench them. Having in the foregoing verse compared them to dry withered oakes that are soon burnt, in allusion thereto it may well be that here he adds that they should be as Tow, that is quickly burnt up; and so they and their Idols, with all their strong Cities and Castles, should be utterly consumed together.

CHAP. II.

VEr. 1. The word that Isaiah the Son of Amos saw, &c.] That is, the Prophecy which was revealed to him by way of Vision. This is the Title prefixed before this particular Prophecy, contained in this, and the two following Chapters; concerning which see the Notes, Chap. 1.1. and likewise 1 Sam. 3.1. & 4.1.

Ver. 2. And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, &c.] See the Note, Jer. 49.1. By the last days in the Scripture, the days of the Gospel are usually meant, the last age of the world, comprehending the whole time from the Incarnation of Christ to the last judgment, as we may see Heb. 1.1, 2. God hath in these last days spoken unto us by his Son; and so also 2 Tim. 3.1. & 2 Pet. 3.3. Some conceive they are so called, because these times began under the last Monarchy of the World, to wit, the Roman. But rather they are so called, because the Church should be then settled in such a state and Religion, ordered in such a way, as should never be changed. In former times the state of the Church was oft changed, and God did several ways reveal himself to his people, Heb. 1.1. but then a new form of the Church was established by Christ and his Apostles, which was to last unto the end of the world; all Types and Prophesies of the Old Testament were at an end, and the Doctrine of the Church was settled in an unchangeable way: and thence are those expressions which the Apostles used, 1 Joh. 2.18. Little children, it is the last time; and, 1 Cor. 10.11. These things are written for our admonition, upon whom the ends of the world are come. Again, by the mountain of the Lord's house, some understand Christ, that stone which became a great mountain, Dan. 2.34, 35. and upon whom the Church is built as a house upon a hill. But far more probably the Church is meant hereby, being called the mountain of the Lord's house, in allusion to Mount Zion, whereon the Temple, the house of the Lord, was built, and which was a type of the Church, and truly resembled to a mountain, as is noted, Psal. 2.6. And of this mountain of the Lord's house, it is said, That it should be established (or prepared, as it is in the Margent) in the top of the mountains, and exalted above the hills, not only because the Church should be conspicuous to all the World, as a city that is set on a hill, which cannot be hid, Mat. 5.14. the light of the Gospel shining from thence to the enlightening of all Nations; but also because it should in regard of Spiritual privileges and glory, excel all the Kingdoms and Estates that were in the world; see the Note, Psal. 68.15. and should be settled in this condition unchangeably, all Nations submitting themselves to the Church; which is expressed more fully in the next words, which contain a clear Prophecy of the calling of the Gentiles. And all Nations shall flow unto it; that is, they shall come in and join themselves to the Church in great numbers voluntarily of their own accord, and with great vehemency and fervency of desires, like so many rivers running into someone greater stream, which is that our Savior speaks of the Kingdom of Heavens suffering violence, Mat. 11.12. See the Notes, Psal. 34.5. & 110.3.

Ver. 3. And many people shall go and say, come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, &c.] This is added as a farther explanation of the last clause in the foregoing verse, and all Nations shall flow unto it; for this, that multitudes of all Nations should thus encourage one another to join themselves to the Church, implies how readily and voluntarily they should flow into it. As for this phrase, let us go up to the mountain of the Lord, &c. it is suited to the situation of the Temple, to which they went up on every side; but yet withal it very fitly expresseth men's joining themselves to the Church, which is the Heavenly Jerusalem, Heb. 12.22. The Jerusalem which is above, Gal. 4.26. to which when men do join themselves, they ascend thereby to greater and better things than the greatest do here enjoy▪ and therefore accordingly must take off their hearts from the low and base things of the world, and ascend in their affections, desires and endeavors to those that are in Heaven prepared for them, Phil. 3.20. & Col. 3.2. And withal observable it is, that in this prediction of the calling of the Gentiles it is clearly hinted, that they should join themselves to the Church of the Jews, according to that, Mat. 8.11. Many shall come from the East and West, and shall sit down with Abraham and Isaac, and Jacob in the Kingdom of Heaven. 2. What a great change there should be betwixt the state of the Church under the Gospel, and that under the Law, in that the people that might not come near to Sinai, have here free access given them to come into Zion. And, 3ly, that the great thing that should encourage the Gentiles to come in, should be that they should be there taught of God effectually, which is expressed in those words, And he will teach us his ways, and we will walk in his paths.

For out of Zion shall go forth the Law, and the word of the Lord from Jerusalem.] That is, the Doctrine of the Gospel. Some take this to be also the words of the people encouraging one another to go up to the house of God, as was before expressed, to wit, because the word of God was there only to be found. But rather they are the words of the Prophet, showing by what means the Nations should be brought thus to join themselves to the Church, namely, that it should be by the Preaching of the Gospel, which should be first published in Jerusalem, and should from thence afterward spread abroad into all the world, Luk. 24.47. Act. 1.8. See the Note also, Psal. 110.2. Now this is mentioned as that whereby Zion should be exalted to a high degree of eminency, that now the Doctrine of Salvation should go, not out of Sinai, but out of Zion. And it implies some change that should then be in the Doctrine of the Church, though in regard of the substance of it, it should still be the same.

Ver. 4. And he shall judge amongst the Nations, &c.] That is, the Lord Christ, (the very God of Jacob, to whose house it was said in the foregoing verse the Gentiles should go up), God manifested in the flesh, 1 Tim. 3.16. shall have the supreme power of Royal authority given him of the Father, (which is that Christ said, Mat. 11.27. All things are delivered unto me of my Father. And Joh. 5.22. The Father judgeth no man, but hath committed all judgment unto his Son ), and accordingly he shall reign as King, judging, and governing, and protecting his people, and punishing their enemies. See the Notes, Deut. 32.36. But now especially this is meant of that Spiritual jurisdiction and dominion he should exercise in the Consciences of his people, to wit, that by the Scepter of his Gospel, (that Law and Word of the Lord mentioned in the foregoing verse, that was to go forth out of Zion), he should rule and govern as a just King, not amongst the Jews only, but amongst the Gentiles also, and should subdue their hearts to the obedience of his Kingdom, and then acquit and absolve them from all their sins. See the Notes, Psal. 2.8. & 110.2, 3, 6. And therefore it is added, and shall rebuke many people; which I conceive is also principally meant of his convincing them of their sins, and the truth of the Gospel, Joh. 16.8. whereby they should be brought to give up their names to Christ.

And they shall beat their swords into plow-shares, and their spears into pruninghooks, &c.] The meaning is, that the converted Nations living as is before said, under the Government of Christ, though formerly warring continually one against another, and seeking to devour and destroy one another, should live peaceably together, and laying by all thoughts and desires of being hurtful and injurious one to another, should only betake themselves to such employments as tended to the public good, and whereby they should rather promote the welfare, than the hurt one of another. For as by way of foretelling times of War it is said, Joel 3.10. Beat your Plow-shares into swords, and your pruning-hooks into spears, so here on the contrary by way of foretelling the concord and peace which the Gospel of Christ should work amongst men, it is said, that they should beat their swords into plow-shares, and their spears into pruning-hooks. And this is also more fully expressed in the following words, Nation shall not lift up sword against Nation, neither shall they learn war anymore. All the difficulty indeed is how to reconcile this Prophecy with the bitter Wars that have been in most times, even amongst those that have professed themselves the Church of Christ, with respect whereto our Savior gave that warning to his Disciples, Mat. 10.34. Think not that I am come to send peace on the earth, I came not to send peace but a sword. Some to avoid this difficulty hold this to be only a Prophecy of that Universal Peace which should be in the reign of Augustus amongst the Nations throughout the whole Roman Empire, who had then the greatest part of the World under their Dominion, just about the time of our Savior's birth; the truth whereof, as it is evident in the Roman Histories, so it may be probably gathered from that Tax, or Muster mentioned, Luk. 2.1. Then went out a Decree from Caesar Augustus, that all the world should be taxed; which could not well be, but in a time of a general Peace. And again, others would have it to be only a figurative expression of that true, inward, spiritual peace, which is the effect of Christ's Kingdom in the Consciences of Believers, begun here, but perfected hereafter in Heavenly glory. But questionless the words are clearly a Prediction of that concord and peace, which should be the proper effect of the Gospel amongst those Nations, and particular persons, that should sincerely submit themselves to the Government of Christ. The Doctrine of the Gospel doth upon many grounds press Christians to live peaceably, as far as they are able, with all men whatsoever, Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men: and, Heb. 12.14. Follow peace with all men. And especially that they should live lovingly and peaceably amongst themselves, Mark 9.50. Endeavouring to keep the unity of the Spirit in the bond of peace, Ephes. 4.3. And accordingly we find that where people are thoroughly brought to that frame and disposition of spirit which the Law of the Gospel doth require in Christians, they are so harmless and meek, that they are careful not to wrong any with whom they converse, but are content rather quietly to suffer wrong from others, and will live as brethren lovingly and peaceably together, without any jars and variance; as it is noted of those that were added to the Church in the first days of the Gospel, who were at least five thousand, if not eight thousand, that the multitude of those that believed were of one heart, and of one soul. And this is that which is here foretold concerning ths days of the Gospel. It cannot therefore be inferred from hence, that it is altogether unlawful for Christians to make war, whether offensive or defensive; for the people of God have gone out to war by God's own appointment. And when the Soldiers that were converted to the faith of Christ by the Baptists Ministry, propounded the question to him, Luk. 3.14. And what shall we do? He did not enjoin them to leave their calling, but only instructed them how to behave themselves therein, Do violence to no man, neither accuse any man falsely, and be content with your wages. Just wars are rather executions of Justice, than any breach of Christian charity. Nor must we think that the discord and wars that have been in all ages, even in the days of the Gospel, and that too amongst those that profess themselves Christians, do any way weaken the truth of this Prophecy; for the drift of these expressions of the Prophet is only to show, first, how much the Gospel should tend to the establishing of a happy Peace amongst the Nations of the World, that had been before so barbarously ready to devour one another, by bringing them to be united together in one faith, as fellow-members of one and the same body under Christ their head, the Prince of Peace, as he is called, Chap. 9.6. And, 2. what entire affection and union of spirit, and so what a peaceable disposition one towards another, there should be amongst those that were true Christians, that did sincerely submit to the Law of Christ, the Gospel of Peace, Ephes. 6.15. and that were effectually guided by the Spirit of Christ. All which notwithstanding it needs not seem strange to us, that the Church is still so much embroiled with war: 1. Because when the Church is for peace, her enemies will still be for persecution and war. 2. Because there will be still in the Church so many that profess Christ, but in their works deny him, not being Christians indeed. And, 3ly, because even those that are true-hearted Christians, by reason of the remainders of corruption in them, are over-ready too often to swerve from the temper and way of peace which Christ hath prescribed them.

V. 5. O house of Jacob, come ye and let us walk in the light of the Lord.] As in imitation of that expression wherewith ver. 3. he had said the converted Gentiles should encourage one another, Come ye and let us go up to the mountain of the Lord, &c. the Prophet doth here exhort the Jews, that they that were God's first-born peculiar people, would not come behind them, but would rather prevent them, and lead them the way. Since the whole world should be enlightened, it were a shame if they should still walk in darkness; O house of Jacob come ye, and let us walk in the light of the Lord, that is, in the light of God's word, which shines amongst you now, or in the light of the Gospel, which shall hereafter break forth from you, and shine amongst all Nations. So that this may be taken as spoken both to the Jews that were then living in the days of the Prophet, and to their posterity in the days of the Gospel; and it is all one in effect as if he should have said, Let us believe in Christ, and love him and all Christians for his sake.

Ver. 6. Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the East, &c.] That is, they are full of the rites and customs, and vices of the people inhabiting the Eastern Countries; amongst which though the Ammonites and Moabites may be numbered, because they lay Eastward of Judea, yet I conceive the Syrians and Chaldeans are here chiefly intended, because they were amongst the Jews most usually termed the Children of the East, or the people of the East, (See the Notes, 1 King. 4.30. and 2 King. 13.17.) and because though it might not be unfitly said, that it was from these Eastern Nations that they had learnt their Idolatry, and other gross sins; yet the corrupt customs and rites here meant, wherewith they had been replenished from the East, seem to be their Magic Arts, Sorceries, Divinations, and such like superstitious practices, for which the Arabians, the Syrians and Chaldeans, were famous in those times; as we see amongst others, in Balaam, that egregious Sorcerer, who was of Pethor of Mesopotamia, Deut. 23.4. and brought by Balak out of the mountains of the East, Numb. 23. and herewith that suits well which followeth, and are soothsayers like the Philistines, (only withal observable it is, that because the Philistines who were also much addicted to these Superstitions, see 1 Sam. 6.2. bordered on the west of the Jews, as the Syrians and Chaldeans did on the East, this is all one in effect, as if the Prophet had complained, that they had filled their land with these Heathenish practices from all the Nations that were round about them), and they please themselves in the children of strangers, that is, they follow the rites and customs of outlandish people with much delight, and are pleased to be like to them; for though some Expositors understand this of their abusing themselves with the children of strangers in the horrid sin of Sodomy, (a vice too common even amongst the Jews in those times, 2 King. 23.7.) and others of their priding themselves in having many servants to attend them that were of foreign Nations; yet it is far more probable that the Prophet intended hereby, that they were much affected with conforming themselves to those their wicked rites and customs, or perhaps that they were pleased with having commerce, and joining themselves to them by Covenants and Marriages. But now for the dependence of these words upon that which went before. Some conceive that this sad complaint which the Prophet here enters into of the woeful condition whereinto the Jews had brought themselves by their great sins, tends to show the reason, why in the foregoing verse he had invited them to turn unto the Lord by unfeigned repentance, namely, because God had in a manner forsaken them for their horrid wickedness, and exposed them to the fury of their cruel enemies, and so they were in danger to be utterly cast off and destroyed, if they did not prevent it, by a serious and timely returning to their God. And some add too, that herein a reason is hinted why he had inserted the foregoing Prophecy of the Calling of the Gentiles. But I rather conceive that this is added as by way of correcting what he had said in the foregoing verse, O house of Jacob, come ye and let us walk in the light of the Lord; as if he had said, But alas! to what end do I invite this people to repentance, seeing for their manifold horrid sins God hath rejected them, and so they are in a hopeless condition. Therefore thou hast forsaken thy people, the house of Jacob, because, &c. He the rather directs his speech to God, to imply the stupidity of the people, and what little likelihood there was of prevailing with them.

Ver. 7. Their land also is full of silver and gold, &c.] As if he should have said, In this also they carry themselves more like the Heathens that are round about them, than as becomes the Israel of God. Instead of seeking God's favor, they are all for heaping up riches, and filling their houses and land with silver and gold; this they set their hearts upon, as putting all their confidence for their safety herein, and in this they pride themselves, lavishing it out upon themselves, and upon all that belongs to them, yea even upon their Idols, see Hos. 2.8. It is not therefore their having such abundance of silver and gold, but their insatiable covetouss, and priding themselves, and trusting in their riches, that is here taxed. And accordingly the following Clause may also imply this, Neither is there any end of their treasures; that is, their covetous desire after these things is insatiable, they never think they have enough of them; though I think that is chiefly intended to set forth the uncountable abundance of their wealth. And the like we must conceive of that which is added concerning their horses, Their land is also full of horses, neither is their any end of their chariots; to wit, that they gloried and trusted in these, and minded not God's favor. But see the Notes, Deut. 17.16, 17.

Ver. 8. Their land also is full of Idols, &c.] This expression is used to imply, both how openly this sin was practiced amongst them, and likewise how violently they were addicted to it; every corner of their land was full of these vanities; They worship the work of their own hands, that which their own fingers have made; an high degree of blindness and madness, that they that were the workmanship of God, should adore an Image, which their own hands had made, instead of God their Creator.

Ver. 9. And the mean man boweth down, and the great man humbleth himself, &c.] That is, all sorts of men, high and low do basely prostrate themselves to these Idol-gods; therefore forgive them not; that is, let that vengeance which thou hast threatened fall upon the body of this people, that those that are not incurable may be reclaimed. But for such imprecations, see the Notes, Psal. 28.4. and Neh. 4.5.

Ver. 10. Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his Majesty.] Hereby the Prophet foreshews that a day of vengeance was nigh at hand, wherein though their land were full of Horses and Chariots, as he had said before, verse. 7. neither that, nor anything else should do them any good; all the poor refuge that should be left them would be, that as desperate men, that had no hope in God, nor no outward power, whereby to resist their enemies; they should endeavor to hide themselves in rocks and caves in the earth (a poor refuge) by reason of the dread that should fall upon them, when the Lord should appear in such dreadful Majesty to punish them by the Chaldeans for all their wickedness.

Ver. 11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, &c.] That is, he shall pull down the pride of those that have exalted themselves against God. The chief thing intended is, that they that basely bowed down before their Idols, should now be justly humbled and laid low by the just judgments of God. And the Lord alone shall be exalted in that day; that is, the Lord before whom such base Idols are now preferred, shall then be alone exalted, because he shall then be known to be the only true God, and all the power and pride of man shall be found to be nothing before him; they all confessing that it is he that hath brought these judgments upon them, and admiring his infinite justice and power therein.

Ver. 12. For the day of the Lord of hasts shall be upon everyone that is proud and lofty, &c.] That is, upon all the proud and great ones amongst them. See the foregoing Note.

Ver. 13. And upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan.] Lebanon was famous for goodly tall Cedars. See the Note, 1 King. 5.4. and so was Bashan for mighty strong oaks, Ezek. 27.6. Of the oaks of Bashan have they made thine Oars. Now though the most of Expositors do here by these cedars and oaks, understand figuratively the great and weighty and lofty ones that were amongst them, their Princes and Nobles, their rich and potent men that exalted themselves against God (as indeed the Scripture doth elsewhere frequently speak thus of such men, as Ezek. 31.3. Behold the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, &c. See also the Note, Judge. 9.15.) and others do understand hereby their stately buildings made of the timber of these trees, (as indeed the Prophet Zacharias speaks after this manner of the destruction of the gallant houses in Jerusalem, Zach. 11.1, 2. Open thy doers, O Lebanon, that the fire may devour thy cedars. Howl firr-tree, for the cedar is fallen; because the mighty are spoiled; Howl, O ye oakes of Bashan.] Yet because it seems apparent that the Prophets design in this part of the Chapter is, first to foreshow the destruction of the Inhabitants, even the greatest amongst them, (which he hath already done in the three foregoing verses), and then afterwards the ruin of all things that were of greatest note and excellency in their land, whereof they did most glory, and wherein they put the greatest confidence, therefore I do not see why this should not be understood literally of the havoc the enemy should make in burning up and hewing down the Cedars and Oaks, and other stately Trees that grew there in abundance; and that the rather with respect to the Idolatry that was daily committed in their Groves, where these Trees grew, wherewith God was highly offended; for which see the Notes, Chap. 1.29, 30.

Ver. 14. And upon all the high mountains, and upon all the hills that are lifted up.] Hereby also some understand great and rich men, such as were of great eminency, and did overlook and over-top the meaner fort, as mountains do the plains. And indeed the Scripture doth often speak thus of the great ones of the world figuratively, as in Zach. 4.7. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain. And, Isa. 41.15. Thou shalt thresh the mountains, and beat them small, and make the hills as chaff. But here I rather conceive it is meant of the hilly and mountainous parts of the land, upon which the Prophet threatens that vengeance should come, the rather because their high places were usually there, and to let them know that these places which they deemed of impregnable strength, and wherein they did so exceedingly glory and trust, as places of sure retreat in times of danger, should be no refuge to them at all.

Ver. 15. And upon every high tower, and upon every fenced wall.] Even this also some understand figuratively of men of great strength and power, alleging for the proof hereof another place in our Prophet, where the same figurative expression is used, to wit, Chap. 30.25. And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters, in the day of the great slaughter, when the towers fall. But I conceive the meaning of these words is only this, that no fortifications or place of strength should be any defense to them.

Ver. 16. And upon all the ships of Tarshish, &c.] See the Note, 1 King. 10.22. and Psal. 48.7. Because they prided themselves much in these their ships of great bulk and burden, the defense they were to the Kingdom, and the exceeding wealth they brought into them by way of merchandizing, the Prophet foretells, that these should be also taken or destroyed by the enemy. And upon all pleasant Pictures; that is, all the curious Pictures, wherein they so much delighted; under which may also be comprehended their Tapistry and Arras Hangings of Image-work, their curious wrought Plate, and all other the bravery of their houses. Some indeed, because this is joined here with the ships of Tarshish, do particularly restrain this to the goodly Pictures and carved Images wherewith they adorned their ships, (and that this custom of beautifying their ships was very ancient, we may see by that of the Poet,— Pictas{que} innare carinas ), or else to the choice rarities which in their ships they brought from the remote Ports of the world. But I think it may better be understood of all their pleasant household-ornament; or that if any particular be intended, it may be their Idolatrous Pictures.

Ver. 17. And the loftiness of man shall be bowed down, &c.] As if he had said, And by this universal destruction which God shall bring upon these things before mentioned, wherein ye have gloried so much, and put so much confidence, that shall be accomplished, which was before foretold, ver. 11. The lofty locks of man shall be humbled, &c. of which see the Note there.

Ver. 18. And the Idols he shall utterly abolish.] As if he had said, Both you and your Idols, before which you have humbled yourselves, shall be destroyed together; so far they shall be from helping you, that they shall not be able to secure themselves; yet it may be meant of their being destroyed, not only by the enemies, but also by those that made and worshipped their Idols, where they should see with shame how little good they had done them. See the Note, Chap. 1.31.

Ver. 19. And they shall go into the holes of the rocks, &c.] See the Note above, ver. 10. And from thence that expression seems to have been taken, which our Savior useth, Luk. 23.30. Then shall they begin to say to the mountains, fall on us, and to the hills, cover us. The meaning is, that being affrighted with the dreadfulness of God's Judgments, they should be glad to creep into any hole to hide themselves in. When he ariseth to shake terribly the earth; that is, to break in upon them with such fury that their State shall be in a manner shattered to pieces, and the hearts of the people shall tremble and shake as it were with an Earthquake. Yea because we read of a dreadful Earthquake that was in the days of Uzziah, Amos 1.1. & Zach. 14.5. we may well think that hereby God did foreshow that terrible concussion of the land, whereof the Prophet here speaks.

Ver. 20. In that day a man shall cast his Idols of silver, and his Idols of gold, which they made, each man for himself to worship, to the moles, and to the bats.] To wit, as being gods blinder than moles, and fitter to lie in darkness, and not to come abroad into the light, than bats are. The meaning is, that they should of their own accord cast away their most precious Idols which they had before most highly esteemed, into any sordid secret hole or corner as into some hole of the earth, where moles use to be, or into some dark and dusty corners of their houses, where bats are wont to roost. And the reason intended why they should do this, may be either first their astonishment and fear in that day of trouble and terror; though haply at first they might desire to keep them for the worth of the materials whereof they were made, yet afterwards that they might not be encumbered with them in their flight, they should cast them aside into any secret obscure place. Or, 2ly, rather, their disregard and contempt of them; finding how unprofitable and vain they were, and being ashamed of their former confidence in them, they should throw them away with indignation and disdain, as thinking any vile neglected place good enough for such gods to lie in.

Ver. 21. They go into the clefts of the rocks, &c.] This is repeated to show why they should cast away their Idols, as he had said in the foregoing verse, to wit, either that being rid of them, they might flee the more freely, or because they hoped for that shelter from the rocks which they could not afford them.

Ver. 22. Cease from man, &c.] That is, give over your confidence in man, whose breath is in his nostrils, and so he may be taken away in a moment; though he may puff and seem to breathe forth wrath, yet alas his breath may be soon gone; for wherein is he to be accounted of? to wit, in and of himself, when God is not with him, and especially when God is against him. The Prophet having threatened them with the ruin that was coming upon them, doth hereupon infer this warning, not to slight the foregoing threatenings out of a vain confidence in the strength of their present estate. And withal, this makes way to that which follows in the next Chapter, where God threatens to destroy all in whom they might think they had most cause to trust.

CHAP. III.

Vers. 1. FOr behold, &c.] The Prophet having closed the foregoing Chapter with an exhortation not to trust on man, Cease from man whose breath is in his nostrils, &c. here he adds this as a reason of that exhortation, to wit, that God would destroy all the power of man, and of all human helps and supports, whereon they did with so much confidence rely. And observable it is, that he speaks of this destruction, as of a thing which they might see immediately and suddenly coming upon them: For behold, the Lord, the Lord of hosts doth take away from Jerusalem, and from Judah; that is, it shall be as certainly done, yea, and that suddenly too, as if it were doing already: the stay and staff; that is, all things wherewith your state is supported, and whereon you do for your preservation and safety rest and rely (and so under this general expression may be comprehended all those stays of their state, which in this and the two following Verses are particularly mentioned), or all things requisite for the support of man's life; and if we understand the words so, then the following words are added to show what he meant here by the stay and the staff, to wit, the whole stay of bread, and the whole stay of water, that is, all meat and drink necessary for the preservation of man's life; for the phrase here used, the stay of bread and water, see the Notes, Levite. 26.26. And how this was accomplished, we may see, 2 King. 25.3. where it is said of Jerusalem when it was besieged, That the famine prevailed in the city, and there was no bread for the people of the land. See also Jer. 38.9. & Lam. 5.4.

Ver. 2. The mighty man, and the man of war, the Judge and the Prophet, and the prudent and the ancient.] By the mighty man may be meant such as were great men amongst the people for power of command; see the Note, Gen. 10.8. or rather men of great strength, valor and courage; as indeed we find it expressly mentioned that at the taking of Jerusalem, the King of Babylon carried away all the Princes, and all the mighty men of valor, 2 King. 24.14. Again by the Prophet may be meant all their Teachers, or more particularly those that had the spirit of Prophecy to foretell future things; which how it was accomplished, you may see in the Note, Psal. 74.10. when the Eyes of a Nation, those which are the Rulers and Teachers are put out, that Nation must needs be in a sad condition. And then by the prudent is meant men of a piercing judgment, able to bolt out the truth of things in the most difficult cases, and to give a shrewd guess at things that should afterward come to pass. But for this see the Notes, Prov. 16.10. & 1 Chron. 12.32.

Ver. 3. The captain of fifty, &c.] By mentioning this, which was one of the most inferior places of command, the Prophet implies that there should scarce be a man left, that was fit to undertake the meanest and the lowest charge for the leading forth and governing of their armies. As for the following words, and the honorable man and the counselor, that which is translated in our Bibles, the honorable man, is in the Hebrew, a man eminent in countenance, and thereby is meant men that for their birth and place, their gravity, parts and virtue, were so reverenced, and of so great esteem amongst the people, that the very sight of them caused an awe in the hearts of those that came before them; they carried authority with them in their very countenance. See the Note, Eccles. 8.1. And then the cunning artificer is mentioned amongst others, because those that were more than ordinary skillful in such arts, were of great use in a State, as for the fortifying of their Cities, and making engines of war, and many other things both in civil and warlike employments, that did contribute much to the upholding of the State, yea, and to the preservation of men's lives; and the cutting off such therefore must needs be a great invenience and loss to a people. And accordingly indeed we read that when the Babylonians had taken Jerusalem, amongst others they carried away all the Craftsmen and Smiths, 2 King. 24.14. As for the last here named, and the eloquent Orator, or, the man of speech, as it is in the margent, (which is in the Original, skilled in charms ), the taking of these is mentioned, because such are very able to dissuade from evil, and to persuade to good, to restrain, to still and suppress, and (as I may say) to charm the seditious, (as Abigail by her good language charmed David, and as the woman of Abel charmed Joab first, and afterward the whole City) and to bow the minds of men to those things that may be for public good.

Ver. 4. And I will give children to be their Princes, &c.] As if he had said, Instead of those men of worth that shall be taken away, silly and childish men shall be brought to rule over them. And this might be spoken with respect to Ahaz and Manasseh, or rather to the four last Kings of Judah, that did indeed manage their affairs very weakly. But see the Note, Eccles. 10.16.

Ver. 5. And the people shall be oppressed everyone by another, and everyone by his neighbor, &c.] This is added to set forth what tumults, disorder and confusion there should be in the land amongst people of all ranks, without any respect of age or state, of neighbourhood or friendship, when those that were the stay of the State were taken away, and men so unfit to rule should have the reins of Government put into their hands, when there should be no Governor, or such as should be as bad as none.

Ver. 6. When a man shall take hold of his brother, &c.] The drift of this passage is to show, that in that confusion described in the foregoing verse, the state of things should be so miserable, and in such a desperate condition, that no man should be willing to undertake the Government, (a thing which at other times men are wont most ambitiously to affect), though he were never so earnestly pressed to do it. When a man shall take hold of his brother of the house of his father; as if he had said, In that confusion men shall be ready to tender the Government to someone of their fathers family and kindred. And so too it may imply, that this should be done factiously in several places, to the disturbance of the common peace, some choosing one, and some another, everyone seeking to advance one of his own family, without any respect to the public good. However this expression of taking hold, a man shall take hold of his brother, doth clearly imply, how earnestly they should urge and press, and importune him, as those that would have no denial, but would in a manner force him to undertake that Government, saying, Thou hast clothing, that is, thou hast better apparel than any of us have; an expression which may imply, that they should be brought to such a low and poor condition, that if any man was but a little better clothed than the common sort were, they should proffer to make him their ruler: Or clothing may be mentioned figuratively, to imply an estate fit for a chief Magistrate, Thou hast clothing, as if they should have said, Thou art well bred, and hast been generously brought up, thou hast an estate convenient for a Governor; at least thou art not so low brought as we are, but hast somewhat left to maintain thy state. Be thou our ruler, as if they should have said, We choose thee to be our ruler, and therefore without any delay undertake this charge, and let this ruin be under thy hand, that is, undertake thou the charge and support of this ruinous and declining state. The meaning is, that they should endeavor to affect him, to compassionate them in their misery, saying, Thou seest we are like to be utterly ruined, put to thy helping hand to prevent it; by thy power do what thou canst to bear us up and to uphold us from that ruin that is apparently coming upon us.

Ver. 7. In that day, &c.] That is, in that day of God's vengeance before mentioned; or in that very day, when the supreme Government shall be tendered to men, as was said in the foregoing verse, the man to whom it is tendered shall presently, so soon as the motion is made to him, without taking any time to deliberate or consult about the business, refuse the tender that is made to him, he shall swear, saying, I will not be an healer; that is, he shall not only refuse the Government, but to show how resolved he was herein, he shall refuse it with an Oath. It is in the Original, In that day shall he lift up, to wit, his hand; but thereby is meant, In that day shall he swear, for which see the Notes, Jer. 14.22. & Deut. 32.40, saying, I will not be a healer, in the Hebrew it is, a binder up, but for that see the Note, Psal. 147.3. the meaning is, that to make them know, that he would never be drawn to take the Government upon him, he should tell them plainly, that he was no way able to heal the breaches that were in their ruined State; I will not be a healer; as if he had said, These wounds and breaches in your State exceed my skill, and are too hard for me to cure, I am no way fit to undertake such a dangerous and difficult charge. For in my house is neither bread nor clothing; make me not a ruler of the people; that is, Whatsoever you may think, I have not an estate fit for such a charge; which tends much to set forth the low and desperate condition of the State at that time, whether it were a false oath, merely out of fear, that he might decline the danger of accepting the Government tendered, or whether he spake truly, and so those should be found to want necessaries for the support of their own families, that were thought fit to be chosen to the highest places of Magistracy amongst them.

Ver. 8. For Jerusalem is ruined, and Judah is fallen, &c.] This may be taken as the continued speech of the party spoken of in the foregoing verse, that should refuse the supreme Government tendered to him: wherein he gives this as the reason of his refusal, that the state of the land was so far ruined, that it was not in his power to uphold it. Or rather as the words of the Prophet, foretelling the certainty of the • r ruin by speaking of it, as if it were done already; and withal giving reason why it must need be so, Because their tongue and their doings are against the Lord to provoke the eyes of his glory; that is, his glorious eyes, the eyes of his glorious Majesty, and who hath manifested himself amongst them to be a God of infinite glory. See the Notes, Chap. 1.4.

Ver. 9. The show of their countenance doth witness against them, &c.] As if he had said, Not only their words and deeds, but even their very countenance, their Whores forehead, as it is called, Jer. 3.3. the open profession which they made of their impiety, did sufficiently discover what impudent and vile wretches they were; there needs no other witnesses to convince them. And they declare their sin as Sodom, they hide it not; that is, they are no way ashamed of it, but openly avow it, boasting of it, and glorying in it, as the Sodomites did. Woe unto their soul; that is, woe to them. See the Note, Psal. 3.2. For they have rewarded evil to themselves. See the Note, Prov. 11.17.

Ver. 10. Say ye to the righteous, that it shall be well with him, &c.] That is, let this be said to those that are righteous, and therefore live righteously; or let them assure themselves of this. The drift of inserting this may be to comfort those few that were righteous amongst them, by assuring them that notwithstanding those sad calamities which he had threatened should come upon the land, it should certainly go well with them; it should fare well with them, however things went; or, by way of reproving the false Prophets, that sadded the hearts of the righteous, and flattered the wicked; affirming, that it was not the wicked but the righteous only, with whom it should go well, which is therefore more expressly added in the following verse, Woe unto the wicked, it shall be ill with him, &c.

Ver. 12. As for my people, children are their oppressors, &c.] See the Note above, Vers. 4. & Eccles. 10.16. And women rule over them; and according to the former branch, I conceive that hereby is meant effeminate and womanish men, foolish, vain, light, &c. though I know some think it is spoken of the wives and mothers of their Princes, women of a proud imperious spirit, such as Jezebel, and Athaliah were, and that their intermeddling in, and over-ruling of State-affairs, should be the cause of much mischief in the land. But withal observable is the express mention that is made, that all this should be amongst those that were God's peculiar people, As for my people, children are their oppressors, &c. there being much in this, that there should be such disorder amongst those that had enjoyed such special means to teach them better, and that such worthless men, boys and women, should rule and domineer over a people that God had separated to himself in so special a manner. And the rather is this to be observed, because it is again expressed in the next clause, O my people, they which lead thee, cause thee to err; that is, thy Rulers and Princes mislead thee; for of these he seems to be principally here speaking, though indeed their Priests and Prophets may well be included too. This last clause may be read from the Original, as it is in the Margent, They which call thee blessed, cause thee to err; which also may be meant, both of their flattering Teachers and Magistrates, who though they ruined the people by their evil Government, yet were wont to applaud their happiness herein, and to assure them that all things did and should go on happily with them. And destroy the way of thy paths; that is, they undo thee in regard of thy conversation and course of life; or they corrupt and mar thy ways, to wit, by seducing and misleading them into evil ways, through their ill Government, corrupt teaching and bad example, and by confirming and encouraging them in their wickedness, and making them incorrigible and incurable through their base flatteries, and groundless promises. In this phrase of destroying the way of their paths, there seems to be an allusion to those that so mar the paths wherein men have been wont to go, that they that would go in them, cannot discern them. However clear it is, that all this is added as a dreadful effect of God's anger in bringing such to rule over them, and as an apparent discovery of the wickedness of the people in being so ready to obey their commands, and follow their examples, though never so bad.

Ver. 13. The Lord standeth up to plead, and standeth to judge the people.] That is, he is prepared, and just in a readiness to do it, namely, to plead his own cause against a rebellious Nation, and the cause of his people against their cruel oppressors, and to punish them, and to deliver those that are oppressed by them.

Ver. 14. The Lord will enter into judgment with the ancients of his people, &c.] That is, with the Judges and Magistrates, who were commonly chosen of those that were old men, and therefore called, some of them at least, Elders. See the Note, Numb. 11.16. and it is again expressed, that they were the rulers of God's peculiar people, the ancients of his people, purposely to hint unto them that they should escape never a whit the more for that. For ye have eaten up (or burnt) the Vineyard, that is, say the most of Interpreters, God's darling people, according to that Chap. 5.7. The Vineyard of the Lord of Hosts is the house of Israel; and so taking it, the word ye is very Emphatical; as if he had said, ye that I appointed to be keepers of my Vineyard, that should have secured it from the spoil of beasts and thieves, ye have been the thieves and the beasts that have eaten it up, that have devoured it, and laid it waste; but yet by the Vineyard may be meant the lands and inheritances of God's poor people, which these great ones by their extortions and oppressions had eaten up and destroyed. And this indeed suits best with that which follows, The spoil of the poor is in your houses, which is an evidence of your oppressions, that cannot be denied; and that of those who so oppress, must needs be deemed the greatest cruelty; your houses that should have been as Sanctuaries to the poor, are the very dens where you store up all your spoil.

Ver. 15. What mean ye that ye beat my people to pieces, &c.] That is, that ye utterly undo and destroy them, and exercise all manner of cruelty upon them. And grind the faces of the poor: that is, cause them by your crushing and hard using of them, to pine away. So that in their poor lean faces it may be seen how cruelly ye have dealt with them. Or else by grinding their faces, may be meant their battering and beating their faces with their hands and fists, as we see it was usual with that people to do, by what they did to Micaiah, 1 King. 22.24. to our Savior, Joh. 18.22. and to the Apostle Paul, Act. 23.3. As for the form of Expostulation here used, What mean ye that ye beat my people, &c. that is all one as if he had said, Why do ye use them so? what cause or reason can you give for it? who gave you any authority to do thus? what a boldness and barbarous fury is it in you to use my people thus? But see the Note, Psal. 14.4.

Ver. 16. Because the Daughters of Zion are haughty, and walk with stretched-forth necks, and wanton eyes, &c.] It is not improbable, which some Expositors have observed, that having in the foregoing verses condemned men's oppressing and spoiling of the poor, here he adds this against the pride of women, and the vanity of their attire, because it was very much for the maintaining of the bravery and gallantry of their wives and daughters, that the men did so oppress the poor. That which is rendered in our Translation, wanton eyes, is in the Original, deceiving with their eyes, because by their lewd and wanton, enticing looks, they did deceive and ensnare men, and draw them to lust after them. As for that which follows, Walking and mincing, (or, tripping nicely) as they go, and making a tinkling with their feet; the meaning is, that out of pride and wantonness they went with an affected kind of pace, taking little steps, and seeming rather to swim than to go; and that they made a tinkling noise as they went, and that either by reason of some tinkling ornaments which they wore about their legs or feet, of which there is mention made, ver. 18. as namely garters or strings and roses on their shoos, with spangled lace, or chains, or rings, or bells fastened to their shoos or buskins; or because they shuffled or stamped with their feet, as if they had danced as they went, or because they had Pantofles, that at every step they took, made a noise.

Ver. 17. Therefore the Lord will smite with a scab the crown of the head of the Daughters of Zion, &c.] And so those heads of theirs which they so proudly lifted up, should not only be made bald, stripped of their hair, which women esteem their chiefest ornament, and do most pride themselves in, and are therefore most careful to cherish it, and to keep it fair and clear, but should also become so loathsome, as being overspread with this scab or scall, that they should now be ashamed to have it seen, and others should turn away their eyes from seeing it. And the Lord will discover their secret parts, which might be done by the rage of the Soldiers that should take them captives, and out of greediness to get spoil, should strip them to their very skin; whereto agreeth that, Ezek. 23.26. They shall also strip thee out of thy clothes, and take away thy fair jewels; or else by bringing them to such a poor and low condition, that they who did formerly exceed in variety and change of raiment, and in the bravery of many foolish superfluities, should then scarce have clothes or rags enough to cover their nakedness. But yet some understand the meaning of this to be, that the Lord should suffer the women to be deflowered or ravished by their enemies; or at least that in a way of scorn and lust they should be thus basely and immodestly abused by the ruder sort of people, into whose hands they should fall.

Ver. 18. In that day the Lord will take away the bravery of their tinkling ornaments about their feet, &c.] Which was done when they were carried away captives into Babylon bare-footed, and bare-leg'd. See the Note before, ver. 16. And their cauls, (or, net-works ), whereby may be meant any attire, made so that their skin might be seen through it; though some understand it particularly of such kind of stockins, because the Prophet is here speaking of the ornaments of their feet. And their round tires like the Moon; that is, shaped like a Crissent, a half or full Moon; of which all that can be said is, that Judge. 8.21▪ it is said that the Midianitish Princes had such Jewels on their Camels necks And observable it is, what a multitude of the toys and vanities the Prophet here mentions, wherewith the women in those days did trick out themselves purposely the better thereby to set forth their pride and folly, and excessive luxury.

Ver. 20. And the Bonnets, &c.] Hereby is meant some kind of Hoods, or other Head-tires. And therefore the same word is translated, Ezek. 24.17. The tire of thine head. And 44.18. Linnen Bonnets. And so likewise by the next words, and the ornaments of the legs, may be meant their brave stockins or garters, or some other such like ornament; for the same word is rendered, 2 Sam. 1.10. The bracelet that was on his arm. And by their head-bands, some curious fillets or ribbons wherewith they tied their hair, or fastened their head-tires to their heads. The greatest difficulty is in the next words, and the Tablets, which being in the Original, houses of the soul, I cannot conceive why their Tablets, which were certain flat Jewels were so called, unless it be because they were the desire of their souls, (in regard they were so exceeding curious and rich), or because they wore them upon their breasts, right over their hearts, which is esteemed the chief seat of the soul.

Ver. 21. The Rings and Nose-jewels.] Some think that in those Eastern parts the women used to wear Jewels hanging down from their noses, as well as from their ears; and that it was in allusion to this custom that Solomon saith, Prov. 11.22. That as a jewel of gold in a swine's snout, so is a fair woman which is without discretion. But I rather think that these were Jewels which they used to wear hanging from their foreheads down to their noses, and were therefore called Nose-jewels.

Ver. 22. The changeable suits of apparel.] That is, suits of apparel provided for change. But see the Note, Gen. 45.22.

Ver. 23. The glasses and the fine linen, &c.] Hereby some understand their fine handkerchiefs; and others, their fine shifts. But it may be understood in general of all the fine thin linen which they used much to wear in those hot Countrys, especially in summer-time: And then by the Hoods next mentioned, is meant some attire which they wore on their heads, different from those ver. 20. which are there called Bonnets.

Ver. 24. Instead of sweet smell, &c.] This is added to set forth how sad the change should be, when their delicate women that flaunted it now with so much bravery, should be carried away captives into Babylon. Instead of sweet smell; to wit, by reason of the odoriferous ointment wherewith they used to anoint themselves, and the sweet spices and powders, and perfumes they were wont to wear about them, there shall be a stink, which should be caused by the sores and ulcers that in their hard usage should grow upon them by the putrifying of their bodies after they had been beaten and scourged by their enemies, by their lying in prisons and dungeons, by their nasty attire in their extreme poverty, and those base services wherein they should be employed. And instead of a girdle, a rent; that is, instead of those brave girdles which used to be adorned with gold and precious gems, wherewith they were wont to girt their garments about them, there shall be nothing but tattered rags, hanging loose about them in a slatternly manner, so that their nakedness shall not be covered thereby. And instead of well-set hair; that is, hair curiously curled, smooth combed, and laid neatly; Baldness, see the Note above, ver. 17. And instead of a stomacher, a girding of sack-cloth, the usual attire of people in great misery and mourning. And burning instead of beauty; that is, they that were formerly so proud of their beauty, and so chary to preserve it, shall be then tanned and Sun-burnt.

Ver. 25. Thy men shall fall by the sword, &c.] This is spoken to Jerusalem, or to the whole Kingdom or Nation of Judah, being collectively considered as one body. Having shewn how God would avenge himself on their proud women, here he adds likewise how he would deal with the men; and that too doth further imply the misery of the women, who having lost their husbands and friends, should be stripped of all their bravery, and be brought into a mourning condition. Thy men shall fall by the sword, and thy mighty in the war; which is in the Original, and thy might in the war, where thy might is put for thy mighty ones, as it is usual with us, when we speak of the Nobles and Gentlemen of a Country, to call them the Nobility and the Gentry. However the meaning is, that God would cut off those in whose multitude and valor they had put so much confidence.

Ver. 26. And her gates shall lament and mourn, &c.] That is, the gates of Zion shall seem to mourn, because whilst Jerusalem was in a flourishing condition, the people used to pass in and out through the gates continually; and because the Magistrates used to fit in judgment (see the Notes Ruth 4.1, 2. and Psa. 127.5.) and so there the greatest glory of their State was seen; and there was still the fullest Assemblies, and greatest concourse of the people; whereas after the taking of Jerusalem, the gates were ruined, and lay unfrequented; therefore it is said here, Her gates shall lament and mourn; and the meaning is, that they should look sadly, or that they should be a very lamentable spectacle to all that should behold them. We have the like expressions Jer. 14.2. Judah mourneth, and the gates thereof languish; they are black unto the ground. And Lam. 1.4. The ways of Zion do mourn, because none come to the solemn feast: all her gates are desolate: as it follows here also, and she being desolate (or emptied ) that is cleared of her Inhabitants and riches, shall sit upon the ground; to wit, as a sad widow bereaved of her husband and children; for this sitting on the ground was the usual custom of mourners, Ezek. 8.14. And behold there sat women weeping for Tammuz. And Lam. 2.10. The Elders of the daughter of Zion sit upon the ground and keep silence. See also Job 2, 10. yet it is likely there is an allusion also in the words to the ruinous state of a City, that being battered down and burnt with fire, may be well said to lie in the dust, according to that Chap. 25.12. The fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust.

CHAP. IV.

VERSE 1. ANd in that day, &c.) That is, in the day when God shall have brought all the evil forementioned upon you, seven women, that is, many women (see the Note, 1 Sam. 2.5.) shall take hold of one man; that is, whereas it stands not with the modesty usually found in that sex to woo those whom they desire to make their husbands, but rather they expect to be sued to by them, and much less can they endure a husband that hath more wives than themselves; yet such shall be the extreme scarcity of men in those times by reason of the havoc which the sword of the Chaldeans shall have made amongst them, that many women shall of their own accord desire this, and with so much importunity press their request upon one man, as if they would extort a consent from him, and would take no denial; for this is implied in that which is here said, that they should take hold of him, even that they should prosecute their suit with so much vehemency, as if they would force themselves upon him. I know the words may be understood of many women contending for one man, each one intending to have him to herself alone. But because Polygamy was usual amongst that people in those times, and because this doth best set forth what a scarcity there should be then of men, I do rather understand it of many desiring to be his wives jointly together. And lest he should deny them, as being loath to bring such a charge of wives and children upon him, especially in such a time of penury and want, therefore they are said to add that which follows, We will eat our own bread, and wear our own apparel; that is, we will no way be any charge to thee, but will ourselves maintain both us and ours, only let us be called by thy name; that is, accept us to be thy wives, that it may be said that thou art our husband, and we are thy wives, see Gen. 48.16. & Joh. 19.25. & Jer. 14.9. There is in this expression an allusion to that ancient custom of calling the wife by the name of her husband, to take away our reproach; to wit, the reproach of not having husbands, or not having children; for because God had promised fruitfulness in child-bearing as a great blessing unto that people, Deut. 7.14. There shall not be male or female barren among you; therefore they looked upon barrenness as a great curse and reproach to them; whence it was that Rachel said upon the birth of her son Joseph, God hath taken away my reproach; see the Note, 1 Sam. 1.6. Yea, and the younger sort living without husbands, as if no man regarded them, was counted a dishonor; and therefore we find it mentioned as one of the sad effects of God's judgments upon his people, that their maidens were not given in marriage, Psal. 78.63.

Ver. 2. In that day, &c.] Lest the foregoing threatenings concerning the destruction and desolation that was to come upon the people of God, should quite discourage the faithful that were amongst them, and cause them to question, how then the Covenant which God had made with his Church should be ratified, and how the Promises which he had made to them concerning the stability and increase of his Church should be accomplished; to cheer them up is this promise here inserted, as the like was before done, Chap. 1.25, 26. concerning which see the Notes there. In that day, to wit, when God shall have brought all the forementioned judgments upon them, and thereby shall have swept away those that were incorrigibly wicked, and shall have exceedingly purged those that shall be left, though then the people shall be brought to so low a condition, that their estate shall seem to be hopeless, yet even then in that day shall the Branch of the Lord be beautiful and glorious. And this is three several ways expounded by Interpreters, though indeed they are all much to one and the same effect. 1. The most of Expositors do by this Branch of the Lord understand the Lord Jesus Christ, the promised Messias, and that especially because the same, or the like Title, is so often given to him else-where in the Scripture, as Chap. 11.1. And there shall come forth a rod out of the stem of Jess, and a branch shall grow out of his roots. And Jer. 23.5. I will raise unto David a righteous Branch. And 33.15. At that time will I cause the Branch of Righteousness to grow up unto David. And Zach. 3.8. Behold I will bring forth my servant the BRANCH. And Chap. 6.12. Behold the man whose name is the BRANCH. And accordingly they understand this Prophecy thus, that after those forementioned calamities, when the stock of David's family seemed in a manner quite withered and dead, the Lord should suddenly and unexpectedly cause a Branch to sprout forth from that stem, that should be beautiful and glorious; which is all one as if he had said, that from that family thus decayed, and in a manner quite dead, God would raise up to his people a Captain and Commander that should turn their sorrow into joy, and bring them into a happy condition again; for by this Branches being beautiful and glorious to the remnant of Israel, may be meant, the amiableness, and the glory and majesty of Christ, as well in regard of the transcendent dignity of his person, being the only begotten Son of God, that thought it not robbery to be equal with God, and every way replenished abundantly for the discharge of his work; as likewise in regard of the eminency of his office, and the wonderful bliss which thereby redounded to his people, he being their head; and so the fountain from whence all grace, life and salvation was derived to them; and so the meaning in effect is this, that Christ should restore the remainder of his spiritual Israel to glory and honor by his salvation and grace.

Again, 2ly. others understand this place thus, That the grace and favor of God, or the gifts and benefits, and graces which God should bestow upon his people, should spring up and be visible amongst them, though before in such a desolate condition, as a branch beautiful and glorious. And indeed we find an expression much to this purpose, Psal. 85.11. concerning which see the Note there.

But, 3ly, very many of our best Expositors do by the branch of the Lord, understand the Church and people of God; which agreeth with that Chap. 5.7. The Vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant. And 44.3, 4. I will pour my spirit upon thy seed, and my blessing upon thine offspring, and they shall spring up as among the grass, as willows by the water-courses. And so they take the meaning of that which is here foretold to be this, that whereas the people of God after the calamities before threatened, and especially after the Babylonian Captivity, should be as a piece of ground wasted and dried, and parched, never likely to become a people anymore, much less to recover their ancient splendor and glory; yet after that, out of these poor remainder of Israel, a branch of the Lord should spring forth beautiful and glorious; that is, this poor despised people should as a new Church sprout out afresh, and be restored to as glorious a condition as ever. And however this was partly accomplished in the rebuilding of the City and Temple of Jerusalem at their return out of Babylon, and more especially in their spiritual glory, because they that should be preserved out of the profane rabble that were destroyed, should be purged from their Idolatry and other wickedness, and so should become glorious in God's sight; yet doubtless it was principally fulfilled in the glory they attained, when they became the people and Kingdom of Christ. So that (as is said before) it is much at one, whether we understand this of Christ, who was the glory of his Church, or of the Church in whom Christ was glorified. And to be sure very fit it was that God's people should for their comfort be put upon the expectation of those glorious days of the Gospel, because even after their return from Babylon the state of the Church should be still in many regards so mean and contemptible. As for the following clause, And the fruit of the earth shall be excellent and comely for them that are escaped of Israel; some understand this also of the excellency and loveliness of Christ, and that he is called the fruit of the earth with respect to his manhood. See the Note, Psal. 85.11. And others by the fruit of the earth, as before by the branch of the Lord, understand the Church and people of God, to wit, that those poor remainders of God's Israel that should be left in the land after their return out of Babylon, should again grow up to an estate of great excellency and glory, like some fruit-bearing plant that should suddenly spring out of a dry parched ground, and bring forth rich and goodly fruit, which they chiefly apply to that spiritual glory which they should attain by Christ their promised Messias in the days of the Gospel. But the most of Expositors do by the fruit of the earth here understand the rich and plenteous gifts of God's bounty and grace, which after that time the people of God should enjoy, as namely,

1. That the land should yield her fruit in wonderful plenty, excellent and goodly (under which all other things tending to their outward happiness and glory may be comprehended), which whether it were occasioned by the lands lying fallow in most places so many years together, during the Babylonian Captivity, or by the extraordinary blessing of God upon it, did tend much to their bliss and glory in outward respects; whence is that Ezek. 36.35. And they shall say, This land that was desolate is become like the garden of Eden, &c. See the Note also, Psal. 72.16.

And, 2ly, that they should excel and become most amiable and lovely for the manifold graces of God in them, the fruits of the Spirit, wherewith they should be most richly adorned; for thus the Scripture is wont to speak of the holiness and righteousness of God's people, as of a spiritual fruit, springing from an inward principle of grace in the heart, and appearing gloriously in their lives and conversation; and thence is that Chap. 45.8. Drop down ye heavens from above, and let the skies pour down righteousness; let the earth open, and let them bring forth salvation, and let righteousness spring up together. And that Chap. 61.3. where the people of God are called the trees of righteousness, the planting of the Lord, that he might be glorified. See also again the Note, Psal. 85.11.

Ver. 3. And it shall come to pass, &c.] Here the Prophet sets forth what that glory chiefly was, which God should confer upon his Church, to wit, that he that is left in Zion, and he that remaineth in Jerusalem; that is, those that were left alive, not in Babylon (for many of those did choose to continue there, despising the liberty that was tendered then for their return into their own land) but in Zion and Jerusalem, being returned thither from their Captivity in Babylon (under which may be comprehended even those that after their return dwelt elsewhere in the land, because they also went up yearly to Zion to worship there), shall be called holy, that is, shall be a holy people, see the Note, Chap. 1.26. when God had destroyed the wicked that were amongst them, and purified those that were left, by his spirit, these should now be a holy Nation, even everyone that is written among the living in Jerusalem; that is, everyone whom God had fore-appointed to survive the calamities of those times, and to be found living amongst those that should return from Babylon to Jerusalem. Now if it be objected against this Exposition, That it was not thus with the Jews when they returned out of Babylon to Jerusalem. It is evident by the story of those times, that even amongst the little remnant of God's people, there were many wicked ones; and therefore they were far from being all holy. To this I answer, That there was a great Reformation then wrought in the whole body of the people, in that they were greatly purged from their Idolatry, and other gross sins, that were formerly rife amongst them, which was a kind of shadow of that thorough Reformation which God intended to work in his Church. And 2. That so far as this Prophecy hath respect to that real work of Reformation and Sanctification, which is here also promised, it must be intended to the entire holy change that was to be wrought in the Church in all succeeding ages; which as it was began at that time of the purifying of the people of God, when they were delivered out of the Babylonian Captivity, and brought home to their own Country; for it was to be further carried on in the days of the Gospel, till at last it should be perfected at Christ's second coming. And if thus we understand this Prophecy, then by that remnant in Zion and in Jerusalem, that shall be called holy, we must understand all the members of the Mystical Church, who are all truly sanctified by the spirit of Christ; and accordingly then the following clause, even everyone that is written among the living in Jerusalem, may be meant of such as God had decreed unto holiness here, and so unto life eternal in Heaven; concerning which see the Notes, Exod. 32.32. Psal. 69.28. and 87.6.

Ver. 4. When the Lord shall have washed away the filth of the daughters of Zion, &c.] That is of the inhabitants of Jerusalem, and spiritually, the visible Members of the Church. Yet it may well be, that the Prophet doth the rather use this expression, with respect to that which he had said, chap. 3.16. concerning the women daughters of Zion, which had a great stroke in bringing those sad judgments upon Zion, whereof he had before spoken. And should this be so, observable it were, that the bravery and vanity wherein they had so prided themselves, is here turned into filth. Having before said, that the remnant of God's people should be pure and holy, beautiful and glorious, excellent and comely; here the Prophet showeth when, and how this should be done, when the Lord shall have washed away the filth of the daughters of Zion; that is, their manifold sins and wickedness, and shall have purged the blood of Jerusalem from the midst thereof; where, by blood, may be meant, the same that was before called filth, namely their vile and loathsome sins (for indeed we look upon nothing as a fouler defilement, than when a thing is besmeared with blood, therefore the filthiness of sin is sometimes termed blood, as Ezek. 16.6. I passed by thee, and saw thee polluted in thine own blood); or else rather, the blood of God's Prophets, and other innocent men, which they had shed in Jerusalem: or more generally, their bloody oppressions and cruelties, which is the more probable, because this seems to be spoken with relation to the Prophets foregoing complaints, concerning their bloody sins, chap. 1.15, 21. concerning which see the Notes there. As for the following words, thereby is shown, how their filth and blood should be washed and purged away, namely, by the spirit of judgment, and by the spirit of burning; for the understanding whereof, we must know, that by this word, spirit, where it is attributed to God, is frequently meant in the Scripture, the virtue, or the fervent and vehement efficacy of every operation of God, much the same that is called elsewhere the zeal of God, as chap. 9.7. the zeal of the Lord of Hosts will perform this: So that in saying, that their filth and blood should be washed and purged away by the spirit of judgment, the Prophet means, that it should be done by God's severe judgments, executed upon them, whereby Idolaters, and other wicked ones should be cut off and destroyed from amongst them. And 2. By God's preserving and reforming the better sort, and bringing things again into good order in the Church; and so likewise in saying, it should be done by the spirit of burning, he means, that it should be done by a vehement zeal, hot and burning like fire, both for the destroying of the wicked that were amongst them, and burning them up like stubble (which some think also is spoken with relation to the burning of the Temple and City of Jerusalem ) and for the purging away of the sins of his chosen ones, even as the dross is purged away by the Refiners fire. But see the Notes, chap. 1.25, 26, 27.

Ver. 5. And the Lord will create upon every dwelling-place of Mount-Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, &c.] As if the Prophet should have said, When the Lord shall have purged his Church and people, and shall have brought them into that glorious condition here before promised, he will then as wonderfully and miraculously guide and protect them in every dwelling-place where any of them shall have their abode, and in their public assemblies where they shall meet together for the worship and service of God, as he did the Israelites when he led them through the wilderness by a cloud and smoke by day, that is, by a cloud black and thick like smoke, and the shining of a flaming fire by night; concerning which, see the Note, Exod. 13.21. Even when there should be no appearance of any means for their preservation, yet that should not hinder their protection, because the Lord, as he did then for the Israelites, would create means for the sheltering and securing of them. And indeed because God did discover such riches of grace to his Israel in the many wonders that he wrought for them in delivering them out of Egypt, and in carrying them into the Land of Canaan; therefore the Prophets do usually set forth all the great things that God hath promised to do for his Church, by expressions that do allude to that great work. And to the same purpose is that following clause, for upon all the glory shall be a defense: that is, there shall be a sure defense over that remnant of his people, of whom it was before said, ver. 2. that they should be brought into such a glorious condition; or, that the glory, or glorious condition whereto God would advance his people, should be secured and maintained by means of a divine protection overshadowing every part of it: for herein also that Prophet seems to allude to that clouds covering the Tabernacle, which was in itself a glorious representation of the Church, as it was God's dwelling-place, as usually at all times where the people rested, Numb. 9.16. So it was always: the cloud covered it by day, and the appearance of fire by night: or else especially at that time when the Tabernacle was first set up, when it was in a miraculous manner filled with the glory of God, Exod. 40.34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.

Ver. 6. And there shall be a tabernacle, &c.] This may be added with reference to, and as an explication of that foregoing verse, as if it had been said, And that cloud which the Lord shall create, or that defense which shall be upon all the glory, shall be a tabernacle to shelter them from all danger. Or this may be another figurative expression to set forth how safely they should be protected, And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a cover from storm and from rain: wherein there seems to be an allusion to the tents or tabernacles which shepherds were wont to provide to keep them and their flocks from the heat of the Sun by day, and to shelter them from storms, and from rain both by day and by night: yet some conceive that there is an allusion herein to God's Tabernacle; and that the drift hereof is to signify, either that God's people should be under the defense before promised, as safe as they that fled for shelter to the sanctuary; whereto agreeth that promise, Ezek. 11.16. I will be to them as a little sanctuary: see the Note Psal. 27.5. or else, that as the Tabernacle was, by the covering that was thereon, defended from all annoyances of wind and weather, both storms and rain; so should the Church be defended by the provident care of God over rhem, from all evils whatsoever, both greater and lesser evils: for which see also the Notes, Psal. 121.5, 6.

CHAP. V.

VERSE 1. NOw will I sing, &c.] This is another Prophecy, distinct from that which went before: and it is composed in the way of a mournful ditty, setting forth the great care and cost that God had bestowed upon his people, the Church of the Jews, and how ill they had requited him for all that good that he had done for them. And why God would have such like passages as this, expressed in songs, may be seen in the Note upon Deut. 31.19. Now will I sing to my well-beloved, &c. Some Expositors hold that this is spoken in the person of God the Father, the Lord of the Vineyard; and consequently that it is Christ, his well-beloved Son, his dear Son, the Son of his love, Col. 1.13. of whom he speaks here, Now will I sing to my well-beloved, see the Note, 2 Sam. 12.25. But I see no reason at all, why we should not take these words as spoken by the Prophet in his own name. Now will I sing, that is, I will compose, recite and publish in the way of a Song, to my well-beloved, that is, to the Lord Christ, whom with my soul I love. For the Prophets and Apostles are in a special manner, with respect to their office, termed the friends of the Bridegroom, Joh. 3.29. & 15.15. And in saying, Now will I sing to my well-beloved, his purpose is to show that he composed this Song for his sake, that it might be to his praise and glory, (according to that expression of David's, Psal. 101.1. To thee, O Lord, will I sing ), that he had not done it out of a desire to cast any aspersions thereby upon the Jews, but out of love to God in Christ, and zeal to his glory, as grieving to see him dishonored and despised by a people for whom he had done such great things, and that he might bring them to repentance, or at least leave them inexcusable, and might however vindicate God's justice in punishing such an unworthy and ungrateful people. And then for the words that follow, A Song of my beloved touching his Vineyard, they are added to set forth the subject-matter of the Song, to wit, that though it were written in the way of an elegant Parable, yet it was intended concerning his beloved, the Lord Christ, and touching his Vineyard, the Church of the Jews, it was written in his name, and by the inspiration of his Spirit, and that to show what he had done for his people, and how ill they had requited the care that he had taken of them, and the abundant means that he had used to do them good. And indeed the Church of God is frequently in the Scripture compared to a Vineyard, (see the Notes, Psal. 80.8, &c. and Cant. 8.11, 12.) 1. Because the Church are in themselves a weak and feeble people, as the Vine in comparison of other Trees, is a poor weak plant, not able to bear up itself. 2. Because God doth so highly prize, and dearly love his Church above all people, even as men are wont to esteem and delight in their Vineyards more than all their possessions besides. 3. Because no part of men's husbandry do stand in need of so much care and cost, as the Vineyards do. And, 4. because the fruit of the Vine is so precious, and the stem thereof so useless, if it bear no fruit; in regard whereof, as in sundry other respects, the Church may well be compared to the Vine. And very probable it is, that hence Christ took those Parables concerning Vineyards, Mat. 20.1. & 21.28, & 33, &c.

My beloved hath a Vineyard in a very fruitful hill.] Here the Song begins, where there is in the first place mention made of the Vineyards being planted in a very fruitful hill, because indeed Vines thrive best in hills, if they be of a good soil, Bacchus amat colles, whence is that expression, Psal. 80.10. The hills were covered with the shadow of it; and herein it seems he alludes, either to the exceeding great fruitfulness of the land of Canaan, Psal. 80.8, 9. or rather to that eminent and happy estate whereinto God had brought that people.

Ver. 2. And he fenced it, &c.] To wit, both with a hedge, and with a wall without that, as is evident by that which is said afterward, ver. 5. I will take away the hedge thereof, and break down the wall thereof; for which see the Note, Psal. 80.12. And gathered out the stones thereof, and planted it with the choicest Vine, and built a tower in the midst of it; to wit, as a watch-tower, from whence the keepers of the Vineyard might overlook the whole ground round about it, and watch that no thieves or beasts did break into it; and also made a winepress therein, to wit, as making no question but that he should in time reap the fruit of his Vineyard, as a recompense of all his cost and pains. Many several ways Expositors do unfold the mystical sense of the several branches of this Parable, as in that particular of the watch-tower, that thereby Jerusalem is meant, wherein the Priests and Judges were to reside, as keepers of God's Vineyard. But it is too much curiosity in expounding this Parable thus to determine of every particular. The drift of all in general is to set forth, that nothing was omitted that might promote the fruitfulness of the Vineyard; whereupon that complaint is inferred in the next words; and he looked, to wit, with a longing desire and hope, that it should bring forth grapes, that is, good grapes, namely, when the Vines were grown up, and the time of vintage came, and it brought forth wild grapes, that is, naughty unsavory grapes, like those that grow on wild vines, that are usually found in hedges. The meaning is, that the Jews did not return to God that service and obedience which might justly have been expected from them; but were most wicked in their lives, more like Heathens than like God's peculiar people. See ver. 7.

Ver. 3. And now, O Inhabitants of Jerusalem, and men of Judah, judge I pray you, between me and my Vineyard.] And thus the Lord doth unquestionably evidence how inexcusable the Jews were, and how just cause he had to destroy them, because these inhabitants of Jerusalem and men of Judah, were those whom he had termed the Lord's Vineyard; and therefore they being called to judge in his case of the Vineyard, yea any man amongst them, this must needs imply, that if God should appeal to their own consciences, or to the decision of any reasonable man amongst them, they must needs acquit him, and condemn themselves. And thus our Savior dealt with those whom he intended by the husbandmen to whom the Vineyard was let out, Mat. 21.40, 41.

Ver. 4. What could have been done more to my Vineyard, that I have not done in it? &c.] To wit, In regard of outward means; for the Lord holds himself here to the former Allegory of the Lord of a Vineyard, who can only take care that no outward means be neglected, that are like to be helpful to make his Vineyard to bring forth good fruit, but cannot command a blessing from Heaven upon it to make it yield its increase, 1 Cor. 3.7. In applying therefore this expression to God, we must not say that God could do no more than he did to make the Jews a holy people. There is no question but that God could by the mighty working of his Spirit have changed their hearts, and have made them brought forth fruit meet for repentance. But this God was not bound to do. And therefore the drift of this expression is only to show, that no outward means had been wanting to make them bring forth good fruit, and that therefore they had nothing to plead for themselves, they were altogether inexcusable, he had done enough to bring them to live holily, as became God's people, if they had not been a perverse stubborn people. And to this purpose also tends that following Expostulation, Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? as if he had said, was there any reason it should be thus? But see the foregoing Note, ver. 2.

Ver. 5. And now go to, I will tell you what I will do to my Vineyard, &c.] Thus God is wont to forewarn men of the judgments that are coming upon them, before he inflicts them: I will take away the hedge thereof, and it shall be eaten up: and break down the wall thereof, and it shall be trodden down, see the Note above v. 2. & Psal. 80.12, 13.

Ver. 6. And I will lay it wast, &c.] The drift of this, and the following expressions is to show that God would no longer show so much care, nor be at such cost for the good of this people, as formerly; yet many Expositors do apply these expressions severally in a mystical sense, I will lay it wast; that is, I will deprive them of all those privileges which they enjoyed as my peculiar people, and they shall be left in the same condition with other Nations; or their land shall be left wast and desolate, which agreeth with that of our Savior, Behold your house is left unto you desolate, Mat. 23.38. It shall not be pruned nor digged; that is, there shall not be that care taken of them by their teachers to reprove them, and reform them, and make them fruitful in good, as there hath been. (In the word (digged) there is an allusion to the custom of digging about their vines, to get out the weeds, and to loosen the earth, that the water wherewith they were watered, might the better come to the roots, see Luk. 13.8.) but there shall come up briers and thorns, that is, Idolatry and all kind of wickedness shall abound amongst them, and overspread the land. I will also command the clouds that they rain no rain upon it; that is, they shall have no teachers to instruct them; see the Note, Psal. 74.9. (for the instruction of God's Prophets is often in the Scripture compared to the rain, see the Notes, Deut. 32.2. & Job 29.23.) or if they have teachers, there shall be no blessing from Heaven to make their teaching effectual for their good.

Ver. 7. For the Vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant, &c.] Here the foregoing Parable is explained. And the men of the Tribe of Judah are more particularly termed the Lord's pleasant plant (alluding therein to that which was usual, that in Vineyards men had ordinarily some vines, which they esteemed and delighted in above the rest) because the Lord had done more for them, than for all the other Tribes, see the Notes, Psal. 78.68, & 87.2. and that especially because God had appointed that out of their Tribe the Messiah should spring; and the more God had done for them, the more abominable was their ingratitude. And then in the next words is shewn what the wild grapes were, which this Vineyard brought forth instead of good grapes; and he looked for judgment, but behold oppression; for righteousness, but behold a cry; to wit, sins that cried to God for vengeance: see the Note, Gen. 4.10. or rather the cry of the oppressed, complaining both to God and man of the injuries done them.

Ver. 8. Woe unto them that join house to house, that lay field to field, &c.] The Parable being ended and explained, here the Prophet proceeds to an enumeration of some principal heads of their grievous sins, the wild grapes, which God's Vineyard brought forth. And having in the foregoing verse mentioned oppression, as one of their great crying sins, here in the first place he inveighs against their covetousness, as that which was the root of all their oppressions. It is not absolutely unlawful for men to join one house to another, or to lay one field to another, that is, to purchase several houses, and several fields. That which the Prophet condemns, is their insatiable covetousness, that they never had enough, but were still seeking to enlarge their possessions, not caring how unjustly they did it, by fraud or violence wresting other men's possessions from them. And because by the Law of God it was unlawful for the Jews to alienate their lands from one Tribe to another, (see Levite. 25.23. & Numb. 36.7.) it may well be that this encroaching upon other men's possessions is here amongst others intended, see the Note, 1 King. 21.3. Till there be no place; that is, say some Expositors, till there be no place left which they have not gotten into their possession; or rather, till there be no place left for their poor neighbors to dwell near them; as if the land had been given only for them to dwell in, which is implied in those last words, That they may be placed alone in the midst of the earth.

Ver. 9. In mine ears, said the Lord of hosts, &c.] That is, the Lord spake this which I shall now tell you, in my hearing; which agreeth with that expression of our Savior's, Luk. 4.21. This day is this Scripture fulfilled in your ears; or, The Lord revealed it secretly to me by the inspiration of his Spirit. Yet many translate it, as it is in the Margent of our Bibles, This is in mine ears, saith the Lord of hosts; and then the meaning must needs be, that the cry of their oppressions in joining house to house, &c. as he had said in the foregoing verse, or the cry of those that were oppressed by them, was gone up into the ears of the Lord, though they thought he regarded it not. And it may well be that from hence the Apostle James borrowed that expression of his, Chap. 5.4. Behold the hire of your laborers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabbath, that is, the Lord of hosts. See also the Note, Ezra 9.6. Of a truth many houses shall be desolate, even great and fair without inhabitant; to wit, because their owners should be slain or carried into captivity; which was fully accomplished at the Chaldeans taking of Jerusalem, when after a great slaughter amongst all sorts of people, the Princes, Nobles, and rich men were carried captive into Babylon, and so nobody was left to dwell in their stately houses. And this is mentioned as a punishment proportioned to their sin in joining house to house, as was before said. All the benefit they should reap by the multiplying and enlarging their houses in such a way, was, that they should be taken away from the enjoying of them, and their houses should be left desolate and without an inhabitant. It is expressed in the Hebrew with a conditional particle, If many houses shall not be desolate, &c. But this is an Emphatical form of swearing usual in the Scriptures, wherein somewhat is left to be understood by those that hear it, which is not expressed. It is as if the Lord had said, If this comes not to pass, as I have said, let not me be owned for the true God; or, let me not be deemed a just God, a God of truth, &c. And therefore it is well rendered in our Translation, Of a truth many houses shall be desolate, &c.

Ver. 10. Yea ten acres of Vineyard shall yield one bath, &c.] Which was about eight gallons, see the Note, 1 King. 7.26. so that an acre of ground planted with vines should not yield to the owner one whole gallon of wine. And the seed of an homer, which was much about our bushel, shall yield an ephah, and that was, Ezek. 45.11. the tenth part of an homer; and therefore consequently the meaning must needs be, that their land should not yield them above the tenth part of the seed that was sown in it. Indeed Exod. 16.36. it is said expressly, that an homer is the tenth part of an ephah. But therefore I conceive the Omer, and the Homer were two different measures, as indeed they are differently also written in the Hebrew. The Omer was a smaller measure, the tenth part of an Ephah, but the Homer was a far greater measure, the same with the Bath, Ezek. 45.11. containing ten Ephahs; and therefore it was a very heavy curse of God upon their land, when they should reap but one Ephah where they had sown an Homer, which was ten Ephahs. As in the foregoing verse the desolation of their houses was allotted as the punishment of their joining house to house; so here the barrenness of their land is threatened as a just and fit reward of their laying field to field; yet it may be also added, as the cause why their houses should be left desolate. And besides this is inferred fitly upon the foregoing Parable. Because God had lost his cost and labor bestowed upon them that were his Vineyard, therefore they should lose the cost and labor they bestowed upon their lands and Vineyards.

Ver. 11. Woe unto them that rise up early in the morning to follow strong drink, &c.] To wit, as pursuing it with all eagerness, being never well till they be at it, see the Note, Eccles. 10.16. That continue until night, which is in the Original until twilight; and so the meaning may be, that they sat at it, either from morning to evening, or from morning to morning; till wine inflame them, to wit, with unnatural heat, and so instead of quenching, increaseth their thirst, and so they many times fall into burning fevers, and are as it were set on fire with anger and fury, and inflamed with burning lusts. See Prov. 23.29-33.

Ver. 12. And the harp, and the viol, the tabret and pipe, and wine, are in their feasts, &c.] That is, they give up themselves wholly to these carnal delights, not minding the Lord, nor their duty to him. The things here named were not mentioned as evil in themselves, but it is their excess herein, and their abuse of them that is here condemned. And therefore it follows, but they regard not the work of the Lord, neither consider the operation of his hands; that is, his judgments, to wit, either those which God had already brought upon their land; (for it is most probable that this was spoken when in the days of Ahaz the Syrians, Pekah and the Philistines, had made great havoc in Judea, yea when the Ten Tribes were already carried away captives into Assyria. And we see the Prophet Amos condemns the same jollity upon this very ground, of their not laying to heart the sad calamities that were befallen the Ten Tribes, But they are not grieved for the affliction of Joseph, Amos 6.6.) Or else those which did at this time hang over their heads, which God had threatened by his Prophets, and to which he had already begun to make way: which seems most probable, because afterwards he speaks of these, ver. 19. under this expression, Let him make speed and hasten his work. Yet I see not but that this may also be extended to their not considering God's works of Creation and Providence in general, concerning which see the Notes, Psal. 28.5. & 92.5, 6. so that this may be added to imply the reason why they did so wholly give up themselves to pleasure, as if they had nothing else to do in the world, to wit, because they did not by a due consideration of his work, lay to heart how great the Lord was whom they provoked by their sins. Or, because they did not consider that God, the work of whose hands they were, and who had made, and by his Providence brought in to them all those necessary Provisions wherewith they were sustained, had therefore done this, that they might fear and serve him, and not live as brutishly as the beasts do: And indeed well might such men be charged with disregarding the works of God, because gluttony and drunkenness do so overwhelm men, and even drown reason in them, that they mind nothing but their bellies; whence is that of our Savior, Luk. 21.34. Take heed to yourselves, lest at any time your hearts be over-charged with surfeiting and drunkenness—and so that day come upon you unawares.

Ver. 13. Therefore my people are gone into captivity, &c.] That is, they shall certainly go into captivity; it is as sure as if it were done already. It may be indeed the Ten Tribes were already carried away; but it is the Babylonian captivity that is here threatened as the punishment of those sins which the Prophet had now reproved; because they have no knowledge, to wit, to take notice of the danger they are in, by a due consideration of the judgments, either incumbent on them, or impendent over them; and so this may be spoken with respect to what he had said in the foregoing verse, they regard not the work of the Lord, &c. or because they are such a sensual, senseless, and brutishly ignorant people; and therefore it is that by way of aggravating this their willful ignorance from the special means which God had afforded them to make them an understanding people, they are here called God's peculiar people, Therefore my people are gone into captivity, because they have no knowledge; as if he had said, Though I have given them my Law to enlighten them, and sent my Prophets to teach them, yet through their profaneness and sensuality, they are as brutish as the very brute beasts, Wine and new wine take away the heart, saith the Prophet, Hos. 4.11. and therefore they shall be carried away for slaves into a strange land. And their honorable men are famished; it is in the Original, their glory are men of famine; but the meaning is, That the great ones amongst them that were in greatest esteem, and lived in all pomp and plenty, being generally accounted the glory of their Nation, should be starved for want of necessary food. Because in times of scarcity, such men might hope by their wealth and greatness to secure themselves, therefore the famishing of these is particularly expressed. And their multitude, that is, the common people, dried up with thirst, which I conceive is meant of the straits they should be brought into both for meat and drink, when Jerusalem should be besieged by the Babylonians. And this is threatened as a just reward of their sin. They that had wasted and abused God's good Creatures, when they had them in abundance, by luxury, gluttony and drunkenness, should come at last not to have bread to eat, or water to drink.

Ver. 14. Therefore, &c.] That is, say some Expositors, because of the mortality that shall be amongst the people by reason of the famine mentioned in the close of the foregoing verse; or rather, because of their drunkenness and luxury before taxed, and their not considering the work of the Lord, Hell, that is, the grave, or the place of the damned, see the Notes, Psal. 55.15. & 86.13. hath enlarged herself, and opened her mouth without measure, that is, hath swallowed up innumerable multitudes of people, men and women that died by sword, famine and pestilence; and their glory, that is, their great ones, and their multitudes (for both which see the foregoing Note) and their pomp, that is, the pomp and jollity of their great ones in their feasting and triumphs (for the meaning is, that all their state and glory should perish together with them); and he that rejoiceth shall descend into it; that is, the whole crew of those that spent their days in such revelling, mirth and jollity, drowning all fears and cares in rioting and carnal pleasures. Some conceive that the drift of this place is to show, that because they had with such insatiable greediness swallowed up the houses, lands and estates of their neighbors, therefore the Grave or Hell should as greedily swallow up them. But I rather think that this is spoken with reference to the sin last mentioned, ver. 11. and so the drift of the place to be this, that because they had been so insatiable in their gluttony and drunkenness, and had opened their mouths and throats without measure to gusle down wine and strong drink, therefore the Grave or Hell should open her mouth without measure, to swallow them down in huge multitudes together, with all their pomp and glory.

Ver. 15. And the mean man shall be brought down, and the mighty man shall be humbled, &c.] Before, the same words in a manner are used to set forth their base crouching and bowing before their Idols, Chap. 2.9. The mean man boweth down, and the great man humbleth himself, that are here used to set forth the Lord's bringing them down and laying them low by his judgments, whereby we may see how God is wont to suit his judgments upon men according to their sins; and the eyes of the lofty shall be humbled, see the Note, Chap. 2.11.

Ver. 16. But the Lord of hosts shall be exalted in judgment, &c.] That is, by the judgments which he shall execute upon them, see the Note again, Chap. 2.11. & Psal. 58.11. And God that is holy shall be sanctified in righteousness, that is, by his just proceedings against them in punishing them for their wickedness, he shall be declared and acknowledged to be a just and holy God, and men shall thereby be brought to fear and serve him. See the note, Levite. 10.3.

Ver. 17. Then shall the lambs feed after their manner, &c.] I see not but that this might be understood literally, and that as an illustration of the judgments before threatened, ver. 13, 14. to wit, that when the inhabitants of the land were slain or carried away captive, then cattle, sheep and lambs should after their manner graze freely where ever they pleased, all lands lying now open without any Inclosures, and there being nobody left to restrain them, or keep them out. Yea, and some add too, that they should feed even in those places where their houses formerly stood, grass growing there as in the open fields, when they were left desolate and without an inhabitant, according to that which is said concerning the Syrians also, Chap. 17.2. The cities of Aroer are forsaken, they shall be for stocks which shall lie down, and none shall make them afraid. And so also we may understand the following clause, and the wast places of the fat ones shall strangers ea • , to wit, that foreigners of the Nations round about them should break in upon and devour those places, being now laid waste, where fat cattle, wherewith the inhabitants pampered themselves, had wont to be kept in full pastures, or where their great and rich men had wont to abide; for indeed men of great wealth are usually set forth by their fatness in the Scripture, see the Notes, Job 15.27. & Psal. 22.29. & 78.31. And see also the Note before, Chap. 1.7. But I confess the stream, and that especially of the best Expositors, doth run another way; for they understand it figuratively of God's faithful people, who for their meekness and harmlessness, and other reasons, and especially to set forth the tender care that God hath over them as their shepherd, are usually in the Scripture termed his sheep, (see the Notes, Psal. 23.1, 2. & 77.20. & 80.1.) and his lambs, as Chap. 40.11. He shall gather the lambs with his arm, and carry them in his bosom. And accordingly they conceive that in the midst of the denunciation we have here of Judgments threatened against the wicked inhabitants of the land, this verse is inserted for the comfort of those that feared God amongst them, Then shall the lambs feed after their manner; as if he should have said, Though the generality of the people be destroyed, yet God will still approve himself a faithful shepherd in taking care for his poor lambs; when the wicked oppressors of his people, (who boasted themselves indeed to be the sheep of his flock, but were not so) shall be destroyed, then shall those that are his lambs indeed feed after their manner, that is, they shall enjoy the good of the land freely and quietly, after the manner as they had wont to do before those troubles came upon the land, or before they were driven out of their possessions; or after the manner as God hath been always wont to provide for his people. And this Expositors hold was accomplished, partly in those that were godly of the poor left in the land, when the rest were carried away captives into Babylon, 2 King. 25.12. and partly in those that at last returned out of Babylon; at which times it is most probable that many poor people that had been as so many helpless lambs driven out of their possessions, (or at least their posterity) did recover their own again, their mighty oppressors being destroyed, and so did live open in their inheritances after the manner as in former times they had done. And so likewise they understand the following Clause, and the waste places of the fat ones shall strangers eat; for the strangers here meant may be those poor righteous servants of God, that being cast out of their Estates by oppressors, were glad to fly their Country, and so wandered up and down as strangers in other Countries, till hearing how their proud oppressors were destroyed by the Babylonians, they should then return again, and enter upon their ancient possessions, and so should be nourished in those places that were now laid waste by the enemy, but formerly were enjoyed by their rich and mighty enemies, that had lived there in ease and plenty: Or else by these strangers may be meant those poor people of God, that being freed from their Captivity in Babylon, where they had lived as strangers for many years togethers, had liberty at last given them to return again into their own Country, and so did not only enter upon their own possessions, to which they had been a long time strangers, but also enjoyed the estates of those great ones that had been slain or carried away captives, and so had lain waste ever since.

Ver. 18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a-cart-rope.] Because by iniquity and sin, in the Scripture sometimes the punishment of sin is meant, (see the Note, Psal. 31.10.) therefore some understand this place of those that by their impenitency and obstinacy in adding sin to sin do hasten judgments upon themselves. And others understand it of the wickedness of those that use all possible means to urge and draw others to sin. But it is far better understood of the obstinacy of wicked men in the pursuit of sin: They that sin of infirmity being overborn by the strength of temptations, or by the violent inclinations of their own corrupt lusts and affections, may be said to be hereby drawn away to sin, and that against the sin •• redesire and purpose of their hearts, according to that, Jam. 1.14. Every man is tempted, when he is drawn away of his own lusts and enticed: and that of the Apostle Paul, Rom. 7.15. What I would, that do I not; but what I hate, that do I. But those the Prophet here speaks of, are such as being desperately bent upon, and abandoned to sin, do wittingly and purposely pursue the doing of evil with all greediness, even where there is very little or no enticement, or temptation, or provocation to carry them away thereto; so that it may be truly said, that whilst others are drawn away to sin, they draw sin upon themselves. And accordingly by the cords of vanity, and the cart-ropes whereby they draw sin upon themselves, may be meant, either 1. all those vain encouragements whereby they embolden themselves in sin, when conscience, it may be, began to check them, and to stop them in their evil courses, such are men's presumptuous despising the Judgments of God, or those vain conceits that God regards not, nor minds the ways of men, or those hopes of impunity and finding favor with God, which they suggest to themselves, or the excuses they devise for the justifying or extenuating of the evil they desire to do; all which arguings, though weak in themselves, yet through man's corruption, and the instigation of Satan, do work strongly upon men's hearts, and are as so many cart-ropes to draw on sin, and are therefore called the snares of the Devil, 2 Tim. 2.26. and 3.7. Or, 2. rather those strong plots and projects, which they study and devise in contriving several ways and means for the effecting of the evil they desire to do, and the great pains they take, their toilsome endeavors with all possible eagerness to accomplish what they have so contrived; which may be called cords of vanity, because they are sinful and wicked, and do provoke God to destroy men; and because when men are once entangled in such desperate courses, custom becomes a cart-rope to draw the guilt of all abominable sins upon them.

Ver. 19. That say, Let him make speed, and hasten his work, &c.] That is, say some Expositors, that by adding sin to sin, and by running into all extremities of desperate wickedness, do in a manner hasten, or provoke God to hasten judgment upon themselves. But I conceive the Prophet doth plainly set forth the manner how these profane wretches did deride and jeer the threatenings of God's Prophets, Let him make speed, and hasten his work, that we may see it. As if they should have said, You Prophets talk much of some great thing which God is about to do suddenly by way of punishing us for our sins, why is it not done? let him do it; we care not though he hasten his work, as you say he will: or, these words of scorn might be used to imply how little they believed what they said, and how confident they were that no such thing should be, Let him make speed, and hasten his work, that we may see it: you have threatened these things again and again with many terrible words, we wonder when we shall see it done; and to the same purpose is the following clause, and let the counsel of the Holy One of Israel draw nigh and come, that we may know it, that is, that we may by the event see and know that God hath indeed determined of what you say, and so may sensibly feel and know it is so. I take it to be all one as if they had said, you have talked long enough of what God in his counsel hath determined to do; why is the execution delayed so long? Let us see it at last speedily brought to effect. And indeed the often repeating of the same thing, Let him make speed, and let him hasten his work, and let the counsel of the Holy One of Israel draw nigh and come, and that we may see it, and that we may know it, doth plainly show that this is mentioned, as spoken in a flouting manner; and the same I judge of their terming God, the Holy One of Israel. Some indeed think that they might use this expression seriously, to imply that the Holy One of Israel was not so changeable as utterly to cast off and destroy that people to whom he had obliged himself by an everlasting Covenant. But because the whole is spoken in a way of a derision, and because we find that our Prophet speaking of God, was frequently wont to use this expression of the Holy One of Israel, (as we may see Chap. 1.4. and in many other places), therefore it is most probable that even this expression they used also by way of jeering the Prophet. And this we may the rather think, because the other Prophets do often complain of wicked men's mocking them for the words they spake in their Preaching to the people, as Jer. 20.8. The word of the Lord was made a reproach unto me, and a derision daily; and Chap. 17.15. a place much like this, Behold, they say unto me, Where is the word of the Lord? let it come now.

Ver. 20. Woe unto them that call evil good, and good evil, &c.] This may be applied, I confess, to those that by the wickedness of their lives do contradict that which they know in their judgment, and so do by their practice seem to call that good, which in their Consciences they know to be evil, and that evil which they know is good. But certainly the Prophet did hereby intend those that did expressly say that evil was good, and good was evil, (which must needs argue a high degree of bold profaneness) and so did not only confound good and evil, virtue and vice, truth and error, making both alike approvable or disapprovable; but also quite contrary to that which was just right, did prefer evil before good, approving of evil as fit to be loved and embraced, and condemning good as fit to be hated and rejected. And besides, this is not meant of those that merely out of simple ignorance do err and mistake in some smaller matters, but of those that do in the generality judge perversely of the whole way of good and evil; which if it be done out of judgment, is a high degree of brutishness, even that of being given up to a reprobate mind, as the Apostle speaks, Rom. 1.28. and must needs cause them to run out into an unbridled licentiousness of doing evil; and if it be done against judgment and knowledge, argues desperate obstinacy and perverseness of spirit. And yet this may be several ways, as when men call evil men, or their evil actions good by way of flattery, (see the Note, Prov. 24.24.) or when men speak evil of good men, or the good they do, or the good that is in them, by way of calumny; or by way of excusing, or justifying, or indulging and encouraging themselves in any way of wickedness, as when they shall call prodigality, bounty; or covetousness, frugality; or on the other hand, zeal, madness; and patience, stupidity and cowardice, and such like. As for the following words, That put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter; the same is expressed again in Metaphorical expressions; for by darkness is meant the evil of error and sin which are usually termed darkness in the Scripture, because they proceed from the ignorance and blindness of men's minds, Ephes. 4.18. which is farthered much by the cunning of Satan, and power which he hath over them, who is therefore called the ruler of the darkness of this world, Ephes. 6.12. because they affect secrecy and darkness, Ephes. 5.11, 12. and cannot endure the light of the word, lest the evil of their ways should thereby be discovered, Joh. 3.19, 20. as likewise because they make men liable to the over-clouding darkness of God's displeasure here, and that utter eternal darkness which is provided to be the portion of the damned hereafter, Mat.