Annotations Upon Isaiah

CHAP. VI.

VERSE 1. IN the year that King Uzziah died, &c.] It is not expressly said whether Isaiah saw this Vision immediately before Uzziah died, or presently after his death. But yet it seems most probable that it was immediately after the death of Uzziah; and that this, In the year that King Uzziah died, is all one as if he said, In the very beginning of the reign of Jothan, the son of Uzziah, presently after the death of his Father Uzziah; 1. Because the death of Uzziah seems purposely to be mentioned, to note, that it was upon that great change that was made by this Kings death, that God did now again confirm the Prophet Isaiah in his Prophetical Office. The coming in of new Kings doth many times cause great changes and commotions in Kingdoms; and therefore to encourage the Prophet against any fears caused by this change, the Lord was pleased by this Vision to confirm him again in his Prophetical Office. And 2. Because the Prophet seems all along to divide his Prophecy according to the Reigns of the Kings in whose days he prophesied. In chap. 11. he names Uzziah as the first of the Kings under whom he prophesied; and accordingly it may be probably thought that from thence unto this place we have had the sum of his Prophecies in the reign of Uzziah. Then 2. he tells us the Vision he saw, and the charge which God gave him in the year that King Uzziah died; that is, in the very beginning of the reign of Jotham, the son of Uzziah, who upon the death of Uzziah succeeded him in the throne. Again, 3. Chap. 7.1. He begins his Prophecy under the Reign of Ahaz the son of Jotham. And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, &c. And then 4. in chap. 14.28. he adds his Prophecies under Hezekiah, the son of Ahaz, using the same expression he uses here, In the year that King Ahaz died was this burden. But may some say, If the Prophet intended to show that this Vision was seen after the death of Uzziah, why did he not rather say, that it was in that reign, or in the beginning of the reign of Jotham? I answer, Because if he had expressed it so, it would have been questionable whether it had been in the beginning of Jotham’s reign, when he reigned together with his father, and as his Viceroy during all the time of his leprosy, or in the beginning of his reign when he came to be King in his own right, after the death of his father Uzziah, for which see the Notes, 2 King. 15.5, 32. Indeed because we have here a relation of Isaiah's call to his Prophetical Office, and because he speaks here of his seeing the Lord, ( ver. 5.) as a thing he had not been acquainted with, therefore there are some that think that this was his first Vision, and should therefore have been placed in the beginning of his Prophecy. But, 1. it is most improbable that he should begin to Prophecy in the year that Uzziah died, concerning whom it is noted, that he did write the acts of Uzziah first and last, 2 Chron. 26.22. 2ly. Because the Prophet was here enjoined to denounce that judgment that God had past against the Jews, that they should be given up to blindness of mind and hardness of heart, ( ver. 9.) it may be clearly from hence gathered, that he had Prophesied to them many years under Uzziah; and had experienced their obstinacy, for which this sentence was pronounced against them. And, 3ly, this Vision therefore was not his first call to his Prophetical Office, but to confirm and encourage him herein, against all the opposition he had met with, or might meet with therein; as we see the Apostles Commission was again and again renewed to them for their greater encouragement. And indeed considering with what Majesty and Glory God presented himself to the Prophet in this Vision, it is no wonder though he were more than ordinarily astonished, and it may be he became hereby more sensible of the great weight of his Office; than he had been before. But it doth not follow that God never revealed himself to him as a Prophet before.

I saw also, &c.] To wit, in a spiritual ecstacy; or rather waking, in an outward corporeal apparition; whence is that which the Prophet afterward saith, ver. 5. Mine eyes have seen the King, the Lord of hosts, see the Notes, Gen. 15.1. Exod. 3.2. & 24.10, 11. & Numb. 12.7. the Lord, that is, the Lord Jehovah, one God in three persons; whence is that afterward, ver. 8. Whom shall I send? and who will go for us? see the Note, Gen. 1.26. And therefore the Evangelist St. John doth expressly affirm that it was the Lord Christ that appeared to our Prophet in this Vision, Joh. 12.41. where having alleged that very sentence which is here pronounced by the Lord, ver. 9, 10. concerning the blinding of the Jews, he adds, These things said Isaiah, when he saw his glory, and spake of him. And the Apostle Paul, alleging the very same passage, saith, Well spake the Holy Ghost by Isaiah the Prophet. It was therefore the only true God, who is Father, Son and Holy Ghost, that now appeared to Isaiah, sitting upon a throne, as the great King and Judge of the world, and ready now to pronounce a judicial sentence against the Jews his peculiar people. High and lifted up, that is, exceeding high, as before to express the exceeding height of the cedars of Lebanon, it was said they were high and lifted up; or high may have respect to the great height of the Throne in regard of the frame and making of it; and lifted up, to the situation of it, in that it was seen aloft in the air very high above the earth; both being to set forth the incomprehensible Majesty of God, and how transcendently far this Heavenly judge is above all the Kings and Monarchs of the earth. And his train, that is, the skirts of his royal robes, or the skirts thereof, (as it is in the Margent) that is, the utmost parts of the Throne whereon he sat, or, that which hang down of the covering which lay upon the Throne, filled the Temple, that is, the lower parts of the Temple. It seems clear by this, that this vision was seen in the Temple, or in a representation of the Temple, as likewise by that which follows, ver. 4. where it is said that the posts of the door moved at the cry of the Seraphim, and that the house was filled with smoke; and ver. 6. that one of the Seraphims had a live coal in his hand, which he had taken with the tongs from off the altar; and that this was to signify, that it was that holy God whom they served in the Temple, that now appeared to the Prophet; and that the Jews might see how vainly they boasted so much in the Temple, whereas in this very Temple that dreadful sentence mentioned ver. 9, 10. was now pronounced against them. As for that which is said of his Trains filling the Temple, that might be to signify that the least ray of the Majesty of God was greater than all the glory of man; or that the glory of God is spread throughout the Church; or that the benefits of Christ's Mediatorship do redound from him to the replenishing of the whole Church.

Ver. 2. Above it stood the Seraphims, &c.] That is, above the Throne, right over against the Lord, whose head and upper parts, in that human shape wherein he appeared, were lifted up far above the Throne. And these were Angels, who appeared also in human shape, as is evident by the mention that is made of their face and feet, and ver. 3. of their human voice; and therefore also it is said that they stood, to wit, before the Lord, in a way of reverence, as attending upon him, as Nobles are wont to stand about a King, and as ministering spirits, always ready to do whatever he shall enjoin them; all being intended to set forth the astonishing glory of the Majesty of God. As for the name that is here given them, Seraphims, which signifieth burning, it is probable that they are so called either from their ardent love to God, or zeal for God, (see the Note, 2 King. 2.11.) or from their purity, the swiftness and agility of their motion, and their unresistable power, see the Note, Psal. 104.4. or rather, because they appeared like flaming fire, as was suitable for the discovery of God's fiery indignation against the Jews, which is afterward set forth in that dreadful judgment, which ver. 9, 10. is pronounced against them. We cannot therefore say, as some boldly do, that these Seraphims were a peculiar order of Angels, the highest and nearest to God of all; for though it may be probably gathered from some other places of Scripture, that there is some order amongst the Angels; yet this word Seraphims setting forth the nature, qualities, and employments of the Angels in general, it cannot be concluded from hence, that the Seraphims were an order of Angels, distinguished from the rest of the Angels by that name. Concerning their number, there is nothing expressed. That there were but two of them (as some say) answerable to the Cherubims upon and before the Mercy-seat in the Tabernacle and Temple, Exod. 37.7, 10. & 1 King. 6.27. cannot be concluded from that which is said, ver. 3. that one cried to another, see the Note; rather we may probably think there were great multitudes of them, this tending most to set forth the infinite Majesty of God.

Each one had six wings, &c.] And this also was, as was the four wings of the Cherubims in Ezekiel's Vision, Ezek. 1.6. to set forth the agility of their nature, and the swiftness of their motions; as likewise it may signify their mounting aloft in the knowledge of God, and their conversing on high. With twain he covered his face, not as if the holy Angels do not at all see God, (for our Savior saith expressly, Mat. 18.10. That in Heaven the Angels do always behold the face of his Father ), but to imply how unable they were, and how unworthy fully to behold the resplendent brightness of God's glory; and with twain he covered his feet, which might be to imply either, 1. That the nature and motions of the Angels is hidden from men below; and that as the Angels are unable to behold the glory of God, so neither are men able to behold the glory of the Angels. And, 2. that they do not satisfy themselves in their Ministry, and in the service which they perform to God, as being conscious to themselves, and ashamed of their imperfection and infirmity, in comparison of the infinite purity and perfection of God; concerning which see the Notes, Job 4.18. & 15.15. and with twain he did fly, that is, they stood with their wings stretched forth, and perhaps fluttering continually, as ready to fly, (for it is not probable that the Prophet saw them flying to and fro) and hereby was signified their readiness to do, and their swiftness in doing whatsoever God enjoins them.

Ver. 3. And one cried unto another, &c.] That is, say some Expositors, they cried together with one consent, or they cried out by turns, as two Quires of Singers are wont to do, thereby exciting as it were, and stirring up one another; as it is said the men and women did in that Song of Thanksgiving wherewith they blessed God, after their miraculous passage through the Red-sea, see the Note, Exod. 15.21. And said, Holy, holy, holy is the Lord of Hosts. Now this threefold repetition of the word holy, is commonly said to imply the Trinity of the Persons in the unity of the Godhead. But I rather conceive that the intent thereof was to signify, 1. The superlative and transcendent eminency of God's Holiness, both in himself (see the Note, 1 Sam. 2.2.) and in all his ways and works, yea and particularly in the judgment which was now to be pronounced against the Jews. It is as if they had said, Holy, yea, thrice-holy, infinitely, and unchangeably holy unto all eternity is the Lord of Hosts. 2. The zeal and unwearied diligence of the Angels in setting forth the Praises of God. And, 3. how base a thing it was in the Jews to forsake this holy God, and to follow after Idols. The whole earth is full of thy glory, see the Notes, Psal. 8.1. Yet some conceive that by this Clause the folly of the Jews is covertly taxed, who carried themselves as if the glory of the Lord had been shut up, and were only to be seen in the Temple at Jerusalem.

Ver. 4. And the posts of the door moved at the voice of him that cried, &c.] That is, at the voice of everyone of the Seraphims, as they cried, (which expression I conceive is proper enough, though many of them cried out jointly together, see the Note above, ver. 3. Or, at the voice of God that cried, to wit, either by a voice that came immediately from him, or by the voice of the Seraphims singing his Praise; for though it be meant of the cry of the Angels, yet this may be called the voice of God crying by them, because it was by his power, and not theirs, that this was effected, as it was God's power that caused the walls of Jericho to fall down at the sound of the Rams-horns, Josh. 6.20. It is in the Hebrew, And the posts of the Transomes, or, the Thresholds moved, that is, those pieces above and beneath the door, whereto the side-posts were fastened. But the meaning is, that all the posts, together with the door of the Temple that hung thereon, did shake and tremble. And this was questionless to signify the terribleness of God's anger now discovered, and the dreadfulness of the judgment now to be denounced against the Jews, (see the Note above, Chap. 5.25.) and the fearful commotion and trembling it should, when it was accomplished, bring upon the people. Yea, and some add too, that it was a sign of the overthrow of the Temple, together with the ceasing of the Ceremonies that were used therein. And the like may be said concerning the following Clause, and the house was filled with smoke; for this smoke filling the Temple, might be to signify the wrath of God against the Jews, (as in Psal. 8.8. There went up a smoke out of his nostrils, &c. ) and that in the burning of Jerusalem and the Temple by the Chaldeans; yet as the Cloud that filled the Temple, 1 King. 8.10. so this smoke filling the Temple might be to signify God's presence there, and so to assure the Prophet that it was the Lord that pronounced the following dreadful sentence against the Jews; yea, and some add, that the smoke signified the blinding of them.

Ver. 5. Then said I, woe is me, for I am undone, &c.] The meaning of this is, that upon the sight of that glorious apparition, wherein the Lord had presented himself to him, and the hearing of that dreadful voice of the Angels, owning and admiring the infinite purity and holiness of God, and the discovery that was made of God's indignation, mentioned in the foregoing verse, the Prophet was astonished and terrified, as apprehending his very life to be endangered thereby, (concerning which see the Notes, Gen. 16.13. & Judge. 6.22. & Exod. 33.20.) and that the rather because these things did cause him presently to reflect upon his own baseness and impurity, as rendering him unworthy to stand before so glorious and so pure a God; as he expresseth it in the following words, Woe is me, for I am undone, because I am a man of unclean lips: But why doth he complain only of the uncleanness of his lips? I answer, 1. Because he was a Prophet; and so might apprehend that he had been too remiss in reproving the sins both of Princes and people, and consequently might fear that he had been in part the cause of the people's not being reclaimed from their sins, and so of the Lord's breaking forth now in such high displeasure against them. Or, 2. to imply generally that he was all over a poor unclean wretch, and one therefore that might justly fear, lest the wrath of so holy a God might consume and destroy him. In confessing the pollution of his lips, he doth withal imply that corruption of his nature which had tainted his tongue, (for out of the abundance of the heart the mouth speaketh, Mat. 12.34.) and so likewise the whole man; and it is therefore all one in effect, as if he had said, I am all over unclean, and therefore unable as to speak anything from God or to God, as I ought to do; so also to perform any service to him or for him, for which he might not justly be offended with me. But wherefore doth he add that, and I dwell in the midst of a people of unclean lips? I answer, It may be only to imply, first that he was naturally no better than they, and that both he and they were a company of unclean creatures, whom God might justly destroy. Or, 2. that besides his own pollution, he might justly fear, that his very dwelling amongst a people so horribly wicked and profane, might bring him to be involved in the same punishments together with them. Or rather, 3ly, that he might well think that he had contracted some contagion by living in the midst of such a wicked people, it being very hard for a man to converse amongst such, and not to be defiled by them, but to be as the fish that are fresh and sweet, though they live constantly in the salt-sea; and haply the contagion which he feared he had contracted in his lips, might be, that their contumacy had made him, either out of a cowardly fear of them, or out of despair of doing any good upon them, more remiss in contending with them, than he should have been.

For mine eyes have seen the King, the Lord of hosts,] See the Note above ver. 1. But why was the Prophet thus affrighted? I answer, considering the exceeding glory and dread of the Vision, it was no wonder though he were for a time thus startled. And besides it was one chief end of the Vision, by the discovery of God's Majesty and glory, both to humble the Prophet that he might the more reverently attend upon him and receive his commands, and likewise to strengthen and encourage him to go on courageously in his office, notwithstanding all the opposition he might meet with, in the confidence of the greatness of his Lord, that had given him his Commission.

Ver. 6. Then flow one of the Seraphims unto me, &c.] To wit, by the command of God, before whom the Seraphims stood, waiting still in a readiness to receive his commands; having a live c • all in his hand, which he had taken with the tongs from off the altar, that is, from the altar of burnt-offerings, whereon there was fire continually burning, that did at first come down from Heaven, see the Note, Levite. 6.12. Here begins the relation of that which God had ordered to be done, to quiet the troubled mind of the Prophet, to free him from his fears, and to confirm and encourage him in his Prophetical office, and particularly in that service that was now to be imposed on him of making known God's decree concerning the blinding of the • ews. Accordingly this live- • oal taken from off the altar, was intended to be a sign of the purging away his sins, (as it is explained in the following verse) to wit, in a way of expiation or remission, or in a way of Sanctification or cleansing; that as fire doth purge away the dross of metals, so by Christ (who is our sacrifice of Propitiation, and likewise our altar, Heb. 13.10.) the sin of the Prophet should be pardoned, and by the Spirit of Christ and the graces of his Spirit, (out of whose fullness we all receive, Joh. 1.16.) he should be enlightened, sanctified and cleansed. Because the sign was fire from the altar, and so fire from Heaven, it was the fitter to signify that no purity of man is from himself, but from God in Christ, the expiatory sacrifice of Christ, and from the sanctify my spirit of Christ, which is therefore often compared to fire, as Mat. • 11. He shall 〈…〉 the Holy Ghost and with fire.

Ver. • . 〈…〉 my mouth, and • aid, &c.] Had not the Angel informed the Prophet why he had touched his lips with a fiery coal from the altar, he might have understood the meaning of it, and so have been more terrified, rather than •• motted by what was done; he might have apprehended that it had been done in wrath for the fearing rather than the purging of his lips. And therefore together with the sign he added a word of information, L • , this hath touched thy lips, and th •• 〈◊〉 is taken away, and thy sin is purged; as surely as t •• coal from God's altar hath touched thy mouth, so surely are all thy sins forgiven thee, and particularly the pollution of thy lips, whereof thou didst complain; and thou shalt be furnished with gifts fitting for the service which shall be enjoined thee. See the two foregoing Notes. There is no question to be made, but that the Prophets sins were pardoned before, and that he had been sanctified, and set apart and fitted for his holy function, and that with his tongue he had already done much holy service for God; only by this which was now done, he was confirmed in his Prophetical office, and assured of a further supply of grace, and that in a greater measure than formerly, that so he might go on courageously, and might not faint or fear because of the difficulty of the service enjoined him. And observable it is, that the coal is only said to have touched, his lips; the grace signified thereby is promised as from God.

Ver. 8. Also I heard the voice of the Lord, saying, &c.] To wit, the Lord Jehovah, whom he then in a Vision saw sitting as a King upon his Throne; who now spake not to him as before by one of the Seraphims, but immediately by himself, Whom shall I send? and who will go for us? that is, in our name and stead upon our service, and for our glory? We have the like expression, Gen. 1.26. for which see the Note there. It is spoken after the manner of men; and that to imply, both what singular abilities are requisite for those whom God sends forth as his messengers to teach a people, and how few there are that are fit for that employment; as likewise with what wonderful wisdom and care God doth cull out choice and fit men for the work of the Ministry, and particularly that it was thus in his sending the Prophet Isaiah. And hereby also he was confirmed and assured that he was sent of God, that so he might not stagger at that seeming incredible message he was now to carry concerning the blinding of the Jews. Whereupon is the following answer, which he presently returned, Then said I, here am I, send me, to wit, because he was now encouraged, and willing to undertake any service which God should impose upon him, though never so dangerous and difficult.

Ver. 9. And he said, Go and tell this people, &c.] It is not, Go and tell my people, but this people; which is spoken by way of great indignation. See the Notes upon a like expression, Exod. 32.7. Hear ye indeed, or, hear ye without ceasing (as it is in the Margent) but understand n • t. It is as if he had said, Ye shall have Prophets enough, who shall boldly and faithfully make known my will to you, whether you will or no, and shall be constantly teaching and exhorting you; but all shall do you no more good, than if they had not spoken at all to you; ye shall not effectually understand, nor mind, nor lay to heart what they say. And the like may be said of the following Clause, and see ye indeed, but perceive not; which may be meant of the signs or the miracles which their teachers should work in their sight, and of the wonderful works of God which they should see, and the judgments which God should bring upon them, to wit, that they should not understand nor be affected with, either the one or the other. There is therefore in the words, 1. A prediction of their blindness and obstinacy, as if it had been expressed in the future tense, Ye shall hear and yet not understand, and ye shall see and yet not perceive; as it is indeed expressed by the Evangelist, Mat. 13.14. And in them is fulfilled the prophe • y of Isaiah, which saith, By ••• ng ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive And so also by the Apostle, Act. 28.25, 26. And, 2. a commination, that they should be judicially given up to blindness and hardness of heart; as if it had been said, seeing you are thus obstinately bent to stop your ears, and close your eyes, and harden your hearts, so that you will not be bettered by anything that can be spoken or done to you, go on therefore still in this your willful stubbornness, till you be utterly destroyed. It is the will of God by withdrawing or withholding his spirit, thus to leave you to your own perverse and stubborn hearts, that so nothing you hear or see may do you any good. And so indeed in other places this passage of the Prophets is cited, as importing God's punishing their willful refusing to receive good by the means of grace, by giving them up to farther blindness and obstinacy, as we may see, Luk. 8.10. Joh. 12.40. & Rom. 11.8. All which was intended concerning the Jews, not only in the days of Isaiah, but also in the days of the Gospel, even unto this time, as is evident by the frequent applying of this Prophecy to them in the New Testament. And it was the will of God to make known that he would thus punish them by with-holding his Spirit and Grace, and leaving them to the power of Satan, and the perverseness of their own hearts: 1. That he might teach the Prophet not to startle at it, but to stoop to the will of God herein, if he found that he labored in vain in seeking to reclaim a rebellious people; (for when he was to tell them thus of their obstinacy, Hear ye indeed, but understand not, &c. it was all one in effect as if he had said, I know I shall do no good amongst you; but for that I must submit to the will of God.) And, 2ly, withal that the people might be warned to take heed that by their obstinacy they did not bring this spiritual judgment upon themselves. But why would God send the Prophet to them, if he foresaw that he would not obey him, and intended therefore to punish them by giving them over to greater blindness and hardness of heart? I answer, 1. Because however hereby the patience and mercy of God was magnified in using this means to reclaim such an obstinate people. 2. Because hereby the people were left the more inexcusable. And, 3. Because some might be converted by the Prophets teaching, though the generality of the people continued blind and incorrigible; for this judgment was denounced against the body of the people jointly considered, and not against every particular person amongst them.

Ver. 10. Make the heart of this people fat, &c.] See the Notes, Job 15.27. & Psal. 119.7. In this expression there seems to be an allusion to that fat we call suet, which when it is cold will grow stiffer and harder than other fat useth to be; and so the fatness of the heart here intended may be such a frame and temper of heart and spirit, as renders men not only dull and unteachable, but also stiff, obstinate, and intractable. And make their ears heavy, that is, make them deaf, or thick or dull of hearing; for as we use to say of those that hear well, that they are light of hearing; so of those that hear ill, that they are heavy and dull of hearing; and the heaviness of hearing here intended is, when men take no delight in God's word, when they are stupid and blockish, or are no more affected with what is spoken to them, than if they heard not what was said. And shut their eyes, that is, close them up and make them dim. But now all this must not be so understood, as if the Prophet were enjoined to intend, desire, or endeavor to do what is here spoken. Only the Lord doth hereby give him to understand that even his teaching should be an occasion and means of their greatest blindness and obstinacy, making them more stupid and hard, and b • a woe •• hearted than they were before and that yet notwithstanding he must go on in his work. Make the heart of this people fat, &c. as if he had said, I know that whatever thou dost by way of seeking to reclaim them, will but make them more stubborn, they will be the worse for that, whereby they might have been bettered. But yet go on courageously; since they will harden their hearts, hardened let them be; and go thou on in doing that which belongs to thee, though they become thereby the more stupid and stubborn. See the Notes, 1 Sam. 2.25. It is true indeed that it is not the natural effect of the word thus to blind and harden men's hearts. Only God foretells that accidentally this should come to pass, by reason of the obstinacy of the Jews, and that God in his just wrath would suffer it to be so, by with-holding his grace and leaving them to the base perverseness of their own spirits; that as sore and weak eyes are dazzled and blinded with any great light, and tender ears are stunned and deafened with any great noise, and as lime burns by the pouring of water upon it, so the Preaching of the Prophet should make them more blind and sottish, more hard-hearted and stubborn than they were before, according to that of our Savior, Job. 9.39. For judgment I am come into this world; that they which see not might see; and that they which see, might be made blind. And indeed this message here commended to the Prophet concerning the people's obstinacy, Make the heart of this people fat; and make their ears heavy, and shut their eyes, seems to be expressed in these terms purposely to imply how strange a thing this was, that his holy endeavors should bring forth an effect so contrary to what he desired, and that God in his just wrath should design him hereto; which is fully expressed in the following words, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed, to wit, 1. by the pardoning of their sins, according to that expression, Isa. 53.5. With his stripes we are healed; and so the Evangelist Mark expresseth it, Mark 4.12. Lest at any time they should be converted, and their sins should be forgiven them. 2. By the healing of their corruptions, and reforming their lives. And, 3ly, by removing his judgments, and making up all the breaches which God by his judgments had made in their state.

Ver. 11. Then said I, Lord, how long? &c.] That is, how long shall this people continue in this sad condition, being blinded and hardened, yea, and made more and more rebellious and refractory by the Preaching of thy servants the Prophets, whom thou sendest unto them? as if he had said, is there no end or period set to this their rejection? And this it seems the Prophet spake, both by way of wondering at this judgment denounced, out of a solicitous care for this people, and out of pity and compassion towards them; and likewise as being carried thereto by a secret instinct from God, that in the answer which God returned, it might be made known with what great severity he meant to proceed against them. Until the cities, to wit, of Judah, be wasted without inhabitant, and the houses without man, and the land be utterly desolate; that is, until by the incursion of several enemies under the reign of the several Kings that shall successively sit in the Throne of Judah, the inhabitants of the land shall be exceedingly wasted and destroyed, so that at last both cities, and particular houses standing by themselves, shall be in a manner left desolate without any to inhabit them. And this extreme desolation and havoc that was made amongst them might be intended concerning that great destruction which was brought upon them, by the Babylonians; and yet it may be extended also to that extreme devastation that was made in that land by the Romans, namely by Titus and Vespasian first, and afterwards by Hadrian the Emperor. But see the Notes, Chap. 1.7. & 5.9.

Ver. 12. And the Lord have removed men far away, &c.] To wit, the inhabitants of the land, whom the Lord in his wrath shall cause to be carried away captives into Assyria and Babylon, Countries far remote from the land which God had given them. (The same expression is again afterward used concerning the Captivity of the Jews in Babylon, Chap. 26.15. Thou hadst removed it far unto all the ends of the earth), and there be a great forsaking in the midst of the land, that is, and by this means the land shall be in a great measure totally, in a manner, forsaken of her inhabitants, and so shall be left desolate. It is not therefore God's forsaking of this people (as some think) but the lands being forsaken of the people, which the Prophet here intends, and that was when the people were forcibly carried away into Babylon. Yet some I know extend this, as is said in the foregoing Note, to that great desolation that was made in the land by the Romans, when they that were left were dispersed and scattered all the world over.

Ver. 13. But yet in it shall be a tenth.] Some learned Expositors do understand this of a tenth King that should sit in the Throne of Judah, or of a Decade of Kings that should successively reign in the Kingdom of Judah, before that desolation was to come upon the land that was threatened in the foregoing verses. And indeed from the time when this was prophesied, (which was in the days of Jotham, the Son of Uzziah, (see the Note above, ver. 1.) unto the time when the people were carried captives into Babylon by the Chaldeans, there were just ten Kings, that swayed the Scepter of Judah, to wit, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehojachin, and Zedekiah. But by the general current of Expositors it is far better understood of a small remnant of the people, as it were one in ten, that should be left in the land, according to a like expression, Amos 5.3. The city that went out by a thousand, shall leave an hundred; and that which went forth by a hundred, shall leave ten to the house of Israel. Lest the faithful should be too much dejected at the mention of that utter devastation that should be made in the land, this promise is annexed for their comfort, that the people should not be so universally destroyed and rooted out, but that there should be a small remnant of them left; which may be meant both of those few that were left in the land, when the generality of the people were carried away captives into Babylon; or of that remnant that should be brought back out of Babylon, and settled again in their own land. And it may well be, that these are the rather called a tenth, with respect to the reformation that should be wrought in those that were reserved, or to God's preserving the faithful amongst them from the common destruction, thereby to imply that they should be, as indeed the tithes of the land was, holy to the Lord, see the Notes, Chap. 4.2, 3.

And it shall return, and shall be eaten, &c.] Some read this, as it is in the Margent of our Bibles, When it is returned and hath been broused; and they take the meaning of the words to be, that when that remnant should return out of Babylon, that had been so miserably eaten and broused, cropped and destroyed, both before and in the captivity, there should be but a tenth of them in comparison of what they formerly were. But if we read the words as they are in our Translation, then either no more is intended by this, It shall return, and shall be eaten, then if it had been said, it shall be eaten again; meaning, that this remnant should be again wasted. For this is an Hebraism frequent in the Scripture, as in Dan. 9.25. the street shall return and be built, for the street shall be built again. ) Or else the meaning must needs be, that after the return of this remnant, this tenth, out of Babylon, even they should be much wasted and consumed; which was often done by the rage of their enemies against them after their return from the Babylonian captivity. As a teil-tree, and as an oak whose substance is in them, when they cast their leaves; so the holy seed shall be the substance thereof: That is, as when these trees do cast their leaves in winter, and so seem to be in a manner quite dead for the time, yet there is a lively sap remaining in the root or body of the trees, which keeps them alive, and so is the substance or subsistence of them, by reason whereof in the spring they sprout out again; so when my people shall seem to be utterly wasted and destroyed, yet there shall be a small remnant left, a holy seed (see the Note, Chap. 1.9.) a seed of Saints, which shall be as the life, and the substance and subsistence of this people, by reason of whom this my Church and people shall be continued in all succeeding times, so that they shall never be utterly raced out and destroyed. Some think the teil-tree (or, line-tree) and the oak, are here particularly instanced in, because these trees, buding forth later in the spring than other trees, are longer ere they lose their leaves in the Autumn, and so were fitter to represent the Kingdom of Judah, which continued in a safe condition after the people of the Ten Tribes were carried away. But I rather think, that because the teil-tree, by reason of its spreading branches, and exceeding florid beauty, and the oak being a strong tree, deeply rooted in the earth, and usually very long lived, seem most unlike to become as dead in winter, therefore they are chosen to set forth the ruin of the State and Kingdom of Judah, which by reason of her prosperous and flourishing condition, seemed most unlike to be brought so low. Or rather, because the Church and people of God, when they came to spring up again, should like these trees spread forth their boughs and branches very far. But see the Note also, Chap. 1.30.

CHAP. VII.

Vers. 1. ANd it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, &c.] See the Note, Chap. 6.1. This Ahaz (whose father and grandfather Jotham and Uzziah are here mentioned, because under these, and these only Isaiah had hitherto Prophesied) was one of the most wicked Kings of Judah; yet in his reign the Prophet Isaiah was sent with many comfortable Prophesies to him, and to the people, for the support and eneouragement of the faithful (as we may well think) in those evil times; amongst which this is one which is here related; the occasion whereof is said to be, that Rezin King of Syria, and Pekah the son of Remaliah, King of Israel, (Nations that were usually at great enmity one against another) went up towards Jerusalem to war against it; for being encouraged by the successful invasions they had already made upon the land of Judah, each of them severally by their own forces, wherein they had slain many of their great ones that were a chief stay and support of their State, and huge multitudes of the flower of the people besides, they assured themselves, that if they now joined their forces together, they should easily subdue this disheartened broken people, and thereupon resolved to go up together and besiege Jerusalem; which accordingly they did, chuckering themselves no doubt with hope of a full conquest, and the huge spoil they should carry away from Jerusalem; (concerning all which see the Notes, 2 King. 16.5.) but could not prevail against it; which is premised beforehand, to hint how causeless those their fears were, which are here afterward related, and how base their incredulity was, and neglect of God.

Ver. 2. And it was told the house of David, saying, Syria is confederate with Ephraim, &c. That is, tidings were brought to the Court of Judah, to Ahaz the King, who was of the lineage of David, and to the other Princes and Officers of his Court and State, that the Syrians and the Israelites of the Ten Tribes, who are here called Ephraim, (for which see the Note, Psal. 78.9.) had made a confederacy together against Jerusalem. But why is this expressed thus, that it was told the house of David, and not that tidings were brought to Ahaz, or to the House or Court of Ahaz? I answer, that probably we may think it was, either 1. To hint the reason why this confederacy against Ahaz should come to nothing, namely, because he was the lawful heir of the Crown, being descended from David, and God would make good his promise to David concerning the perpetuity of his Kingdom, see the Note, 2 Sam. 7.16. Or else, (as some think) to imply how far Ahaz was degenerated from the courage of David, and other his holy ancestors, as was discovered in that base fear of his at this time, which is related in the following words, and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind; that is, as the leaves of trees will quiver and shake with the first breathing of the wind, when a tempest is rising, so did their hearts tremble and shake (as we use to say, like an aspin leaf), at the first breath of that report that was brought to them, concerning the preparations that were made against them by these two Kings; all which is expressed, to show that the deliverance of this people at this time was only of God, or to set forth the wonder of the deliverance, where both Princes and people were so faint-hearted that they were no way able to make any resistance against the mighty forces that were breaking in upon them.

Ver. 3. Then said the Lord unto Isaiah, &c.] Though Ahaz sought not to God or his Prophets for help or counsel, yet he sent his Prophet to him, with a message that he would deliver him and his people from the danger they were in, 1. To magnify the riches of his longsuffering and mercy towards the worst of men. 2. To render Ahab and his people the more inexcusable. And, 3. for the support and comfort of the faithful that were amongst them. Go forth now, to wit, out of the city, as appears by that which follows, to meet Ahaz; he was sent to Ahaz, both in regard of the greatness of his terrors, and in regard the care of providing for the public safety lay chiefly upon him. Nor was he to stay till the King came back to the City, but to go forth to meet him, both to express that respect and reverence which was due to him as King, and because this was suitable for him that had such good tidings to carry to the King. And as for that command that is given the Prophet for carrying his Son along with him, Go forth now to meet Ahaz, thou and Shear-jashab thy Son, we must know, 1. That Shear-jashab is, being interpreted, the remnant shall return. 2. That this name had been before given to this Son of the Prophet, either by the express command of God, or by the secret instinct of God's Spirit, purposely as a sign, either, 1. of a remnant that should return from the Babylonian captivity, which the Prophets did often foretell. (See the Notes before, Chap. 6.13.) Or, 2. of a remnant that should repent and return unto God, from whom they had departed, after Sennacherib's army was destroyed before Jerusalem, according to that express place, Chap. 10.21. The remnant shall return, even the remnant of Jacob, unto the mighty God, for which see the Note there. And indeed many of those that returned out of Babylon, were such as had been purged and reformed by their afflictions, and brought home unto God. See the Notes, Chap. 4.2, 3. & 6.13. And 3ly, that the Prophet was enjoined to take this his Son Shear-jashab along with him, that he might stand by as a visible sign of the deliverance now promised, and of the ground of it, to wit, God's purpose still to preserve a remnant in this people, that, should be as a holy seed for the perpetuating of the Church in future times. See the Notes, Chap. 1.9. & 6.13. and upon the 15 and 16 verses of this Chapter. And hence it seems probable, that the reason why this name Shear-jashab was given to this Prophets Son, was commonly known; for else his going along with his father to the King would have been to no purpose at all. And then for the place whither the Prophet is sent to meet Ahaz, at the end of the conduit of the upper pool in the high-way (or, causey-way) of the fullers field; this is thus particularly expressed both to clear the certainty of the story, and to assure the Prophet of the certainty of this Prophecy. We read of two Pools that were in Jerusalem, the one called the lower Pool, we find mentioned, Chap. 22.9. Ye gathered together the waters of the lower pool, because it lay on the west-side of the lower City; and another called the upper pool, made for the receiving and retaining of the waters that came from the fountain of Gihon, and situate on the south-side of the upper City, the same as some think, that is else-where called the pool of Sil • ah, Joh. 9.8. and which is said to have been nigh to the Kings garden, Neh. 3.15. And this is that Pool which is here meant; from whence (it seems) there was a fair way that led to the fullers field, (which no doubt they had chosen, because the waters of this Pool lay conveniently for the washing and whiting of their linen) and here it was that the Prophet was directed to meet with Ahaz; and observable it is, that it was the very same place where afterwards Sennachenibs Captains that were sent by him to besiege Jerusalem, made a stand, and summoned Hezekiah to deliver up the City; for so it is said, 2 King. 18.17. They came and stood by the conduit of the upper pool, which is in the high-way of the fullers field. What the cause was of Ahaz his being in this place, is not expressed. Some think that hearing of these sad tidings in some place, whither he had removed his Court out of the City, he was now coming to shelter and secure himself in this his chief City; and so the Prophet was sent forth to meet him there, and to comfort him with a promise from God concerning the deliverance of Jerusalem, that he might not farther dishearten the people by coming in such a fright into the City. But then again others conceive, that he was gone thither, or come thither from some place abroad, that he might consult about the fortifying of that place, either because they feared it might be a place of advantage for the enemy whereby to enter the City, or because it was a matter of so great consequence to secure the waters of this Pool for the use of the City when it should be besieged, and so the Prophet was sent thither, as it were, to tell them in the midst of these their consultations, that the Lord whom they minded not, would be instead of fortifications to the City, and would secure it from the enemy, though they were not able to do it. And this indeed seems most probable, because Rabshakeh, when he went to besiege Jerusalem, did make his first approaches to the City at this place, 2 King. 18.17. and at that time Hezekiah had taken all the care he could to secure these waters, 2 Chron. 32.3, 4.

Ver. 4. And say unto him, take heed and be quiet, &c.] That is, take heed of being thus unquiet and restless in thy mind as thou art; beware of all distrust, and distrustful fears; be not disturbed and distracted, but be of a quiet composed mind, trusting in God; look not after help from the Assyrian, or any other foreign aid, but rely wholly upon God's protection, and his blessing upon thine own forces. And this last we may the more probably think was here intended, because it is expressly said, 2 King. 16.7. that Ahaz did immediately after the invasion of these two Kings, send to Tiglath-pileser King of Assyria for aid, and therefore it may well be that he had this already in his thoughts, Fear not, neither be faint-hearted (it is in the Hebrew, Let not thine heart be tender, that is, soft and apt to take an impression of fear) for the two tails of these smoking fire-brands; so he calls these two Kings and their forces, of whom Ahaz and his people were so exceedingly afraid, by way of contempt and scorn. He terms them fire-brands, because indeed they were coming out against him with such fury and seeming terror, as if they meant to set all the land on a light flame, and with fire and sword to consume all before them. But withal he calls them only tails of fire-brands; which might well be both with respect to what had formerly befallen these Kings (for indeed their power had been of late already much wasted, the Syrians by three great victories which Joash the King of Israel obtained over them, 2 King. 13.25. and the Israelites by their own Civil Wars and Conspiracies, 2 King. 15.10) and likewise with respect to the approaching ruin of both their Kingdoms; for it was not long e're Pekah was slain by Hoshea, 2 King. 15.30. and both the Kingdoms of Syria and Israel were utterly destroyed by the Assyrians, so that in this regard they might well be compared to the ends or tails of two fire-brands, their dominion and tyranny not being like to last long. Yea, he terms them not burning, but smoking fire-brands, and that to imply, that though they might be a great vexation to them (as smoke is to the eyes), and a great terror and affrightment, yet there should be more pride and terror in them, than strength and power for the effecting of the mischief they intended; which yet must be understood with respect to their great design of taking Jerusalem, and the utter subverting of the Kingdom of Judah; for otherwise we find, that when they raised the siege of Jerusalem, and went away, the Syrians did make much spoil in other parts of the land. And to the same purpose is the following Clause, where he calls Pekah (by way also of contempt, because his father was an obscure private person) the son of Remaliah; for the fierce anger of Rezin, with Syria, and of the son of Remaliah.

Ver. 5. Because Syria, Ephraim, and the son of Remaliah, &c.] Even this also is spoken by way of contempt: He vouchsafes not so much as to name these two Kings, by the report of whose confederacy they were so exceedingly terrified, but terms them the Syrian, and the son of Remaliah (See the foregoing Note) have taken evil counsel against thee, that is, most unjust, wicked and mischievous counsel, tending to the utter ruin of God's people, and the utter extirpation of the Kingdom of Judah, the race and Royal power of David's family; which is the rather mentioned (together with that confident resolution of theirs related in the following verse), because all this tended the more to set forth their great danger, and so the mercy of the now promised deliverance.

Ver. 6. Let us go up against Judah, &c.] That is, against the Land or Kingdom of Judah. And vex it, to wit, by invading and spoiling the land, and by besieging their chief City, Jerusalem. And let us make a breach therein for us, that is, let us violently break in upon it, or thorough it, and surprise it, and make it ours. Yet some think, that because the great design which they had in their thoughts, was the besieging of Jerusalem, therefore the breach here intended was the making a breach in the walls thereof, at which they might enter and take the City; and others understand it of making a breach or division amongst the inhabitants of the land or City; that being likely to tend much to their advantage; and others of dividing the land betwixt them, each of them taking that part which lay most convenient for them. But the first Exposition I conceive is the best, and most agreeable to that which follows, Let us make a breach therein for us, and set a King in the midst of it, even the son of Tabeal; for this man they intended doubtless to set up as a Viceroy, or a Tributary-King over the land, and one that should hold the Kingdom of them, and be wholly at their disposing. But now who this son of Tabeal was, is altogether uncertain; that which is said by some of his being a Syrian, and by others of being some eminent man of the Israelites, that was a known enemy to the house of David, are but mere conjectures. But see the foregoing Note.

Ver. 7. Thus saith the Lord God, It shall not stand, neither shall it come to pass.] That is, Though they have with such proud and bold confidence resolved before hand, that they will thus dispose the Kingdom of Judah, and subject it to themselves, yet this which they have thus determined shall not take effect and be established, as they have determined it shall be. So far shall they be from making the Kingdom of Judah theirs, as they have resolved, that they shall not be able to effect that which they have determined concerning their taking of the City Jerusalem; all they attempt herein, shall come to nothing.

Ver. 8. For the head of Syria is Damascus, and the head of Damascus is Rezin.] As if he had said, Damascus is the Metropolis or head-city of Syria, and Rezin is the King and Head of Damascus; these are the bounds which God hath set them, and beyond these bounds they shall not extend their power. The design they have in hand for the enlarging of their Dominions shall not prosper. Neither shall Damascus become the head of Judea, by having dominion over that land; nor shall Rezin become King of Jerusalem, as he makes account to be; but Judah and Jerusalem shall continue under the Government under which God hath set them. And indeed most fully was this made good within a short time, when the Assyrian, called into the help of Ahaz, took Damascus, and carried the people of it captive to Kir, and slew Rezin, 2 King. 16.9.

And within threescore and five years shall Ephraim be broken; that it be not a people.] That is, And the people of Ephraim, the Kingdom of the Ten Tribes, shall be within threescore and five years so broken in pieces, notwithstanding their great confidence in their present confederacy with Rezin, and his Syrians, that they shall no longer be a people, that is, a distinct State and people, living apart by themselves, in their own land, and under their own Laws and Princes, and Government. But now the great question is, how these threescore and five years must be reckoned, after which the Israelites were to cease to be a people; and that because the taking of Samaria by Shalmaneser King of Assyria, and his carrying away of the Ten Tribes out of their native Country into his own dominions, was in the ninth year of Hoshea, which was the sixth of Hezekiah. See the Notes, 2 King. 17.5, 6. Now if we account from the beginning of Ahaz his reign to that Captivity of the Israelites, that makes in all but two and twenty years; for Ahaz reigned in all but sixteen years, 2 King. 16.2. to which adding the six years of Hezekiah his son (in whose sixth year this great calamity befell the Ten Tribes) the whole amounts (I say) to no more than two and twenty years. And yet because the Kings of Syria and Israel had before this severally invaded the land of Judah in Ahaz his time (as is noted before, ver. 1.) therefore it is most probable that Isaiah Prophesied this in the third year of Ahaz; and then from thence to Shalmanesers carrying away the Israelites captive, there could be no more than about twenty years. The most ordinary answer that is given by Expositors for the resolving of this hard question is, that these threescore and five years are to be numbered, not from the time when Isaiah spake these words, but from the time when the Prophet Amos did first foretell this utter destruction of the land and people of Israel, which that he did very expressly is evident in many places of his Prophesy. And indeed it is clear that Amos began to Prophecy two years before the Earthquake in the days of Uzziah, Amos 1.1. (of which there is also mention made, Zach. 14.5. Ye shall flee like as ye fled from before the Earthquake in the days of Uzziah. ) Now if this Earthquake was in the seven and twentieth year of Uzziah 's reign, as the Jewish Writers affirm it was, just about the time when Uzziah was smitten with a leprosy; then it follows that Amos began to Prophecy in the five and twentieth year of Uzziah; from whence if we begin the account of the time prefixed by Amos for the utter ruin of Israel, there will be seven and twenty years left behind of the reign of Uzziah (for he reigned in all two and fifty years, 2 King. 15.2.) To which if we add the sixteen years of his Son Jotham’s reign, 2 King. 15.33. and the sixteen of Ahaz, 2 King. 16.2. and six of Hezekiah (in the sixth year of whose reign Samaria was taken by the Assyrians, 2 King. 18.10.) these make in all just threescore and five years. Yea, and the same account of years they make up also by reckoning the years of the Kings of Israel; for Amos, they say, began to Prophecy in the seventeenth year of Jeroboam the second, who reigned in all forty and one years, 2 King. 14.23. and if so, then he reigned four and twenty years after Amos Prophesied the Captivity of Israel; to which adding the ten years of Menahems reign, 2 King. 15.17. (not accounting the short reigns of Zachariah and Shallum, which made up together but seven months) and the two years of Pekahiah, 2 King. 15.23. and the twenty years of Pekah, 2 King. 15.27. and the nine years of Hoshea, in whose ninth year Samaria was taken by the Assyrians, 2 King. 17.6. this also makes just threescore and five years.

And whereas it may seem strange that Isaiah should speak of the destruction of the Israelites after threescore and five years, only because Amos Prophesied of their destruction so many years before it came to pass; to this it is answered, that Amos did not only foretell this ruin that should come upon the Kingdom and people of the Ten Tribes, but did also prefix the time when it should be, namely after threescore and five years, which hereupon passing by tradition from one to another, was common in men's mouths, and was often mentioned by the succeeding Prophets, as the period appointed by God to the Kingdom of Israel, and that so it is mentioned here by the Prophet Isaiah, as if he had said, that within that threescore and five years, which were so long since foretold, and were so commonly spoken of, Ephraim should be so broken that they should no longer be a people. And indeed could this be made out, a very observable aggravation this would have been of Pekah, and his Israelites bold profaneness and contempt of God's Prophets, that after so fair a warning given so long before, wherein the time was expressly mentioned when they should cease to be a people, they should be so far from fearing the threatened ruin, that they should with so much confidence undertake a design for the swallowing up of the Kingdom of Judah. But the truth is, that this computation of the threescore and five years here mentioned, is built upon mere uncertain conjectures: as, 1. That Amos did foretell that the Israelites should be carried away captives within threescore and five years, of which there is no mention at all in his Prophecy. And, 2. that the great Earthquake, two years before which Amos begun to Prophecy, was in the seven and twentieth year of Uzziahs reign, which can be no way made out from the Scripture. Or, 3ly, that this was just at the time when Uzziah was smitten with a leprosy. And, 4. that Amos began to Prophecy in the seventeenth year of Jerobeam the second. And indeed neither of these two last assertions can agree with the Chronology of the Scripture. For, 1. if Uzziah reigned but five and twenty (or seven and twenty) years, after he was smitten with leprosy, then was Jotham his son born about the time when he was so smitten (for he was five and twenty years when his father died, 2 King. 15.32, 33.) and how could that be, seeing it is expressly said, that Uzziah being upon this occasion sequestered from the Government, Jotham the Kings son was over the house, judging the people of the land. See the Note, 2 King. 15.5. And for the second, of Amos beginning to Prophecy in the seventeenth year of Jeroboam the second, if Uzziah began to reign in the seven and twentieth year of Jeroboam, as it is said, 2 King. 15.11. then by that acccount Amos should have begun to Prophecy ten years before Uzziah began to reign, which is contrary to what is expressly said, Amos 1.1. whereby it is apparent that this way of accounting these sixty and five years, cannot be justified. There is therefore another answer given by others to this great question, which is, that this breaking of the Israelites, whereof the Prophet here speaks, was not that when the main body of the Israelites were carried away captives by Shalmaneser, in the ninth year of Hoshea, 2 King. 17.6. which was indeed but two and twenty years after this Prophecy of Isaiah (for there were then many of the Israelites left behind in the land of Israel, who continued still to be a people by themselves, though very much weakened and broken) but that when Ezar-hadden, the son of Shalmaneser, 2 King. 19.37. did sweep away all those whom his father had left behind, and carried them away captives into his own Countries, placing a fuller Colony of other Nations in their room. See Ezra 4.2. at which time they were indeed utterly broken from being a people. Now that this was threescore and five years after this Prophecy of Isaiah they make out thus. Taking it for granted that Isaiah Prophecyed this about the third year of Ahaz, there were thirteen years after this of Ahaz his reign, 2 King 10.2. to which if we add the twenty and nine years of Hezekiah's reign, 2 King. 18.2. then if the remainder of the Israelites were carried away by Ezar-b •• don in the three and twentieth year of Manasseh (as it may be probably thought, because about that time the Assyrians did invade the land of Israel, and carried away Manasseh himself captive into Babylon, 2 Chron. 33.11.) this makes up just threescore and five years. And indeed this computation of these years, and exposition of this place, is by latest Expositors best approved.

Ver. 9. And the head of Ephraim is Samaria, and the head of Samaria is Remaliahs son.] This must be understood, as the like expression was in the foregoing verse concerning Damascus and Rezin; to wit, that Samaria (concerning which see the Note, 1 King. 16.24.) was the head-city of the kingdom of Israel, but should never come to be the Metropolis of Judea, and that Pekah was the King of Samaria, but should never be the King of Jerusalem, or have power to dispose of the Kingdom of Judea, as they had designed. Yet by subjoining this to that which was said immediately before in the close of the foregoing verse concerning the destruction of the Israelites, it may seem to imply, that Samaria and Pekah, Remaliahs son, should be so far from having any dominion over Jerusalem, that they both should, together with the people of Israel, be ruined and destroyed, which indeed came accordingly to pass; for within a year, or there-about, Pekah was slain by Hoshea. See the Note, 2 King. 15.30. and in Hoshea 's reign Samaria was taken by the Assyrians, 2 King. 18.9, 10.

If ye will not believe, &c.] Some read it, as it is in the Margent, Do ye not believe? It is because ye are not stable, to wit, in the faith, or in the Covenant, whereof you make profession, in that you profess yourselves to be God's peculiar people. As if he had said, If you believe not this promise concerning your deliverance from these two Kings that have conspired against you, and thereupon will seek to secure yourselves elsewhere, by sending to the Assyrian for help (as it is clear Ahaz at this time did, 2 King. 16.7.) this is because you are not steadfast and stable in resting and relying upon God, as you ought to do, and so are over-born with these distrustful fears. You have cast off God, and so do not put confidence in his help, and this is the reason why you regard not this promise. But I conceive the words are best translated as they are in our Bibles, If ye will not believe, surely ye shall not be established; that is, If you will not give credit to this message which I have brought you, and rely upon this deliverance, which from God I have promised you, you shall never be settled in your minds against these terrors and fears, or rather you shall not prosper in any design you take in hand for the securing and establishing of yourselves; you shall not be settled in your present state and condition, but shall e're long be ruined and destroyed. It seems the Prophet perceived Ahaz, and his Nobles, and servants with him, still to continue in great perplexity and fear, and thereupon he added these words, If ye will n • t believe, sur • lie ye shall not be established; which are fully to the same effect with that which Jehoshaphat said to the people, 2 Chron. 20.20. Believe in the Lord your God, so shall you be established; believe his Prophets, so shall ye prosper.

Ver. 10. Moreover the Lord spake again unto Ahaz, saying.] To wit, by the Prophet Isaiah; who, when he saw that Ahaz answered nothing, as not regarding the promise he had made him, and that he and those that were him, were still in as great an afrightment as they were, he thereupon no doubt by the special guidance of God's Spirit, takes occasion to add that which follows.

Ver. 11. Ask thee a sign, &c.] As if he had said, I perceive thou believest not that which I have said to thee, concerning the deliverance of Jerusalem from these two Kings that are combined against it; but that thou mayest know that I have spoken nothing without a Commission from God, ask thee a sign of the Lord thy God; that is, I leave it to thy free choice for thy farther satisfaction, to demand anything to be done, which thou knowest none but God Almighty can do, as a sign to bear witness to the truth of that which I have spoken, and it shall be done for thee; ask it, either in the depth, or in the height above; that is, either on the earth beneath, or in the Heaven above. And observable it is, that in proffering this to Ahaz, he added those words (thy God), Ask thee a sign of the Lord thy God, that is, who by external Covenant is the only God of Israel, and whom thou dost indeed profess to be thy God; for he did hereby covertly tax him for his Apostasy to his Idol-gods. But indeed that which is most considerable is, 1. The wonderful indulgence of God to this wicked wretch, in making him such a proffer for the strengthening of his faith, (concerning which see the foregoing Note, ver. 3.) And, 2. how clearly the Prophet did hereby discover that he spake nothing to him, but by sure and unquestionable warrant from God Almighty.

Ver. 12. But Ahaz said, I will not ask, neither will I tempt the Lord.] Some take this as spoken by way of indignation; as if Ahaz had said, I do not believe the promise which you have made me, as you pretend from God; nor will I be so foolish as to rely upon any such promise in so great a danger as this is; but am resolved to provide for my safety, and the safety of my Kingdom and people some other way, and therefore I will not make any trial what God will do, by asking any such sign, as you advise me to ask. To what end should I do so, being resolved not to rely on God, or any miracle that can be wrought? And indeed it is clear, that at this time he was contriving to call in the King of Assyria to his help. See the Note, 2 King. 16.7. But we do not usually call this making a trial whether God will work such a wonder, a tempting of God; and it is hardly to be thought that Ahaz would so openly renounce God. Others therefore do better understand it, as a refusal to ask any sign, either one or other, under a pretence that he was content and satisfied with the promise which God had made, and was afraid to sin by tempting God, (concerning which see the Notes, Deut. 6.16. & Exod. 17.2.) whereby he did covertly also cast an imputation upon the Prophet, in that he had advised him to do that which was contrary to God's express command. But yet doubtless he did but hypocritically make this a pretence; and the true reason why he refused the sign proffered him, was not any religious fear of offending God, but because he believed not the Prophet, and was however determined to seek help elsewhere. Or perhaps, because he was not willing that God and the true Religion should be honored (to the reproach of his Idol-gods) by any such miracle, if it should come to pass as the Prophet had promised; or else merely because he would to the Prophet in this his danger make a show of fearing God; whereby he did only add to his sin, seeking hypocritically to cover his disobedience and ingratitude, by pretending that which was not in his heart.

Ver. 13. And he said, Hear ye now, O house of David, &c.] See the Note above, ver. 2. By this Preface the Prophet rouzeth up Ahaz and all that were with him, seriously to weigh the weightiness of that which he intended now to say to them. But withal by terming them the house of David, he did covertly upbraid them for their being so far degenerated as they were, from the faith and piety of him, of whose family they boasted themselves to be: Is it a small thing for you to weary men? but will you weary my God also? that is, Is it not enough for you that you vex and disquiet men, to wit, the people of God in general, by your oppressions and persecutions; or rather more particularly me and other the Prophets of God, by slighting what we say, by injuring and persecuting us as poor contemptible men, but that you will needs also vex and disquiet God, to wit, by despising the grace proffered in the sign tendered you, whereby he intended to glorify himself (and that the more wickedly too by doing it under a pretence of piety), and so consequently by distrusting whether God will do, or be able to do what he hath prossered and promised to do? Some understand these words as only implying this aggravation of their sin in despising the sign tendered them by the Prophet, to wit, that the dishonor herein cast upon the Prophet, redounded to the dishonor and reproach of God himself, whose servant he was; for which see the Note, Numb. 16.11. But I rather think that this is not spoken of their despising God by despising his servant the Prophet, but of an affront offered immediately to God himself (above that which was offered him in his servant the Prophet), to wit, that they resolved not to rest upon God's help, but to seek to secure themselves by craving aid from the Assyrians. But however observable it is, that in pressing this, he useth that expression of my God, Will ye weary my God also? for hereby he implied that he had spoken nothing but as God's messenger or Minister, and by commission from him, and that it was upon account of that special relation which he had to God, that he was so tenderly sensible of the great wrong they had now done to him.

Ver. 14. Therefore the Lord himself shall give you a sign, &c.] That is, seeing you despise, or because you despise and reject this great mercy and grace which God was pleased to tender you, of giving you whatever sign you would ask, for the confirming of the promise he had made you, therefore the Lord himself will of his own accord, notwithstanding this your infidelity and contempt, and without your will or desire, give you a sign (see the foregoing Note, ver. 3.) and that indeed far more strange, wonderful and miraculous than any you could have asked, Behold a Virgin shall conceive and bear a Son; which doubtless was meant of our Savior Jesus Christ, as is clearly affirmed by the Evangelist St. Matthew, Chap. 1.22, 23. where having related how the Angel made known to Joseph, that the Virgin Mary his espoused Wife was conceived with child by the Holy Ghost, and should bring forth a Son, whose name should be Jesus, he adds, Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Behold a Virgin shall be with child, and shall bring forth a Son, and they shall call (or, his name shall be called) Emmanuel; which no way differs from that which is said here, that he should be called so by his Virgin-mother, Behold, a Virgin shall conceive and bear a Son, and shall call his name Immanuel. Or, Thou, O Virgin, shall call his name Immanuel. For the Prophets meaning was not, that this name should be given unto Christ, either by his Mother, or anybody else, as a name whereby he should be ordinarily called, (for at his Circumcision by the foreappointment of the Angel, his name was called Jesus, Luk. 2.21.) but that he should be, and should both by his Mother and others be owned to be Immanuel, that is, God with us, Mat. 1.23. and that not only because he was both God and Man, the Godhead and Manhood being in him Personally united together, according to that of the Apostle, Col. 2.9. In him dwelleth all the fullness of the Godhead bodily; but also because by him there was a perfect reconcilement made between God and us, 2 Cor. 5.19. And indeed frequently in the Scripture it is said of Persons and places, that they should be called by such or such a name, when the meaning is not, that men in speaking to them, or of them, should give them that name, but only that that which was signified by those names, should be in them so exactly accomplished, that they might be in that regard most fitly and deservedly called by those names. See the Note, Chap. 1.26. so we find it said upon this account concerning Solomon, that his name should be Jedidiah, 2 Sam. 12.25. and yet we do not read that he was ever ordinarily called by that name. And the like may be said concerning those names given to Pashur, Jer. 20.3. and to Jerusalem, Ezek. 48.35. and to our Savior himself, Chap. 9.6. & Jer. 23.6. And therefore I conceive it is not to be questioned but that the same is intended here, in saying that the Son of the Virgin Mary should be called Immanuel, namely, that he should be true Immanuel, God with us. And yet notwithstanding I would not deny what I find affirmed by many learned men, that by expressing this in those words, that his Virgin-mother should call his name Immanuel, there might be a covert intimation of that great mystery, that because he had no father upon earth, therefore it is said that he should be so called by his Virgin-mother. But now the great question is, How this supernatural conception and birth of our Savior Christ, can be fairly maintained to be indeed that sign which is here foretold by the Prophet? The Jews deny this with much confidence, but with little or no color of truth: For, 1. whereas they say, that the Hebrew word which we translate a Virgin, doth properly signify any young Damsel, Virgin or other, married or unmarried, of this they are not able to give us any one instance, where the word is so used in the whole Scripture. And besides, what an absurdity is it to think, that the birth of any child conceived and born in an ordinary way, should be here foretold by the Prophet as such a strange miraculous sign? And, 2. whereas they affirm, that this Son, whose conception and birth is here foretold, was Hezekiah the son of Ahaz, (for so some of them say) and that of him it is said that his name should be called Immanuel, because in his days God was with them indeed in an eminent manner, when he delivered them so miraculously from the mighty army of the Assyrians, that had besieged Jerusalem; or else a Son which the Prophets wife bare him, whose name was indeed called Immanuel, as by way of prediction, that God would be with them to deliver them from the intended Invasion of the Israelites, and Syrians; neither of these can be maintained with any probability of reason. For, 1. If Hezekiah was twenty and five years old when he began to reign, as it is said he was, 2 King. 18.2. then sixteen years before that, which was in the beginning of his father Ahaz his reign, (for he reigned in all but sixteen years, 2 King. 16.2.) he must needs be about nine years old; and how then could he be the Son, whose conception and birth was here foretold to Ahaz? And, 2. for that which they say that the Prophets wife had three Sons, who had all names given them by God's appointment, as by way of Prophetical foretelling things to come, as namely, 1. Shear-jashab, mentioned above, ver. 3. And, 2. Mahershalal-hash-baz, mentioned, Chap. 8.3. And, 3. This Immanuel of whom the Prophet here speaks; for this last, that he was to be conceived and born by the Prophets wife, (besides that they have no Scripture-warrant for it, but merely their own conjecture) can no way consist with that which is said, Chap. 8.8. for were this Immanuel to have been of no higher descent, why should the Prophet there call the land of Judah his land, in regard of his special interest in it, and dominion over it? and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. And, 3. however, neither any Son of the King, or of the Prophet, can be that Immanuel that is here foretold, unless it can be maintained that his mother was, both before and after his conception and birth, a pure Virgin. The most plausible objection indeed that is made by the Jews against this great truth, that this is a Prophecy of the conception and birth of out Savior Jesus Christ of the Virgin Mary, is this: How that which was to come to pass so many ages after, could be now given as a sign to those to whom the Prophet here spake, to confirm the promise made them of the deliverance of them, and the City Jerusalem from the surprisal of those two potent Kings that were coming against them, which the words indeed do plainly import? But to this it may be justly answered, 1. That strange and wonderful things that are long after to come to pass, may be foretold as signs for the confirming of some present promise given, because the confident prediction of such things may be of force to raise men's minds to the more hopeful expectation of that which is at present promised. Two notable instances we have of this, Exod. 3.12. & 2 King. 19.29. concerning which see the Notes there. It is indeed no more than as if he had said, You question whether God can effect that deliverance which I have promised you; but I will tell you therefore of a greater wonder that God will certainly do, and that is a Virgin shall conceive and bring forth a Son, without the knowledge or help of man, by whom there shall be a reconciliation made betwixt God and men. 2. That the prediction of the miraculous conception and birth of the Lord Christ, their promised Messiah, was the more proper and seasonable at this time, because the certainty of the accomplishment of this did imply the unquestionable preservation of David's Royal family, (from whence this Son of the Virgin was to spring), which was the thing that Ahaz now refused to believe. If Rezin and Pekah, or any other enemies, should be able to cut off the family of David, what would then become of the promise of the Messiah, that was to descend from that Royal stem? By giving him therefore this sign of the supernatural conception and birth of their promised Messiah, the seed of the woman, the Prophet did not only tell him that which was an unquestionable ground whereon he might rely, against all fear of the ruin of David's family; but he did also discover the root of his distrustful fears, namely, that he did not indeed believe that fundamental promise concerning the Messiah, nor that Covenant of Grace which God had made with his people, which was established thereon, and that therefore it was no wonder though he were continually shaken with such unbelieving fears. 3. That it is usual with the Prophets upon this ground, when they are speaking of temporal deliverances and mercies promised to God's people, to pass on a sudden, as by a Prophetick rapture, to make mention of the Messiah, in whom all the promises of God are yea and amen, 2 Cor. 1.20. who is therefore the foundation of all the hope and consolation of God's people, in regard of any mercy that God hath promised them. And, 4. that together with this prediction of the wonder of the conception and birth of their promised Messiah, there seems to be another sign joined, ver. 16. (concerning which see the Note there), both tending to give them assurance, that God would be with his people, in delivering them from those two Kings that were coming against them, as he had before promised them.

Ver. 15. Butter and honey shall he eat, &c.] That is, this Immanuel before mentioned, the Son of the blessed Virgin Mary, shall be fed with butter and honey, such meats as young children do affect, and wherewith in this Country, by reason of their plenty, they are usually much fed. That he may know to refuse the evil and choose the good; that is, that he may grow up till he comes to those years of discretion, that he will be able to discern between good and evil; to wit, that which is naturally or morally good and evil, and so to choose that which is desirable and commendable, and reject that which is hurtful and blame-worthy; which yet must be restrained to that weaker measure of knowledge and discretion, which is usually found in little children, when first the exercise of their reason and understanding begins to discover itself in them, as we see where the same phrase is used, Deut. 1.39. Your children which in that day had no knowledge between good and evil, they shall go in thither. So that the drift of this verse is clearly to imply, that the Lord Christ, the Son of the Virgin Mary, should be true and very man, nourished and brought up from his infancy as other children are; and that he should be subject to the same infirmities and weakness both of body and mind, that other children are subject to; and should therefore grow up in strength and understanding by little and little, as other children do, as it is expressly said that Christ did, Luk. 2.52. And Jesus increased in wisdom and stature, and in favor both with God and man. I know there are several learned men that understand this verse, not of the Son of the Virgin mentioned in the foregoing verse, but of the Prophets Son Shear-jashab, mentioned before ver. 3. and so they conceive this is added to confirm the foregoing Prophecy, ver. 7, 8. concerning the deliverance of Jerusalem, and David's house, from the combined forces of Rezin and Pekah, that were joining together against them; as if the Prophet had said, Whereas these two Kings have resolved to besiege and to take Jerusalem, so far shall they be from effecting what they have designed, that this my child Shear-jashab (whom by God's command I have brought along with me as a sign to assure you of the mercy promised, see the Note above, ver. 3.) shall be, notwithstanding this their siege, fed and nourished, and brought up as safely and tenderly as other young children use to be in times of greatest peace and plenty. But the words, Butter and honey shall he eat, &c. do so plainly refer to that which went before, ver. 14. Behold a Virgin shall conceive and bear a Son, and shall call his name Immanuel, that I cannot see how it can, without manifest wresting the words, be understood of any other than that Immanuel mentioned in the foregoing verse.

Ver. 16. For before the child shall know to refuse the evil, and choose the good, &c.] See the foregoing Note, The land that thou abhorrest, that is, the land of Israel, against which thou bearest such a deadly enmity for the mischief they have done thee, and the great evil which they are now conspiring to bring upon thee (or it may be meant both of the land of Israel, and the land of Syria, collectively taken) shall be forsaken of both her Kings; that is, it shall be bereaved of both her Kings, to wit, of Rezin King of Syria, and Pekah King of Israel, that were now joined in a strict Confederacy against Judah, both of them being cut off and destroyed; so that the meaning is, that these Kings should be so far from effecting what they had designed, to wit, the surprisal of Jerusalem, and the cutting off the Royal family of David, that they themselves should be each of them slain and destroyed; concerning which see the foregoing Notes, ver. 4, 7, 8, 9. But now the great question again is, What child is here meant, concerning which it is said, Before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her Kings? Many learned men that understand not only the 14. v. but the 15. also, Butter and honey shall he eat, &c. of the Lord Christ, the Son of the Virgin Mary, do yet understand this of any new-born child; as if the Prophet had said, Before the child that is now newly born, or is shortly to be born, shall grow up to years of discretion, both these Kings that have now combined against thee, shall be destroyed. Now to prove that these words (the child) may be understood indefinitely of any child, they allege another place, Chap. 3.5. where the Prophet useth the like indefinite expression, The child shall be have himself proudly against the ancient. And because it may justly seem strange that the Prophet having spoken in the foregoing verses of the conception and birth, and education of Christ; and of the last, with the very words here used, that he should eat butter and honey, that he may know to refuse the evil, and choose the good, and yet should now presently speak of any child in general, now newly born, or shortly to be born, and that under the same expression, For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her Kings. To this they answer, that having in the foregoing verses grounded the hope of their promised deliverance from Rezin and Pekah, upon a promise of the supernatural conception, and birth, and education of their Messiah, that was to spring from that Royal family of David, which these Kings sought to destroy, he now showeth the time when they should be delivered, to wit, very shortly, before the child now newly born should grow up to have any use of his reason and understanding. Again others, yea indeed the most of our late and best Expositors understand this not of any child in general, but of some particular child there present, or whose mother was present; and the most pitch upon Shear-jashab, mentioned before, ver. 3. And so they say, that whereas in the foregoing verses the Prophet had spoken of the conception and birth of the Lord Christ the Messiah, here now he adds that sign which was before tendered to Ahaz, to assure them of their present deliverance from the Invasion of Rezin or Pekah. Because (say they) Ahaz might think that they might haply be all destroyed before the birth of this Immanuel, which was now given them as a sign of their approaching deliverance. To prevent this objection of his, the Prophet assures him that they should be so far from preventing the birth of this their Messiah, the Savior of his Church, long after to be bore, by cutting off the house and family of David, the stock from whence he was to spring, that before the child that was now newly born (suppose Shear-jashab, that was there before him, or any other), should attain to any years of discretion, both these Kings that were now combined to cut off the House of David, should be destroyed; to wit, within three or four years. Which indeed came to pass accordingly; for Rezin was slain by the Assyrians that came to help Ahaz, 2 King. 16.9. and Pekah was slain not long after by Hoshea, as is evident, because Pekah began his reign the two and fiftieth, the last year of Uzziah, or Azariah, and reigned but twenty years, 2 King. 15.27. and considering that sixteen of these twenty years he reigned together with Jotham the Son of Uzziah, it must needs be that he was slain about the fourth year of Ahaz the Son of Jotham. So that if Shear-jashab were at this time one or two years old, it must needs be that Rezin and Pekah were slain before he attained any great ability of discerning between good and evil. And the same may be said of any other new-born child, or shortly to be born, that should be here particularly intended.

But indeed, 1. Because it may well be thought, that if the Prophet had spoken this of Shear-jashab, or any other particular child, he would have said, Before (this) child shall know to refuse the evil and choose the good, &c.

And, 2ly, because the words do so clearly seem to have respect to that child already spoken of in the two foregoing verses, and more especially to that v. 16. Butter and honey shall he eat, that he may know to refuse the evil and choose the good, I cannot but think that this also is to be understood of the Lord Christ, the Son of the Virgin, as well as the two foregoing verses. The great objection against this is, how the Prophet could intend this to comfort Ahaz against his fears concerning Rezin and Pekah, if his meaning had been, that before Christ, that was to be conceived and born so many hundred years after, should be able to discern between good and evil, the land which he abhorred should be forsaken of both her Kings. But to this three answers are given: first, (which indeed seems to me of all most improbable) that the Prophet doth not speak this of the death of Rezin and Pekah, but of the death of one Obodas, King of Damascus, and of Herod King of Samaria, which was not long after the birth of Christ. Secondly, that the drift of the Prophet is not to show how suddenly, but how certainly Rezin and Pekah should be destroyed. As fully resolved as they were to destroy the House of David from whence the promised Messiah, the true Immanuel, was to spring, before this his miraculous conception, and birth, and education, both these Kings should be destroyed. And thirdly, That the meaning is only this, that within as short a space of time as should be between the birth of this Immanuel, the child Jesus, and his being grown up to the usual years of discretion, both these Kings that were now preparing to make war against Ahaz should be cut off and destroyed. This I find mentioned by the Dutch Annotations; and it seems to me the most satisfying answer.

Ver. 17. The Lord shall bring upon thee and upon thy people, &c.] See the Notes, Exod. 32.7. And upon thy fathers house; that is, the Royal family of David, and especially his own posterity, days that have not come, from the day that Ephraim departed from Judah; that is, such sad and evil times as never befell the Kingdom of Judah since the first revolt of the Ten Tribes from them in the days of Rehoboam, which is mentioned here as the saddest blow that ever was given to the Kingdom of Judah, as being indeed a most deadly wound to that people, and that which was the original cause of all their following wars and miseries. Even the King of Assyria; as if he should have said, And these evil days shall come upon you by the King of Assyria, by whom thou hopest to defend thyself against these two Kings that are combined against thee; which I conceive is meant of the successive Invasions of the Kings of Assyria, first Tiglath-pileser, who sorely distressed Ahaz, 2 Chron. 28.20. 2ly, Sennacherib, who invaded the land of Judah in the days of Hezekiah, and brought them into great straits, 2 King. 19.3. 3ly, Ezar-haddon, whose Captains took Manasseh and carried him away into captivity, 2 Chron. 33.11. But, 4ly, and especially Nebuchadnezzar King of Babylon, and of Assyria too, who utterly ruined the State of Judah, 2 Chron. 36.17. The Prophet having hitherto sought to appease the fears of Ahaz by assuring him of the approaching ruin of Rezin and Pekah, here now he begins to threaten him with far greater evils, which should notwithstanding come at last upon him, his family and people, for his great wickedness, and particularly for his contempt of God's grace at this time, his infidelity, and calling in the King of Assyria to his help; telling him, that though God would make good his promise for the deliverance of Jerusalem, and the House of David, from these two Kings, yet he should have no great cause long to triumph herein, and that because within a while for greater miseries should befall him and his people, and that by those very 〈◊〉 whom he intended to call into his aid. And yet withal this might be foretold too, to fore-arm the faithful, that their hearts might not sink, when they should see such dreadful evils come upon the Nation.

Ver. 18. And it shall come to pass in that day, that the Lord shall hiss, &c.] See the Note, Chap. 5.26. for the fly that is in the utmost parts of the rivers of Egypt; whereby some understand the Egyptians themselves, (and those too in the farthest parts of it) that had their dwelling by those several water-courses which were cut out of the river Nile, for the watering of their land; who they say are termed flies, not only with respect to their invading the land of Judah with such huge multitudes of people like so many swarms of flies; but also with respect to the situation of their Country, which lying low, full of ponds and ditches, and being withal a very hot Country, was usually much pestered with flies. And indeed we find that the land of Judah was sorely oppressed by Pharaoh Necho, King of Egypt, who flew Josiah their good King, and afterward deposed his Son Jehoahaz, and carried him prisoner into Egypt, and set up his brother in his stead, &c. See the Notes, 2 King. 23.29, 33. And again others understand those Nations that bordered upon Egypt, either towards the Sea, where Nile brancheth forth itself into several Channels, (See Chap. 11.15.) or near the head of Nile, which at its first entrance into Egypt is cut out into many Channels, as namely, the Philistines, the Edomites, the Lybians and Ethiopians; which they say was accomplished when the Edomites and Philistines invaded Judah in the days of Ahaz; for which see the Note, 2 King. 16.7. Or when the Assyrian or Babylonian King did subdue the land, because it is most probable that he having at that time vanquished Egypt, and all those adjacent parts, did bring with him bands of all these Nations that served in his army, for which see the Notes, 2 King. 24.2, 7. And then for the following words, And for the Be that is in the land of Assyria; we must know that the Assyrians, and Chaldeans (who are both here intended, as serving both under one King), are compared to Bees, not only with respect to their multitudes and fury (for which see the Notes, Deut. 1.44. & Psal. 118.12.) and to Chaldea 's abounding with Bees, as being a woody Country, as much as Egypt with flies, but also especially because these were far the more dreadful Nations for their military power and discipline, and the exceeding great cruelty they should show to the Jews, when they subdued their Country. Yea, and some think that their arrows, and darts, and javelins, are particularly here intended by the stings wherewith the Be is armed.

Ver. 19. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes.] Or, as it is in the Margent, commendable trees, that is, goodly fair trees. The Prophet proceeds in the foregoing metaphor, ver. 18. And because flies and gnats do usually love to be, and are found in greatest abundance in low moist grounds, and to rest upon trees, and bushes, and shrubs; and because Bees love to harbor and nestle themselves in holes and clefts of rocks (see the Notes, Deut. 32.19.) therefore in allusion hereto, he saith of the Assyrians, that they should rest in the desolate valleys, &c. And some conceive that those words (all of them) are purposely inserted, And they shall come, and shall rest all of them in the desolate valleys, to imply, that the number of their army should not be diminished by the length of their march, or any distress that should befall them by the way. See the Note, Chap. 5.27. But however the meaning is, that the Assyrians being entered the land, should over-spread the whole Country, by reason of the multitude of their army, and should seize upon and possess themselves of all places, high and low, fruitful and barren, eating up and consuming all they could meet with in every corner of the land, yea in the most desolate and uninhabited places; by reason whereof too, there would be no place of shelter for the inhabitants; though they should fly to the caves and most desolate valleys to hide themselves, it would be in vain; for everywhere they should find the enemy ready to surprise them. Some Expositors I know there are, that by the desolate valleys understand the Cities in the valleys, which the inhabitants had out of fear forsaken; and by the holes of the rocks, the Cities built on the rocky mountains; and by thorns and bushes, the villages, wherein the Country-people dwelt. But the foregoing Exposition is, I conceive, far more clear and easy.

Ver. 20. In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, &c.] To wit, Euphrates; see the Notes, Exod. 23.31. & Psal. 72.8. by the King of Assyria; See the Note above, ver. 17. the head, that is, the King; and the hair of the feet, that is, of the secret and lower part of the body, (according to the like expression, Judge. 3.25. for which see the Notes there, and 2 King. 18.27. where men's urine is in the Original termed, the water of the feet), meaning the meaner sort of people; and it shall also consume, that is, quite take away the beard; whereby some understand the strong men in the land, (with respect to the beards being a sign of virility); others the Nobles that usually are about the King; and others the Priests, or the wise men and elders of the people. The devastation which the Assyrians, and the Chaldeans especially, should make in the land of Judea, is here expressed by shaving with a razor, 1. To imply that these enemies should be only as an instrument in God's hand for the executing of his just vengeance upon that people, not able to move one jot any farther than God was pleased to make use of them. 2. To imply the clean riddance they should make in the land, both by cutting off the inhabitants, and the several ranks of men amongst them; and likewise by their striping them of all the good of the land, everything that was of any worth or use, especially all that was the beauty and glory of the State, and wherein the comeliness of the land lay. A razor makes quick and clear dispatch where it comes, taking away all the hair to the very skin, and not leaving any stumps behind, as it will be where the hair is cut with scizzers. And so should the land of Judah on a sudden be le • t bare and naked by these shavers the Assyrians. 3. To hint the hope that should be still left of this people's sprouting forth again in aftertimes, even as the roots of the hair which are not plucked up in shaving, will in time grow forth again. And, 4. perhaps also to imply the servitude whereinto they should be brought, because slaves in those times used to be shaven, according to that which is said of the Tyrians, with respect to Nebuchadnezzar's carrying them into captivity, Every head was made bald, Ezek. 29.18. Again, by a razor that is hired, some think that nothing else is meant but a very sharp razor, and that because commonly when men hire anything for their money, they will have the best; and others hold that this epethite is used to imply what thorough use God would make of the Assyrians in wasting Judea, and destroying the people, (to wit, that they should do it with all possible easiness and fury) even as men are wont not to spare those things which they hire for their money. But methinks it is most clear that the Assyrians are here compared to a razor that is hired, either with respect to the Lord's drawing them on to the invasion of that wealthy Kingdom with the hope of the great spoil they should get there, as elsewhere it is said that God gave the spoil of Egypt to Nebuchadnezzar, as his hire for the great service he had done for God in destroying Tyrus, Ezek. 29.18, 19. or else simply with respect to that rich present, or great sum of money wherewith Ahaz hired Tiglath-pileser to come into his aid, 2 King. 16.7, 8. which seems the more probable, because then the words imply a sharp intimation of Ahaz his folly, in that the land it is said should be thus shaven with a razor, which himself had hired. And if this be so, observable it is too, that the great desolation that is here threatened must take in all the waste that was made by the Assyrians in that land by Tiglath-pileser and others, as is noted before, ver. 17. and not be limited only to that utter destruction, which was at last brought upon them by the Chaldeans; though indeed the utter desolation here threatened was never consummated till then, when they were indeed shaven from top to toe; whence it is said, Lam. 1.10. The adversary hath spread out his hand upon all her pleasant things. And Jer. 8.16. They have devoured the land and all that is in it. And Isa. 39.6. All shall be carried to Babylon, nothing shall be left.

Ver. 21. And it shall come to pass in that day, &c.] In the remainder of this Chapter the Prophet sets forth in what a sad desolate manner the land of Judea should lie, after the Assyrians had made such havoc amongst the inhabitants, partly by slaying them, and partly by carrying them into captivity, and after they had so extremely plundered and pillaged the whole Country; and in what a poor condition those should live that were left behind in the land. And it shall come to pass in that day, that a man (that is, any man of those that are left), shall nourish a young cow, and two sheep; the meaning is, that there should be only a few here and there left in the land, and that those that were left should live very meanly; they should not then join field to field as formerly; even that man perhaps that had formerly kept great herds of kine and oxen, and flocks of sheep, should now keep only one young heifer, and two sheep, the whole substance he had reserved to himself, and glad he should be of these too, to keep him and his alive in that miserable condition wherein they were lest. And see the Note, 2 King. 25.12.

Ver. 22. And it shall come to pass for the abundance of milk they shall give, he shall eat butter, &c.] The meaning is, that because there should be such plenty of Pasture, there being so few cattle left in the land to eat it up, this one cow and two sheep, should yield store and plenty of milk; and that because the poor man that kept them should have so few in his family; and besides there should be none in a manner about him to buy it of him, (so great should be the desolation of the land by reason of the general depopulation which the Assyrians had made therein) they should therefore have not only milk enough and enough, but they should be able also to make plenty of Butter, whereon they should feed also without sparing.

For butter and honey shall everyone eat that is left in the land.] As if he should have said, And indeed this ordinary common Country-fare, milk, and butter, and honey, (to wit, such as was commonly found in the woods), shall be the sole provision wherewith that poor remainder of people that are left in the land should sustain themselves, and that because the land shall be so wasted that flesh and corn, and wine and oil, which were formerly in great plenty amongst them, should not be then to be had; a just punishment of their former luxury. Yea, and because it is in the Original, everyone that is left in the midst of the land; some would have this to imply, that this scarcity and penury should be in the best and most fruitful parts of the land, because all should lie waste and desolate there, as well as in the barren mountains.

Ver. 23. And it shall come to pass in that day, that every place, &c.] In these words we have a farther description how waste and desolate the land should lie, and so also a reason why everyone left in the land should live upon such poor Country-fare, as was said in the foregoing verse, namely, because the richest and most pleasant places in the land should lie desolate and unfrequented, wholly overgrown with briers and thorns, every place shall be where there were a thousand vines at a thousand silverlings, it shall be even for briers and thorns; that is, those places which were formerly esteemed the most fruitful and delightful places in the land, where they had rich corn-grounds, or rather gardens and olive-yards, and vineyards, shall then lie like so many thickets of briers and thorns for want of Husbandmen to till, and plant, and dress them. He instanceth therefore in vineyards only, because therein they chiefly delighted; as if he had said, Those places (for instance) where they had formerly the goodliest and most precious vineyards, vineyards planted with the rarest and choicest vines, (a thousand such vines being worth a thousand silverlings or pieces of silver; that is, as most interpreters take it, a thousand shekels. See the Note, Cant. 8.11.) shall then become very forests and deserts. And thus those spiritual briers and thorns which were found in the people, God's vineyard (see the Notes, Chap. 5.6.) were punished with that horrid desolation, whereto their Country was exposed.

Ver. 24. With arrows and with bows shall men come thither, &c.] That is, If the inhabitants have any occasion to go into those places where formerly they had such rich vineyards, being now become like so many woods and thickets, they must go armed with bow and arrows, to wit, to defend themselves from robbers and wild beasts, that use to lie lurking in such places. And indeed the over-running of the land with wild beasts, when it should be laid desolate, is a judgment wherewith Moses did long before threaten this people, Levite. 26.22. Some, I know, understand this of men's going thither with bow and arrows to hunt those wild beasts, that use for covert to haunt such places. But in describing the sad condition of the land, it seems not so probable that such a passage concerning hunting, which is an exercise of pleasure, should be inserted; the drift of adding this passage is clearly, I conceive, to set forth how many years the land should lie thus desolate, even till the briers in such places were grown up to such a height, that they should become like so many woods and forests for wild beasts to lurk in; which accordingly came to pass in the Babylonian Captivity, by reason of the small number of the inhabitants that were left in the land.

Because all the land shall become briers and thorns.] And so even their Vineyards, and other the choicest and most pleasant places in the land, shall lie desolate, and be turned into very wildernesses; the Lord hereby depriving them of the plenty which they had formerly abused to drunkenness and luxury.

Ver. 25. And on all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns, &c.] This place is several ways expounded by Interpreters. But there are only two Expositions that seem to me to have any great probability in them, if we read the words, as they are rendered in our Translation. The first is, that on all those hilly places that should be curiously kept and digged for Vineyards, or Orchards and Gardens, by the richer sort, either for their profit or pleasure, and fenced about with hedges of thorns and briers, that so they might be secured from the breaking in and biting of cattle, those thorny fences should be on every side so trodden and broken down, and taken away, that there should be no fear of them to keep beasts from entering in. But it shall be for the sending forth of oxen, and for the treading of lesser cattle; that is, these curious grounds being thus laid open, there shall be free entrance for all kind of cattle, as well great as small, to feed and graze there at pleasure. And then the second is, (which to me seems far the most probable) that whereas the lower grounds should be over-grown with briers and thorns, as thick and as high as so many woods and forests, as was said in the foregoing verses; on the contrary, upon the hills and mountains, that formerly used to lie desolate, wholly over-grown with briers and thorns, there should then be no fear of briers and thorns, and that because those inhabitants that were left in the land should fly to these hills and mountains for refuge, as being steep and high, and inaccessible places (according to that Luk. 21.21. Then let them which are in Judea flee to the mountains ), and so being there, should clear those places of briers and thorns by stubbing them up with the mattock, and turn them into Pasture-ground for their cattle to feed in; and so then the very treading of the cattle would prevent the fear of the growing up of those thorns and briers anymore.

CHAP. VIII.

Vers. 1. MOreover the Lord said unto me, &c.] Because the Prophecy in the foregoing Chapter concerning the utter subversion of the Kingdoms of Syria and Samaria might seem incredible, and was, as it is likely, but little regarded; the Lord appeared again to the Prophet, and gave him this Prophecy in charge, contained in the five following Chapters, in the beginning whereof the same thing, though in other words, and by other ways, is again foretold; and that too in a more public way; that which was before more privately made known to Ahaz and his Courtiers, being here appointed to be written by the Prophet in a great roll, and that no doubt purposely that it might be affixed on some Gate of the Temple, or set up in some other public place, that so it might be published abroad, and exposed to every man's view. And indeed observable it is, that the particular direction here given for the setting forth of this Prophecy thus to public view, is an argument that the Prophets were not wont to fix all their Prophecies on the Temple-gate, as some have thought, (see the Note, Chap. 1.1.) but only when this was expressly enjoined them. Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz; which is the very name that the Prophet was afterwards enjoined to give to his new-born Son, verse. 3. which is, being interpreted, as it is rendered in the Margent of our Bibles, In making speed to the spoil, he hasteneth the prey; or, Make speed to the spoil, hasten the prey; and the drift of it was questionless to signify, that the Assyrian should by the secret all-ruling Providence of God be speedily called into the spoil of the two Kingdoms Syria and Samaria, that were now combined together against Judah; that so the faithful might hereby be comforted in their present fears, and might be assured, that though the Assyrian was hired by Ahaz, yet it was not without the determinate counsel and providence of God that it was so done. Some think that this name of his Son Maher-shalal-hash-baz, was all that the Prophet was appointed to write in the roll; and that this Prophecy concerning the destruction that was coming upon the Syrians and the Israelites, was purposely expressed in so few words, that everyone that read it, might the more easily remember it, and carry it home with them, and that so it might be frequent in the months of men, as a a token given them from God of the ruin that should suddenly come upon their great enemies, that were making such mighty preparation against them. But why then should there be so great a roll provided to write it in? It was, say they, because these words were to be written in it with great Capital Letters, that everyone that should cast their eyes upon it might read it, yea though they stood afar off; according to a like command given, Habbak. 2.2. Write the Vision, and make it plain upon tables, that he may run that readeth it. But then others hold, that the Prophet was enjoined to take a great roll; because the Prophecy was great that was to be written in it, all (say some) that is expressed in the four first verses of this Chapter, tending to show what was signified by this strange name that was to be imposed on the Prophets Son; yea, the whole following Prophecy, say others; which may be justly thought the more probable, both because that which was to be written in the roll is said to be, not Maher-shalal-hash-baz, but concerning Maher-shalal-hash-baz; and because it cannot well be thought that the people when they come to read the writing, would have understood the meaning of it, if the whole Prophecy had not been engrossed in it. And for the same end is that added, that the Prophet was to write that which was to be written in this roll with a man's pen; that is, with such a pen, and with such letters as were ordinarily used by men in writing; not with any strange unusual characters, such as secret mysteries were sometimes expressed with, which none but God's Prophets could read, (as we see in that writing which Belshazzar saw written on the wall, Dan. 5.7, 8.) but such plain familiar letters as were commonly used by all sorts of men in writing, that so the simplest amongst the people might easily read it. Very many I know there are that do quite otherwise understand this whole Prophecy; for they conceive that this Maher-shalal-hash-baz, was a Prophetick name given to Christ, to signify that he should speedily come, and should then victoriously rescue poor sinners out of the power of Satan, and so should spoil these Principalities and Powers, and should disarm them, and dispossess them of their prey; and accordingly they hold that this was written in a great roll, only to imply the greatness of the mystery signified thereby. But I find nothing here in the Prophet, that should induce me to think that any such mystery was hereby intended.

Ver. 2. And I took unto me faithful witnesses to record, &c.] That is, credible witnesses, against whose testimony no exception could be justly taken, Uriah the Priest, the same no doubt that is mentioned 2 King. 16.10. in the story of Ahaz; And Zachariah the son of Jeberichiah, the same, as is most probably thought, that is in 2 King. 18.2. said to have been the father of Abi, or Abijah, the wife of Ahaz, and mother of Hezekiah; and therefore a man no doubt of great note in the State. Indeed we read in the Sacred story of several others that were called by this name: As, 1. Zechariah the Son of Jehoiada the Priest, who was slain by the Jews in the days of Joash, 2 Chron. 24.20, 21. And, 2. Zechariah that was a Prophet in the days of Uzziah, see the Note, 2 Chron. 26.5. And, 3. Zechariah the Son of Barachiah, who Prophecyed in the days of Darius. See the Note, Ezra 5.1. But neither of these lived in the days of Ahaz, when this was done. And though there was indeed a Levite of that name in the days of Hezekiah, 2 Chron. 29.13. who therefore might also be living at this time; yet because that Zechariah mentioned 2 King. 18.2. was a man of far greater eminency, as being the father in law of Ahaz, and the grandfather of Hezekiah by the mother side, it is far more probable that it was he that was taken together with Urijah the high Priest to be the Prophets Witnesses, for by this means he had two Witnesses of greatest note, the one in the Ecclesiastical, the other in the Civil State. But what was it that these were to witness? I answer, only that which in the foregoing verse it is said God had enjoined the Prophet to do, as the order of the words do clearly import. They were to witness that the Prophet had according to God's commandment taken a great roll, and had written in it Maher-shalal-hash-baz, and had set it up, either on the Temple-gate, or in some other public place, that so it might be exposed to the view and reading of all the people; (and it may well be, which some think, that they did also subscribe the roll as witnesses hereto); and that to this end, that when that which by this writing God did foretell concerning utter subversion of the Kingdoms of Syria and Samaria, did accordingly come to pass, it might be certainly known by the testimony of these men, that God had beforehand foretold that it should so be; which might also render them the more fearful of those other judgments against Judah, which the Prophet had likewise foretold at the same time. I know that very many add too, that they were to witness the Prophets imposing of this name upon his child, which is related in the following verse. But it is clear, I conceive, that they were called only to witness that which God had enjoined the Prophet to do in the foregoing verse. And indeed the absurdity that seemed to follow upon making that a part of their testimony which is added ver. 3. And I went unto the Prophetess, and she conceived, &c. was the only cause why some have conceited that all this which is here related, was only seen in a Vision by the Prophet, of which otherwise there is not the least ground in the Tezt. As for that scruple which some have raised, how Uriah could be here termed a faithful witness, who carried himself so unfaithfully in his place, when he complied with King Ahaz so far, as to build him an Idolatrous altar after the fashion of an altar which he had seen at Damascus, 2 King. 16.11. To this it may be justly answered, 1. That Uriah had not yet discovered his base hypocrisy, as in that business he did afterwards, but was haply of great esteem at present amongst the people. And, 2. that men may be looked upon as faithful witnesses, that are not the faithful servants of God. In regard that he was at that time the high Priest, he must needs be looked upon as a most credible witness; and in regard too of his interest in Ahaz, none could be judged fitter for this service.

Ver. 3. And I went unto the Prophetess, &c.] That is, my wife, the same no doubt by whom he had before that former Son that was called Shear-jashub, Chap. 7.3. Who is called the Prophetess, because she was the wife of a Prophet, as with us a Dukes wife is called a Dutchess, and a Count or Earls wife is called a Countess, and so it is with many others. For methinks it is very hard to think that which some others say, that he calls her the Prophetess, because the bringing forth of the child, to whom God had appointed such a Prophetical name, was a kind of Prophecying. It is in the Hebrew, And I approached unto the Prophetess, whereby he modestly expresseth, after the manner of the Scripture, Gen. 6.4. & 29.23, 30. that he lay carnally with her, and thereupon it follows, and she conceived and bear a Son. But however clear it is, that if this which is here related concerning the birth of this Son of the Prophet, was presently after the writing of the forementioned Prophetical roll; then his going in to the Prophetess, and her conception thereupon, was long before, and so should rather have been rendered, And I had gone in to the Prophetess, and she conceived; and on the other side if this his going in to the Prophetess was after the writing of this roll, then it was well nigh a twelvemonth after e're this his Son was born, and that God gave him that following command concerning his name, Then said the Lord to me, call his name Maher-shalal-hash-baz. And therefore I question not but that this was a different passage from that related in the two foregoing verses; and that some time after the setting up of this roll, upon the birth of this his Son, he was enjoined to call him by that mysterious name, which was written in the roll, and that to confirm that foregoing Prophecy, and that this name of his child might be a continual memorial of that Prophecy, written in the forementioned roll concerning the destruction of the Syrians and the Israelites.

Ver. 4. For before the child shall have knowledge to cry, My father, and my mother, &c.] Some understand this indefinitely, as they did the like expression before Chap. 7.16. (concerning which see the Note there of any new-born child. But methinks it is clearly spoken with reference to that which was said in the foregoing verse, to wit, that before that new-born Son of the Prophets, whom God had appointed to be named Maher-shalal-hash-baz, should begin to discern his Parents from strangers, and be able to speak that which was intended by that name should come to pass; and so in these words there is a reason given, why God appointed this name to be given to his child, namely, to make known how suddenly that foretold destruction should come upon those two Kings and their chief Cities; For before the child, that is, this new-born child of the Prophets, called Maher-shalal-hash-baz, shall have knowledge to cry, My father, and my mother, that within a year, or a year and a half, or thereabouts, the riches of Damascus, and the spoil of Samaria shall be taken away before the King of Assyria; that is, the Kingdoms of Syria and Damascus shall be plundered and wasted in his sight, and at his command; or in these words, before the King of Assyria, there may be an allusion to the custom of carrying the rich spoils they had gotten from any vanquished people, before the Conqueror, when he returned in triumph into his own Country. And it may be read too, as it is in the Margent of our Bibles, He that is before the King of Assyria, that is, his Officers and Ministers, or his Captains and Commanders, shall take away the riches of Damascus, and the spoil of Samaria. But however it is clear, I conceive, that the accomplishment of this was when, in or about the fourth year of Ahaz, Tiglath-pileser the King of Assyria took Damascus, and slew Rezin their King, and carried away the people into captivity, 2 King. 16.9. at which time he made great havoc also in the land of Israel, 1 King. 15.29. though he did not take and destroy Samaria, as he did Damascus (for that was done sometime after by Shalmaneser in the days of Hoshea, 2 King. 17.6.) and this some conceive to be the reason, why it is said here that the riches of Damascus should be taken away by the Assyrian, and that he should only take some spoil in Samaria.

Ver. 5. The Lord spake also unto me again, saying.] To wit, in the same, or some other Vision afterwards.

Ver. 6. Forasmuch as this people refuseth the waters of Shiloah that go softly, &c.] That is, that run on gently and silently, not with any such violence and noise as other great rivers do. We read of the pool of Siloam, Joh. 9.7. and of the tower in Siloam, Luk. 13.4. and it is generally said, that this Siloam or Shiloah was the same that is else-where called Gihon; see the Note, 1 King. 1.33. a little brook at the foot of Mount Zion, which running into Jerusalem, or about some part of it, must needs be a great refreshing to the inhabitants, but could be no great defense to the City, and that therefore the weak estate of the Kingdom of Judah at this time is here intended by the waters of Shiloah that go softly, concerning which see the Note, Psal. 46.4. The great question is, what people it is of whom the Prophet here saith, For so much as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliahs Son; the most Expositors understand it of the people of Judah, to wit, that the generality of them (for there were some • a better temper amongst them, whom the Lord afterwards, ver. 16. calls his Disciples), did either, 1. Approve of Ahaz his sending for the Assyrian, as distrusting their own weak estate, and not minding the promise which God had made for their deliverance against the threatened invasion of the two Kings of Syria and Israel, and relying wholly upon the mighty army which he would bring with him (the warlike noise whereof is here opposed to the soft running of the waters of Shiloah ), in the confidence whereof they should even rejoice to be fighting with Rezin and Pekah. Or, 2ly, did wish themselves to be in such a rich and flourishing estate as the Israelites and Syrians were, and under the command of such potent Kings as Rezin and Pekah were. Or, 3. that considering to what a low ebb the Kingdom of Judah was brought, and how unable they should be to resist the invasion of these two mighty Kings, they did indeed desire that these Kings might reign over them, or at least that Son of Tabeal, mentioned before, Chap. 7.6. whom they intended to leave as their Viceroy amongst them, and for the better effecting hereof had under-hand some treacherous compliance with them. But now because we find not the least mention in the Sacred story of any such intended defection of the men of Judah from Ahaz and the House of David; and because it cannot be thought without manifest forcing the Text, how it should be well said that the people of Judah did rejoice in Rezin and Remaliahs Son, that were coming out against them with such fury and bloody intentions; therefore I conceive that others do far better understand by this people here mentioned, the people of Israel; for so much as this people, that is, this army of the Israelites and Syrians that are now combined against Judah, refuseth the waters of Shiloah that goeth softly, that is, do slight and scorn the weak estate of Jerusalem, that hath no great river for its defense, but only the small brook of Shiloah, and rejoice in Rezin and Remaliahs Son, that is, in the power of these two great Kings, by whose conjoined forces they made account they should certainly subdue the Jews, and bring Jerusalem under their power. And observable it is with what contempt these two Kings are still mentioned ( Rezin and Remaliahs Son, see Chap. 7.4.) in whose great strength these invaders of Judah did so exceedingly triumph.

Ver. 7. Now therefore, behold the Lord bringeth up upon them the waters of the river, strong and many, &c.] They that understand the foregoing verse of the people of Judah's distrusting their own weak estate, and desiring the aid of the Assyrian to help them against the two Kings of Syria and Israel, do accordingly understand this verse of the havoc which the Assyrians should make in the land of Judah; to wit, that since the people of Judah were not satisfied with their own defences, the waters of Shiloah that go softly, (notwithstanding God's express promise for their deliverance), but desired the great strength of other potent Princes, and that the Assyrian should be hired to come into their aid, therefore God would by those forces of Assyria, as with a mighty flood, over-run and waste their land. And accordingly they understand the last Clause, And he shall come up over all his channels, and go over all his banks; to wit, that the Assyrian would not keep to the Promises, and Oaths, and Covenants, whereby he had bound himself to Ahaz, when he hired him to come into his help, but would break thorough them all, and do them much mischief, as it is said, 2 Chron. 28.20. The King of Assyria came unto him and distressed him, but strengthened him no • ▪ But now understanding it, according to what is said in the foregoing Note, of the people of Israel, together with their associates the Syrians, the meaning of the words is plainly thus, Because this army of Rezin and Pekah despised Jerusalem for her weakness, the waters of Shiloah that go softly; therefore (saith the Prophet) the Lord bringeth up upon them the waters of the river, strong and many; that is, of the river Euphrates, (see the Note, Chap. 7.20.) meaning the Assyrian army, which as a mighty strong river should presently over-run them, and sweep them away; for so he explains himself in the next words, even the King of Assyria and all his glory; that is, his army consisting of many glorious Princes, brave Captains and Soldiers, that should make a gallant show when they came marching into the land, and in whom the King of Assyria would exceedingly glory and boast, according to that which is said, Chap. 10.8, 13. Are not my Princes altogether Kings? and he shall come up over all his channels, and go over all his banks; that is, he shall come out of Assyria as a river, that in a great flood swells up above all his channels, and goeth over all his banks, and so shall invade and over-run the whole land of Israel. And how this was accomplished, first by Tiglath-pileser, and afterwards by his successors, see in the foregoing Note, verse. 4. and likewise Chap. 7.17, 20.

Ver. 8. And he shall pass through Judah, &c.] That is, the Assyrian having over-run the land of Israel, shall also break into the land of Judah; He shall over-flow and go over, that is, as an over-flowing river he shall over-run that Country also; which though it may include that damage which Tiglath-pileser brought upon Judea, when he came to aid Ahaz against the Syrians and Israelites, 1 Chron. 28.20. yet it must needs be principally meant of that Invasion of the Assyrians in the days of Hezekiah, when Sennacherib entered the land with a mighty army, and took in a manner all their fenced Cities, 2 King. 18.13. as is evident in the following words, He shall reach even to the neck; the meaning whereof is, either, 1. That the Assyrian army, having almost over-run the whole land round about (for still they are in their proceedings compared to the inundation of some great river) should at last swell so high, that they should come up to the very walls of Jerusalem, which was their Head-city. Or, 2ly, that they should prevail so far, that all Judah should be in danger to be utterly lost, being in the condition of a man upon whom a deluge of waters breaking in, they rise and swell up at last to his very neck, so that he hath much ado to keep his head above water, and is in apparent danger of being wholly over-whelmed and drowned; and indeed the like expression we find else-where used to set forth a dangerous and even desperate condition, as Chap. 30.28. His breath as an over-flowing stream shall reach to the midst of the neck; see also Habbak. 3.13. And the stretching out of his wings shall fill the breadth of thy land, O Immanuel; that is, his numerous troops and companies of Soldiers (which we still usually call the wings of an army) shall over-spread and subdue the whole land of Judea, which is neither his nor theirs, but thine, O Christ, see the Note, Chap. 7.14. The Prophet calls it his land, not so much because he was to be born there, as because he had given it to be the habitation of his peculiar people, his Church, amongst whom he was to reign as King, according to that Psal. 2.6. I have set my King upon my holy hill of Zion; and that Joh. 1.11. He came unto his own, and his own received him not. And had settled it to be the peculiar place of his Worship. Yet the drift, I conceive, of this turning his speech to Christ, was not only to imply the indignity of the fact, that his land should be so surprised and wasted by his proud enemies, but also to hint this comfort to the faithful, that though they should prevail far in Judea, yet they should not be able to hinder the coming forth of their Immanuel there; as likewise an earnest desire and hope that they should not be able to cast him out of his inheritance, but that their Immanuel would protect them from the present Invasion of R • zin and Pekah, as is afterwards expressed, ver. 10. and that when the Assyrian should break out in greatest rage against them, Judah should not be wholly over-whelmed by them, as Israel should be.

Ver. 9. Associate yourselves, O ye people, &c.] It is in the Original (people's) in the Plural number, and thereby is meant both the Syrians and Israelites, that were combined against Judah and Jerusalem, as likewise the Assyrians that afterwards invaded Judea in the days of Hezekiah, (see the Note, Chap. 7.18.) whose army consisted of several Nations. Yea, I conceive it is purposely expressed in such general terms to imply, that this which is here foretold, should be the issue of the associations of all the enemies of God's Church and people. Associate yourselves, O ye people, and ye shall be broken in pieces. Having made mention of Immanuel in the latter end of the foregoing verse, in the confidence of his assistance the Prophet breaks forth here into a holy insultation over their enemies, assuring them, that all they did should end at last in their own utter ruin; hereby seeking to cheer up the faithful, that were like to be much dejected with the misery which the enemy for a time were like to bring upon Judea. As for the following words, and give ear all ye of far countries, some take that also to be spoken Ironically, as if he had said, O ye Nations afar off, if you long to be broken in pieces, give ear to the Assyrian, when he invites you to join with him for the invading of Judah. But others, and I think better, understand it as a warning to those Nations to attend to what the Prophet now said, and so to beware of joining with those that should invade God's people, lest they perished together with them. Not that there was any hope that they should come to hear what the Prophet had said, but only the more emphatically hereby to express, how certain it was that all that joined in that attempt should be ruined and destroyed, as we see it came to pass in that miraculous destruction and routing of the Assyrian army, 2 King. 19.35. To which end he doth again and again repeat that holy insultation, gird yourselves, that is, arm yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; to wit, either to set forth the undoubted certainty of it, or that the words might make the deeper impression upon those that heard them; or else to imply, that though being rooted, they should muster new forces, they should get nothing thereby but a second routing; yea, that though they should never so often invade and assault God's people, all should be in vain.

Ver. 10. Take counsel together, and it shall come to naught, &c.] This is added to show, that as the enemy should not prevail against God's people by their great-power, so neither by their crafty consultations and plots. Speak the word, that is, determine never so resolutely what you will do, and it shall not stand; that is, you shall never be able to effect it. For God is with us, that is, God through Christ is with us to protect and defend us. He alludes to the name Immanuel, concerning which see the Note, Chap. 7.14.

Ver. 11. For the Lord spake thus to me, &c.] Here the Prophet gives a reason, why he had in the foregoing words spoken with such contempt and scorn of all the consultations and preparations of the enemies of God's people against them, and had thereby sought to encourage the faithful not to fear them. For (saith he) the Lord spake thus •• me with a strong hand; that is, he spake thus to me, and made a strong impression upon my heart, by accompanying his word with the mighty power of his spirit in me, to wit, thereby to hearten me against the terrors of the generality of the unbelieving Jews, who were so extremely affrighted with the Confederacy of the two Kings of Syria and Israel against them, that I might not be discouraged by their infidelity, nor carried away with their fears, but might rather encourage those that were faithful amongst the people, against them. And observable it is, that by alleging with how strong a hand he was confirmed herein, he implies how hard a thing it is, not to be carried away in an evil course, when the generality of a people amongst whom men alive, do unnimously run on therein; and instructed me that I should not walk in the way of this people, that is, that I should not say as they said, nor do as they did; that I should not join with them in their unbelieving fears, and in their desires and design to call in the Assyrians, that by them they might be enabled to withstand the feared invasion of the Israelites and Syrians.

Ver. 12. Say ye not, A confederacy, to all them to whom this people shall say, A confederacy, &c.] That is, say some Expositors, Let not the faithful in the land talk as men affrighted, as the generality of the people do, saying, Oh, there's a confederacy, there's a confederacy of the two mighty Kings of Israel and Syria against us; and therefore we shall be utterly ruined, we shall never be able to stand before them; for that this, say they, is intended here, we may see by that which is added by way of explaining this, neither fear ye their fear, nor be afraid; that is, fear not that which are they afraid of. But according to our Translation, I conceive it must be understood of making a confederacy with the Assyrians, Say ye not a confederacy to all them to whom this people shall say, a confederacy; that is, Do not thou say, nor let not the faithful in the land say, as this people do, Oh! we must make a confederacy with the Assyrian, or else we shall never be able to withstand these two Kings that are coming against us. Whenever this people are in any danger of enemies, they are still talking of making a league with some potent State or other, the Egyptian or Assyrian, or some other Nation, by whose aid they may hope to secure themselves; and so it is now, there is nothing almost to be heard amongst them but about a confederacy with the Assyrian; that's the only way they can take to preserve their Country. But do not ye so much as by a word of your mouths join with them herein. Neither fear ye their fear, nor be afraid; that is, fear not your enemies with such an unbelieving, excessive fear; as they do; be not affrighted and dismayed as men that have no hope nor confidence in God. Thus the words must be understood here subjectively; of the fear which was in Ahaz and his people; though indeed in 1 Pet. 3.14. (where the Apostle doth plainly allude to this place) the fear intended is to be understood effectively of the fear wherewith the enemy sought to affright God's people, Be not afraid of their terror, neither be troubled.

Ver. 13. Sanctify the Lord of hosts himself, &c.] That is, make it evident that you acknowledge him the great and holy God that doth rule and govern the whole world, and that is faithful to make good all his promises, and so glorify and advance his great name; to wit, by resting upon him, his promise and protection, without dreading the power of any creature; and by fearing him with a filial fear of offending him; and exposing yourselves to his fatherly chastisements, by distrusting his promises, and being frighted with the power and rage of your enemy 〈◊〉 so causing the name of • od to • e blasphemed by your means. See the Notes, Levi • . 10.3. & Numb. 2 • .12. And so the following words are added by way of explaining these that went before, and let him be your fear, and let him be your dread; that is, fear him so, as to fear nothing else in comparison of him. And just so the Apostle Peter also explains these that went before, and let him be your fear, and let him be your dread, that is, fear him so, as to fear nothing else in comparison of him. And just so the Apostle Peter also explains these words, 1 Pet. 3.14, 15. Be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts.

Ver. 14. And he shall be for a Sanctuary, &c.] As if he had said, The holy God will be as a Sanctuary, a sacred and inviolable place of refuge to those holy and faithful ones that do sanctify him, as was said in the foregoing verse; we find the same expression, Ezek. 11.16. I will be to them as a little Sanctuary in the countries where they shall come. And in both places there seems to be an allusion in the words to the custom of men's flying for shelter to the Tabernacle or Temple, see the Note, Psal. 27.5. But for a stone of stumbling, and a rock of offense to both the houses of Israel, that is, to the rest of the wicked and ungodly ones, even to the whole body of the Israelites, both in the Kingdom of Judah, and that of Ephraim, that refuse to be ruled by him, and to rely upon his promises, the Lord will be as a stone lying in the way, at which men stumble, or as a rock against which if a man or ship casts violently, it will bruise and break them; that is, he will be an occasion of their ruin, in that they shall stumble and take offense at his word, not believing what he said, and so shall bring destruction upon themselves. And to the same purpose are the following words added, For a gin and for a snare to the inhabitants of Jerusalem; to wit, to show that his word would be but as a snare to entangle them to their utter perdition; only it is withal observed, that these words, to the inhabitants of Jerusalem, are here inserted purposely to imply, either, 1. That it was not the Royal seat, or God's Sanctuary then, that should secure them, but that they also should suffer with the rest. Or, 2. that God in his word should be an occasion of ruin, not only to the meaner sort of people, but also to the chief amongst them, even to the Rulers and Priests at Jerusalem. Now the main drift of all this was, to encourage the faithful not to be carried away with the stream of the people, that would not believe nor obey God's Word, because the Lord would be a Sanctuary to those that did believe and obey, but a stone of stumbling and a rock of offense to the rest. But withal most observable it is, that in many places of the New Testament this is applied to Christ the true Immanuel, mentioned before ver. 8. as in Act. 4.11. This is the stone which was set at naught of you builders, which is become the head of the corner. And Rom. 9.32▪ 33. where it is said of the unbelieving Jews, They stumbled at that stumbling-stone, as it is written, Behold I lay in Zion a stumbling-stone and rock of offense. And, 1 Pet. 2.7, 8. Unto you therefore which believe he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner; and a stone of stumbling, and a rock of offense, even to them which stumble at the word. See also Mat. 23.42. And the ground of this is, because Christ, and so God in him, was to those that believed in him, a foundation-stone, a rock of Salvation (concerning which see the Note, Psal. 118.22.) but to others, who through their blindness and madness took offense at the meanness of his outward condition, and the Doctrine of life and salvation, which he taught them, he became a stumbling-stone and a rock of offense, that is, an occasion of their ruin and perdition; and thus he was the savor of death unto death to some, but the savor of life unto life to others, 2 Cor. 2.16. and was set for the fall and rising again of many in Israel, Luk. 2.34. see also Joh. 9.39.

Ver. 16. Bind up the Testimony, &c.] This is a part of that charge, which (as is said before, ver. 11.) was given by God particularly to the Prophet by way of informing him what he should do, Bind up the Testimony, seal the Law among my disciples. By the testimony may be meant, 1. The Law or Word of God in general, which is often so called in Scripture. See the Notes, Exod. 25.16. & Psal. 19.7. & 78.5. and that because the Lord hath therein made known his will to his people, and by a solemn and severe sanction had attested thereto. Or, 2. the great roll which the Prophet was commanded to write, mentioned ver. 1. of this Chapter, and that because there was therein a Testimony written concerning the defense of this people, and the ruin of their enemies that were combined against them. Or, 3. The whole Word of God which he had now delivered to them, both in the roll which he had written and set up for the people to read, and in that Prophecy which he had now spoken to them in the name of the Lord; the Doctrine which he had now taught them, and wherein he had testified what the Lord's will was that the faithful should do, namely that they should not walk in the way of that incredulous people. Yea, herein also may be included what he fore-prophesied concerning the Messiah, the true Immanuel, that mystery which was testified afore by the Prophets, Rom. 1.2. And so likewise the same may be meant by the Law, to wit, either the Word of God in general, or else that word or message he had now delivered to them, to which they were bound to yield obedience, as to a command or Law given them from God. But now what is meant by binding up the Testimony and sealing up the Law amongst God's disciples? I answer, that this is diversely expounded by Expositors; for, 1. some conceive that the Prophet was hereby charged to fold and bind up that roll again, mentioned before ver. 1. that the promise therein contained concerning their approaching deliverance, might not be any longer exposed to the neglect, and scorn, and derision of an incredulous people▪ but that withal he should still preach and press the truth therein contained upon the faithful his followers, that were capable of understanding such mysteries, and ready to receive and embrace them; and that he should more and more assure them of the certainty of it, that it might be esteemed as a sealed truth amongst them, and an established Law, according to the direction whereof they were to order themselves. 2ly, Others, understanding it of the whole Word of God which he had now delivered them, take it to be an information given to the Prophet concerning the success his words should find amongst the people, to wit, that his Disciples only that were enlightened and taught by him, should understand and embrace them, as matter of authentic truth, having God's seal stamped on it; but that unto the rest of the people they should be as a Book that is closed and sealed up; that is, they should be hidden from them, so that they should not understand them; and so indeed we find the same expression used afterwards, Chap. 29.11, 12. And thus these words, bind up and seal, are understood to imply both the hiding of this Prophecy from the incredulous people, and the keeping and preserving it charily for the use of the faithful; and this some conceive is principally meant of the mysteries therein revealed, in part concerning the Messiah, which were to be reserved as a hidden secret til the days of the Gospel. See Dan. 12.4. & Rev. 5.1. And, 3ly, therefore I conceive the main intent of these words was to make known to the Prophet that it would be in vain to press his Doctrine upon an obstinate incredulous people, but yet that he should not be discouraged herewith, because though it were despised by the generality of the people, yet there were some few that should believe and embrace it, whom he calls Disciples, as the Christians were at first called, Act. 11.26.

Ver. 17. And I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him.] As if he should have said, seeing God hath commanded me not to walk in the way of this people, not to be transported with their fears, ( ver. 11.) and hath promised to be a Sanctuary and rock of refuge to them that sanctify his name and trust in him, ( ver. 13, 14.) I will quietly and constantly wait upon the Lord for that help and deliverance which he hath promised us; let both King and people look, if they will, after the Assyrians for help, I will constantly wait upon God, and expect deliverance only from him, notwithstanding the Lord doth indeed show himself to be highly displeased with his people for their wickedness, both by the judgments he hath already brought upon them, and those he hath now farther threatened. And thus he encourageth the people by his example to trust in God, and to wait upon him for deliverance. Or else thus; seeing God hath revealed this to me, that my words shall be hidden from the generality of this rebellious people, and some few only shall believe and embrace it, I will go on in my work, quietly waiting upon him for that success which he is pleased to give to my labors, and patiently submitting to his good will and pleasure, even when he hideth his face in anger, and doth punish their obstinacy by withdrawing his grace and spirit from them, and so causeth his word to be as it were bound and sealed up from them.

Ver. 18. Behold, I, and the children whom the Lord hath given me, are for signs, and for wonders in Israel, &c.] Because these words, Behold, I, and the children which God hath given me, are by the Apostle, Heb. 2.13. applied to Christ, therefore many learned Expositors hold, that they are not the words of the Prophet, speaking of himself and his Disciples, or followers; but the very words of Christ, speaking to the Prophet, and that to comfort him against the hatred of the wicked, and the scorn and contempt which they cast upon him, by his own example, who taking upon him in our nature the work of a Prophet, was to be used as scornfully and contemptuously himself; as if it had been said, Behold I (who am the Son of God, and the great Prophet of the Church) and my Disciples, that shall through the grace of God embrace my Doctrine, the children which God shall give me (according to that Chap. 53.10. When thou shalt make his soul an offering for sin, he shall see his seed ), shall be esteemed as monsters, derided and reproached amongst God's people; and therefore it is no wonder though they use thee so. The disciple is not above his master, nor the servant above his Lord, Mat. 10.24. But to make these not to be the words of the Prophet, but of Christ only, is methinks very harsh, and overthrows the whole passage of the Context. Nor is it necessary they should be so taken, because the Apostle applies them to Christ; nothing being more usual in the New Testament than to apply many passages to Christ, that in the Old Testament were spoken of others that were Types of Christ, as we may see (for instance) in 2 Sam. 7.14. for which see the Note there. Others therefore do better, I conceive, take them to be the Prophets own words; but withal they differ in their opinion concerning the meaning of them. For,

1. Some understand this of the Prophets children, born to him by his lawful wife, to wit, Shear-jashub, and Maher-shalal-hash-baz, mentioned before, Chap. 7.3. & 8.3. and accordingly they conceive that the Prophet in these words did either, 1. Call upon the faithful to look upon him, his constancy and undaunted resolution, (upon that express revelation he had received from God) and upon his children, by whose mysterious and Prophetick names he had assured them of those things that should come to pass, to wit, the good which God would do for his people, and the evil he would bring upon their enemies, that so their faith might be strengthened thereby, and they encouraged against the terrors of the generality of the people. Or else, 2ly, bewail their condition, in that whilst he and his children were ordered by God to be for Prophetick signs unto the people, (see Chap. 20.2, 3.) they were for this hooted and pointed at, as so many monsters, scoffed at and flouted by the profane multitude, as it is also said, Zach. 3.8. Thou and thy fellows that sit before thee, are men wondered at.

And, 2ly, some understand it of the faithful, such as were ver. 16. called Disciples, that believed and obeyed his Doctrine, whom he calls here the children which God had given him, because through grace he had begotten them again unto God, according to that of the Apostle, 1 Cor. 4.15. In Christ Jesus I have begotten you through the Gospel. See also Gal. 4.19. And accordingly they conceive the words, Behold I and the children whom the Lord hath given me, are for signs and wonders in Israel: To be spoken,

1. By way of complaining of the ineffectualness of his labors amongst the people, and the great contempt that was cast upon him and his Disciples and followers, in that being but a few, and not going along with them in their way, they looked upon them as so many prodigies and monsters, (see the Note, Psal. 71.7.) and did reproach and deride them.

And, 2. by way of rendering themselves ready to be ordered by the Lord in all things, Behold I and the children whom the Lord hath given me, are for signs and wonders in Israel, even amongst God's professed people; as if he should have said, Let others do what they will, behold I and my children, my Disciples and followers, are ready and willing to rest upon thy promises, to obey thy commands, and to make known thy will, whatever contempt and scorn we may endure for so doing.

And then for the last words, From the Lord of Hosts which dwelleth in mount Zion; they are added to imply, either, 1. That it was by God's appointment that he and his children (if of them we understand the foregoing words) were Prophetick signs, and that his children were called by those Prophetick n • mes that were given them. And then God is here called the Lord of hosts, purposely to tax the incredulity of the people, that were so over-born with fear, notwithstanding they had a promise of deliverance from God, who was the Lord of hosts. Or else,

2ly, That it was by express warrant from God that he and his Disciples did rest upon God's promise, and durst not go in the way of the generality of the people in seeking after the Assyrians; and that therefore however they boasted of the God that dwelt in Mount Zion, yet the truth was, that by opposing, and despising and reproaching them that were his faithful servants, they did oppose and despise the Lord of hosts himself that dwelt there.

Of, 3ly, that they knew it was not without the will and appointment of God, that they should be so despised and derided, and hooted at by the rude multitude, and therefore they would patiently bear it. Thus I conceive these words are to be understood. As for the Apostles applying those words to Christ, Heb. 2.13. Behold, I, and the children which God hath given me, the ground of that was, because Isaiah being a type of Christ, that which Isaiah there spake of himself, might well be applied to Christ, as spoken in his person, in regard that, 1. Christ did in our very nature exercise his Prophetical office; and, 2. that Christ's Disciples were by him begotten again to God, and in that regard might be called his children, as Isaiah called his Disciples. 3. That it was by the special grace of God, that Christ's Disciples as well as the Prophets were so begotten again, according to that of our Savior, Joh. 6.44. No man can come unto me, except my father which hath sent me draw him. And again, Chap. 17.6. Thine they were, and thou gavest them me. And, 4. that as Isaiah presented his Disciples to God, as ready to cleave to God, and to obey him in all things, so are the faithful continually presented before God by Christ their Mediator.

Ver. 19. And when they shall say unto you, &c.] These are still the words of the Prophet to the faithful. Because this people were prone in time of great troubles and danger, to run to Sorcerers for counsel; therefore the Prophet adviseth the Faithful to beware that they were not drawn away by these, And when they shall say unto you, Seek unto them that have familiar Spirits, and unto Wizards; that is Sorcerers, such as were usually called Cunning-men. The word in the Original which we translate them that have familiar Spirits, is derived from an Hebrew word which signifieth a Bottle; because when their evil Spirits entered into them, as sometimes they did, they used to swell and blow up their Bodies like a bladder or bottle, and then gave answers from within them, out of their bellies, or out of their throats. And therefore are those words added, I conceive by way of derision, that peep and that mutter, either first because these evil spirits spake in them with a low, whispering and puling voice, like chickens not yet hatched; or with a hollow, grumbling and grunting voice, a broken and scarce articulate sound, they could not well be heard or understood, that so they might the better deceive those that heard them; or because the witches or wizards themselves used a kind of muttering or low way of speaking in their charms, or in the answers they gave, that they might strike those that repaired to them with the greater dread or awe of them. Or, 3. because at least they spake so obscurely that their hearers did not know what to make of their words. And hence are the like expressions used by our Prophet, Chap. 29.4. Thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit out of the ground, and thy speech shall whisper out of the dust.

Should not a people seek unto their God? &c.] These words may be taken either as an argument whereby the Prophet seeks to dissuade them from harkening to such seducers, or as the answer which they should return to those that should persuade them to go to witches and wizards; as if it had been expressed thus, When they shall say unto you, seek unto them that have familiar spirits and unto wizards, let this be your answer, should not a people seek unto their God? as if they should have said, Every Nation will yield this, that in their straits it is fit they should seek to their God for counsel and direction; and shall not we much more do so, that serve the living and the true God? For the living to the dead? that is, will any rational men go to inquire of dead men on the behalf of those that are living? to wit, by seeking to witches that they may raise up the dead to give them counsel, concerning which see the Notes, Deut. 18.10. Some I know read it from the living to the dead; intending thereby that it was a vain thing to go from the living Prophets, or from the living God to dead men. But I conceive it is better rendered, as in our Translation, for the living to the dead; so to imply how absurd a thing it was on the behalf of living men to go to inquire of dead men, that can know nothing of what is done upon earth.

Ver. 20. To the Law and to the Testimony, &c.] That is, let them seek to the Word of God for counsel and direction; which may include both the written word, (see the Note above, ver. 16.) or the present teaching of the Prophet or Prophets. If they speak not according to this word, that is, according to what I now say, to wit, that men are not to inquire of witches nor wizards, nor anywhere else, but only from the Word of God, It is because there is no light in them, or (as it is in the Hebrew) because there is no morning in them, that is, because they have no truth in them; or because they are stark blind, void of common sense and understanding.

Ver. 21. And they shall pass through it, &c.] That is, this wicked people that would not rely upon God, but would seek help elsewhere, and go to witches and wizards for advice, shall pass through the land of Judea, to wit, either as the enemy are carrying them away captives into a strange Country, or in a way of wandering up and down from one place to another to find some relief, help, and refuge, yet nowhere finding any, (no not in that land wherein God had promised to give them a quiet and settled habitation, Gen. 17.8.) being everywhere hunted and pursued by their enemies, hardly bestead and hungry, that is, suffering many hard and grievous things, being stripped and spoiled of all they enjoyed, and ready to starve for want of food.

And it shall come to pass, that when they shall be hungry, they shall fret themselves, and shall curse their King and their God, &c.] That is, being overwhelmed with misery, out of extreme impatience of spirit, and being stricken with a kind of desperate rage and madness, they shall not only curse their King, as judging him the cause of their calamities, in that he had called in the Assyrian, or had some way ill managed the business with him, and so had provoked him against them, but their God also, to wit, because he had not helped them. Some indeed conceive that this last is meant of their false gods, whom they should curse when they should by experience find how vainly they had expected help from them. But I see not but that it might be meant of the true God, and that this is purposely added to set forth the extreme height of their wickedness and fury, according to what is foretold of those desperate wretches under the Beast, Revel. 16.10, 11. They gnawed their tongues for pain, and blasphemed the God of heaven because of their pains. But however, if we understand it of their Idol-gods, very observable is the event of their sin. They would not trust in God's promise, but forsook him, and placed all their hope in the policy of their King; and now the issue is, that they come to curse their King and their false gods, to whom they (with their King) had given away the honor of the true God.

As for the last words, and look upward, though some would have it imply, that being convinced of their former folly in resting upon men, they should now begin to look Heavenward for help; yet because it is joined so immediately with their cursing of God, I cannot think that can be intended. And therefore I conceive that either here the Prophet begins to relate the desperateness of their condition, in that first they should in vain look upward to God for help, (for which see the Note, 2 Sam. 22.42.) and afterwards to as little purpose should look to the earth, as it is expressed in the following verse; or else rather, that this is added the better to set forth the desperate madness of these blaspheming wretches, to wit, that even with their faces looking Heavenward they should curse God. All which most Expositors do understand of that miserable condition whereinto this people were brought in the days of Zedekiah, when Jerusalem was taken by the Babylonians, 2 King. 26.45, &c.

Ver. 22. And they shall look unto the earth, &c.] They that understand the last words of the foregoing verse, and look upward, of their looking to Heaven for help, do accordingly conceive, that here a reason is given why they should at last look Heavenward, to wit, because on earth there was nothing to be discovered but misery and sorrow. But rather, the drift of the words is to imply, that in the whole land they should find no hope of help and comfort; and so if that last Clause in the foregoing verse were to imply, that they should in vain look upward to Heaven for help, (as it is there noted that some hold) then these words are added, And they shall look unto the earth, and behold trouble and darkness, to imply, that neither in Heaven nor on earth any hope of help should appear, so that in their trouble they should be as men in the dark not knowing which way to turn themselves. The expressions here used are much like those, Chap. 5.30. concerning which see the Note there. And to the same purpose are the following words, dimness of anguish; and so also the last Clause, and they shall be driven to darkness; for this implies that their misery, and their anguish, and perplexity of mind in their misery, should increase daily more and more. A man driven headlong in the dark must needs fall the more desperately. And so the Prophet would imply it should be with them.

CHAP. IX.

Vers. 1. NEvertheless the dimness shall not be such, &c.] Lest the faithful should be over-pressed with fear and sorrow, hearing of such a sad and a black day that was coming upon the land, in regard of those grievous miseries and straits that should befall them, mentioned in several places of the foregoing Chapter, and especially in the last verse, where he speaks of the trouble, and darkness, and dimness of anguish that should come upon them, therefore the Prophet doth here add a promise by way of consolation, telling them of that which might much allay the bitterness of the calamities which are there threatened. Some indeed hold that the promise made to the faithful begins not till the second verse. The first verse they conceive it rather inserted by way of aggravating the darkness threatened in the foregoing Chapter, Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun, &c. as if he had said, No marvel though it be said that the people shall be in such perplexity, as is before described, when the calamities there threatened shall come upon them; for this affliction when it comes, shall darken the land otherwise, that is, in a far more grievous manner than it was darkened by the invasions of enemies in former times.

And indeed if the calamities threatened in the foregoing Chapter (the dimness here spoken of) be understood of the destruction made in the land by the Chaldeans in the days of Zedekiah, when the City Jerusalem was taken, and the Temple burnt, and the people were carried captives into Babylon, that was in itself a blacker day of distress than ever had been seen in the land of Israel, when the Assyrians had made the saddest havoc amongst them. Well, but yet because this expression, the dimness shall not be such as was in her vexation, seems in an ordinary way of speaking, to import that it should not be so great; and especially because the following verse seems plainly to be added, as a farther explanation of that which is said here, The people that walked in darkness have seen a great light, &c. therefore I rather conceive that the drift of this verse also is to mitigate their fears, by assuring them, that though the judgments threatened in the foregoing Chapter should fall very heavy upon the land of Israel or Judah, yet in some respect it should not be such, that is, so great as it was in those vexations of the land of Israel by the Assyrians, mentioned in the latter part of the verse. And accordingly I understand the words thus; Nevertheless the dimness, (to wit, that threatened in the foregoing Chapter, whether we understand thereby the calamities they underwent in the days of Hezekiah, by Sennacherib's invading the land with such a mighty army, or the grievous destruction that was brought upon them by the Chaldeans in the days of Zedekiah) shall not be such, that is, in every respect so great as was in her vexation; that is, as it was when the land was vexed and afflicted by those two Invasions of the Assyrians, mentioned in the following words, when at the first he lightly afflicted the land of Zebulun, and the land of Naphtali; which may be meant either first of that Invasion of the land of Israel, when Pul the Assyrian made an inroad into the Country in the days of Menahem, and then was presently hired with a sum of money to be gone again, for which see the Notes, 2 King. 15.19. which seems to me most probable; or else, 2. of that Invasion made by Tiglath-pileser, which fell chiefly indeed upon the Tribes of Zebulun and Naphtali, and wherein they might well be said to be more lightly afflicted, because then only some of the Tribes (about five of them) were carried away captives, and not all of them, as they were afterwards by Shalmaneser; for which see the Note, 2 King. 15.29. And afterward did more grievously afflict her; which may be meant of that more grievous hand of God upon the whole Kingdom of the Ten Tribes in the days of Hoshea, when by Shalmaneser Samaria was taken, and the whole people of Israel in a manner were carried away captives into Assyria, 2 King. 17.3, &c. for which see the Notes there. Or rather of the Invasion of Tiglath-pileser, which may be termed more grievous with respect to the foregoing inroad of