Annotations Upon Isaiah

CHAP. L.

Ver. 1. THus saith the Lord, where is the Bill of your Mothers divorcement, whom I have put away? &c.] Because the Jews in Babylon (and very many apply it also to those that should live when the Romans had broken that Nation in pieces, after their Crucifying of Christ) did complain of God's casting them off, who had formerly been as a Husband to them, never Charging it upon their own Wickedness, whereby they had provoked him to such displeasure against them; therefore, in allusion to that Law; Deut. 24.12. (for which see the Notes there) whereby the Husband that put away his wife was enjoined to give her a bill of divorce, and was disabled forever taking her again; and by warrant or pretence whereof the Jews did usually put away their wives upon very slight occasions, even upon any dislike which they took against them; the Lord in a way of derision doth here challenge them to produce the bill of divorce whereby he had divorced them; where, saith he, is the Bill of your divorcement whom I have put away? intending thereby, either that he had not cast them off, but that they had treacherously left him; or that he had not cast off the Church of the Jews in a way of divorce, at least not their whole Nation, nor forever, never to receive her for his wife again; or else (which seems most probable) that he had not put them away without any just cause (as they used to put away their wives) out of inconstancy or over-much austerity, only because it was his pleasure so to do; but upon very just grounds, for her base adulteries, and breach of the Marriage-Covenant with him. And to the same purpose tend the following words, or which of my Creditors is it to whom I have sold you? for there likewise, in allusion to that law, Exod. 25.7. (for which see the Note there) by warrant whereof many parents, to help themselves in their want, or pay their debts, were wont to sell their Children, and their Creditors, when they were no other way able to satisfy them, took their Children for their debts, 2 Kings 4.1. The Lord requires them to name which of his Creditors it was to whom he had sold them? implying that it was most absurd for them to think of him, as of one that could be indebted to any man, or that should through poverty be constrained to sell his Children. And this some understand of selling their Children to those of another Nation; for when they sold them to any of their Brethren, these were always to be set free at the year of Jubile. Behold, for your iniquities have you sold yourselves, and for your transgressions is your Mother put away; that is, you have sold yourselves to Satan, and Sin; see the note, 1 Kings 21.25. or rather by your wickedness you have brought yourselves into the state of Bondage you are in, and have provoked God to cast you off.

Ver. 2. Wherefore when I came, was there no man? when I called, was there none to answer? &c.] This is spoken of the obstinacy of the Jews, in not receiving God when he came to them by his prophets; and not minding him, nor hearkening to him, when by them he shown them how they might be delivered, and so did as it were tender to rescue them out of their Bondage; and so likewise (as some think) of their farther obstinacy in their slighting and disregarding God, when by his own Son he came to them and taught them the way of Life and Salvation; and there was none in a manner amongst them that regarded him; or his Doctrine, or miracles; according to that, John 1.11. He came unto his own, and his own received him not. Now accordingly though some think this is added to make good the charge in the foregoing verse, that by their wickedness they had provoked God to cast them off, and so had brought themselves into Bondage (if they would have minded God, when he called upon them by his prophets, by the Lord Christ and his Apostles, they had never come into such a sad condition) yet I rather think, that this is added as a farther Charge, to wit, that as they had brought themselves into Bondage, so they themselves also were the cause why they were not delivered. God had by those he sent to them shown them the way how they might be saved, but they would not hearken to him. For thereto tends that which is added; Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? namely, to show, that they must needs yield that it was their stubbornness, in not hearkening to his instructions and counsels, that was the cause why they continued in their Bondage, and were not delivered, because certainly they would not dare to say, that his hand was shortened, and could not reach to the working of as great deliverances as he had formerly wrought for his people; to which purpose it is that he mentoins those wonderful works of his, in drying up the Red-Sea, first, and Jordan afterwards, before the Israelites. For hereto the following words have clear reference, I dry up the Sea; I make the Rivers a Wilderness, see the Note, Psal. 106.9. Their Fish stinketh because there is no water; and dieth for thirst; and indeed we might well think that this might well be so at those miraculous dryings up of the Sea and Jordan, if we consider how long they lay dry, and how little a while Fish can live out of the water, and great Fish out of great waters; yet some I confess hold, that this last clause is meant of the miracles of turning the rivers in Egypt into Blood, because in the relation of that, there is express mention of the dying of the Fish, and the stinking of the Rivers thereby. See Exod. 7.17, 18. and Psal. 105.29.

Ver. 3. I clothe the Heavens with blackness, and I make Sackcloath their covering] That is, I can, when I please, cover them with black Clouds, and so clothe them in a mourning, habit, as they used to be clothed that in times of solemn humiliation and mourning wore Sackcloath made of black goats hair. But this is spoken also with respect to the plague of Darkness which God brought upon Egypt, Exod. 10.21. and, as some think, to that miraculous darkness that was at the passion of Christ.

Ver. 4. The Lord God hath given me the tongue of the learned, &c.] Having before proved that it was by their own wickedness that they continued in Bondage, because the Lord was as able to deliver them, as ever he had formerly been; so here now he farther proves it, because God was also willing to have fitted them for deliverance, as appeared by his sending, as other his prophets, so Isaiah particularly, fitted and furnished for this work. Yea, and under these Christ is principally intended, of whom Isaiah was a Type, as is evident in the following verses. And withal this might tend to the encouragement of the better party amongst them, and for the strengthening of their Faith concerning those promises wherewith he was sent to them, The Lord God hath given me the tongue of the learned, that is, the tongue of a learned and able teacher, one that hath been well taught and instructed, and that is fitted to move and affect the Hearts of those to whom he speaks; which how it was most eminently accomplished in Christ, see the Note, Psal. 45.2. that I should know how to speak a word in season to him that is weary, that is, seasonably to cheer up those that were wearied with the miseries they endured, or overpressed with the burden of their sins. And this indeed is that which Christ daily doth by his Spirit in the Ministry of the Gospel, according to that, Matt. 11.28. Come unto me all ye that labor, and are heavy laden, and I will give you rest. And to the same purpose is that which followeth, he wakeneth morning by morning, that is, God doth stir me up to receive instructions from him continually, day by day, yea, early every day (for it may well be which some think, that the morning is purposely mentioned, as the fittest time for learning) meaning, that God did continually reveal his will to him, which he accordingly did reveal to them, as our Savior said expressly of himself, Joh. 12.49. I have not spoken of myself, but the father which sent me, be gave me a commandment what I should say, and what I should speak: Yea, and there are that think, that as this expression respects Christ, it implies, that he was constantly informed by God's Spirit, and not at times only, as the Prophets were: He makeneth mine ear to hear as the learned, that is, say some, as Learned Teachers are wont to excite their Disciples to learn; or as others, most diligently, as men are wont to hear those that are eminently learned▪ or rather, as those that do not hear idly and without any profit to themselves, but that become learned by their Teaching; as those that are not only learners, but learned. Thus I conceive these words must be understood of the Prophet, as the Type; but principally of Christ, as the Antitype. I know indeed that many Expositors hold, that this cannot be meant of Isaiah, but of Christ only, because we read not that Isaiah ever endured that which followeth, Ver. 6. I gave my back to the smiters, &c. I hid not my face from shame and spitting. But this might be objected likewise concerning many passages in the Psalms, where David clearly speaks of himself, though as a Type of Christ; for which see the Notes, Psal. 22.18. and 40.6, 7, 8. and 69.21.

Ver. 5. The Lord God hath opened mine Ear, &c.] That is, he caused me to hearken to him, to know his Will, and to obey him in all things he gave me in charge, see the Notes, Psal. 40.6, 7, 8. and I was not rebellious, which might covertly imply a reproof of the people's rebellion; as if he had said, I was not rebellious against the Word of God to me, as you have been against that which from God I have spoken to you; neither turned away back, that is, I neither refused to go, when God sent me; nor did I shrink or turn away from doing what was given me in charge, notwithstanding all the hard usage I met with in the doing of it.

Ver. 6. I gave my back to the smiters, &c.] That is, I did cheerfully and willingly submit to be thus opprobriously used for the faithful discharge of my Office. And indeed, considering that they used other the Prophets of God thus, as Micaiah, 1 King. 22.24. and Jeremiah, Chap. 20.2. It is very probable that Isaiah also was thus used; especially in the days of wicked Ahaz; and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting. However it is clear that all this was done unto Christ, Matt. 27.26, 30. Luk. 22.63, 64. and 18.32. unless it be in that one particular of plucking off his hair; which though it be not expressly mentioned by the Evangelists, yet their mad rage and contemptuous usage of Christ in all other regards, joined with this prediction of Isaiah, may well incline us to think, that even this amongst other things they did to him. And if not so, we must then look upon that as a proverbial expression, implying, that they used him with all possible scorn and contempt.

Ver. 7. For the Lord God will help me, &c.] That is, he will assist me in the discharge of mine Office, and uphold me against all that oppose me: And as this is spoken with relation to Christ, it imports the carrying him through the work of the Mediator, even to the raising of him out of the Grave, and so causing him to triumph over Hell and Death; therefore shall I not be confounded: that is, dismayed or discouraged; their shameful usage of me shall not make me ashamed; therefore have I set my face like a flint, that is, I harden myself against all the opposition and injuries I meet with, not to fear them, nor to be troubled at them: For because these passions will be seen in the face, therefore is this phrase used of setting his face like a flint, as likewise, Ezek. 3.9. harder than flint have I made thy forehead, that is, so courageous as not to be moved with all that wicked men can do to thee; and I know that I shall not be ashamed, to wit, of my hope and patience, but that the issue will be good.

Ver. 8. He is near that justifieth me, &c.] That is, God will be still ready to justify my cause, to wit, that I was truly sent by him, and have faithfully discharged my Office; And as this respects the Prophet, the meaning may be that God would justify him by bringing to pass all that he foretold, and by defending him against his enemies. But as it respects Christ, it may be meant of all that God did, tending to the clearing of his innocence, and the justice of his cause, especially at his death, and afterwards, as the testimony given to Christ by Pilate and the Centurion, the rising of the dead out of their Graves, &c. his triumphant Resurrection and Ascension into Heaven, and the conversion of such multitudes by the Preaching of the Gospel, and some of them such as had been themselves active in the crucifying of him; Who will contend with me? That is, who will argue or plead against me? Let us stand together, &c. to wit, to argue the cause with those that oppose and persecute me, before God the just Judge of all men. And to this place the Apostle seems to have alluded, Rom. 8.33, 34. Who shall lay anything to the charge of God's Elect? It is God that justifieth. Who is be that condemneth? &c. and that very fitly; because from hence it may be clearly gathered, that it is in vain to condemn those, whom God justifies.

Ver. 9. Behold, the Lord God will help me, &c.] See the Note above, verse. 7. Who is he that shall condemn me? to wit, justly, as Christ said, Joh. 8.46▪ Which of you convinceth me of sin? See also Matt. 26.59. Lo, they all shall wax old as a garment: That is, though mine enemies be never so splendid and glorious, yet as a splendid Garment wears away, they shall be outworn and perish. The Moth shall eat them up, That is, they shall by degrees be wasted and consumed. And as it concerns those that contended with the Prophet, it may seem to have respect to their being wasted in their long captivity in Babylon.

Ver. 10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, &c.] Having in the last clause of the foregoing Verse denounced judgment against the Prophets enemies (and so Christ's also, as the antitype) this is here inserted for the comfort of the godly amongst them, those that did obey the voice of God's Servant, to wit, the Prophet, or Christ and his Ministers, See the Note, Chap. 42.1. There were but a very few such amongst them as this question imports, Who is among you that feareth the Lord? &c. (See the Notes, Psal. 25.12.) But yet those that were such, the Prophet (on Christ of whom he was a Type) doth here by his example (of whose confidence in God much is before spoken) exhort them to trust in God; And it is indeed a word in season to him that is weary, for the speaking whereof, as it is said before, Ver. 4. God had given him the tongue of the learned; Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light, that is, that is in great distress, misery and sorrow, and void of all inward comfort, through the apprehension of their lying under the Wrath of God. Let him trust in the Name of the Lord, that is, in God, who hath declared himself able to comfort and support them in their greatest sufferings, and to deliver them out of their greatest troubles, and hath withal promised that he will do it; and stay upon his God, to wit, in regard of the covenant which, through Christ, God hath made with them.

Ver. 11. Behold, &c.] Having in the foregoing Verses encouraged the righteous amongst the Jews against their long continued calamities, and stirred them up to cast their care upon their God; here the Lord returns to denounce judgment against the generality of the people, that slighted his Word, and despised his Promises, Behold, all ye that kindle a fire, that compass yourselves about with sparks, &c. And some understand this of their kindling the fire of God's wrath against them by their manifold wickedness, and their incensing him to overwhelm them on every side with Judgments, which should utterly consume and burn them up, See the Notes, Chap. 1.31. and Deut. 32.22. and accordingly we must then understand the following words, Walk in the light of your fire, and in the sparks that you have kindled, as spoken ironically, thus, Walk on desperately in these your wicked ways, not fearing the fire which you have set a flaming about you; and see what the issue of it will be. But rather it is meant, as the most of Expositors take it, of all those vain things, wherein that wicked people did flatter and chucker themselves. Behold, all ye that kindle a fire, that compass yourselves about with sparks; as if he should have said in a way of derision, you that do encourage and cheer up yourselves, and even compass yourselves about with such variety of devices and carnal counsels on every side, wherewith you hope to safeguard yourselves, and seek to comfort yourselves against all the evils and judgments wherewith you are threatened, rejecting the consolations of God's Word, even as men should sit and warm and refresh themselves at a great many fires they had kindled about them (and hereby is meant, 1. the vain hopes of the Jews in the days of Isaiah in their strength, and policy, and confederacy with other Nations, &c. which made them slight the Promises that God made them by the Prophets; and secondly, their confidence in their own natural righteousness, and in the false Doctrines and Traditions of the Scribes and Pharisees; which made them despise and disregard Christ's Gospel Promises) Walk in the light of your fire, and in the sparks which ye have kindled, cheer up yourselves as much as you can with these brands and sparks of your own kindling, with these fleshly hopes and comforts, all will be to no purpose; this shall ye have of mine hand, that is, by my just judgment upon you, ye shall lie down in sorrow, that is, notwithstanding all these vain self-deceits of yours, you shall be overwhelmed at last with unremovable anguish and sorrow, out of which you shall never rise again: ye shall die in your sin, and so shall be laid in a bed of darkness and insufferable sorrow and torments unto all eternity.

CHAP. LI.

VERSE 1. HEarken to me, &c.] The Lord having, ver. 10. of the foregoing Chap. encouraged the faithful amongst the People to trust in God, though their condition might seem never so hopeless; but then ver. 11. turning to the generality of People, denounced Judgment against them; here he returns again to comfort the godly party amongst them, Hearken to me, ye that follow after Righteousness; see the Note, Prov. 21.21. It may be meant of hungering and thirsting after the imputed Righteousness of Christ, but rather doubtless of striving to do that which was just and right in God's Eyes. Ye that seek the Lord, that is, that seek to approve yourselves to him, and to assure your Interest in him, and that seek to him in all your straits. Now that which he first assays here to comfort them in, is concerning the small number to which they should be brought, before that deliverance and restitution of Zion should be wrought, which by him God had promised them; and hereby may be meant, both the fewness of that little Remnant that should come home out of Babylon, in comparison of the numerousness of that Nation formerly: And likewise the paucity of Believers that should be found in that Nation, when Christ the promised Messiah should come to them with the glad tidings of Salvation. And that which he saith to encourage them herein, is, That he adviseth them to remember how miraculously he had formerly multiplied their Nation: Look unto the Rock whence ye are hewn, and to the hole of the Pit whence ye are digged. That is, as it is explained in the following Verse: Look to Abraham and Sarah, out of whose Loins, you, the Children of Abraham, had your descent. And the rather we may well think that Abraham is called the Rock, and Sarah the hole of the Pit, that is, the Stone-querry out of which they were hewn and digged, with respect to Abraham's dead Body, and the deadness of Sarah's Womb, Rom. 4.19. They being both in regard of Age like dry and hard Rocks, so that there seemed to be no likely, yea, in a natural way, no possibility that they should have any issue, until God was pleased miraculously to open Sarah 's Womb. Now if God did at first from such a dead Stock raise such a numerous Nation, as they had been; why should they be discouraged at that very small Remnant to which their Church should be brought?

Ver. 2. Look unto Abraham your Father, and unto Sarah that bare you, &c.] This is added by way of explaining the former Words, for I called him alone; that is, I brought him out of Chaldea, when he was a lone man, one Man, and Childless too, yea without hope of having any Children by Sarah, being barren, and at last, by reason of Age, past any hope of Childing: And blessed him, and increased him; that is, as in many other regards I blessed him, so particularly in the mighty increase of his Posterity, so that they became as the Stars in the Heaven, or the Sand on the Sea-shore for multitude; and hereby is implied, that the same God that did this, could likewise increase and multiply their Church and People, though they were brought to never so poor a Remnant: See the foregoing Note.

Ver. 3. For the Lord shall comfort Zion, &c.] To wit, with manifold blessings, and particularly with an abundant increase, as he did Abraham. See the foregoing Notes. And this may be meant both of the Jews returning out of Babylon, (see the Notes, Chap. 12.1.) and of the Church in the days of the Gospel: He will comfort all her waste places; that is, he will raise up her City and State again, and those places that lay desolate shall be inhabited again with multitudes of people: And he will make her Wilderness like Eden, and her desert like the Garden of the Lord; see the Notes, Chap. 35.1, 2. But now as this is meant of the Church in the days of the Gospel, it must needs intend the holy change that should be wrought in Believers; and particularly the mighty alteration that should be made in the Apostatised Church of the Jews by the Conversion of a Remnant of them, and by the great access of the Gentiles: Joy and gladness shall be found therein, thanksgiving, &c. see the Notes, Chap. 35.10. and Psal. 126.2. But as this hath respect to the days of Christ, it is chiefly meant of the great joy that should be wrought in afflicted Consciences by the preaching of the Gospel.

Ver. 4. Hearken unto me, my People, and give ear unto me, O my Natition, &c.] This is spoken still to the faithful amongst the Jews, God's peculiar People; see the Note above, ver. 1. for a Law shall proceed from me; that is, (say some that would limit this to the Jews that were to come out of Babylon ) as I will bring home my People to their own Land; so I will govern them there as mine own People. Do not think that Religion shall be lost amongst them by their long Bondage; when I have brought them home they shall be governed by my Law, as formerly. And accordingly they expound the following Clause: And I will make my Judgment to rest for a light of the People; that is, I will make good my Promises to my People in the sight, and to the convincing of all Nations. But questionless it is that new Law of the Gospel, which God here saith should proceed from him for the governing of his Church; for which see the Notes, Chap. 2.3, 4. And so one main drift of the Words seems to be, to show how the Church of the Jews should be so exceedingly multiplied, as was before said, namely, by the coming in of the Gentiles to them. And accordingly we must understand the next Clause: And I will make my Judgment to rest for a light of the People; that is, I will cause my Gospel to rest amongst the Gentiles, as a light which the Enemies thereof shall never be able to blow out. For it is not strange that the Gospel should be called God's Judgment, because it is the Rule which God hath given us to judge of Good and Evil, and the Scepter whereby he governs his Church; and Law, and Doctrine, and Judgment, &c. are Words ordinarily used in the Scripture promiscuously one for another.

Ver. 5. My Righteousness is near, &c.] That is, The time is near at hand, when I will approve myself Righteous and Faithful, by performing my promise of saving you out of the hands of your Enemies; see the Note, Chap. 1.27. And this may be meant both of that deliverance out of Babylon, and of our deliverance by Christ from our Spiritual Bondage and Enemies; and the last, the rather, because the expression here used, may also imply our being made Righteous by Christ, and Christ's governing his Church as a Righteous King; see the Notes, Chap. 40.10, 11. My Salvation is gone forth; see Chap. 43.19. The expression here used may relate, either to the making known God's Decree to the People by his Prophets, or to the approaching and going forth of Cyrus his Decree concerning the Jews deliverance. And mine Arms shall judge the People; that is, by mine Almighty Power I will punish the Nations, the Babylonians and others, that oppress my Church; or by mine own Power, accompanying the Ministry of the Gospel, Rom. 1.16. and confirmed by many miraculous Works; many Nations shall be Converted, and shall submit themselves to my Government. And indeed the stretching forth of his Arms seems to imply the enlarging of God's Kingdom: And hereto likewise agrees that which followeth; the Isles shall wait upon me; see the Notes, Chap. 41.1. and 42.4. It may imply the miserable condition of the Gentiles, in regard whereof it might be said, that they waited for Salvation by Christ, even as it is said of the brute Creatures, Psal. 104.27. that they wait upon God for his giving them their Meat in due season: Or rather the readiness of the Gentiles, after their Conversion, to obey all the commands of Christ: And on mine Arm shall they trust; that is, they shall in all things rely on my Power and Aid.

Ver. 6. Lift up your Eyes to the Heavens, and look upon the Earth beneath, &c.] As if he should have said, consider how wonderfully the whole fabric of the World is, by the mighty Power and provident Care of God over it, upheld and preserved; For the Heavens shall vanish away like Smoke, and the Earth shall wax old like a Garment, and they that dwell therein shall die in like manner; see the Notes, Chap. 34.4. and Psal. 102.26. But my Salvation shall be forever, and my Righteousness shall not be abolished; of all which the meaning is, either, 1. That though there should be never such horrid overturnings in the World, God would not fail to make good his Promises in the Salvation of his People; or, 2. That though the whole frame of the World should at last be dissolved, yet the promised Salvation should not fail, but should continue forever; or, 3. (which most Expositors like the best) that the whole World should rather be broken in pieces and come to nothing, than God would not make good his Righteousness and Faithfulness, in working that Salvation for his People which he had promised them; which is the same with that of our Savior, Luke 21.33. Heaven and Earth shall pass away, but my Words shall not pass away. Though God's People may cheer up themselves by seeing how God preserves and upholds the whole fabric of the World, yet in the unquestionable certainty of his Promises there is a surer Foundation of Hope and Comfort for them.

Ver. 7. Hearken unto me, ye that know Righteousness, &c.] That is, That approve and regard it, that live Righteously; the People in whose Heart is my Law; see the Note, Psal. 37.31. And this is the third time that they are here called upon to hearken to what is said; because it is so hard a thing to cheer up those that are in great misery and sorrow: Fear ye not the reproach of Men, neither be ye afraid of their revilings; that is, when your Enemies shall reproach you for your Piety and Confidence in God, fear them not, no, not the greatest of them.

Ver. 8. For the Moth shall eat them up like a Garment, and the Worm shall eat them like Wool, &c.] That is, like a Woollen Cloth, or Garment; see the Notes, Chap. 50.9. and Psal. 39.11. But my Righteousness shall be forever, and my Salvation from Generation to Generation; see the Note above, ver. 6. And as this is meant of that great work of our Salvation by Christ, the word Righteousness may have also respect to that everlasting Righteousness whereby God's People are justified and saved.

Ver. 9. Awake, awake, put on Strength, O Arm of the Lord, &c.] The Prophet, and haply in the name of God's People, doth here pray, that God would exert the power of his mighty Arm, which he had seemed of late to lay by, by destroying his Peoples Enemies, as he had promised. And this may be meant both of the Babylonians, and of the spiritual Enemies of God's People vanquished by Christ, who is therefore by some thought to be the Arm of the Lord here spoken of; and seems purposely intended to cheer the Hearts of God's People with the remembrance of his Almighty power: Awake, as in the ancient days, in the Generations of old; that is, as in times of old, when thou hast often delivered thy People, and destroyed their Enemies. Art not thou it that hath cut Rahab? see the Note, Psal. 87.4. and wounded the Dragon? that is, destroyed Pharaoh; see the Notes, Chap. 27.1. and Psal. 74.13, 14. Now because the strength of God's Arm is unchangeable, and not subject to the least decay, therefore these Instances are alleged, as a sure proof, that he could do the same still for his People.

Ver. 11. Therefore, &c.] The Church and People of God do here cheer up themselves, from the consideration of those great things mentioned in the foregoing Verse, which God had done for his People: Therefore the redeemed of the Lord shall return and come with Singing unto Zion, &c. see the Note, Chap. 35.10.

Ver. 12. I, even I am he that comforteth you, &c.] Here the Prophet speaks again to them in the name of God: Who art thou? that is, What a vain, foolish, heartless Creature art thou? That thou shouldest be afraid of a Man that shall die, and of the Son of Man that shall be made as Grass? To wit, having the Eternal and Almighty God to be your Protector and Savior: See the Note, Chap. 40.6.

Ver. 13. And forgettest the Lord thy Maker, &c.] See the Notes, Chap. 44.1.21. that hath stretched forth the Heavens, and laid the foundations of the Earth? see the Note, Psal. 104.2. and hast feared continually every day, because of the fury of the Oppressor, as if he were ready (or, had made himself ready) to destroy? That is, as if the Enemy were sure to destroy, because he was fully resolved, and had made ready to do it: Intimating, that it was their great Sin to be so overwhelmed with fear in their greatest dangers, having the promise of God for their deliverance; and where is the fury of the Oppressor? That is, say some, what is become of the fury of those that formerly oppressed my People? As namely, of the Egyptian, mentioned before, ver. 9, 10. or of Sennacherib the Assyrian, of whom see what is said before, Chap. 16.4. Though they were ready to destroy, did not their fury soon come to nothing? And if God destroyed them, is not he able to do the like to the Babylonian too? But rather it is spoken with respect to the Babylonian; and where is the fury of the Oppressor? That is, as soon as I begin to contend with him, what will become of his Fury? It will soon come to nothing: Or it may be taken more generally, that when ever the Enemies of God's People do oppress them, God can suddenly put an end to their Fury; and that he will at last so perfectly deliver his People, that they shall no more be in danger of being oppressed by them.

Ver. 14. The Captive exile hasteneth that he may be loosed, &c.] That is, God's poor People, that are now Captive in a strange Country, shall within a short time be delivered; the time hasteneth when they shall be set at Liberty. Now though there seems to be an allusion in the Words to the Israelites deliverance out of Egypt, concerning whom it is said, Exod. 12.33. That the Egyptians were urgent upon the People, that they might send them out of the Land in haste; yet questionless it is meant (in the type) of the Captivated Jews in Babylon, that the time of their deliverance was coming on apace; and in the antitype of Christ's delivering his redeemed ones, that were in bondage to Satan, bound with the Fetters of Sin and Death; who should with all readiness embrace the Salvation tendered them in the Gospel. And accordingly we must understand the following words, and that he should not die in the Pit; that is, in that Pit of misery whereinto they were fallen; or in those Prison-houses wherein they were kept in Babylon: Or (as it respects Christ's ransomed ones) that they might not perish forever in the bottomless Pit of Hell; nor that his Bread should fail; that is, that the poor Captives in Babylon might not perish there, for want of necessary provision in their long continued thralldom, or in their return homeward, by reason of the desert places they were to go through: Or (as it respects those that are redeemed by Christ) that they might be instructed in the mysteries of the Gospel, and not want that Spiritual food of their Souls. And in this too there may be an allusion to God's care over the Israelites, whom he delivered out of Egypt, that they should not want Bread to eat, as they travelled through the Wilderness to the Land of Canaan; which seems the more probable, because of that which followeth in the next Verse.

Ver. 15. But I am the Lord thy God, that divided the Sea, &c.] To wit, The red Sea, whose Waves roared, to wit, by reason of the violent blowing of the East Wind, wherewith God divided the Waters of the Sea, that so the Israelites might pass over on dry ground, Exod. 14.21.

Ver. 16. And I have put my words in thy Mouth, &c.] Expositors differ much in their Judgments concerning the Person to whom this is spoken. That which seems to me most probable, is, That it is spoken first to Isaiah, as the type; but then, secondly, under him to Christ, and to all his Prophets, and faithful Messengers and Ministers; or, as some say (which is all one in effect) to Christ, and to his People, as the Body of Christ. However the drift of the words is clear: Namely, That this is spoken to comfort his People, as before, ver. 12. by assuring them, 1. That the Prophet spake God's Word to them, nothing but what he had enjoined him, and in the very words and terms which he had prompted to him; and that therefore they had no cause to question the promises that he made them. And the like we must hold concerning Christ, who often affirmed this, that he spake nothing but what God had put into his Mouth; see Joh. 3.34. and 8.26.28. And, 2dly, That God would secure him from all his Enemies, and have covered thee in the shadow of mine hand; see the Note, Chap. 49.2. And then to show what should be the effect of this, the following words are added, that I may plant the Heavens, and lay the Foundations of the Earth; That is, That I may hereby create a new World, a new Heaven, and a new Earth. Now we must know, that though this may be meant of the Jews deliverance out of Babylon, because there was then such a change wrought amongst that People, as if they had been brought into a new World; and because that is usually ascribed to the Ministry of God's Prophets, which they did only declare and foretell, as in that Jer. 1.10. See I have this day set thee over the Nations, and over the Kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: Yet certainly it is meant principally of that great change and renovation, that God by Christ did actually and effectually work in the World at his coming, by the Work of his Redemption, and the publishing thereof by the preaching of the Gospel; by means whereof the curse was taken off from the Creatures, which the Sin of Man had brought upon them, and all things that were before, as it were, broken and ruined, were restored and settled in Christ; and (which is chiefly intended) a holy Church is gathered and planted throughout the World, who are reconciled to God and made new Creatures, a People whose Conversation is in Heaven, and who are daily fitted for heavenly Glory; and say unto Zion, Thou art my People; That is, That God might say, to wit, by the Prophets, Apostles, and others, by whom it is published, and by Christ, by whom it was both effected and published, ye that were not my People, are now become my People.

Ver. 17. Awake, awake, stand up, O Jerusalem, &c.] Some think, that because the Jews were at this time proud and secure, and fearless of any Evil that was coming upon them, like a drunken Man fallen into a dead sleep, by reason of a Spirit of drunkenness and slumber that God had poured forth upon them: therefore God by the Prophet doth here awaken them, and calls upon them to arise and repent, and turn unto the Lord. And indeed expressions much like to these are used by the Apostle in this sense, 1 Cor. 15.34. and Eph. 5.14. But by the whole current of the Text it appears, that this is spoken by way of comforting them. Because they might disregard the promise of deliverance which God had made them, by reason of that extremity of misery and oppression under which they lay; therefore there is hope here given them, that notwithstanding that depth of Calamity, whereinto they were fallen; yet God would raise them up. And accordingly comparing them to a People, that by drinking of the Cup of God's wrath, were fallen down and lay in a dead sleep; he calls upon them to awaken and arise up: Awake, awake, stand up, O Jerusalem; as if he had said, There will be suddenly a happy change; and therefore lie no longer, O my People, in so sad and disconsolate a condition, which hast drunk at the hand of the Lord the Cup of his Fury: That is, Whom God hath in his just wrath punished with great severity; thou hast drunken the dregs of the Cup of trembling, and wrung them out; that is, the whole Cup of God's indignation, even to the very bottom, dregs and all, (which in bitter potions use to be the bitterest) and those pressed and squeezed, that nothing might be left. The meaning is, That they had suffered the whole that God had measured out to be their portion; or, so much that one would think their misery could not be well greater than it was. And why this is called a Cup of trembling; see the Notes, Job 21.20. Psal. 11.6. and 60.3. and 75.8. Now this may be conceived to be spoken: 1. With respect to the Jews Captivity in Babylon, and their deliverance by Cyrus: And, 2dly. With respect to their greater destruction by the Romans; and that following glorious condition, whereto that Church was raised by Christ, and especially in the access of the Gentiles: yet it may be applied, as it is by some Expositors, to the very sad condition, whereinto the Church of Christ may be brought by her persecuting Enemies, and God's appearing seasonably for their deliverance.

Ver. 18. There is none to guide her among all the Sons whom she hath brought forth, &c.] That is, Amongst all that have been bred and brought up in her, there were none, neither King, Prince, nor Prophet, that were able to lend her a helping hand for her aid or deliverance; none that could counsel or comfort her, uphold or direct her: For in those expressions, there is none to guide her, and, neither is there any that taketh her by the Hand; there is still an allusion to the supporting and leading of one that is drunk; and of whom this is meant, see in the foregoing Note.

Ver. 19. These two things are come unto thee, &c.] There is a like expression before, Chap. 47.9. Who shall be sorry for thee? that is, there is none that will lay thy miseries to Heart, or that will condole thy sad condition with thee. And this indeed is a great addition to any Men's miseries, when nobody pities them, nor discovers the least fellow-feeling they have of their Griefs and Sufferings: Whence is that, Psal. 69.20. I looked for some to take pity, and there was none. The great question is, which are the two things, the two Evils before mentioned, that were come upon them; that is, that were to come upon them. Some think that these are set forth in the following Words, Desolation and Destruction, and the Famine and the Sword. For though four things seem here to be mentioned; yet they are reducible to two Heads; Desolation, to wit of the City and Land; and Destruction, to wit, of the People, being mentioned as the two things before intended; and then the Famine and the Sword are added, as the means whereby the City and Land were laid desolate, and the Inhabitants destroyed. But I rather think that the two things that are here said should come upon them, are, the Evil that should come upon them by their Enemies from without, comprehended in those Words, Desolation and Destruction, and the Famine and the Sword; the other from within, namely, that they should have none amongst themselves that should be able to help, advise, or comfort them; implied in those questions, who shall be sorry for thee? And afterward in the close of the Verse, by whom shall I comfort thee? As if he had said, alas! there is none to comfort thee; see the Note before ver. 18. And this we find often mentioned in Jeremiah 's Lamentations, as Chap. 1.2. Among all her Lovers she hath none to comfort her, and ver. 21. They have heard that I Sigh, there is none to comfort me. Yet I know by some these last Words are otherwise expounded, by whom shall I comfort thee? that is, by whose Example, that hath been in the like misery, should I assay to comfort thee? Which is all one in effect, as if he had said, alas! thy miseries are matchless, and without all president. And indeed we find a like expression used to set forth Jerusalem's Calamities, Lam. 2.13. What thing shall I take to Witness for thee? What thing shall I liken to thee, O Daughter of Jerusalem! what shall I equal to thee, that I may comfort thee?

Ver. 20. Thy Sons have fainted, &c.] To wit, Through extremity of grief, or, as being in a manner starved; and so instead of being able to uphold and comfort thee, they are ready to perish themselves; they lie at the head of all the Streets; that is, all the City over they lie in the entrance of the Streets, they lie languishing, as being houseless and harborless, quite famished in a manner; and so not able to stand or go. Some, I know, understand this of the multitude of Carcases of men slain or famished, that lay scattered about the Streets unburied. But that agrees not with the following similitude, as a wild Bull in a Net, that is, fretting and afflicting themselves, but no way able to help themselves, no, not those that have formerly been of greatest Power and Strength; no more then a wild Bull can do, when he is once taken in the Huntsmans Net, though he fume and toil himself with striving and tumbling about never so much: they are full of the fury of the Lord, the rebuke of thy God; that is, full of the Calamity and Misery, that vexation and anguish, which God in his just wrath hath brought upon them. But in this expression there is an allusion also to that Cup of Fury mentioned before, ver. 17. whereof God had caused them to drink.

Ver. 21. Therefore, &c.] Because thy misery is so great, and thou hast suffered what I allotted for thy portion; hear now thou afflicted and drunken, but not with Wine; to wit, as formerly thou wert wont to be, but with the Cup of God's Fury, ver. 17. And indeed these expressions of love and pity do clearly show, that the drift of all that went before was the comforting of God's People.

Ver. 22. Thus saith thy Lord, the Lord, and thy God, that pleadeth the cause of his People, &c.] See the Note, 1 Sam. 25.39. Behold, I have taken out of thine Hand the Cup of trembling, even the Dregs of the Cup of my Fury; see the Note above, ver. 17. thou shalt no more drink it again; That is, Thou shalt no longer drink of that Cup; the Babylonians shall no longer keep thee in Bondage, nor shall ever anymore come to oppress thee. He doth not say, That they should never be brought into such a sad condition anymore, (for after their return from Babylon, they were often brought very low; and by the Romans they drank deeper of the Cup of God's Fury than ever; insomuch that unto this day they are drinking the dregs of it) but that there should be an end of their Captivity in Babylon. And indeed, if this promise be extended, as it is by some, to the Church of the Jews, after their ruin by the Romans, it must be understood of that Remnant of them that embraced the Christian Faith, (for the rest of them were then cast off from being God's Church) and of this Remnant this promise shall forever hold good, that they shall no more be destroyed and cast off from being God's People, as the Generality of the Jewish Church were.

Ver. 23. But I will put it into the hand of them that afflict thee, &c.] That is, The Miseries, which they brought upon thee, others shall bring upon them; which have said to thy Soul, that is, to thee; See the Note, Psal. 3.2. bow down that we may go over; See the Note, Psal. 66.12. and thou hast laid thy body as the ground, and as the street to them that went over: The meaning is, That in their Bondage in Babylon their great Lord's should trample upon them proudly and contemptuously, and without any Compassion, and use them just as they pleased themselves, they not daring in the least to mutter against them. And the like may be said too concerning their sad condition, when they were vanquished by the Romans.

CHAP. LII.

VERSE 1. AWake, awake, &c.] See the Note, Chap. 51.17. This is still to cheer up the Jewish Church with hope of deliverance from that poor and miserable condition, whereinto they were to be brought; and it is thus often repeated, partly, because of the delight the Prophet took in imparting these glad tidings to the People; and partly because the People were so hardly won to embrace the promise, in regard that they looked upon their Estate as desperate, and past all hope of recovery: Awake, awake, put on thy Strength, O Zion; that is, pluck up a good courage, be courageous and strong in the confidence of God's favor and protection, which is indeed properly thy strength; put on thy beautiful Garments, O Jerusalem, the holy City; as if he had said, Put off thy poor and sad attire, wherewith thou wert clad in thy low and captived Estate, when thou wert wont to embrace the Dunghill, and put on that brave attire again, which thou wert accustomed to wear on thy Festivals, and other times of Joy and Gladness: As for the following words, wherein there is a reason given, why God's People are stirred up to be so courageous and joyful; for henceforth there shall no more come into thee the uncircumcised and the unclean; though some understand it of the great Reformation that should be made amongst them, that no wicked ones should harbor amongst them; or of the great holiness of the Church in the days of the Gospel, which should be perfected in Heavenly Glory: See the Note, Chap. 35.8. Yet certainly it is rather meant of their being freed from the Cruelty and Tyranny of their Enemies. But how then was this promise ever made good to the Church of the Jews; from henceforth there shall no more come into thee the uncircumcised and the unclean? I answer: As this was spoken with respect to their deliverance out of Babylon; the meaning cannot be that they should never more be invaded, vexed and oppressed by any of the uncircumcised Heathens: For it is well known, that after that they were sorely afflicted and oppressed by Antioches Epiphanes, and others; and that at last the Romans did worse to them, than ever the Chaldeans had done. And therefore if we take this as a promise made to the Jews, when they were delivered from their Captivity in Babylon, it must be limited to the Babylonians; to wit, that they should no more be invaded, as they had often formerly been, nor tyrannized over by that Nation, that had then so long held them in Bondage; and he terms them the uncircumcised and the unclean; because in their Bondage this did most vex and afflict them, that they, God's peculiar People, should be made drudges to such a base, heathenish, uncircumcised People. But now, if we extend this to the Church of the Jews, after they were ruined and destroyed by the Romans, namely, those that were, together with the Gentiles, the Church of Christ's redeemed ones; I see no other way, that it can be understood, but that their wicked Enemies should never be able to ruin them, as the Jewish Church was by the Romans. And this is that which Christ said, Matth. 16.18. that his Church should stand in the midst of all opposition, till she be taken up into Heaven, where her Enemies shall trouble and afflict her no more.

Ver. 2. Shake thyself from the dust, &c.] This seems to be thus expressed, with reference to that which had been said in the foregoing Chapter, ver. 23. (See the Note there) of their lying on the ground, whilst their proud Lord's trampled upon them; arise and sit down, or, arise and sit up (as it is well rendered in our great Annotations) Lie no longer on the ground, but sit in a quiet and comfortable condition, as formerly. As Babylon was commanded to come down and sit in the dust, Chap. 47.1. So Jerusalem is here called upon to arise and sit up from the dust; loose thyself from the bands of thy neck, O captive Daughter of Zion; That is, cast off thy Yoke. But still we must know, that the intent of this is to show, that this should shortly be done; and that under this type there is also a promise couched, of the Spiritual Redemption of the Church of God by Christ: See the Note, Chap. 42.7.

Ver. 3. For thus saith the Lord, ye have sold yourselves for naught: and ye shall be redeemed without Money.] See the Notes, Chap. 45.13. and 50.1. and Psal. 44.12. Because the Jews might think it impossible, that they should be delivered from their Captivity in Babylon, where they had been kept in bondage so long, under such a mighty People; therefore God tells them here, that though they had sold themselves by their Sins; that is, though he had delivered them up to the Babylonians by way of punishing them for their Sins; yet he, their Lord and Sovereign, had never sold away his interest in them, by receiving any price of the Babylonians for them; they did not so much as give him thanks for them; and that therefore they could allege no just Title to them, but that it was free for him, when he pleased, to challenge his own just interest in them, and to recover them out of their hands again. By all which it appeared, that there would be no difficulty in the work of their deliverance: If God would challenge his just interest in them, and deliver them from those that did unjustly keep them in bondage, who could hinder him? As they were sold for naught, so they should be redeemed for naught: As they were subdued by the Sword, so by the Sword they should be delivered out of their Power: And indeed in this too some Expositors endeavor to show, how the deliverance out of Babylon had some shadow in it of our Redemption by Christ.

Ver. 4. For thus saith the Lord God, &c.] By former examples of the Lord's delivering his People from the oppression of their Enemies, he showeth them what good reason they had to believe and wait for that deliverance out of Babylon, which he had now promised them; my People went down aforetime into Egypt to sojourn there; as if he should have said, And ye know how the Egyptians oppressed them there, and how he plagued the Egyptians for it, and delivered his People out of that their bondage; and the Assyrian oppressed them without cause; as if he had said, and so likewise Sennacherib the Assyrian (and some would have all the rest of the Assyrian Kings included, that invaded God's People) did mightily afflict them, causelessly, when my People had no way injured them; (for though Hezekiah had at first revolted from him, yet he afterward submitted himself to him, and by mutual agreement made him satisfaction) and ye know how God destroyed him and his mighty Army, and delivered his People from their Rage and Fury. Thus I conceive, is the meaning and drift of this Verse. There is a hint here given the Jews of two former deliverances that God had wrought for his People; and then in the following Verse he shows what might be inferred from hence concerning the sadder condition of his People in Babylon. I know indeed that several Expositors do judge otherwise concerning the second clause, and the Assyrian oppressed them without cause: For some think, that by the Assyrian there, Pharaoh King of Egypt is meant; and so they would have the meaning of the whole Verse to be this, That the Israelites going down into Egypt only to sojourn there; the King of that Country did without cause sorely oppress them. But this opinion is built upon mere groundless and improbable conjectures; as namely, that that Pharaoh that knew not Joseph, Exod. 1.8. was a Stranger, even an Assyrian; or else, that all Tyrants were in those days, by a Proverbial way of speaking, called Assurs. Others therefore say, that by the Assyrian the Babylonian is meant, and that he is here called the Assyrian, because the Kingdom of Babylon was always formerly a branch of the Assyrian Empire, and all Assyria was at present under the Dominion of the King of Babylon; yea, the rather too, because the Assyrians frequent invading Judea, in former times, did open a Door to that absolute Conquest which the Babylonians did afterward make of that People, and their carrying them away Captives into Babylon. And so accordingly they make the Sense of the whole Verse to be this, That the Egyptians did of old wrongfully oppress the Israelites, when they sojourned amongst them; and that the Babylonians had now done the like. But the former Exposition is far the clearest; to wit, that there are here two Instances given of God's pleading the Cause of his oppressed People formerly; and that God argues from hence by an Argument taken from the greater to the less; that if God punished the Egyptians for dealing so hardly and inhumanly with his People, that went down into that Country voluntarily of their own accord, that they might sojourn there, though the King of Egypt had some pretence for what he did, because they were in his Dominions, and under his Jurisdiction. And so again, if God destroyed the Assyrians, that only invaded and wasted the Land of Judea, and afflicted them there in their own Country; much more will he punish the Babylonians, who without cause invaded their Country, and carried them away Captives into a strange Land.

Ver. 5. Now therefore, what have I here, saith the Lord, that my People is taken away for naught? &c.] The first words are very concise in the original; and therefore may be understood several ways: As 1. With reference to that which was said before, ver. 3. Now that my People hath been forcibly carried away into Babylon, without any price paid to me for them; what have I here? that is, what gain and advantage do I get by their being here in bondage? As if he should have said, Surely nothing at all; it was not a bargain of my making, neither do I get anything by it; and therefore why do I delay the rescuing of my People from this their Captivity? Or, 2. With respect to the foregoing Verse: Seeing I could not endure the Egyptians and Assyrians that oppressed my People, but punished them, what have I here in Babylon, that should move me to spare them that have carried them away Captive into a strange Country, which the other did not? Or, what have I here to do, but to destroy Babylon, and to hasten the deliverance of my People from their greater oppression here? Or, 3. As bewaling the desolations of Judea; having no People left me here in Judea, what do I here? Why do I not go away to Babylon, and fetch my People from thence? Or, 4. With respect to their Bondage in Babylon; what have I here in Babylon, that I should be as it were as a Captive here amongst my People, and not carry them back again to my Temple at Jerusalem? And lastly, some take it as spoken with respect to the state of the Jews, when Christ, their promised Messiah, was sent unto them; why do I stay any longer amongst this People sold over for naught, and not remove from them, and gather to myself another People? Or, what do I speak of what my People suffer here in Babylon? seeing they lie under a far greater oppression of their Spiritual Enemies? Why do I not hasten to deliver them from that bondage? All these several ways these first words are understood by Expositors, not without some ground of probability. But the first, I conceive, doth best suit with our Translation. However according to what is said in this first branch of this Verse, we must understand the following words; they that rule over them, make them to howl, saith the Lord; to wit, because of their cruel oppressing them, both outwardly and in their Consciences also; and my name continually every day is blasphemed; to wit, by the wicked Enemies of my People, who continually insult, as if I were not able to deliver my People out of their hands. Indeed the Apostle affirms, that this might be applied to the Enemies blaspheming God's name, because of the wickedness of those that profess themselves his People, Rom. 2.24. But doubtless the Prophet intended here the Heathens blaspheming the God of Israel, by their boasting that he was not able to protect or deliver his People, according to what we find also in Ezek. 36.20. And when they entered unto the Heathen whither they went, they profaned my holy name, when they said to them, these are the People of the Lord, and are gone forth out of his Land.

Ver. 6. Therefore, &c.] That is, Because my People have been thus carried away for naught, and have been thus cruelly oppressed, and especially because their Enemies have thus blasphemed my Name, my People shall know my Name; that is, they shall experimentally know that I am the Lord Jehovah, the only true God, of Infinite Power, and faithful to make good all my promises; according to that which followeth; therefore they shall know in that day; to wit, when my People shall be delivered out of Babylon, as I have promised, and when all things shall be accomplished by Christ, that were foretold of him by the Prophets; that I am he that doth speak, behold it is I; that is that it is I the Lord God that do now foretell these things by my Prophets, in that I will exactly then accomplish what I now foretell.

Ver. 7. How beautiful upon the Mountains are the feet of him that bringeth good tidings, &c.] That is, How welcome, delightful, and acceptable shall the coming be, and how highly esteemed shall the persons be, of everyone of those that shall bring to Zion, the Metropolis of Judea, situate in a Mountainous Country, the glad tidings of the Destruction of Babylon, and the deliverance of God's People from their Captivity there; yet there may be, I confess, an emphasis in these words; how beautiful are the feet, &c. as if it had been said, The very feet of these Men, though dusty and dirty with travel, will be beautiful and amiable in the Eyes of God's People; See the Note, Chap. 40.9. that publisheth Peace; See the Note, Chap. 48.18. that bringeth good tidings of good, that publisheth Salvation, that saith unto Zion, thy God reigneth; that is, he hath now manifested his regal Power in governing the World, by destroying his Enemies, and delivering his People, and hath again taken them to be under his Protection and Government, and to serve and worship him in his Temple according to his Laws, as formerly. Now by these welcome Messengers are meant, both the Prophets that foretold these things, and likewise those that did first make known to the Jews the purpose of Cyrus to set them at Liberty, and the Messengers that from Babylon were sent beforehand to acquaint those that were left in Judea. But certainly this was chiefly accomplished in the Apostles preaching the Gospel; as is evident by the Apostles applying this place thereto, Rom. 10.15. As it is written, how beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! And as this is intended, the Phrase here used seems to have respect to the Apostles travelling into many Countries, to preach the glad tidings of that Salvation and Peace, which in Christ was tendered to them; See the Note, Chap. 9.6. And that which is said, thy God reigneth, is meant of the Kingdom of Christ, according to that expression so frequently used by the Baptist and Christ: Behold the Kingdom of God is at hand.

Ver. 8. Thy watchmen shall lift up the voice, &c.] By the watchmen here some understand the same that in the foregoing Verse were mentioned, as the Messengers that brought good tidings to Zion. And indeed, if by them we understand the Prophets and Apostles, it is clear, that both these are termed watchmen in the Scripture; See Ezek. 3.17. and Heb. 3.17. But it is very probably by others said, that by their Watchmen here, are meant those Watchmen that should stand in the Watch-Tower about Zion, who, when they should see the People flocking home from Babylon, according to what the Messengers sent from thence had told them, should lift up their voice; to wit, with great joy and confidence, to proclaim unto the People those glad tidings; See the Notes, Chap. 40.1, 9. And to imply that many of them should do this, (which was a clear evidence of the certainty of it) therefore is that added, with the voice together shall they sing; to wit, as being ravished with Joy to see God's People come back again; for they shall see Eye to Eye, when the Lord shall bring again Zion; that is, they shall with their Eyes see the poor Captives come home into their own Country: As the Prophet Ezekiel was appointed to say to Zedekiah, Ezek. 34.3. Thine Eyes shall behold the Eyes of the King of Babylon, and he shall speak with thee Mouth to Mouth. But now referring this to our Redemption by Christ, the Watchmens lifting up their voice, must be understood of the Apostles preaching the Gospel unanimously, with great joy and assurance of Faith to all Nations, according to that of the Apostles, Rom. 10.18. Their sound went into all the Earth; and so likewise that which is said of their seeing Eye to Eye, when the Lord should bring again Zion, must be understood of their being Eye witnesses of Christ's performing the great work of our Redemption; for which see Act. 4.20. and 1 Joh. 1.1.

Ver. 9. Break forth into joy, &c.] These words may be taken, as the Words of the Prophet, or the words of the Watchmen, mentioned in the foregoing Verse; Break forth into joy, sing together ye waste places of Jerusalem; to wit, because now, upon the return of God's People, we shall be all built up again, and abundantly replenished with Inhabitants; See the Notes, Chap. 49.19. and 51.3 And under this may be also comprehended, the building up of the Church (especially by the access of Gentiles) which at the coming of Christ was miserably wasted and weakened; See the Note, Chap. 35.1. for the Lord hath comforted his People; to wit, by their Redemption, and the blessed effects that followed thereupon; See the Note, Chap. 51.3. for so it is expressed in the following words, he hath redeemed Jerusalem; See the Note, Chap. 44.23. But withal observable it is, how this expression agreeth with that Luke 2.25. where it is said, that Simeon was a just and devout man, waiting for the Consolation of Israel.

Ver. 10. The Lord hath made bare his holy Arm in the Eyes of all the Nations, &c.] By making bare, that is stretching forth, or stripping his Arm, is meant the clear discovering and making visible his Almighty power to Men, by delivering his People, and destroying their Enemies; so that all Nations, far and near, should with admiration take notice of this wonderful work of God; and he saith his holy Arm, because it was God's holiness that engaged him to do this for those whom he had set apart to be a holy People unto himself. But see the Notes, Psal. 98.1, 2. and all the ends of the Earth shall see the Salvation of our God; See the Note, Chap. 40.5.

Ver. 11. Depart ye, depart ye, go ye out from thence, &c.] To wit, out of Babylon. See the Note, Chap. 48.20. It is thus often repeated, to imply the care and speed that was required herein. And under this typical departure out of Babylon, men are also called to come out of the World, namely, out of that state of uncleanness and bondage, wherein the World lies, and from the fellowship of the wicked of the World, by a true Conversion and Profession of Christ, according to that of the Apostle: Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, 2 Cor. 6.17. as it follows here, touch no unclean thing, go ye out of the midst of her; which as it enjoined a care to keep themselves clean, or to purify themselves from all legal uncleanness; so likewise, especially that which was signified thereby, that they should not suffer themselves to be polluted with the Superstitions and other wickedness of the Babylonians, amongst whom they lived; be ye clean, ye that bear the Vessels of the Lord; that is, ye that are Priests, and Levites; for I conceive it is clear by that which is said, Ezra. 8.24. (See the Note there) that the carrying back of the holy Vessels and Utensils of the Temple, which Nebuchadnezzar had carried away to Babylon, was committed to the Levites, and that therefore they are here particularly and principally charged to keep themselves unpolluted. And so under this type, all Christians, that are an holy Priesthood to offer up Spiritual Sacrifice, acceptable to God by Jesus Christ, 1 Pet. 2.5. (Ministers especially, that are entrusted with dispensing God's Ordinances) are pressed to be singularly pure and holy.

Ver. 12. For ye shall not go out with haste, nor go by flight, &c.] To wit, as the Israelites posted away out of Egypt, the People pressing them to be gone without any delay, and themselves haply suspecting lest Pharaoh should repent of the leave he had given them, and again oppose their departing: See Exod. 12.33, 39. and 14.5. And some think that this is added to imply, that in this regard there would not be so much danger of defiling themselves by the casual touching of any unclean thing, (of which he had warned them in the foregoing Verse) as if they had been to go away in any tumultuous haste. But sure the main scope of these Words was to arm the People against any doubts that might arise in their minds, concerning any difficulty they might meet with in their getting away out of Babylon; for to prevent any such fears, he tells them, that they should not make an escape out of Babylon, as those that steal away out of a Country without the consent of their Prince, that make all the haste they can for fear of being pursued and surprised; or, as the Israelites went out of Egypt in such haste, that they had not time to leaven the Bread they were to carry with them; but that they should go away openly, orderly, and freely, without any fear of disturbance, as being set at liberty by Supreme Authority; or just as a King should carry away his People, having vanquished their Enemies, marching away triumphantly with Banners displayed. And then further, to hearten them, he adds that which was chiefly considerable; to wit, That God, whose will it was that they should be set at liberty, would go along with them, and guide and safe-guard them on every side, before and behind; for the Lord will go before you and the God of Israel will be your rearward; wherein there is an allusion to the Lord's going along with the Israelites, in the Pillar of a Cloud and Fire, which sometimes went in their Front, and sometimes in their Rear, as when it stood between them and the Army of Egypt, Exod. 14.19, 20. And in all this we may conceive a shadow and resemblance also of our Spiritual deliverance by Christ; in that Christ's redeemed ones do come freely and voluntarily, through Grace, out of their spiritual bondage, and are thenceforth kept by the Power of God unto Salvation.

Ver. 13. Behold my Servant, &c.] Many learned Men begin the following Chapter with these words. And indeed these three last Verses of this Chapter are clearly of the same Subject with that, and do together contain an entire Prophecy of the whole History of Christ. Having promised the Jews deliverance out of Babylon, and that God would be with them to protect and bless them, after they were delivered; here now he proceeds to Prophecy concerning Christ: 1. Because the main and chief end of that deliverance was, That he, the promised Messiah, might spring from that Nation, who was to rear up the Throne of David; and upon whom depended the making good of all God's Promises: See the Note, Chap. 7.14. 2. Because that deliverance of the Jews out of Babylon, was a type and shadow of that Spiritual deliverance of God's People, which was to be accomplished by Christ, and chiefly intended by the Spirit of God in all the foregoing promises concerning the Jews deliverance out of Babylon. 3. Because his aim here might be to comfort his people, by showing them, that it was no wonder, though God brought them very low before he exalted them, seeing it should be so also with their Lord and Head, the promised Messiah, Behold my Servant; that is, Christ: See the Note, Chap. 42.1. shall deal prudently; to wit, in his exact obeying the will of God, which is the highest point of Wisdom, and in his wise managing all that belonged to the Office God had imposed upon him; or, he shall prosper; to wit, in that he shall perfectly finish the work, wherewith the Father shall entrust him, concerning Mans Redemption. And indeed this Translation suits best with that which followeth; he shall be exalted and extolled, and be very high; that is he shall be every way exalted in his human Nature transcendently above all the Creatures, both in Heaven and Earth; to wit, in the uniting thereof in one Person with the only begotten Son of God, Joh. 1.14. in the eminency and excellency of his gifts, far above all other men, in the mighty effecting of the work of man's Redemption, but especially in his Resurrection and Ascension, and sitting down at the right hand of his Father; See the Note, Psal. 110.1. The spreading of his Name and Glory throughout the World, by the preaching of the Gospel, and the high and honorable esteem, which Believers shall have of him.

Ver. 14. As many were astonied at thee, &c.] Some would have this understood of Men's being astonied, in a way of admiration and reverence, at his Doctrine and Miracles; as where it is said, Matth. 7.28, 29. The People were astonished at his Doctrine, and 8.27. But the Men marvelled, saying, what manner of man is this, that even the Winds and the Sea obey him? And so they understand this Verse, as if it had been expressed thus: As many shall adore and admire and reverence him for his Word and Works, so others shall as much despise and abhor him; which they think is intended in those following words; his visage was marred more than any man's, &c. But it is clear, that our Translators understood it not thus, because they make the reddition of the similitude to be in the following Verse. And therefore according to our Translation it is clearly meant of Men's being astonished at the contemptible and miserable condition, wherein the Lord Christ should be in the World; having said in the foregoing Verse, how he should prosper, and how highly he should be exalted; he adds this concerning the low and sad condition wherein he should be for a time, As many were astonied at thee, &c. As if he should have said, It is true, that at first nothing of such a glorious condition, nothing of such exaltation shall be seen in thee, my Servant; rather multitudes shall be astonished at thine extreme low, and despicable, and miserable Estate, as not enduring to think that the promised Messiah should be such a one as thou art. But yet, As many were astonied at thee for this, so many shall as much afterward admire thy Glory and Majesty, And this is in several terms expressed in the next Verse. Only first in this Verse, to show what it was for which many should be astonished, these words are added as in a Parenthesis; his visage was so marred more than any man, and his form more than the Sons of Men; which must not be understood of any deformity in his Countenance or Person, but of the contemptibleness and misery of his outward condition above all men whatsoever, no way suitable in the Eye of reason, for him that was indeed the Lord of Glory; as namely, in that he was born of such mean Parentage, and lived in such a poor and despicable condition, and was so scorned, and reviled, and abused, and afflicted all his Life long, See Psal. 22.6. but especially in regard of his unparalleled sufferings at his Passion, both outwardly in his Body, and in the anguish of his Spirit, when indeed his outward appearance was as of a man ignominiously rejected both of God and his People; and he that was fairer than the Children of Men, Psal. 45.2. through the imputation of our Leprosy became the most sad and loathsome spectacle that ever was seen amongst the Sons of Men.

Ver. 15. So shall he sprinkle, &c.] This is added with reference to the first words of the foregoing Verse: As many were astonied at thee; so (saith he) shall he sprinkle many Nations, &c. Which is all one in effect, as if it had been said: As many shall be astonished at his base and contemptible condition, so shall many also, yea many Nations, be as much astonished at his Exaltation, and the great works that shall be done by him; for this is intended by these words; So shall he sprinkle many Nations, &c. for by sprinkling many Nations is meant, either that he should distill down the showers of the Gospel, and therewith shed forth the dew of his Spirit, Act. 2.33. among many Nations, whereby they should be converted and brought to submit to his Scepter; wherein there is an allusion to the watering of the Earth with Rain or Dew from Heaven; See the Note, Deut. 32.2. Or else, that he should purge and cleanse them by that his Spirit, accompanying the Ministry of the Gospel, and by his blood through faith applied unto their Souls for their Justification and Reconciliation with God, Heb. 10.22. which is therefore called the Blood of sprinkling, Heb. 12.24. Wherein there is an allusion to those sprinklings of Men in the time of the Law with Water or Blood, or both meant together, which were for the purifying of those that were legally unclean; or rather to that Sacramental washing with Water, wherewith Christ appointed the spiritual cleansing of Christians by his Blood and Spirit, to be sealed unto them in Baptism. And so by those words, the Kings shall shut their Mouths at him; is meant, That even the Kings of the Heathens should be silent before him; to wit, either as not able to express the greatness of his Majesty and Glory, or by way only of admiring his transcendent excellency and reverencing him for it, or by way of admiring him for his Doctrine, and silent attending upon his Teaching; See the Note, Job 29.9. not daring any way to gainsay or oppose him, but renouncing their own wisdom and submitting themselves cheerfully to his Scepter and Government. And thus though the Jews should reject him; yet the Gentiles should embrace him; of which the reason is given in the following words, for that which had not been told them shall they see, and that which they had not heard shall they consider; that is, they shall see the accomplishment of those things which the Prophets had foretold, whereof they had heard nothing, and should hear and seriously meditate of those Gospel Mysteries, which in other ages was not made known to the Sons of Men, Eph. 3.5. And hence it is that St. Paul alledgeth this place to justify his Preaching the Gospel amongst the Gentiles, Rom. 15.21. But as it is written, to whom he was not spoken of, they shall see; and they that have not heard, shall understand.

CHAP. LIII.

VERSE 1. WHO hath believed our report, &c.] To wit, those good tidings, mentioned before, Chap. 52.7. which we from God have reported to his People. In the Septuagint the word Lord is inserted; and so accordingly we find it rendered where this passage is cited in the New Testament, Lord, who hath believed our report? And accordingly we may well conceive it to be spoken by the Prophet, in the name of all those who had published, or should publish those glad tidings concerning Christ, whether the Prophets that had foretold them, or Christ and his Apostles that should make known the accomplishment of them, and that by way of bemoaning and bewailing to God the incredulity of those to whom they were preached. It is indeed commonly held by Expositors, that it is the incredulity of the Jews in particular, which the Prophet here complains of. And it cannot be indeed denied, that they are here primarily intended, both because this complaint seems to be opposed to that which the Prophet had said, ver. 17. of the foregoing Chapter, concernning the spreading of Christ's Kingdom amongst many Nations; as if he had said, Though the Gentiles shall readily submit to him, yet how few of the Jews will be won to believe in him? And likewise because the Evangelist saith expressly, that this was accomplished in the Jews, Joh. 12.37, 38. But though he had done so many Miracles before them, yet they believed not in him: That the saying of Isaiah the Prophet might be fulfilled, which he spake; Lord, who hath believed our report? &c. But yet I see not why it might not be intended of the paucity of those that should believe these glad tidings concerning Christ, both amongst the Jews and Gentiles; for even amongst them there are but a very small Remnant of those that truly believe, in comparison of those that believe not. And therefore we see St. Paul, speaking of his preaching the Gospel to the Gentiles, alledgeth this Prophecy, to show that it was no wonder, though but a few of the Gentiles did embrace these glad tidings of Salvation, Rom. 10.16. But, saith he, they have not all obeyed the Gospel: For Isaiah saith, Lord, who hath believed our report? I conceive therefore that this is spoken of the incredulity of all, to whom the Gospel should be preached, though in the first place, and principally of the Jews. The Prophet knowing, that what he had said, and what he was further to say, concerning Christ, were Mysteries which Flesh and Blood would not, nor could not believe, unless they were supernaturally enlightened and persuaded thereto by the Almighty power of God's Spirit, he breaks forth into these words; who hath believed our Report? and (which is the same in effect,) to whom is the Arm of the Lord revealed? That is, to how few shall these things be revealed by the mighty power of God, working by Christ, and showing forth itself in Christ, and in the Ministry of the Gospel (which is therefore called the power of God unto Salvation, Rom. 1.16. without which indeed no Man can believe? See the Notes, Chap. 51.9. and 52.10. The expression here used, to whom is the Arm of the Lord revealed? seems to be taken from Workmen, that are wont to strip up their Sleeves, and make bare their Arms, when they set themselves to work.

Ver. 2. For he shall grow up, &c.] Here the reason is given why so few of the Jewish Nation should believe the glad tidings of the Prophets and Apostles concerning Christ, and accordingly, why so few should entertain him as the promised Messiah, namely, because of the mean and contemptible condition, both of his Person and Kingdom outwardly. They expected a Messiah, that should come in Princely State, as some mighty Monarch, that should deliver them from their bondage under the Roman Empire; and therefore seeing no such thing •• Christ, but the quite contrary, he being so exceeding low and mean in the World, they could not endure to think that he should be their promised Messiah. For he shall grow up, to wit, Christ, in his human Nature, of whom the Prophet had spoken in the close of the foregoing Chapter, before him; that is, before God, who had sent him into the World as his Servant, (and so it may be spoken as with relation to that in the foregoing Chapter, ver. 13. Behold my Servant, &c.] and under whose provident Eye and Protection, and Blessing he grew up: Or, before him, that is, before the People of the Jews, that did so scorn and despise him, as a tender Plant, and as a Root out of a dry ground, a Succor (as we usually call them, and so the Hebrew word here signifies) that springs out of the root of a Tree, that grows in a dry, sandy, barren ground, a poor slender Twig, in danger to be trodden down by every foot; See the Note, Chap, 11.1. The meaning is, That he should be amongst the great ones of his time, as such a poor shrivelled Twig amongst many tall and stately Trees; he hath no form nor comeliness; that is, there was no splendor outwardly, either in his personal state, or in his Kingdom; See the Note, Chap. 42.14. and when we shall see him (this is spoken as in the person of the Jews, and as setting forth what the Judgment of Flesh and Blood in all men would have been) there is no beauty that we should desire him; that is, there was no sightliness, nothing that was desirable in him, at least nothing that should induce Men to desire him as the promised Messiah. He lived for thirty years together unknown, and in a poor and mean condition, and his Church was at first poor and of no esteem, and because of this, he that was the desire of all Nations, Hag. 2.7. was looked upon as one that had nothing desirable in him.

Ver. 3. He is despised and rejected of men, &c.] Not only not desired, as was said in the foregoing Verse, but also despised and rejected, as a vile, abominable person, which was that St. Peter charged the Jews with, Act. 3.14. But ye denied the holy one and the just, &c. A man of sorrows; that is, full of all sorts of sorrows all his life long, but especially at his passion, so that he might seem to be even made up of sorrows, and acquainted with grief; that is, inured and accustomed to grief; all manner of griefs and sufferings were familiar and ordinary with him: And we hid as it were our Faces from him; which is again spoken of the generality of the Nation of the Jews. Some indeed read this, as it is in the Margin; he hid as it were his face from us; and they that render it so, understand it of Christ's hiding his Face, as it were, out of shame, because of his sad and despicable condition; as the Lepers by the Law were appointed to hide and cover their Faces, Lev. 13.45. But it is far better rendered in our Translation; and we hid as it were our Faces from him; to wit, by way of loathing him, as an abominable Person, whom they could not endure to behold; or by way of hatred and detestation, as being ashamed to own him, or to converse with him; or lastly, by way of disregard, or contempt, as not thinking him worthy to be in the least minded or looked after. And that this last is chiefly intended, the following words may incline us to think, which seem to be added for the explaining of this; he was despised, and we esteemed him not; whence it is that the Apostle saith, Phil. 2.7. That he made himself of no reputation, &c.

Ver. 4. Surely, &c.] Here the Prophet shows, why Christ was to live in such a mean and contemptible Estate, and to suffer that abundance of grief and sorrow, mentioned before, ver. 3. (hereby also to imply the folly of those that stumbled at this) namely, because he was to take upon him the guilt of our Sins, and the punishment which our sins had deserved; Surely he hath born our griefs, and carried our sorrows; that is, the guilt of our Sins, the diseases of the Soul (as the word here used in the Original doth properly signify) and all those infirmities, griefs, sorrows, and pains, which man's Nature in general is subject and liable to because of Sin (for those personal infirmities, arising from the several constitutions and complexions of men, Christ did not take upon him) for thus St. Peter expresseth this, as is most probable in allusion to this place, 1 Pet. 2.24. Who his own self bare our Sins in his own body. The great question concerning this place is, how it is by St. Matthew applied to the bodily Cures which Christ wrought, if it be to be understood as is before related? Matth. 8.16, 17. He cast out the Spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Isaiah the Prophet, saying, Himself took our infirmities, and bare our sicknesses. But to this two answers are given by Expositors: The first, which most agree in, is, That the Evangelist saith that this Prophecy was fulfilled in these miraculous Cures of Christ, because they were a type and sign, that he was come to cure them of, and deliver them from their Sins, the Spiritual diseases of their Souls; by these miraculous cures he taught them as it were; that he was come to satisfy the Justice of God, by bearing the punishment due to their Sins, that so their Sins might be pardoned, and God being reconciled to them, might show mercy in curing them of their bodily diseases. But then the second answer is, (which seems to me far the clearest and plainest) that St. Matthew saith, That this Prophecy of Isaiah was fulfilled, when Christ cured such a multitude of sick and diseased Persons, because by his tender pity and bowels of compassion towards those sad afflicted Creatures, he shown plainly, that, together with our Nature, he had assumed the penal infirmities of our Nature, and therefore had a sad fellow-feeling of the pains and griefs, which those poor wretches did endure. But however that the Prophet did intend this which he here saith of Christ's bearing in his sufferings the punishment which our sins had deserved, is evident by the following words, wherein he showeth how far otherwise the Jews would judge of his sufferings, yet we did esteem him stricken, smitten of God, and afflicted; that is, instead of esteeming him according to the transcendent dignity of his person, we esteemed him to be one whom God had justly plagued and punished for his notorious wickedness. And hence it was that they mocked him for his hoping in God; See the Note, Psal. 22.8.

Ver. 5. But he was wounded for our transgressions, he was bruised for our iniquities, &c.] That is, He was grievously tormented, (so it is rendered in the Margin) and cruelly afflicted, even to the taking away of his Life; not for his own wickedness, (which the Jews vainly conceited, as was said in the foregoing Verse) but to satisfy the Justice of God for our Sins; the chastisement of our peace was upon him; that is, he was punished to procure our peace, that reconciliation being by him wrought for us, we might be at peace with God, and might enjoy peace in our Consciences; and some add too, that he might recover for us all that bliss and prosperity, which we had lost by our Sins, even the favor of God here, and Life Eternal hereafter: and with his stripes we are healed: and from hence doubtless the Apostle took this expression, 1 Pet. 2.24. by whose stripes ye were healed.

Ver. 6. All we like Sheep have gone astray, &c.] To wit, All Mankind, both Jews and Gentiles, Rom. 14.12. we have turned everyone to his own way; that is, we have all left the way of Life, and have wandered, some in one by way, and some in another, and the Lord hath laid on him, to wit, as our surety, the iniquity of us all; that is, the guilt and punishment of all the Sins of us all.

Ver. 7. He was oppressed, and he was afflicted, &c.] That is, he was by the violence of his Enemies sorely and unjustly afflicted; yet he opened not his Mouth, which may be understood of that which is recorded by the Evangelists, concerning his standing silent, when he was arraigned and accused before the Judgment Seat, Mat. 26.62, 63. and Chap. 27.12, 13, 14. insomuch, as it is said there, that the Governor marvelled greatly, perceiving, as it is likely, in his countenance the signs of a meek and quiet and undisturbed mind; and that it was not out of anger or stubbornness, that he answered not. But certainly that which is intended here is, that he opened not his mouth in any way of impatience, either against God, or against his Enemies. It is clear in the Evangelists, that Christ spake several times from the beginning to the end of his passion, yea, and sometimes by way of clearing his innocence, and the injustice of their dealing with him; as Mat. 26.55. Are ye come out against a Thief with Swords and Staves for to take me? I sat daily with you, teaching in the Temple, &c. And when he answered the Officer that smote him, Joh. 18.23. If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? and so in other places. But I say, here by not opening his Mouth is meant, that he did not open his Mouth in any way of impatience or murmuring, or by way of discovering any unwillingness to suffer, as the Apostle Peter expresseth it, 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. For indeed the very scope of this place is to show, that Christ suffered willingly, and not merely by constraint, and did patiently submit to his Fathers appointment herein; though his natural desires were against his sufferings, Matth. 26.39. O my Father, if it be possible, let this Cup pass from me; yet he readily, and without any repining, submitted his will to the will of his Father; (without which indeed his suffering could not have been satisfactory to the justice of God) See the Notes, Psal. 40.7, 8. knowing that he was to stand in the stead of poor Sinners, and to suffer what their Sins had deserved, he would not by any expression of discontent show any dislike of what he endured. And to the same purpose is that which followeth, for having said in the foregoing Verse, All we like sheep have gone astray, as in allusion thereto, he expresseth here the patient submission of Christ to his sufferings under the Similitude of a Lamb or Sheep; he is brought as a Lamb to the Slaughter; that is, As a Lamb goeth as quietly to the Slaughter-house, as if it were going to the Field or Fold; so did this Lamb of God, knowing that he was to be the Priest, as well as the Sacrifice; so did he go patiently to lay down his Life for Sinners, and as a Sheep before her Shearers is dumb; that is, makes no clamouring noise, as Swine and some other Creatures will do, when Men lay hold on them, but is usually silent, though the Shearers do not only cut off her Coat, but also many times clip her Skin; so openeth he not his Mouth; to wit, by way of silent and free submitting to all his sufferings, that we might with open Mouth glory in his satisfaction. Observable it is, that this was the Text which Philip opened to the Ethiopian Eunuch, at his Conversion, Act. 8.33. But there it is rendered as it is in the Septuagint.

Ver. 8. He was taken away from Prison, &c.] The words here in the original are very diversely interpreted, and so differently expounded. But I shall keep to those Translations which we have in our Bibles. They may be rendered, as they are in the Margin; He was taken away by distress and judgment, &c. which plainly refers to his being taken away by death. And then by distress must needs be meant, that either the unjust violence and oppression, wherewith his Enemies proceeded against him without all Equity or Justice; or the restraint, under which they held him until they came to execute Judgment upon him; or in general, all the misery and anguish he endured in his sufferings, whether Bodily or Spiritual. And so likewise by judgment is meant, either the pronouncing of judgment against him, or the executing of it upon him, or all those severe and cruel Courses, wherewith under a pretence of Judgment, they proceeded to punish him, and at last to take away his Life. But now reading the words as they are in our Translation: He was taken from Prison and from Judgment; the most probable Expositions that are given of it may be reduced to two Heads: For, 1. Some understand it of his being taken from his sufferings, and Translated into Heavenly Glory. By Prison none understand a Prison-house; for in the History of Christ's Passion it is clear, that he was never put into any such Prison: but by the word which we Translate Prison, some understand the restraint under which he was held after they had apprehended him, yea including his imprisonment in the Grave, where his dead Body was sealed up and watched by a guard of Soldiers: And some add too, those bonds of anguish and anxiety that were upon the Soul of our Savior from the apprehension of God's wrath, when in his Agony he sweat drops of Blood, Luke 22.44. and when upon the Cross he cried out, My God, my God, why hast thou forsaken me? Matth. 27.46. And then by Judgment they understand (as is before said) the Judgment that was pronounced against him, and executed upon him. And thus they make the meaning of this first branch of the Verse to be this, That he was taken from all his sufferings, rising again triumphantly out of the Grave, and then ascending up into Heavenly Glory. But 2. Others understand it only of what he suffered from his Enemies; namely, that the intent thereof is to show, either, that after they had him under restraint, and had pronounced sentence of Judgment against him, he was taken away by death: (and some think too, that in the expression here used, there is relation to his being taken up to the Cross, according to a like expression used else-where, Joh. 12.32.) or else the violence and precipitancy of their proceedings against him; to wit, that after they had him once under restraint, they presently carried him away to the Judgment Seat, and when Pilate had pronounced Judgment against him, immediately, without any delay, they hurried him away to Execution; so that, as it is clear in the Evangelists, all was done in a violent hurry; they apprehended him but over night, and he was condemned and executed the very next day. And indeed, because the Prophet, both before and after these words speaks of his sufferings, this last Exposition I judge the best. But then for the following words, and who shall declare his generation? It is confessed that most of the ancient Writers have understood it, either of the generation of Christ of God the Father from all Eternity, as he was the only begotten Son of God; See the Notes, Psal. 2.7. and Prov. 8.24. or of his Conception and Birth as man, of the Virgin Mary, without the knowledge of man. And indeed both these are wonderful Mysteries, which no man is able to comprehend or express. But why in this place they should be mentioned, it is hard to conceive. And therefore the most of our later Expositors do understand it otherwise: and that three several ways. For, 1. Some by his generation do understand the duration, or continuance of his Life and Kingdom. (as indeed the word is sometimes taken, Chap. 13.20.) Having said in the foregoing words, say some, that he was from his sufferings taken up into Heavenly Glory; he adds here, expressing it by way of admiration; that after that, the continuance of his Age, his Life and Kingdom, would be uncountable, even unto all Eternity; it should not be with him, as with them, who being delivered from Death, do yet afterwards die again, because Christ being raised from the dead, dieth no more, Death hath no more dominion over him, Rom. 6.9. Yea, and some extend this also to the Life everlasting, of his Church and People; which indeed agreeth well with that which follows, ver. 10. He shall see his Seed, he shall prolong his days. Or, say others, Having in the foregoing words spoken of his being taken away by Death, here he adds as in opposition thereto; but who shall declare his generation? as if he had said, Though he lived so short a time, and was cut off in the flower of his age; yet who can count his age, who shall live and reign even unto Eternity? 2. Others by his generation understand the Men of that generation, wherein he lived, and so make the meaning of the words to be this, who shall declare his generation? that is, who is able to set forth the monstrous impiety and wickedness of that generation of men, that could deal thus with the Lord of Glory that came to save them? And, 3. Others by his generation understand his Spiritual Seed or Issue; as the word is taken Psal. 22.30. And this too is conceived to be added as in opposition to the foregoing branch, thus: Though he shall be taken away by Death; yet, oh! what an innumerable generation shall spring from him? In an ordinary way, when a man is slain, there is an end put to the enlarging of his Posterity; but it shall not be so with him; no man shall be able to count the Spiritual generation that shall spring up to him after his Death; to wit, of those that shall believe in him; which is that is said afterwards, ver. 10. He shall see his Seed, &c. And then for the last Clause; for he was cut off (it is the very same word that is used concerning the death of the Messiah, Dan. 9.26.) from the Land of the Living; See the Note, Psal. 27.13. for the transgression of my People was he stricken; therein a reason is given, why he should not be quite destroyed by Death, but should be taken up into Heavenly glory, (for, as is said before, so some understand the first words of this Verse) and should live and see his Seed, or Generation, unto Eternity; namely, because he should not die for any wickedness of his own, but in obedience to his Father, and that to bear the punishment due to the Sins of God's People; that is, the Sins of God's Elect People, say some; See 2 Tim. 2.10. Or, the Jews, amongst others, that put him to death. And thus the Prophet might call them his People: Though indeed, because of those words, for the transgression of my People; many Expositors hold, that these last words are spoken in the Person of God the Father.

Ver. 9. And he made his Grave with the wicked, and with the rich in his Death, &c.] It is in the Hebrew, in his Deaths, because of his many grievous sufferings, which were as so many Deaths to him; as the Apostle said of himself, that he was in Deaths oft, 2 Cor. 11.23. Not only because he was often in danger of Death, but also, because his Afflictions and Sufferings were as sore and bitter as Death itself. There are many Expositions given of these words, which seem to me extremely forced; and some, which our Translation can by no means admit. I will only mention those that may consist with our Translation, and which have some appearance of probability in them. 1. Some understand it of the just vengeance, which befell the Jews for their Crucifying of Christ, when they were destroyed by the Romans; to wit, that God the Father (or Christ) would bring that wicked People, even the greatest and richest of them (who are particularly mentioned, because such being puffed up with their greatness and riches, are usually most boldly wicked and oppressive of others) to be as harshly and cruelly dealt with by others, as they had dealt with Christ; that he would bring them to Death, and to the Grave, as they had brought Christ. 2. Others understand it of the efficacy of Christ's Death and Burial; namely, that thereby many wicked men; yea, many of the great and rich ones amongst them, most unlikely to yield, should be crucified with him, and buried with him, to wit; Spiritually; and so be made new Creatures, and be brought to be obedient to the will of his Father; or (which is all one in effect) that they should be brought to be with him, and own him, though Crucified and Buried, as their Lord; and as his People, to submit to his Scepter and Government. Again, 3. Some understand it only of his Sufferings, but in a several way. For, 1. Some take it thus, That God the Father gave Christ over into the hands of the wicked Jews and the Gentiles, even the great ones of those times, such as were Caiaphas and Herod, and Pontius Pilate, that so they might dispose of him how they pleased, both in regard of his Death and Burial; which agreeth with that of our Savior, Matth. 26.45. Behold the Son of Man is betrayed into the hands of Sinners; or, (for so some would have it) that He, that is, the Jewish People, gave him up into the hands of the wicked Gentiles, Pilate, and the Roman Soldiers, that they should Crucify and bury him as they pleased. But, 2. Others understand it thus, that he should be cut off by an untimely Death, as a wicked man, and accordingly should be Executed amongst other Malefactors in Mount Calvary, the ordinary place where such kind of Varlets used to be Executed and Buried, according to that which followeth in this Chapter, ver. 12. And he was numbered with the Transgressours: but yet withal, the providence of God so disposing of it, he should be buried in the Sepulcher of a rich man, as Joseph of Arimathea is expressly called, Matth. 27.57. the Evangelist thereby pointing, as some think, to the accomplishment of this Prophecy. And this last seems to me the most probable Exposition of this place. As for that which follows, because he had done no violence, neither was any deceit in his Mouth; or, as it is cited, 1 Pet. 2.22. neither was guile found in his Mouth, which seems to have special respect to the unquestionable truth of his Doctrine; it is given as a reason of that which went before; and therefore must be understood according to the several Expositions of the foregoing words; as either, 1. That God would bring destruction upon those that crucified Christ, because they had dealt so cruelly with an innocent man, that had never done anything blame-worthy, either in word or deed: Or, 2. That his Death should be efficacious for the Conversion of wicked Men, yea, even the greatest and richest of them, because he should not die for any guilt that was in him, but as a spotless Lamb, that suffered for the Salvation of others: Or, 3. That God would not suffer him to be buried amongst those notorious Malefactors, in that common place appointed for their burial in or about Mount Calvary, but provided that he should be honourably laid in a new Sepulcher, which a rich and honorable person had provided for himself, because he was such a new man indeed as the World had never seen, a man that had never sinned neither in word nor deed.

Ver. 10. Yet it pleased the Lord to bruise him, he hath put him to grief, &c.] That is, Though there was no fault in him, yet it was the will of God that he should suffer sorely, to wit, because he was to suffer for poor Sinners; See the Note before, ver. 5. when thou shalt make his Soul an offering for Sin; that is, when thou, O God, shalt bring it to that, that his Soul, that is, his Life, or himself, shall be offered up as a propitiatory Sacrifice for sinful men; Or, (as it is in the Margin) when his Soul shall make an offering for Sin; that is, when Christ shall willingly, even with all his Soul, offer up himself, as a Sacrifice for his People, to wit, in his Death; See Gal. 3.13. and 2 Cor. 5.21. he shall see his Seed, that is, his Spiritual Progeny; See the Notes, Chap. 9.6. Multitudes of Believers, that shall be begotten again by his Word and Spirit. It is as if he had said, that his Death should not hinder his having a numerous Seed, because he should rise from the dead, and so should live and see his Seed; yea, it should be so far from hindering it, that it should be the cause of it, because reconciliation being made by his Death, he shall thereby purchase them to himself; which our Savior intended in that, Joh. 12.24. Except a Corn of Wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much Fruit; and likewise because it was not till after his Death and Ascension into Heaven, that his Spirit was to be so abundantly poured forth, both upon those that were to preach the Gospel, and upon those to whom it was Preached, Joh. 7.39. he shall prolong his days; See the Note above, ver. 8. It is spoken with respect to his reigning long over his Church upon Earth, till all his Enemies were subdued, and after that, together with his Church Eternally in Heaven; and the pleasure of the Lord shall prosper in his hand; that is, that which it was the Lord's good will and pleasure should be done by him, to wit, the Redemption and Salvation of Men, and that which should make way thereto, the bringing in of Men to believe in Christ, by the spreading of the Gospel through all Nations; See Joh. 4.34. and 6.39.

Ver. 11. He shall see of the travel of his Soul, &c.] That is, He shall for a long time together, with much content and delight, see and enjoy (See the Notes, Job 7.7. and Psal. 34.12.) the effect and fruit of all the toilsome and wearisome pains that he had taken, and pains and sorrows he had endured, and that especially in his Soul, by reason of the pressures of Divine Wrath that lay upon him, and put him into a bloody sweat. And by this fruit of the travel of his Soul, is meant, that which in the foregoing Verse was called, the prospering of the pleasure of the Lord in his hand; as namely, the gathering of multitudes of God's Elect People from amongst the Gentiles; together with that transcendency of Glory, whereunto himself shall be exalted after his Sufferings and Labors; (See Phil. 2.8, 9. and Luke 24.26.) and the Eternal Salvation of all his redeemed ones; and shall be satisfied, to wit, with full content and delight, as having obtained that which he earnestly thirsted after, and accounting it an abundant recompense for all his Labors and Sufferings; even as a Husbandman is satisfied, when after all his toil he comes to reap a plenteous Harvest; and as a Woman is satisfied, when after all her pains in travel, she sees the Child she hath brought forth. And indeed this doth notably set forth the wonderful love of Christ to poor Sinners, in that he is satisfied with their Salvation, as having therein obtained that only thing, which above all things he earnestly desired; by his knowledge shall my righteous Servant justify many, that is, by their knowing him, and believing on him, according as the like expressions are used else-where, Joh. 17.3. and Phil. 3.8. for he shall bear their iniquities, that is, the guilt and punishment of their iniquities; See the Notes above, ver. 4.5.

Ver. 12. Therefore, &c.] That is, Seeing he hath done me such faithful Service, not sparing to lay down his own Life, that he might bear the punishments due to poor Sinners, and satisfy my Justice on their behalf: Therefore will I divide him a portion with the great, and he shall divide the Spoil with the strong; where the same thing is intended in both expressions; only in the first the Fathers donation of that which is here promised is set forth, and in the second the Lord Christ's possession and enjoyment of that which his Father had assigned to him. Some would have the intention of the words to be the same, as if it had been expressed thus: I will divide him great ones, or, I will divide great ones to him for a portion; and he shall divide him a spoil amongst the strong, or he shall divide the strong for a spoil. And accordingly they would have the meaning to be, either, 1. That Christ should vanquish, and subdue, and spoil, all his great and strong Adversaries, Satan and the World; as the Apostle expresseth his triumphing over the Powers of Darkness, at his Death, Col. 2.15. And having spoiled Principalities and Powers, he made a show of them openly: Or, 2. That he should bring the Great Princes and Potentates of the World, and the famous wise and learned men that were amongst the Nations of the World, to stoop and submit to his Scepter: But, according to our Translation, I conceive the meaning must needs be, That after Christ's vanquishing his Enemies, he should divide the spoil, as other great and mighty Conquerors are wont, when they have overcome their Enemies in Battle, to divide the spoil amongst their followers. And if we so understand the words, then by Christ's conquered Enemies must be meant Satan, Sin, Death, and Hell, together with the wicked of the World, who were all overcome and vanquished by the Death of Christ; and by the portion and spoil he should have, as the effect and reward of his Conflict, and Victory, may be meant; 1. And principally, The many Souls, all the World over, that should be rescued out of that Spiritual bondage, under which they lay, and brought into subjection to Christ; See the Notes, Psal. 2.8. and 68.19. 2. The riches of the Kings and great ones, and the learning and wisdom of the wise men of the World, who being Converted, should dedicate all that they had to the service of Christ: And 3. That transcendent Honor and Glory, whereto Christ should be exalted: All which he may be said to divide, in regard his Church and People are made sharers with him in them all. And indeed there are some Expositors, that by the great and the strong, with whom Christ divided the spoil, do understand both the Apostles, and others that should preach the Gospel, and likewise those violent ones, of whom our Savior spake, Matth. 11.12. that took the Kingdom of Heaven by force. As for the following words, therein the reason of this is further set forth; because he hath poured out his Soul unto Death; that is, he willingly, with all his Soul, gave up himself to suffer Death for Mans Redemption, and he was numbered with the Transgressors, to wit, in that they esteemed him such an one, and Accused him, Prosecuted, Arraigned, and Condemned him as such an one; yea, the worst of such, in that they chose rather to have Barabbas, a Thief and a Murderer, to be let loose than him; and so likewise, in that he was put to the same Death that Malefactors used to suffer, and in the same place, where such were ordinarily wont to be Executed, and at the same time together with others; yea, in the midst betwixt two Thieves, as the chief of Transgressors; so that the Evangelist saith expressly, that therein this Prophecy was fulfilled, Mark 15.27, 28. and he bare the Sin of many; See the Notes before, ver. 4.5, 6. and made intercession for the Transgressors, to wit, even those wicked wretches, by whom he suffered, in that Prayer of his upon the Cross; Father, forgive them, for they know not what they do, Luke. 23.34. But it may include also his work of Mediation, as our Priest, and his Intercession for poor Sinners, that should be brought to believe in him; both whilst he lived upon Earth, Joh. 17.20. Neither pray I for these alone, but for them also, which shall believe on me through their word; and now that he sits at the right hand of his Father, in Heavenly Glory, Heb. 7.25.

CHAP. LIV.

VERSE 1. SIng, O barren, &c.] Some conceive that this is spoken to the Church of the Jews in Babylon. The Prophet, say they, foreseeing that the People of the Jews, that seemed for the present to be in the Estate of a married Wife, prosperous and comfortable, enjoying God's presence in his Temple-worship, and bringing forth daily a new Generation, whom God owned for his Children, should e're long, when they were carried Captives into Babylon, be in the condition of a barren Woman, cast off, as it were, by God, in a wasting and dying Estate, and not likely to bring forth a Posterity, whom God would own for his Children; he doth here, for the comfort of the Faithful, give them a promise, that after this she should bring forth a more numerous Issue to God, than ever she had done: Yet though this, they say, began to be fulfilled at the return of the Jews out of Babylon, it was not fully accomplished, till the days of the Gospel. But because the Apostle, Gal. 4.26, 27. doth plainly cite this Prophecy, as accomplished in the days of the Gospel; Jerusalem, which is above, is free, which is the Mother of us all; for it is written, (and we must know, that the place is rendered, as it is in the Septuagint) Rejoice thou barren that bearest not, break forth and cry, thou that travellest not, for the desolate hath many mo Children, than she that hath a Husband; therefore I think that others do better hold, that by the barren here is meant, the Church of the New Testament, consisting both of Jews and Gentiles; but primarily with respect to the Jews, out of whom the first-Fruits of the Church of the New Testament were gathered, and into whose Body the Converted Gentiles were engrafted, and so became one Church of God, together with them; and accordingly, that in the following words, (wherein the reason is given, why she is called upon to break forth into so great joy) for more are the Children of the desolate, than the children of the married Wife; by the married wife, mentioned in opposition to her that was barren, and desolate, is meant the Church of the Jews under the Old Testament, who was of old God's Covenant People. Though therefore this may be spoken with reference to the Jews returned o • t of their Captivity in Babylon, as a type of the Church of the New Testament, set at liberty by Christ from their spiritual bondage; yet questionless it is the Church of the New Testament, to whom the Prophet here directs his Speech. Having in the foregoing Chapter foretold the Sufferings and Death of Christ, and the numerous seed he should have, notwithstanding he should be so cut off by Death, meaning thereby the generation of believing Converts, that should join themselves to him, and become his Church and People; See the Note, Chap. 53.10. hereupon, as in a triumphant manner, he breaks forth here into a Congratulation of this Church for her great enlargement and advancement; Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud thou that didst not travel with Child; wherein, as she is compared to a barren woman, and one that had not travelled with Child, that is, a woman that was not very fruitful in bringing forth Children; either with respect to the Gentiles, who had been before barren, and brought forth no Children unto God, having been hitherto without God, and without Christ in the World, Eph. 2.12. or with respect to the depraved condition of the Church of the Jews, at the time when Christ came amongst them, when there was but a very few that were Israelites indeed, and such as God owned for his Children, or else rather with respect to the small number of those that did at first embrace the Faith of Christ, upon the preaching of the Gospel to them, it being expressly noted, Act. 1.15. that immediately after the Ascension of Christ, there were but a hundred and twenty of the primitive Christian Church; so she is withal called upon to break forth into singing, in regard of her future fruitfulness: (wherein some conceive there is an allusion to those Songs of Praise, which were wont to be made by barren women, when they began to be fruitful; such as was that of Hannah, 1 Sam. 2.1.) And this is set forth in the following words; for more are the Children of the desolate, than of the married Wife, that is, the Church of the New Testament shall be abundantly more numerous, by reason of the access of the Gentiles, than ever was the Church of the Jews under the Old Testament, yea, even whilst she continued faithful in Covenant with God.

Ver. 2. Enlarge the place of thy Tent, and let them stretch forth the Curtains of thine Habitation, &c.] This is also to imply the mighty increase of the Christian Church by the access of the Gentiles; but see the Notes, Chap. 49.19, 20. As for these expressions of enlarging their Tent, &c. that is spoken in allusion to the ancient manner of God's People dwelling in Tents; and the rather haply to imply, that it is the state and condition of the Church and People of God, to be Strangers and Pilgrims on the Earth, Heb. 11.13. and to have here no continuing City, Heb. 13.14. Spare not, lengthen thy Cords, as if he had said, Spare not to lengthen thy Cords. It may imply, either that they should not stick at, or scruple that to which he advised them, as questioning whether there would be any need of enlarging their Tents, but do as he enjoined them to do; or else, that they should spare no pains nor cost in the doing of it. As for the last words, and strengthen thy stakes, whereby is meant, that they should get such strong stakes, whereto to fasten the Cords of their Tent, and drive them so fast into the ground, that they might be able to bear Curtains of such length and breadth and weight, as theirs would be; this is to imply the stedfastness and invincible stability of the Christian Church, for which see the Note, Chap. 33.20.

Ver. 3. For thou shalt break forth on the right hand, and on the left, &c.] That is, Thou shalt be spread abroad amongst all the Nations about thee on every side. The expression here used of their breaking forth, is either taken from the breaking forth of Children from the Womb, according to what was said of Pharez, when he was born; How hast thou broken forth? Gen. 28.29. or else from the over-crowding of a Store-house with any Commodity; so that it breaks forth, and bears down the Walls before it; with respect whereto some think that expression is used, Prov. 3.10. So shall thy Barns be filled with plenty, and thy Presses shall burst out with new Wine. And to the same purpose is that which follows, and thy Seed shall inherit the Gentiles; that is, they shall, by the Gospel that shall go forth out of Zion, bring the Gentiles in to be engrafted into them, and to be made one Church with them under Christ their common Head, to whom they were promised for an inheritance; See the Note, Psal. 2.8. and make the desolate Cities to be inhabited; that is, they shall replenish their Cities with a new and sanctified people, whom God shall own as his Children, and who shall continually worship and serve the Lord their God, which lay as desolate before as a barren Wilderness, where there was nothing of true Religion, nor of the knowledge of God to be found, none that owned God as their Father: Yet, in the type, I confess, this may be meant also of the Jews repossessing those Cities after they returned from their Captivity, which the Babylonians had ruined and left waste and desolate.

Ver. 4. Fear not, &c.] Though in the beginning of this Chapter, ver. 1, 2, 3. God by the Prophet speaks to the Jewish Church, with respect to what she should be under the New Testament, when she should be (in those first-Fruits of that Church that should believe the Gospel) married unto Christ, and multiplied exceedingly by the access of the Gentiles; yet here he speaks to them, as with respect to their present condition, and to assure them of the undoubted certainty of that which he had there foretold concerning their future Estate. And therefore there is no cause why some Expositors should trouble themselves, as they do, how that which is said here should be applied to the primitive Church, especially with respect to the Gentiles. For certainly this is spoken to those, to whom this promise was at present made, concerning their future happiness, in the primitive days of the Gospel. Fear not; as if he should have said, Doubt not the accomplishment of what I have promised, either because of any sad and miserable condition whereinto your sins may hereafter bring you, which may haply incline you to look upon yourselves as utterly cast off by God; See the Notes, Chap. 41.10, 14. and 44.8. for thou shalt not be ashamed, neither be thou confounded, for thou shalt not be put to shame; that is, wait for this which is promised, and thou shalt never be ashamed of thy hope and expectation herein, God will in time deliver, and restore, and multiply thee exceedingly; or thou shalt not forever continue in such a reproachful condition; though God may seem to cast thee off for a time, yet it shall not be such a reproachful rejection; for thou shalt forget the shame of thy Youth, and shalt not remember the reproach of thy Widowhood anymore; that is, though thou mayest be for a time in a sad desolate condition, like a young Woman, or a Widow without a Husband, and without Children, because thy God shall seem to have forsaken thee, and cast thee off for thy Sins; yet the Glory and Bliss of thy future estate now promised thee, when thou shalt rejoice in Christ thy Husband, and in the multitude of thy Children, shall make thee forget all the shame of thy former miseries. This, I say, is the whole intent of that which is here said: Yet many Expositors do more particularly understand, by the shame of her Youth, their bondage in Egypt, and by the reproach of her Widowhood, her long Captivity in Babylon, when God seemed to have divorced her, and quite cast her off; See the Note, Chap. 50.1. And indeed the Prophet Jeremy sets forth her misery then under the same expression, Lamentations 1.1. How doth the City sit solitary, that was full of People? How is she become as a Widow?

Ver. 5. For thy Maker is thy Husband (the Lord of Hosts is his name) and thy Redeemer, the Holy one of Israel, &c.] See the Notes, Chap. 1.4. And so likewise for those words, thy Maker; See the Notes, Chap. 43.1, 21. The intent of that which is said here, is to assure the Church of the Jews, that God was their Husband, and would again own her, and live with her, as her Husband, that she might be fruitful in bringing forth Children to him; the God of the whole Earth shall he be called; that is, he shall be, and shall be owned to be the God, not of the Jews only, but of the Gentiles also, as the Apostle saith expressly, Rom. 3.29.

Ver. 6. For the Lord hath called thee, as a Woman forsaken and grieved in Spirit, and a Wife of Youth, when thou wast refused &c.] That is, As a man that hath put away his Wife upon some displeasure, doth in pity relent towards her, when he sees how she is grieved, and in what a sad and disconsolate condition she lives, and so takes her home to him again: So will the Lord in tender compassion call thee back to him, when for a time he had cast thee off; as for those words, as a Wife of Youth; some think they are added to imply the cause, why she was so sorely afflicted in Spirit; namely, because she was in the prime of her Youth, when her Husband had put her away. But I rather conceive, that these words are added, either to imply some ground of the inclinableness of the Husband to receive his forsaken Wife back again into favor; namely, because a displeasure taken up against such an one, a Wife of Youth, can hardly be perpetual and irreconcilable; or else to imply the entireness and fervency of the Husbands love to his Wife, thus received again into favor; to wit, that she should be most dear to him, as a Wife in her Youth useth to be; or that she should be as dear to him as ever she had been formerly in the flower of her Youth; See Prov. 5.18.

Ver. 7. For a small moment have I forsaken thee, &c.] As if he had said, Should it be granted that I had forsaken thee, (which God never doth to his Church, though he may sometimes hide himself from them) yet it was but for a small moment. And indeed, though their seventy years Captivity in Babylon was a long time of misery, yet it was but a little while, both in God's account, See the Note, Psal. 90.4. and likewise in regard of that Eternal happiness which God hath prepared for his People in Heaven. And indeed, observable it is, that the same may be said of Mans Life, should it be wholly spent in misery; the same period being set to the usual continuance of Mans Life, which was set to the Babylonian Captivity; namely, threescore and ten years, Psal. 9.10. but with great mercies will I gather thee; that is, with marvelous Mercies, and withal too of long continuance, (that so it may be opposed to what was said before of his forsaking them for a small moment ) even everlasting mercies, as it is more fully expressed in the following Verse; In a little wrath I hid my Face—but with everlasting kindness will I have mercy on thee. And thus also God gives them to understand, that it should not be with him, as it is often with men, that after reconciliation made, are colder in their affections than formerly, in that his mercies should be greater and more firm and lasting, than ever they had been. As for this expression, with great mercies will I gather thee, as it seems to have respect to the dispersion of the Jews into several Countries in their Captivity, from whence they were to be gathered together, before they could be carried home into their own Country; so it also clearly implies God's free Grace in their reconciliation; namely, that they should not return to him of themselves, but that God out of his pity to them should fetch them home.

Ver. 9. For this is as the Waters of Noah unto me, &c.] That is, say some, This deluge of misery, wherewith you will be in appearance overwhelmed and utterly ruined in Babylon, shall be as Noah's Flood, to wit, such as I will never more bring upon you: But I rather conceive that this is meant of the Covenant of Grace, whereinto God had promised to receive his People, whom he had seemed to have forsaken; namely, that this should be as the Waters of Noah to him, that is, as the Covenant which God made with Noah concerning that deluge; and that, not only in regard of the inviolable stability of that Covenant, that the Covenant which he would make with them should be as firmly and certainly accomplished in all succeeding Generations, as that had been and should be to the end of the World; but also in regard of the substance of the Covenant; because as I then engaged myself to Noah, that I would never drown the whole World anymore, so my Covenant now is, that I will never bring such a deluge of misery and desolation upon my People, as that was in the Babylonian Captivity; which is set forth in the following words, For as I have sworn that the Waters of Noah should no more go over the Earth, (though we read not of any Oath in express terms that God sware to Noah concerning this; yet because solemn Covenants used to be confirmed by Oaths, and God's Promises are as firm as any Oath can be, therefore is this expression here used) so have I sworn that I would not be wroth with thee, nor rebuke thee, to wit, say some, in a way of vengeance, to cast thee off, and utterly to destroy thee; (See the Note, Psal▪ 6.1.) for otherwise God is angry with, and doth very sharply rebuke those whom he loves most dearly; yea, and thus not to be angry, and not to chastise men, is the greatest wrath; See Ezek. 16.42. Or rather, that I would not be wroth with thee nor rebuke thee again, so as it was in the Babylonian Captivity. This shall be to me as the Waters of Noah; I will never bring you into such a condition anymore. And indeed considering the desolate and lost condition of the Church of the Jews in Babylon, when they were scattered and mingled amongst the Nations, that they were no longer a People by themselves, nor had anything of the form or appearance of a Church amongst them, we may well say, that though the People were many times, after their deliverance out of Babylon, brought into a very low and miserable condition; yet it was never so with them, as it was in Babylon, no not to the coming of Christ; and what they have since endured is not to be mentioned; because since that the Israel of God hath been continued in the Christian Church, as the Jews have been cast off. And indeed some understand this of the Covenant which God made with the Church of the New Testament, that this should be to God, as the Waters of Noah, namely, that he would never cast off them from being his People, as he did the Nation of the Jews.

Ver. 10. For the Mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee, &c.] That is, The Mountains and Hills shall be overturned and lost, rather than my kindness towards thee shall fail; See the Note upon a like expression, Chap. 51.6. Neither shall the Covenant of my Peace be removed, to wit, whereby I will engage myself to be at peace with thee, and to bless and prosper thee; which seems also to be said in relation to what had been before spoken of God's Covenant with Noah; saith the Lord, that hath mercy on thee, and therefore of his free mercy will do what he hath promised.

Ver. 11. Oh thou afflicted, tossed with tempest, &c.] To wit, as a Ship driven up and down with tempestuous Winds: (for it may well be that in these words there is respect had to Noah 's Ark, of whom mention was made before, ver. 9. and which was indeed a type of the Church, 1 Pet. 3.21.) or, as a poor Cottage shaken with stormy Winds; for that may be intended, as in opposition to that which is here promised, that this weather-beaten Cottage should be a most glorious building; and not comforted; that is, having none to comfort thee. And this may be meant principally of their Captivity in Babylon, whither they were driven as with a tempest of God's Indignation, and wherein they were scattered abroad, and carried from one place to another; but withal of all the miseries they endured afterward, unto the coming of Christ. As for the following words, behold I will lay thy Stones with fair colors, and lay thy Foundations with Sapphires, &c. It contains a promise of God's raising his Church, which should lie for a time in such a poor and sad condition, to a state of most transcendent, and almost incredible excellency and Glory; namely, That God would build her up like some stately costly Palace, or City, made up wholly in a manner of precious stones, under which Figurative description is doubtless meant the spiritual excellency of the structure of the Church of Christ, begun here on Earth, but perfected in Heaven; and accordingly by the Stones of this building must needs be meant the faithful, who as living Stones, 1 Pet. 2.5. are built upon Christ, the only foundation of the Church, 1 Cor. 3.11. Or (which is all one in effect) upon the foundation of the Doctrine of the Apostles and Prophets, Eph. 2.20. (whence it is that the twelve Apostles are termed the twelve foundations of the Church, Rev. 21.14.) And they are compared to several precious Stones, with respect to the manifold Gifts and Graces of God's Spirit, and the several degrees thereof, wherewith they should be adorned here, and the inconceivable Glory wherewith they shall be clothed in God's Heavenly Kingdom.

Ver. 12. And I will make thy Windows of Agates, &c.] Some by these Windows would have the Preachers of the Gospel meant, by whose teaching God's People are enlightened; and so likewise in the following words, and thy Gates of Carbuncles, and all thy Borders, that is, all thy Walls, wherewith thou art bounded and shut in, of pleasant Stones, by her Gates and Walls they understand Divine Protection. But that these things were particularly intended, it is hard to say.

Ver. 13. And all thy Children shall be taught of the Lord, &c.] That is, Not only by the Preaching of the Gospel outwardly (which is clearly enough hinted, in that they are called the Churches Children) but also by the Spirit of the Lord inwardly: For to this purpose is this place alleged by our Savior, Joh. 6.45. where having said that none could come unto him, except they were drawn unto him by God the Father, he adds, It is written in the Prophets, And they shall be all taught of God. So that this is clearly a promise made to the Church only concerning the Elect of God, whom God had appointed to be Israelites indeed; and that too with respect to the time of the New Testament, wherein God intended to bring in more to the Church, and to give them Knowledge and Grace more abundantly than in former times, and great shall be the peace of thy Children, that is, their prosperity and happiness in every regard; See the Note, Chap. 48.18. or their inward Spiritual Peace, yea, in the midst of afflictions.

Ver. 14. In righteousness shalt thou be established, &c.] This may be understood, 1. Of God's Righteousness, or Faithfulness, to wit, that he as a just and righteous God, would perform his promises to them, and so settle them in a peaceable and happy condition; See the Note, Chap. 51.5. 2. Of the stability of the righteousness of God's Church and People, to wit, that it should be permanent and stable, not fluid and vanishing; which may be meant both of the imputed and inherent righteousness of Christians. Or, 3. Of the Justice and Righteousness, that should be exercised and practiced amongst them, (righteousness being here opposed to oppression) to wit, that they should have just and righteous Governors to rule over them, such as were Zorababel, Joshua, Ezra, and Nehemiah, and that the People should likewise be just and righteous in their dealings, and that hereby they should be established, as upon a sure foundation, in a good and happy condition: thou shalt be far from oppression, for thou shalt not fear; and from terror; for it shall not come near thee; that is, thou shalt be so far from being oppressed, that there shall be no cause why thou shouldest fear it, to wit, either because thy Children shall do all things righteously and shall not in the least wrong one another; or because God will destroy those that seek to oppress thee, or will at least protect you from their rage; See the Note, Chap. 32.17.

Ver. 15. Behold, &c.] God having in the foregoing Verse promised his Church a peaceable and prosperous condition, that they might not from hence fancy, that they should meet with no more trouble in the World, here he tells them, that they should have many Enemies, that should be ever and anon conspiring and bandying against them, only God would protect them: Behold, they shall surely gather together, to wit, to do thee all the mischief they are able, but not by me; that is, I shall not be with them to prosper them; and so whatsoever they attempt shall be in vain and to no purpose; whosoever shall gather together against thee, shall fall for thy sake; that is, they shall be destroyed, that thou mayest be preserved.

Ver. 16. Behold, I have created the Smith that bloweth the Coals in the Fire, and that bringeth forth an instrument for his work, &c.] To wit, His several Tools wherewith he is to make those warlike Weapons, in the forging and working whereof he is usually employed; and I have created the Waster to destroy, to wit, those whom I intend to punish for their Sins. The drift of the whole Verse is to show, that seeing the Smith that makes the Arms and Weapons of War, and the Soldier, here called the Waster, that useth them, are both God's Creatures, they must needs be in his power, and ordered and disposed of according to his will, and consequently that they can do nothing without his leave, or otherwise than according to his appointment: so that neither can a Sword, or any other Weapon of War be made, to be used against his People, if he be pleased to hinder it: nor can anybody make use of any Weapon against them without a Commission from him; and therefore as long as his People were under his protection, they need not fear anything.

Ver. 17. No Weapon that is formed against thee, shall prosper, &c.] To wit, For the effecting of that which your Enemies intend, namely, the utter destruction of you my Church and People; and every Tongue that shall rise against thee in judgment; that is, every Person, that shall appear in a judicial way against thee falsely to accuse thee, and to seek thy ruin; thou shalt condemn, that is, thou shalt so clear thine innocence, and convince him of his wickedness, in charging thee falsely, that he shall be ashamed and confounded in himself, and withal sentenced and condemned in Judgment.

This is the heritage of the Servants of the Lord, &c.] That is, This is that which God will allot to be the certain portion and reward of his righteous Servants, and which shall as an heritage be assured to them in all succeeding Generations. And this may be meant, either in general of all the good promised to God's Church and People, in the foregoing part of this Chapter: Or else more particularly that which was mentioned in the words immediately foregoing, namely, That God would protect them against all the open violence, and against all the cunning false accusations of their Enemies; and their righteousness is of me, saith the Lord, where by righteousness may be meant, either, 1. The blessings which should be by God conferred upon his People, which may be called their righteousness, because they should, be bestowed as the reward of their righteousness: Or else, 2. (as with respect to that foregoing promise, that they should condemn every Tongue that should rise in judgment against them) it may be meant of both the righteousness of their Persons and Lives, and the clearing and vindicating of their righteousness from the false accusations of their Enemies, to wit, that they both were from God.

CHAP. LV.

VERSE 1. HO everyone that thirsteth, come ye to the Waters, &c.] Having in the foregoing Chapter foretold the exceeding great happiness of the Church of Christ; here God, the Fountain of living Waters, Jer. 2.13. calleth and inviteth poor Sinners to come in and accept of those precious benefits, which in Christ were there promised to his Church and People. And in the manner of speech here used, there seems to be an allusion to the custom of crying in the Streets of a City, the several provisions that are to be sold in such and such places, Ho, everyone that thirsteth, come ye to the Waters, and he that hath no money, &c. For the understanding whereof, we must know, 1. That by everyone that thirsteth (under which hunger also is comprehended, as appears by the following words, come ye, buy and eat, though thirst be only mentioned as the most vehement and insufferable desire of the twain) is meant everyone that thirsteth after true happiness; or more expressly, all those that being convinced of their sinful and miserable condition by Nature, are extremely afflicted therewith, and do thereupon vehemently desire reconciliation with God, comfort and Life Eternal, and whatever may tend to the satisfying of these wants and desires of their Souls. So that it is clear, that those that are full, fully satisfied with their own righteousness, and desiring no other, or fully glutted with earthly things, so as never to mind anything better, cannot be the Persons that are here invited; because such will never mind that Spiritual refreshing that is here tendered, being like those that are so puffed up with Wind, that though they want nourishment, yet they have no Stomach to eat anything: 2. That by the Waters, to which they are here invited, (and so likewise the Wine and Milk and Bread afterward mentioned) is meant, that superabundant Grace which is tendered to the Church, in the days of the New Testament, above what they enjoyed formerly; namely, Christ held forth to Men in the Ministry of the Gospel, as having accomplished the work of Mans Redemption, together with all the gifts and precious benefits, which he hath purchased for poor Sinners, his merits and righteousness, the sanctifying Graces of his Spirit, and in a word, all things tending to the Spiritual Life, the comfort and satisfying of the desires of Men's Souls here, and to their Eternal Life and Salvation hereafter. But see the Notes, Chap. 12.3. and 41.17, 18. See also Matth. 5.6. and Joh. 7.37. 3. That by coming to these Waters is meant, the poor Sinners accepting and embracing of Christ by a true and a lively Faith, together with all the precious benefits, that are tendered in Christ: For so is this explained by Christ, Joh. 6.35. He that cometh to me shall never hunger, and he that believeth on me shall never thirst. 4. That by these words, And he that hath no Money; come ye, buy and eat, yea, come, buy Wine and Milk without Money and without price, to wit, anything given in exchange for them, instead of Money; I say, hereby is not so much meant, as I conceive, that the Poor are invited to come as well as the Rich; as that all are invited to come freely, and to accept of that Mercy and Life that is tendered in Christ, though they are nothing, though they have nothing, and can do nothing towards the obtaining of this bliss and happiness, even those that are most sensible of their Spiritual Poverty and Indigency in this regard. The same that was before meant by coming to the Waters, is here again meant by buying Wine and Milk, only it is expressed by these other kinds of Food, to imply the sweet and comfortable refreshing that Men shall find in this Spiritual Food; and that all good that Sinners can want or desire, is to be had in Christ, and that there is provision for all sorts of People; Milk for Children, and Wine for those that are of grown years; yea, and that they shall have as sure an interest in what is tendered without Money and without Price, as if they had bought it. And, 5. That by the frequent repeating and urging of this Invitation is implied, both Men's backwardness in accepting the Grace here tendered them, and God's earnestness that they should be persuaded and won to accept it.

Ver. 2. Wherefore do ye spend Money for that which is not Bread, &c.] That is, That which is not true Food; See the Note, Chap. 3.1. and your labor, that is, the Money you have gotten by your labor, for that which satisfieth not, that is, that which will neither asswage your hunger, nor nourish you, and cause you to live. It is, as if he had said, Why do you so eagerly pursue, sparing neither cost nor labor, that which will no way profit you? that is, that which will afford no furtherance for the obtaining of that Soul-satisfying bliss and happiness, which in Christ is tendered to you: And hereby is meant, 1. The greedy pursuit of the things of the World, which a Man is not sure to obtain, and cannot long hope to enjoy, and which whilst he doth enjoy them, cannot satisfy the thirst and desires of his Soul, nor make him happy. 2. All strictness and diligence in false superstitious Will-worships, which would provoke God to displeasure instead of pleasing him, and were never like to bring them to Life Eternal, Matth. 15.9. And, 3. All false Doctrines, concerning the way of attaining God's favor here, and Eternal Life and Happiness; such as that of the Scribes and Pharisees, of Men's being saved by their own works and righteousness; See Tit. 3.5. Hearken diligently unto me, as if he should have said, And by a constant observing the direction of my word, you shall be sure to prevent all such mistakes, and eat you that which is good, that is, that which is really good, that which is Bread indeed, that which will indeed procure God's Love and Favor, comfort you here and preserve you unto Life Eternal, and let your Soul delight itself in fatness; that is, you shall have abundance of the choicest and chiefest good, even that which will fully delight and satisfy your So • ls; See the Note, Psal. 36.8.

Ver. 3. Incline your Ear, and come unto me, &c.] See the Note above, ver. 1. and Psal. 45.10. hear, and your Souls shall live, See the Note, Psal. 22.26. and I will make an everlasting Covenant with you, wherein is implied. 1. A renewing and confirming of that Covenant of Grace, which God had made with their Fathers, in and through the Lord Christ; which was, for the substance of it, an everlasting Covenant; as if he should have said, Though you have on your part broken Covenant with me, and though in the Babylonian Captivity I may seem to have cast you off, and the Kingdom settled upon David's Posterity, may seem to be utterly ruined, yet fear not, I will renew and confirm that my Covenant with you. And, 2. The making of a new Covenant with them, to wit, the Covenant of the New Testament, confirmed with the blood of Christ, which though it were the same in substance, with that which God made with his People under the Old Testament, yet it was a new Covenant, in regard of the new manner of the dispensation of it many ways, and may be here called an everlasting Covenant, in opposition to that which was before, because it was to continue forever, and not to be abrogated, as that which God made with the Jews was. As for the following words, even the sure Mercies of David; some, by David, here understand Christ; as he is elsewhere called, Ezek. 34.25. and Hos. 3.5. because he was that Messiah, whom God had promised of the seed of David; and accordingly, by the sure Mercies of David, they understand those stable Mercies which God had promised and covenanted, in and through the Lord Christ, the Mediator of the Covenant (See the Note, Chap. 49.18.) to confer upon his People. But again, others understand it of King David; and so by the sure Mercies of David they understand, either Mercies that should as surely be performed to his People, as those were for which he had engaged himself by Covenant to David, or else, rather the very Mercies which he had promised to David, and in and through him, as the Father and Type of Christ, unto his Church and People; 2 Sam. 7. &c. and Psal. 89.4, 35, &c. namely, that God would give unto David a Son that should save his People, and that should reign over them forever. And hence it was that the Apostle Paul alleged this place to prove the Resurrection of Christ, Act. 13.34. And as concerning that he raised him up from the Dead, now no more to return to Corruption, he said on this wise, I will give you the sure Mercies of David. For the Promise made to Christ, or to David concerning Christ, the Eternity of his Kingdom, and the Mercies he should procure for his People, could not have taken effect, if after he was Crucified he had not been raised again from the dead.

Ver. 4. Behold, I have given him, &c.] To wit, Christ (See the Note, Chap. 9.6.] who in the foregoing Verse was called David, or at least intended as the Son and Successor of David, the Mediator of the Covenant, the Mercies whereof are there called the sure Mercies of David: I, saith God the Father, have ordained him for a witness to the People; that is, to make known, and testify to the Gentiles the Counsel of God, concerning Mans Salvation, and by accomplishing what God had foretold should be, to testify and make good the Faithfulness of God: Whence was that of our Savior to Pilate? To this end was I born, and for this cause came I into the World, that I should bear Witness unto the Truth, Joh. 18.37. A leader and commander to the People; that is, one that is to lead them in the way of Life, both by his Doctrine and Example, and whose commands, upon pain of Eternal Damnation, all men are bound to obey, Matth. 28.20.

Ver. 5. Behold, thou shalt call a Nation that thou knowest not, &c.] That is, Thou, O Christ, (for he it is that was spoken of in the foregoing Verse) shalt effectually call in those Nations to believe in thee, whom formerly thou didst not own for thy People, nor didst regard, or take any notice of, to wit, the Gentiles. And indeed this is that which David did long before say of himself, as he was a type of Christ, a People whom I have not known shall serve me, Psal. 18.43. and Nations that knew not thee, that is, that had never heard of thee, and so had no knowledge of thee, but lived without God and without Christ in the world, Eph. 2.12. shall run unto thee; See the Note, Chap. 2.2. because of the Lord thy God, and for the holy one of Israel; that is, because the Lord thy God (which is spoken of Christ, with respect to his human Nature) shall clearly manifest himself to be thy God, and thy Father, and shall make thy Ministry effectual, by convincing the Nations, that thou art true and very God, the Son of God sent to save Sinners; for he hath glorified thee, to wit, by the miraculous passages at his Birth and Baptism, by his transcendent holiness, and the Miracles that were wrought by him and his, and especially after his Passion by his Resurrection and Ascension, whereby the Nations were brought in to own Christ to be the only begotten Son of God, and Savior of the World.

Ver. 6. Seek ye the Lord, &c.] The exhortation in the beginning of this Chapter is here further pressed by the Prophet, namely, that Men should diligently seek after that Grace and Reconciliation with God, which was tendered to them in Jesus Christ: (Some would have it understood as spoken to the Gentiles only, of whom the Prophet had spoken in the foregoing Verse; others as spoken to the Jews, by way of pressing them to come in by the example of the forwardness of the Gentiles before mentioned. But it is rather generally spoken to all lost and miserable Sinners) Seek ye the Lord while he may be found, that is, immediately and without delay, whilst yet Mercy and Pardon is tendered to you in the means of Grace, and God doth yet by his Spirit move you to accept of it. And to the same purpose is that which follows, call ye upon him while he is near; that is, whilst he is near in the means and offers of Grace. But See the Notes also, Psal. 32.6. and Prov. 1.28.

Ver. 7. Let the wicked forsake his way, &c.] This is added to show, that though Reconciliation be freely tendered in Christ to the worst of Sinners; yet it is tendered upon condition of unfeigned Repentance, and that without that no favor can be expected from God.

Ver. 8. For my thoughts are not your thoughts, &c.] God having promised in the close of the foregoing Verse, that he would have Mercy on true Penitents, that would forsake their Sins and return to him, and that he would abundantly pardon them; lest poor dejected Sinners should scruple this, as judging of God according to what is usual amongst men, here he puts them in mind of the infinite disproportion that is betwixt God and Man, for my thoughts are not your thoughts, neither are your ways my ways, saith the Lord; that is my thoughts and ways of pardoning and showing mercy to Sinners, must not be measured by the thoughts and ways of mercy that are in men, towards those that have offended them. 1. Men are many times inexorable: And, 2. Especially in injuries of a higher Nature; And, 3. At least they are hardly won to be reconciled, and will often have some considerable compensation for the wrongs done them. And, 4. Their Reconciliations are seldom sincere and perfect. And, 5. Though they be, yet through sickleness they are in danger to repent of their Reconciliations, and to revive their old Quarrels. But now in all these it is quite contrary with God; See Exod. 34.6, 7. Matth. 12.21. I know some do otherwise understand these words: For they conceive that therein there is a reason given, why Sinners must abandon their former thoughts and ways, if they desired that God should be at peace with them; namely, because their thoughts and ways were not God's thoughts and ways; that is, such as God had appointed their ways and thoughts should be; or, because there was such a contrariety betwixt God's thoughts and ways, which were all infinitely holy and just, and theirs that were so exceedingly sinful and wicked. But this Exposition cannot consist with the following Verse, whereby it is clear, that the transcendency of God's Mercy above Mans is here intended.

Ver. 9. For as the Heavens are higher than the Earth, so are my ways higher, &c.] That is, Incomprehensibly higher; See the Notes, Psal. 103.11. The distance betwixt Heaven and Earth doth not fully parallel the distance that is betwixt the Mercies of God and Man, because God's Mercies are infinite; but this expression serves to set forth, that God's Mercies are wonderful, far above Mans. One Man may exceed others in pity and tender compassion and readiness to pardon Injuries, as far as the Mountains are above the Dales; but the highest Heavens are not so far above the Center of the Earth, as God's Mercies are above all the Bowels of Mercy, that can be imaginably in the most merciful Men.

Ver. 10. For as the Rain, &c.] Here the Lord makes good what he had said before concerning the greatness of his Mercy, by assuring them of the certainty of what he had promised them: For as the Rain cometh down, and the Snown from Heaven, and returneth not thither; to wit, without effecting that for which they were sent by the God of Heaven; but watereth the Earth, and maketh it bring forth and bud, that it may give Seed to the Sower and Bread to the Eater; that is, that it may yield Men, not only plenty of Bread for food, but also sufficient Seed for the following year. It is true that the Rain and Snow may in some Sense be said to return again to the Heavens, in the Vapours which from them are exhaled by the Sun, or blown up by the Winds, and so carried up into the Clouds. But this expression here, of the Rain and the Snows, not returning again, intends no more, but that they never fail of effecting that for which pleased to shower them down upon the Earth.

Ver. 11. So shall my word be that goeth forth out of my Mouth, &c.] That is, Every word which my Prophets shall deliver truly from me. Yet I conceive this is spoken here with particular respect to that promise which God had made them concerning their deliverance out of Babylon, and their Redemption by Christ signified thereby, and more especially, that above, Ver. 7. concerning his pardoning penitent Sinners; it shall not return unto me void, &c. that is, without effecting what I have said shall be.

Ver. 12. For ye shall go out with joy, &c.] This is mentioned as the word of promise, of which he had said in the foregoing Verse, that it should not return void, but should surely be accomplished; for which see the Notes, Chap. 52.11. and ye shall be led forth with peace, that is, ye shall be led along from Babylon to Judea peaceably and quietly; See the Notes, Chap. 52.11. under which also may be intended mystically, that inward Peace which Christians should enjoy in their passage to Heaven. And there seems also to be an allusion in the words, to the leading of the Israelites by a Pillar of Cloud, as they went through the Wilderness to Canaan: The Mountains and the Hills shall break forth before you into singing, and all the Trees of the Fields shall clap their Hands; that is, they shall rejoice at your joy and welfare; See the Notes, Chap. 35.1. and 44.23. and 49. Yet there may be an Allusion also in the words to the Mountains ringing with, and ecchoing back the joyful shouting and singing of God's People; and to the pleasant noise made in the Arms, the Branches and Twigs of the Trees, by the sweet gales of Wind, which God should send for the refreshing of his People as they went along.

Ver. 13. Instead of the Thorn shall come up the Firr-Tree, and instead of the Briar shall come up the Myrtle-Tree, &c.] Some understand this of God's making the way of the Jews in their return homeward from Babylon convenient and comfortable, and that they should meet with nothing that should be any an annoyance or hindrance to them, even as they should go through those vast barren Desarts that lay in their way. And so they make this parallel with that Chap. 41.19. for which see the Note there. But then others again understand it, and I think better, of the mighty change that should be in the Land of Judea, at their return thither. Having, say they, assured the Jews, that their return should be safe and peaceable and comfortable; here the Prophet adds, That though their Land had so many years in their absence lain desolate, over-grown with Briars and Thorns for want of People to till the Ground; yet at their return home it should be exceeding fruitful, abounding with all useful and pleasant Trees and Plants; and that the Face of their Country and State should be every way changed for the better. But for this, and how it may be also understood spiritually of the great change that should be wrought amongst Christ's redeemed ones, in the days of the Gospel, whereof their return out of Babylon was a type; See the Notes, Chap. 4.2. and 35.1, 2. and 49.11. and it shall be to the Lord for a name; that is, this deliverance and restitution of his Church and People, and this glorious change, that shall be wrought amongst them, shall bring much Glory to God, for an everlasting Sign, that shall not be cut off; that is, it shall be an Everlasting monument of his glorious Power and Goodness to his People, by means whereof the Lord shall be forever praised, and his People shall be confirmed in their confidence that God will never forsake them.

CHAP. LVI.

VERSE 1. THUS saith the Lord, keep ye Judgment and do Justice, &c.] That is, Do you all, Judges and others, that which is exactly just and right. The exhortation to repentance, begun in the former Chapter, Ver. 6, 7. is farther here pressed: For my Salvation is near to come, and my righteousness to be revealed; See the Notes, Chap. 46.13. and 51.51. It is the same in effect with that which the Baptist Preached, Math. 3.2. and Christ also, Mark 1.15. The Kingdom of God is at Hand; repent ye and believe the Gospel.

Ver. 2. Blessed is the Man that doth this, &c.] That is, That keepeth Judgment and doth Justice, as was said in the foregoing Verse; See the Note, Psal. 106.3. and the Son of Man that layeth hold on it; that is, that doth zealously and constantly keep close to the doing of this; that keepeth the Sabbath from polluting it; that is, that is careful to worship God, as he hath appointed them: for the sanctifying of the Sabbath, is here put for the exercising of all the Duties of Religion and Piety; and that haply the rather, because this they might observe in their Captivity in Babylon, whereas many other parts of God's Worship were only to be performed in the Temple at Jerusalem; and keepeth his hand from doing any evil; to wit, to his Neighbor.

Ver. 3. Neither let the Son of the Stranger, that hath joined himself to the Lord, &c.] That is, Let not any Gentile, that by Faith in Christ hath joined himself to my Church and People; Speak, saying, The Lord hath utterly separated me from his People; to wit, because I am as an Alien and a Stranger, and not of the Stock of the Jews; neither let the Eunuch say, Behold I am a dry Tree; that is, like a dry Tree, barren and without possibility of Issue. Because by that Law, Deut. 23.1. &c. (for which see the Notes there) an Eunuch, and Proselytes that came in from other Nations, and joined themselves to the Church of the Jews, were debarred from being admitted into full communion with the Common-wealth and Church of Israel, left therefore the Eunuchs, or Heathens should think, that surely they should not have any share in the Privileges here promised, but only those that were born of Israel, and had not any such Note of Infamy upon them; (and indeed we see how exceedingly even the believing Jews stumbled at the taking in of the Gentiles into the Church of Christ, Act. 10.45. and 11.2, 3.) therefore the Lord doth here assure them, that in the days of the Gospel, of which he had spoken, there should be no such distinction betwixt Jew and Gentile, betwixt Person and Person, but that those that seemed most vile and contemptible if they came into Christ, should be admitted to the same Privileges with the rest of his People.

Ver. 4. For thus saith the Lord unto the Eunuchs that keep my Sabbaths, &c.] See the Note above, ver 2. and choose the things that please me; that is, that upon Judgment rightly informed do sincerely set themselves to do those things that I have commanded them, (for both Will-worships, and Hypocrisy are hereby excluded) and take hold of my Covenant; that is, that do embrace the mercy tendered to them in my Covenant of Grace, and carefully observe to do those things that by their Covenant with me they are bound to do, and so adorn their profession of Christianity with a holy Conversation.

Ver. 5. Even unto them will I give in my House, and within my Walls, &c.] To wit, within the Walls of my House, the Temple; or, within my Temple, and my City Jerusalem. But however, both by the one and the other is meant the Church of Christ, whereof both the Temple and Jerusalem were Types: For that which is intended, is, that unto those Eunuchs, before mentioned, God would give in his Church here, and afterward in Heaven, a place and a Name, better than of Sons and Daughters; that is, of greater Honor and Dignity, than that which accrues to them that have Sons and Daughters, which is accounted a great Honor and Happiness to Men (See the Note, Prov. 17.6.) and in whom their Name is continued when they are dead; namely, that of being God's peculiar People, his adopted Children, a Name more glorious and more durable, even that which shall continue unto Eternity, as is expressed in the following Words, I will give them an everlasting Name, that shall not be cut off; to wit, as the continuance of Men's Names in their Posterity many times is.

Ver. 6. Also the Sons of the Stranger that join themselves to the Lord, &c.] See the Note above, ver. 3. to serve him, and to love the Name of the Lord, to be his Servants; to wit, as counting it an honor to serve him, because of the great love they bare to him; everyone that keepeth the Sabbath from polluting it, and taketh hold of my Covenant; See the Note above, ver. 4.

Ver. 7. Even them will I bring to my holy Mountain, &c.] That is, I will cause them to come in, and join themselves to my Church; See the Note, Chap. 2.2. and make them joyful in my house of Prayer; to wit, my Church, of which the Temple was a Type. And the meaning is, that their Hearts should be joyed by the consideration of their happiness in being admitted to be God's People, and to all the Glorious privileges, which thereby they should enjoy, by the cheering of their troubled Consciences, with the glad tidings of the Gospel, which should be there preached to them, and more particularly, by the sweet refreshing comforts they should find in their Souls, both whilst they were praying, and after they had prayed, and the gracious answers God should return to their prayers; their burnt offerings and their Sacrifices shall be accepted upon mine Altar; that is, their Spiritual and Evangelical Sacrifices ( Rom. 12.1. and Heb. 13.15.) shall be acceptable to God by Jesus Christ, 1 Pet. 2.5. for mine House; that is, my Church, shall be called the House of Prayer, for all People; to wit, Gentiles, as well as Jews; yet because the Church of Christ is called God's House in allusion to its Type, the Temple, therefore our Savior cites this place, as spoken of the Temple, Mark. 11.17.

Ver. 8. The Lord God which gathereth together the outcasts of Israel, saith, &c.] To wit, out of Babylon, and other Countries, where they were scattered; See the Note Psal. 147.2. yet will I gather others to him; that is, to Israel, besides those that are gathered to him; that is, that are already gathered to him out of Babylon. And it is meant of the Gentiles, whom after this would God bring in, and make them one Church and People with Israel; see Joh. 11.51, 52.

Ver. 9. All ye Beasts of the Field, come to devour, &c.] Very many Learned Expositors hold this to be the beginning of a new Prophecy: But if we take it as a part of the foregoing Prophecy (as indeed, according to the division of the Chapters in our Bibles, it seems to be joined with that) then we may conceive the connection to be either, 1. That having cheered up the Godly with many precious Promises in the foregoing part of the Prophecy, here he turns himself to reprove the wicked party amongst them; and that the rather, that hereby they might be put in mind, that the comfort of the foregoing promises belonged not to them: Or, 2. That having made God's People so many glorious Promises, he now shows them, that before they should be fulfilled, very sad havoc should be made in the Jewish State, by foreign Nations, that so the Godly might not be stumbled, when they saw such sad things, so contrary to what was now promised, to come upon them, but might only be stirred up by unfeigned Repentance to approve themselves to God: And it may be also there might be an intention to give some light to that which he had said of the outcasts of Israel. As for the words themselves, All ye Beasts of the Field, come to devour, yea, all the Beasts of the Forest;