Annotations Upon Isaiah

CHAP. XXVII.

VERSE 1. IN that day, &c.] To wit, When the Lord shall go forth to punish the Inhabitants of the earth for their wickedness, as was said in the last verse of the foregoing Chapter, the Lord with his sore, and great, and strong sword, that is, by his infinite power used with great severity, shall punish Leviathan, that is, the Whale or Whirlpool, see the Notes Job 41.1. and Psal. 104.26. the piercing serpent, or as it is in the Hebrew, the serpent crossing like a bar; for the understanding whereof we must know, 1. That all Creatures that glide along, whether by earth or water, with feet or fins, are by the Hebrews called Serpents: and 2ly. That the Whale or Whirlpool is here called a barlike serpent, either because it shooteth swiftly from one side of the sea to the other, even as a bolt shoots swiftly into the staple, or a bar from one side of the door to the other; or because by reason of the huge bulk of his body, and his mighty strength, he seems invincible, not to be over-born, moved, or stirred by any strength of any Creature, no more than a gate or door can be moved, that is shut up with bars of Brass or Iron: And 3ly. that this is rendered by our Translators, the piercing Serpent; either with respect to his swift piercing through the waves of the Sea, as is before said; or to his devouring or breaking through anything that stands in his way. And so likewise he is called a crooked Serpent, because he passeth through the waters wrigling to and fro, with winding and crooking motions; and the Dragon, the better to set forth his strength and terror, even Leviathan that crooked serpent; and he shall slay the dragon that is in the sea. But now the great question is, who this Leviathan was, that is here threatened. Clear it is, that this is meant figuratively of some mighty and dreadful Enemy of God's people. But all the difficulty is in determining who this great enemy here intended was. Some understand it of the King of Egypt, and that the rather, because he is elsewhere termed Leviathan; See the Notes Psal. 74.13, 14. and a whale in the Seas, Ezek. 32.2. and a Sea-Dragon, Ezek. 29.3. The great Dragon that lieth in the midst of his rivers. Again some apply it to the King of Assyria, and others to the Babylonian Monarch, whose Dominions lay upon the great River Euphrates. And indeed, if we would restrain it to one particular, this last seems most probable. But I rather think, that it is to be understood generally and collectively of all cruel and mighty Tyrants, that are enemies to the Church, who for their vast Dominions, wherein they rule at their pleasure, for their Serpentine subtlety, their crooked irregular ways, and savage cruelty in devouring and destroying men, are compared to these huge Sea-Monsters. Yea, considering, that the Prophet seems here to look beyond the deliverance of the Jews out of Babylon, by the Medes and Persians destroying that Empire, even to that greater deliverance of God's People by Christ, whereof the other was but a type, I see not, why the Devil may not be also mainly hereby intended, as he makes use of wicked Tyrants, as his instruments (with respect whereto, the expression is used by the Apostle, The God of peace shall bruise Satan under your feet shortly, Rom. 16.20.) who for his great power and subtlety, and his Dominion over the wicked all the world over, may well be termed a Leviathan, the piercing Serpent, and the Dragon, as he is called, Rev. 12.9. and the crooked Serpent, because he winds and turns himself so many ways, to deceive and destroy men. And taking the words thus, it is in effect all one, as if it had been said, That Christ should destroy the Devil and his Kingdom, with all his instruments.

Ver. 2. In that day sing ye unto her, &c.] That is, when God hath destroyed his people's mighty enemies, as was said in the foregoing verse, then shall ye with much joy, sing this following song concerning the Church, the Lord's Vineyard; see the Notes, Chap. 5.1. A vineyard of Red wine; that is, the best and most generous Wine: for such their red Wine was accounted in the land of Judea; whence is that of Solomon, Prov. 23.31. Lo • k not thou upon the wine when it is red; and those expressions, Gen. 49.11. and Deut. 32.14. where Moses calls their Wine, the blood, and the pure blood of the grape; see the Note, Psal. 75.8. It is all one in effect, as if it had been said, Behold, the Lord's Vineyard, that before brought forth nothing but wild grapes (see the Note, Chap. 5.2.) and hath thereupon lain a long time desolate and trodden down, is now become a Vineyard that yieldeth the choicest Wine. And the meaning is, That God's people were now become a holy and a righteous people, yielding fruit very acceptable to God; which may be meant, partly of God's people after their return out of Babylon, but especially of the Church of Christ in the days of the Gospel. However, in the whole there seems to he an allusion to the custom of those times, when at their Vintages they used to sing Songs with a great deal of jollity, by way of extolling the excellency and the fruitfulness of their Vineyards.

Ver. 3. I the Lord do keep it, &c.] That is, though of late I have seemed wholly regardless of her, yet now I will watch over her, to keep and preserve her; and I will water her with the gracious showers and dews of my Word and Spirit, Deut. 32.2. and with a constant supply of whatever is requisite to bring her into a fruitful and flourishing Condition.

Ver. 4. Fury is not in me, &c.] As if it had been said, say some good Expositors, My people being now humbled and reformed, my fury and anger against them is quite over: who would set the briars and thorns against me in battle? I would go through them, I would burn them together: that is, If any therefore shall set themselves against my people, now under my protection, like pricking briars and thorns, to ve • and molest them, it will be indeed but as if so many briars and thorns should be set against me in battle, that am a consuming fire; I would soon not only break through them, and trample them down, but also burn them up and destroy them; see the Note, Chap. 10.17. But I rather take this, as spoken not of the enemies of his Church, but of his Church and People themselves; and that it is added by way of preventing an objection that might arise in their minds, concerning the Lord's tender care over his people, his Vineyard, in his continual keeping it and watering it. Because they might think, that this promise could not consist with that which the Prophet had so often told them, concerning those sad calamities and devastations that were coming upon them; to this the Lord answers, Fury is not in me; to wit, towards my Church and People. It is, as if he had said, I am not in myself subject to be transported with furious passions, and so prone, easily and without any just cause, to break forth in wrath against men, and to be implacable therein; but on the contrary, I am slow to anger, and very ready to show mercy: and especially it is thus with me, in regard of my people; when I am offended with them, it is with the anger of a loving Father; it is not in fury, and rage, and implacable wrath; and therefore when I shall chastise you, it shall be with a purpose to reform, and not to destroy you; so that this being effected in you, I shall soon make good this promise to you. As for the next words, who would set the briars and thorns against me in battle? I would go through them, I would burn them together; the drift thereof is (I conceive) to imply either 1. That if he were furiously bent against them to destroy them, they would be but as so many briars and thorns before a consuming fire; he could easily make an end of them; so that they might thereby see, that it was of his mercy and free grace towards them, that they were not consumed: Or 2. That if he were contending (which he had much rather) with the profane ones of the world, that he esteemed no better than so many briars and thorns, his wrath should freely break forth against them, and utterly consume them. But with his Vineyard, his inheritance, his own adopted people, he would not, he could not deal thus. Or 3. That if he were to deal only with the wicked amongst his people, that were as so many briars and thorns setting themselves in battle-array against him, he would soon destroy them, and as willingly as the Husbandman destroys the briars and thorns in his Vineyard; but with his beloved Vineyard he could not do so: If he were purposed to destroy the briars and thorns amongst them, yet he would be careful to do that so, that he might not destroy the Vines together with them: Or 4. That if he should find none but briars and thorns amongst his people, then indeed he should soon destroy them; but when they should be a reformed people, he would be far from proceeding in such fury against them.

Ver. 5. Or let him take hold of my strength, &c.] 1. By taking hold on God's strength, may be meant a serious Consideration of the infinite strength and power of God, either to destroy his enemies, or to bless his faithful Servants. 2ly. An apprehending this strength and power of God by faith, when men believe it, and apply the truth hereof unto themselves: And 3ly. that using of all holy means, whereby they may appease his wrath, and so stay his hand from smiting, or burning them up, such as are repentance, and fervent prayer; and whereby they may engage his strength to be put forth for their protection and benefit in every regard. And this is required here, as a means of men's making their peace with God, and preventing their being consumed with the fire of his Indignation; and that with a promise that it shall be effectual thereto; that he may make peace with me, and he shall make peace with me; and it may be taken, as spoken either to his enemies, those wicked ones that were in his sight as so many briers and thorns, that God would be reconciled even to them, if they would thus stay his hand, and make their peace with him: Or else to his own people, as an evidence that he was not furiously bent against them to destroy them, because though he could easily burn them up, as so many briers and thorns, yet he rather desired that they should thus stay his hand, and be at peace with him.

Ver. 6. He shall cause them that come of Jacob to take root, &c.] To wit, his Israel, his Vineyard, the Posterity of Jacob, See the Note Psal. 80.9. as is further clear by the following words, Israel shall blossom and bud; and the meaning is, That though this people should be for a time like a tree, that seems in the winter to be dead and withered, only there is life in the roots; yet like such a tree, it should at length grow up again and flourish exceedingly, and fill the face of the World with fruit, to wit, the fruit of her mighty increase; which though it were initially fulfilled at the deliverance out of Babylon, yet not fully till the coming in of the Gentiles to the Church of Israel.

Ver. 7. Hath he smitten him, as he smote those that smote him? &c.] That is, Hath God smitten his Israel, his people, as he smote those that were their enemies, that smote them? as if it had been said, Certainly no: God doth not proceed with the same severity and rigor, when he contends with his people, as he doth when he comes to take vengeance on their enemies, whom he hath used as his Instruments to smite and correct his people. And the same is repeated again in the next clause, though that be not so clear as the former; or is he slain according to the slaughter of them that are slain by him? that is, (say some) Is his Israel slain according to the slaughter of those that are slain by him? that is, The Babylonian, Israel's enemy; as if it had been said, That God did not slay his people with that cruelty or envy, as that great Leviathan, the Babylonian, slew the Jews and others, against whom he prevailed: Or, as others say, Is his Israel slain according to the slaughter of them that are slain by him? to wit, by Israel, that is, for his sake. But rather, by them that are slain by him, is meant them that are slain by God; and so that which is intended, is, That God had not slain his people according to the slaughter wherewith he had slain his and their enemies (of whose slaughtering he had spoken of before, ver. 1. and Chap. 26.14.) namely, in wrath and fury, utterly to destroy them. The drift of all this is still to make good that which was said, ver. 4. That God was not furious against his people.

Ver. 8. In measure, when it shooteth forth, thou wilt debate it, &c.] Here is shewn wherein God deals otherwise with his vine, his own people, than with their enemies, even when he doth smite and correct his people for their sins; he will do it in measure; that is, gently, and with much moderation, not according to what he is able to lay upon them (See the Note Job 23.6.) nor according to what their sins have deserved, Ezra 9.13. but with respect to their strength, that their sufferings may not be greater or of longer continuance than they are well able to bear, 1 Cor. 10.13. whereas when he falls upon his and their enemies, he lays on without any regard, or stint, or measure. As for those words, when it shooteth forth, therein, as before, God's people are spoken of as a Vineyard: The words indeed may be read as they are in the margin, In measure, when thou sendest it forth, thou wilt debate with it; and so this expression may be used with respect to God's sending forth his people into captivity, to wit, that even then God would debate with this his Vineyard moderately; though he seemed to have cast them quite off, yet he had still thoughts of peace towards them: as it is with a Father that turns away his Son, or a Husband, that for some offense dismisseth his Wife for a time, when yet both the one and the other intend after a while to receive them back again. But if we read the words as they are in our Bibles, In measure, when it shooteth forth, thou wilt debate with it; the meaning seems to be, that though God may contend with his Vineyard when her branches grow luxuriant, or when she is springing and growing up very fairly, yet he will do it in measure; though he may cut off her branches, he will not grub her up by the root; yea, even in pruning her, he will do it warily, so as not to spoil the heart of the Vines. And to the same purpose tend the following words, he stayeth his rough wind in the day of the east wind; that is, If he bring some terrible storm upon her, like a rough East wind (which is particularly named, because that wind in those Countries used to be most violent) yet he will so allay or slacken the boisterousness of this Storm, that it shall not break up the Vines by the roots, though it may beat down or break off some of her branches.

Ver. 9. By this therefore shall the iniquity of Jacob be purged, &c.] This is mentioned as another great difference betwixt God's smiting his people, and his and their enemies, to wit, that whilst he smites their enemies merely in a way of vengeance to destroy them, he smites his people out of pity and fatherly love, that he may pardon and reform them; and this is all the fruit, to take away his sin, that is, all the fruit that God propounds to himself in correcting his people, and all the benefit that redounds to his people thereby, is the reforming of them, when he maketh all the stones of the altar as chalk-stones that are beaten asunder; that is, when Jacob, God's people, shall manifest the truth of their repentance, by pulling down and breaking to shivers with much zeal, even as men break Chalk-stones in pieces to make Lime, all their Altars and other idolatrous Monuments; the Groves and Images, (or Sun-Images) shall not stand, that is, they also shall be hewed and broken down. But see the Note Chap. 17.8.

Ver. 10. Yet the defensed City shall be desolate, &c.] As if it had been said, though God will not proceed, as is before said, with his people, as he doth with their enemies, in punishing them, but will only seek the reforming of them; yet that they may be reformed, he will be forced to correct them with great severity. The defensed City shall be desolate, that is, Samaria and Jerusalem, and other the strong Cities, both in Israel and Judah, shall be laid waste, and the habitation forsaken, and left like a wilderness; that is, all other their habitations in the Land shall be left without Inhabitants; there shall the calf feed, and there shall he lie down, that is, God's people shall be cast out, and brute Beasts shall be brought in to feed and dwell there in their stead; and consume the branches thereof, that is, they shall browse upon the Plants and Shrubs that shall grow up where their Houses and Cities had wont to be. Some, I know, understand this of God's proceeding in greater fury against the enemies of his people, than against his people; but that doth not suit so well with our Translation. And again, some think that the state of Israel being compared to a Vine, the destruction of the People is here intended, by saying that Beasts should consume the branches thereof, according to a like figurative expression, chap. 10.33, 34. for which see the Notes there. But methinks the words in this place seem rather to set forth the desolation of their Country, than the destruction of the Inhabitants.

Ver. 11. When the boughs thereof are withered, they shall be broken off, &c.] According to what is noted in the foregoing Verse, some understand this also figuratively of the withering, breaking off, and burning the boughs of God's Vine, his Israel. But rather this is added farther to set forth the desolation of their Town and Cities, by showing, that as the Beasts should crop the Shrubs that grew there, when they were green, (as was said in the former verse) so being withered, the boughs thereof should be broken off for firing: as is expressed in the following words, the women come and set them on fire.

For it is a People of no understanding, &c.] that is, a foolish People, that will be made wise by nothing but stripes; See the Notes Chap. 5.12. and Deut 32.28. Probable it is, that this they are charged with, more especially with respect to their brutish ignorance in forsaking the living God to go after Idol-gods; therefore he that made them (See the Notes Chap. 22.11. and Deut. 32.6.) will not have mercy on them; and he that formed them will show them no favor; that is, (say some who understand it of those whom God by this severity intended to reform) God will not at all spare them, but will proceed with some more than ordinary severity against them, even as far as the rigor of fatherly chastisement may extend. But I rather think that this is spoken of the body of the People of the Jews, upon whom God poured forth his wrath without any mixture of mercy, though withal he shown mercy to a remnant amongst them, as is shewn in the following verse.

Ver. 12. And it shall come to pass in that day, &c.] to wit, when God shall have proceeded with so great severity against his own People (as is said in the two foregoing Verses) and shall have thereby in some measure reformed them; (but see also the Note Chap. 11.11.) that the Lord shall beat off from the channel of the river unto the stream of Egypt, that is, from Euphrates (See the Note Chap. 7.20.] unto the River Sihor, which lay before Egypt, Josh. 13.3. or unto the River of Nile, either of which may be meant by the River of Egypt, See the Notes Chap. 23.3. and Gen. 15.18. And the meaning seems to be, that God would sever and take out his People from the Nations amongst whom they were scattered, in all those Countries that lay between Euphrates and Nile, Assyria and Egypt (for when the Jews were carried captives into Babylon, many of them fled into Egypt, See the Note Chap. 11.11.) even as the Husbandman by beating severs the Fruit from the Trees; or as by threshing he beats out the grain from the ears and straw; or as by winnowing he beats out the corn from the chaff. Some indeed do understand this of the Lord's beating out the Israelites from their dwelling places all over the Land of Canaan, (which we find sometimes bounded by the River Euphrates and the River of Egypt ) and others of the beating over of all those Countries that lay between Euphrates and Nile, by the Medes and Persians, when they subdued Babylon. But the former exposition is far the clearest, and best agrees with that which followeth, and ye shall be gathered one by one, O ye children of Israel, to wit, as Fruit is gathered up that is beaten off the Tree, or as the Corn is gathered up when it is threshed, and winnowed, and laid up in Garners: the meaning whereof is, that though they were exceedingly dispersed, yet they should be gathered together into one body, and placed again in their own Land. And this expression of their being gathered one by one, is used purposely to intimate, 1. the paucity of those that should be delivered, in comparison of those that were at first carried away and scattered abroad; according to a like expression, Jer. 3.14. I will take you one of a City, and two of a Family, and will bring you to Zion. And 2. the exact bringing in of all that were to have a share in this deliverance, though they were severed never so far asunder, that God would pick them up, one out of one place, and another out of another, not one of them should be neglected and lost, as it is said also Ezek. 39.28. I have gathered them unto their own land, and have left none of them anymore there. But withal we must know, that under this bringing home of the Jews to their own Land, a greater mystery was intended by the Prophet, whereof that was a type and shadow, even the bringing in of God's elect People to the Church in the days of the Gospel, first the Jews, and afterward the Gentiles, dispersed throughout the whole World, as was said of Christ, Joh. 11.52. that he should gather together in one, the children of God that were scattered abroad.

Ver. 13. And it shall come to pass in that day, &c.] See the foregoing Note: that the great trumpet shall be blown; that is, As by the sound of trumpets a King gathers an Army, or a Captain calls his Soldiers together that were scattered abroad, so will I (saith the Lord) gather my people together that are dispersed in several Countries: which though it were primarily meant of God's bringing home the Jews after the Babylonian captivity, into their own Country, yet under this, (as is already said in the foregoing verse) the spiritual gathering in of God's People to the Church of Christ is chiefly intended. And therefore as by the trumpet is meant the Proclamation which Cyrus made for giving liberty to the Jews to return home into their own Country, Ezra 1.1, 2. so also the preaching of the Gospel, that Evangelical Trumpet, which was to be sounded all the World over, for the bringing in of God's Elect to Christ, which may therefore the more fitly be called a great Trumpet. And in this expression there may be an allusion, either 1. to the silver Trumpets whereby the Israelites used to be called together to the Tabernacle; or rather 2. to the Jubilee Trumpet, by the sounding whereof there was liberty proclaimed to Captives, and freedom for all to return to their Inheritances and Possessions, which had been alienated for a time from them. Or 3. to that Heavenly Trumpet, wherewith at the last day all God's Elect shall be gathered together, to enter upon the full fruition of their purchased inheritance, Mat. 24.31. As for the following words, they set forth who they were, that amongst others should be gathered in by this Trumpet, and they shall come which were ready to perish in the land of Assyria; that is, that were in Assyria, (which yet may be also meant of the Empire of Babylon ) as a lost People, dispersed, without hope of being ever restored to their own Country; and the outcasts in the land of Egypt, to wit, such as fled thither, contrary to God's express command, when they were invaded and overcome by the Babylonians, as is said in the foregoing Note; and see the Notes also Chap. 16.3. and Psal. 14.7.2. and shall worship the Lord in the holy Mount at Jerusalem, and not Idol-gods as they had formerly done; and under this the coming in of God's Elect to the Church of Christ is comprehended.

CHAP. XXVIII.

VERSE 1. WO to the crown of pride, &c.] Here begins a new Prophecy, Woe to the crown of pride, to the Drunkards of Ephraim; See the Note Psal. 78.9. that is, woe to the Prince-like pride, wherein the ten Tribes do so highly exalt themselves; or rather, woe to the proud State and Kingdom of the ten Tribes, or, woe to Samaria, the royal City of the Kingdom of Israel, that are even drunk with prosperity, and so infatuated with the high conceit of their wealth and strength, that like so many drunken mad men, they are fearless of all evil, regardless both of God and Man, and carry themselves in every regard, as a people void of all reason and understanding. This I conceive may be meant by calling them the Drunkards of Ephraim. Yet it may well be, that as they are here threatened for their pride (as often elsewhere, Hos. 5.5. and 7.10.) so also for their Luxury and Drunkenness, as Hos. 7.5. In the day of our King, the Princes have made him sick with bottles of wine. And this seems the more probable, because of the following words, wherein the Prophet gives a hint why he had denounced this woe against them, whose glorious beauty is a fading flower, that is, the splendor and glory of whose State, wherein they do so exceedingly pride themselves, is but like the beauty of a flower, that will be quickly withered and gone, to wit, because the Assyrians were immediately to invade them, who would soon put an end to all their gallantry and pride. (And it may well be that in this expression there is an allusion to the Crowns and Garlands of Flowers which they used to wear at their drunken Feasts) which are on the head of the fat valleys; that is (say some) which flowers grow in the best and chief of the Valleys, as if it had been said, The glory of these ten Tribes is but like the beauty of those flowers, which are in those rich Valleys wherein they dwell. But according to our Translation, this relative (which) must needs be referred to the persons against whom this woe is denounced, which are on the head of the fat Valleys of them that are overcome with wine, or, as it is in the Hebrew, broken with wine, (to wit, as being by their excessive drinking, becomes Fools and stupid, and made useless for anything) that is, which Drunkards of Ephraim dwell in the chief and principal part of the Vale of Israel (for the main body of the Land of Israel may be spoken of as a Valley, because it lay beneath Mount Lebanon, and was a very fat and fruitful Country) or which abide in the Mountain of Samaria; for Samaria was built indeed on a Hill in those fat Valleys, See the Note 1 Kings 16.14. And so the Prophet may hereby seem to strike principally at the Princes and great Ones, that had their residence in the Court and Royal City of Samaria. However, those words, on the Head of the fat Valleys, are certainly used with respect to those in the beginning of the verse, Woe to the crown of pride, &c.

Ver. 2. Behold, the Lord hath a mighty and strong one, &c.] to wit, Shalmaneser the Assyrian, which as a tempest of Hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand; that is, shall suddenly and easily overthrow and destroy all the glory of Israel, the fading flower, before mentioned (for with respect to that, he compares the Invasion of the Assyrians to a tempest) even as a drunken man is easily thrust down with the push of a hand; or, with the hand, that is, by main might, with unresistable force and violence. And indeed the subduing and destroying of Samaria and the ten Tribes, was effected with great speed and violence.

Ver. 3. The crown of pride, the drunkards of Ephraim, shall be trodden underfoot] that is, even this crown on the head shall with all possible scorn and contempt be trampled under the feet of their proud enemies. But see the Note before ver. 1.

Ver. 4. And the glorious beauty which is on the head of the fat valley, shall be a fading flower, &c.] See again the Note above ver. 1. and as the hasty fruit before the Summer; that is, say some, rathe ripe fruits, which is commonly, as we use to say, soon ripe and soon rotten, and therefore not kept long for store, but presently spent; or rather, as the early and first ripe fruit, which for the novelty of it, because by many it is much longed for, and earnestly desired, is commonly gathered betimes, and eaten greedily, many times before it be thoroughly mellow: whence is the expression, Mic. 7.1. My soul desired the first ripe fruit; for that this is meant, appears by the following words, which when he that looketh upon it, seeth it, while it is yet in his hand, he eateth it up; that is, as soon as ever he spieth it, he presently plucks it, and never lays it by, but immediately eats it up. And all this is to set forth how soon the ten Tribes should be ripe for ruin; and how easily, with what eagerness, delight, and speed the Assyrians should destroy them.

Ver. 5. In that day, &c.] to wit, When the ten Tribes shall be thus destroyed, shall the Lord of Hosts be for a crown of glory, and for a diadem of beauty unto the residue of his people; that is, He will be an exceeding great ornament and honor to the Kingdom of Judah. This is opposed to that which he had said of the ten Tribes, ver. 1. Woe to the crown of pride, &c. And the meaning is, that whereas God's People might seem to be brought to a very low and contemptible condition, when ten of their Tribes should be destroyed, as is aforesaid, God would be a sufficient honor and glory to the poor remnant of his People in the two Tribes of Judah and Benjamin; to wit, by his saving them from being destroyed with the other, and continuing them to be his Church and People, by that miraculous destruction of the Assyrian Army, when Sennacherib should seek likewise to subdue them, and by a happy re-establishment of his Church under Hezekiah; which last is farther set forth in the next verse.

Ver. 6. And for a spirit of judgment, &c.] Here the Prophet sets forth in part the means whereby God would make the state of Judah so eminently honorable and glorious, both in peace and war. And for a Spirit of judgment to him that sitteth in judgment, that is, God will give their Kings, and other subordinate Judges, that sit in the seat of justice, a Spirit of justice, an ability to judge rightly of the causes that are brought before them; and strength to them that turn the battle to the gate; that is, and so likewise courage and strength to them that go out to withstand an invading enemy, so that they shall not only vanquish them, and drive them back, but also pursue them to the very gates of their Cities and other strong holds, whither they shall flee to shelter themselves, and there block them up, and it may be take their places of defense, as Hezekiah did to the Philistines, 2 Kings 18.8. And all this now is added for the comfort of the faithful amongst the Jews, that they might not be overwhelmed with grief and fear, when they should see their brethren in the neighbor kingdom of Israel, as had been now foretold, wholly destroyed and carried away Captives.

Ver. 7. But they also have erred through wine, and through strong dring are out of the way, &c.] That is, though they have had so fair a warning by the destruction of the ten tribes; though God's Mercy was so wonderful in preserving them from being over-run by the same overbearing enemies that destroyed Israel, and though they had God's Word and Worship continued amongst them, which the other tribes had not; yet even they of Judah also (the Prophet speaks it with a kind of Admiration) have trod in the same steps of wickedness, wherein the Israelites had gone before them; for this may be understood either of their brutish stupidity, by reason whereof they carried themselves like so many drunken men void of understanding; or rather literally of the sin of drunkenness itself; see the Note above, ver. 1. The Priest and the Prophet (to wit, their false Prophets) have erred through strong drink, see the Note, Prov. 20.1. They are swallowed up of wine, that is, as we use to say, they are drowned in drink; they have swallowed up wine so long, that at last they themselves are swallowed up of wine, and cease to be reasonable Creatures; they are out of the way through strong drink, they err in vision, they stumble in judgment; the first is meant principally of their Prophets, and the second of the their Priests, see Deut. 17.9. And the Note, 2 Chron. 19.8.

Ver. 8. For all Tables are full of vomit and filthiness, so that there is no place clean.] That is, they spew on their very Tables; and all places where they sit, and revel together, are bespitted and bespawled, and every way defiled; for the word here translated filthiness, doth properly signify or dure or dung, so that all tends to show into what a height of excess and impudency they were grown in regard of this sin.

Ver. 9. Whom shall be teach Knowledge? and whom shall he make to understand Doctrine? &c.] To wit, God: of whom mention was made before, Ver. 5.6. The Lord of hosts shall be for a Crown of Glory, and for adiadem of beauty unto the residue of his People, &c. But rather this is spoken indefinitely, and is added as another sad effect of their excess and sensuality; as if the Prophet had said, the generality of the men of Judah, both Priests, and Prophets, and People, being become such drunken sots, so stupid and desperately wicked, how can any man hope, by, teaching them to do any good upon them? them that are weaned from the milk, and drawn from the breasts, as if he had said, one had as good undertake to teach Children a while a go weaned from the breast, as to teach such a blockish and self-willed People as these are become.

Ver. 10. For precept must be upon precept, percept upon precept, line upon line, line upon line, here a little and there a little.] That is, As it is with such young Children, that are taught to read, or to write; they must have the same directions and lessons repeated again and again, and one day after another; if they be taught to read, they must be taught letter by letter, and line by line, a little at one time, and a little at another, and the same thing over and over many and many times; and if they be taught to write, the Master must lead their hand letter by letter, and line by line, and they must write over the same Copy many times, and yet when they have thus wearied their Teachers, it is little or nothing which they learn; so it is with this People, what ever course be taken with them, whatever diligence is used in teaching them, all will be to no purpose.

Ver. 11. For with stammering lips, and another tongue will he speak to this People.] This is otherwise read by some, as it is in the margin, For with stammering lips and another tongue he hath spoken to this People; and they make the meaning of the words to be either, 1. that God by his Prophets had spoken to them, as Mothers and Nurses use to speak to their little Children (for still, say they, the Prophet goeth on in the similitude used in the foregoing verses) that is, he had made known his will to them in a plain and familier manner, stooping to their Capacity, even as Mothers and Nurses are wont to use new devised words, most easy to be pronounced, and to speak in a kind of stammering imperfect way, as Children use to speak, that they may the better teach their Children to speak, and that they may the better be understood by them. Or, 2ly, that such was thesottishness of the Jews, that in all that God had spoken to them, he had been to them as one that stutters or stammers, or as an outlandish man, that speaks in an unknown Tongue, (neither of which are understood by those that hear them) meaning, that they were stupid and brutish, and regarded his word no more than if they had not understood one word of what was spoken to them. Or, 3ly, that by way of punishing them for their wickedness, he had caused their land to be invaded by nations whose language they understood not. But now reading it as it is in our Traslation, as a commination of what God would do, for with stammering lips, and another tongue will he speak to this People, the meaning must needs be, either, that since the word that God had spoken to them by his Prophets, had done no more good upon them, by reason of their stupidity, than if one should undertake to teach new-weaned Children, therefore the Lord would take another course with them, and speak to them in a rougher way, namely, by bringing in the Babylonians upon them, a nation whose language they should not understand, as was long since threatened, Deut. 28.49. Or, 2ly, that he would give them over to such a Spirit of stupidity, that no instruction should for the time to come do any good upon them. And indeed either of these may well agree with that of the Apostle, 1 Cor. 14.21. (where he seems to cite this place) In the Law it is written, that is, in the Old Testament, With men of other Tongues and other Lips will I speak unto this People, and yet for all that will they not hear me; for the aim of the Apostle there being to dissuade them from an inordinate desire of hearing those that had the gift of Tongues, rather than those that Prophecied, yea even then, when there was none that did interpret what they spake; he alledgeth this place to prove, that herein they did ambitiously affect that, which God threatened as a curse.

Ver. 12. To whom he said, &c.] This is added farther to set forth how the Word of God had been to them without all good effect, as if God had spoken to them in a language they did not understand; or else to show why God would speak to them with stammering Lips and with another Tongue, it was because they were obstinate, and would not be instructed. To whom he said, that is, to which stupid People, that regarded not the instructions and warnings they enjoyed, the Lord said, to wit, by his Prophets, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing. That is, this which I require of you, that you should obey the word of my Prophets, is the only means whereby you may procure rest and refreshing for yourselves, your Country and People, from those many miseries, troubles and calamities wherewith you have been wearied a long time together; Yet they would not hear, that is, though the Lord shown them plainly the way to rest and happiness, they would not hearken to it: Whereby is also implied, that their stupidity, in being like little Children that could not be taught, proceeded from their obstinacy; it was from mere willfulness and stubbornness that they were so ignorant.

Ver. 13. But the word of the Lord was unto them precept upon precept, &c.] That is, say many Expositors, instead of obeying the words of the Prophets, they mocked at their words, repeating those words, ver. 10. in a flouting way, Precept upon precept, precept upon precept, line upon line, &c. As if they should have said, Our Prophets deal with us as with young Children, we must have precept upon precept, &c. And indeed that which follows, ver. 14. Wherefore hear the word of the Lord ye scornful men, seems to favor this exposition. But I rather think that the Prophets intention in these words was to show, that after God had so plainly made known his will to them, and taught them what might have been for their peace and rest, yet still they were as dull as ever, God's Word was still to them only as an empty sound striking their ears; they were still as unteachable as new-weaned Children: That they might go and fall backwards, and be broken, and snared, and taken. That so (through the just Judgment of God upon them) by this their stupidity they might come to fall and be ruined under those Judgments which God had threatened against them. It is probable that this expression of their falling, may be used with reference to that sin of drunkenness wherewith he had charged them, ver. 7. And that it is particularly said, That they might fall backward; Either because that way of falling is most dangerous; or to imply that their not minding God's Prophets would bring them to fall under those Judgments, which, though foretold, they would not foresee. And so likewise by their being broken, the utter cutting off some may be intended; and by their being snared and taken, the Captivity of others.

Ver. 14. Therefore hear the word of the Lord, ye scornful men, that rule this People which is in Jerusalem.] This is meant of the whole Nation of the Jews, only he calls them this People which is in Jerusalem, because thither they used to resort to Worship God, as his People; and to imply, that their scorning was the greater sin, because they pretended to be God's peculiar People.

Ver. 15. Because ye have said, We have made a covenant with Death, and with Hell are we at agrement, &c.] That is, because you think yourselves so secure, as if ye had made a Covenant with Death and Hell. Or, because you run on so boldly in your wicked ways, slighting the vengeance of God, denounced against you, that it is all one in effect, as if you should openly say, We are not frighted with your threatenings of Death and Hell; We have made a Covenant with them both, and therefore are sure they will do us no hurt. This I conceive the Prophet intended by these words. Yet it may well be, that the wicked wretches of those times did use to say thus to the Prophets, not as thinking they could make an agreement with Hell and Death, but only in a way of derision; as if they should have said, Think not to scare us with the threatenings of Death and Hell; alas, we have made a strict league of friendship with Death, and with Hell or the grave, and therefore may well be fearless in regard of them both. Yea, some think, that by saying they had made a Covenant with Death and the Grave, they might intend that Death and the Grave would do them good, rather than hurt, namely because they would take them out of harms way, before those evils which the Prophets threatened were like to come upon them; when the overflowing scourge shall pass through (to wit, which you the Prophets tell us is coming upon the land) it shall not come near us. And hereby might be intended, either the Assyrians invasion, whereby the ten Tribes were utterly ruined (and if this be intended, it implies an exceeding height of presumptuous security in these men, that when they saw the land of Israel over-run thereby, yet could promise themselves, that it should not reach them) or else that of the Chaldeans, which was often beforehand threatened by the Prophets. For we have made lies our refuge, and under falsehood have we hid ourselves: as if they should have said; Those things which you call lies and falsehood, things that will surely deceive us, we doubt not will prove a sufficient refuge and shelter to us. Add hereby they might mean either, 1. their false gods, on whose help they much relied, though the Prophets often cried out against them as lying vanities, as Chap. 44.20. A deceived heart hath turned him aside, that he cannot deliver his Soul, nor say, Is there not a lie in my right hand? Or, 2ly, the respect which in some things they pretended to have to God's law, and to his service and worship in the temple; which was indeed no better than mere hypocrisy and a lie. Or, 3ly, their subtle shifts, their crafty dissembling, and treacherous compliance with the enemy, wherewith they might vainly hope to secure themselves, what ever became of others. Or, 4ly, the outward means they had for their defense, and whereby they did foolishly hope to safeguard themselves, as their great riches gotten by lies and falsehood, their leagues with foreign Princes, and the wise Councils and Contrivements wherewith they had plotted to strengthen themselves against any invasion. It cannot be thought that any men would say these very words, For we have made lies our refuge, &c. unless it were in a way of flouting those to whom they spake it: Only hereby the Prophet intended to turn them from their folly in trusting to those things that would certainly deceive them, and prove no better than lies and falsehood.

Ver. 16. Therefore thus saith the Lord God, &c.] Having in the foregoing verse laid down the cause of God's high displeasure against the Jews, namely, because they did so obstinately and securely despise and deride all the threatenings of God's Prophets, glorying in their safe condition, as if there were no fear of any evil that should come upon them; Because ye have said, We have made a covenant with death, &c. that which one would think should next follow, should be the making known, how severely God would proceed against them to destroy them. And this indeed is added in the following verse. Only first, the Lord premiseth this glorious promise concerning the Messiah, Behold I lay in Zion for a foundation a stone, &c. and that 1. hereby to cheer up the faithful amongst them against the wrath which was coming upon their State and people, by putting them in mind of that foundation-stone which he had provided for the support and preservation of his Church, on whom whilst they relied by Faith, they should be sure to be upheld and secured in the midst of all those grievous judgments that should come upon that Nation. And 2. to hint unto those profane wretches that were so confident, that no evil threatened by the Prophets should come upon them; that he had indeed provided a Rock in Zion, on whom relying, they might have assured themselves of all peace and safety; but because they had despised him, and run on in ways of rebellion and wickedness, all these vain stays whereon they relied with so much confidence, would surely deceive them; Behold, I lay in Zion for a foundation a stone; see the Note, Psal. 118.22. a tried stone; that is, a sure Savior, on whom poor sinners may safely rely; a precious corner-stone, a sure foundation, according to that, Upon this rock I will build my Church, and the gates of hell shall not prevail against it, Mat. 16.18. he that believeth, shall not make haste; that is, they that believe this promise, and do by faith rest upon this rock, to wit, God in Christ, will wait patiently upon God for the accomplishment of it, both as to the coming of this promised Messiah, and as to the deliverances expected from him; though the promised mercy should be deferred and delayed for a time, yet they will not be impatient, and grudge that it is not done, nor use any unlawful means to help themselves, but will contentedly wait, as being fully persuaded, that in due time God will make good what he hath promised. In Rom. 9.33. the Apostle following the Septuagint, seems to cite this place otherwise than we find it here in the Prophet, As it is written, Behold I lay in Zion a stumbling-stone, and rock of offense: and whosoever believeth on him, shall not be ashamed. But this is the same in effect; and it is usual with the Apostle in citing places out of the Old Testament, not so much to regard the words as the matter; because they that make haste, and will not wait patiently for the accomplishment of God's promise, are sure to miscarry, and so in the conclusion to be ashamed of their folly; whereas those that wait patiently for the accomplishment of God's promises, are sure never to be disappointed, and so never to be ashamed: therefore the Apostle instead of these words, shall not make haste, useth the same in effect, shall not be ashamed. And besides, that which others answer, is very probable, to wit, that as the Apostle in the first words of that place, Behold I lay in Zion a stumbling-stone, and rock of offense, doth join with the words here, another place of our Prophet, namely, that Chap. 8.14. so in the latter clause also, with the words here, he seems to take in that also, Chap. 49.23. they shall not be ashamed that wait for me.

Ver. 17. Judgment also will I lay to the line, and righteousness to the plummet, &c.] See the Note 2 King. 21.13. God expresseth himself here in terms suitable to the figurative expression he had used in the foregoing verse, of laying a stone to be a sure foundation for his Church; and the meaning seems to be, That having laid such a sure foundation, as Christ was, for the safety and peace of those that would believe in him, he would proceed in judging his people with all judgment and righteousness, in as exact and precise a manner, as Carpenters and Masons are wont to do, when they carry on their work by line and level; against the wicked he would proceed with all just severity, punishing them exactly according to their sins, though withal he would be very wary to preserve his faithful ones, and to carry on the building up and reforming of his Church, which a company of wicked wretches had brought into confusion; and the hail (he alludes to that mentioned before, ver. 2.) shall sweep away the refuge of lies; that is, All your vain hopes, and all things whereon you vainly grounded such great hopes; and the waters shall overflow the hiding place, that is, Your hopes of hiding yourselves from the Judgments that are coming, shall not secure you. Both Expressions are used with reference to that vaunting speech of theirs, ver. 15. We have made lies our refuge, and under falsehood have we hid ourselves. And the judgment here intended, whereby this should be done, may be the great havoc that was made amongst them by the Chaldeans, if not, which some rather think, their far geater Destruction and Desolation by the Romans.

Ver. 18. And your Covenant with death shall be disannulled, and your agreement with hell shall not stand, &c.] This is spoken by way of deriding that scornful speech of theirs, ver. 15. We have made a covenant with death, &c. and implies both that their present security should be turned into extreme dread and terror; and that notwithstanding all their vain confidence, they should certainly be destroyed; when the overflowing scourge shall pass through, then ye shall be trodden down by it; that is, it shall not pass away so suddenly, but that ye shall be overborn and destroyed by it.

Ver. 19. From the time it that goeth forth, it shall take you, &c.] That is, When it once begins to break in upon you, it shall not stay till it hath surprised you. Whereas they had said, ver. 15. When the overflowing scourge shall pass through, it shall not come unto us (for which see the Note there) to this the Lord by the Prophet here answers, That they did but in vain flatter themselves, it should certainly seize upon them; for morning by morning shall it pass over, by day and by night, that is, It shall come speedily, suddenly, and unexpectedly upon you, when you think least of it (even as a man that is surprised early in a morning, when he is as yet sleeping in his bed) and being come, it shall continue long upon you, pursuing you incessantly, not giving you any rest, either by day or by night; and it shall be a vexation only to understand the report, that is, The alone fame and report of the enemies approach, shall be a sore terror and vexation to you. Some, I know, understand it thus, That even to those that felt no part of these miseries, but only heard of them, it should be a vexation. And again others by the report, do understand the doctrine of God's Prophets, according to that, Chap. 53.1. Who hath believed our report? and so reading the words as they are rendered in the margin of our Bibles, and it shall be a vexation only, when he shall make you to understand doctrine; they would have the meaning to be this; That when the miseries now foretold, were come upon them, thereby God would bring them to understand that doctrine which now they would not understand, the truth of what the Prophets foretold, and the folly, of their present security; only indeed it would then be too late: their understanding this then, would be only for their greater vexation, not for their conversion. But the first Exposition is, I conceive, the best.

Ver. 20. For the bed is shorter than that a man can stretch himself on it, &c.] This proverbial speech may imply, 1. the great penury and straits they should be brought into, when those miseries came upon them which the Prophet had now foretold; that they should be in continual distress, not knowing which way to turn themselves, nor able any way to ease or relieve themselves, as it is with a man that lying on a bed that is too short for him, must needs be as in Little-ease, and as it were crippled thereby. And 2ly, the insufficiency of those lying vanities, in the confidence whereof they were so secure, for the affording of them any ease or comfort; for which, see the Note before, ver. 15. And the like may be said of the following clause, and the covering narrower than that he can wrap himself in it; for this may imply also the comfortless condition whereinto they should be brought; and withal, what poor things they would all prove, for the covering and sheltering of them from the storms that were coming upon them, whereon they grounded all their hopes. And it may well be also, that in these Expressions the Prophet might covertly strike at the luxury of those men that did thus scornfully slight and deride the threatenings of God's Prophets, who lived in all ease and jollity, stretching themselves on their rich beds, that were furnished with rich and costly coverlets, see Amos 6.4.

Ver. 21. For the Lord shall rise up, as in mount Perazim, &c.] See the Note 2 Sam. 5.20. He shall be wroth, as in the valley of Gibeon; to wit, When Joshua slew the Canaanites there, Josh. 10.10. at which time it is said, ver. 11. That God slew them with hail-stones from Heaven; in regard whereof, this story suits the better with that storm of hail threatened before, ver. 17. The drift of this threatening is to show, That God would now proceed with the Jews that professed themselves his people, but were indeed his real enemies, no otherwise than he had formerly proceeded in their defense against the Canaanites and Philistines, both his and their professed enemies. And this the Prophet calls his strange work, and his strange act; that he may do his work, his strange work; and bring to pass his act, his strange act; either 1. as some say, because the work of destroying men, is, as it were, strange to God, who is rather willing to show mercy, and to pardon, than to punish, Lam. 3.33. and Ezek. 33.11. Or, 2ly. because God's proceeding in a way of destroying his people, was strange and unusual, that God should fight against those, in defense of whom he was wont to fight against their enemies, this was strange and wonderful. As a Fathers whipping of his Child, whom he so dearly loves, is a strange work; so for God to destroy his peculiar people, to whom he had been formerly so good and gracious, was very strange. Or, 3ly. because the Judgment he intended now to bring upon them, was extraordinary and unwonted, strange, wonderful and dreadful, above what in his greatest severity he had formerly done to them. For though he had often brought sore Judgments upon them in their own land, yet he had never caused their City Jerusalem, and the Temple therein, to be burnt, and the people to be generally carried away captives into strange Countries, as he meant now to do.

Ver. 22. Now therefore be ye not mockers, &c.] That is, Mock not at the threatenings of God's Prophets, as you have done; see the Notes before, ver. 13. and 15. lest your bands be made strong; that is, lest for this God should make the judgments he brings upon you the sorer, and of the longer continuance; from which otherwise, if you would have repented, you might have been loosed and freed. Punishments inflicted upon men for sin, are called bands, because they are painful to flesh and blood, and do restrain and bind up men from living as they list themselves. And as beasts of prey, being taken in snares, are the faster entangled and bound, the more they struggle and strive to get away; so the more wicked men do strive against God, when he begins to contend with them, the heavier the judgments usually are which he pours forth upon them: for I have heard from the Lord God of Hosts a consumption even determined upon the whole earth; that is, the whole land of Judea, to wit, except ye repent. But see the Notes, Chap. 10.22, 23.

Ver. 23. Give ye ear and hear my voice; hearken and hear my speech.] As if the Prophet had said, I will convince you by an unanswerable argument, taken from that which you see commonly done amongst men, that you have no cause to question, but that God will at last certainly do what he hath threatened by his Prophets; and that you do foolishly flatter yourselves with hopes that you shall always go unpunished, because he hath spared you so long; and therefore attend diligently to what I shall now say.

Ver. 24. Doth the plowman plow all day to sow? &c.] The drift of this passage, to the end of the Chapter, is to show, that if the Husbandman, by the wisdom wherewith God hath endued him, doth not spend all his time in plowing and harrowing his ground, never going any further (which would be mere lost labor), but when he hath done that, then he soweth his several seeds in the grounds thus prepared by plowing and harrowing, and that with great wisdom, not confusedly throwing in all together, but sowing them severally in several grounds, allotting to each that seed which he knows the soil is fittest for, and which is most likely to thrive in it, and dispersing it in such quantities as may best promote the growth of it; and when he hath done that, then he proceeds orderly in the following works of his Husbandry, as weeding and reaping his Corn when it is harvest, and such like, till at last he comes to separate his Corn from the Straw and Chaff, which he doth also with much prudence in different ways, according to the strength or tenderness of the grain; much more may any rational man think, that God, the fountain of all wisdom, and by whom therefore the Husbandman is enabled to carry on his work so wisely, will order the dispensation of his providence towards his people (his spiritual Husbandry) with greater wisdom; that he will not be always plowing and harrowing you by the Ministry of his Prophets, threatening you, and denouncing his judgments against you, thereby to break your hearts, and to fit you to receive the word and instruction of his servants, but that at last he will come to the executing of those judgments upon you, of which he hath often forewarned you, beating you, and threshing you by enemies, he will bring upon you, though differently, according to the different degrees of your sins. This I conceive is in general the drift of this whole passage. And accordingly he begins, first with the Husbandman's plowing and harrowing, Doth the plowman plow all day to sow? that is, will he be continually plowing it, that it may be fit to receive the seed? doth he open and break the clods of his ground, to wit, continually? will he be always breaking the clods with a Mallet, or with a Harrow, and never proceed any further? As if the Prophet had said, Doubtless he will not do so.

Ver. 25. When he hath made plain the face thereof, &c.] That is, When he hath laid the land even, by breaking the greater clods, he doth not stay there, but then doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rie (or sp • lt, another kind of grain) in their place? That is, he doth then sow his several seeds, the choicest and the best he can get, in their several grounds, according to the nature of the soil, and that in a due measure and proportion. Some indeed read the last words as they are in the margin, the wheat in the principal place, and the barley in the appointed place: But the difference betwixt these two Translations is not great; they both imply the same thing.

Ver. 26. For his God doth instruct him, &c.] Some read this as it is in the margin, And he bindeth it in such sort as his God doth teach him; and accordingly they understand it as another expression, whereby the Husbandman's wisdom is set forth in the ordering of Husbandry; to wit, that having thus prudently sown his several seeds, afterward when Harvest comes, having cut it down, he binds it up in sheaves and bundles, that he may carry it and house it, and in due time thresh it and winnow it out (And some also conceive, that this is spoken with reference to what was said before, ver. 22. be ye not mockers, lest your bands be made strong). But according to our Translation, for his God doth instruct him to discretion, and doth teach him; the drift of the words is clearly to show, that it is God that gives this wisdom to the Husbandman, whereby he is enabled to order all his affairs so prudently, as is here both before and afterward related; and from hence to imply, that therefore it might well be concluded, that God, the fountain of all wisdom, would not, nor could not fail, to order all the dispensations of his providence towards his people with infinite wisdom. But however, observable it is, that in setting down this, the Prophet useth this expression, his God doth instruct him. God is no less the Plowmans God, than the God of Nobles and Princes.

Ver. 27. For the fitches are not threshed with a threshing instrument; neither is a cart-wheel turned about upon the cummin, &c.] As if it had been said, As the Husbandman showeth much wisdom in the sowing his seed, as is before said, ver. 25. so also in the beating out of his grain, when it is cut down; to wit, in that he doth not beat out the tenderer seeds, the fitches and the cummin, as he doth the harder corn, the wheat, and barley, and rie, which was usually in those Countries done by cart-wheels, or sleds (the threshing instrument haply here intended) that were drawn over them, or by the Hoofs of their Horses or Oxen; see the Note, Deut. 25.4. but the fitches are beaten out with a staff, and the cummin with a rod. And this is added to imply, that God doth not punish all men in a like manner for their sins, but differently, according to the different quality of the offender, or of their offenses: Some he afflicts more gently, beating them as with a rod; upon some he brings more tearing judgments, as he finds their sins greater, and their hearts harder.

Ver. 28. Bread-corn is bruised, &c.] I confess I cannot see how this Translation of this first branch of the verse can stand with the following words, because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horse-men. For what is this less than to make the last words contradict the first; Bread-corn is bruised by the Husbandman, because he will not ever be bruising it? Some to avoid this, understand the first words, of bruising the bread-corn, wheat, and rie, and barley, by grinding it in the mill; and so they understand this verse thus, that bread-corn is bruised, to wit, by grinding it in the mill, because the Husbandman would not be ever threshing it, or drawing cart-wheels or sleds over it, or treading it out with the feet of Horses or Oxen, seeing this would quite mar it, and make it good for nothing. But it seems not probable, that the Prophet is speaking here, of grinding corn in the mill. I rather therefore think, that the negative expressed in the former verse, is here again to be understood (as it is very well observed in the large Annotations of our Divines on this place), as if it had been expressed thus, As the fitches are not threshed with a threshing instrument, neither is a cart-wheel turned about upon the cumm • n; so (by the same wise care of the Husbandman) neither is the bread-corn quite bruised and beaten, as it were to dust, though more violent ways are used to beat out that from the straw and chaff; and that 1. because the Husbandman will not be always threshing it, nor will over-long suffer the cart-wheels to be drawn over it, nor the beasts to be trampling upon it. And 2. because he is careful, that neither by the cart-wheel or sled drawn over it, or the horse-men (to wit, the men that lead, or ride upon the Horses that draw the carts or sleds), it shall be quite battered and spoiled with the crushing and bruising of it. Thus I conceive this passage may most fitly be expounded: For clearly the drift of the Prophet is to show, that as the Husbandman, even when he useth rougher means to beat out the hard grain, is however careful, not to do it so incessantly, or in such a manner, as to mar and spoil his corn thereby; so neither will God, even when he punisheth his people more severely, contend with them forever, or proceed to the utter destroying of them; see the Note, Psal. 125.3.

Ver. 29. This also cometh from the Lord of hosts, &c.] Some of our best Expositors refer the word (This) here, to the destruction threatened above, ver. 22. and so would have this to be the conclusion and explanation of the foregoing similitude; as if the Prophet had said, As the Husbandmans discreet ordering his affairs from the beginning to the end, in plowing, sowing, and beating out his grain, is from God, who giveth him this wisdom; so is the ruin and destruction which I have told you shall come upon you from the Lord, who doth with infinite wisdom all things that he doth in the world. But more probably, methinks, it seems to have reference to the words immediately foregoing, ver. 28. and so the meaning to be this, That as the Husbandman's skill in ordering his seed (whereof mention was made before, ver. 24, 25.) so this also of his beating out his grain, as is before described, is from God. But however, that which is principally intended is, as is before noted, that if the Husbandman, by the wisdom wherewith God hath endued him, doth thus wisely and prudently beat out his several grain, much more will the only wise God himself with infinite wisdom, order those judgments which he brings upon his people. And thereupon are those words added in the close of this similitude, which is wonderful in counsel, and excellent in working; and that to imply, amongst other things, the wonderful wisdom of God, in that whilst he destroyed the wicked amongst them, yet he would at the same time be so careful to preserve a holy remnant; and in that whilst he seemed to proceed against his people with such bitter hatred, yet all that he did to them, should be done out of love, and with respect to their good and welfare.

CHAP. XXIX.

VERSE 1. WO to Ariel, &c.] This seems to be another Prophecy, distinct from that which went before, and directed particularly against Jerusalem; though indeed, by consequence, in the evils denounced against her, the whole land of Judah was deeply concerned. It may be read as it is in the margin of our Bibles, Oh Ariel, Ariel, as spoken by way of lamentation, the word Ariel being twice repeated to express the more grief, as in the like mournful lamentation of our Savior's over Jerusalem, Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, &c. But the most Interpreters render it as it is in our Bibles, Woe to Ariel, to Ariel, &c. Ariel is by interpretation, a mighty Lion, or, as it is in the margin, the lion of God; see the Note, Psal. 104.16. Many of the Hebrews hold, that it is the Temple in Jerusalem, against which this woe is particularly denounced; and that the Temple was called Ariel, the Lion of God, because the figure of the Temple did somewhat resemble that of a Lion, being broad before, and narrow behind. Others say, it is the Altar in the Temple, that is here called Ariel: And indeed we find in Ezek. 43.15. that the Altar of burnt offerings, is in the Hebrew expressly called Ariel; and that by the common consent of most Expositors, because this Altar that was consecrated to God, seemed as a Lion to devour the bodies of those beasts that were daily sacrificed thereon. But I rather think with others, that it is Jerusalem that is here termed Ariel; and that the following words are added, to make known what the Prophet intended by Ariel; Woe to Ariel, to Ariel, the City where David dwelt. And though there are several Reasons given by Expositors, why Jerusalem is so called, as because she had been fierce against God, and against his Prophets and Servants, whom she had cruelly slain, according to that, Jer. 12.8. Mine heritage is unto me as a lion in the forest, it crieth out against me; or because it was a very strong City, and by the valor of her inhabitants, had made great havoc amongst the Neighbor-Nations; yet I rather think, that Jerusalem is here so called, with respect to the Temple and Altar therein (and so the woe is denounced against all three together), and that purposely to imply, that though they looked upon Jerusalem as a strong and invincible City, the lion of God, that need not fear any people, and that because of the presence of God amongst them, as his peculiar covenant-people (whereof the Altar was a sign) yet this should no way secure them from the judgment now denounced against them. To which purpose those words are added, the city where David dwelt: For this also is to imply, that though they gloried much in the promises that God had made, concerning the perpetuity of David 's Kingdom, yet all this would do them no good; even that which was the Roya City of that glorious King, being quite degenerate from what she had been, should now be laid in the dust.

Add ye year to year: let them kill sacrifices.] Some hold, that the Prophets intention in these words, was to make known, that within a few years, or more particularly within two years, there should be an end of their sacrificing. But the words seem to be clearly an Ironical taunt; as if the Prophet had said, Go on year after year, to keep your solemn feasts, and in each of them to kill and offer up your appointed sacrifices, and feed yourselves with vain hopes, that thus year after year ye shall still continue to do: alas! all this will do no good; and that because God abhors your sacrifices, and will shortly put an end to them. And indeed, if this Prophecy were delivered, as some think it was, at someone of their feasts, when they were very busily intent upon slaying and offering their sacrifices, it must needs be the more seasonable to discover the folly of the great confidence they had in that their hypocritical service.

Ver. 2. Yet I will distress Ariel, &c.] That is, Though you go on in a formal way of offering sacrifices to me; and though for some years the judgment threatened may be deferred, yet at last (saith the Lord) I will certainly, by enemies I shall raise up against you, bring both your City and Temple into great straits, and there shall be heaviness and sorrow; that is, instead of your present jollity, when you are offering up a multitude of sacrifices at your solemn feasts, you shall then be sorely over-pressed with grief; and it shall be unto me as Ariel; see the foregoing Note. The meaning is, either, 1. That God would cause Jerusalem to be besieged by enemies, even as Shepherds and Hunters are wont to gather together, and beset some fierce raging Lion, that they may destroy him. Or 2. That she should be surrounded with enemies, even as the Altar, called Ariel, Ezek. 43.15. used at their solemn feasts to be compassed about on every side with beasts, brought thither for sacrifices, and with the people that brought them; see the Note, Psal. 26.6. Or 3. (which seems most probable) That the whole City should be just like the Altar of burnt-offerings in the Temple, in that it should be all on a light flame, and covered all over with gore blood; and in that the streets thereof, and the Country round about should lie full of slaughtered men and women (sacrificed (as it were) to the satisfying of Divine Justice), even as the bodies of beasts, slain for sacrifices, used to lie scattered round about the Altar.

Ver. 3. And I will camp against thee round about, &c.] This I conceive, was meant of the Babylonians besieging Jerusalem; for which see the Notes, 2 Kings 25.1, 2, &c. Yet I see not, but that it might also be spoken with respect to the same done afterward by the Romans: for our Savior in foretelling that siege, may seem to allude to this place of the Prophet, Luke 19.43. Thine enemies shall cast a trench about thee, and compass thee round, &c.

Ver. 4. And thou shalt be brought down, &c.] That is, Thou that dost now so proudly exalt thyself, shalt then be humbled and pulled down, and shalt speak out of the ground, and thy speech shall be low out of the dust; as Prisoners and Captives are wont to do, that lie prostrate upon the ground before their enemies; or those that are brought low to the very dust, according to that, Chap. 47.1. Come down and sit in the dust, O Virgin daughter of Babylon, sit on the ground: And to the same purpose is that which follows, and thy voice shall be as of one that hath a familiar spirit, out of the ground, &c. for which see the Note, Chap. 8.19. The meaning is, That the inhabitants of Jerusalem, that had wont to talk so highly and proudly, and to roar like a Lion against God and his Servants, should then speak submissively enough, as men over-whelmed with fear and grief are wont to do. Yea, some understand this, of their lying in dust and ashes, beging mercy of God, when this Judgment, now denounced, was come upon them.

Ver. 5. Moreover, the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passeth away, &c.] Some understand this of the foreign Forces that should invade Jerusalem; and so take it to be inserted as a promise, for the comfort of the faithful amongst the Jews; to wit, that when they should be humbled (as was said in the foregoing verse), though their enemies should be never so many, even like the small dust or chaff, yet like so much dust or chaff, they should soon be scattered and driven away. And some of these think this is meant of the destruction of Sennacherib 's Army, that should besiege Jerusalem in the days of Hezekiah; and others, of the Babylonians; to wit, that when they had ruined Jerusalem, even they should within a while flee away, like so much dust o • chaff, before the Medes and Persians. But because in the following Verses the Prophet proceeds still in a way of denouncing judgments against Jerusalem, I rather think with others, that this also is of the same tenor, and that Jerusalem is here threatened, That her strangers, and terrible ones, that is, her Garison-Soldiers, hired from other Nations, and those Auxiliary Forces which should from Egypt, or elsewhere, be sent in to her aid, in whom she gloried much, because of their number and valor, should be no defense at all to her, but should be soon scattered and driven away, as the dust and chaff is driven before the wind. And accordingly the last clause is to be understood likewise, yea, it shall be at an instant, suddenly; to wit, of the sudden flight of those foreign Forces, on whom they so much relied, rather than of the flight and dispersion of their enemies, as they understand it, that take this to be a promise, as is before said.

Ver. 6. Thou shalt be visited of the Lord of Hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.] That is, God will execute his judgments upon thee, O Jerusalem, with great terror and unresistable violence, and that on a sudden; see the Notes, Chap. 13.13. and 2 Sam. 22.8, &c. And this, I concieve, is meant of the Babylonians invading and storming the City, 2 Kings 25.14. and the expression here used, seems to refer to what was said in the foregoing verse, that their Auxiliary Companies from foreign parts, should be like small dust, and as chaff that passeth away; implying a reason why it must needs be so, to wit, because God would break forth upon them, as with a terrible storm, and devouring fire, before which they must needs be as so much dust and chaff.

Ver. 7. And the multitude of all the nations that fight against Ariel, &c.] That is, against Jerusalem; see the Notes above, ver 1, 2. even all that fight against her and her munition, and that distress her, shall be as a dream of a night-vision. They that understand that which was said before, ver. 5. as a promise, inserted for the comfort of the faithful amongst God's people, concerning the speedy ruin of the foreign enemies that should come up and fight against Jerusalem, do accordingly also understand that which is said here, either 1. of the disappointment of their vain hopes, that they should be as a dream of a night-vision; that is, that it should be with them, as it is with a man in a dream; they should feed themselves with vain hopes of taking the City, and of satisfying their rage in the destruction of the people, and their covetous desires in their swallowing up all the wealth of the City; but in the conclusion it should be nothing so; they should be frustrated of their expectation, as it is with a man that in a dream fancies he is eating, and filling his belly, but when he awakes, there is no such matter. And this they conceive, was meant of the frustrating of the confident hopes of Sennacherib and his Assyrians, concerning their subduing the City Jerusalem: Or 2. of the sudden scattering and perishing of all their Power and Forces, that they should be as a dream of a night-vision; to wit, in that, as a dream doth suddenly vanish away out of the minds of men, so all their great Armies and Power, should be suddenly wasted and consumed, and brought to nothing, according to that of the Poet, par levibus ventis, voluerie{que} simillima somno. And this likewise some apply to the sudden destruction of Sennacherib 's Army; and others, though not so fitly, to the destruction of the Babylonians, within a while after they had ruined Jerusalem, by the Medes and Persians. But it seems far better to suit with the context, That as in the foregoing verses, so here still the Prophet should proceed on in threatening the Jews. And they that understand it so, do accordingly hold the meaning of the expression here used, to be, either 1. That the multitude of the Nations that fight against Jerusalem, should be as a dream of a night-vision; to wit, to the Jews, in that they should be so secure and fearless, either of their invasion, or of their prevailing over them when they invaded them, that it should come unexpectedly upon them, and seem incredible to them, as if it were a dream, rather than really done: Or 2. rather, That the enemies that should fight against Jerusalem, should be as men in a dream; to wit, in regard of their insatiable covetousness and cruelty, as is explained in the following verse.

Ver. 8. It shall even be as when a hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty, &c▪] That is, As a hungry man in his sleep, when he dreams he is eating (as it is usual with men in such a condition to do), doth in an instant devour all which seems to be set before him; but when he is awakened, the man is as hungry as ever he was before; so shall it be with the enemies that fight against Jerusalem; they shall greedily and speedily devour Jerusalem; but when they have so done, all they have done, shall be to them as if they had done nothing; they shall still be as eager in their rage against you, as hungry and thirsty after your blood and ruin, as they were at the first: When they have glutted themselves (as one would think) with your blood, they shall be no more satisfied, than a dreamer is with what he eats or drinks in his dream. This Exposition agrees best with that which went before. Yet some understand it of the disappointment of the hopes of the enemies, concerning the ruin of Jerusalem: for which see the foregoing Note.

Ver. 9. Stay yourselves and wonder, &c.] It is clear, that the Prophet doth here enter upon a very sharp invective against the strange security and stupidity of the Jews, in their not minding the dreadful judgments which God had threatened to bring upon them. And because the following words are rendered by some (as they are in the margin of our Bibles), take your pleasure, and riot; therefore they hold, that the Prophet speaks here to these secure wretches, Stay yourselves, and wonder; as if he should have said (speaking ironically), Persist in your slighting what is spoken, hold off still from hearkening to my words, and only through Infidelity make a wonderment at what is threatened, as esteeming them strange, and altogether unlikely things; and thereupon take your pleasure, and riot, as no way fearing that any such evil will come upon you. Alas! all this proceeds from a senseless spirit; they are drunken, &c. But I rather think, that this is spoken to the people in general, or to the faithful amongst them; Stay yourselves and wonder; that is, Stay long in your thoughts and meditations upon that which I have spoken, concerning the sore judgments that are coming upon you; or that which I say at present, concerning the security and stupidity of this people, and wonder and be astonished at it; as if he should have said, The more you muse of it, the more cause you will find to wonder at it; but that will be all you will be able to do; you will be able to do nothing for the helping of yourselves; cry ye out, and cry; to wit, for the sad condition you are in, and the grievous miseries that are coming upon you: they are drunken, but not with wine; they stagger, but not with strong drink; that is, they are stupid, and senseless, and mad, and mistake and miscarry in all their counsels and courses, like so many drunken men; see the Notes, Chap. 19.14. and 24.20. and 28.7, 8.

Ver. 10. For the Lord hath poured upon you the spirit of deep sleep, and hath closed your eyes, &c.] That is, The Lord, for your obstinacy, hath smitten you with judicial blindness and stupidity; by reason whereof, ye mind things no more than those do, that in a Lethargy are stricken with a deep sleep; see the Note, Chap. 6.10. and see also Rom. 11.8. the prophets and your rulers, the seers hath he covered; to wit, with a mist or veil of spiritual blindness; see the Note, Chap. 25.7. By the Prophets here, are meant their false Prophets, who were also called Seers, see the Note, 2 Sam. 15.27. and then for the following words, and your rulers, the seers, either thereby is meant, the most seeing, wise and prudent amongst their rulers; or their Seers are called their rulers, because in those times of confusion, their false Prophets would intrude upon matters of Government; for which see Jer. 26.8. However, these are mentioned particularly, either only to show, That not only the common sort of people, but even the wisest amongst them, should be thus blinded; or else, to set forth, how great and unavoidable the blindness and ignorance of the people must needs be, when their Teachers, by whom they were to be taught, and to be brought to understanding, should be as blind and stupid as others.

Ver. 11. And the vision of all is become unto you, as the words of a book (or letter) that is sealed, &c.] The drift of this passage, in this and the following verse, is to show, that by reason of this judiciary blindness, wherewith God had stricken the Jews, neither the learned nor the unlearned; that is, neither their Priests, Prophets and great men, nor the simple unlettered people, would reap any good by his, or any other of the Prophets making known the will of God to them, though it were done never so plainly: To the learned it would, through the just judgment of God, be as a book that is sealed, which is set forth in this verse; and then for the unlearned, it would be to them as a book, which though open, yet is all one as if it were sealed, because they cannot read it; which is set forth in the following verse.

Ver. 13. Wherefore the Lord said, &c.] Here the cause is shewn, why God had delivered them up to this blindness and stupidity of mind. 1. It was for their hypocrisy and formality in the worship of God: for as much as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me; that is, forasmuch as they make a fair outward profession of great respect they bear to me, and seem outwardly very forward and zealous for the performance of the several duties of my worship and service, whereas indeed there is no such thing in their hearts. And 2. for their hypocrisy and superstition jointly together, in those last words, and their fear toward me is taught by the precepts of men: For though one thing intended thereby was, that even when they did those things in God's worship, which God had enjoined in his word (see the Notes, 2 Kings 17.32, 33.) yet they did it not out of any reverence they bore to God, or out of conscience of obeying his command, but only out of respect to Human Authority, because their religious Kings, whom they durst not disobey, enjoined those things to be done; yet another thing jointly intended thereby was, that they pretended to worship God by those ways whereof there was not the least mention in God's word, but which were only devised, and taught, and enjoined them by men; as is evident by our Savior's pressing this place for the reproof of the Scribes and Pharisees burdening the people with their Traditions, Mat. 15.7, 8, 9. Ye hypocrites, well did Isaiah prophesy of you, saying, This people draweth nigh unto me with their mouth,—But in vain do they worship me, teaching for Doctrines the commandments of men.

Ver. 14. Therefore behold, I will proceed to do a marvelous work amongst this people, even a marvelous work, and a wonder, &c.] That is, Because of this grievous wickedness of my people, the judgment shall be strange and wonderful wherewith I will now punish them; for the wisdom of their wise men shall perish; that is, they shall be infatuated, and be as so many fools; to wit, both in regard, 1. of their not understanding the word of God (see the Note above, ver. 11.) 2. of their thinking to please God with that worship which he abhorred. And 3. of their foolish managing their State-affairs; or their doing of those things under a pretence of great wisdom, which in the conclusion should come to nothing, but be found to have been foolishly contrived. And the same is said again in the following clause, and the understanding of their prudent men shall be hid; that is, no understanding shall be found in them: for so the Apostle cites this place, 1 Cor. 1.19. I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

Ver. 15. Woe unto them that seck de • p to hide their counsel from the Lord, &c.] There is an allusion in these words, to the practice of those that are wont to dig deep in the earth, that they may there hide anything under ground, which they desire to keep secret, that nobody may find it out. And many there are, that understand it generally of those Hypocrites amongst God's people, that being void of all true fear of God in their hearts, and closely wicked in their lives, did in the mean season, by an outward profession and show of godliness, and much devotion in the duties of God's worship, dig deep, as it were, to hide their wickedness from God and good men. But oothers understand it more particularly, either, 1. of those States-men, that deriding all the threatenings of God's Prophets, did securely rest and rely upon those Plots and Devices which they had in their Heads, wherewith they doubted not to secure themselves against all dangers (such as might be their intentions to call in foreign Princes to their aid, or any other counsels of the like nature); which was all one in effect, as if they hoped, that these secret contrivances of theirs, should be hidden from God; and so should frustrate the evil which God had determined to bring upon them; see the Notes, Chap. 28.14, 15, 22. Or else 2. of those that did secretly plot any mischief against the Cause and the Servants of God. However, clear it is, that the woe here denounced against them is, That God would certainly punish them, and thereby clearly discover their folly in hoping to hide their wickedness, or their crafty secret designs, from an all-seeing God's of which that also is spoken which followeth, and their works are in the dark; that is, in secret they work wickedness; or they apprehend their Devices are carried on so closely, that no eye can take any notice of them: and they say, Who seeth us? and who knoweth us? That is, they said so in their hearts; or they carried themselves as securely, as if they thought so.

Ver. 16. Surely your turning of things up-side down, shall be esteemed as the potters clay, &c.] 1. By their turning of things up-side down, may be meant, their endeavoring to hide their wickedness from the eye of God, by a show of piety, and of a seeming devout care to perform the outward duties of God's worship; and likewise their close carrying on of their Plots, for the securing of themselves; whereby they hoped to evade the judgments threatened; as if they could hide their contrivements from God, as men are wont to turn a dish or vessel up-side down, that so they may hide that which is whelmed under it from being seen. And if we take it thus, then the meaning is, that their turning of things up-side down, should be esteemed as the potters clay, in that, whilst they sought thus to hide their wickedness, their Plots or Projects from God, they lay as open to God's eye, as the clay is to the Potter, when he is fashioning of it upon the wheel; and that it was as gross a piece of folly to think, that they could hide themselves, their thoughts or designs from God, as it would be to think, that the clay should be hidden from the Potter. And to this purpose is that which followeth; for shall the work say of him that made it, He made me not? or shall the thing framed, say of him that framed it, He had no understanding? That is, for men to think, that they, their counsels or ways, can be hidden from God, is all one as if one should think, that the Potter did not see the clay whereof he makes his Pots; which would be the same in effect, as if he should say, that he made it not; or that in making it, he did he knew not what: For if a man acknowledgeth, that God made him, he must needs acknowledge, that God sees him, and that he sees and understands all that he thinks or doth; see the Notes, Psal. 33.15. and 94.8, 9, &c and 139.7, 8, 9. But 2. By their turning of things up-side down, may be meant, their turning of things up and down in their thoughts, when they were plotting how to secure themselves from judgments threatened, or contriving any mischievous designs against the Cause of God, or the Servants of God. And if we understand it thus, then by saying, Surely your turning of things up-side down, shall be esteemed as the potters clay, the Prophet seems to intend, that in all these their contrivances, they should be as the clay in the hand of the Potter; to wit, in that 1. All their contrivances should be in the eye of God, as the clay is in the eye of the Potter. And 2. That whilst they were winding and turning things up and down in their minds, sometimes casting them into one shape, and sometimes into another, as the clay is molded now in one fashion, and by and by in another: they were all this while under the power and government of Divine Providence; so that they could not do what they pleased themselves, but only what God would have done; and it was in the power of God to destroy them, even whenever he pleased. And this suits well too with that which followeth, for shall the work say of him that made it, He made me not? &c. the drift thereof being to show, that for men to think they can do anything without God, or against his Decrees, who are in God's hand as the clay is in the hand of the Potter, is all one in effect, as if they should deny they were his creatures.

Ver. 17. Is it not yet a very little while, and Lebanon, &c.] Here, for the comfort of the faithful amongst God's people, the Prophet closeth this sad Prophecy, as usually he doth elsewhere, with many comfortable promises, of much good that God would do for them, shortly after the execution of the judgments before threatened; to wit, after the devastation of the land by the Assyrian Army, or after their return from the Babylonian captivity, which comparatively, might be well called a very little while. And first he begins with a promise of the great exceeding fruitfulness wherewith God would bless their land; Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest; that is, those places that lie untilled, wild and waste, like a forest, as Lebanon did, shall become as fertile, and yield as much fruit, as those that are at present the most fruitful fields; and those that are at present the most fruitful fields, shall then become so much more fruitful, than at present they are; that in their present condition they may be esteemed as wild forests, in comparison of what then they shall be: or rather, that the corn thereon should grow as high and thick as a forest; see the Note, Psal. 72.16. I know indeed, that this place may admit of several other Expositions which are given by Interpreters: For because it is in the Hebrew, Lebanon shall return to Garme • , and Carmel become as a wood or forest, therefore some understand it, as a farther threatening denounced against the Jews, either 1. concerning the great devastation that should within a little while be made in the land by the Assyrian or Babylonian Army; to wit, that Lebanon should become like the plain fields of Carmel, all the goodly trees therein being hewn down; and that the fruitful fields of Carmel should become wild, being over-grown with bushes, like a wood or forest; see the Notes, Chap. 7.23, 24. Or else mystically, concerning the rejection of the Jews, and the calling in of the Gentiles in their stead, in the days of the Gospel (which indeed very many learned Expositors do think is here intended); to wit, that the Gentiles, that had been as Lebanon, a fruitless forest, should by spiritual manuring become as Carmel, by reason of the multitude of believers amongst them, abounding in the fruits of holiness and righteousness; and that the Jews on the other side, that had been as Carmel, a fruitful field, should become as a wild and fruitless forest, according to that, Mat. 21.43. The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof; which they say, is here foretold, as a change that should shortly come to pass, because many hundred years are with God but as a very little while. And again, others understand it, as spoken figuratively; to wit, that the Assyrians, that were exalted like Lebanon, should lie low like Carmel; namely, when their Army was destroyed by the Angel of the Lord, and the afflicted Jews should lift up their heads like the lofty trees of the forest of Lebanon. But in regard the very same words, in a manner, are repeated again, Chap. 32.15. and are there clearly a promise, I cannot conceive, that they are here to be taken as a threatening. And for the latter of the two Expositions before given, that doth no way suit with our Translation. And therefore that which is mentioned first, concerning the great fertility of the land, I conceive, was first and principally here intended by the Prophet. And if it be taken, as spoken in a mystical sense, it must then surely be understood, of the great abundance of Grace that should be in the Kingdom of Christ.

Ver. 18. And in that day shall the deaf hear the words of the book, &c.] That is, say some, In that day, when Ariel shall be besieged, when the judgments now foretold, shall come upon Judah and Jerusalem, they that were deaf and blind, as to the word spoken by God's Prophets, and to whom therefore the word of God was a book sealed, or which they could not read, as was before said, ver. 11, 12. shall then be constrained to yield to the truth of what hath been spoken. But those are clearly promises of mercy. And therefore the meaning rather is, that in that day, when after the accomplishment of these judgments threatened, God shall begin to show them mercy again, many of those that were deaf to the word of God, should attend to understand, believe and obey it; and the eyes of the blind shall see out of obscurity, and out of darkness; that is, they shall be cured of their spiritual blindness. Yet though this was partly fulfilled in those that were in those times reformed by the judgments that God brought upon the land, this Prophecy might have respect to a fuller accomplishment of it in the days of the Gospel (see the Note, Chap. 9.2.) and that especially with respect to the conversion of the Gentiles.

Ver. 19. The meek also shall increase their joy in the Lord, &c.] That is, The humbled faithful ones amongst God's people (see the Note, Psal. 22.26.) shall exceedingly rejoice, and that many several ways, they shall have joy upon joy; to wit, for saving Grace wrought in their hearts, for God's preserving them in those public judgments that had been upon the land, and for their freedom from those wicked ones that had formerly tyrannized amongst them; and the poor among men, shall rejoice in the holy one of Israel; see the Notes, Chap. 1.4. The meaning is, that the poor that had been oppressed, and those especially that were spiritually poor, should rejoice in God's salvation.

Ver. 20. For the terrible one is brought to naught, &c.] That is, Those that were formerly a terror unto my people, shall be destroyed. And this may be meant, either of their foreign enemies, the Assyrians or Babylonians (see the Note above, ver. 5. and Chap. 16.4.) or rather of those oppressors amongst themselves, that had been a great terror to God's poor faithful Servants in the land: and the scorner is consumed; that is, they that scoffed at the words and threatenings of God's Prophets: and all that watch for iniquity, are cut off; that is, that being eager and intent to do mischief, do watch for an opportunity for the doing of it.

Ver. 21. That make a man an offender for a word, &c.] That is, That are wont for a word which slips from men unawares, or which they pervert or misconstrue otherwise than they intended that spake it, do accuse them, and bring them into trouble, and cause them to be censured and punished, as if they were offenders. But now though this may be thus understood, of their dealing in this kind injuriously and mischievously with any men in general; yet I confess, it is by most Expositors understood more particularly of their dealing thus with God's Prophets; to wit, that when they faithfully preached the word of God to them, they were ready to carp at their words, and to accuse them of Sedition, and such like offenses, as it is expressly said of Amos, Chap. 7. 10. The land is not able to bear all his words, and that because of the word; that here follow; and lay a snare for him that reproveth in the gate; for this is clearly meant of those that lay at the catch, to ins • are God's Prophets, and to bring them into trouble, who used indeed to prophecy in the Gates (where there was still the greatest concourse of people, because all public Affairs were for the most part there managed), and boldly there to reprove even the Judges and Rulers of the People, as well as others; see Jer. 17.19. and thence is the like expression used by Amos, Chap. 5.10. they hate him that rebuketh in the gate. And much to the same purpose is the last clause, and turn aside the just for a thing of naught; that is, they over-bear the righteous in judgment, so that they cannot have justice done them; yea, many times they cause them to be punished as delinquents, and that for a thing of naught; that is, upon mere vain pretences, without any just cause; or for something that is no considerable advantage to them; see the Note, Chap. 10.2. and Amos 5.12. where the same expression is used; they turn aside the poor in the gate from their right.

Ver. 22. Therefore, &c.] The drift of these words, is still to comfort the faithful amongst God's people, against that sad condition whereinto they were shortly to be brought; whereof he had spoken in the beginning of this Chapter; and further to set forth that blessed and joyful state whereinto God would bring them, after their enemies were destroyed, both foreign, and those amongst themselves, that had so sorely oppressed them (whereof he had began to speak, ver. 17, 18, &c.) Therefore thus saith the Lord who redeemed Abraham, concerning the house, the posterity of Jacob; that is, Thus saith the Lord who rescued and delivered Abraham (see the Note, Psal. 107.2.) to wit, out of Ur of the Chaldees, from an idolatrous place and people (see the Notes, Josh. 24.2.) and afterward from many dangers and straits he was in; and so entering into a covenant with him, promised grace and salvation to him and to his seed (which is purposely premised to imply, that the God who had redeemed their forefather Abraham, could also redeem them: He who did at first raise the Church of Israel from such a mean beginning, could also raise up them that were his posterity, from the lowest and most desperate condition whereinto they could be brought); Jacob shall not now be ashamed, neither shall his face now wax pale; that is, say some very learned Expositors, Though the Israelites have been so extremely wicked, and brought into such a sad and desolate condition, by the just vengeance of God upon them for their wickedness, that if their father Jacob had been alive to see them, he would have been ashamed of them, and extremely grieved for them; yet now it shall be no longer so; Jacob shall not now be ashamed, &c. But I rather think, that by Jacob here, is again meant the posterity of Jacob; and that of them it is here said, that God having made good to them the promises before mentioned, they should no more now be ashamed of, and grieved for their being in such a sad condition as formerly; or that the faithful amongst them should not then be ashamed of the confidence wherewith they had waited upon God.

Ver. 23. But when he seeth his children, &c.] Here the bliss, promised the Jews, is farther set forth, by showing them, with what a large increase of a holy seed God would in those times bless them. But when he seeth his children; that is, when Jacob, to wit, the Jewish Church and State, the posterity of Jacob, shall see the several members of the Church, the true race of Jacob (see the Note, Psal. 24.6.) the work of mine hands in the midst of him; that is, those whom in this Church I have wonderfully delivered, and redeemed to myself to be my people, and whom I have regenerated by my Spirit, making them new creatures; see the Note, Psal. 95.6. they; that is, Jacob with his children, shall sanctify my name, and sanctify the holy one of Jacob (the same thing is twice repeated for the greater vehemency); that is, they shall own the great things that have been done for them, to be my work, and shall praise my name for it; and by their holy lives, shall bring glory to my name, which was formerly polluted by the wickedness of the people; and shall fear the God of Israel; that is, they shall serve him, and trust in him; see the Note, Chap. 8.13. And this indeed very many understand of that spiritual seed which from all Nations should be brought in to the Church by the preaching of the Gospel.

Ver. 24. They also that erred in spirit, shall come to understanding, &c.] That is, They that were before blind and foolish, shall be enlightened with sound knowledge. It is much the same with that which was said before, ver. 18. for which see the Note there: and they that murmured, shall learn doctrine; that is, they that were wont to murmur against the teaching of my Prophets, shall willingly embrace their Doctrine. And some understand it also of the Jews ceasing at last to murmur against the calling and conversion of the Gentiles.

CHAP. XXX.

VERSE 1. WO to the rebellious children, saith the Lord, &c.] It is clear by the words in the following verse, that walk to go down into Egypt, &c. that the aim of the Prophet in this and the following Chapter, is to reprove the Jews, and to denounce the judgments of God against them for their fleeing to Egypt for help, either by sending to them for aid, or by going thither there to shelter themselves. And this is that for which the Prophet here terms them rebellious children (a Rebellion of all other most execrable, Chap. 1.2. I have nourished and brought up children, and they have rebelled against me ), not so much because they had rebelled against the King of Assyria, or Babylon (concerning which see the Note, 2 Kings 18.7.) as because they were rebellious against God's command, whose children they professed themselves to be; and that particularly in this business, of their seeking to Egypt for help, as appears by the following words; Woe to the rebellious children, saith the Lord, that take counsel, but not of me; which is said, either because in their straits they consulted amongst themselves what to do, but never asked advice from God, by enquiring of God's Prophets, or otherwise; or else, because they were so far from that, that they therein disobeyed the command of God by his Prophets. And to the same purpose is that which follows, and that cover with a covering, but not of my spirit; that is, that seek to shelter themselves against approaching storms, and to possess the people with great hopes, that they shall be covered and sheltered from them; but it is not by means which I approve of, and which I by my Spirit, in the mouth of my Prophets, have advised them to; it is not by turning to me by repentance, and by calling on me for counsel and help, but by ways of their own projecting; yea, contrary to what I have commanded; see the Notes, Chap. 4.5, 6. and 28.15, 20. that they may add sin to sin; that is, that to their sin, in revolting from those Heathen Kings, to whom they had yielded themselves to be Tributaries (see 2 Kings 18.7.) did now add the sin of neglecting God, and fleeing to Egypt for help: Or that to their sin, in calling in the Assyrians to their help, formerly in the days of Ahaz, 2 Kings 16.7. did now add this sin of running to Egypt, to desire their help against the Assyrians. Or rather, that to the wickedness wherewith they had provoked God to bring the Heathen upon them, they might add this new sin, of seeking to shelter themselves from this vengeance of God by unlawful ways.

Ver. 2. That walk to go down into Egypt, &c.] It was usual with this people, when they were in danger of being invaded by any foreign enemies, to fly to Egypt for help. Thus Hoshea sent to the King of Egypt, 2 Kings 17.4. And thus it seems in Zedekiah 's time, they had procured the King of Egypt to come and help them against the Chaldeans, Jer. 37.5, 7. and after the Chaldeans had carried the Jews into Babylon, they that were left in the land of Judea fled into Egypt to shelter themselves, Jer. 43.5, 7. But yet I rather think, that here the Prophet speaks of what was done in his own time, when Sennacherib invaded Judea, and sent his Captains to besiege Jerusalem. For though in the story, there be no express mention of their sending then to Egypt for aid, yet because we find before that Isaiah had forewarned the Jews of their folly, in resting at that time upon the aid of the Egyptians; see the Notes, Chap. 20.1, 6. And because in the latter end of this Chapter, ver. 31. there is a prediction, for the comfort of the faithful, of the Assyrians d • wnfall, it seems most probable, that Hezekiah 's Princes did at that time send secretly to the Egyptian, to procure him to come in to their aid (and that perhaps not without Hezekiah 's consent); and that hereupon our Prophet did denounce this woe against those that walk to go down into Egypt (and have not asked at my mouth); see the foregoing Note, to strengthen themselves in the strength of Pharaoh (of whose exceeding Puiffance and power, it seems they had a very high opinion), and to trust in the shadow of Egypt; see the Note, Chap. 18.1. And indeed, how unlawful it was for them to seek to Egypt for help especially, see the Notes, Deut. 17.16.

Ver. 3. Therefore shall the strength of Pharaoh be your shame, &c.] To wit, when they should find, that instead of helping them, they should not be able to defend themselves against the Assyrians; see the Note, Chap. 20. ver. 1, 6.

Ver. 4. For his Princes, &c.] That is, Hezekiah 's, were at Zoan; see the Note, Chap. 19.11. and his ambassadors came to Hanes, elsewhere called Tahapanes, Jer. 2.16. and Tahpanhes, Jer. 43.7. This is spoken in a way of derision, to set forth how eager and busy they were to seek for help from Egypt to no purpose at all.

Ver. 5. They were all ashamed of a people that could not profit them, &c.] See the Note above, ver. 3.

Ver. 6. The burden of the beasts of the South, &c.] By the beasts of the South here, are meant, either the young asses and camels, afterwards mentioned; on which the Jews carried the great Treasures and Gifts wherewith they meant to hire the Egyptians to come and aid them against the Assyrians, into Egypt, and thorough the Desert, by which they were to go into Egypt, both which lay South -ward from the land of Judea (as upon the same account, Jer. 13.19. the Cities of Egypt are called the Cities of the South ): Or else the Jews themselves, who are termed beasts, either because, like so many beasts, they travelled along South -ward, with burdens on their backs, the great presents they had provided for the Egyptians; or because they were so brutishly foolish, as to disobey and forsake God, that they might seek help from Egypt. And accordingly in these words, The burden of the beasts of the South, the intent of the Prophet might be only to show, that he would now declare, how in seeking to procure aid from Egypt, these beasts of the South went with great burdens on their backs, as Chap. 46.1. he tells us, how the Babylonian Idols were a burden to the weary beast that carried them: Or else, which most Expositors hold, by the burden of the beasts of the South, is meant, a heavy Prophecy denounced against the beasts that went laden with great burdens of Treasure South -ward, from Judea, into the land of Egypt; see the Note, Chap. 13.1. And it may be taken, as spoken with reference to that which went before, or that which follows after; and that in a way of descanting upon the word burden; as if the Prophet had said, Since you will needs go with such burdens of Treasures into Egypt, to get Auxiliary Forces from thence, for your defense, lo I tell you of another kind of burden that God hath provided for you, The burden of the beasts of the South; that is, a burdensome Prophecy, concerning the beasts of the South. But however, if we understand this Prophecy, as denouncing evil against the beasts, on which they carried their Presents for Pharaoh, we must know, that hereby his aim is to inveigh against the Princes themselves that went along with them, deriding their folly and madness, in taking so much pains, and being at so much cost to undo themselves; and that he directs his Prophecy against the beasts, to imply, that it was in vain to speak to the men that were deaf to all that God could say to them, but that the beasts should feel the accomplishment of that which the men themselves would not mind nor regard. And as for the following words, into the land of trouble and anguish, from whence come the young and old lion, the viper and fiery flying serpent: they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them; we must know, that by the land of trouble and anguish, may be meant, either 1. Egypt, so called, because it had been to their forefathers a land of sore oppression and trouble, and so was like to be also unto them; which may seem the more probable, because the word that in the Hebrew is used for Egypt, hath some affinity with that Hebrew word which is here rendered trouble. (And most that understand it thus, think that by the lion and viper, and fiery flying serpent coming from thence, is meant, the Egyptians, or their cruel and mischievous Soldiers, as harmful to the Jews as such cruel beasts are). Or else rather 2. That vast wilderness on the South of Judah, thorough which they were to pass, as they went into Egypt, wherein there was abundance of these harmful mischievous creatures (see the Notes, Deut. 8.15. and 32.10.) and particularly, fiery flying serpents; of which see the Note, Numb. 21.6. So that the drift of adding these words, seems to be, 1. to imply their fond eagerness in seeking to Egypt for help, in that they were not afraid to hazard themselves in such a dangerous journey: And 2. to set forth their unhappiness therein, in that this people, whose aid they did so ambitiously desire, should do them no good at all; see the Note above, ver. 3. which is farther also declared in the following verse.

Ver. 7. For the Egyptians shall help in vain, and to no purpose, &c.] To wit, In that though they should attempt to do it, yet they should not be able to effect it. Therefore have I cried concerning this; that is, I the Lord (the Prophet speaking now in the person of God), or I Isaiah, by the Lord's command, have often, with much earnestness, advised my people concerning this their running to Egypt for aid. Or, as it is in the margin of our Bibles, therefore have I cried to her; that is, to Jerusalem, or to the daughter of my people, as the Prophets used to speak, Their strength is to sit still; that is, that which will be most for their strength and safety is, not to run out for help, either to Egypt or elsewhere, but quietly to wait upon God, and to rely on his help. And it is well observed by a learned Expositor, that hereby it may be well inferred, that this Prophecy was not intended concerning Zedekiah 's seeking to Egypt for help, because though they were told, that Egypt should not relieve them, yet they were not enjoined to sit still, and wait upon God for help, but to go out, and yield up themselves to the Babylonian, Jer. 38.2, 17, 18.

Ver. 8. Now go, &c.] These are the words of God to the Prophet: Now go, write it before them in a table, and note it in a book: as if he should have said, Since I have so often warned them in vain; go now and write it before them; to w • t, this which thou hast prophesied to them; or that foregoing sentence, ver. 7. Their strength is to sit still; or that which is added in the following verses, that this is a rebellious people, lying children, &c. in a table; to wit, to be hung up in some public place, that everyone might read it. The very same thing we find enjoined the Prophet Habbakkuk, Chap. 2.2. but see the Note before, Chap. 8.1. that it may be for the time to come, forever and ever; that is, that it may be a memorial and testimony to them and their posterity in all succeeding Ages, both how carefully and faithfully I warned them, and taught them what to do, and how obstinately they refused to hearken to me.

Ver. 9. That this is a rebellious people, lying children, &c.] That is, either 1. such as are not the true children of God, but false and counterfeit children: Or 2. such as are not what by covenant they had engaged themselves, and what they outwardly professed themselves to be, according to that, Rev. 3.9. which say they are Jews, and are not, but do lie; see the Note, Chap. 29.13. children that will not hear the law of the Lord, that is, the word of God, and the teaching of his Prophets. Some think, that they are charged here, not only with not obeying, but also with not enduring to hear the instructions of God's Prophets. Yea, and some conceive it is spoken with particular respect to that Law, Deut. 17.16. wherein they were forbidden to go down into Egypt.

Ver. 10. Which say to the seers, See not, &c.] See the Note, 2 Sam. 15.27. and to the prophets, Prophecy not unto us right things; speak unto us smooth things, prophecy deceits. Some understand this, of their silencing God's Prophets, and their enjoining them not to preach to the People, unless they would give over that tartness and bitterness which they ordinarily used in their preaching. But the words are far more comprehensive than so. Nor can it be probably thought, that the people were so foolish and impudent, as in express terms to say these things with which they are here charged. But the Prophets meaning is, that these things were secretly in their hearts; see the Note, Job 21.14. By their rage against God's Prophets for their faithful reproofs and threatenings, it was evident, that they would have been glad their mouths might have been stopped, unless they would have flattered them. And what was this, but to desire they might be deceived?

Ver. 11. Get you out of the way, turn aside out of the path, &c.] That is, Give over this rough and bitter way of prophesying which we continually hear from you. And if you say, We speak what God hath given us in charge; we preach in the way that God hath prescribed us; then we answer, Get you then out of the way; for this is a way of prophesying which we cannot, nor will not endure: cause the Holy one of Israel to cease from before us; that is, speak no more to us of the Holy one of Israel; let us no more hear that ringing so often in our ears. Because the Prophets (and Isaiah it may be more especially) in reproving this people for their sins, and pressing them to holiness, did often suitably mention God under this name of the Holy one of Israel (see the Note, Chap. 1.4.) therefore they are brought in here thus in a scoffing way expressing themselves; as if this name of God were of all others most odious to them, and that they desired not to be wearied any longer with the frequent repeating of this name to them. But for this also see the foregoing Note.

Ver. 12. Wherefore thus saith the Holy one of Israel, &c.] As if he should have said, Though you flout at this holy name of the Lord God, and though it be never so odious to you, yet shall not I fear still and still to preach to you in his name: and take notice therefore, I say, what this holy one of Israel saith concerning you, Because ye despise this word; to wit, that before mentioned, ver. 7. The Egyptians shall help in vain, &c. Or rather more generally, this word of God's command, that you should not seek unto Egypt for help, but rely wholly upon God (as indeed many will pretend a willingness to obey the word of God, who yet when it comes to it, will not obey the word which God speaks to them), and trust in oppression (or fraud) and perverseness, and stay thereon; that is, say some, and trust in your riches, formerly gotten by oppression and fraud, and other unjust courses, as hoping herewith to hire the Egyptians to help you. But I rather conceive, that by the oppression and perverseness wherein they are here said to trust, is meant, their furious and froward carrying on their designs of sending to Egypt for help, contrary to God's command, not without a violent over-bearing of those that opposed it; yea, even the Prophets themselves, that by warrant from God did reprove and forbid it.

Ver. 13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.] That is, This your sin in trusting in your wealth so unjustly gotten, and in the aid of Pharaoh, which you hope to procure thereby, shall be the cause of your utter and sudden ruin; see the Note, Psal. 62.3. The bulking or swelling out of a wall, especially of a high wall, whose weight must needs help forward its ruin, is a sure sign of its approaching ruin: so the pride and arrogancy of the Princes of Israel (for to them the Prophet chiefly speaks), who are looked upon as a wall of defense to Jerusalem, was a certain fore-runner of their sudden fall and destruction, Prov. 16.18. And as men's leaning on such a bellying wall, is like to hasten its fall; so the people's resting on these men, and their politick designs, in seeking to Egypt, was like to hasten their speedy ruin.

Ver. 14. And he, &c.] That is, God, or the enemy, shall break it; that is, the design you have of calling in the Egyytians to your aid (the iniquity before mentioned, ver. 13.) or the State of Judah, or the City Jerusalem, as the breaking of the potters vessel, that is broken in pieces; that is, utterly and irrecoverably; see the Note, Psal. 2.9. he shall not spare, &c. as if he should have said, As the owner of an earthen pitcher, or other vessel, doth with great violence dash it against a wall, or throw it upon the pavement, purposely to break it into shivers, not caring what becomes of it; so that there shall not be found in the bursting of it, a sheard to take fire from the hearth, or to take water withal out of the pit, so will the Lord deal with you: he will utterly destroy you, without entertaining any thought to pity or spare you. Here therefore more is threatened than in the former verse. A wall fallen down, may be built up again; but an earthen vessel being once broken to pieces, cannot be set together again. And hereby therefore the State of Judah is threatened with irreparable ruin. Now though this befell them not in the days of Hezekiah (the Lord having great respect to him, and other his righteous Servants in his time), yet because afterwards, in the days of Zedekiah, they offended again in the same kind, by fleeing to Egypt for help, that which is here threatened was then fully accomplished, their State being then utterly ruined by the Chaldeans.

Ver. 15. For thus saith the Lord God, the Holy one of Israel, &c.] That is, This is that which he hath and doth advise you to do; see the Note above, ver. 12. In returning and rest shall ye be saved; that is, If you repent and turn from your evil ways, and particularly, from that of seeking to Egypt for help, and rest upon God for help, God will save you from your enemies: in quietness and in confidence shall be your strength; see the Note, ver. 7. and ye would not; that is, you would not herein hearken to God.

Ver. 16. But ye said, no; for we will flee upon horses, &c.] That is, say some, If the Assyrians do prevail over us, we will flee away upon Horses; or we will go to Egypt, that we may thence furnish ourselves with Horses (see the Notes, Deut. 17.16. and 1 Kings 10.28.) which, in regard of their strength and swiftness, will be of great use for us, both for the assailing and pursuing of our enemies, and for escaping away by flight, should we be overcome by them. But I rather think, that hereby is meant, that they would not only not wait upon God, but would with all the speed they could, post away into Egypt, to procure aid from thence: And therefore in opposition to this which they said, the Prophet adds, therefore shall ye flee: as if he had said, The event of this your fleeing into Egypt for help, shall be only this, that ye shall flee before your enemies the Assyrians. And to the same purpose is that which follows; whereas they said, and we will ride upon the swift; that is, swift beasts, to wit, Horses or Dromedaries, God hereto answers, therefore shall they that pursue you be swift; that is, they shall match you, if not exceed you in swiftness. Many, I know, understand this of the flight of Zedekiah, and his Men of War, Jer. 39.4. and the flight of the remnant that was left after the Babylonian Captivity, Jer. 43.5, 7. But I see not why it might not be as well intended concerning the Jews fleeing before the Assyrians, when Sennacherib made such havoc in the land before he besieged Jerusalem. And the same may be said for the following verse.

Ver. 17. One thousand shall flee at the rebuke of one, &c.] That is, At the assault of one, or at the shouting of one, when he comes to make an assault upon you: at the rebuke of five shall ye flee; that is, a poor inconsiderable number of your enemies shall make you all flee; till ye be left as a beacon upon the top of a mountain (or as it is in the margin, a tree bereft of branches and boughs, or a mast ); that is, say some, like some high pole, resembling the mast of a Ship, set up on a hill, to be a Way-mark for Travelers or Seamen; or to give warning to the Country about of the approach of Enemies, or some other such like public service; or as a mast of a Ship is seen a far off, standing up alone by itself, when no part of the Ship besides is seen: and as an ensign on an hill, to wit, set up there, as a Trophy of some Victory there obtained; or a sign to show Soldiers that are gathering together, whither they should come. The meaning is, that being overcome by their Enemies, there should be very few of them left alive; or at least, left in a Company together; but that they should be dispersed and straggle about, here one, and there another; or that they should be so generally carried away Captives, that there should be but a few of them left in the land; and that their destruction should be notable and conspicuous; so that they should be a gazing-stock to all Nations, for the strange judgments inflicted on them, as such a beacon or mast used to be gazed at by those that pass by it. But now some understand this of Jerusalem; to wit, that any other Cities of Judea round about her being destroyed, she should be left alone on the hill whereon she stood, as a beacon or a mast of a Ship. And indeed if this were spoken with respect to that havoc which Sennacherib should make in the land (for which see the Note), this Exposition may seem the more probable.

Ver. 18. And therefore, &c.] Here the Prophet begins to comfort the faithful amongst his people; And therefore will the Lord wait that he may be gracious unto you. But yet the meaning of the words is questionable. 1. Some understand it of the Lord's waiting by way of forbearing a while to bring that ruin upon them before threatened, to see if they would repent and turn unto him, that so he might be gracious to them, according to that which is said, 1 Pet. 3.20. that the longsuffering of God waited in the days of Noah, while the Ark was a preparing. And thus they conceive that a Reason is here given, why the judgments here threatened were not presently executed upon them: It was because God was pleased to wait for their repentance; And therefore will the Lord wait that he may be gracious unto you: as if he should have said, Do not flatter yourselves, that you shall never see this come to pass, because you see it not presently done; therefore only will the Lord suspend the judgment threatened for a time, that he may wait for your repentance, and so then may receive you again into his favor. But then 2. Some understand it (and I think upon better grounds) of God's deferring to come in to their help, when their enemies did so far prevail over them, and so sorely distress them; to wit, that therefore the Lord would suffer their enemies to proceed so far, and to bring them to so low an ebb, that he might wait for a fit opportunity, when he might most seasonably appear for their deliverance; as namely, when they being broken with these evils, were humbled and brought to repent of their evil ways, and to turn unto the Lord; or when it might be done with most advantage of glory to himself, good and joy to them, and shame and confusion to their enemies. And much to the same purpose is that which followeth; and therefore will he be exalted, that he may have mercy upon you: For though some understand by God's being exalted, his withdrawing himself, as it were, into the Heavens above, his hiding himself and standing aloof from the help of his people, purposely that he might take a fit time to show mercy to his people: Yet I rather think, that hereby is meant, that God would be exalted, either 1. by the strange and wonderful destruction wherewith he meant to destroy the Assyrians; or 2. by his people's humbling themselves, and abandoning their sinful ways, and turning to the Lord: Or 3. by those judgments upon them, whereby he would bring them to be so reformed: his end in all these being chiefly this, that he might be gracious and merciful to them.

For the Lord is a God of judgment, &c.] That is, When God punisheth his people, he is not transported with rage and fury, as men are, but doth it with moderation and judgment, so as it may do them good; according to that, O Lord correct me, but with judgment, not in thine anger, &c. Jer. 10.24. Blessed are all they that wait for him; to wit, as knowing, that God, as is before said, is wont to wait to be gracious to his people.

Ver. 19. For the people shall dwell in Zion at Jerusalem, &c.] This may be added, as a proof of that which was said in the close of the foregoing verse; blessed are all they that wait for him. And though some understand it, as a promise of the Jews dwelling again at Jerusalem after their return out of Babylon; yet I conceive it is primarily meant of that which was more shor • lie to be accomplished; to wit, that Sennacherib should not prevail against Jerusalem; but that the people of God should continue to dwell safely and peaceably there (though I would not deny, but that the other may be included also): in Zion at Jerusalem; that is, say some, not only in that strong Fort of Zion, but also in the City Jerusalem: thou shalt weep no more; that is, thou shalt give over weeping; or thou shalt not weep as formerly thou didst▪ he will be very gracious unto thee at the voice of thy cry, &c. to wit, when thou art besieged by the Assyrians; or, as others, when thou art in captivity in Babylon.

Ver. 20. And though the Lord give you the bread of adversity and the water of affliction, &c.] See the Note, 1 Kings 22.27. yet shall not thy teachers be removed into a corner anymore; which though some understand barely as a promise that they should not be destitute of faithful Teachers to instruct them, though they might suffer great harship in regard of their bodily food, they should be, however, well provided for spiritual food yet more seems to be intended hereby, to wit, that thenceforth they should not despise and persecute their Teachers, and drive them into corners to hide themselves, as they had formerly done (this those words anymore seems to imply); see the Notes before, ver. 10, 11. but thine eyes shall see thy teachers; to wit, with great content and delight, intentively fixing thine eyes upon them when they are instructing thee. Thou shalt eagerly look after them that before were but eye-sores to thee. Now all this I conceive is mentioned, as an effect that should follow upon the Reformation which the judgment inflicted on them should through grace work in them. And therefore we need not limit it, as many do, to the great straits they were in, either when Jerusalem was besieged by Sennacherib, or after their return out of Babylon.

Ver. 21. And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.] That is, say some, in all thy ways, whithersoever thou goest. Or rather, when ye are about to turn some way or other out of the right way. And by this word behind them, may be meant, both 1. the word of their Teachers, mentioned in the foregoing verse, whereby God would be continually ready to direct them in the right way, and to keep them from going astray. (There seems to be in this expression, an allusion to School-Masters, who following their Scholars, as they go along, the better to watch over them, are wont to call to them, and mind them of their way, when they do not regard it as they should; or to Shepherds, that coming behind their sheep, use to whistle them in, when he sees them begin to straggle). And likewise 2. the voice of God's Spirit, whereby he doth secretly speak to their Hearts, and persuade them to follow the direction of their Teachers. Yea, and 3. that God would follow them with the admonitions and persuasions of his Word and Spirit, even then when they turned their backs upon him, not giving over until he had prevailed with them. For those words, thine ears shall hear a word behind thee, seem to imply, that as God would give them Teachers, so he would also give them ears to hearken to, and obey their Teachers.

Ver. 22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold, &c.] The meaning is, That after God had humbled them by the judgments before mentioned, and after the great deliverance he had wrought for them, before promised, they should take the Plates of Silver and Gold, wherewith their Images were covered, or the rich Garments and Ornaments wherewith they were attired; or rather their Images themselves, covered and over-laid with Leaves or Plates of Silver and Gold, and should break or tear them in pieces, as filthy things, and dispose of them in some common, profane and disgraceful way; see the Notes, Chap. 2.20. and 2 Kings 23.8. Thou shalt cast them away as a menstruous cloth, thou shalt say unto it, that is, to each of the things before mentioned, Get thee hence.

Ver. 23. Then shall he give the rain of thy seed that thou shalt sow thy ground withal, and bread of the increase of the earth, &c.] As with reference to that which was said before, ver. 20. concerning God's giving them the bread of adversity and the water of affliction, here the Prophet promiseth, that upon their repentance God would cause their Land to yield them a rich increase (and this should abundantly make up all the damage they had received by the Assyrians); and it, thy Grain or Bread-corn, shall be fat and plenteous; see the Notes, Deut. 23.14. And see also the Note, Gen. 27.28.

Ver. 24. The oxen likewise, and the young asses that ear the ground, shall eat clean provender, &c.] That is, Thou shalt have such abundance of Corn, that thou shalt give thy Cattle clean provender; to wit, provender of pure Corn, without any mixture of Chaff; which hath been winnowed with the shovel and with the fan; that is, with either of them, or with both, one after the other.

Ver. 25. And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters, &c.] That is, So great shall the showers of Rain be, mentioned before, ver. 23. that from the Mountains and Hills, streams of water, like Rivers, shall run down into the Valleys, which shall make the whole land yield great increase: yea, even those Mountains and Hills that used to be dry and barren. In the day of the great slaughter, when the towers fall; that is, at the time when God shall make a mighty slaughter amongst your Enemies, the Assyrians, that had brought you into so great straits, wherein, amongst others, even their great Nobles and Princes shall fall, the over-topping Towers here meant; see the Note, Chap. 2.15. So that this is added, purposely to set forth, how exceeding great the mercy of God to them at that time should be; and how exceeding great their joy thereupon would be (which he farther enlargeth in the following verse), when at the same time he should make such havoc amongst their Enemies, and withal bless their Land with so great an increase. Many, I know, understand this of the great slaughter of the Babylonians by the Medes and Persians; and by the Towers that should fall, many understand the Towers of Babylon, or the high Towers which the Assyrians had built for the besieging of Jerusalem. But the former Exposition doth far better suit with the sequel of this Chapter.

Ver. 26. Moreover, &c.] This in this verse is added, to set forth those raptures of joy wherewith the Jews should be transported, when on a sudden God should so miraculously destroy their proud Enemies the Assyrians, and thereby deliver them from from all those fears and dangers they were in, and out of which it seemed impossible they should ever escape. Moreover the light of the moon shall be as the light of the sun. The Prophet (say some) begins with this, because this slaughter of the Assyrians was made in the night: and the light of the sun shall be sevenfold, as the light of the seven days; that is, the Sun shall shine with as much brightness on that day, as if seven Suns were shining together; in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound; that is, when the Lord shall heal the State of Judah of all the breaches and wounds made therein by the Chaldeans, or rather by the Assyrians. Light is usually put for joy in the Scripture (see the Notes, Esther 8.16. and Psal. 112.4.) and darkness for sorrow. And hence it is, that as the Heavenly Lights are said to withdraw their light from men, when they are in extreme darkness and sorrow; see the Note, Chap. 13.10. so here on the contrary, to set forth what exceeding joy there should be amongst the Jews, when the Chaldeans should be vanquished by the Medes and Persians, and Cyrus should set them free from their bondage; or rather (as is often noted before) when Jerusalem should be so suddenly and strangely delivered from the invasion and siege of the Assyrians, it is said, that the Moon should shine as bright as the Sun, and that the light of the Sun should be sevenfold more than at other times it is. The meaning is, that the Heavenly Lights should seem to congratulate them for their happiness, in their being so miraculously delivered out of the very jaws of death; and that they should think the light of that day, through the excess of their joy, sevenfold brighter than any day they had seen before. Some, I know, understand this of the glorious condition of the Saints in Heaven: Yea indeed, most Expositors understand it of the exceeding great joy and glory of the Church upon Earth, in the days of the Gospel, when God's people should be healed of all the wounds and breaches which sin had made in their Souls, by that great work of Christ's Redemption, by the pardon of their Sins, and the Sanctifying of their Nature; to wit, that the glory and joy of the Church then, should be sevenfold greater than ever it had been in the days of the Old Testament; yea, sevenfold greater than the brightness of the Heavenly Lights. And indeed, because those great deliverances of the Jews, before mentioned, were types and shadows of this our greater deliverance by Christ, there is no question to be made, but that this which the Prophet saith here, may be justly applied thereto. But yet I say, primarily and properly it is meant, of that great deliverance of the Jews from the Tyranny of the Assyrians.

Ver. 27. Behold, &c.] Here the Prophet begins more largely to set forth the destruction of the Assyrians; in the day of the great slaughter, mentioned before, ver. 25. Behold the name of the Lord cometh from far; that is, the Lord cometh from Heaven; even as we use to say, His Majesty is coming, when we intend thereby the King himself. But why doth the Prophet use this expression? I answer, that there are Reasons given by Expositors for this, that are considerable; as 1. That he saith not, The Lord cometh, but The name of the Lord cometh; either 1. by way of slighting the contempt of the Heathen, who were wont to deride the Jews for worshipping only the Name of a God, an imaginary God, whereas they had the Images of the God's whom they worshipped, according to that which one of them said of that people, Qui puras nubes, & coeli Numen adorant: as if the Prophet had said, even that invisible God of Israel, who hath revealed himself to us only by his Name, will come and be revenged on you for the wrong ye have done his people: Or 2. to imply, that he told them of that, the report whereof he had heard from a far: he had heard glorious things spoken of the coming of the God of Israel against them, whose Name was famous and great throughout the world: Or 3. to signify, that the Angel, by whom the Assyrians should be destroyed, should do it in God's Name, and by Commission from God. And 2. That he saith, Behold the name of the Lord cometh from far; to imply, that however God had seemed, both to his people and to their enemies, to stand a far off, yet now he would come in suddenly and unexpectedly to the deliverance of his people, and to the ruin of their enemies. As for the following words, burning with his anger; and the burden thereof is heavy: or as it is the margin, and the grievousness of flame; the meaning thereof is, that the Lord would come against the Assyrians in the heat of great and flaming fury; and that this his anger would, in the vengeance he would pour upon them, prove a heavy and intolerable burden to them upon whom it should light. And so in the last words; his lips are full of indignation, and his tongue as a devouring fire, the Lord is set forth after the manner of a man full of wrath, whose lips seem to tremble and swell with anger, and whose words sound nothing but terror and threatenings. And it is well observed by a learned Expositor, that the Prophet doth the rather express God's anger by the words of his mouth, to imply, that however they despised his word, yet his threatenings would have their effect, and the sentence that proceeded out of his mouth, would be a fire to consume his enemies.

Ver. 28. And his breath as an over-flowing stream, shall reach to the midst of the neck, &c.] That is, It shall bring the Assyrians into a dangerous condition, as that man is in a stream of water up to the midst of the neck. Before, Chap. 8.8. it was said of the Assyrian, that he should overflow the whole Land and State of Judah, even to the neck: and here now, perhaps in relation thereto, it is said, the torrent of God's wrath should overflow the Assyrian, even to the midst of the neck; to sift the nations, to wit, those that served in Sennacherib 's Army, with the sive of vanity; that is, to distress and trouble them, till they were all scattered and cast out, and utterly destroyed. By a sive of vanity, the Prophet seems to intend, a sive that lets all things run thorough it till there be nothing left; and therefore that which is meant here is, that though the Nations came with the Assyrian in never so great multitudes, yet God would turn them off, and scatter them like so much chaff, till they were brought to nothing. And to the same purpose is the next figurative expression also; and there shall be a bridle in the jaws of the people, causing them to err; that is, for the remainder of them that are not destroyed by the Angel of the Lord, God would carry them away, which should be quite contrary to what they designed, even as the Rider turns the fiercest Horse with a bit and bridle; namely, in that instead of going to Jerusalem, he would cause them to fly back to their own Country; or at least, cause them to wander up and down in a scattered manner, now one way, and then another, till they perished. And this is just what the Lord by our Prophet said to Hezekiah concerning Sennacherib, 2 Kings 19.28. I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.

Ver. 29. Te shall have a song as in the night, when a holy solemnity is kept, &c.] That is, when God shall have thus destroyed your enemies, as is before said, ye shall then sing for joy in a holy manner, giving praise and glory to God, who hath done this for you, even as you are wont to do the night before your solemn festivals; to wit, those three great festivals, when all their males went up to the Temple; see the Note, Exod. 23.17. the solemnity whereof began always the evening before the festival day: and gladness of heart, as when one goeth with a pipe, to come into the mountains of the Lord, to the mighty one of Israel: which is said, because they that went up to the Temple which stood on Mount Zion, from other parts of the land at these solemn feasts, used, it seems, to go along singing and playing upon musical Instruments, for joy that they were going to meet with their God in his holy Sanctuary; see Psal. 42.4.

Ver. 30. And the Lord shall cause his glorious voice to be heard, &c.] That is, say several learned Expositors, The destruction of your enemies shall be such, that it shall be as plainly perceived, that it is the judgment of God upon them, inflicted by his command, as if an audible voice had been heard from Heaven, enjoining it to be done; and shall show the lighting down of his arm, to wit, from Heaven upon your enemies, with the indignation of his anger; that is, he shall make it apparent, that it is the Lord that smites them, and that in great wrath (which must needs terrify them); and so they shall feel how heavy his hand is, when he strikes in fury. And so, say they, the Prophet proceeds on in the following words, to set forth the breaking out of God's wrath against them figuratively after the mannet of a tempest; and with the flame of a devouring fire, with scattering, and tempest, and hail-stones; see the Note, 2 Sam. 22.8. and that to show, that their destruction should be sudden and violent. Yet because thunder is often called the voice of the Lord (see the Note, Psal. 29.3.) and Job 37.4. the voice of his excellency; and the whole verse here, seems to set forth a mighty storm and tempest: I see not, why it may not be well thought, which some Expositors hold, that when the Angel of the Lord made a slaughter in Sennacherib 's Army, 2 Kings 19.35. it was partly done by such a hideous storm raised by the Ministry of the Angels, and that of this the Prophet here speaks. And indeed the like is said concerning the destruction of Pharaohs army in the Red Sea, see the Notes, Exod. 14.24.

Ver. 31. For through the voice of the Lord, &c.] See the foregoing Note, shall the Assyrian be beaten down, that is, say some, Nebuchadnezzar; (and indeed it cannot be denied, that the Kings of Babylon were also called Kings of Assyria, because Assyria also was under their dominion, see 2 Chron. 33.11. And so likewise were the Kings of Persia, see the Note, Ezra. 6.22.) or rather Sennacherib, he and his army shall be destroyed: And then in the next words, which smote with a rod, there is an imitation of the just vengeance of God; He that had wont to smite others with a rod, (he alludes to what was said before concerning the Assyrians smiting Judea, Chap. 10.5, 24.) shall be now smitten himself.

Ver. 32. And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with Tabrets and Harps, &c.] By the grounded staff here, some understand the Assyrian, the rod or staff of God's anger, mentioned in the foregoing verse, wherewith the land of Judah should be smitten: And that this staff is called the grounded staff, because it was certainly appointed for their correction by the decree of God, who should bring it upon them: And accordingly they take the meaning of that place to be this, that in every place of Judea, where this staff the Assyrian, (it is an expression just like that Chap. 28.18. The overflowing scourge shall pass through ) should pass, the inhabitants should afterwards make merry and rejoice exceedingly, to wit, when God had routed and destroyed that proud insulting army; for so they expound those words, it shall be with Tabrets and Harps, that is, that place, where the Assyrian formerly made such havoc amongst the Jews, shall be full of piping and dancing, for joy at his destruction. But because the Prophet is all along speaking here of God's destroying the Assyrian, I rather think that by the grounded staff here, is meant that rod or staff of God's indignation, wherewith he had threatened in the foregoing verse that the Assyrian should be beaten down; that Judgment, whether the tempest before described, or what ever else it was, which, as it is said here, the Lord shall lay upon him, or, as it is in the Hebrew, cause to rest upon him, and wherewith he was to be utterly ruined and destroyed; and that it is called a founded or grounded staff, either, 1. Because it was surely founded on God's decree, and could not therefore be hindered. Or, 2. Because it should be stable and permanent, and should stay and rest upon them: wherein there is a difference put betwixt the rod of correction, wherewith God chastiseth his Children, which doth not rest always upon the lot of the righteous, Psal. 125.3. and the rod of Iron, which is for the punishment of his enemies, and destroyeth forever. Or rather, 3. Because the strokes thereof should not be light, giving their skins only a gentle gliding touch, but should pierce deep, and stick by them, entering the very flesh, and leaving sore wounds and bruises behind them. Now if we understand the grounded staff thus, the meaning of the place seems to be this; that in every place where this staff of divine vengeance should fall upon them, whether it were in the camp, far or near, as it lay spread abroad, or in any place whither they were fled, yea, though they were gotten home to their own Country (which was the case of Sennacherib, 2 Kings 19.36, 37.) it should be with Tabrets and Harps, that is, with great triumphant joy for their ruin and destruction. Indeed those words, it shall be with Tabrets and Harps, are many other ways expounded by those that have undertaken to show the meaning of this passage; as 1. That this Judgment should come upon the Assyrians when they were in great jollity, piping and dancing, not in the least thinking of being so surprised and destroyed. 2. That it should be brought upon them, rather by the Sacrifices that should be offered by Hezekiah, and the People (which they say is intimated in those words with Tabrets and Harps, because their Sacrifices used to be accompanied with some kind of solemn music) than by fighting and weapons of War. And thus too they expound also that which is said in the following clause, concerning Battels of shaking, understanding thereby their Shake-Offerings, or Wave Offerings: Or, 3. That in allusion to the custom of going forth to battle in those times with Tabrets and Harps, (as we do now with Drum and Fife) those words do import, that God would fight against the Assyrians in another manner; to wit, with thunder and lightning, and hail-stones, those should be Tabrets and Harps. But the first exposition is most genuine, as well as most common. As for the following clause, that is added farther to set forth the severity of God's proceedings with them; and in battles of shaking will he fight with it; that is, the rod, the Assyrian, mentioned before, ver. 31. or against them, as it is in the margin; that is, the Assyrians. And the dreadful judgment wherewith God would contend with them, are called battles of shaking, either with respect to the terror wherewith they should strike them; or with particular respect to the dreadful convulsion of the tempest before described, wherewith, as with a sive of vanity, as was said, ver. 28. they should be shaken to nothing.

Ver. 33. For Tophet is ordained of old, &c.] There was a place so called, in a Valley on the South -side of Jerusalem; concerning which see the Note, 2 Kings 23.10. Now because it seems not improbable, that when Sennacherib came to besiege Jerusalem, he encamped with his Army, at least, some part of it, in this place, therefore some think that it was in this place that the Angel of the Lord slew such multitudes in the Assyrian -Camp; or at least, that here the Jews buried or burnt the carcasses of those that were so slain: For (say they) when Hezekiah in the beginning of his Reign, beat down the Idols, and removed the high places that were in Judea, it is most likely that he defiled this place (as Josiah also afterwards did, 2 Kings 23.10.) and so it became a common lay-stall, into which all the filth was cast out of Jerusalem ). And with respect thereto, the Prophet doth here foretell what in this place should be done to the Assyrians; for Tophet is ordained of old; that is, it was appointed of old by God for this purpose; or it was before time fitted for this service, to wit, by Hezekiah, when he defiled it, as is before said; and so made it as fit for this use, as if it had been designed thereto: yea, for the king it is prepared; that is, for the King of Assyria 's Army, even the great Commanders therein, called before, Kings; see the Note, Chap. 10.8. he hath made it deep and large; to wit, as being a Valley capacious enough every way for the multitudes that shall be slain there; the pile thereof is fire and much wood; that is, they shall be suddenly destroyed there, as if they were burnt up in a huge fire (and it may be this may be spoken too with relation to the many fires that were made there for the burning of the hundred fourscore and five thousand of that Army that were slain there, 2 Kings 19.35.) the breath of the Lord, like a stream of brimstone, doth kindle it; that is, the Lord in great wrath and fury shall utterly consume them. It is an expression much like that before, ver. 28. And his breath, as an overflowing stream, shall reach to the midst of the neck. And it may be the brimstone mentioned, may also have respect to the thunder and lightning in that grievous tempest before described, which are known to have a sulphureous savor. Thus, I say, considering the conclusion of these words with that which went before, they must (I conceive) be first and literally understood of that very Tophet, in the Valley of the Son of Hinnom, where the Assyrian Army was to be destroyed, or their carcasses burnt. But then secondly, and yet withal principally, By the general consent almost of all Expositors, the Tophet wherewith the Assyrians are here threatened, is Hell, so called with respect to the lamentable torments, the shrieks and cries of the poor children that were there offered up in sacrifice to Moloch; see the Notes, 2 Kings 23.10. As Heaven, in allusion to that pleasant Garden where Adam was at first placed, is called Paradise, Luke 23.43. so Hell, in allusion to the filthy abominableness thereof, and the tormenting burnings that were therein, is called Tophet. And indeed the description here given of Tophet, doth well suit herewith. 1. It was ordained of old, decreed and appointed by God from all eternity, and made from the foundations of the earth in the first creation, for the punishment of the wicked. 2. Yea, for the King it is prepared; that is, the greatest on earth, such as was blaspheming Sennacherib, as well as the meanest. And observable it is, that the same expression is used concerning Hell, Mat. 25.41. where it is said to be prepared for the Devil and his angels. 3. He hath made it deep and large, capacious enough for the receiving of those innumerable multitudes that are to be cast into it, and out of which they can never get, being once thrown into it. 4. The pile thereof is fire and much wood; that is, the torments thereof shall be exceeding bitter, and withal endless; and therefore called everlasting and unquenchable fire. And 5. The breath of the Lord, like a stream of brimstone, doth kindle it; that is, by the decree and command of God, pronounced in great wrath and indignation against the wicked, it shall be still kept burning forever and ever: with respect whereto, Hell is often called in Scripture, the lake which burneth with fire and brimstone, as in Rev. 21.8.

CHAP. XXXI.

VERSE 1. WO to them that go down to Egypt for help, &c.] See the Note, Chap. 30.2. And stay on and trust in Chariots, because they are many; and in Horse-men, because they are very strong: See the Note there also, Ver. 16. But they look not unto the Holy one of Israel▪ See the Notes, Chap. 1.4. Neither seek the Lord, to wit, whom they had so often found a sure defense to them, even against their strongest enemies.

Ver. 2. Yet he also is wise, &c.] As if he had said, as in a way of derision, You applaud yourselves in your Wisdom and Policy, and think it is the only wise course you can take for the securing of yourselves from the Assyrians, to call in the Egyptians to your help; and that it were palpable folly in you to do what God by his Prophets hath enjoined you to do, namely, to rely wholly upon God, and not to send to your neighbors the Egyptians for aid. Well, as wise as you think yourselves, do you judge yourselves wiser than God, whose counsel you despise? Surely he also is wise, yea infinitely wiser than your wise Egyptians can be, on whom you so much rely (See the Notes, Chap. 19.11.) And therefore knows many ways how to disappoint all your politick designs, whereby you oppose his commands. Yet he also is wise, and will bring evil, that is, he will bring that evil upon you, which you think to keep off by the Egyptians help; and will not call back his words, to wit, which he hath spoken by me, concerning the evil which the Assyrians shall bring upon you: But will arise against the house of the evil doers, that is, against the wicked Jews, the rebellious People before spoken of Chap. 30.9. And against the help of them that work iniquity, that is, against the Egyptians; that shall come into the aid of this wicked People.

Ver. 3. Now the Egyptians are men, and not God, &c.] And therefore able to do nothing without God, and much less against God Almighty, when he sets himself to punish his People for their wickedness; And their Horses, flesh, and not Spirit; that is, not to be compared in regard of power to a spirit; When the Lord shall stretch out his Hand; as if it had been said, if he doth only stretch out his Hand, that alone will be enough, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together, See the foregoing Note. It is spoken in a way of deriding them for their hoping so much in the help of Egypt. And that which is here threatened came to pass, when the Assyrian for a while made such havoc in the Land of Judah.

Ver. 4. For thus hath the Lord spoken unto me, &c.] Here a promise is inserted, that however the Lord would certainly, as he had said, destroy both those that would need seek to Egypt for help against the Assyrians, and the Egyptians likewise that helped them; yet he would as certainly preserve Jerusalem from being surprised by the Assyrians, and so would save a remnant of his People from being destroyed. And the drift of this is to make it clear to them, how safely they might have rested upon him alone, without ever looking after the Egyptians for help. Like as the Lion and young Lion roaring on his prey, when a multitude of Shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them; to wit, by letting go his prey, or fleeing from them; So shall the Lord of hosts come down, to wit, from Heaven to fight for mount Zion, and for the hill thereof, that is, the hill Morias, where the Temple stood; which is particularly expressed, to imply God's tender care over the place where he was worshipped. The drift of the similitude is to set forth, that Jerusalem should find the Lord as able, and as earnestly intent to save her out of the hand of the Assyrians, though their army were never so numerous, as a Lion is to hold fast, and not to part with the prey he hath gotten, though never such a multitude of Shepherds be gathered together against him.

Ver. 5. As birds flying, so will the Lord of hosts defend Jerusalem, &c.] That is, say some, God will so defend Jerusalem, that she shall be as safe as birds are when they are flying. But rather the meaning is, either, 1. That God would come in to the help of Jerusalem, when the Assyrians should come against her, with as much speed as Birds are wont to flee to the defense of their young ones, when they see them in any danger: Or, 2. That God would with as much affection and tender care and earnestness provide for the securing of Jerusalem from the Assyrians, as birds are wont to show toward their young ones, when they flutter over them to shelter them; or flee up and down, to beat off those, as well as they can, who they fear would annoy them. So that in this comparison there may be an allusion to that which Chap. 10.14. is said of the Assyrian's boasting of his victories, implying, that though' he had bragged how he had surprised the several Nations of the Earth as a birds-nest, and spoiled them of their riches, none daring to peep or to wag the wing; yet when he came to Jerusalem he should not find it so. As for that which follows, defending also he will deliver it, and passing over he will preserve it; those words passing over may be used as with respect to the similitude he had used of Birds flying, to signify that God's Eye would be upon them to preserve them, according to the care that Birds have of their young ones when they fly this way, and that, over them to secure them. Or it may import only the suddenness of their deliverance, that God would but pass over them, and they should be presently delivered. But most generally it is thought by Expositors, that in those words there is an allusion to the deliverance of the Israelites out of Egypt, to wit, that as then an Angel passing over the Houses of the Israelites did in one night slay all the first-born of the Egyptians: So it should be now; an Angel passing over them should in one night make a mighty Slaughter in the Assyrian's Camp, and so Jerusalem should be delivered.

Ver. 6. Turn ye unto him from whom the children of Israel have deeply revolted.] That is, You that hope to have a share in this promised deliverance, repent and turn unto the Lord, from whom the body of this people (who will yet needs glory in the name of the children of Israel ) have deeply revolted, to wit, as by other heinous sins, so more particularly by your incredulity and forsaking of God, and seeking to Egypt for help. This expression, that they had deeply revolted, we have also Hosea 9.9. they have deeply corrupted themselves: the meaning whereof is, that they had greatly or extremely apostatised from God, as we use to say, that such a man is deep in such a Treason, or other Villany, when he hath had a great hand in it. But the drift of this expression here, might be to hint unto them, that though they had thus dangerously revolted from God, yet if they would now have been as deep in their sorrow, as they had formerly been in their sin, God would remember his covenant made with their fathers, and show them mercy, and own them for his children.

Ver. 7. For in that day every man shall cast away his idols of silver, &c.] Some think, that is mentioned as an effect of their sincere repentance, upon the Assyrians invading of their Land; or upon the wonderful destruction which God would bring upon the Assyrian Army. But the word (for) doth plainly show, that this is added as a motive to press them to hearken to the foregoing exhortation to repentance: Repent, saith he, and turn to the Lord; for in that day, to wit, when the Assyrian shall make such havoc in your land, being convinced of the vanity both of your Idol-worship, and of your resting upon the aid of the Egyptians, every man shall cast away his idols of silver, and his idols of gold (see the Note, Chap. 2.18.) which your own hands have made unto you (see the Note, Chap. 2.8.) for a sin; that is, that you might therewith sin against God, and thereby draw down his vengeance upon you.

Ver. 8. Then shall the Assyrian fall, &c.] That is, Sennacherib 's Army shall be destroyed with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him; that is, not by the sword of any man, one or other, but by the sword of Divine vengeance, laid on by the Ministry of an Angel, 2 Kings 19.35. but he shall flee from the sword; that is, Sennacherib himself shall flee from the sword from Heaven, wherewith he shall find his Army destroyed; or, as it is in the margin, for fear of the sword, to wit, as not knowing how that havoc came to be made in his Army: and his young men shall be discomfited; that is, those of the youth and flower of his Army, that by reason of their youth use to be most hot and furious, and that shall escape the stroke of the Angel, shall be glad to flee for their lives. It is in the Hebrew, and his young men shall be for melting; the meaning thereof must needs be, either, that their multitude melted away, as it is said, 1 Sam. 14.16. or that their hearts, through fear, fainted and melted away; see the Notes, Josh. 7.5. As for the Translation in the margin, and his young men shall be tributaries, I know not what can be probably intended thereby, unless it be, that after this defeat the Assyrians should in process of time become tributaries to the Chaldeans, and so afterwards to other Nations. For we do not find, that upon this overthrow of Sennacherib 's great Army, the Assyrians became tributaries to the Jews.

Ver. 9. And he shall pass over to his strong hold for fear, &c.] It is in the Hebrew thus, And his rock shall pass away for fear: and therefore some understand the place thus, that the remainder of his Army, or his Princes and Commanders (the chief rock and strength whereon he relied), should flee away for fear. But according to our Translation, the meaning is plain, that Sennacherib should flee into his own Country, and betake himself to his strong holds there; or rather to Nineveh, his best fortified City, not daring to stay anywhere till he came thither, 2 Kings 19.36. and his princes shall be afraid of the ensign; that is, either 1. That they should be afraid, as men are wont to be, when they see their enemies marching up against them with displayed Ensigns: Or 2. That they shall be so affrighted, that if they saw an Ensign, though it were when they were come into their own Country, or though it were only some Ensign set on the top of some Watch-tower by the way, they would be afraid, as if some Troops of their Enemies were pursuing them: Or 3. rather, that they should be afraid of the Ensign or Standard which God had, as it were, by his Angel lifted up against them, when he fought against their Army, and made such dreadful havoc amongst them. And then for the last words, his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem; the meaning of that is, either 1. That in that City was the house wherein he dwelt continually to wit, the Temple, where he had his fire continually burning upon his Altar; and therefore he would not suffer himself to be turned out of doors by the Assyrians: Or 2. That there his people were constantly waiting upon him in the duties of his worship; their sacrifices and their incense were still burning upon his Altar; and that therefore he was engaged in point of Honor to appear for their defense: Or 3. That God was there as a consuming fire, to burn up the enemies that should come upon them to destroy them. As in Zion he had his fire and furnace for the trying and purging of his people, so also for the utter destroying of his and their Enemies, against whom, if they attempted to wrong his people, his vengeance would be still ready to break forth as a devouring fire; see the former Notes, Chap. 10.17. and 30.30.

CHAP. XXXII.

VERSE 1. BEhold, a king shall reign in righteousness, &c.] It is not certain, whether this be a new Prophecy, distinct from that which went before, or whether rather it be not added as a farther supplement to that. Many Expositors hold, that primarily and literally Hezekiah is the King here intended; and that as he was a type of Christ. But with one consent, all Christian Expositors hold, it is Christ that is here principally and mystically meant under the type of Hezekiah. Taking it to be a distinct Prophecy by itself, I see not why it might not be prophesied in the days of Ahaz, purposely to comfort the people under his abominable tyranny, with a promise of a better King shortly to come; and that therefore this particle of admiration, Behold, was prefixed, it being a thing very remarkable, that the Son of such a wicked Father, should prove such a good, just and gracious King. But if we do take it as prophesied, even when Hezekiah sat already in the Throne, there is no incongruity in saying of him, Behold, a King shall reign in righteousness, and his Princes in judgment, to wit, with respect to that far greater care which he and his Princes should take to govern the People with all possible righteousness and judgment, after the Lord had wrought that wonderful deliverance for them by the destruction of the Assyrian Army. But however, most exactly and clearly was this accomplished in the Lord Christ: Behold, a King shall reign in righteousness; that is, he shall govern his people with perfect righteousness; see the Notes, Chap. 11.5. Psal. 45.6, 7. and 72.1, 2. and his Princes shall rule in judgment; that is, they that shall minister unto Christ in the Government of his Church, shall do it most justly, according to the Rule of the Gospel. But see the Note also, Psal. 45.16.

Ver. 2. And a man shall be as a hiding place from the wind, and a covert from the tempest, &c.] To wit, Hezekiah, that man before spoken of; or more indefinitely, Hezekiah and each one of his Princes, shall be as a place where one may cover himself from the violence of some rough wind, or as a haven where ships may be shelter'd from all damage in great storms and tempests. The meaning is, that by the righteous and wise government of Hezekiah, and his Princes, the People should be defended from all violence and oppression; and that their government should be as welcome and acceptable to the Subjects, as such a hiding place is wont tribe to men in such tempestuous times. Yea, this might be spoken with particular respect to the destruction of Sennacherib's army. For such a hiding place was Hezekiah to the poor Jews in those stormy days, when by his prayers he prevailed with God for the breaking of that army; and so Jerusalem was secured, and the enemies were kept from making such havoc all the land over, as they had done in some parts of it. And so likewise the following words set forth how cheering and comforting, yea, how abundantly comfortable this government should be unto them, as Rivers of water in a dry place, which do not only moisten the parched ground, and make it pleasant and fruitful, but also yield great refreshing to the thirsty traveler; that is, the wronged and oppressed, who are wont earnestly to thirst to have Justice done them, shall be exceedingly joyed by the relief the Magistrate shall afford them; as the shadow of a great rock in a weary land, See the Note, Psal. 63.1. It shall be as great a refreshment to them, as it is to one that travelleth in the scorching heat of the Sun thorough a desert, where there are no houses or trees to shelter him, to get within the hollow cave of some great rock, or to stand under the shadow of it. But now this is principally meant of the man Christ: He is a hiding place by his merits, from the wrath of God, Satan, Sin, Death and Hell. And so likewise he shelters and safeguards his people in the windy days of affliction and persecution, of outward troubles and inward temptations, from all dangers and evils, and discouraging fears and terrors: He is as rivers of water in a dry place, as the shadow of a great rock in a weary land; to wit, in that by his grace he cools and suppresseth the distempered heats of all sinful passions and corruptions in them and refresh their scorched consciences with the promises of the Gospel, and the comforts of his Spirit.

Ver. 3. And the eyes of them that see, shall not be dim; and the ears of them that hear, shall hearken.] That is, they shall not be spiritually blind and deaf to the hearing of God's word, as they were before; see the Note, Chap. 29.18. (for this is now opposed to the judgment before threatened, concerning the blinding their eyes, and deafning their ears, Chap. 6.9, 10.) And this, I conceive, is principally meant of the enlightening of mind, and teachable frame of Spirit, which Christ would work in his people in the days of the Gospel.

Ver. 4. The heart also of the rash shall understand knowledge, &c.] That is, They that were heady and rash (as all foolish and unregenerate persons are, doing inconsiderately whatever their own carnal hearts, or others, as foolish as themselves, shall suggest to them, without ever advising, whether it be good or evil, safe or perilous), shall become understanding, prudent and discreet persons. Though none are more hard to be taught than such giddy-headed and rash persons, yet even they shall learn to be serious and well advised in all their ways. So that here again, the knowing and understanding heart now promised, is opposed to the fat and stupid heart before threatened, Chap. 6.10. Yea, and observable it is, that the knowledge here promised, is ascribed to the heart: The heart also of the rash shall understand knowledge. The knowledge and understanding of the natural man, is only in his mind and head; but that which is here promised, is such as shall be accompanied with the fear and love of God, and other holy affections wrought in the heart.

And the tongue of the stammerers shall be ready to speak plainly.] Or elegantly, as it is in the margin: That is, They that before were able to speak of the things of God, and the truths of his Word but weakly, and as it were, stammeringly and doubtingly, shall be then able to speak of them plainly, and fully, and excellently, and withal sincerely; as when they confess their sins, they shall do it freely and fully; and when they make profession of their faith, they shall do it clearly and plainly, &c.

Ver. 5. The vile person shall be no more called liberal, &c.] That is, The vicious worthless man, or the base sordid miser; which agreeth best with that which followeth: nor the churl said to be bountiful. The meaning, as many think, is, that in the better part of Hezekiah 's Reign (to wit, when God had delivered Jerusalem from that dangerous invasion of the Assyrians, and himself from a very dangerous sickness), there should be such a reformation in the land, that such wicked wretches, and covetous churls, should neither 1. be soothed up by false Prophets in their vile ways, as they had been: Nor 2. be admired, applauded and extolled by the people, as very good men, and liberal, bountiful men, when it was done merely out of fear or flattrery, because they were rich or great in the world: Or 3. much less be advanced to, or continued in places of Honor and Magistracy, as it had been in the days of Ahaz; of whom it may be some had continued too in their places, during the former and more unsettled time of Hezekiah 's Reign. And the ground of this last is, that amongst the Jews, Princes and men in high places, had usually these Titles of Honor given them, liberal and bountiful, and benefactors, as we find it, Luke 22.25. The Kings of the Gentiles exercise lordship over them; and they that exercise authority upon them, are called benefactors: whence it is, that the word in the Hebrew, here translated liberal, is often in the Old Testament used for Princes, as Prov. 17.7. and Mal. 1.8. But now understanding this, as we must, mystically, of the days of the Gospel, then the meaning seems to be, either as before, that in those days men shall be esteemed as they are: Vice shall not be counted Virtue, nor vicious men be admired and advanced: Or rather, that Christ by the Gospel should so clearly discover what is good and what is evil; and so powerfully convince the consciences of men, that the fair shows and pretences of wicked men should not serve their turn; and that the godly being in esteem, should have the more liberty and power to restrain the petulancy of ungodly men.

Ver. 6. For the vile person shall speak villainy, &c.] In this and the following verse, a Reason is given of that in the foregoing verse, to wit, why vile wickked persons, or base covetous churls, should not be admired or extolled as liberal bountiful men by the people; or should not be in places of Dignity, and Power, and Authority (especially (say some) when the Gospel-light should come to make a clear discovery of men); namely, because such persons would, both by word and deed, make it apparent what they were; no way fit to be so admired, or so advanced. For the vile person will speak villainy; that is, his tongue will vent the wickedness and villainy that is in his heart: and his heart will work iniquity; that is, in his heart he will be still plotting and contriving wickedness and mischief; to practice hypocrisy; that is, even to cover over his wicked practices with fair pretences of Religion and Justice, which makes his wickedness the more abominable: and to utter error against the Lord; that is, to pronounce unjust sentences in judgment, or to say anything to cause them to be pronounced contrary to the law and command of God. (This, I conceive, is the meaning of this expression. For though thereby might be meant also, all his blasphemous and Atheistical speeches against God and his Providence, his flouting at God's Word, and Worship, and Prophets, all Religion and Piety, and all profane speeches, as are with such men; yet I rather think that particular before mentioned is here, at least, principally intended, because this suits best with that which went before, and that which follows after): to make empty the soul of the hungry; and he will cause the drink of the thirsty to fail; that is, to oppress the poorest amongst the people, and to bereave them of those things wherewith their lives should be sustained. Some, I know, do understand those words, and to utter error against the Lord, of the wicked man's spreading false Doctrines amongst the people, whereby they are led into error: and accordingly they also expound the following words; to make empty the soul of the hungry, &c. of his with-holding the Doctrine of Life and Salvation from the people, that spiritual nourishment wherewith their hungry and thirsty souls should have been refreshed. But this is not the usual sin of the vile person, and the churl, of whom the Prophet is here speaking,

Ver. 7. The instruments also of the Churl are evil, &c.] That is, say some, All those he employs as his instruments for the effecting of his wicked practices, his Servants and Ministers, are as base and vile likewise as he is: he makes use of no other but such as himself is; Or rather, all the tricks and artificial devices and means he useth to effect his designs, are stark naught; for so this seems to be explained in the following words, he deviseth wicked devices to destroy the poor with lying words; that is, By false Informations and Witnesses, or by unjust Censures, proceedings wherein Justice is pretended, when nothing but injustice and oppression is intended; even when the needy speaketh right, that is, When his cause is just, and he desireth and pleadeth nothing in his defense but what is most equal and just. Indeed this last clause may be read as it is in the Margin, when he speaketh against the poor in judgment; and then the meaning is, That the Churl will not stick to destroy the poor with lying words, even when the poor man stands before Judgment seat, which should be a Sanctuary for innocent persons.

Ver. 8. But the liberal deviseth liberal things, &c.] That is, The charitable man is continually studying and contriving how to do good bountifully; for this is added in opposition of what was said before of the covetous Churl, See the Notes before, ver. 5, 6, 7. Indeed some would have it understood of such a Prince as really deserveth the title of bountiful and liberal. But it is clear, that our Translators did intend it of all liberal persons in general; and by liberal things shall he stand, or, be established, that is, The more liberal he is, the surer he shall stand, the more firmly he shall be settled in a prosperous condition.

Ver. 9. Rise up, ye Women that are at ease, &c.] Having in the foregoing part of the Chapter promised a time of mercy and deliverance to the faithful, here the Prophet returns again to threaten the Jews with those grievous Calamities that should come upon them, before those comfortable times should come, of which he had now spoken, Rise up, ye Women that are at ease, hear my voice ye careless Daughters, &c. Some by the Women here spoken to, understand the Cities of Judea; and by the Daughters, the Villages belonging to those Cities. But I see not why it should not be understood literally of the Women amongst the Jews, and those especially that living in great plenty, idleness and luxury, were most void of all care and fear; for to these the Prophet might purposely address his speech; 1. Because such are apt to live most at ease, and to be most secure. 2ly. Because Women are most likely to be affrighted with the prediction of approaching Calamities, and would be most unable to bear what in such times they were like to endure. And 3ly. especially to imply, the greatness of the vengeance that was coming upon them, wherein the very Women should not be spared; no, the greatest or richest of them, though best provided to make an escape, should be able to get out of the enemies hands, but should suffer with the common sort. As for that expression, Rise up ye Women that are at ease, it is used to imply, either 1. with what great attention and reverence it was fit they should hearken to what he would say to them, as being of matters of great concernment, and given him in charge by the Lord their God, See the Note, Numb. 23.18. Or, 2ly. the folly of their security in a time of so great danger. It was no time for them to sit still; as fearless and careless as they were, it would not belong ere God would rouse them up.

Ver. 10. Many days and years shall ye be troubled, ye careless Women, &c.] That is, ye that are now so careless and fearless, shall then be piteously troubled. And because it is said of the Judgment here threatened, that it should continue a long time (many days and years) therefore many Expositors hold, That a long succession of several calamities is here intended; and so that it must not be restrained only to Sennacherib's invading of Judea, and blocking up Jerusalem, but must be extended to the destruction of Jerusalem by Nebuchadnezzar, and the seventy years of the Babylonian Captivity, yea, to the utter desolation that was afterwards brought upon this land and people by the Romans. And indeed some of the following passages must necessarily be understood in this large extent, for the vintage shall fail, the gathering shall not come; to wit, Either because of the havoc the enemy should make in their Country, or because it should afterward lie desolate and untilled, and without inhabitants; See the Notes, Exod. 23.16. and Levite. 26.34.

Ver. 11. Tremble ye women that are at ease, be troubled ye careless ones, &c.] As if he had said, As fearless as ye are now, ye shall be troubled and tremble; Strip ye, and make ye bare, and gird sackcloth upon your loins; that is, put off your ordinary attire, and clothe yourselves with sackcloth, as mourners use to do: yet this last clause may be intended as by way of foretelling how they should be used by their enemies, when they prevailed over them.

Ver. 12. They shall lament for the teats, &c.] That is, Because the Womens breasts (and some would extend it also to kine and sheep) were dried up for want of food, and so they wanted milk for their little ones. And so indeed it was, when Jerusalem was besieged by the Babylonians, Lam. 4.3, 4. Even the Sea-monsters draw out the breast, they give suck to their young ones; the daughter of my people is become cruel, like the Ostriches in the wilderness. The tongue of the sucking child cleaveth to the roof of his mouth for thirst, &c. But yet very many Expositors by the teats here, do understand their fields and vineyards, the two breasts which did continually yield plenty of nourishment to the inhabitants; and thus, say they, the Prophet explains himself in the following words, for the pleasant fields, for the fruitful vine. But this may be added, as a further cause of their sorrow, to wit, That they should mourn, as for the dryness of their breasts, so also for the want of the fruit of their Fields and Vineyards.

Ver. 13. Upon the land of my people shall come up thorns and briars, &c.] The Expression here used, seems to intend, That the land of Judea should be wholly overgrown with briars and thorns, See the Notes Chap. 7.23, 24▪ and that, notwithstanding it was the land which God had appointed to be the inheritance of his peculiar people; so that there was no cause upon that account to flatter themselves that it should not be so; yea upon all the houses of joy in the joyous City; that is, even in those places where those gallant houses stand in the City of Jerusalem (see the Note, Chap. 22.2.) where there is nothing now, but pleasure, and mirth, and great jolity, shall briars and thorns grow up, the houses themselves being burnt down by the enemy. And indeed some read this last clause so, burning upon all the houses of joy in the joyous City; which how it was accomplished when Jerusalem was taken by the Babylonians, we may • ead 2 King. 25.9.

Ver. 14. Because the palaces shall be forsaken, &c.] That is, The stately houses of their Kings, Princes, and other great men; the multitude of the City shall be left, that is, say some, They shall be left without a King or other Princes to defend them. But there is rather here an inversion of words, the multitude of the City shall be left, for the City shall be left of its multitude, according to that sad complaint, Lam. 1.1. How doth the City sit solitary that was full of people! See the Notes also, Chap. 6.11, 12. The forts and towers, (or the clifts and watch-towers ) of which see the Note 2 Chron. 27.3. shall be for dens forever, that is, For a long time, as indeed during the Babylonian Captivity it was so for seventy years; a joy of wild asses, See the Note, Chap. 13.21. a pasture of flocks, see Chap. 17.2.

Ver. 15. Until the Spirit, &c.] By affixing this period to the desolation before threatened, the Prophet returns again to the comforting of his faithful Servants. This desolation shall be in the land of Judah, saith he, until the Spirit be poured upon us from on high, that is, Until God from heaven do by his quickening Spirit, abundantly poured forth upon us, restore his people to a comfortable and flourishing estate and condition. And this seems to import, 1. That whereas they were in as hopeless a condition, as so many dead men (as it is said of them, Lam. 3.6. He hath set me in dark places, as they that be dead of old ) God would breathe a spirit of life into them, and quicken them again; which is that Ezekiel foretold in his Prophecy, Chap. 37. concerning the Resurrection of the dead and dry bones. 2ly. That whereas they were like trees or plants that seem in winter to be quite dead, God would make them alive again, and cause all things to be with them in a flourishing condition again, as it is with the Creatures, Psa. 104.30. Thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth; concerning which, see the Note there. And 3ly. That whereas they were spiritually dead in sin, God would by his spirit of Grace revive and quicken them, and make them a holy people: So that as the desolation before threatened may be understood to have been accomplished gradually at several times; (See the Note before) so this period set for the reviving of them again by the pouring forth of the spirit upon them from on high, may be understood likewise of several times; as 1. partly of the reviving and the reformation of the state of Judea in Hezekiah's days, after God had so wonderfully destroyed Sennacherib's Army. Or, 2ly. more fully and clearly of that strange quickening and reviving of the Jewish State, when that people were set free out of Babylon, and coming home again to their own Country, Jerusalem was rebuilt and reinhabited with multitudes of people as in former times: Or, 3ly▪ and principally, of the glorious change that was wrought in the Church in the days of the Gospel, when God did so abundantly pour forth of his Spirit, first upon the Apostles, and afterwards upon the whole body of his people that embraced the faith of Christ according to that promise, Joel 2.28. And it shall come to pass afterward, that I will pour out my spirit upon all flesh, &c. whereupon the Church did spring up and flourish again after an unusual and unwonted manner. As for that which is mentioned in the following words, as the effect of this pouring forth of God's Spirit upon them; and the wilderness be a fruitful field, and the fruitful field be counted for a forest, See the Note Chap. 29.17. understanding it of Gospel-times, the meaning seems to be, That after that plentiful effusion of God's Spirit upon his people, those that were before as a barren wilderness, shall become fruitful; and they that before had some beginnings of Grace wrought in them, should bring forth fruits in such abundance, that their former life should seem but as a wilderness, where no fruits were.

Ver. 16. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field.] That is, Justice shall be duly executed, and men shall carry themselves justly towards those with whom they converse (which also implies the true fear of God) all the land over; see the Note, Chap. 29.17. But if we will take it as spoken mystically concerning the days of the Gospel, then the meaning seems to be, that both amongst the Gentiles, that were as a barren wilderness, and among the Jews that had been for many years his peculiar fruitful field, where he was only known and worshipped, when they were gathered into the Church of Christ, both the righteousness of faith and the righteousness of works should be continually found.

Ver. 17. And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever.] That is, The fruit of this righteousness amongst God's people, shall be all manner of peace (inward and outward, with God and with men, as far as is good for them), and so withal a quiet recumbency upon God, in the assurance of his love and provident care over them; and that not for some little while only, as it is with the peace of the wicked, but constantly and forever; see the Notes, Chap. 26.3, 4. Psal. 72.2, 3. and 119.165.

Ver. 18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.] That is, By reason of God's protection, they shall dwell safely and without fear wherever they are: see the Note, Prov. 1.33.

Ver. 19. When it shall hail, coming down on the forest, &c.] This, according to our Translation, must be referred to that which was said in the two foregoing verses, to wit, thus, that God's people should enjoy that peace and safety there promised, even when it shall hail, coming down on the forest; that is, when the judgments of God shall be poured forth upon the Heathens, or the wicked of the world round about them, that were as a wild and fruitless forest. But yet, they that understand the foregoing promises of the peace and quietness of spirit which Christians should enjoy in the days of the Gospel, do accordingly also understand this, when it shall hail, coming down on the forest, either of a storm of divine wrath, that should then fall upon the Nation of the Jews, who had been God's fruitful field, but were then become a forest: Or else mystically, that whilst true Believers enjoyed such wonderful peace, the Gospel should pour forth a storm of dreadful terrors and vengeance upon the consciences of those to whom it should prove a savor of death unto death, 2 Cor. 10.4, 5, 6. As for the next clause, If we read it, as it is in the margin, and the city shall be utterly abased, then the intendment of it must be the same with that which went before; to wit, either that God's people should be safe and fearless, when the Cities of God's and his people's enemies, or Babylon in particular, should be utterly ruined; see the Note, Chap. 26.5. or that the Church of Christ should enjoy the peace promised them, when other places should be like Cities levelled with the ground. But if we read it, as it is in our Bibles, and the city shall be low in a low place, the words seem to be added as a farther illustration of the safety and peace of God's people; namely, that they should not need to build their Cities on high and steep places, as men use to do, that they may be made the more defensible, because even in those Cities that were in Plains and Valleys, and seemed to lie most open to invasion, they should be, through God's protection, safe and without all fear of danger.

Ver. 20. Blessed are ye that sow beside all waters, &c.] This may be understood, 1. literally, as spoken by way of admiring the great plenty wherewith the Prophet foresaw God would bless the land of Judah, after those times of peace, of which he had now prophesied: