Annotations Upon Isaiah
Ver. 9. And I will bring forth a Seed out of Jacob, and out of Judah an Inheritor of my Mountains, &c.] As if he had • aid, Not only shall this Remnant of my people Israel be preserved, and brought out of Babylon; but from them also shall spring a numerous Posterity, that shall fully replenish not only Jerusalem (which may be more particularly here intended by God's Mountains, as being compased about with Mountains, Psal. 125.2. but also the whole Land of Judea, that was for the general a Mountainous Country, and was long since given them for their Inheritance; and mine Elect shall •• herit it, and my Servants shall dwell there; that is, they shall be put into the actual possession of it. But now under this, the Spiritual Seed that should replenish the Church in the Days of the Gospel, may also be comprehend • d.
Ver. 10. And Sharon shall be a Fold of Flocks, and the Valley of Achor a place for the Her • s to lie down in, &c.] As Sharon (for which see the Note, Cant. 2.1.) so also the Valley of Achor, (so called by occasion of the Execution that was there done upon Achor and his Family, Josh. 7.26.) was a place it seems of rich Pastures; and thence is that, Hos. 2.15. I will give her her Vineyards from thence, and the Valley of Achor for a Door of hope. The Promise therefore here intended is, that God's People should not only be repossessed of the Land of Canaan, but also that God should bless them therein; their Land that had lain long waste and desert, should be very fruitful and full of Cattle, and they should dwell in it safely and securely. But now under this, the plenty of Spiritual Blessings in the Days of the Gospel may also be implied.
Ver. 11. But ye are they that forsake the Lord, &c.] See the Notes, Chap. 1.4.28. that forget my Holy Mountain; that is, that mind not my Holy Temple or Mount Zion; that prepare a Table for that troop, or for Gad, as it is in the Margin of our Bibles, according to the Hebrew. Some take this, and that also which follows of Meni, to be the proper Names of two Idols. And again others think, that by Gad (rendered in our Translation that troop ) is meant either the Planet Jupiter, or Mars, or that imaginary Deity of Fortune, which certainly the Heathens Worshipped as a Goddess; Sed te, Nos facimus fortuna deam, coeloque locamus; and they tell us great Stories of Tables which they used to prepare for this Idol, furnished with all kind of Provision. But far more probably I conceive others hold, that by that troop is meant the Host of Heaven, or the numberless Multitude of the Stars they Worshipped; or rather the huge Multitude of their Idol-God's, which they daily increased, as if they thought they could never have enough of them. And accordingly some think, that by those words, they prepare a Table for that troop; is meant, the preparing of Sacrifices which they laid on the Altars of these their Idol-God's, the rather inclining hereto, because God's Altar is sometimes called the Table of the Lord, as in Mal. 1.7, 12. But rather hereby is meant the solemn Feasts which they kept in honor of their Idols, in the places where they Worshipped their Idols, and of part of the Sacrifices, which they offered to their Idols; see the Note, Judge. 9.27. much after the manner of the solemn Feasts, which God's People were appointed to keep in the Tabernacle and Temple: And then for the following words; And that furnish a Drink-Offering to that number; (where the Hebrew Word Meni is again in the Margin) Some do hereby understand the Planet Mercury, the Merchants God, because their business consists much in numbering and casting up Accounts: And others again conceive that hereby is meant the seven Planets; or some Constellation consisting of a certain number of Stars. But here again I conceive it most probable, that the same is meant by that number, that was before meant by that troop; to wit, the numberless number either of the Stars, or rather of their Idol-God's which they worshipped. And so by furnishing a Drink-Offering to that number, is meant, that they did liberally provide Sacrifices and Drink-Offerings for everyone of them, not omitting any, though there were such a huge Multitude of them.
Ver. 12. Therefore will I number you to the Sword, &c.] This is spoken with reference to that number mentioned in the foregoing verse, to which they are there said to have poured forth their Drink-Offerings; as if it had been expressed thus; Since you are so delighted with Numbers, or since you are so pleased with the numberless number of your God's, and are so zealous to worship them all, not omitting any one of them; I also will deliver you up by Multitudes to the Slaughter, or I will deliver you up to be slain by Tale and Number, so that none of you shall escape; and ye shall all bow down to the Slaughter; as if he had said, You that have bowed down to your Idols, shall then bow down to be slain by your Enemies; because when I called, ye did not answer, &c. That is, because ye were by my Prophets better instructed, and often pressed to leave your Idolatries, and yet you would obstinately go on, and would not hearken to them; but did evil before mine Eyes; See the Note above, ver. 3. and did choose that wherein I delighted not; that is, and did advisedly choose to do that which was an abomination to me.
Ver. 13. Therefore thus saith the Lord God, Behold my Servants shall eat, but ye shall be hungry, &c] That is, my Servants that continue faithful to me shall live comfortably in the assurance of my favor, and be provided for, even to full contentation, of all blessings requisite, both Temporal and Spiritual: Whereas you that have forsaken me, to run after Idol-God's, shall fall into extremity of Misery. By the wicked here threatened, I understand those Idolatrous Jews, to whom the Prophet now speaks, who because they had given their Meat and Drink to Idol-God's, should within a while be carried Captive into Babylon, and there perish with hunger and thirst; and on the other side, by the Servants of God, to whom so much good is here Promised, that faithful Remnant, that should be delivered out of Babylon: for this indeed, I conceive, is primarily here intended, as being most agreeable with the Context. But yet some extend the Promises here made, to that Holy Seed that would rise up to his Church in the Days of the Gospel.
Ver. 15. And ye shall leave your Name for a curse unto my chosen, &c.] As if he had said, You now Glory in the name of being the Seed of Abraham, that holy People of God; but alas! hereafter you shall find it quite contrary; Or, whereas you hope to leave a Name of great renown behind you, instead hereof, when you are gone, ye shall leave your Name for a curse; So that when men shall curse anybody, they shall instance in you, saying, Mayest thou be cursed, as the wicked Jews were cursed, that were carried Captives to Babylon; according to that which is said, Jer. 29.22. And of them shall be taken up a curse by all the Captivity of Judah which are in Babylon, saying, The Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roasted in the Fire. But see also the Notes, Chap. 43.28. and Numb. 5.21. For the Lord God shall slay thee, as was said before, ver. 12. and call his Servants by another name; that is, say some, not Jews but Christians. But I rather think, that hereby is meant either, 1. That he would take other Nations to be his People. Or 2. That Men should not use their name in cursing as they did the Jews, but rather in blessing. Or 3. That they should be brought into a Glorious state and condition; see the Note, Chap. 62.4.
Ver. 16. That he who blesseth himself in the Earth, &c.] This is mentioned as the effect of that bliss and joy which in the three foregoing verses God had promised his People; to wit, that hereupon it should come to pass, That he who blesseth himself in the Earth, shall bless himself in the God of Truth; that is, the true God, or the faithful God. Some understand this thus, that he who judgeth himself to be in a blessed and happy Estate, and that comforts himself with hope that he is in such an Estate, shall ascribe it wholly to God, and to his Promises of Grace: But rather the meaning is, that whosoever shall wish or pray for any blessing upon himself, shall wish it of God, or pray to the true God for it. And though by those words in the Earth, may be meant in the Land of Judea, and so the intent of the words may be, that after that, in that Land no Man should bless himself in any other but the true God; yet rather it is meant of the whole Earth in general, as having respect to the Days of the Gospel; to wit, that all the World over Men should only bless themselves in the true God: And he that sweareth in the Earth, shall swear by the God of Truth; to wit, only, and not by any Idol God; and see the Note also, Chap 19.18. Because the former troubles are forgotten; that is, because God shall put an end to all his Peoples former troubles, or because he shall bring them to such a happy Estate, that this shall make them forget all their former Miseries; (see the Note, Chap. 54 4.) and because they are hid from mine Eyes; to wit, because I shall quite take them away, as not being able any longer to see my Children in such Misery. The inference is this, That because they should so plainly see, that it was God that had made such a blessed change in their Estate, therefore they should own and Worship no other God but him: But yet withal we must know, that this which is said of the troubles of his People being forgotten and hid from God's Eyes, may be understood also in a Gospel-sense, of their being freed from all the Miseries their Sins had deserved, partly by a full Pardon of their Sins through Faith in Christ here, and completely by a perfect Freedom from all evil in Heaven hereafter.
Ver. 17. For behold, I create new Heavens and a new Earth, &c.] See the Note, Chap. 51.16. It is as if he had said, I am about to make such a wonderful Change in my Church, that it shall seem to be as if there were a new World created. This was begun at the Deliverance of the Jews out of Babylon. A wonderful Change was then made, when those that were a little before in such miserable Bondage in Babylon, were settled again in their own Land, and had rebuilt the City Jerusalem, and their Temple therein; It might be well then said, that God had then created new Heavens and a new Earth. The Heavens were not Cloudy and frowning, as before, but clear and fair; the Earth was not Barren and Desert, as before, but Fruitful and well Inhabited. But yet more fully this was done in that far more wonderful Change that was wrought in the World, when Christ accomplished the Work of his Peoples Redemption, and the Gospel began to be Preached amongst all Nations: For then indeed in regard of Doctrine, Ordinances, Worship, and the Gifts and Graces conferred upon God's People, th • re seemed to be a new face and state of things; yea there was an alteration for the better in all things whatsoever, according to that of the Apostle, 2 Cor. 5.17. Old things are past away, behold all things are become new; Yea and farther it shall be fulfilled at the Resurection, called therefore, Acts 3.21. the time of the Restitution of all things; See the Note, Psal. 102.26. As for the following words, and the former shall not be remembered, nor come into mind; either it is meant of former troubles, and so is the same with what was said in the foregoing Verse; or else rather of former Times, or former Mercies, the former state of things, the former Heaven and Earth; to wit, that the Spiritual excellency of the Church in Gospel Days, should so far exceed that which had been in the time of the Law, that those former things should not be once minded or thought on; see the Note, Chap. 43.18.
Ver. 18. But be you glad, and rejoice forever in that which I create, &c.] See the Note, Chap. 35.10. For behold I create Jerusalem a rejoicing, and her People a joy; that is, I am about to do that for them, which shall yield them matter of abundant joy; there shall be nothing in a manner but rejoicing amongst them, as it is more fully expressed in the next Verse.
Ver. 19. And I will rejoice in Jerusalem, and joy in my People, &c.] This is added, either as the main cause, why God's People were in the foregoing verse pressed to be so exceeding joyful, God's Love and Favor being indeed the main ground of his Peoples joy; or else, as a farther illustration of the Happiness promised them; to wit, that it should be so great, that not only they should rejoice, but even God also should rejoice for it together with them; And the voice of weeping shall be no more heard in her, nor the voice of crying; which, as it hath respect to the Jews that were brought home out of Babylon, must be understood comparatively, that there should be no such weeping and crying amongst them, as there had been formerly; See the Notes, Chap. 30.19. and 54.9. and 60.18. But as it is spoken with respect to the People of God in the Days of the Gospel, it must be meant of the eminent comfort which they should find here even in their greatest Sorrows and Sufferings; because of the joy they have in Eternal things, which they cannot lose; and likewise of their complete Freedom from all Sorrow in Heaven; See the Notes, Chap. 25.8. and 35.10.
Ver. 20. There shall be no more thence an infant of Days, &c.] I pass by many Expositions that are given of these Words that have indeed no show of probability in them. Some indeed there are, which though I conceive they be not intended in this place, yet more is said for them with some appearance of truth, than for the other; as, 1. That the Prophet speaks here of the great Change that should be in those happy times here promised, in regard of the Wisdom, and Gravity, and Holiness that should be found amongst the People of God; that there should be none amongst them so Foolish, and Childish, and Vain, and Boyish, as there had been; their old Men should be such, in regard of their prudence and Gravity, as might well be looked upon as Men fully of ripe Age, and such as had every way carried themselves as became their Years: Nay farther, even the Child should carry himself as if he were a Man of an hundred years old; that is, a Man of great Years; See the Note, Eccles. 6.3. But as for those that being old were yet void of saving knowledge, that lived vainly and sinfully, like old Boys or Children, they should be looked upon as abominable and accursed, or as such should be cut off by the Hand of God. And indeed thus much may be said for this Exposition, that Men that are Childish and Vain for Understanding and Manners, are termed Children and Babes in the Scripture; see the Note, Eccles. 10.16. Or, 2. That this is spoken of the Spiritual Estate of God's People in the Days of the Gospel▪ to wit, that Believers should not always continue in a state of Infancy in Knowledge and Grace, but that they should be continually growing up in Grace unto a perfect Man, in which Estate, without decaying, they should continue forever, Eph. 4.12.16. Or, 3. That this must be refered to the Resurrection, and to the Eternal Estate of God's People in Heaven, wherein there shall be no weakness of Infancy or Child-hood, nor Infirmities of old Age, but all shall be fresh and flourishing; Children shall be raised in a perfect Stature, and Old Men in Youthful strength and vigor. And as for old sinners, unbelieving and impenitent Persons, they shall have no share in this blessed Estate. But certainly neither of these Expositions can fairly be made to agree with the several branches of this verse▪ Questionless it is long life, which is here amongst other Blessings promised to God's People; to wit, that neither Young nor Old amongst them should be cut off by untimely Death, as they had been, but should accomplish the full time, which according to the ordinary course of Nature they were like to reach, and which others of their condition and constitution did usual • attain; There shall be no more from thence an i • fant of Days; that is, there sh •• l not hereafter go out, or be carried out to Burial, any that are but Infants or Children for Days; but being healthful and strong, they shall grow up to their full stint of years; nor an old Man that hath not filled his Days; that is, that hath not, according to the ordinary course of Nature, lived to the full Period of his Days; For the Child shall die an hundred years old; that is, a very old Man; but the sinner being an hundred years old, shall be accursed; as if he had said, but yet in the midst of all the Prosperity of God's Pe • ple, if a Man lives a sinful wicked life, though he lives never so long, he shall be accursed, both here and Eternally hereafter.
Ver. 21. And they shall build Houses and Inhabit them, &c.] Here, together with long life, pe • ce is promised. But here still under Temporal, many understand Spiritual and Eternal Blessings.
Ver. 22. They shall not Build and another Inhabit, they shall not Plant and another Eat, &c.] This Promise imports, not only that they should not be bereaved of these things, neither by Forreign Enemies breaking in upon them, as was said before. Chap. 62.8, 9. (For which see the Note there) Nor by the power of Oppressors, too mighty for them; nor by being forced, through extreme Poverty, • o make them away; bu • likewise principally, that they should not Build and Plant merely for Posterity, but that they should themselves live to enjoy them, as appears eviden ••• both by the foregoing verses, and that which here followeth, For as the days of a Tree, are the days of my People, that is, they shall like many long-lived Trees, live many years, as namely, the Oak, the Elm, the Palm Tree, &c See the Note Psal. 92 12. And mine Elect shall long enj • y the work of their Hands; to wit, by reason of the lengthening out of their Lives; See the Note Psal. 128.2.
Ver. 23. They shall not labor in vain, &c.] To wit, as not living to enjoy any benefit by what they had Built or Planted; ver. 22. See the Note, Deut. 28.30. nor bring forth for trouble; that is, they shall not bring forth Children, either, 1. To the trouble of themselves, as being perplexed with fear in times of War, lest their Children should be slain, or made Slaves; or in times of Pestilence, lest they should be swept away by that devouring Sickness; or as being troubled to see such Misery befall their Children; Or, 2. To the trouble of their Children, they shall not by the loss of their Parents, or any other sad Calamities that may befall them, be brought to look upon themselves as born for nothing but grief and trouble. As they shall long enjoy their Estates peaceably, so their Children too; and as they shall live quietly and prosperously, so shall their Children also; For they are the Seed of the Blessed of the Lord, and their off spring with them; that is, both they and their Posterity are the genuine Children of those Holy Servants of of God, that he Promised to bless; and therefore both they and their Children shall be blessed of God.
Ver. 24. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.] That is, before they pray, whilst they are only purposing to pray, or desiring a Mercy in their Hearts; at least before they have finished their Prayer, I will come in to their help or supply. The drift of the words is to show how exceeding ready God is to hear the Prayers of his People.
Ver. 25. The Wolf and the Lamb shall feed together, and the Lyon shall eat Straw like the Bullock, and dust shall be the Serpents meat, &c.] That is, being content with that Food, they shall no longer hurt either Men or Beasts; But see the Note, Gen. 3.14. To the same purpose is that, Chap. 11.8. And the Sucking Child shall play on the hole of the Asp, &c. But for this whole Verse see the Notes, Chap. 11.6, 7, 8, 9.
CHAP. LXVI.
VERSE. 1. THus saith the Lord, &c.] As the Prophet in the beginning of his Prophecy ( Chap. 1.1.) Expostulated with the Jews, concerning their carnal confidence in their Temple and Sacrifices, so he doth here again toward the close of his Prophecy: The Heaven is my Throne; to wit, because there the Majesty of God is most gloriously set forth: and the Earth is my Footstool; that is, as vast a body as the Earth is, it is but a little Foot-stool for me; Where is the House that ye build unto me? And where is the place of my Rest? So the Temple was called; See Psal. 132.14. This is my rest forever. The drift of the whole passage, I conceive, is this. Because the Jews were a wicked People, falsehearted towards God, and wholly regardless of obeying his commands, and yet in the mean season gloried much in God's dwelling amongst them in his Temple, as if they had thought, that God had been included in those Walls, and thereupon they had no cause to question his favor, and his gracious acceptance of the Service that was there done him, or to fear that he would ever forsake them, or this his dwelling place; therefore the Lord doth here from the infiniteness and immensity of his being, which the whole World could not contain, show them what a vain and foolish thing it was in them, to think that any House could be built that should hold or contain him, or that he should need, or be pleased with a House that should be set up for his Habitation (and indeed to this purpose doth Stephen cite this place, Acts 7.48. &c.) yea, that he must needs be a Spirit, infinite in his Essence, and consequently that he could only delight in Spiritual Service, and that therefore the mere outward pomp of a stately house, and Carnal Ceremonies, could never be the things that were pleasing in his sight; without a pure heart and a pure life, no Man can serve God acceptably; yea, and some think too, that under this is also implied, that there was a time coming, when this Temple-Services should be utterly abbrogated, as our Savior saith, John 4.21.
Ver. 2. For all those things hath mine hand made, &c.] To wit, the Heaven and the Earth and all things therein; and all those things have been, saith the Lord; that is, they have had their being, or they have consisted ( Col. 1.17.) or continued in their being, by my hand, by being upheld by my power, Heb. 1.3. Now the drift of this is to show, that since he made the World and all things therein, he needed not a House to dwell in here, no more then he did from Eternity, before he made these things; and that if he did desire a House, surely he that mansions in Heaven and Earth, needed not to desire them to build him an House; see the Notes, Psal. 50.11, 12. but to this Man will I look; to wit, out of great respect, and out of my tender and provident care over him: Or, as to the House and Temple wherein I will choose to dwell, even to him that is Poor and of a contrite Spirit; see the Notes, Chap. 57.15. and Psal 51.16. and trembleth at my Word; that is, that fearing me, stands in awe of my Word, and dares not decline in the least from what I have commanded him. It is as if the Lord had said, though I be so infinitely great and high, and all sufficient in myself, yet I overlook all the World to cast mine Eye upon these poor humble ones, and these are the Temple that I will dwell in.
Ver. 3. He that killeth an Ox, is as if he slew a Man, &c.] That is, say some, when Christ shall have put an end to the Legal Worship, the continuance of these Sacrifices, will be as hateful to God, as the slaying of a Man would be; yea, and because the Particle of similitude (as) is not in the Hebrew, but it is there; He that killeth an Ox, slayeth a Man, he that Sacrificeth a Lamb, cutteth off a Dogs Neck, &c. therefore some conceive that the Jews are charged here with this, that at the same time, when they Srcrificed Oxen and Lambs, &c. to God, according to God's Law, they did also Sacri • ce to their Idol-God's, Men, and Dogs, and Swine, as the Heathens did. But I make no question but the words are best Rendred with a Note of Similitude, as it is in our Translation; and that the scope of the place is to show, that whilst they were such a wicked People, void of all true fear of God, their Sacrifices were not only things unacceptable, but even hateful and odious to him; see the Notes, Chap. 1.11. &c. He that killeth an Ox; to wit, for Sacrifice; is as if he slew a Man; that is, he doth that which I abhor as much as if he murdered a Man; or his killing an Ox for Sacrifice, is no more pleasing to me, than if he slew a Man for a Sacrifice, as the Heathens are wont to do. For it may well be that in this expression (and so likewise in those that follow) his drift is to show, that the abominable Sacrifices of the Heathens were as acceptable to him, as theirs were; he that sacrificeth a Lamb, as if he cut off a Dogs neck, which was not only one of those unclean Creatures, that might not be offered in Sacrifice (though the Heathens did) but always also esteemed base and vile; insomuch that whereas the Money that was taken for the Redemption of any unclean Beast might be brought into the Temples Treasury, Lev. 27.11. there was express Order, that no price of a Dog should be brought into God's House; see the Note, Deut. 23.8. he that offereth an oblation, as if he offered Swines blood; Creatures so unclean, that they might not be eaten, or touched, Lev. 11.7, 8. much less might they be offered in Sacrifice, as the Heathens did: he that burneth Incense, as if he blessed an Idol; that is, praised it, or prayed or sacrificed to it; yea, they have chosen their own ways; that is, wittingly and knowingly they have chosen to walk in their own ways, rather than do what I commanded them; where by their own ways may be particularly meant their Will-worships, which were of their own devising, not of God's appointment; or generally their sinful, wicked ways, which alone were enough to make God abhor their Sacrifices. And so also may the last Clause be understood; and their Soul delighteth in their abominations. But see the Note also, Psal. 11.5.
Ver. 4. I also will choose their delusions, &c.] This hath reference to that which was said in the close of the foregoing Verse; they have chosen their own ways: And so it is as if God had said, They have made their choice, and so now I will make mine; they have chosen to do what they pleased with me, even those things which I would not have had done; and now by way of retaliation, I will take what course I please with them, I will do to them what they would not have done. Some read it, I also will choose their devices, (as it is in the Margin) meaning the reward of their devices; they chose to do what they list in my Worship, as if they were no way bound up to my Commands; and now I will choose to do what I please with them, as if I had no way engaged myself by promise to them. But it is better rendered, as it is in our Bibles; I also will choose their delusions; where by their delusions may be meant (actively) the delusions and mockeries which they put upon God; yea, and wherewith they deluded the World and themselves too; in that they sought to cover their Hypocrisy and Disobedience and Rebellions against God with a show of Piety, and a pretence that they aimed at the advancement of God's Glory; or by their delusions, may be meant (passively) the delusions and mockages which they should endure from others, and wherewith God would punish them for the other. So that both may be included, and so we may understand it thus: Because they have thus vainly deluded themselves, and wickedly sought to delude me, by bringing condign punishment upon them, I will discover their wickedness, and thereby bring them to be mocked, deluded, and derided by others; and will bring their fears upon them; that is, those terrors and affrightments which their sins have deserved; yet some hereby understand the Evils which they feared; to wit, that of being ruined by the Heathens, which by complying with them in their Idolatry they thought to prevent; because when I called none did answer, &c. see the the No •• Chap. 65.12.
Ver. 5. Hear the word of the Lord, ye that tremble at his word, &c.] Here the Prophet turns his speech to those that truly feared God amongst the Jews, of whom God had said above, ver. 2. that they were more precious in his Eyes, than all the World besides, and that he would look to them, as the Temple wherein he would choose to dwell, rather than to the Temple in Jerusalem: your Brethren; to wit, by outward profession (yet it may be taken as spoken Ironically, by way of aggravating their wickedness, in their usage of the faithful amongst them) that hated you, that cast you out; that is, that cast you out of their Society, and shunned your company as polluted, as was said before; see the Note, Chap. 65.5. Or, that Excommunicated you, as not worthy to be numbered amongst God's People; for my Names sake; that is, for my sake; and see the Notes, Psal. 44.22. and 69.7. said, Let the Lord be glorified; which though some understand, as spoken by way of justifying those Idolatrous courses, which the faithful amongst them opposed; to wit, that they set up so many Altars and high Places, and so tied not themselves to one place, but worshipped God in many several places, and with more sorts of Sacrifices, purposely that God's Glory might be the more magnified: And others, as a reason given why the wicked Jews did persecute and cast them out from amongst them; Namely, that God might be glorified in their Just punishment; yet I rather think • hat this was spoken by their false Brethren Ironically; Let God be glorified; that is, by bringing those Judgments upon us, wherewith you tell us he intends to glorify himself; see the Note, Chap. 5.19. or rather by appearing in some glorious manner to vindicate your wrongs, or in doing some notable thing for you, that may discover that you are so precious in his Eyes, as you pretend you are. For this suits best with the answer, which in the following words the Prophet returns to this flout of theirs; but he shall appear to your joy, and they shall be ashamed; to wit, when he shall bring upon you the punishments which you have been threatened with, and your Idol-gods shall not be able to help you; and God shall show great mercy to them. All which some understand of all the Evil God brought upon the Idolatrous Jews by the Chaldeans, and the good he did for the Faithful amongst them, at their return from Babylon: and others of their ruin by the Romans, and the wonderful thing he should do for those that embraced Christ and his Gospel.
Ver. 6. A voice of noise from the City, &c.] The Prophet breaks forth abruptly into these words; as if in a Prophetical Rapture he had heard the noise here mentioned; see the Note upon a like passage, Chap. 13.4. A voice of noise from the City, a voice from the Temple, &c. And some understand hereby the voice of those that should go forth out of the City and Temple of Jerusalem, to preach the Gospel amongst the Nations; which should be the savor of Life unto Life to some, but the savor of Death unto Death to others; see the Note, Chap. 2.3. But it is rather meant of the noise that should be in Jerusalem, at the surprisal of the City, and that either by the Enemy, when in their Fury they were exercising the cruelties of Wars u ••• at such times, plundering and burning their Houses, and slaughtering the People; or else by the Inhabitants of the City, and Temple, or those that fled thither for shelter, when there was such piteous out-cries amongst them for fear of the Enemy. And this some understand of the destruction of the City and Temple, by the Chaldeans, and others; yea▪ the most of the destruction of them afterward by the Romans. And because this was done originally by the appointment of God, therefore in the very next words it is called; a voice of the Lord that rendereth recompense to his Enemies; to wit, the wicked Jews. Because they would not hear the gentler voice of God's Prophets, therefore they should hear this more dreadful voice, out of their City; yea out of their Temple, wherein they so much trusted.
Ver. 7. Before she travelled, she brought forth, &c.] Lest the Faithful amongst the Jews, hearing so much of the ruin of their City and Nation should be overmuch dejected with fear, this is added to assure them, That for all this, God's Church should not only be preserved, but also on a sudden mightily increased: For this, Before she travelled she brought forth, &c. is certainly meant; 1. Of the full Peopling of Jerusalem, and the Land of Judea, with the Captives that came from Babylon; suddenly and unexpectedly; (And it may well be thought that it is spoken by way of advancing this their deliverance, above 〈◊〉 of their deliverance out of Egypt; that being effected with much ••• ugling and striving, but this without any Labor on their parts; Cyrus of his own accord giving them liberty to be gone). And, 2. Of the mighty and sudden increase of the Church, by the Conversion of the Gentiles; for which see the Notes, Chap. 49.18, 21. and 60.4. before her pain came, she was delivered of a manchild; that is, a great and mighty People. And besides, as this is intended concerning the increase of the Church of Christ, it may imply, that the Believers in those days added to the Church, should be strong in Faith, manly, and stout, and courageous for the Truth; and likewise, what exceeding joy there should be for that great increase of the Church, as when a Child, especially a man-child is born.
Ver. 8. Who hath heard such a thing? Who hath seen such things? &c.] To wit, as that mentioned in the foregoing Verse; see the Note, Chap. 64.4. Shall the Earth be made to bring forth in one day? That is, the Fruits, which are usually a long time sprouting out, and growing, till they come to ripeness and perfection? Or, as some would have it, shall all the Women in a Country, or in the whole Earth, be made to bring forth together in one day? Or shall a Nation be born at once? That is, is it possible for one Woman to bring a Nation at one Birth? Or for several Women to bring forth a Nation together at one time? for as soon as Zion travelled, &c. as if he had said, yet so it is here; as soon as Zion travelled, she brought forth her Children; that is, as soon as the time of her Travel came, she brought forth multitudes, as it were a whole Nation at once, or in one day; for which see the foregoing Note.
Ver. 9. Shall I bring to the Birth, and not cause to bring forth, saith the Lord? &c.] Some read it, as it is in the Margin; Shall I bring to the birth, and not beget? And so reading it, the meaning must needs be, shall I that cause other Women to conceive and bring their Conceptions to the birth, continue Childness myself, and not beget me Children of my Zion? But reading it, as it is in our Bibles, the meaning seems rather to be this; Shall I bring to the birth, and not cause to bring forth; that is, shall I bring my People to the throes and pangs of a Child-bearing Woman; and shall I not withal afford her deliverance? see the Notes, 2 Kings. 19.3. Or, shall I undertake to bring forth my People out of Captivity, and not fully accomplish it? Shall I set upon a work, and not go through with it? And to the same purpose is the following Clause; Shall I cause to bring forth, and shut the womb, saith thy God? That is, shall I confer upon Mankind, the power of propagation, and shall I withhold this blessing from my Zion? Or, having begotten Children upon my Zion, shall I shut up her Womb, that she cannot bring them forth?
Ver. 10. Rejoice with Jerusalem, and be glad with her, all ye that love her, &c.] It is the Well-willers and Friends of Jerusalem, after the return of her People from Babylon, and consequently also of the Church of Christ, after her mighty increase by the Conversion of the Gentiles, that are here invited to rejoice with her; to wit, as Friends are wont to rejoice with Women, after they are safely delivered; especially if it have been of a man-child; as was before figuratively said of the Church, ver. 7. rejoice for joy with her, all ye that mourn for her; that is, that did mourn for her when she was in an afflicted and distressed estate.
Ver. 11. That ye may suck, &c.] That is, say some, in that ye shall suck and be satisfied, &c. for they take this to be added, as the cause of the joy, whereto they were exhorted in the foregoing Verse: But considering that it was the Faithful that were there exhorted to rejoice in the prosperity of the Church; I conceive this may be added as the end of their rejoicing with the Church, even that ye may suck and be satisfied with the Breasts of her Consolations; that ye may suck your fill; (see the Note, Psal. 22.26.) that is, that you may partake with her in her Salvation, Prosperity, and Glory, that as a Mother she may with full Breasts plentifully feed and nourish you up, that you may be nursed up in Knowledge and Grace here, till ye come to be sharers with her in the Glory of Heaven hereafter. With respect to that which was before said, ver. 7. concerning the Churches bringing forth Children, the Prophet doth here likewise speak of her, as of a Mother giving suck; that ye may suck and be satisfied with the Breasts of her Consolations; to wit, those Gospel-Consolations, wherewith she shall be comforted of God, and wherewith she shall comfort her Children, the sincere Milk of the Word, 1 Pet. 2.2. refreshing as Milk for poor troubled Consciences: Yea, because there is mention made, in the close of the foregoing Verse; of those that mourned for Jerusalem, some think that in these words; that ye may suck, &c. there is an allusion to Mothers giving their Children suck, to still them when they cry. As for the next Clause, that ye may milk out, and be delighted with the abundance of her Glory; that is, the Churches Glory; see the Notes, Chap. 60.1, 2, 3.
Ver. 12. For thus saith the Lord, Behold I will extend Peace to her like a River, &c.] See the Note, Chap. 48.18. and the Glory of the Gentiles as a flowing) stream; see the Note, Chap. 61.6. then shall ye suck, ye shall be born upon her sides, and dandled upon her knees; see the Notes, Chap. 49.22, 23. and 60.4.
Ver. 13. As one whom his Mother comforteth, so will I comfort you, &c.] As if he had said, You shall not only be comforted by the Church your Mother, but I also will be to you as a tender Mother herein. For as an affectionate Mother is wont by kind speeches, and by hugging and embracing her Child, and by all possible expressions of her love, to labor to quiet and still it, and cheer it up again, when it cries and weeps, because of some hurt it had taken, or because she had formerly chid it, or beaten it; so will I comfort you, my People, after I had for a time corrected you; and ye shall be comforted in Jerusalem; that is, though Jerusalem hath lain so long in such a desolate condition, yet shall her prosperous and flourishing Estate be matter of great comfort and rejoicing to you.
Ver. 14. And when ye see this, &c.] This is thus expressed, to imply the undoubted certainty of it; with their Eyes they should see it accomplished; your heart shall rejoice; that is, you shall rejoice heartily; and your bones shall flourish like an herb; that is, your Strength and Beauty shall be renewed, as it is with Herbs, that seeming dead and withered in the Winter, do in the Spring sprout out freshly again. Because misery and sorrow do usually waste the strength of men, making their very Bones to be dead and dry; see the Notes, Prov. 12.4. and 17.22. and on the other side, cheerfulness and joy do advance men's health, and fill their Bones with Juice and Marrow; see the Notes, Job 21.24. and Prov. 15.30. Hence it is, that to set forth how exceedingly they should rejoice in the prosperous estate of Jerusalem, he useth this expression; your bones shall flourish like an Herb; God's People were in Babylon like a company of dead and dry bones, Ezek. 37.11. but these dead Bones should become lively and moist and vigorous again; and the hand of the Lord shall be known towards his Servants, and his indignation towards his Enemies; that is, notice shall be taken of that, which in the time of your misery you would not believe: Namely, that God hath done these things out of his tender respect to you, and out of his indignation against his Enemies.
Ver. 15. For behold, the Lord will come with Fire, &c.] Having said in the close of the foregoing Verse, that the Lord would make known his indignation towards his Enemies; here he sets forth in what a terrible manner he would fall upon them, using expressions that may seem to imply, that he would break forth upon them after the manner of some dreadful tempest (see the Notes, 2 Sam. 22.8. Psal. 50.3. and 97.3.) or else as a King marching out against his Enemies with a mighty and dreadful Army, as the mention of his Chariots here doth import; the Lord will come with Fire, and with his Chariots like a Whirle-wind; for which see the Note, Chap. 5.28. to render his anger with Fury, and his rebuke with flames of Fire; that is, to punish them more sharply and severely than is usually done; see the Note, Chap. 42.25. Now this I know some understand of God's coming in flaming Fire, to punish the wicked at the day of Judgment; (and it is true indeed, that then their punishment shall be fully accomplished) but this doth not so well suit with that which followeth in the next Verse; and the slain of the Lord shall be many. However, questionless it is primarily and principally meant of the vengeance executed upon the Idolatrous Jews (as is evident by the description that is given of them, ver. 17.) by the Chaldeans, when they burnt up their City and Temple, and made such havoc amongst the People; though we may well also take in that greater destruction that was likewise executed on them afterward by the Romans.
Ver. 16. For by Fire, and by his Sword, will the Lord plead with all Flesh, &c.] That is, with Men and Women of all sorts and ranks amongst his People; for still he speaks of the same judgment, of which he spake in the foregoing Verse; to wit, the destruction brought upon them by the Chaldeans. Hitherto he had pleaded with them by his Messengers, the Prophets; but now he would plead with them in another manner, even by Fire and Sword; and the slain of the Lord shall be many; that is, the Lord shall slay many and many of them; their multitude shall not save them from his Vengeance.
Ver. 17. They that sanctify themselves, and purify themselves, &c.] That is, that by washing, and other superstitious Rites, do think to make themselves holy and pure; in the Gardens; see the Note, Chap. 1.29. behind one Tree in the midst; that is, behind someone eminent Tree in the midst of the Gardens, set apart for that service of washing and purifying themselves; yet some would rather have the meaning to be this, that they did it everyone behind his own Tree, about the midst of their Gardens made choice of for their own peculiar use; as they had everyone his own peculiar God, so they would have a peculiar Tree, under which they would serve him. Well, but then the words may be rendered (as they are in the Margin) one after another; and then the meaning may be, either that they purified and washed themselves one after another (as thinking it was the more religiously done, when they did in that manner) in the midst; that is, openly in the midst of many, that stood about them when they did it; wherein there might be much of lasciviousness, a sin usual amongst Idolaters; or else that they flocked in to the performance of their Idolatrous rites; one after another; to wit, by great Companies and Troops, out of their great zeal for the Service of their Idol-gods; eating Swines flesh; to wit, as some think, after they had offered it in Sacrifice; but see the Note, Chap. 65.4. and the abomination; whereby some think is meant, that which had been sacrificed to Idols, others any meat forbidden by the Law; and others again, because this is placed here between two distinct kinds of unclean Beasts, would have it, that by the Hebrew word Shekets here used, some particular kind of unclean Beasts is intended; and the Mouse; expressly forbidden to be eaten, Lev. 11.29. shall be consumed together, saith the Lord, see the Note, Chap. 1.28.
Ver. 18. For I know their works and their thoughts, &c.] It is in the Hebrew only, I know their works and their Thoughts; which our Translators conceive is spoken by way of an Aposiopesis; as if he had said, I know well enough their works and their thoughts; it shall come, that I will gather all Nations and Tongues; that is, because their doings and thoughts are such as they are, it shall come to pass, that I will gather the Gentiles to be my People in their stead; and they shall come and see my Glory; to wit, 1. In Christ; see the Note, Chap. 40.5. 2. In the glad tidings of Mans Salvation by Christ: And, 3. In his glorious presence in his Ordinances.
Ver. 19. And I will set a sign among them, &c.] It is much questioned amongst Expositors, who the Persons are of whom this is spoken, and what the sign is that God would set among them. Some hold that God speaks here of a sign; that is, an Ensign that should be set up, first among the Jews, and afterward amongst the Gentiles, for the gathering in of his Church, and People; according to what is elsewhere said of an Ensign, or Standard set up; see the Notes, Chap. 11.12. and 49.22. And by this Sign, or Ensign, some think that Christ himself is meant, for which see the Note, Chap. 11.10. and others the preaching of the Gospel, together with the Miracles, wherewith it was confirmed; particularly say some, the pouring forth of the Gifts of the Holy Ghost upon the Apostles, at the Feast of Pentecost; or more generally, say others, all the wonders and signs wrought by those that preached the Gospel; whereby the Elect amongst the Jews, were first Converted and added to the Church; and afterward the Gentiles. But then again, some understand it of a mark, or sign, whereby some Persons may be distinguished from others: Namely, That when God intended to destroy the Jews, he would have a sign, or a mark amongst them, whereby they should be known whom God had chosen, to be rescued and saved from the common destruction that was coming upon that Nation; and that herein there is an allusion to the mark of the Blood of the Paschal Lamb upon the Doors of the Israelies in Egypt, whereby they were saved from the Sword of the destroying Angel. And by this mark, or sign, might be meant the profession of the Christian Faith; or the Word and Sacraments; or a Holy Life and Conversation, according to the Rule of the Gospel; or, that inward Seal of God's Sanctifying Spirit, whereby they should be distinguished from counterfeits; see Eph. 1.13. and 2 Tim. 2.19. Or rather, God's appointing them to be saved, and his watchful providence over them for their preservation, which should be as sure a means of safeguarding them from the common destruction, as if there had been a sign or mark set upon them for that end and purpose; and I will send those that escape of them; that is, those of the Jews, thus preserved; unto the Nations; to wit, to Preach the Gospel to them; to Tarshish, Pul, and Lud, that draw the Bow, to Tubal and Javan, &c. for the understanding whereof, we must know, 1. That by Tarshish may be meant Tarsus in Silicia, or some other remote place; or the Ocean Sea in general; and so the meaning might be, that they should go forth both by Sea and Land, to Preach the Gospel. And, 2. That under the other particular Nations here mentioned, (whereof it is commonly thought, that some lie East, and some West, and some North, and South, all other Nations are comprehended all the World over; to the Isles a far off; that is, the Inhabitants of those remote Countries, of whom the Jews had little or no knowledge; that have not heard my fame, neither have seen my Glory; that is, that had never heard the report of, nor seen the glory of God and of his glorious Works; see the Note, Cap. 52.15. and they shall declare my glory among the Gentiles; that is, the glorious riches of my Grace in Christ; the great things I have done for the Salvation of my People, and the destruction of their Enemies.
Ver. 20. And they shall bring all your Brethren, &c.] The Apostles and other Preachers of the Gospel shall bring in the Converted Gentiles, your Brethren, as being by Faith made the Children of Abraham, for an Offering unto the Lord out of all Nations; to wit, as a People Consecrate to God's service; according to that of the Apostle, Rom. 15.16. that the Offering up of the Gentiles might be acceptable, being Sanctified by the Holy Ghost; and again, Phil. 2.17. If I be Offered upon the Sacrifice and Service of your Faith, I joy and rejoice with you all; and Rom. 12.1. Present your Bodies a living Sacrifice, holy, acceptable unto God, &c. The Heathen that were counted an unclean People, being now purified by Faith, should be tendered to God, as a Holy Sacrifice; upon Horses and in Chariots, and in Litters, and upon Mules, and upon swift Beasts; which implies both, 1. That all possible helps and means should be used to bring them in to believe and join themselves to the Church; 2. That this should be done with much respect and tender care over them; see the Note, Chap. 49.22. And, 3. That hereby the Gospel should be speedily propagated into many Countries; to my holy Mountain Jerusalem, saith the Lord; that is, to the Church of Christ; see the Notes, Chap. 2.2, 3. as the Children of Israel bring an Offering in a clean Vessel into the House of the Lord; to wit, because these converted Gentiles should be a pure and holy People.
Ver. 21. And I will also take them for Priests and for Levites, saith the Lord, &c.] It is as if he had said, Yea, some of these Gentiles, that were counted so unclean, that they might not come into the Temple, will I take to be Priests and Levites; that is, Ministers, Pastors, and Teachers in my Church, (Ministers and Deacons say some,) for that it is not that Spiritual Priest-hood, common to all Christians (see the Note, Ch. 61.6.) that is hear meant, but that peculiar Office of such as were to be Teachers in the Church, as the Priests and Levites were, Deut. 33.8. is evident, because the promise is only, that God would take of them, that is some of them, for Priests and for Levites; whereas in the time of the Law, none were employed in those Holy Callings, but those that were of the Tribe of Levi, then even Men of all Nations should be set apart to these Holy Services.
Ver. 22. For as the new Heavens and the new Earth, which I will make, shall remain before me, saith the Lord, &c.] And concerning this promise of new Heavens and a new Earth, see the Note, Chap. 65.17. so shall your Seed and your Name remain; the meaning is, that as that new state of the Church should continue unto Eternity, even after the World should have an end, so should the Seed also of the Church, consisting both of Jews and Gentiles, and consequently their Name also, continue forever. There shall never want a Seed of true believers in this Church, but they shall continue forever, even as the Bliss or Happiness of their new Estate shall be.
Ver. 23. And it shall come to pass, that from one new Moon unto another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.] That is, all Nations, both Jews and Gentiles; see the Note, Psal. 40.5. It is therefore spoken concerning the days of the Gospel, when all legal Festivals were to cease; and so the meaning is only, that in those days the People of God should constantly attend the Worship and Service of God in their Church-Assemblies, as it is said they did, Acts 2.42, 46. only this is expressed in terms borrowed from the solemn meetings of God's People under the Law, as before, Ver. 21. where the Ministers of the Gospel are termed Priests and Levites, and so frequently in other places.
Ver. 24. And they shall go forth, &c.] Having spoken in the foregoing Verses of the great good which God would do for his faithful Servants, yea, and that unto Eternity, here the Prophet returns again to denounce Judgments, both Temporal and Eternal, against those wicked and ungodly wretches, whom he had before theatned, Ver. 15, 16. and promiseth that his faithful Servants should be Eye-witnesses of it. And accordingly, I conceive, that those Words, and they shall go forth and lock upon the Carcases of the Men that have transgressed against me, may be meant; 1. Of the faithful that should escape being slaughtered in that general havoc that was made amongst the Jews by the Chaldeans, when they surprised Jerusalem, and plundered and burnt both their City and Temple; to wit, that they should go forth out of Jerusalem (being to be carried away Captives) and should with their Eyes behold, as they went along, the Carcases of their Idolatrous Brethren, lying in great heaps unburied (according to what is before noted upon Chap. 34.3.) rotted, and so full of of crawling Vermin, Worms, and Maggots, and not fit therefore to be removed and carried away, but only to be burnt up with Fire; and this I judge the more probable, because it is clear, that these Idolatrous Jews were those that he had before threatened, Ver. 16, 17. Or, 2. Of the Jews that were sent home by Cyrus to their own Land; to wit, that they should go out of Babylon, and see the Carcases of the Babylonians, slain by the Persians, lying unburied, in such a manner as is before said. Or, 3. of the Saints and Servants of God in the days of the Gospel, brought in from among the Gentiles, (of whom indeed he had spoken in the foregoing Verses,) to wit, that they having been brought into some straits by their Enemies, should after they had recovered their Liberty again, go forth and look upon that woeful spectacle of the Carcases of their Enemies, lying in such a rueful and horrid manner, as was before described. But now withal we must know, that many learned Expositors do understand this (very probably, I conceive) of any notable judgments of God, which the Righteous should see executed upon wicked ungodly wretches, for their Idolatries, profaneness, and contempt of the Gospel: Only these judgments and executions of divine Vengeance upon wicked Men are figuratively set forth, by way of resembling them to that dreadful spectacle of a company of dead Corps, that lie rotting and stinking above ground, full of crawling Worms, and so putrefied, that there was no touching them, they were only fit to be burnt with Fire; and yet, because of their multitude and putrifaction, were like to be very long burning, ere they would be consumed. And they shall go forth and look upon upon the Carcases of the Men that have transgressed against me, for their Worm shall not die, neither shall their Fire be quenched. And indeed this figurative description of the judgments and vengeance of God upon wicked Men, is therefore the fitter; 1. Because wicked and ungodly Men, void of all Grace and Spiritual Life, are no better than the stinking Carcases of Men, dead whilst they live, 1. Tim. 5.6. Let the dead bury their dead, saith our Savior, Math. 8.22. And, 2. because a main part of that vengeance which God pours forth upon wicked Men, consists in those affrightments and terrors of conscience, wherewith they are usually tortured, as with a Worm always gnawing on their Hearts, and a Fire always burning within their bosoms, partly here in this World, but especially afterwards in Hell to all Eternity; for hereto doth our Savior expressly apply this passage of our Prophet, Mark. 9.43, 44. As for the last Clause, and they shall be an abhorring unto all flesh; it may be understood, both of their being loathed here in this World, by all flesh; that is, all People that should behold the sad discovery of God's wrath against them in that horrid condition wherein they lay, and likewise especially of their being abhorred by all that shall be Eye-witnesses of their extreme and unspeakable misery at the day of Judgment.