Annotations Upon Isaiah
Ver. 10. His watchmen are blind, &c.] That is, Israel's Rulers, both Civil and Ecclesiastical (the two Eyes of a Church or State) her Priests, and pretended Prophets and Teachers especially, are blind Seers, such as could not foresee approaching Evils and Judgments, that they might forewarn the People of them, being ignorant and sottish, as the following words explain it; they are all ignorant; that is, all of them, in a manner, are ignorant, as to the Law of God and their own Duty; they know not how to teach and govern the People; such as the Scribes and Pharisees were in our Savior's time; blind leaders of the blind; they are all dumb Dogs, they cannot bark; to wit, by opposing the Evil of the Times, reproving Evil doers, and forewarning them of the Judgments they were like to bring upon themselves, and that because they were ignorant, given to the Vices they should have reproved in others, nor willing by doing their duty, to expose themselves to the displeasure of Men, especially the great ones of the Times; in all which there is an allusian to House-Dogs, or Shepherds Dogs, that are by barking to drive away Thieves and Wolves, and waken those that should help to drive them away; sleeping, lying down, loving to slumber; that is, delighting in sloth and sluggishness, and giving up themselves thereto. The word indeed which we Translate sleeping, is by some rendered, as it is in the Margin, dreaming, or talking in their sleep, with reference, as I conceive, to the vain things they vented, when they did at any time undertake to teach the People, even their own Dreams, and not anything which God had given them in charge: However, upon these men we must know the blame is particularly laid, not because the People were not also extremely wicked, but because the neglect of their Duty was a main cause of the wickedness of the People.
Ver. 11. Yea, they are greedy Dogs, which can never have enough, &c.] This may be added as another of their Sins, to wit, their insatiable Covetousness; or else as a reason of that which was said before of them; namely, That they were blinded with Covetousness; and they are Shepherds that cannot understand; that is, they know not how to order their Flocks aright; see the foregoing Note, they all look to their own way; that is, say some, they all give up themselves to do, every Man of them, what they list; or rather, they are all for themselves, minding only their own affairs and profit, everyone for his gain from his Quarter; that is, everyone from the place of his abode, even all the City over, from one end to the other.
Ver. 12. Come ye, say they, I will fetch Wine, and we will fill ourselves with strong Drink, &c.] This is another Sin, wherewith their Watch-men before mentioned are here charged; to wit, Their Rioting and Drunkenness. And they are brought in here, enticing to, and encouraging one another in this Sin, and perhaps the People: too, to imply their obstinacy and security herein; Come ye, say they, I will fetch Wine, &c. as if they had said, Let Men say what they will, and come what will of it, we will thus take our Pleasure: And so likewise in the following words, and tomorrow shall be as this day, and much more abundant; which do clearly hold forth a bold and desperate resolution of running on in this their excess day after day; though they may also imply a scornful contempt of the threatenings of God's Prophets; as if they had said, Come, let us drink stoutly, and fear nothing; if it be well with us today, it shall be as well with us tomorrow, and, it may be, better.
CHAP. LVII.
VERSE 1. THE Righteous perisheth, &c.] That is, They die, (it is spoken according to that which is outwardly seen in the Death of Men) and no Man layeth it to Heart; that is, no man minds it, or is troubled at it; though it be an usual sign of some approaching Judgment, when those that are the Pillars to support a Church are taken away; and merciful men (or Godly Men; for the Word in the Original signifieth both) are taken away; to wit, by a natural, or a violent Death, (for some think it is spoken with respect to the Righteous that were cut off by Manassah; see the Note 2 Kings 21.16.) none considering that the Righteous is taken away from the Evil to come; to wit, as Husbandmen make speed to House their Corn when they see storms coming. So it was with Josiah, 2 Kings 22.20. This therefore is another wickedness, wherewith he chargeth, not their Watch-men only, as before in the close of the foregoing Chapter, but the whole People in general; namely, That whereas many, it seems, of the Faithful Servants of God were at that time taken away, they regarded not this warning which God gave them of those dreadful Judgments that were coming apace upon them: But withal there is comfort hinted for the despised Righteous.
Ver. 2. He shall enter into Peace, &c.] That is, into the rest and peace of Heavenly Glory, where they shall be with God, perfectly freed from all the troubles of the World. It may indeed be read, as in the Margin, He shall go in peace, and then the meaning may be, that they should go out of the World with quiet and peaceable Consciences, and before those evil and troublesome times came, of which he had spoken in the foregoing Verse; they shall rest in their Beds; that is, in their Graves, (for as Death is called a sleep, so the Graves are termed Beds, wherein dead men lie asleep until the general Resurrection, when they shall all awake and rise again) their Souls being departed into Heavenly rest, their Bodies shall rest quietly in their Graves; see the Note, Job 3.13. each one walking in his own uprightness, or before him, as it is in the Margin. The meaning is, that thus it shall be with everyone that serves God sincerely; see the Note, Gen. 17.1.
Ver. 3. But, &c.] Having, in the foregoing Verses, touched upon the happiness of the Righteous, that were by Death taken away from approaching Judgments; here he turns his Speech to the wicked Wretches of that Generation, that rejoiced in their Death, rather than grieved for it; and triumphed in their surviving of them, and condemns and threatens them. But draw near hither, ye Sons of the Sorceress, the Seed of ye Adulterer, and of the Where; as if he should have said, Thus shall it be with my Righteous Servants that are cut off from amongst you; but as for you, the profane Crew that survive them, and applaud yourselves herein, draw near and hear your doom. And he calls them Sons of the Sorceress, with respect to Jerusalem, their Mother, that was much addicted to those wicked Arts; and the Seed of the Adulterer and the Whore, because the Inhabitants of that City were also much given to those Sins of uncleanness, but especially to that Sin of Idolatry, which is often in the Scripture termed Spiritual Adultery and Fornication; see the Notes, Chap. 1.21. and 2 Kings 9.22. And thus these terms implied, that they were a Wicked and Idolatrous Generation, descended from Wicked and Idolatrous Parents, both by Fathers and Mothers side; and especially that they were no more in Truth the Seed of Israel, or Children of God, than the Children which a Wife hath by an Adulterer are her Husbands Children.
Ver. 4. Against whom do ye sport yourselves? &c.] As if he had said, When you make yourselves merry with flouting and jeering at the reproof and threatenings of my Prophets, (consider well of it) it is not poor mortal Men against whom you sport yourselves, but the immortal and mighty God of Heaven and Earth, whose Servants they are, and whose Word it is, which they Preach to you; see 2 Chron. 36.16. Luke 10.16. 1 Thes. 4.8. for that this is here intended, is evident by the following words; against whom make ye a wide Mouth? to wit, in a way of derision; see the Notes; Job. 16.10. and Psal. 22.7. and draw out the Tongue? which was another gesture used of old by way of mocking, as we see by that of Persius; Nec linguae, quartum sitiat canis Appela tantum; Are ye not Children of Transgression? That is, say some, born of Wicked Rebellious Parents, as was said before, Children of the Adulterer and the Whore; or rather, Children that are transgressors, as Children of Iniquity, Hos. 10.9. Children given to transgression and rebellion against God, brought up in ways of disobedience, and so just such as your Parents, have been before you, a seed of falsehood; that is, given to a false Religion; or rather, a degenerate Seed; such as profess yourselves to be the seed of Abraham, and the Children of God, when ye are nothing so; Are ye not Children of transgression, a seed of falsehood? as if he had said, you see it was not without cause that I called you the seed of the Adulterer and the Whore; that which I have now said proves it to be so; deny it if you can.
Ver. 5. Enflaming yourselves with Idols, &c.] Some read this, as it is in the Margin; Enflaming yourselves among the Oaks, intending thereby the Groves, wherein they sacrificed to their Idol God's; for which see the Note, Chap. 1.29. whereto indeed that suits well that follows, under every green Tree. But it is better rendered, as it is in our Bibles; Enflaming yourselves with Idols. However it is meant certainly of that burning-hot and furious Lust, wherewith they went a Whoring after their Idols; that is, the violence and mad rage, wherewith they did pursue their idolatrous Worship; though many include also the outward acts of uncleanness, which they committed at their Idolatrous meetings (see Mumb. 25.1, 2.) and as some think, by way of honnouring their Idol God's; under every green Tree; to wit, in their Groves, or, it may be indeed, under every great and shadowy Tree, which they judged a goodly choice place for the rearing of their Altars; see 2 Kings 16.4. slaying the children; that is, sacrificing their own Children to Baal, or Moloch; and that haply under a foolish pretence of imitating Abraham's readiness to have sacrificed Isaac; in the Valleys, to wit, in their Valleys in general, though especally in the Valley of Topheth, or Hinnom; see the Notes, Levite. 18.21. and 2 Kings 16.3. under the clifts of the Rocks; that is, in Caves that are under craggy Rocks; for there they had also their Altars, not only because they were convenient to shelter them from Heat and Rain; but also because the dreary darkness of those places tended to strike them with some kind of Religious awe.
Ver. 6. Among the smooth stones of the stream, &c.] Having before, speaking to the Jews, termed their Mother Jerusalem, a Sorceress and a Whore; see ver. 3. here he turns his Speech to her, as to a common Strumpet: Among the smooth stones of the stream is thy portion; for the understanding whereof, we must know; 1. That by this expression is meant, either that they built their Altars, or Temples for their Idol-God's, of the Pebbles in the River, which were made smooth by the continual washing and wearing of the Stream, or of Stones which they had digged out of the clefts of the Rocks, by the River, that were afterward curiously cut and polished, (which indeed if meant, was contrary to an express command of God; see the Note, Exod. 20.25. Or rather that they built them in the most pleasant places of their Land: Namely; close by the side of the Rivers that ran through their most fruitful Valleys, where there lay usually store of Stones scattered about. 2. That by saying her portion was in these things, is meant, That she delighted in this Idol Service, that she esteemed it her chief riches, bliss, and happiness, and trusted in it; and that it was all in all to her: instead of esteeming the Lord her portion, as David did, Psal. 16.5. she accounted her Idols her portion. And, 3. That this is spoken in a way of derision: These are the things which you have chosen for your portion, a very goodly portion have you therein gotten for yourselves; they, they are thy lot; that is, as before, thy portion, or inheritance; even to them hast thou poured a Drink-offering, thou hast offered a Meat-offering; that is, to thine Idols there, as if they were God's. And now, because they thought indeed with these superstitious devices of theirs to serve and please God; therefore is that added; Should I receive Comfort in these? That is, Can ye be so stupid, as to think that these things would please or delight me? Or, that I should not rather be highly provoked by them? Or, can I rid myself of that trouble wherewith my soul is vexed by such practices as these? Or, can I be at rest, or take comfort in anything, till I have severely punished such things as these? Yea, and again, some understand it of the persons that had done these-things; should I receive comfort in these? That is, Can I take any comfort in such people as these? But the first Exposition seems clearly the best.
Ver. 7. Upon a lofty and high Mountain hast thou set thy Bed, &c.] That is, thy Temples, Chapels, and Altars, whereon thou didst commit Whoredom with thine Idol-God's. The drift therefore of these words is to set forth the impudency of Jerusalem, in her Spiritual Whoredomes, that like a brazenfaced Harlot, that cares not how openly she plays the Strumpet; she committed this uncleanness with her Idol-God's, not in Caves only, and Valleys by the banks of Rivers, but even upon the tops of Mountains and Hills, as Absalom lay with his Fathers Concubines upon the House top, 2 Sam. 16.22. see the Note also, 2 Kings 23.12. Even thither wentest thou up to offer Sacrifice; to wit, to these high places.
Ver. 8. Behind the doors also, and the posts hast thou set up thy remembrance, &c.] That is, say some, Their Household tutular God's, which they had over and above their public Idol-God's; whose Images they had behind their doors and posts of their Houses, as it were for the defense of their Families, and the securing them in their going out and coming in. But rather it is meant of the Images of their public Idol-God's, or some memorial of them, which they set up behind their doors and posts, that as they went out and came in, they might be put in mind of them, and commend them and theirs to their protection. And in this charge the Lord seems to hint to them, their great contempt of him, in that instead of setting up his Laws upon the doors and posts of their houses, as he had commanded, Deut. 6.9. and 11.20. they had set up the memorials of their Idols there; and how violently they were affected to their Idolatrous practices, there being no place public nor private, that was not defiled herewith, in regard whereof they were like Harlots, that were ready to play the Whore in every corner: for thou hast discovered thyself to another than me; that is, forsaking me, thou hast discovered thy nakedness, or prostituted thyself to other God's; and art gone up, to wit, to thine high places, as to thy Bed, set up in open view; thou hast enlarged thy Bed; that is, say some, thou wert not content to keep to me alone, but wouldest needs worship other Idol-God's, together with me; yea, and that in my Temple, the place erected for my peculiar Worship, 2 Kings 16.14, 15. and 21.4. But rather it is meant of their increasing their Idolatry more and more, by multiplying Altars, and places of Worship for their Idol-God's; and made a Covenant with them; that is, forsaking me, thou hast joined thyself, as in a Marriage Covenant, with thine Idol-God's, undertaking that thou wouldst always own them for thy God's, and never forsake them. Some indeed render this clause, as it is in the Margin; thou hast enlarged thy bed, and hewed it for thyself larger than theirs; understanding it thus, that by hewing down Trees in their Groves, to make room for their Altars and Temples, and otherways, they had sought to out-strip others, that worshipped the same Idols. But the Translation in our Bibles is the easiest and clearest; thou lovedst their bed where thou sa •• st it; that is, where ever thou sawest any Idol-God, or any new way of Idolatry, thou wert presently enamored on it, and wentest a Whoring after it; of which we have a notable instance, 2 Kings 16.10. &c. (which might be here particularly intended) in that pattern of the Altar at Damascus, which Ahaz sent to Uriah the High Priest, that he might make one of the same fashion, and set it up in the Temple at Jerusalem. As for that Translation of these words, which we have in the Margin, thou lovedst their bed, thou providest room; it must be understood, as is before said of the Marginal Translation of the former Branch, of their providing room for their new found Idols.
Ver. 9. And thou wentest to the King with ointment, and didst increase thy perfumes, &c.] Some conceive that the Lord doth here still inveigh against the Idolatry of his People, that Spiritual Adultery whereof he had hitherto spoken. And accordingly they hold, that by the King here is meant, that great Idol Moloch, because the word hath the notion of a King in it, and so they make the meaning of this passage to be this, that as Harlots are wont to paint, anoint, and perfume themselves, that their Lovers may take the more delight in them; so they went to this Idol with great and costly Offerings. And so likewise they understand that which follows, of their sending Messengers far off; to wit, to procure foreign Idols, and their debasing themselves, even unto Hell; to wit, in that of a pure Virgin Jerusalem was become a Harlot, or by forsaking the true God to worship such base Idols. But the most and best Expositors do indeed hold, that here the Jews are charged with another Sin, which was also a kind of Idolatry and Spiritual whoring, and the occasion also of increasing their Idolatries: Namely; their seeking for aid to foreign Kings, when they were in any danger. And thou wentest to the King with Ointment, &c. that is, say some, to Tiglath-pileser, King of Assyria, to whom Ahaz sent for aid, 2 Kings 16.7. who might be called the King in those days by way of Eminency. But it is rather meant collectively of foreign Kings in general; to wit, that in their fears they were still ready to fly to foreign Kings, the Assyrian, Egyptian, and Babylonian, and that with great and rich Presents, Oil and Balsam, and all sorts of Spices, that they might win them to make Leagues with them, and afford them auxiliary Forces; and didst send thy Messengers far off; that is, to very remote Countries, and didst debase thyself even to hell; that is, even as low as possibly thou couldest; which may be meant, either of their base and servile crouching before Heathenish Kings, prostrating themselves at their Feet, upon the Ground, owning themselves unable to withstand their Enemies, and suing and begging for their help; such as was that Language of Ahaz to the King of Assyria, 2 Kings 16.7. I am thy Servant and thy Son; come up and save me, &c. or else (which is much to the same effect) of the reproach and dishonor they brought upon themselves, by this their base submission to Heathens, no way suitable to the Majesty of God's peculiar People, and by trusting more to their Power and Friendship, than to the Favor and Almighty Power of their God, and his provident care over them for their preservation.
Ver. 10. Thou art wearied in the greatness of thy way, &c.] Some understand this also of their wearying themselves in their Spiritual Whoredoms, their manifold Idolatrous courses; in seeking out, making, adorning, and worshipping Idol-God's; and accordingly also that which follows; yet saidst thou not, There is no hope; that is, thou wert not so wise as to see that all this would do thee no good, thine Idols could not help thee; Thou hast found the life of thine hand; that is, thy God's, which thou esteemest as thy life; (and it may be they are called the life of their hand, in a way of derision, because they were God's which their own hands had made) Or, even in these Idolatrous courses thou hast gotten great wealth (called the Life of their hand, because they prized it as their Life, and had gotten it with the labor of their hands) and so art hardened against all instructions; therefore thou wast not grieved; that is, not troubled, but went on chuckering thyself in thy wicked Idolatrous ways. But as the former Verse, so this seems clearly to be meant, of their seeking to foreign Princes for help against those that were like to invade them, Thou art wearied in the greatness of thy way; that is, in thy long Journies into remote Countries: But it seems to be spoken in a way of derision; as if he had said, Thou hast even tired thyself in vain and to no purpose: Yet saidst thou not, there is no hope; that is, though it were so, yet wouldest thou not be beaten off from these vain courses, as concluding that there was no hope of getting any good thereby: Thou hast found the life of thine hand; that is, thou imaginest, that by this going so far to seek for the aid of Heathenish Kings, thou hast attained, or art like to attain, that which thou soughtest after; to wit, the upholding and safety of thy State, and the preservation of your lives, when you thought all was before in danger to be destroyed, (for these fair promises which they had gotten of friendship and help from Forreign Princes, is called, The life of thy Hand; either, 1. Because it was obtained by their labor and endeavors; or, 2. Because they thought those Forreign Kings would be ready at Hand to help them; or, 3. Because thereby their Hands would be strengthened against their Enemies:) therefore thou wast not grieved; that is, thou wert not troubled at thy tedious long Journies; thy pains seemed no pains to thee. But now considering their seeking help from Forreign Nations proved usually, at least in the conclusion, mischievous to them, all this seems to be spoken ironically, and in away of derision; and it is all one in effect, as if they had been told, that they had taken a great deal of pains to destroy themselves.
Ver. 11. And of whom hast thou been afraid or feared, &c.] the Original word rendered afraid, imports a terrifying fear, and the latter rendered feared, imports any lesser fear, and so it must be understood, as if it had been expressed thus, Of whom hadst thou any dread or fear at all? Some hold that Jerusalem is here charged with the impudency of a Harlot that is so bold in her ways of uncleanness, that she fears neither God nor Man. Others think that the drift of these words, is to charge her with her being void of all true fear of God, as the ground of their secure and obstinate running on in their sinful ways; notwithstanding the formal profession she made of Religion, yet the Lord tells her, that she did not indeed fear him, because she was fallen away to a false and Idolatrous Worship, which was not according to the Rule of his Word: But rather the scope of these words, is to prevent an excuse she was like to make for her seeking to Forreign Princes for aid, namely, that she did it when she had just cause to fear, that she should have been overcome and ruined by mighty Enemies, before whom by her own strength she should be never able to stand; for, in answer to this, God here demands of her, what cause she had, having him to depend upon for help, to fear any Enemies though never so potent, so as to fall off from him, And of whom hast thou been afraid or feared, that thou hast lied: That is, that thou hast dealt disloyally and falsely with me, breaking thy marriage Covenant with me, and hast not remembered me; that is, never minded me; neither thinking how able I was to secure thee from the rage of thine Enemies, nor what experience thou hadst had hereof in former times, nor how perilous the wrath of my Jealousy might be, if thou shouldst not carry thyself towards me according to thy duty, nor laid it to thy Heart; to wit, as considering what the issue of these things might be: As for the following clause, have not I held my peace even of old, and thou fearest me not? The aim of that is to show, that the true cause why they were so bold to do those things, which were directly contrary to his commands, was because he had been silent and born with them long, and this had so emboldened them, that they stood in no awe of him, or of his word; instead of being bettered by his longsuffering and patience, they were the worse for it, and feared him the less; and, therefore it was high time to discover his displeasure against them.
Ver. 12. I will declare thy righteousness, &c.] As if he had said (with reference to what was said in the close of the foregoing Verse) I will no longer hold my peace, but by my Judgments executed upon thee, I will make known what thou art, I will declare thy Righteousness; that is, thy horrid wickedness, for it is Ironically spoken, and is much like that which God said of Adam, Gen. 3.22. for which see the Note there. Yet it might be also spoken in a way of deriding the high esteem which they had of themselves as righteous, even in respect of their Idolatrous ways, for which God abhorred them; and thy works; to wit, wherein thou gloriest so much; thy perfidiousness and Spiritual Whoredoms, for they shall not profit thee, that is, whatever thou mayest think of thy unwarrantable ways, they shall do thee no good, but rather shall prove thy ruin at the last.
Ver. 13. When thou criest, &c.] To wit, to me, in those calamities that are coming upon thee, let thy Companies deliver thee; as if he had said, That is all the Answer thou shalt have from me, I will turn thee off to the Companies thou hast relied upon for help. And by these Companies some understand the multitude of Idol-God's, which they had gathered from the Nations round about them; and indeed we find God elsewhere thus turning off his People to them, in a way of indignation and scorn, as Judge. 10.14. Go and cry unto the God's which ye have chosen, let them deliver you. And see also Jer. 2.28. But rather it is meant of those auxiliary Forces which the Forreign Princes, to whom they had sent, had promised to afford them; but the Wind shall carry them all away; that is, thy hope in them shall deceive thee; when thou lookest for help from them, they shall not be found, but shall be as Chaff which the Wind hath carried away, see the Note, Chap. 40.25. Vanity shall take them: that is, the least thing that is, the least breath of Wind shall take them away: but he that putteth his trust in me, shall possess the Land, and shall inherit my Holy Mountain; which is meant of those that should be brought back out of Babylon into their own Country, and enjoy God's Ordinances again in his Temple, as appears by the following Verse.
Ver. 14. And shall say, &c.] To wit, God's People returning out of Babylon, by warrant of the Proclamation of Cyrus; they shall take order that all things should be removed, that might hinder their return into Judea, Cast ye up, cast ye up. See the Notes, Chap. 35.8. and 40.3, 4. &c.
Ver. 15 For thus saith the high and lofty one, that inhabiteth Eternity, &c.] That is, who alone is truly Eternal, Who only hath Immortality, as the Apostle expresseth it, 1 Tim. 6.16. And therefore also immutable and unchangeable, whose Name is Holy, see the Note, 1 Sam. 2.2. I dwell in the High and Holy place, that is, in Heaven; see the Note, Psal. 115.3. with him also that is of a contrite and humble Spirit, see the Note, Psal. 34.18. to revive the Spirit of the Humble, &c. that is to comfort them; only the word here used implies, that none can do this, but he that can put life into dead men: But now the drift of all this is, to comfort the poor Jews in their Captivity, that they might not question the foregoing promise of deliverance, by putting them in mind, that though their God was a God of Infinite and Incomprehensible Majesty and Holiness, yet in the respect he had to the ordering of all things below, he would be still graciously present with those that were humbled and afflicted for their Sins, though they dare scarce look up to the most High God, yet the most High God would come down to them and dwell in their hearts.
Ver. 16. For I will not contend forever, neither will I be always wroth, &c.] To wit, with those that are of an humble and contrite Spirit, see the foregoing Note, For the Spirit shall fail before me, and the Souls which I have made; that is, if I should do so, the Spirits and Souls of my People would faint away, or be overwhelmed with terror and despair; the meaning is, that even with respect to Mans infirmity and weakness, whose life is but a blast, God doth many times put a stop to his proceeding in a rigorous manner against men, (especially his broken-hearted People) and that too with some respect to their Souls, being the work of his hands, but see also the Notes, Psal. 78.39. and 103.14.
Ver. 17. For the iniquity of his Covetousness was I wroth, &c.] That is, for their base Covetousness, and all the Wickedness besides which their Covetousness carried them into; for this sin, I conceive, is particularly mentioned, not only because it was the Common sin of all sorts of People amongst them, Jer. 6 13. From the least of them even to the greatest of them, everyone is given to covetousness; but also because it was amongst them, as the Apostle saith it is everywhere, 1 Tim. 6.10. The root of all evil; and more especially the cause of all the oppressions and injurious dealings of their Princes, Priests, and Judges, for which they were before called greedy Dogs, Chap. 56.11. And smote him; to wit, with many several Judgments, before they were delivered up to be carried captives into Babylon: I hid me and was wroth; that is, in my wrath I hid myself from them, not appearing any way for them in their favor or defense, and he went on frowardly in the way of his heart, notwithstanding my displeasure manifested by the Judgments I brought upon them.
Ver. 18. I have seen his ways, and will heal him, &c.] That is, I have seen how he hath repented, and reformed his sinful ways, and will deliver him from the Judgments wherewith I had smitten and wounded him. But the words seem clearly to have reference to that which was said in the close of the foregoing Verse, And he went on frowardly in the way of his heart; and accordingly they must be understood, either, as some do, of the effect of those their wicked ways, to wit, that God saw into what Miseries and Calamities they had brought themselves, and therefore out of his mere pity and compassion, did resolve to heal them of this their sad condition, see the Notes, Chap. 19.22. and 30.26. Or else rather of the wicked ways themselves wherein they walked; to wit, that though God saw how vile their ways and courses were, and particularly their obstinacy and incorrigibleness, even after God had contended with them by his Judgments, and how in these ways they were running, on headlong upon their own Eternal ruin; yet of his own free Grace, and for his own Names-sake, was purposed to heal them: First, say some, of their sinful ways, and then afterward of their sore miseries. I will lead him also; That is, I will conduct them safely into their own Country, and restore Comfort unto him, and to his Mourners; To wit, all the Comforts which they had formerly enjoyed in that pleasant Land which God had given them, and were like again to enjoy, when God should bring them back thither from Babylon, together with the Comfort, which this evidence of God's being reconciled to them should yield them; and this is more especially promised to his Mourners; that is, those that had mourned for the wickedness of God's People, and the dreadful Judgments they had brought upon them, as did Jeremy, Ezekiel, and Daniel, and others, though the residue of the People should have a share therein by means of these; yet to these God did especially intend them.
Ver. 19. I create the fruit of the Lips, &c.] That which God doth effect in an extraordinary way, when there was no likelihood of it, is frequently in the Scripture called creating; see the Note, Chap. 4.5. Some carry on these words to those which follow, and so make the peace there mentioned to be the fruit of the Lips here intended, and that in several regards, as, 1. That God would make all the talk of the People to be of Peace, whereas formerly their talk was wholly for War, and the miseries thereof: Or, 2. That God would give them Peace as the fruit of their Prayers: Or, 3. That God would by giving them Peace, perform the promises which with his Lips, or the Lips of his Prophets, he had made to them: Or, 4. That God would raise up Prophets, that from him should bring them Tydings of Peace, and of their deliverance from the Babylonian Captivity: Yea and, 5. Some extend it to God's causing the glad Tidings of the Gospel of Peace to be Preached unto them, thereby working in them much inward Peace. But because our Translation, as doth the Hebrew also, divides these Words by a stop from the former: I Create the fruit of the Lips; therefore the most of Expositors do by the fruit of the Lips understand the voice of Praise and Thanksgivings, elsewhere called the calves of our Lips, Hos. 14.2. And indeed the Apostle seems directly to intend the Expounding of this place of our Prophet thus, where he saith Heb 13.15. By him therefore let us offer the Sacrifice of praise to God continually; that is, the fruit of our Lips, giving thanks to his Name; only indeed the following Words are added to show how God would create his praise, this fruit of the Lips; namely, by giving them occasion of filling thir Mouths with God's praises, by the prosperous and happy condition whereunto he would bring them, and wherein he would settle them: Peace, Peace; that is, abundance of Peace, and long continued Peace there shall be, to him that is far off, and to him that is near, saith the Lord; that is, as well to those that are carried away far off into Captivity, as to them that shall be left in the Land of Judea: Or, as well to those that are far off in Babylon, as to those that are in other strange Countries, but not so far from Judea, as Babylon was. But now because the peace here promised to the Jews, did typically fore-shadow the peace purchased by Christ, and published by the Gospel, even this may be here included; and so by him that is far off, and him that is nigh, must be meant, not the Jews only, but the Gentiles also. And questionless in that which the Apostle saith, Eph. 2.17. Christ came and preached peace to you which were afar off, and to them which were nigh, he doth at least allude clearly to this place. As for the last words, and I will hear him; see the foregoing Note.
Ver. 20. But the wicked, &c.] Lest the Wicked amongst God's People should flatter themselves with hope of the Peace promised in the foregoing Verse, the Prophet here adds, that there should be no peace for them; but the wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt; that is, as the Sea, being restless in itself, by reason of its continual ebbing and flowing, is yet more restless, when it is tossed to and fro with stormy Winds, and doth continually cast up mud, and foam, and filth: so wicked men, that never enjoy any inward Peace, partly by reason of the frequent hurry of their inordinate Passions and Lusts, and partly by reason of the terrors of their Consciences, are yet more restless, when God brings outward miseries and troubles upon them; and so their Hearts, from whence nothing issues forth at any time, but what is sinful and wicked, are then fullest of blasphemies, and impatient swellings and murmurings against God. I know there are some that understand this of the neighbor Nations, that did rage like the troubled Sea, when they saw the Jews returned from Babylon, and endeavoring to rebuild their City and Temple, striving by all possible means to hinder them, but did nothing thereby, but only discover their own malice and wickedness: but the former Exposition is the best.
Ver. 21. There is no Peace saith my God to the wicked.] See the Note, Chap. 48.22.
CHAP. LVIII.
VERSE 1. CRY aloud, &c.] This the Prophet is enjoined to do, that he might waken this sleepy, stupid, secure People, and make them know that they were of those wicked ones, to whom in the close of the foregoing Chapter he had said, there should be no peace. Cry aloud, which is in the Hebrew, Cry with the Throa • (as we use to say, Set up thy throat) that is, with all possible vehemency, earnestness, and zeal, as having to do with a People willfully deaf and unwilling to hear; spare not; to wit, for fear of any Mans displeasure; lift up thy voice like a Trumpet; to wit, as God's Herald, sent to denounce War against them; show my People their transgression, and the House of Jacob their sins; that is, convince this stupid People of their sins, who do vainly Glory in the profession of being my People, whereas indeed this is an aggravation of their wickedness: I do indeed own them as my Covenant-People, and if they will repent, I will esteem them as my People; but if they continue a wicked People, I shall abhor them the more for calling themselves my People.
Ver. 2. Yet they seek me daily, &c.] Here the main cause is alleged, why the Prophet was to cry aloud against the Jews: Namely, because they were an Hypocritical People, and had high thoughts of their own Righteousness, and so had need to be awakened, that they might be convinced of their wickedness. Yet they seek me daily, and delight to know my ways, &c. Some understand this of their murmuring against God's dealing with them; to wit, that they were still desiring to know the reasons of God's Counsels, and the Dispensations of his Providence towards them, as conceiting themselves so Righteous, that God had no cause so much as to frown upon them; they ask of me the Ordinances of justice; that is, they desire that I would deal justly with them; they take delight in approaching to God; to wit, that they may argue the matter, and contend with him, about his dealing with them. But rather these words tend all to set forth their Hypocrisy; to wit, that though they were so insufferably wicked, yet they made a great show of Religion; yet they seek me daily; to wit, by resorting to my Sanctuary, that they may seek my favor by their Prayers, and Sacrifices, and Offerings; or by going to their Synagogues, and to my House, the Temple, to hear my Word, and to inquire of my Priests and Prophets, what it is that I required of them; and delight to know my ways; that is, they pretend to do so, as a Nation that did Righteousness, &c. that is, as if they were certainly resolved to do what God required, if they did but know what his will were; they ask of me the Ordinances of justice; that is, they inquire of my Servants what that Righteousness was, which by my Laws I required of them; they take delight; that is, they seem to take delight, in approaching to God; that is, in seeking to enjoy communion with me in mine Ordinances.
Ver. 3. Wherefore, &c.] This is added to show that their Hypocrisy was such, that as wicked as they were, they were ready to quarrel with God, if he shown any disregard of them; Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our Soul; that is, ourselves, (see the Note, Psal. 44.25.) to wit, by fasting; see the Note, Levite. 16.29. and thou takest no knowledge? that is, thou regardest it not: It is true, they boasted as much in all their other outward acts of devotion, which they performed, enjoined them by the Law; but this of their fasting is particularly instanced in, because they placed so much confidence in this, when in their distresses they sought unto God in this way, for his help and favor: And the ground of this their expostulation may be, that notwithstanding their fasting and humbling themselves before God, whether on the Fast in the seventh Month, expressly enjoined by God's Law, Levite. 23.27. (which may the rather seem particularly intended, because at that time they were also enjoined to release their debts, and set free their Servants; for the not doing whereof God doth afterwards here reprove them) or upon any other voluntary and occasional Fasts, such as was that of Esther, Esth. 4.16. Yet God by his Prophets did as bitterly cry against them, as a wicked people, as if they had never done any such thing (and so this might be spoken with respect to that charge of God to the Prophet, ver. 1.) Or, yet God was regardless of them, when in their troubles and dangers they did in this solemn manner, by fasting and prayer, seek for help and succor from him.
Behold, &c.] This is the answer which God returns to their expostulation: Behold, in the day of your Fast (which seems to imply, that God did not own it for a Fast) you find pleasure; that is, you satisfy your Lusts, by doing those things, which may satisfy your sinful desires and delights: Or, you do what you please yourselves: Yea, and some would have it restrained to that particular of their pleasing themselves in the exacting of their debts, of which he speaks in the next words; and exact all your labors; that is, your money which you had gotten by your labor (see the Notes, Chap. 55.2. and Prov. 5.10.) of those to whom you had lent it, even the poorest of them, not bating a Farthing of that which they owe you. Indeed this is rendered by some, as it is in the Margin, and exact all things, wherewith you grieve others; and then it may be meant of the hard labor and service which they exacted of their Servants, in extremity, above what God allowed them, or beyond the time they were to serve them; or of the Rigour and Cruelty wherewith they exacted their debts, which was very grievous to those from whom they were exacted.
Ver. 4. Behold, you fast for strife and debate, &c.] Some understand this, as if the Prophet charged them either, 1. That strife and debate was that which they propounded to themselves, as the end of their fasting: in that they designed thereby to cover their Oppressions with a show of Piety, as it was in Jezebel 's Fast, when she had plotted the Death of Naboth, 1 King. 21.19. Or, 2. That there was much strife and debate amongst them upon their solemn Fast-days. For (say they) they used, when they met on those days, to be often quarrelling and brawling one with another; at least they were wont to take advantage of the Rest enjoined on those days, to look over their debt-Books and Bonds, and Mortgages, and to prepare for, and promote what they could, the prosecuting of their Law-suits against their debtors. Yea, and there is a Learned Expositor that holds, that it being their Custom on those days to sit in Judgment against Offenders, that hereby God might be pacified towards them, the greatest matter they usually there did, was to complain of their Debtors, and to procure some Judiciary Sentence against them. And so for the following words; and to smite with the Fist of wickedness; some conceive it is meant of their quarrelling and fighting on those days; at least of Masters beating and abusing their Servants, or of the imperious and contemptuous carriage of their great ones towards the mean sort, in beating and striking them, or of Men's passionate falling upon their Debtors, and laying violent hands upon them, as if they would force them to pay that which they were not able to pay, according to that which is said in the Parable of the Servant, whose Lord had forgiven him a great debt, and he afterwards meeting with one of his fellow-Servants, which ought him an hundred pence; laid hands on him, and took him by the Throat, saying, Pay me that thou owest, Matth. 18.28. But to me it seems no way probable, that they either did or are charged with doing these things on their fast-days. Questionless all that is here intended, is, that even after their Fasting and Praying, they went on in their ways of cruelty and unmercifulness to their poor Brethren; their Fasts were followed with strife and debate, as if that had been the very end of their fasting. And herein consists the absurdity of their dealing with God, that whilst they sought in this manner to beg mercy of God, they should be at the same time so cruel to their Brethren. Ye shall not fast as ye do this day, to make your voice to be heard on high; that is, say some, ye are not to fast as nowadays ye do, with such brawling and loud out-cries, as make the Air aloft to ring of them, or as are like to mount up to Heaven, and draw down vengeance upon you: Or, as others would have it, you must not fast, as now ye do, weeping and howling aloud by way of ostentation, or as hoping that hereby alone you keep a fast as God requires. But far more probably, I conceive, others hold, that God doth here inform them, that if they desired to have the voice of their Prayers heard on high; that is, by God in Heaven, they must fast in another manner than they did in those times. There must not be such strife and debate, such contention and oppression amongst them as there was, if they desired by their fastings to prevail with God.
Ver. 5. Is it such a Fast that I have chosen? a day for a Man to afflict his Soul, &c.] See the Note, Lev. 16.29. is it to bow down his head as a bullrush, which being broken and bruised, will hang down with its own weight, and to spread sackcloth and ashes under him; to wit, as they used to do in times of solemn Humiliation and fasting; as it is said of Ahab, 1 King. 21.27. that he fasted and lay in sackcloth; see also Esth. 4.3. and Job 2.8. The meaning is, that the humbling of themselves thus out-wardly, if they did not withal repent of and forsake their sins, was not the Fast which God enjoined, approved, and delighted in; wilt thou call this a Fast, and an acceptable day to the Lord? As if he had said, you cannot in reason think so, but rather that the Lord will abhor it.
Ver. 6. Is not this the Fast that I have chosen? to loose the bands of wickedness, &c.] By these bands of wickedness some understand the combination of Judges, or others for the oppression of the poorer sort. But rather hereby is meant, whatever it was wherewith the poor were straitened and pinched by the rich, as their obligations and conveyances, either unjustly obtained, or cruelly prosecuted, even against those that were notable to pay; yea, and the bringing such into Bondage, or casting them into Prison, may be herein also included; of all which God requires here, they should be released. And to the same effect is the Rest here added; to undo the heavy burdens, to let the oppressed go free, and that ye break every yoke. For though in requiring that the oppressed (or afflicted ) should go free; he seems to have special respect to the freeing of their debtors from restraint, either in Prison or elsewhere, they not daring to stir abroad for fear of Arrests; and to the setting of their Servants at liberty, at the times enjoined by God's Law for their manumission; yet it may be meant more generally of freeing them from all the vexations and oppressions, under which they were crushed. And by the yoke may be meant all the heavy pressures they groaned under. The meaning is, that they must leave off their extortions and oppressions, and so likewise all other their sins, if they would fast as God required they should do.
Ver. 7. Is it not to deal thy Bread to the Hungry, &c.] See the Notes, Eccles. 11.1. and Prov. 22.9. and that thou bring the poor that are cast out, (or afflicted) to thy house? to wit, voluntarily, even before it was desired of thee; when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own Flesh; that is, thy Brethren, of thine own Stock or Nation; see the Note, Judge. 9.2. or, any that are Men as thou art; see the Note, Neh. 5.5.
Ver. 8. Then shall thy light, &c.] As if he had said, do this, and you will find, that there will be no cause for you to complain, as it is above, ver. 3. w • refore have we fasted, and thou seest not? &c. Then shall thy light break forth as the morning; that is, thy sad and afflicted estate shall be certainly and suddenly changed into a joyful and prosperous condition, even when there seemed to be no likelihood of any such thing, which likewise shall grow brighter and brighter, as the morning light doth; see the Note Esth. 8.16. and thine health shall spring forth speedily; that is, thou shalt be presently cured of thy miseries, and shalt get new Vigor, as the Plants do when the Spring is come; but see the Notes also, Chap. 6.10. and 57.18. and thy Righteousness shall go before thee; that is, this thy just and merciful dealing shall do that which thine Hypocritical fasting did not do, it shall declare thee to be sincerely Righteous, and make thy Righteousness to appear conspicuously before God and Man; Or, thy righteousness shall go before thee; that is, thou shalt plainly see the reward of thy Righteousness; thy Righteousness shall direct and prosper thee in all thy ways; that is, it shall procure for thee, that the Lord shall direct thee, and teach thee what to do, and shall prosper and bless thee in all things whatsoever; he shall bring all things into a just and righteous order; so that by all things that befall thee, it shall appear that thou art a just and righteous Person; the Glory of the Lord shall be thy rearward; that is, say some, after a Life spent Righteously here, thou shalt at last be brought to Heavenly Glory; but rather the meaning is, either that the Glorious God, or the Glorious power and providence of God, should gather them up, if they were scattered abroad, and protect them, as a Shepherd doth his Flock; or else, that by the constant Love and Favor of God to them they would be Glorious and Renowned, whereas formerly, for the Judgments of God upon them, they had been infamous.
Ver. 9. Then shalt thou call, and the Lord shall answer▪ thou shalt cry, and he shall say, Here I am: &c.] As if he had said, Then therefore thou shalt no more complain (as before, ver. 3) that I hear thee not when thou fastest and prayest; if thou take from the midst of thee; to wit, that no such shall be found amongst you; the y • ke; that is, every heavy pressure imposed upon your Brethren, whether by fraud or violence; see the Note before, ver. 6. the putting forth of the Finger; that is, either, 1. Pointing the Finger at Men, whom they are at that time reviling and slandering; or by way of scorning and deriding the Prophets and other the Holy Servants of God; or, 2. Laying their Hands upon Men's Persons, by way of striking them ( the fist of wickedness, before mentioned ver. 4.) or their Estates, by way of any unjust seizure; or, 3. Putting off and putting by, with a Finger stretched out and turned aside in a way of denial, to those that sue to them for Mercy, forbearing them, or mitigating any of their hard proceedings against them; or, 4. Which seems most probable, the reaching forth the Hand, or lifting up the Finger by way of Threatning Men; as if he had said, If you do forbear not only all acts of Violence and threatening language, but all expressions and gestures tending thereto; and speaking Vanity; that is, say some, lying, or flattering, or any kind of wicked or vain speaking; or rather, considering the context in this place, anything that was like to be grievous and hurtful to their Brethren.
Ver. 10. And if thou draw out thy Soul to the Hungry, &c.] That is, if thou dost relieve them freely, willingly, and cheerfully, with much fervent affection and tender Bowels of Compassion; and satisfy the afflicted Soul; that is, if thou relieve the Poor Man, not sparingly, but bountifully, to the full supply of his wants, and so that his Soul may be refreshed thereby; then shall thy Light rise in Obscurity; see the Note above, ver. 8. and that also, Psal. 112.4. And thy Darkness shall be as Noon-day; that is, and thine afflicted estate shall be turned into very great prosperity; see the Notes, Psal. 37.6. and Job 11.17.
Ver. 11. And the Lord shall guide thee continually, &c.] That is, assist and direct, and prosper thee in all thy ways, see the Note above, ver. 8. and satisfy thy Soul in drought; see the Notes, Psal. 103.5. Prov. 11.25. and Psal. 37.19. It is spoken here with reference to what was said in the foregoing Verse, that if they would satisfy the afflicted, God would satisfy them; and make fat thy Bones; that is he will make thee healthful and strong, the expression here used hath respect, either to the Bones being full of Marrow, where persons are healthful. Job 21.24. Or to the store of Fat that will be upon the Bones that are well Fatted. And thou shalt be like a Watered Garden, and like a Spring of Water, whose Waters fail not; that is, like a Garden watered with an ever-flowing Fountain, or like a Garden and an ever-flowing Spring; and the meaning is, that God would abundantly bless them, that he would bring them into, and continue them in a very plentiful and comfortable Estate, so that they should be a delight and refreshing to many, see the Note, Numb. 24.6.
Ver. 12. And they that shall be of thee, &c.] As if he had said, even of thy Posterity, how low soever you may be brought, there shall some arise, that shall build the old waste places, that is, the Ruines of Jerusalem, and other the Cities of Judea, that had lain long waste and desolate; Thou shalt raise up the Foundations of many Generations; that is, thou shalt rear up those Cities, where nothing was left but the very Foundations, that had lain waste and desolate for many Generations; or thou shalt raise up those Buildings that shall last for many Generations; and thou shalt be called the Repairer of the Breach; to wit; the many Breaches in their Walls, see the Note, Chap. 48.8. the restorer of Paths to dwell in; to wit, say some, in that they made those ruins, which the Enemy had made by beating their Houses down to the very Foundation, and over which they used to pass to and fro at their pleasure, to be Places wherein they might again inhabit; or rather, in that by reedifying their Cities, it came to pass that the paths to those Cities were frequented again by Travelers, that had long lain over-grown and untrodden: But now many there are, that would have all this understood mystically also, of the Building of the Church of Christ by those that were first sent forth to Preach the Gospel, all the World over, whereby the breach was made up betwixt the Jews and Gentiles.
Ver. 13. If thou turn away thy Foot from the Sabbath, &c.] That is, if thou avoid the doing of those things on the Sabbath day, wherewith the Sabbath must needs be polluted; to wit, 1. The doing of those things, which though they might lawfully be done on other days, yet were forbidden on that day, as Travelling (which some think the Phrase here used of turning away the Foot doth especially intend) or doing any servile Work, and following any Worldly employment. And, 2. All their sinful ways and courses. And indeed this last I conceive is here principally intended; for as his aim before was to show them, that their outward fasting was not enough, unless they did also Mourn for and abandon their sinful courses, so here likewise it seems his drift is to show them, that it was not enough for them to forbear their ordinary Worldly Employments on the Sabbath day, if they did in the mean time profane them with their wicked and sinful ways; if they should be never so strict, not to go a Journey, nor dress Meat on the Sabbath day, and yet, at the same time oppress the Poor, this the Lord would not esteem, to be a Sanctifying of the Sabbath day. And to the same purpose is that which followeth, If thou turn away thy Foot from the Sabbath, from doing thy pleasure on my holy day; that is, that which pleaseth thine own corrupt will; and call the Sabbath a delight; that is, your great delight, as delighting in the Communion you then enjoy with God in his Ordinances; the Holy of the Lord, and Honorable; to wit, as being Consecrated wholly to the service of God; and shalt honor him; to wit, by denying to please themselves, that they might obey God's Command, and enjoy Communion with him; not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; to wit, such as are pleasing to corrupt Nature. But see the Note also, Chap. 56.2.
Ver. 14. Then shalt thou delight thyself in the Lord, &c.] To wit, in his love and favor, it is clearly spoken with reference to the foregoing Verse; as if he had said, If thou delight in the Sanctifying God's Sabbath, and to that end dost with-hold thyself from thy Carnal delights, thou shalt have far better delights than those, thou shalt delight thyself in the Lord; see the Notes, Job 22.26. and Psal. 37.4. And I will cause thee to ride upon the High places of the Earth; that is, say some, to dwell in places of security and safety, see the Note, Chap 33.16. Or, the meaning may be only, that God would bring them again into the Land of Judea, which was a Mountainous Country, far higher than the Neighbouring Countries were. But see the Note also, Deut. 32.13. And feed thee with the Heritage of Jacob thy Father; that is, with the good things of the Land of Canaan, which God had promised to Jacob and his Posterity.
CHAP. LIX.
VERSE 1. BEhold, &c.] This seems still to be in answer to that in the foregoing Chap. ver. 3. Wherefore have we fasted, and thou seest not? &c. Behold, the Lord's hand is not shortened, that he cannot save; see the Note, Chap. 50.2. neither his ear heavy, that it cannot hear; that is, he is not thick of hearing, through old Age, or otherwise: for this expression of heavy ears; see the Note, Chap. 6.10.
Ver. 3. For your hands are defiled with Blood, and your fingers with Iniquity, &c.] See the Note, Chap. 11.15. your lips have spoken lies, your tongue hath uttered perverseness; whereby may be meant whatever was spoken by them wickedly, to the hurt of their Neighbors, as by slandering, cozening, false accusing them, bearing false Witness, or swearing falsely against them, &c. It is as if he had said, And what likelihood is there that the Holy God should regard the stretching forth of such hands, or the words that are uttered by such Lips.
Ver. 4. None calleth for Justice, nor any pleadeth for Truth, &c.] See the Note, Chap. 56.10. The meaning is, that there were scarce any Judges, or others that would zealously and freely speak for the Truth, and for the just cause: As namely, by reproving those that dealt unjustly, and advising them to deal more justly, or by undertaking to plead for those that were injured, or oppressed; all Men were willing to wink at the injuries and oppressions of their Brethren, and never offered to do anything for their defense and relief; they trust in Vanity; that is, they trust in those things that can do them no good, but will utterly deceive them; some understand it of their fraudulent dealing with their Brethren, others of the vain hopes wherewith they encouraged themselves in their wicked ways, and others otherwise; but see the Notes, Chap. 28.15. and 48.9. and Job 15.31. and speak lies; to wit, say some, in a way of boasting. But by lies, the same is meant that was before called Vanity; they conceive mischief, and bring forth Iniquity; see the Notes, Psal. 7.14. and Job 15.35.
Ver. 5. They hatch Cockatrice (or Adders) Eggs, &c.] That is, say some, the plots they contrive against others, prove many times mischievous to themselves. But rather the meaning is, that those poisonous and pernicious plots, which they have designed against others, are at last brought to effect. For still the Prophet proceeds to set forth the horrid wickedness that was amongst them, which had made a separation betwixt God and them: And so▪ for that which follows; and weave the Spiders web; though some understand them either, 1. Of the vanity of their Will-Worships, or Hypocritical Works, their Fasting and Prayers, &c. that though they have a show of much Zeal and Holiness; yet they shall not secure them from God's Wrath, nor be any way any advantage to them. Or, 2. Of the vanity of their mischievous plots against others, that whatever great advantage they might promise to themselves by their Plots and Projects for the oppression of others, yet they should prove ineffectual and unuseful in this regard, like so many Cobwebs that are presently swept away; for which, see the Note, Job 8.14. But rather this still tends to set forth their wickedness, in that as the Spider is still making her Webs to catch and destroy the poor Flies, so they were continually with much labor contriving with many artificial plots for the entangling and ruining of others; he that eateth of their Eggs dieth; that is, say some, he that joins with them in their wicked Counsels and Designs, shall be destroyed thereby; or rather he that hath any commerce with them, his very life will be endangered thereby: As for the last words, and that which is crushed breaketh forth into a Viper; they may be read, as in the Margin, that which is sprinkled, is as if there brake out a Viper; and then it is as if he had said, that not only the eating of their Cockatrice Eggs, but even a Mans being sprinkled with the bloody drops of their Eggs, when they are broken, is likely to be mortal to him; but now reading it as it is in our Bibles; and that which is crushed breaketh forth into a Viper; the meaning is, either that if a Man did but go about to search into their Plots, and Counsels, or at least to discover them and crush them, they would be ready like Vipers upon such a Man: Or rather, that if men were any way drawn in to have any dealing with such Men, they would be their bane; as if a man should open a Vipers Egg, thinking it to be the Egg of some Fowl that useth to be eaten, and a Viper should fly in his Face; or as if a Man should casually tread upon such an Egg, and the Serpent in it should fasten upon him. So that however the words are translated, the meaning seems to be plainly this, That with such men there is no safe dealing any way.
Ver. 6. Their Webs shall not become Garments, neither shall they cover themselves with their works, &c.] How these words may be understood, according to the Exposition which some give of the foregoing Verse; see in the Note there. But doubtless the meaning is, that though their plots and practices were hurtful to others; yet they should bring no profit to them; either they shall no way advance themselves thereby in their outward condition; or, if they do that, yet that shall stand them in no stead, as to the sheltering of them from the wrath of God, and from the Evils that are coming upon them. And indeed to show that no better could be justly expected from such wicked plots and practices as theirs were, is that added which follows; their works are works of Iniquity, and the act of violence is in their hands; that is, they are continually employed in works of oppression and violence, and other ways of desperate wickedness.
Ver. 7. Their feet run to Evil, and they make haste to shed innocent Blood, &c.] See the Note, Prov. 1.16. from whence this seems to have been taken. And so likewise the Apostle cites these words, either from that place of Solomon, or this of our Prophet, Rom. 3.15, 16, 17. and that to prove that the Jews lay under the same guilt with the Gentiles; their thoughts are thoughts of iniquity; they not only do Evil, but they do it also advisedly and deliberately: their minds being continually plotting and contriving mischief; wasting and destruction are in their paths; that is, wherever they go they waste and destroy; or all they do tends hereto.
Ver. 8. The way of peace they know not, &c.] That is, they are of such a turbulent Spirit, and are so violently bent upon all injurious courses, that they know not how to live peaceably with anybody; they mind not peace, not having the least inclination that way, but are mere strangers to it, utterly unacquainted with any peaceable courses: and there is no judgment in their goings; that is, they have no respect to Justice and Right in anything they do; see the Note, Chap. 56.1. they have made them crooked paths; that is, their ways are not according to the straight rule of God's Word; see the Note, Psal. 125.5. whoever goeth therein shall not know peace; that is, say some, whoever converseth with them will be of the same unpeaceable disposition with them; or rather, whoever imitateth them, and treadeth in these wicked and unpeaceable paths of theirs, shall never prosper; they shall never know what Peace and Prosperity means; see the Note, Chap. 48.22.
Ver. 9. Therefore, &c.] The Prophet having in the foregoing Verses shewn the People how extremely wicked they were, doth here declare, that for this it was that God had brought them into such a sad condition, and consequently that they had no cause to murmur against God, as was before expressed, Chap. 58.3. And because of that which follows; our transgressions are multiplied before thee, &c. very many Expositors hold that the Prophet speaks this in the name of the Captive Jews, acknowledging to God, that their wickedness was the cause why God stood aloof from them, and did not come in to their help; Therefore is judgment far from us, neither doth justice overtake us; that is, it comes not near us. Because of these our forementioned Sins, and particularly because we have not minded Judgment and Justice in our dealings with others, therefore God hid himself from them, and did not appear in a way of Justice for them, to protect them, and to execute Judgment upon their Enemies; see the Note, Chap. 1.27. we-wait for light, but behold obscurity, for brightness, but we walk in darkness; that is, we were still hoping, especially when we had sought God by fasting and Prayer, that he would have brought things into a more comfortable condition, but, alas, our miseries continue still upon us; yea, even when sometime there seemed to be some hope, and we began to promise ourselves more comfortable times; behold, even then so great was our disappointment, our condition became rather worse and worse; see the Notes, Esth. 8.17. and Psal. 112.4.
Ver. 10. We grope for the Wall like the Blind, and we grope as if we had no Eyes, &c.] See the Note, Deut. 28.28. to which very place the Prophet seems to have respect in these expressions; we stumble at noon-day, as in the night; that is, we are apt to miscarry and fall into mischiefs, where the danger might have been easily foreseen and prevented. Both these expressions are added with respect to that wherewith the foregoing Verse was closed, we walk in darkness. But see the Notes also, Job 5.14. and 12.24. we are in desolate places, as dead men; that is, we are in an exceeding sad and desolate condition, over-whelmed with miseries, and hopeless of ever seeing better days, like Men that live in desolate places, where there is nothing that can afford Men any comfort, or rather, our condition is liker to that of dead Men in their Graves, then to that of living Men.
Ver. 11. We roar all like Bears, and mourn sore like Doves, &c.] See the Note, Chap. 38.14. These different Similitudes may seem to be used to imply; the one, their loud out-cries, like that of the roaring of Bears; the other, their continual bemoaning themselves, like that of the mourning of Doves; or else that they all lamented the Misery of their Condition; some with louder out-cries, others with more inward and private Mournings: We look for Judgment, but there is none; for Salvation, but it is far off from us; see the Note above, Ver. 9.
Ver. 12. For our Transgressions are multiplied before thee, &c.] As if he had said, However we may flatter ourselves, and endeavor to excuse and cover over our Sins, yet thou knowest them all; and hereby thou hast been provoked against us, and this hath been the cause why thou hast stood aloof from helping us: And our sins testify against us; see the Note, Chap. 3.9. For our Transgressions are with us; that is, say some, they are evident in the Evils they have brought upon us. But rather the meaning is, that their Sins were so manifest and notoriously great, that they could not but be in their own Consciences fully convinced of them. And to the same purpose is the following Clause; And as for our Iniquities we know them; it being clearly either a confession of their owning the Sins wherewith they had offended God; or an humble bewailing themselves for them; See the Note, Psal. 51.3. And now in all this the Prophet joins himself with the rest of the People, not as guilty of the same Sins with them, but as confessing and bewailing their Sins together with his own.
Ver. 13. In Transgressing, &c.] Having in the foregoing Verse acknowledged the wickedness of the People in general, as the cause of all the Miseries that were come upon them, here the Prophet proceeds to set them forth more distinctly and particularly: And so having closed that Verse with those words, And as for our Iniquities we know them; here he showeth what those their great Iniquities were, In Transgressing, and lying against the Lord, and departing away from our God; and by all these several Terms is meant, their perfidious Apostasy from God by their bold Transgressing of his Laws, without any regard to their promises, and the Covenant they had made with God; See the Note, Chap. 1.4. And so by speaking oppression and revolt, is meant, that their talk for the most part was of those things that tended to the Oppression of their Brethren, and that did proclaim their revolt and Apostasy from God; and by conceiving and uttering from the Heart words of falsehood; that is, they contrive in their Hearts, and then afterward advisedly speak false and deceitful words; See the Note above, Ver. 3.
Ver. 14. And Judgment is turned away backward, and Justice standeth a far off, &c.] Some understand this as those passages before, Ver. 9.11. But rather this is a further Declaration of the Wickedness of the People; to wit, that all Justice was vanished as it were from amongst them; neither in places of Judicature, nor elsewhere, was there any regard of right or wrong; for Truth is fallen in the Street; that is, being over-born by falsehood, or having nobody to support her, Truth falleth to the ground in all places of Public concourse; see the Notes, Job 29.7. and Ps. 55.11. and equity cannot enter; that is, it is shut out by Violence and not suffered to be amongst us.
Ver. 15. Yea, Truth faileth, &c.] That is, Neither in public nor private was there any Truth to be found; see the foregoing Note. And he that departeth from Evil, maketh himself a Prey; or as it is in the Margin, is accounted mad; that is, a Man void of all Reason. And the Lord saw it, and it displeased him, that there was no Judgment; that is, That there was no Justice to be found amongst them: And thence it hath been, that he hath stood aloof from helping us in our Miseries.
Ver. 16. And he saw that there was no Man, &c.] To wit, that would appear for Right and Justice; see the Note above, Ver. 4. And wondered that there was no Intercessor; that is, say some, none that would mediate with God, or Pray to him for this Wicked People; or rather, none that would step in and interpose himself to Plead for Justice, and defend the Oppressed; for so we find it expressed afterward in a place very like to this, Chap. 63.5. And I looked and there was none to help, and I wondered that there was none to uphold. As for this expression of God's wondering, it is used to imply both how strange and wonderful it was, that God's own peculiar People should be so grievously and universally corrupted, that there should not be a Man found amongst them, that should oppose the Injustice of those Times; and likewise what Riches of Grace it discovered in God, that he should be so solicitously careful for the saving of a People so desperately Wicked: Which is added in the following Words; Therefore his Arm brought Salvation unto him, and his Righteousness it sustained him; where the Hebrew word which we Translate unto him, may be an Elegant redundancy, usual in that Language: Or, if that will not be admitted, then it must be understood, either of God's People, to wit, that when there was no man that did appear for the saving of his People, or to defend them against those that made a Prey of them, then of his own free Grace, God himself undertook the Work, and by his Infinite Power, (his Almighty Arm, see the Notes, Chap. 51.5. and 53.1.) without the assistance or mediation of any Man, brought Salvation unto his People; and his Righteousness; that is, his Just and Righteous judging betwixt his People and their unjust Oppressors; it sustained him, that is, it upheld and preserved his People from being utterly ruined and destroyed: Or else of God himself, as he is Interested in his People, and as it was his work to save his wronged and oppressed People; to wit, That his Arm brought Salvation unto him, and his Righteousness it sustained him; namely, In that by his Almighty Power, and by his Righteous Judgments he had provided for the preserving and upholding of his own Cause and People: And indeed this agreeth best with two other places, that seem parallel with this, that Chap. 63.5. And I looked and there was none to help—therefore mine own Arm brought Salvation unto me, and my Fury it upheld me; and that Psal. 98.1. His Right Hand and his Holy Arm hath gotten him the Victory. I know that many Learned Expositors do understand all this of that great work of Mans Redemption by Christ; to wit, that God of his own free Grace, did by himself take care for the saving of his chosen People, when nobody else minded it: But rather it is surely meant of God's delivering his People the Jews from being destroyed; though it may well be granted, that as often elsewhere, so here also, under the deliverance of the Jews from the Babylonian Captivity, the Redemption of God's People by Christ, of which that was a Type, is comprehended.
Ver. 17. For he put on Righteousness as a Breast-plate, and an Helmet of Salvation upon his Head, &c.] The meaning of this is, that God would interpose himself as an Armed Man for the safe-guarding of his People, and for the destruction of their Enemies; and that hereby there should be a clear discovery of his Righteousness; that is, his Faithfulness in making good his promises to his People, or rather his Justice in judging Righteously between them and their Enemies, (see the foregoing Note,) and his tender care for the Salvation and deliverance of his People; this being that which moved him so Gloriously to appear for the deliverance of his People, and the ruin of their Enemies. And to the same purpose is the next Clause, and he put on the Garments of Vengeance for Cloathing, and was clad with Zeal as a Cloke; namely, that his Zeal for his own Glory, and his Indignation for the Oppression of his People should be clearly seen in the Vengeance which upon this account he would Execute upon their Enemies.
Ver. 18. According to their Deeds, accordingly he will repay, Fury to his Adversaries, Recompence to his Enemies, &c.] It is in the Original, According to Recompences, &c. And so thereupon, some would have this to be the meaning of the Words, that according to what God had often formerly done in recompensing to the Enemies of his People, the Evil which they had done unto his People, so he would now do again: But taking the Words as they are Translated in our Bibles, the meaning is clear, that God would in great Fury avenge himself upon his Peoples Enemies, according to what they had deserved, or according to the Evil which they had done to his People. And now by these Adversaries and Enemies may be meant all the Enemies of God's People the Jews, both Forreign, the Babylonians and others, and likewise Domestic, the Wicked Princes, Judges, and others that oppressed their Brethren, especially the Righteous amongst them; yea, by many Learned Expositors it is held, that together with the Enemies of the Jews, here more especially intended, not only all the Enemies of God's Church in all Ages are comprehended; (which is the more probable, because of the following Clause, to the Islands he will repay recompense; that is, to the Enemies of his People in the remotest Parts, and where they think themselves safest from all danger; See the Note, Chap. 41.1.) but also their Spiritual Enemies, as with respect to Christ's Victory over them; which Exposition indeed the following Verses seem much to favor.
Ver. 19. So shall they fear the Name of the Lord from the West, and his Glory from the rising of the Sun, &c.] That is, By occasion of this Glorious Work of God, mentioned in the foregoing Verse, in delivering his People, by executing vengeance upon their Enemies; Men shall fear the Lord, and the Name and Glory of God shall be renowned throughout the World; See the Note, Psal. 113.3. And indeed (as was hinted in the foregoing Note) though this may be meant primarily of that terror wherewith all the Nations in the World in a manner should be struck, upon the Destruction which God would bring on the Enemies of the Jews; yet the words do so clearly seem to intend also that filial fear wherewith, upon the conversion of the Gentiles, the Church of Christ throughout the whole World should fear God; that whereas now God was despised by his own People, he should then be honored by the Nations all the World over; (whence it is also that in the following words there is a Promise added of God's aiding them against their Enemies) that this doth much confirm that more general Exposition given in the foregoing Note, of the revenge which God would bring upon the Enemies of his People; When the Enemy shall come in like a Flood; that is, whenever the Devil and his Instruments shall break in upon my Church like a Flood, (see the Notes, Chap. 8.7, 8.) The Spirit of the Lord shall lift up a Standard against him, or (as it is in the Margin) put him to flight; that is, God by his Divine and Almighty Power shall take part with his People, and raise up Forces against these their Enemies, wherewith he will oppose and vanquish them: See the Notes, Chap. 5.26. and 11.12. and 49.22. Or, God with a blast of his Breath only shall cause them to flee; yea, the meaning may be, if we understand it of the Spiritual Enemies of God's People, that he would by his Holy Spirit so assist and strengthen his People, that they should be able to withstand and overcome these their mighty Adversaries, Eph. 6.13.
Ver. 20. And the Redeemer shall come to Zion, &c.] That is, God will send one that shall redeem his People out of their Bondage and Misery: Now, as hereby the deliverance of the Jews out of Babylon was intended, Cyrus was questionless this Redeemer: But, as this was also intended as a Promise of the Spiritual Redemption, whereof the other was a Type, Christ was the Redeemer. And that this was intended, is clear by the Apostles citing this place, (according to the Translation of the Septuagint) to prove that certainly the Jews should at last be converted, and made partakers of the Redemption that is by Christ; Rom. 11.26, 27. And so (that is, when the fullness of the Gentiles is come in,) all Israel shall be saved; (that is, the generality of the Nation of the Jews) As it is Written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob; For this is my Covenant unto them, &c. It is, as if the Apostle had argued thus, The Prophet Isaiah foretold that Christ should come as a Redeemer to the Church and Nation of the Jews, who as yet do despise and reject him; and therefore certainly there shall a time come, when the Nation of the Jews shall embrace Christ as their Redeemer: As for the following Words, and unto them that turn from Transgression in Jacob, as they are spoken with respect to the deliverance of the Jews out of Babylon, they imply both, that that deliverance should be wrought chiefly for the sake of that little Remnant amongst them that were reformed by their Captivity, and that it should be to them only a real Mercy: But as they are spoken with respect to Mans Redemption by Christ, they plainly show, that none can justly challenge any Interest therein, but only those that forsakeing their Sins do turn unto the Lord.
Ver. 21. As for me, this is my Covenant with them, saith the Lord, &c.] To wit, with his People, whom the Redeemer mentioned in the foregoing Verse should redeem. My Spirit that is upon thee, &c.] That is, say some, upon Christ the Redeemer. And so they take it as a promise made by God the Father to Christ, that his Word and Spirit should be forever continued to his Seed, concerning whom, See the Note, Chap. 53.10. But I rather conceive that this is spoken either to the Prophet Isaiah; and then the meaning must be either; 1. That this which God had now promised by him should be so accomplished, that the memory of it should be continued unto all Posterity; Or, 2. That the Spirit which God had put upon him, and that Gospel-promise which he had published, should be continued to the Prophets and others that should succeed him in the Work of the public Ministry, even to the end of the World: Or rather to the Church, the Redeemed ones in his Zion, (to whom God here turns his Speech) My Spirit that is upon thee, and my Words which I have put in thy Mouth shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, &c. that is, My Word and Spirit shall still be with thee, for thine instruction and direction unto the Worlds end; there shall be always of my Messengers, Prophets, Apostles, and other Ministers and Teachers, that shall successively Preach my Word faithfully to you, and my Spirit shall go along with their Ministry to make it work effectually upon you; so that there shall be still a profession of my Truth among you. A clear proof, that though Councils may err, yet the true Catholic Church shall never err.
CHAP. LX.
VERSE. 1. ARISE, &c.] This is spoken to Zion, to whom, Ver. 20. of the foregoing Chapter, God had promised the Redeemer should come; and consequently, according to what is there noted, in the Type it is spoken to the Jews in the Babylonian Captivity; but in the Antitype to the Primitive Church of the Jews; as is evident, because afterward, Ver. 3. it is said the Gentiles should join themselves to her. Arise, to wit, (taking it as spoken to the Jews in Babylon) out of the Dust, that low and sad condition, wherein thou hast lain for a long time; rouse up thyself, and enter into that happy change and advancement which thy God will now bring thee into; see the Note, Chap. 51.17. Shine, be thou now, or thou shalt be now in a joyful, prosperous, and glorious condition: For the Light is come, and the Glory of the Lord is risen upon thee; That is, the Night of thine Adversity being at an end, the Day of thy Prosperity begins to dawn, and the Lord is beginning to show forth his Glory, as the Sun doth where it riseth, in delivering thee out of thy Captivity, to settle thee again in thine own Land, or to make thee renowned and glorious. But indeed the expression here used seems to allude to those Times, when the Glory of the Lord used to appear upon the Tabernacle and in the Temple. But now under this Type, the great bliss of the Primitive Church of Christ is here principally intended; in regard whereof the Church of the Jews is here stirred up to arise and shine, or, to be enlightened, as it is in the Margin; namely, with respect to that Spiritual Happiness and Glory, whereto she should be raised from an estate of Sin and Misery under the Messiah; which is set forth in the following words, for the Light is come, or, as it is in the Margin, thy Light cometh, and the Glory of the Lord is risen upon thee; that is, Christ, Joh. 8.12. long since promised to them, and in whom they had in many respects a special Interest; Or, the Gospel which was to succeed in the stead of the abrogated Law, called, the light of the Glorious Gospel of Christ; 2 Cor. 4.4. Or, that blessed and joyful estate whereto the Church of the Jews was then advanced.
Ver. 2. For behold the Darkness shall cover the Earth, and gross Darkness the People, &c] To wit, you the whilst enjoying great and marvelous light, as it follows in the next words: But the Lord shall arise upon thee, and his Glory shall be seen upon thee: And this is added, the better to set forth the greatness of their approaching happiness, that whilst other Nations should be overwhelmed with thick darkness, as the Egyptians were in Egypt, they should be as the Israelites that were in Goshen, that had Light in their Dwellings. Now though this (in the Type) was accomplished, when the Jews were in a lightsome comfortable condition at their deliverance out of Babylon, the Lord then appearing graciously amongst them, and shining favourably upon them, and causing his Glory to be clearly discovered upon them in that their wonderful deliverance; whilst the Babylonians and other Neighbor Nations were under the dismal darkness of sore tribulations, being subdued and wasted by Cyrus, who set them free: Yet questioneless it is principally meant of the happiness of the Church of the Jews, when Christ should come to them, above all the Nations of the World besides, in that whilst this Sun of Righteousness; Mal. 4.2. should arise and shine upon them, and dispel all the Darkness of their blindness and misery, by the light of the Gospel, whilst all the World besides should lie in darkness and the shadow of Death.
Ver. 3. And the Gentiles shall come to thy Light, &c.] In the Type this may be meant of the great respect that should be shewn to the Jews in their wondrous and glorious return out of Babylon by Forreign Nations and Kings; See the Notes, Chap. 49.6, 7. But with respect of the Antitype, it is principally doubtless meant of the Conversion of the Gentiles, and their being enlightened by the Gospel, first Preached amongst the Jews; see the Note, Chap. 2.3. Even these Nations should be so far from being Enemies to the Jews, as formerly they had been, that they should join themselves to them, and profess the same Faith, and be one People with them; and Kings to the brightness of thy rising; that is, Heathen Kings shall come in to thee, because of the brightness that shall rise upon thee; or because of thy brightness when thou shalt arise in great Glory from a low condition; see the Note, Chap. 49.23.
Ver. 4. Lift up thine Eyes round about, and see, all they gather themselves together, they come to thee, &c.] This is spoken to set forth, as by way of admiration, the Multitude of the Gentiles, mentioned in the foregoing Verse, that should from all Countries round about come flocking in, and join themselves to the Primitive Church of the Jews; see the Notes, Chap. 2.3. and 14.1. and 43.5. but especially Chap. 49.22. though they were of several Nations, and formerly at great enmity amongst themselves, yet should come in willingly together, and join themselves to be one Church with the Christian Jews. Some I know understand this of the Jews flocking home from all Countries, whither they had fled, or were carried Captives. But if this should be intended in the Type, yet certainly it is chiefly meant of the Conversion of the Gentiles, as the relation the words have to the foregoing Verse doth clearly show. And so I understand also the following words; Thy Sons shall come from far, and thy Daughters shall be nursed at thy side; that is, carried in thine Arms and Bosom; namely, that the Children of the Gentiles should be brought into the Church of Christ, as their Mother.
Ver. 5. Then thou shalt see, &c.] That is, thou shalt feed thine Eyes with this pleasing sight of the Multitude of the Gentiles that shall come in to thee, (it is spoken with reference to that in the foregoing Verse, Lift up thine Eyes round about, and see) and flow together, that is, flock together to behold such a joyful sight; and thine Heart shall fear; to wit, with admiration, at the unexpectedness of the thing done, and the consideration of the High and Glorious Estate, whereto God had suddenly raised them, especially by the access of the Gentiles. And indeed wonderful and unexpected joys do usually work a kind of fear and trembling of Heart in Men; see Gen. 45.26, 27. Whence is that they shall fear and tremble for all the Goodness, and for all the Prosperity, that I procure unto it. Jer. 33.9. And therefore are these here joined together, and thine Heart shall fear and be enlarged; to wit, with joy; See the Note, Psal. 119.32. And indeed though the believing Jews did at first grudge at the admitting of the Gentiles into the Church, before they understood the will of God herein, yet afterward they did greatly rejoice in it; see Acts 10.45. and 11.18. Because the abundance of the Sea, &c. It is in the Margin, because the noise of the Sea shall be turned toward thee; that is, a Multitude of People shall come in like a Sea upon thee. But reading it, as it is in our Bibles: Because the abundance of the Sea shall be Converted unto thee; the meaning is, that the Church of the Christian Jews should be affected, as is before said, because such Multitudes of Forreign Nations should embrace their Religion, and be kindly affected to them, whom they hated before, bountifully imparting of their Riches for the service of Christ, and his Church and People: The Forces of the Gentiles shall come unto thee; that is, whole Armies or Troops of them shall come in to thee: This also (in the Type) many understand of the forwardness of the Nations to help the Jews at their return out of Babylon; and some would have the meaning to be, that Judea should become a great Mart for Merchants by Sea: But the foregoing Exposition doth most clearly suit with the whole current of this Prophesy.
Ver. 6. The multitude of Camels shall cover thee, &c.] That is, thy Land; the Dromedaries of Midian and Ephah; that is, the Midianites (for Ephah was also of the Posterity of Midian, Gen. 25.4.) who inhabited Arabia; see the Note, Gen. 37.28. The meaning is, that the Converted Gentiles should honor the Lord with their Substance, and Consecrate themselves, and all that they had, to the Service of Christ and his Church. And accordingly the several Nations are here said to bring in those things, that were the choicest Commodities of their several Countries. The meaning here cannot be, that these Midianites, Embracing the Faith of Christ, should ride to Jerusalem upon Camels and Dromedaries, but because in those Eastern Countries, they used to ride and to carry great Burdens of Wares upon this kind of Cattle, and because in those days Men used not to come empty handed to the House of God, therefore the Coming in of the Gentiles, their submitting themselves, and all they had to the Lord's disposing, and their contributing of their Wealth in abundance, to the Church of Christ, is thus figuratively expressed, that the Land of God's People should be covered with their Camels and Dromedaries. And to the same purpose is that which follows, all they from Sheba shall come; see the Note, Psal. 72.10. They shall bring Gold and Incense; that is, they shall also Consecrate their Wealth to the Lord; yea, and some would have it, that under these, Figuratively, the dedicating of their Learning, and Eloquence, their Arts and Sciences to the service of Christ and his Church, is also comprehended; and they shall show forth the praises of the Lord; that is, they shall worship God. And indeed, this last clause showeth plainly, that the mention made in the foregoing Words of their bringing Gold and Incense with them, was not with respect to Trading, as some have thought, but with respect to the worship and service of God.
Ver. 7. All the Flocks of Kedar, shall be gathered together unto thee: The Rams of Nebaioth shall Minister unto thee, &c.] Because the Kedarens and Nabathaeans, Ishmaelites of the Posterity of Kedar and Nebaioth, dwelling in Arabia, abounded in Flocks of Sheep, therefore it is said, that from them multitudes of these shall be brought in to God's People. And though (in the Type) this again may be meant of these Nations, supplying the Jews that were come out of Babylon, abundantly with Cattle for Sacrifices: But certainly it is principally meant of the Converted Gentiles; and accordingly we must understand it, either that they should zealously promote the Church of Christ, and the worship of God therein, by contributing abundantly of their Substance thereto, or that they should offer up Spiritual Sacrifices unto God: for it is usual with the Prophets in speaking to the Jews, to set forth the Worship of the Gospel under Figurative terms taken from their Legal Service; they shall come up with acceptance upon mine Altar; that is, their Services shall be as Sacrifices acceptable to God through Jesus Christ; and I will glorify the house of my Glory; that is, in the Type, his glorious House, the Temple built for his Glory, and wherein he had appeared often with great Glory, now trodden down by the Gentiles, but to be raised up again gloriously at the Jews return from Babylon: or rather, the Church of Christ; the House of God, 1 Tim. 3.15. which God did many ways Glorify; but the access of the Gentiles is principally here intended; see the Note, ver. 9.
Ver. 8. Who are these, &c.] The Prophet (some think, in the name of the Church, who above, ver. 4. in this regard, was called upon to lift up her Eyes, and look about) breaks forth here into an admiration at the multitudes of those that should come flocking into Zion. And though some understand it of the Jews returning to their own Country, at their deliverance out of Babylon, as they do a like expression, Chap. 49.21. (of which see the Note there) yet indeed the very words seem to hint, that he speaks of the Gentiles coming in to the Christian Church of the Jews, because he speaks of them, as a People unknown, such as were Aliens and Strangers from the Common-Wealth of Israel: Who are these that fly as a Cloud, and as the Doves to their Windows? that is, the Lockers, where they make their several Nests, and breed their Young ones; or rather the loover-holes in the Turrets or tops of the Dove-house, whereby they fly into it. Now the coming in of the Gentiles to the Church may be compared to the flying of a Cloud, to imply their coming in from remote Countries, because Clouds do many times arise in the farthest parts of the Sky; and to the flying in of Doves to their windows, because as Doves do usually fly home, when they see a storm coming, or are in danger of some Bird of prey, so it should be the fear of wrath to come, that should bring in the Gentiles to the Church, as to a place of refuge and safety. But questionless, the main intent of both Similitudes, is to set forth with what eagerness, cheerfulness, and speed, (see the Note, Chap. 19.1.) and likewise, in what multitudes they should come in, like a huge flight of Doves, that cover the Air like a Cloud, or like a Cloud that sometimes will spread and cover the whole face of the Heavens.
Ver. 9. Surely the Isles, &c.] That is, such as dwell in remote Islands, or elsewhere on the Sea-Coast; see the Note, Chap. 41.1. This seems to be spoken in the Person of God, or Christ, in answer to the wonder of the Prophet, or Church, in the foregoing Verse; Surely the Isles wait for me; that is, being convinced of the danger of their natural condition, by the Preaching of the Gospel, they shall earnestly long to be brought home, and reconciled with me; and therefore it is no wonder, though they come in flocking to me. But see the Notes also, Chap. 42.4. and 51.5. and the Ships of Tarshish (see the Notes, 1 Kings 10.22. and Psal. 48.7.) first; that is, the Men of Tarshish, famous above others for Shipping and Navigation, shall be of the first and forwardest, that shall be ready to come in to me, and serve me; to bring thy Sons from far; that is, thy Children, O my Church; see the Notes above, ver. 4. and Chap. 49.22. their Silver and their Gold with them; see the Note above, ver. 6. unto the name of the Lord thy God; that is, to be consecrated to God, or for the Service of his Church, or Temple; see the Note, Deut. 12.4. and to the Holy one of Israel; see the Note, Chap. 12.6. because he hath glorified thee; to wit, by the great things he hath done for thee, and particularly by enlarging thy Church by the access of the Gentiles; But see the Notes before, ver. 5, 6, 7.
Ver. 10. And the Sons of Strangers shall build up thy Walls, &c.] This in the type was accomplished, when at the Jews return from Babylon, the foreign Nations did afford them Free-will-offerings towards the building of their City Jerusalem and the Temple, being encouraged thereunto, by the Proclamation of Cyrus▪ see the Note, Ezra 1.4. (notwithstanding the opposition that was made against them herein, by the Samaritans at their return home; yet thus far by the help afforded them by strangers this Prophecy was fulfilled) and likewise when the Proselytes of other Nations returning with them, did join with them in repairing both their City and Temple; and the like may be said of the following words, and their Kings shall minister unto thee; that was accomplished in the favor afforded the Jews by Cyrus, and some of his Successors. But now in the Antitype this was clearly fulfilled, when God raised up, even amongst the Gentiles, Learned Men, that by their preaching and writing, and Princes that by their bounty and favor, should much promote the Edification of the Church, and advance her strength and glory; see the Note, Chap. 49.23. for in my wroth I smote thee, but in my favor have I had mercy on thee. This was spoken of the Jewish Church, whom for their sins God did often sorely afflict for a time, but afterward of his Free-grace shown favor to them, both in their deliverance out of Babylon, and in that greater Mercy of their Redemption by Christ.
Ver. 11. Therefore thy Gates shall be open continually, they shall not be shut day nor night, &c.] To wit, that the Gentiles may from every side come in and join themselves in one Church with thee; (none being excluded that shall in a right manner tender themselves) and that they may, by night as well as by day, bring in their Wealth to thee. And indeed that this is intended, appears by the following words, which are added to explain that which went before; that men may bring unto thee the forces (or wealth) of the Gentiles; see the Note above, ver. 5. and that their Kings may be brought; that is, that not only the common sort of People, but even their Kings also, who are usually fierce, and not easily won this way; or that, to do anything contrary to their own Wills, may be brought in to thee, to stoop to the Gospel and Scepter of Christ: And indeed the word here used in the Original may be understood, either of their being brought in to the Church in the State, and with the attendance of Kings; or of their being brought in as Captives, subdued by the Preaching of the Gospel, to stoop to the yoke of Christ; see the Note, Psal. 149.8. Even this also indeed some understand of the Type: As namely, that it is said that the Gates of Jerusalem should stand open continually, &c. to imply the great confluence of the Nations round about thither, upon the Jews return thither from Babylon, and of the readiness both of the People and their Kings, to contribute liberally to their help. But we may easily see how much more clearly this suits with the coming in of the Gentiles, upon the Preaching of the Gospel. And as for the Evangelist St. John 's citing this place, Rev. 21.25. to set forth the peace of the Church triumphant in Heaven, the ground of that is only, because the Apostle knew that the Prophet speaks here of that Glory of the Church of Christ, which shall be perfected in the Kingdom of Heaven.
Ver. 12. For the Nation, &c.] As if he had said, nor shall these thy open Gates endanger thee, by letting in thine Enemies upon thee; for the Nation and Kingdom, that will not serve thee; that is, all People that will not submit to the Gospel and Scepter of Christ, erected in thee; shall perish, &c. that is, shall everlastingly perish. Nor can this indeed be any way well understood of the Church of the Jews returning out of Babylon, but with respect to what she should come afterward to be in the days of the Gospel.
Ver. 13. The Glory of Lebanon shall come unto thee, &c.] That is, that all Cedars, and other goodly Trees, which make Lebanon look so Gloriously, shall be brought in to thee; the Fir-tree, and the Pine-tree, and the Box together; see Chap. 41.19. to beautify the place of my Sanctuary; to wit, the Temple at Jerusalem; see Ezra. 7.27. and I will make the place of my Feet glorious; that is, my Foot-stool, my Temple, as is before said; for though the Ark is in some places more especially called God's Foot-stool; for which see the Notes, 1 Chron. 28.2. and Psal. 99.5. yet the Temple is else-where also called God's Foot-stool, as in Lam. 2.1. where the destruction of the Temple is thus set forth; That the Lord remembered not his Foot-stool in the day of his anger; and so likewise, Ezek. 43.7. So that in the Type, the rebuilding and beautifying of the Temple, after their return from Babylon, is clearly here meant; see Ezra 3.7. But in the Antitype, it is certainly meant of the edifying of the Church of Christ, his Spiritual Temple and Foot-stool, his settled dwelling-place; and God here promiseth a continual supply of whatever might tend to the strengthening and adorning of it.
Ver. 14. The Sons also of them that afflicted thee, shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy Feet, &c.] Though there was some dark shadow of the accomplishment of this in the great respect and honor, which was yielded to the Jews after their return from Babylon, by many Nations with their Kings, that had formerly been their bitter Enemies; yet the full and clear accomplishment of it was in the great honor which the Gentiles and their Kings should yield to Christ and his Church; see the Note, Chap. 49.23. and they shall call thee the City of the Lord, &c. that is, they shall own the special interest which thou hast in God, being convinced by his appearing so wonderfully for thee.
Ver. 15. Whereas thou hast been forsaken and hated, so that no man went through thee, &c.] That is, disregarded and in a desolate condtion; see the Notes, Chap. 3.26. and 3.11, 12. I will make thee an eternal excellency; or, a lasting excellency; that is, I will bring thee into a most excellent and glorious estate; and this, I conceive, must be understood of the Jewish Church, from the time of her deliverance out of Babylon, till she came to be made glorious by becoming the Spouse of Christ, and so on forward unto the end of Christ's Kingdom. It is meant of the Spiritual excellency of the Church here, and of her incomprehensible Glory in Heaven hereafter. And are to the same purpose, the following Words, a joy of many Generations; namely, that the exceeding happiness of the Church, should be the joy of God's People, from generation to generation.
Ver. 16. Thou shalt also suck the milk of the Gentiles, and shalt suck the Breast of Kings, &c.] That is, the Heathens, with their Kings, that before sought to devour thee, shall then with much tender love, nourish and support and defend thee; see the the Note, Chap 49.23. As likewise for the following Clause, And thou shalt know that I the Lord am thy Savior and thy Redeemer, the mighty one of Jacob. And see also the Note, Psal. 132.2.
Ver. 17. For Brass I will bring Gold, and for Iron I will bring Silver, and for Wood Brass, and for Stones Iron, &c.] That is, thou shalt be brought into a far more happy excellent and glorious condition, than ever thou enjoyedst formerly; we cannot say that this was so with the Church of the Jews that returned out of Babylon; and therefore it must be extended to this Church, when she became Christian; when her condition was indeed transcendently bettered, because then instead of Carnal Ceremonies, they had more Noble Spiritual Ordinances, whereby Remission of Sins, Adoption, Sanctification and Life Eternal, were tendered and conveyed to them, and because these the gifts of the Holy Ghost should be more abundantly than ever, and in a more glorious manner poured forth upon them; I will make thy Officers Peace, and thine Exacters Righteousness; That is, whereas in former days thou wert disturbed and oppressed by thy Governors and their Officers; or, whereas in Babylon thou wert miserably crushed by cruel Task-masters, then thou shalt have such Righteous Rulers and Officers, that thou shalt live Peaceably and Comfortably under them. And this was partyl accomplished in those just and peaceable Governors, that God set over them after their return out of Babylon, Ezra, Nehemiah, and others, that did indeed solely study and seek the Prosperity and Welfare of the Nation. But especially I conceive it is meant of those Church Officers and Rulers in the days of the Gospel, that should pacify the Consciences of Men, by Preaching Peace and Righteousness to them through Jesus Christ, and of those Christian-Magistrates, that should Govern the Church with great Justice and Peace; see the Note, Chap. • .26.
Ver. 18. Violence shall no more be heard in thy Land, wasting nor destruction within thy Borders: ] Having foretold in the foregoing Verse, how justly and peaceably their Governors should Rule over them, this is added as the effect hereof; to wit, that there should not anymore be heard in their Land the Outcries and Complaints of the poor People, either because of the Violence and Oppression of their Rulers, or because of the wasting of their Land, by Forreign Enemies breaking in upon them. But now if this be understood of the Land of Judea after their return out of Babylon, it must be taken as spoken Comparatively, that there should be no more such complaint of their oppressions, as was at present amongst them, or as was when Jerusalem was besieged and destroyed, or as when they were Captives in Babylon: Yea if we understand it (as I conceive it is principally intended) of the Church of Christ, either it must be understood of such a violence and destruction, whereby the Church should be utterly Ruined and Destroyed; which all the powers of Hell shall never be able to effect: Or else it must be extended to the perfect Peace and Safety of the Church Triumphant in Heaven; (which seems the more probable, because of that which is added in the following Verses) for indeed, though the Gospel teacheth Christians Peace and Righteousness, yet it cannot be denied, but that there is too much Violence and Oppression amongst them. And besides it is evident, that Enemies do often break in upon them, waste and destroy them.
But thou shalt call thy Walls Salvation, and thy Gates Praise. ] The meaning is, that the Walls and Gates of Jerusalem, should through the Blessing of God, be a means of sure preservation to them, and give them occasion of frequent blessing God in their Gates; see the Note, Psal. 4.14. though some would have it, that Praise is promised in their Gates, to imply, that the Justice administered in their Gates, should be the great cause of their praising God. And the Words may also be understood, as if they had been expressed thus, that God's Salvation should be instead of Walls and Gates to them, and should yield them continual occasion of praising God. But for this see the Notes, Chap. 26.1.
Ver. 19. The Sun shall be no more thy light by day, neither for brightness shall the Moon give Light unto thee, &c.] It cannot be thought that the People of God should ever here in this World live without the Light of the Sun and Moon; but the meaning is, that they should have a Light so transcendently greater and more lightsome than those, that Comparatively they should not mind, nor esteem them; namely, the Light of God's gracious favor shining into their hearts in and through the Lord Christ, the Sun of Righteousness, who should enlighten their Minds with the knowledge of his Grace, by his Word and Spirit, and thereby fill their heart with exceeding great Joy. And so we find this explained in the following Words; but the Lord shall be unto thee an everlasting Light; where also in those Words, an everlasting Light; that transcendent excellency of this Light is hinted (which is more fully set forth in the following Verse) to wit, that this Light should constantly and continually shine upon them, without any variation or change, until they were brought at last to the Eternal enjoyment of his Presence in Heavenly Glory. And indeed many there are that hold, that of this last, the Glorious and Beatifical presence of God which the Saints shall enjoy in the Life that it to come, this place is principally, if not solely, to be understood; when they shall need no outward ordinary means for their Joy and Bliss, but God shall be all in all to them. But see the Notes also, Chap. 24.23. And thy God thy Glory; that is, thine Interest in this great and glorious God through Jesus Christ, and the great things he shall do for thee, shall be a great honor to thee.
Ver. 20. Thy Sun shall no more go down, neither shall thy Moon withdraw itself, &c.] As if he had said, whereas men do not always constantly enjoy the light of the Sun and Moon, because when they have shined their appointed time, they Set again, and are hidden under the Earth; thy Sun and thy Moon, the Light promised in the foregoing Verse, transcendently surpassing the Light of the Sun and Moon, shall shine upon thee perpetually without any vicissitude and interruption, it shall never be withdrawn, but shall be thy Light, by Night as well as by Day, in the darkness of Adversity, as well as in Prosperity; yea in Heaven unto all Eternity.
Ver. 21. Thy People also shall be all righteous, &c.] That is, those that are truly such, true Members of the Church, even all of them, whether Jews or Gentiles, shall be righteous; to wit, perfectly, by the imputed righteousness of Christ; and really also, by inherent righteousness wrought in them, which shall be perfected in Heaven. But see the Notes also, Chap. 4.3. and 59.20. they shall inherit the Land forever; that is, as it hath respect to the Jews returning from Babylon, they shall possess the Land of Canaan again for many Generations; see the Note, Psal. 37.18. Lest that poor Remnant that were brought back from thence should fear, that they should presently be driven out again, therefore is this promise added. But now as this is spoken with respect to the Church of Christ, the meaning of this Inheriting the Land forever must needs be, that they should forever continue in the World, as God's peculiar Church and People, the new World (say our Divines in their large Annotations) by Christ renewed and restored in a special manner here, in full perfection hereafter; whereof God's giving Canaan to the Israelites for their peculiar Inheritance, that they might therein abide by themselves, separated from all the World, was a notable Type. As for the following Words, the Branch of my planting, the Work of mine hands, that I may be glorified; they are added, as a reason why those things must needs be so which he had here foretold concerning God's People, namely, because a Graft planted by the great God must needs thrive and prosper; the rather, because of the great delight he must needs take in them, even as Men are wont highly to esteem those Trees that are of their own planting, and especially because his aim in planting them was, that they might be to his glory. But see the Note, Chap. 29.23.
Ver. 22. A little One shall become a thousand, and a small one a strong Nation, &c.] This is a prediction of the miraculous multiplication of God's People; to wit, that it should be such, that one Man that had but a little small Family should have such a numerous Posterity, that his Family should in a short time become like a great Nation. And this may be understood as spoken, in the Type, of the Jews that should return from Babylon, that though they were but a small Remnant to speak of, yet they should soon become again a very numerous People; yet I conceive it is principally meant, in the Antitype of the Church of Christ, that though that was very little at first, yet it should suddenly increase, even to admiration. And so indeed it was; see the Note, Psal. 110.3. The Apostles were but a few: Yet how soon had they spread the Gospel to the utmost parts of the Earth? One Peter, by one Sermon, won three thousand to the Christian Faith, Acts 2.41. And the Apostle Paul, that terms himself, the least of the Apostles, how many Churches were planted by him alone, even in remote Countries. Some would have the first branch understood of a few growing to great multitudes; A little one shall become a thousand; and then the second branch; and a small one a strong nation, of Men of mean condition growing up to be potent and mighty Men. But I rather think, that in both branches the same thing is intended; for the word rendered strong, is sometimes used for numerous; see the Note, Chap. 16.14. Again, some would have the Spiritual sense of these expressions to be, that Men even of mean parts, and small gifts of grace, should bring in multitudes to believe in Christ. But the first Exposition seems to me the clearest; I the Lord will hasten it in his time; that is, however impossible this may seem to be, yet when the time comes, that is appointed for the doing of it; I the Lord, who have all things under my command, will not defer it, but speedily dispatch it.
CHAP. LXI.
VERSE 1. THE Spirit of the Lord God is upon me, &c. It is clear that the Prophet Isaiah doth in express terms speak this of himself. That the People might with the more confidence believe what he had said to them, he assures them, that God had endued him with the Spirit of Prophesy, and had sent him to foretell their deliverance out of Babylon, for the comfort of his poor People, when they should be there in great affliction and misery. The Spirit of the Lord God is upon me; that is, he hath poured forth the Spirit of Prophesy upon me, by the enabling whereof I speak; because the Lord hath anointed me; that is, consecrated and set me apart to be his Prophet, and accordingly fitted me with gifts suitable thereto, whereof the anointing of Kings, Priests, and Prophets of old was a sign; see the Notes, 1 Kings 19.15. to preach good tidings unto the meek; that is, the tidings of their deliverance out of Babylon; he hath sent me to bind up (that is, to heal; see the Note, Psal. 147.3.) the broken-hearted; that is, the poor broken-hearted Captives in Babylon. And so we must likewise understand all that follows, to proclaim liberty to the Captives, &c. Well, but now as clear it is also, that the Prophet speaks this likewise as in the Person of Christ, of whom he was a Type; and that because in the first Sermon our Savior preached at Nazareth, having read this Text out of Isaiah, he told his Hearers, that the Prophet spake those words of him, Luke 4.21. This day is this Scripture fulfilled in your ears. And of him therefore principally this place must be understood. The Spirit of the Lord God is upon me; for which see the Note, Chap. 11.2. because the Lord hath anointed me; that is, set me apart to the office of the Mediator, and abundantly fitted me for it, by the pouring forth of the gifts of his Spirit upon me, whereof the anointing of Kings, Priests, and Prophets was an outward sign. But for this see the Note also, Psal. 45.7. to Preach good tidings unto the Meek; or, as it is cited, Luke 4.18. out of the Septuagint (and they or both one and the same in effect) to Preach the Gospel to the Poor; that is, to Men poor in Spirit, meekened and humbled with the sight and sense of their Sins, and the Miseries they were obnoxious to by reason of their Sins; he hath sent me to bind up the broken hearted; that is, to heal them, as it is expressed, Luke 4.18. To wit, by comforting them with the glad tidings of the Gospel, to proclaim liberty to the Captives; See the Note, Chap. 42.7. And the opening of the Prison to them that are bound; which last Clause seems to be rendered in Luke 4.18. and recovering of sight to the Blind; the reason whereof Expositors usually say, is, because Men set free out of dark Prisons have as it were their Eyes opened thereby. But see the Notes, Chap. 42.7. and 49.9. Yea there is one Clause more in that place of Luke, where our Savior is said to have read this Text out of Isaiah, which is not here; to set at liberty them that are bruised; of which therefore some say, that it had been added in the Margin of the Septuagint, by way of explaining the foregoing words, and so was read also by our Savior.
Ver. 2. To proclaim the acceptable Year of the Lord, &c.] That is, the set time, when God would accept of his People into his favor again, which though it might be intended of the time appointed for the deliverance of his People out of Babylon; yet questionless it is principally meant of that set time, appointed by God (the Apostle calls it the fullness of time; Gal. 4 4.) Wherein God was pleased of his own free Grace, upon satisfaction made by Christ, to tender unto poor Sinners forgiveness of Sins and full Reconciliation with himself, by the Preaching of the Gospel, which is indeed a time welcome and acceptable unto those poor Souls, that lay groaning under a heavy burden of Sin; 1 Tim. 1.15. and Rom. 10.15. See the Note, Chap. 49.8. It is probable that in the words there is an allusion to the year of Jubile, which was a Type of the Days of the Gospel; for which see the Notes, Lev. 25.10. &c. And the day of Vengeance of our God; that is, the time when our God will take vengeance on the Babylonians, the Enemies of his people; or Mystically when Christ will destroy the Spiritual Enemies of his People, Satan, Sin, and Death, and so rescue his PeoPle out of their Bondage; See the Notes, Chap. 59.17, 18. Yet some understand it of the day of Judgment, when God will cast all the Enemies of his Church, together with Satan, into Eternal Damnation: To comfort all that Mourn; to wit, with the glad tidings formerly mentioned: And to the same purpose are all the several Expressions added in the following Verse.
Ver. 3. To appoint unto them that Mourn in Zion, to give unto them Beauty for Ashes &c.] That is, goodly and beautiful Garments instead of Ashes, wherein they sat, and wherewith they sprinkled themselves in Times of Sorrow; See the Note, Chap. 58.5. The Oil of Joy for Mourning; See the Note, Psal. 45.7. and 104.15. The Garment of Praise for the Spirit of heaviness; that is, such Garments as Men are wont to praise for their Beauty and Bravery, or such Garments as Men are wont to wear on Festivals and times of Triumph, when thy meet together to praise God for some great Mercies; that they might be called Trees of Righteousness; that is, that those that were as Trees cut down to the ground or spiritually dead, might sprout up again and flourish, and both be, and be esteemed a Righteous People; The planting of the Lord, that he might be Glorified; See the Note, Chap. 60.21.
Ver. 4. And they shall Build the old wastes, &c.] See the Notes, Chap. 58.12. and 60 10.
Ver. 5. And Strangers shall stand and feed your Flocks, &c.] that is, you shall be in such a prosperous condition, that the Heathens, whether taken in War, or bought, or hired by you, shall cheerfully and readily serve you even in the meanest and most servile Employments; and see also the Notes, Chap. 14.1, 2. But now as this is spoken with respect to the Days of the Gospel; many Learned Expositors understand it thus, that even from amongst the Gentiles many should be raised up that should be Teachers in the Church of Christ.
Ver. 6. But ye shall be named the Priests of the Lord, Men shall call you the Ministers of our God, &c.] Some (I conceive without any just ground) would have this understood particularly of the Priests and Levites, thus, that they should be no more despised and abused, as they had been in Babylon (it is like, above the other Captives) but that they should be highly esteemed amongst the People, as the Priests of the Lord, and the Ministers and Servants of God; for questionless the Prophet speaks here, as before to the whole people of the Jews, and accordingly the intent of the words is to show them, that however basely they had been used and esteemed in Babylon; yet, 1. When God delivered them from thence, they should be honored abroad, and in as great repute, as if they had been all Priests, a Holy People consecrated to God's Service, and in special favor with God; See the Notes, Exod. 19.6. And, 2. When they came to Embrace Christ in the Days of the Gospel, they should be advanced to be Priests unto God in a more peculiar and Spiritual manner, as it is said, Revel. 1.6. That Christ hath made us Kings and Priests unto God and his Father, even to offer up Spiritual Sacrifices to him; see Rom. 12.1. and 15.16. Heb. 13.15. and 1 Pet. 2.5. Ye shall eat the Riches of the Gentiles; See the Notes, Chap. 60.5, 6, 7.1.16. and 45.15. And in their Glory shall ye boast yourselves; that is, in their Riches, and all that shall be Glorious amongst them, their Learning, Eloquence, Gifts, and Graces; and in a word, in all the Glory which from them shall redound to you: But see also the Notes, Chap. 49.18. and 60.9.
Ver. 7. For your shame you shall have double, &c.] That is, (as it is spoken to the Jews, with respect to their Captivity in Babylon ) for the shame you underwent in the Land of your Captivity, ye shall have double Glory; that is, abundant Glory; see the Note, Chap. 40.2. (For this seems to be added with reference to the last Clause of the foregoing Verse; And in their glory shall ye boast yourselves ) or a double portion for the Dammages and Losses ye had formerly sustained. And thus some conceive that the following words are added by way of explaining these; and for confusion they; that is the Jews (the person is changed as often, elsewhere in this Prophet) for the reproach they underwent, shall rejoice in their Portion; that is, in their returning to, and possessing again that Land, which God had of old given them for their Portion and Inheritance; therefore in their Land they shall possess the double; that is, double Glory, as is before said, or a double Portion in the Land; to wit, in regard of the extraordinary Blessing of God upon that which they enjoyed; or in regard of the large extent of each ones Portion, in comparison of what they formerly held; because there was but only a small Remnant of them that returned, a Tenth of them only, Chap. 6.13. the greatest part of them being wasted and destroyed, partly by the Sword and Famine in their own Land, before they were carried away Captives, and partly in their Captivity; by reason whereof they that returned had the First-borns Portion, a double Portion; Everlasting joy shall be unto them; See the Note, Chap. 35.10. Well, but now there was but only a beginning of the performance of this promise in the deliverance of God's People out of Babylon, and their return home into their own Country; the perfect accomplishment of it was under Christ in the Days of the Gospel, partly in this World, but chiefly in Heaven: Referring it therefore to the Jews when they became the Church of Christ, we must thus understand this place; For your shame ye shall have double; that is, for the shame you have undergone amongst your Enemies (whether the Babylonians, or those that shall hate and despise you, both of the Jews and Gentiles, for your profession of Christianity and Preaching of the Gospel; 1. Cor. 1.2, 3) You shall be abundantly recompensed, your Honor and Bliss shall be double to what your Shame and Misery was, and that particularly by the access of the Gentiles, and the great Riches and Glory which they shall bring in to you, of which the Prophet had before spoken: And for confusion they; that is, my People; shall rejoice in their Portion; that is, in God, say some, who is the Portion of his people; or in the bringing in of the Gentiles to be one Church and People with them, say others; but I conceive it is generally meant of that abundant double Honor and Bliss, which they should enjoy instead of their former Shame and Misery, in and through the Lord Christ, partly in this World, and especially in Heaven; for under this the foregoing particulars, and any other that can be added, may be comprehended: Therefore in their Land, that is, in the Land of Israel, where the glad Tydings of Christ should be Preached first amongst them, and embraced by them; or, in the Land of the Gentiles, that did formerly reproach and despise them, the several Countries where the Gentiles shall embrace the Faith, and join themselves to the Church of Christ; or in the Earth, which is indeed only the Inheritance of Believers; see the Notes, Psal. 37.9.29. Or, in Heaven, say some, they shall possess the double; that is, the double Portion before promised them; Everlasting joy shall be unto them; that is, not momentary Joy, as is the Joy of the wicked, but a lasting Joy, begun here in the joy of their Salvation and Eternal in Heaven.
Ver. 8. For I the Lord love Judgment, &c.] All the difficulty in this Verse is to find out how it comes in, here in this place: Some take the words to be added, as a reason of the foregoing Promises made to his People, thus, For I the Lord love judgment, I hate Robbery for Burnt-Offering; that is, I so love equal, just, and upright dealing, that though Men should being that which they have gotten by Robbery and Oppression, and tender it to me in Sacrifices and Offerings, I should loath and abhor them; and I will direct their work in truth; that is, and therefore I will faithfully and constantly reward my People, (for the word here rendered Work is often used for a Recompence, or Reward; See Chap, 40.10. Or, I will order all their Affairs so that they shall go on in a prosperous and successful way. The drift of the words, they say, is this; that seeing he loved just, and hated all unjust dealing, he could not with Equity do otherwise but reward and prosper his faithful People; to wit, 1. Those of the Jews in Babylon, that had under so long and grievous Sufferings continued faithful to him, and upright in his Service; Or, 2. Those of the Gentiles, that should so willingly offer themselves, and all that they had to his Service. But then again others (I think most probably) hold that there is in these words a promise of a further Mercy, that God would confer upon his People; namely, that God would make them upright and sincere in his Service: The ground of this promise is laid down in the first words; For I the Lord love Judgment, I hate Robbery for Burnt-Offering; that is, I love that which is just and right, and consequently I hate all Hypocrisy and false dealing in my Worship and Service, such as is now too usual amongst my People, that make nothing of Rapine and Robbery, so that they can cover it over with a show of Devotion in my Service, and bring of that which they have thus wickedly gotten, and offer it in Sacrifice upon mine Altar: And then they say, the promise follows, made to his Redeemed People, of whom he had hitherto spoken; And I will direct their work in Truth; that is, I will make them upright and sincere in my Worship, and in their whole Conversation; they shall not be as it is now, a wicked People, and then think to cloke that, with making a show of Piety in bringing Offerings to mine Altar: And indeed observable it is, that under this promise there may be a hint given to God's People, how they ought to be qualified, to make them capable of the Mercies here promised them: And I will make an Everlasting Covenant with them; see the Note, Chap. 55.3.
Ver. 9. And their Seed shall be known among the Gentiles, and their Offspring among the People, &c.] That is, The Posterity of my Church and People shall be known, and be renowned and conspicuous among the several Nations of the Gentiles. The drift therefore of these words is to show, that though in the Babylonian Captivity, the Church and People should be brought to a very low Ebb, yet they should be multiplied, and be renowned all the World over; to wit, when the Gentiles should be won to join themselves to the Church of Christ, for though this promise concerning their being, known among the Gentiles, &c. began to be accomplished at the deliverance of the Jews out of Babylon; see the Note, Psal. 126.2. yet its full accomplishment was at the Calling of the Gentiles; when indeed those that professed the Faith of Christ, were, partly for their Holy and Righteous Conversation, and partly for the great things that God did for them, highly esteemed and owned to be God's peculiar People; all that see them shall acknowledge them, that they are the Seed which the Lord hath blessed; see the Note, Chap. 44.3.
Ver. 10. I will greatly rejoice in the Lord, my Soul shall be joyful in my God, &c.] The Church is here brought in triumphing and rejoicing in the Goodness of God to them, upon the Accomplishment of those great Mercies promised in the foregoing Verses; to wit, their deliverance out of Babylon, and their Redemption by Christ; see the Note, Psal. 34.2. For he hath Cloathed me with the Garments of Salvation; That is, with Salvation, as with a Garment; by the great Redemption and Salvation he hath wrought for me, he hath made me as Glorious in the Eyes of those that behold me, as if I were Cloathed with the most Gorgeous and Glorious Apparel; and to the same purpose are the following words; He hath covered me with the Robe of Righteousness; for by Righteousness here nothing else is meant, but the discovery of God's Goodness and Faithfulness in the Work of their Salvation; which indeed tended much to their Glory; see the Note, Chap. 51.6. Only now, as we intend it to that great work of our Salvation by Christ, begun here, but perfected in Heaven, it may be particularly applied to that Evangelical Righteousness wherewith Christians may be truly said to be Cloathed; for which see the Note, Chap. 60.21. This I conceive is the true meaning of this place; yet I know there are some that would have nothing else intended thereby, but only this, that God had changed their Captive Garments into the joyful Attire of those that are delivered out of Captivity.
Ver. 11. For as the Earth bringeth forth her Bud, and as the Garden causeth the things that are sown in it to Spring forth, &c.] To wit, when the Winter is gone and the Spring is come; So the Lord God will cause Righteousness and Praise to Spring forth before all the Nations; that is, so, though God may hide himself from his People for a time, yet when he begins to let the light of his Countenance shine forth favourably upon them again, he will cause your Land in the sight of all Nations to abound with Righteousness and Praise; that is, with the discovery of his Goodness and Faithfulness to you, and the Praise that shall thereupon be given to him; as if these things did grow and spring up everywhere out of the Earth; see the like expression; Psal. 72.3. and 85.11. The Land shall be covered with Righteousness and Praise, as the Earth is with the Fruits that grow up in the Spring time. But see also the foregoing Note. The drift doubtless of these Expressions is to show, that how impossible and incredible soever these things might seem, which the Prophet had promised, • yet that Almighty God that caused the Earth yearly to yield her Fruit, would likewise effect this great Change of which he had spoken.
CHAP. LXII.
VERSE. 1. FOR Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, &c.] The Prophet here professeth, that out of love and tender respect to Zion, and God's Church and People, and out of zeal for their good, their comfort and encouragement, he would not give over publishing those glad tidings, which he had already declared to them; to wit, concerning their deliverance out of Babylon, and their Redemption by Christ, and praying to God for the accomplishment of them; though he had long time done this, yet he would still incessantly go on to do it, yea though he should be never so much discouraged by the incredulity, hatred, and injurious dealing of the people, to whom he imparted these glad Tydings, or by seeing the Ruin that should come upon them for a time, yet • e would not cease incessantly to proclaim these things, that hereby he might raise up their Hearts constantly to wait for this promised deliverance and Salvation, though it might be long ere it came, Until the Righteousness thereof goeth forth as brightness, and the Salvation thereof as a Lamp that burneth; that is, (as it respects the Jews in Babylon) until by God's destroying the Babylonians, and his Peoples Deliverance, the Righteousness of his Peoples Cause, which lay hid during their Captivity, shall appear so clearly and gloriously, that all the Nations about them shall see and acknowledge it. Or, (as it respects the Church of Christ) until Christ come, who is the Righteousness and Savior of his People, until the great Work of the Righteousness and Salvation of the Church be fully accomplished, and do shine forth gloriously in the Ministry of the Gospel, to the drawing of all Men's Eyes to it, even amongst Gentiles that before sat in gross darkness. Some think that this is spoken by the Prophet in the Person of God; For Zion's sake I will not hold my peace, &c. To wit, that God would not rest, till he had pleaded the Righteous Cause of his People and saved them from their Enemies; (for when he doth forbear to do this, he is in the Scripture▪ Phrase said to hold his peace; See the Note, Chap. 42.14.) Yea, they say, that it cannot be spoken by the Prophet in his own Person, because he died long before the return of the Jews out of Babylon, and much more before the full accomplishment of these things by Jesus Christ. But this is not a sufficient reason to disprove what is most generally held by Expositors; to wit, that the Prophet speaks here in his own Person; since his meaning here may be only this, that should he live till these things, which God had promised his People, should come to pass, he would never cease to Preach these glad tidings, nor to Pray for the speedy performance of them. It is not unlike that Speech of the Apostles; 1 Thes. 4.17. We, which are alive and remain, shall be caught up together with them in the Clouds; that is, should any of us at that day be found living upon Earth, it would be so with us.
Ver. 2. And the Gentiles shall see thy Righteousness, &c.] To wit, that before mentioned, which should go forth as brightness; for which see the foregoing Note; and all Kings thy Glory; that is, all the great Kings of the Gentiles, to whom the knowledge of it shall come, shall take notice of the exceeding Glory whereto God hath advanced thee; See the Note, Psal. 138.4. And thou shalt be called by a new Name, which the Mouth of the Lord shall Name; that is, God will give thee a new Name; to wit, that expressed afterward, ver. 4. Thou shalt be called Hephzi-bah. But the meaning is, either that God's Church and People should, through his favor to them, become exceeding Famous and Renowned, far more than ever formerly; Or, that God would bring them into a new Estate and Condition, far more glorious than ever formerly heard of; which was most fully accomplished, when they became the Church of Christ.
Ver. 3. Thou shalt also be a Crown of Glory in the Hand of the Lord, and a Royal Diadem in the Hand of thy God. ) The meaning is, either, 1. That the Lord by his Hand upon them in their Deliverance, and in the great things he would do for them, as his peculiar People, would advance them to great Glory, so that they should be eminently conspicuous and renowned even as a Glorious Crown or Royal Diadem in the Eyes of those that behold it; or rather, 2. That God would own his People to be an Honor and Glory to him, even as a Crown or Diadem, which a King takes in his Hand and puts upon his Head, as being the people over whom he Reigned as their King and Sovereign; and consequently that he would make as precious account of them, as a King doth of his Crown, and as carefully preserve them.
Ver. 4. Thou shalt no more be termed, forsaken, &c.] See the Notes, Chap. 49.14 and 54.6, 7. Neither shall thy Land anymore be termed desolate; See the Note, Chap. 1.7. and 54.3. But thou shalt be called, that is, thou shalt be, and shalt be owned to be (as we see in the like Expression used concerning Christ; See the Note, Chap. 7.14.) Hephzi-bah; that is, my Delight is in her: It was the very Name of Hezekiah's Wife, the Mother of Manassah, 2 Kings 21.1. But here the intent of it is, that God of his own free grace should greatly delight in his Church and People; and thy Land Beulah; that is, Married; for the Lord Delighteth in thee; and thy Land shall be Married; that is, Whereas thy Land hath been bereaved of her People, and so hath sat for many years as a lone Woman without Children, thou shalt now be in the state of a Married Wife that hath a House full of Children; because being received into Favor and Communion with God, her Husband, her Land should be abundantly filled with Inhabitants; yea and this may be extended also to the great enlargement of the Church under Christ in the Days of the Gospel.
Ver. 5. For as a young Man Marrieth a Virgin, &c.] These are named, because the love of such is usually most sincere and fervent, and they usually live together with greatest content, delight and comfort; So shall thy Son Marry thee; as if he had said, O, Zion, O my Church and People, thy Sons shall possess and enjoy thee, as if they were joined in Marriage with thee, and they shall live and dwell with thee as contentedly and comfortably as a young Man is wont to live with some Beautiful Virgin, whom he hath taken to be his Wife. The intent of the words is to show, that Strangers should not possess Zion anymore, but that she should be Inhabited constantly by their own Natives, who should rejoice and delight in her, according to the joy that is betwixt Husband and Wife. This passage indeed seems to have some difficulty in it, that the Sons of Zion should be said to Marry their Mother: And therefore some, by her Sons here, would have her Governors and Magistrates to be meant, who are as a Husband to the State and People. But the Exposition before given, is, I conceive, clearly that which is here intended.
Ver. 6. I have set Watchmen upon thy Walls, O Jerusalem, &c.] Here the Lord is brought in speaking to his Church, and telling them, that for their better safeguard he had set Watchmen upon their Walls; that is, Prophets, Pastors, and Teachers; See the notes, Chap. 21.11. and 52.8. Which shall never hold their peace Day nor Night; that is, that shall be constant in their Duty, both in Teaching the People, warning them of their danger and duty, and praying to God on their behalf. And then again in the following words the Prophet again speaks; ye that make mention of the Lord, keep not silence; that is, ye amongst God's people that are wont to speak of God, and to pray to God, cease not to solicit him to be favorable to his poor people; Or rather, O ye, the Watchmen of Jerusalem; that make mention of the Lord; that put God's people in mind of God, his grace and goodness and promises to them, and of their Duty and Obedience; Or, as it is in the Margin of our Bibles; Ye that are the Lord's remembrancers; that is, ye whose Office it is to put God in mind of the concernments of his People, Oh fail not constantly to do your Duty herein.
Ver. 7. And give him no rest, till he establish, &c.] That is, till he settle his Church in a comfortable and lasting Foundation; and till he make Jerusalem a praise in the Earth; that is, till by his wonderful deliverance of his Church, and the glorious condition whereunto he shall exalt her, she shall be praised, extolled, and magnified all the world over; Or, till the Nations do for this praise the Lord; See the Note, Psal. 76.3. And though this was in part fulfilled, when God's people were delivered out of Babylon, yet it was chiefly accomplished in the spiritual Splendor of the Church of Christ, when that was spread by the Preaching of the Gospel throughout the World.
Ver. 8. The Lord hath sworn by his Right Hand, &c.] That is, say some, by his Faithfulness, a token whereof among men is usually the giving one the Right Hand. But rather by his Right Hand, and by the Arm of his Strength, is meant his Almighty power; for in regard of the difficulty and seeming impossibility of the things promised, God engageth his Almighty power for the accomplishment of them; surely I will no more give thy Corn to be Meat for thine Enemies, and the Sons of the Stranger shall not drink thy Wine, for the which thou hast labored; that is, thy Provisions shall not anymore be a prey to thine Enemies. It is in the Hebrew, If I give anymore thy Corn, &c. for which Form of an Oath; see the Note, Chap. 5.9. It is all one as if God had said, let me not be esteemed as an Almighty God, if this be so anymore. Because even after the Jews return from Babylon, Enemies did many times spoil the Jews of their outward provisions, therefore several Expositors understand this spiritually; to wit, that the Devil and his Instruments shall never bereave the Church of those Provisions whereby their Souls are to be nourished unto Life Eternal. But there is no necessity of flying to this Exposition. It is certainly a promise made to God's People, for their defense, and their peaceable enjoying their Estates, contrary to that Curse, Deut. 28.33. Which as it was partly fulfilled when the Jews returned out of Babylon, so especially under the Kingdom of Christ; the Church never was, nor ever shall be deprived of necessary outward Provisions, 1 Tim. 4.8. Godliness is profitable unto all things, having promise of the Life that now is, and of that which is to come. And besides, when Chistians are bereaved of their outward Estates, the Curse of that threatening, Deut. 28. is taken away.
Ver. 9. But they that have gathered it, shall eat it, and praise the Lord, &c.] That is, thy People together with the Harvest men employed by them in gathering in their Corn, shall eat it, blessing God for it; and they that have brought it together; that is, the Wine before mentioned, ver. 8. shall drink it in the Courts of my Holiness; that is, my Sanctuary, or in my Holy Courts, in my Temple; the meaning is, that God's People should in his Church peaceably enjoy the outward blessings God afforded them, praising God for them even in their public Assemblies; only in the expressions here used, there is an allusion to the Holy Feasts which the Jews kept in the Courts of the Temple; for which see the Note, Deut. 12.7. How this also is understood by some of the Soul provisions of the Church; see in the foregoing Note.
Ver. 10. Go through, go through the Gates, &c.] The doubling of this charge imports the doing of what is here enjoin'd with all speed and diligence. But the great Question is, to whom, and concerning what Gates this is spoken. Some conceive that the Inhabitants of Zion, the believing Jews; (or, Zion's Watchmen before mentioned, ver. 6. the Ministers and Preachers of the Gospel) are here called upon to go out of her Gates to make way for the Gentiles to come into the Church. Again, others understand it of the Jews, encouraged hereby to press and throng in through the Gates of Jerusalem, which though formerly broken down or burnt, should at their return ftom Babylon stand open before them, ready to receive them. And under this Type they conceive, that the flocking in of the Gentiles on all sides to the Church is comprehended; see the Notes, Chap. 26.2. and 60.11. But because in the following Words, there is mention made of preparing the way for the Jews return out of Babylon, it is not so probable that their pressing into the Gates of Jerusalem should be here set before that; it may be rather thought, that the Jews are here pressed to hasten speedily, and to go through the Gates of the several Cities where they were in Captivity, and to get away to their own Country; which indeed agreeth well with that which is said elsewhere; see the Notes, Chap. 48.20. and 52.11. Yea, and some too think, that it may be spoken to those, to whom the following Words are directed, prepare you the way of the People, cast up, cast up the high-way, gather out the Stones; for which see the Note, Chap. 40.3. lift up a standard for the People; see the Note Cap. 49.22.
Ver. 11. Behold the Lord hath proclaimed unto the end of the World, &c.] To wit, that which follows, say ye to the Daughter of Zion; see the Note, 2 Kings 19.21. Behold thy Salvation cometh; that is, thy Redemption and Deliverance; or, thy Savior that shall deliver thee; for that this last is at least implied, is evident by the following Words; behold, his reward is with him, &c. Now as this is spoken with respect to the deliverance of the Jews out of Babylon; the meaning is, either, that the Lord had by the Proclamation of Cyrus enjoin'd all Nations should give liberty to his People, to return home to their own Land (which agrees well with that expression of Cyrus in his Proclamation, Ezra 1.2, Thus saith Cyrus King of Persia, the Lord God of Heaven hath given me all the Kingdoms of the Earth, &c.) or else, that the Lord by the wonderful manner of that deliverance of the Jews, would cause all Nations even to the end of the World, to understand that it was done by his Will and Command. But now as it is spoken with respect to that great Work of Mans Redemption by Christ (whereof the other was a Type) the meaning is, that the Lord had by the preaching of the Gospel Proclaimed unto all Nations the coming of the promised Messiah, that so they might come in and join themselves to his Church; and indeed that passage, say ye to the Daughter of Zion, behold, thy Salvation cometh; is expressly applied to Christ by the Evangelists, Math. 21.5. behold his Reward is with him, and his Work before him; see the Note, Chap. 40.10.
Ver. 12. And they shall call them, the Holy People, the Redeemed of the Lord, &c.] That is, upon their miraculous deliverance men shall own them to be the People whom God had Sanctified and set a part to himself, to be his own peculiar People; see the Note, Exod. 19.6. and whom he had made a Holy People, and redeemed out of the power of their Enemies; see the Notes, Chap. 4.3. and 60.21. and thou shalt be called; to wit, thou O Zion, sought out; that is, of her Husband that had cast her off; see the Notes, Chap. 34.6, 7. Or one, over whom God took special care to look after her, and recover her when she was lost. Or, the meaning may be, that she should be sought after, as one that was in high esteem; to wit, by the Gentiles that should seek to join themselves in one Church with her; and so it should be no more said of her, as formerly it was; this is Zion, whom no Man seeketh after, Jer. 30.17. A City not forsaken; that is neither cast off by God, nor left desolate without People, as formerly she seemed to be; see the Note above, ver. 4.
CHAP. LXIII.
VERSE 1. WHO is this that cometh from Edom, &c.] Having in the foregoing Chapter, Ver. 11. spoken of the Lord's coming to save his People, as of a thing ready to be done immediately; say ye to the Daughter of Zion, Behold, thy Salvation cometh; behold his reward is with him, &c. Here the Church, say some, or the Prophet rather (as if he had seen in a Vision this great Savior of his People, the Lord God, like some great Prince, coming from the Slaughter of his Enemies, whom he had vanquished in Fight, with his Garments all stained with their Blood, breaks forth into this expression of admiration, who is this that cometh from Edom, with Died Garments from Bozrah? and that still to assure God's People, that it would not be long ere he would come and deliver them, by destroying their Enemies. It is questioned by Expositors, why it is said, that he came from Edom, and from Bozrah, which was the chief City of Edom. That which was commonly said by the Ancients, that the Prophet speaks this of Christ ascending triumphantly into Heaven after his Bloody passion, cannot certainly be here intended, because it is expressly said afterwards, ver. 3. that his Garments were Red, not with his own Blood, but with the Blood of his Enemies. Nor is there much probability in that which is said by others, that because Edom signifieth Red, and Bozrah signifieth a Vintage, nothing else is intended by saying that he came from Edom and Bozrah; but that his Garments were Blood-red, like one that having trod a Winepress, hath his Garments all over besprinkled with the Blood of the Grapes; it is therefore far more probable, which some others say, that it is to be understood Literally, concerning the destruction of the Edomites, that were always bitter Enemies to the Jews, Psal. 137.7. Or, rather that the Edomites are put for the Enemies of God's People in General, especially the Babylonians; and that because the Edomites had been successively in all Ages professed deadly Enemies to the Jews, and so had manifested themselves to be when Jerusalem was destroyed by the Babylonians, and by reason of their near Neighbourhood were best known to them; see the Notes, Ch. 34.5, 6. This I conceive is the genuine meaning of the place, that this is spoken of God, coming like some Victorious Prince, from the destruction of the Babylonians and other his Peoples Enemies, having his Garments besprinkled with their Blood; yet I question not, but that under these Victories of God over the Babylonians and other Enemies of his People, Christ's Victories over their Spiritual Enemies, were also Typified. As for the following Words, they contain a farther Description of this great Savior of his People, this that is glorious in his Apparel; that is, Clothed with gorgeous Attire, suitable to the dignity of his person, and that never a whit the less glorious, because stained with Blood, this being a sign of the glorious Victory he had obtained over his Peoples Enemies; Travelling in the greatness of his strength; whereby is signified, either that he was passing along the several Countries of his Peoples Enemies, that he might subdue and destroy them, and that by no other but his own Almighty power; or, that he was going along triumphantly with his People, carrying them away from the several Countries where they were Captives; or else, that he Marched with a stately gate, not as one that fled or retired before an Enemy, but as one that had made a perfect dispatch of his Foes, and was marching away fearlessly in his full strength. And then in the next Words, we have God's Answer to the Prophets Question, I that speak in righteousness, mighty to save; that is, it is I that never promise anything, but what I am sure to perform, as being Almighty to save my People.
Ver. 2. Wherefore art thou Red in thine Apparel? and thy Garments like him that treadeth in the Wine Fat? ] And so hath his Garments made Red with the Blood of the Grapes, as their Juice is called, Gen. 49.11. This is the Second Question, which the Church, or the Prophet rather, propounds to God, that great Savior whom he had seen in a Vision, and of whom he had spoken in the foregoing verse.
Ver. 3. I have trodden the Wine-Press alone, and of the People there was none with me, &c.] This is the Lord's Answer to the Churches or Prophets foregoing Question; wherein he showeth, that it was no wonder, though his Garments were Red, like one that had been treading in a Wine-fat, and that because he had been treading down and destroying the Enemies of his People, in the Wine-press of his wrath and vengeance, and therefore his Garments might well be besmeared with Blood. And this he is said to have done alone, &c. And because, though he made use of Men in the doing of it; yet, 1. it was done in such a manner, that all Men might see there was a special hand of God in the doing of it. 2. Men contributed no help to God for the effecting of it. And 3. Men at least minded not at all the doing of it in a way of Revenge upon them for the mischief which they had done to God's People. But indeed in the great Work of Mans Redemption, where Christ subdued our Spiritual Enemies, and rescued his People from their Bondage (which was Typified in the deliverance of his People out of Bondage) this was most clearly accomplished; to wit, that none helped him in that great Work, for I will tread them in mine anger, &c. That is, I will with great Indignation utterly destroy them, and that as a Man in a Wine-Fat treads the Grapes in pieces under his Feet. And this is expressed as I conceive, in the Future Tense, as a reason of that Answer which God had given to the Prophet, to show why he appeared in such stian'd Apparel, I have trodden the Wine-press, &c. Namely, because this in time he would certainly do.
Ver. 4. For the day of veng • nce is in mine Heart, &c.] That is, 1. That day fore appointed for taking vengeance is in my Mind, and that it is now come; and, 2. I am heartily desirous to have it Executed upon them; see the Note, Chap. 34.8. And the year of my Redeemed is come; see the Note, Chap. 61.2.
Ver. 5. And I locked, and there was none to help, &c.] To wit, neither of his own Poeple, nor others; and I wondered that there was none to uphold: therefore mine own Arm brought Salvation unto me, &c. But for all this, see the Note, Chap. 69.16.
Ver. 6. And I will tread down, &c.] To wit, as Grapes are trodden in the Wine-Fat, the People in mine Anger; that is, the Babylonians, and all other my Churches Enemies, and make them drunk in my fury; that is, infatuate them, so that they shall be like Men stupid or mad, no way able to resist me, nor to know which way to turn themselves. Or the meaning may be, that God would punish them with greatest severity, and out of the Cup of his fury give them their Bellies full of misery; or, that he would fill them with their own Blood, as with new Wine. But however the expression of making them Drunk, seems to be here used with respect to that which he had said before of treading out Wine; see also the Notes, Chap. 29.9. and 51.17, 20, 21. And I will bring down their Strength to the Earth; that is, and thus those strong and mighty Nations shall like so many drunken Men fall to the Ground.
Ver. 7. I will mention the loving kindnesses of the Lord, &c.] Here begins a Prayer of the Prophets, either in his own Name, or rather in the Name of God's Church, which is continued unto the end of the following Chapter. And herein, in the first place he begins with a large and thankful acknowledgement of God's wonderful goodness to his People Israel in forrmer times, I will mention the loving kindnesses of the Lord, and the praises of the Lord; (which last is added, because the very mention of the great things that God hath done for his People tends much to his praise) according to all that the Lord hath bestowed on us, &c. where the loving kindness of God to them is set forth in many Words, not only thereby the more to aggravate their Rebellions against God, (of which he speaks afterward) but also by way of pleading with God, that since he had been so gracious to his People formerly, he would be so still; and withal to strengthen their faith concerning the deliverance he had now promised them.
Ver. 8. For he said, &c.] That is, God; to wit, when he first entered into a covenant of Grace with Israel, and took them to be his peculiar People, and Children, he thought and said within himself then, as followeth, surely they are my People, Children that will not lie; that is, that will not be other than what they profess themselves to be, that will not deal falsely and disloyally with me, but will be sincerely what they have promised and covenanted to be; see the Note, Chap. 59.13. Indeed it proved otherwise: God complained of them, Deut. 32.20. that they were Children in whom was no faith; and our Prophet, Chap. 30.9. that they were lying Children; for which see the Notes there. But God speaks here (after the manner of Men) as a Father should speak of a Son, to whom he had shewn great respect, and upon whom he had bestowed great cost, and of whom therefore he was willing to hope well; much as the Lord spake in the parable of the Vineyard, let out to Husbandmen: Surely they will reverence my Son, Math, 21.37. So he was their Savior; that is, upon these conditions, grounds, and hopes, he undertook the safeguarding and preservation of them. And all this sets forth the great goodness of God to his Israel.
Ver. 9. In all their afflictions he was afflicted, and the Angel of his presence saved them, &c.] Some understand this of some created Angel, employed by God to save and deliver his People Israel, when they were in any danger, and that he is called the Angel of his presence; because the Angels do indeed stand continually in God's presence, and behold his Face, as Christ said, Mat. 18.10. and being sent from God, he was in God's stead amongst them. But I rather think it is meant of Christ, the Angel of whom God spake to Moses, Exod. 23.20, 21. (for which see the Notes there) who was always in the bosom of his Father, Joh. 11.18. and is now always before God, interceding for us; in his love and in his pity he redeemed them; to wit, out of their bondage in Egypt; and he bare them and carried them all the days of old; see the Notes, Chap. 40.11. and 46.3, 4. and Deut. 32.11.
Ver. 10. But they rebelled and vexed his holy Spirit, &c.] See Eph. 4.30. therefore he was turned to be their enemy; see the Notes, Job 13.24.19.11. and he fought against them; to wit, by many adversaries which he had stirred against them, in the days of their Judges and Kings. But this is alleged, still to make way for the farther setting forth of God's goodness to his People, notwithstanding these provocations, and thereby to encourage them still to hope in so gracious a God.
Ver. 11. Then he remembered the days of old, Moses and his People, &c.] Some of our best Expositors understand this as spoken of the People of God; collectively taken, and therefore they say it is expressed in the singular number. Then he remembered, &c. And then again of these, some understand it of the Israelites in former times, that when God fought against them, as it is said in the foregoing Verse, then Israel called to mind what God had done for their Fathers, Moses and the People in his days, which is much the same with that which is said of them, Psal. 78.34, 35. But then others understand it of the Church of the Jews in Babylon; to wit, that they remembered the great things that God had done for their Ancestors, when Moses carried them out of Egypt to Canaan. And accordingly both the one and the other do understand the following Words, where is he that brought them up out of the Sea; &c? As the Words of the People uttered by way of complaining and bemoaning themselves, that God did not at present do for them, as he had done for their Fathers, and as it were sighing after the like deliverance. But methinks it sounds very harsh to say, that having spoken in the foregoing Verse of the People in the Plural Number, But they Rebelled—therefore he was turned to be their Enemy, and he fought against them; immediately in the next Words, the Prophet should go on, and speak of them in the Singular Number, Then he remembered the days of old, &c. And therefore I rather judge, with others, that this is spoken of God himself (and so indeed it hath a clear connection with the last Words of the foregoing Verse, therefore he was turned to be their Enemy, and he fought against them. Then he remembered the days of old; ) to wit, that when God smote the Israelites in former times, yet calling to mind what he had formerly done for his People, notwithstanding the frequent and great provocations, wherewith they had provoked him, he thereby induced himself to work new deliverances for them. Then he remembered the days of old, Moses and his People; where Moses is mentioned, either, as some, to imply God's remembering the Covenant he had made with the Israelites by the Mediation of Moses; or, as others, the frequent and vehement Intercession of Moses on their behalf; or else rather only to imply his remembering of his People in the days of Moses, and what he did for them then by Moses his Ministry. And accordingly I conceive the following Words are also to be taken as the Words of God, speaking of himseif in the third person, and that as by way of arguing with himself, that seeing he had in the days of Moses done so much for his People, whom he then took to be his peculiar People, why he should then be found wanting to them, and not afford them the like deliverance again? And indeed by our Translators inserting the word (saying) it is evident that they understood it thus, Then he remembered the days of old, Moses and his People, saying, where is he that brought them up out of the Sea, with the Shepherd of his Flock? to wit, Moses the Shepherd of God's Flock; or, Moses and Aaron, if you read it, as it is in the Margin, with the Shepherds of his Flock; see the Note, Psal. 77.20. where is he that put his holy Spirit within him? that is, say some, the Spirit of Prophecy; or rather those manifest gifts of God's Spirit, whereby Moses was enabled to teach and govern the People.
Ver. 12. That led them by the right hand of Moses, with his glorious arm, &c.] That is, God's Almighty power enabling Moses to do what he did. It was not Moses, nor the rod of Moses (which some think is implied by naming his right hand) but God that did it; dividing the Water before them; to wit, the Waters, both of the Red Sea and Jordan; to make himself an everlasting name; to wit, by the discovery, both of his Almighty Power in a work of such wonder, and of his tender care over his People. Some think the Prophet adds this, by way of farther enlarging that which God had said in the foregoing Verse; where is he that brought them up out of the Sea? &c. But I see not why they may not be a continuance of God's words.
Ver. 13. That led them through the deep, as an Horse in the Wilderness, that they should not stumble? That is, softly and gently, as when a Horse is led with a Bridle; they did not flee through, as men frighted with fear, but marched over soberly and leisurely; or easily, and safely, without any danger or trouble; as a Horse may be led in a Wilderness, where the ground is dry, and there is nothing to hinder, or trouble him in his way; see the Note, Psal. 106.9.
Ver. 14. As a Beast goeth down into the Valley, the Spirit of the Lord, &c.] Some Expositors hold, that here (which is more probable than that which is noted before to be the opinion of others, concerning ver. 12.) the Prophet doth here speak again, owning, and farther setting forth what God had said in the foregoing Verse, concerning his leading the Israelites through the red Sea, as a Horse in the Wilderness (And indeed the last words of this Verse, So didst thou lead thy People, &c. are clearly the words of the Prophet, or Church to God) As a Beast goeth down into the Valley; to wit, gently and softly, when it is led down a steep Hill; the Spirit of the Lord; that is, God by his Almighty Power, or by his Holy Spirit, caused him; that is, Moses, say some, the Leader of his People, or rather, thy People Israel, to rest; to wit, in that the Lord, after he had carried his Israel through the Red Sea, did lead him along quietly through the Wilderness, providing for him resting places by the way (as it is expressly said, Numb. 10.33.) until he had brought them to Canaan, the land of their rest; see the Notes, Psal. 95.11. and Jer. 31.2. And then in the next words, the Prophet turns his speech to God; so didst thou lead thy People to make thyself a glorious name; see the Note above, ver. 12.
Ver. 15. Look down from Heaven, &c.] Here the People of God in Babylon, or the Prophet in their name, having from ver. 7. set forth what great mercy God had shown to their Fathers, and what great deliverance he had wrought for them in former times, do now pray, that God would do the like for them; that though he had of late for a time hidden himself from them, yet now he would again appear for them; see the Note, Psal. 80.14. and behold from the habitation of thy Holiness, and of thy Glory; to wit, the extreme misery we are in; implying, that if God would but take notice of their misery, they hoped he could not but pity and help them; where is thy zeal; that is, thy vehement love to thy People, not enduring to see them wronged by their Enemies; see 2 Kings 19.31. thy strength, the sounding of thy bowels, and of thy mercies towards me? (It is an expression taken from those rumblings in the Bowels, which strong passions of this nature, do usually work in Men; see the Note, Chap. 16.11.) see the Notes, Psal, 77.7, and 89.49. are they restrained? that is, dost thou, or canst thou, against thy natural inclination, restrain those yearnings of thy Bowels, which are wont so freely to flow out towards thy People at other times?
Ver. 16. Doubtless thou art our Father, &c.] As if he had said, And therefore surly thou wilt pity us thy Children; though Abraham be ignorant of us, and Israel acknowledge us not; to wit, as being long since departed out of this world: They indeed were our Fathers, but they are now strangers to the things that are done here below, and know nothing of our condition. Some there are indeed, that would have the words understood in another sense: As, 1. Though Abraham be ignorant of us, &c. that is, though Abraham and Israel would not own us, as their Children; yet we are sure thou, O God, art our Father: Or, 2. Though we should suppose that they are ignorant of our condition, let that be granted; yet certainly God is our Father: Or, 3. Though they were not comparatively to be owned as their Fathers; yet to be sure God was their Father. But all this needs not; there is no cause why we should stumble at that sense which the words do clearly and plainly hold forth; thou, O Lord, art our Father, our Redeemer; to wit; therefore their Father, because he was their Redeemer; thy name is from everlasting; that is, thy fame for thy great works hath been from everlasting; or this thy name of being the Redeemer of thy People hath been from everlasting. And indeed, thus some read the last words jointly together, as it is in the Margin; our Redeemer from everlasting is thy name: It may be haply questioned by some, why, in the beginning of this Verse, Isaac is not reckoned amongst their Fathers, as Abraham and Israel. But to this, the common answer that is given is, that Abraham and Israel are mentioned, because God did oftenest and most solemnly appear to them, and confirmed his Covenant with them; and because the Covenant was first made with Abraham, and all Jacob's Children were taken into Covenant. And besides it is said, that Abraham and Israel being named, Isaac, that was between them, is included.
Ver. 17. O Lord, why hast thou made us to err from thy ways? &c.] This is spoken with reference to that before: But they rebelled and vexed his Holy Spirit, ver. 10. Why hast thou made us to err from thy ways? and hardened our Heart from thy fear? That is, Why hast thou, by way of punishing us for our sins, withdrawn thy Spirit from us, and delivered us up to a Spirit of error and obstinacy, and so left us to run after our own Hearts into so many erroeous and wicked ways? see the Notes, Chap. 6.9, 10. and 29.10. Exod. 7.13. and Job 12.16. Some indeed understand this a little otherwise: Namely, that this is spoken of God's being the occasion of their turning away from God's ways, and their obstinacy therein, by continuing them so long under the oppression of their cruel Enemies; which is indeed a sore temptation; for which see the Note, Psal. 125.3. But I conceive the first Exposition is the best, and accordingly that it is spoken by way of bewailing, that their Heavenly Father should in such wrath withdraw himself from them, and so leave them under such a dreadful Judgment, and by way of entreating that it might be otherwise with them; as if they had said, Why dost thou not soften our Hearts, and reform what is amiss in us? Return for thy Servants sake, the tribes of thine inheritance; that is, be reconciled again to thy People, and show thyself again favorable to them, because they are thy Servants, and thine Inheritance; and it might seem dishonorable to God, to cast off his Servants, or to disregard his own Inheritance. Yet some understand it otherwise; Return for thy Servants sake, &c.] that is, with respect to thy Servants, our Progenitors, and with respect to the Covenant which thou madest with them; see Note, Psal. 132.1. But the former Exposition is far the clearer.
Ver. 18. The People of thine Holiness, &c.] That is, thy holy People; see the Note, Exod. 19.6. have possessed it but a little while; and this they say, though they had possessed it many hundred years, because Men are prone to think it but a little time when they have enjoyed a thing long, if they earnestly desire to enjoy it longer; or rather because those many hundred years were indeed but a little while, in comparison of what God had promised the Patriarchs: Namely, that they should possess it forever, Gen. 17.8. Our Enemies have trodden down thy Sanctuary; that is, thy Temple, or the Land of Canaan; for that is sometimes also called God's Sanctury; see the Note, Psal. 78.54. However this implies, that the wrong to himself might well engage the Lord to appear against their Enemies.
CHAP. LXIV.
VERSE 1. OH that thou wouldest rent the Heavens, &c.] The People of God, as being much troubled at that whereof they had complained in the latter end of the foregoing Chapter, that the Heathens had possessed themselves of the Land, which God had given them, and had profaned and trodden down God's Sanctuary, do here beg of God (going on in the Prayer begun ver. 7. of that Chapter) that breaking through all impediments, he would suddenly, and in great fury and indignation, come down and destroy the Enemies of his People, and deliver his People out of their hands: Oh that thou wouldest rent the Heavens, that thou wouldest come down; that is, that thou wouldest come down, rending the Heavens all asunder before thee; that the Mountains might flow down at thy presence; that is, might be melted, and so flow away like Water, or melted Wax; where by melting the Mountains may be figuratively meant the destroying and overturning the Babylonians, and other the proud and lofty Enemies of his People▪ and the removing of all impediments out of the way of their return home to their own Country; see the Note, Psal. 97.5. Or else it may be spoken by way of allusion to that which was done, at the giving of the Law at Mount Sinai, where all being on a light flame, in that terrible tempest of Thunder and Lightning, the Mountains seemed to tremble and melt away; see the Note, Judge. 5.4. and so the desire of God's People here may be, that in delivering them now he would show forth some such sign of his Glorious Majesty and Power, as he did at the giving of the Law. Some, I know, do understand this concerning God's rending the Heavens and coming down, of the Incarnation of the Son of God; and accordingly by the flowing down of the Mountains, they understand either the humbling of the Hearts of proud Sinners by the preaching of the Gospel, or else the destroying of all the Enemies of his People. But if the first coming of Christ be here intended, it is but only as his Redemption was typified by the deliverance of God's People out of Babylon.
Ver. 2. As when the melting Fire burneth, &c.] This hath reference to the last words of the foregoing Verse, where God's People desired, that at God's appearing for them; the Mountains might flow down (and there may be still an allusion to God's causing the Mountains of Sinai to melt away, as is noted before) namely, that this might be done; As when a melting Fire, which useth to be most vehement, burneth; to wit, the Wood and Coles which are the Fuel of it, or burneth or melteth Mettals by the heat of it, and as when the Fire causeth the Waters hanged over it to boil; to make thy Name known to thine Adversaries; See the Note, Chap. 63.12.) That the Nations may tremble at thy Presence; to wit, the Babylonians and other Enemies. And hereby now is shewn what was meant in the foregoing Verse by the flowing down of the Mountains at God's Presence.
Ver. 3. When thou didst terrible things which we looked not for, &c.] That is, which our forefathers did never expect thou wouldest have done for them, as being things that seemed, when done, above all credit and belief, and such as human reason could not comprehend, thou camest down, the Mountain flowed down at thy Presence; as if they had said, Thou didst then for them that which we at present desire of thee. And now by these terrible things done formerly for their Progenitors are doubtless meant all those stupendous miraculous Works, which God wrought for the Israelites, from the time that Moses was sent to fetch them out of Egypt, until they were possessed of the Land of Canaan, and amongst the rest more especially those things which were done at Mount Sinai; for which see the Note before; ver. 1. And the drift of this is to imply, that since God had done such great things for them formerly, they might hope that he would now do the like again for them, when they begged it of him.
Ver. 4. For since the beginning of the World Men have not heard, nor perceived by the Eare, neither hath the Eye seen, O God, besides thee, what he hath prepared for him that waiteth for him. ) That is, None, besides thee, O God, who didst intend and determine beforehand to do them, did ever hear or see, or was able to reach or comprehend those wonderful things, which thou hast prepared for them that trusting in thee, do patiently depend and wait upon thee; Or else (according to the Translation, that is in the Margin of our Bibles) there was never human Ear or Eye, that ever did hear or see any God besides thee, the God of Israel, that hath done or prepared to do such things, as thou hast prepared for thy People. And this is also added to show, that they might well be encouraged to beg that which they had desired, of a God that had formerly done such unheard of, such unseen and wonderful things for his People. Now by these wonderful things which from the beginning of the World Men had never heard nor seen, are meant, I conceive, those terrible things which they looked not for, mentioned in the foregoing Verse, which God had done for the Israelites in his carrying them out of Egypt into Canaan, for which see the Note there; and this may seem the more probable, because that which the Prophet saith here doth so fully agree with that which Moses had long since said concerning those wonderful works which God did then for the Israelites; Deut. 4.32, 33, 34. For ask now of the days that are past, which were before thee, since the day that God created Man upon the Earth; and ask from the one side of Heaven unto the other, whether there hath been any such thing, as this great thing is, or hath been heard like it, &c.] The Apostle indeed makes use of these words of the Prophet, 1. Cor. 2.9. Where speaking of the wisdom revealed in the Gospel, he affirms it to be above the reach of Mans understanding: Which none, saith he, of the Princes of this world knew—But as it is written, Eye hath not seen, nor Eare heard, neither have entered into the Heart of Man. (Which Clause is added by the Apostle, the better to explain the words of the Prophet) the things which God hath prepared for them that love him; And by these things some understand the incomprehensible happiness, which God hath prepared in Heaven for his Poople; but most, of the Mysteries revealed in the Gospel, which had been formerly hidden even from God's own People. But it is usual with the Pen-men of the New Testament to allege passages out of the Old, only by way of allusion; See the like noted, Psal. 19.4. And besides the words here are so general, that they may well comprehend all the incomprehensible Works of God for his People, though they might be more particularly intended, as is before said, of the Wonders formerly wrought in the Deliverance of the Israelites.
Ver. 5. Thou meetest him that rejoiceth, and worketh righteousness, &c.] That is, Those that trusting in thee do rejoice in thee, and do their Duty; Or, those that do joyfully and cheerfully obey thee, and delight to do that which is right in thine Eyes: And by meeting them, I conceive is meant meeting them in a way of Love, Mercy, and Reconciliation; as the Prodigals Father went out to meet him, whilst he was yet afar off; Luke 15.30. and as in our ordinary Speech we are wont to say of those, to whom we are willing to be reconciled; that we will at any time meet them half way: Those that remember thee in thy ways; that is, that remember thee in thy several ways, or dispensations of thy Providence, whether of Mercy or Judgment, do accordingly praise thee, or pray unto thee; Or rather, those that being mindful of thee, and so of their Duty to thee are careful to walk in the ways thou hast enjoined them. But now the question will be of whom this is spoken. Some think it is meant of God's dealing in former times with their forefathers; Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways; that is, thou didst meet, or wert wont to meet them in great loving kindness and Mercy, thou didst show them great favor many and many times: as if they had said, Thus it was with our forefathers; but it is far otherwise now with us. But according to our Translation, I conceive it is spoken indefinitely, as of that which God doth at all times; and so it may imply both, that God had done so with his righteous Servants in former Ages, and that he would have done the like also for them, if they had trodden in the steps of their holy Progenitors; behold, thou art wroth, for we have sinned; as if they had said, because we have sinned, thou hast in thy wrath brought great Miseries upon us, and so it was with us, as it was with our Fathers; in those is continuance, and we shall be saved; that is, in those thy ways of Goodness and Mercy to thy People there is continuance, they are stable and perpetual: And therefore we hope that we shall be saved.
Ver. 6. But we are all as an unclean thing, &c.] That is, as any Person, or Thing, Naturally, or Legally unclean: As namely, Lepers, and such as had touched any dead body, &c. There were doubtless some holy Persons amongst them, even when they were in Babylon. But they speak here of the body of the People in general, that were wicked and profane, and cast out of the Holy Land, and excluded from all Communion with God in his Sanctuary; even as those that were legally unclean, were shut up for a time from conversing with their Brethren, and from going into the Temple. And this is likewise added, as in opposition to that which was said in the foregoing Verse; either thus, Thou wert very gracious to our Fore-fathers, that rejoiced and wrought Righteousness, &c. but now they are all gone, and we are all as an unclean thing, &c. Or thus, Thou art constantly gracious to those that work Righteousness, and remember thee in thy ways; yea, and when thou art wroth with them, because they have sinned against thee, upon their returning to thee, thou, out of thy unchangeable goodness and mercy, art ready to show them Mercy, and to save them; but alas, it is not thus with us; We are all as an unclean thing, and all our Righteousnesses are as filthy Rags; and for this last branch, there is much difference amongst Expositors concerning this word Righteousness. 1. Some think the abstract is here put for the concrete, as if they had said, Our most Righteous men are as filthy Rags. 2. Others understand it as spoken Ironically of those horrid Enormities, wherewith they had provoked God to cast them out of the Land; and for this see the Note, Chap. 57.12. 3. Others hold, that thereby is meant all their Legal Rights and Services, which being performed Hypocritically, and by men profane and wicked, were abominable in God's sight, how Righteous soever they judged themselves in that regard. And, 4. Many conceive that hereby is meant, that the best actions of the best of them, when best performed, had so much defilement of Corruption and Sin cleaving to them, as might render them, if God should examine them rigorously by the rule of his Law, hateful unto him. And indeed either of these four Expositions do fairly suit with the drift of this place. And then for the following words, they contain an acknowledgment of the misery, whereinto their Sins had brought them; and we all do fade away as a leaf; that is, the Beauty and Glory of our former estate is withered and gone; see the Notes, Chap. 40.6, 7. and our iniquities, like the wind, have taken us away; that is, as the Wind drives faded leaves from off the Tree, or blows them about, when they are fallen from the Tree, so have our Sins driven us away into the Land of our Captivity.
Ver. 7. And there is none that calleth on thy name, &c.] That is, though we are in so sad a condition, yet there are very few, none in a manner, that for the appeasing of thy wrath, and the removal of these Judgments, doth in a right manner, seriously, and from their Hearts cry unto thee; (see the Note, Chap. 43.22.) for that this is meant by calling on God's Name, is evident by the following words; that stirreth up himself to take hold on thee; that is, that do endeavor to rouse up themselves, that they may with all possible fervency and importunity pray unto thee, that so thereby they may keep thee from departing away from them, or win thee to return again in mercy to them, or stay thy hand from smiting them any farther; as Moses did, as it were, hold the hand of God from destroying the Israelites, when he said unto Moses; Let me alone that I may destroy them, &c. Deut. 9.14. Or, that they might cleave close to God, as their God and Father, resting upon his Grace and faithfulness, though in his anger he seemed resolved to cast them off. The sum of what they here confess against themselves is, That there was scarce any amongst them, that took care to step in and intercede for the People, as Moses, Samuel, and others in former Ages had done; As for the last clause; for thou hast hid thy face from us (see the Notes, Chap 8.17. and 57.17.) that may be added as a reason, not only of the miseries that were come upon them, but also of their stupidity, in that they called not upon God, when they were in such misery. It was because for their wickedness God had hid his face from them, and left them to themselves.
Ver. 8. But now, O Lord, thou art our Father: we are the Clay, and thou our Potter, and we all are the work of thine hand.] To wit, not only as we are thy Creatures, but also as we are thy People; see the Notes, Chap. 19.25. and 43.1, 21. and Job 10.8, 9. In the words the People of God seem to plead with him, that though he might at his pleasure break them in pieces, as the Potter may his Pots, yet that he would rather spare them and deal favourably with them, both out of respect to the frailty of their condition; see the Note, Psal. 143.10. and especially, because of the interest he had in them, as being his Children and the work of his hands; see the Note, Psal. 119.73.
Ver. 9. Be not wrath very sore, O Lord, neither remember iniquity forever, &c.] As if they had said, Though this we have deserved, yet deal more favourably with us; see the Note, Psal. 6.1. behold, see we beseech thee; see the Note, Chap. 63.15. we are all thy People; that is, thou hast taken us to be thy Covenant People; and therefore spare us.
Ver. 10. Thy holy Cities are a wilderness, &c.] That is, the Cities of Judea, which are called holy Cities, as the whole Country is called the holy Land, Zach. 2.12. because of the special interest which God had in them, as having given them for an habitation to his holy People Israel, wherein they were to serve and Worship God, as they did constantly in their Synagogues every Sabbath, both in Prayer, and hearing the word Preached, Act. 15.21. Some indeed hold, that the following words, Zion is a Wilderness, Jerusalem a Desolation, are added to show what were the holy Cities they intended; to wit, Zion and Jerusalem, where the Temple was, wherein God was especially served; and which were sometimes spoken of, as two distinct Cities, Zion being more peculiarly called the City of David. However by mentioning the desolation of these Cities, they seek to move God to pity them, and to destroy their Enemies; though not for their sakes, that had deserved so ill at his hands, yet with respect to his own Glory, and to his own Concernments.
Ver. 11. Our holy and our beautiful house, where our Fathers praised thee, is burnt with Fire, &c.] This is added as a farther aggravation of their misery, that not only their Cities, even Zion and Jerusalem amongst the rest, but even the Temple also was burnt with Fire, that goodly house which God had given them to be the peculiar place for his Worship and Service, and which was far dearer to them than their own private Houses. But now withal there are two things hinted, very observable, in that Clause; where our Fathers praised thee: as namely, 1. That being as it were ashamed to allege their own serving of God there, because they had been so regardless of their duty therein, and had done what they did in such a manner, as might well render it loathsome to God; yet they put him in mind how formerly in better times their Forefathers had duly served him there: And, 2. How sad a thing it was, that they should now weep and lament over the ruins of that House, wherein their Ancestors with such triumphant joy used to praise God for his goodness to them; and all our pleasant things are laid waste; that is, say some, all the choice things, wherein we took pleasure, are spoiled and carried away. But the word, laid waste, doth rather import, that they speak hear of their goodly Palaces and great Houses, public and private, which were likewise by the Enemy burnt down and destroyed.
Ver. 12. Wilt thou refrain thyself for these things, O Lord? &c.] That is, Canst thou contain thyself from coming in to our help, and from avenging thyself upon our Enemies, when thou seest us, thy People, in such a miserable condition, and our Enemies offering so much wrong to thyself, and thy Concernments? Though we have deserved to be punished severely; yet wilt thou not vindicate thine own glory?
CHAP. LXV.
VERSE 1. I Am sought of them that asked not for me, &c.] Many Expositors take this to be God's Answer to the Prayer of his People in the foregoing Chapter, wherein by his seeking out those that minded not him, he assures them, that he would have been ready enough to have hearkened to the Prayers of his People, had they called upon him in a right manner, and had they not by their obstinate wickedness caused him to disregard their Prayers. But now others, not improbably, say, that the main scope of this place, is to foretell the rejection of the Jews, and the just cause God had so to deal with them. Only lest they should hence infer the making void of the Covenant which God had made with their Fathers, he first promiseth this concerning the calling of the Gentiles, in whom the Covenant should be made good, they being by Faith ingratifted into the Stock of Israel; I am sought of them that asked not for me, I am found of them that sought me not; that is, the Gentiles, that in former times did neither know me, nor inquire nor seek after me, do now upon the Preaching of the Gospel to them (won thereto by my preventing Grace) both seek after me, and find me, and worship me; for that it is the calling of the Gentiles, that is here intended, is evident, because it is by the Apostle Paul expressly applied thereto, Rom. 10.20. But Isaiah is very bold (to wit, in that he durst tell the Jews of that which was so hateful to them, the taking in the Gentiles in their stead to be the People of God) and saith, I was found of them that sought me not, I was made manifest unto them, that asked not after me. They are the very same words in effect with those of the Prophet here, only the two branches are transposed. As for the following Words here added by the Prophet, they are to the same purpose with that which went before; I said, behold me, behold me, unto a Nation that was not called by my Name; that is, I was willing to manifest myself to them, and to receive and own them as my People, which before they were not; or, as some, loe, here I am, ready still to hear you, and to satisfy your desires, when you call upon me. But see the Note also, Deut. 32.21. The Ingemination, behold me, behold me, is to imply, either God's great forwardness to hear and help them, when they should seek to him: or the wonder of God's grace herein, and how incredible it would seem to the Jews.
Ver. 2. I have spread out my hands, &c.] See the Note, Prov. 1.24. all the day; that is, for a long time together, constantly and continually, even in a long Succession of Ages, first by my Prophets, and afterward by my Son, unto a Rebellious People; to wit, the Jews; for so the Apostle expounds it, Rom. 10.21. But to Israel he saith, all day long I have stretched forth my hands unto a disobedient and gainsaying People, which is here in the Prophet, which walketh in a way that was not good; that is, in ways very bad, wicked ways; see 1 Sam. 2.24. and Psal. 36.4. after their own thoughts; that is, as seems good in their own Eyes, according to the inclination and desires of their own naughty Hearts: And herein it is like their following their own devices in their manifold Will-worships, may be principally intended, because of that which follows.
Ver. 3. A People that provoketh me to anger continually to my Face, &c.] To wit, by their Superstitions and Idolatries, say some, which they had brought into the very Temple, the place of God's special presence: Or, 2. by doing boldly and impudently that which was contrary to what God in his Word had expressly enjoined them; or, 3. by sinning openly and confidently, not in the least fearing God's allseeing Eye; that Sacrificeth in Gardens; see the Note, Chap. 1.29. and burneth Incense upon Bricks, (so it is in the Hebrew) that is, upon Altars of Bricks, as the Word is rendered in our Translation, of which happily they chose to build their Altars, that they might be the more curiously Hewed and Carved. But yet, as in a way of contempt (with respect to their leaving his Golden Altar, to burn incense upon them) God calls them barely Bricks. I know there are some that do otherwise understand this last clause; namely, that it is meant of the Bricks or Tiles wherewith their flat-roofed Houses were covered, where indeed these Idolaters used to burn Incense to their Idols; or at least of the Altars of Brick, which for that purpose they were wont to build there; see the Note, 2 Kings 23.12.
Ver. 4. Which remain among the Graves, and lodge in the Monuments, &c.] That is, That haunted places where the dead had been buried, and sometimes continued there a long while together, even lodging there by Night, perhaps for the greater secrecy; to wit, that they might raise up their Ghosts, and consult with them, or receive Answers from them in their sleep, by Revelations and Divinatory Dreams: Or, that they might Consult with evil Spirits, that usually delight to appear to Men in such doleful solitary places; see the Notes, Chap. 8.19. and Deut. 18.11. Which eat Swines flesh, expressly against the Law of God, Lev. 7.11. and Broth (or pieces) of abominable things are in their Vessels; that is, of things unclean by the Law of God, which they kept, either to eat, or else, as some think, to pour it as a Drink-Offering upon their Idolatrous Sacrifices.
Ver. 5. Which say, &c.] To wit, to the Prophets or others, that undertook to reprove them for the sins before mentioned, or that any way sought to reclaim them; or generally to all that were not of their way, though the choicest of God's Servants, Stand by thyself; that is, Take care of thyself, meddle not with me; or keep apart by thyself, touch not me; which they speak out of a proud conceit of their own holiness, and contempt of others, as appears by the following words; come not near to me, for I am holier than 〈◊〉 . And this above all God abhorred in them. These, saith he, are a Smoke in my Nose; that is, they provoke me to anger, or make my anger smoke against them (there seems to be an allusion in the Phrase, to the Breath that will from the Nose puff forth like smoke in those that are angry). Or rather, these are a vexation, a trouble, and offense to me, as smoke useth to be to Men's Eyes and Noses; a Fire that burneth all the day; that is, they cause mine anger to burn like Fire against them continually, or even unto Eternity, and to burn them like so much combustible matter, with a Fire, say some, that shall never be quenched. See the Note • Deut. 32.22. Some understand the first Clause of God's dispelling them in his anger like Smoke: But the former Expositions are the best.
Ver. 6. Behold, it is written before me, &c.] Some refer this to that which follows, concerning God's punishing them, and so would have the meaning to be, that God had determined and decreed, that he would be avenged on them for their wickedness; See the Note, Jer. 13.26. But it is rather meant of their Evil ways before mentioned; to wit, that they were kept upon Record before God, and were ever in his Eye: I will not keep silence; that is, I will forbear them no longer; see the Note, Chap. 42.14. but will recompense, even recompense into their Bosom; that is, say some, by striking them with such terrors of Conscience, that they shall feel what it is to sin against me: Or rather, it is meant of punishing them abundantly; the Expression being taken from those that when they would give of anything plentifully to others, are wont to pour it into their Laps, not standing to court or measure what they give; See the Note, Psal. 79.12.
Ver. 7 Your Iniquities, &c.] This depends upon the foregoing Verse: What would he recompense into their Bosomes? Why, your Iniquities, and the Iniquities of your Fathers together (saith the Lord God) to wit, by punishing you both for the one and the other. But how can it stand with the Justice of God, to punish Children for the Sins of their Parents? I answer, 1. That God never punisheth any particular Persons for the sins of their Parents, unless they run on in ways of wickedness, as their Parents did before them. 2. That he never brings any evil upon any wicked persons, but what their own Sins have abundantly deserved. 3. That yet it is no impeachment to the Justice of God, to punish wicked Men the more severely and remarkably, even with respect to the wickedness of their Parents, that haply escaped in their time, that so it may be observed, that vengeance, though delayed for a time, doth usually at length fall upon the Race of the Wicked. And 4. that in cutting off a Nation, when they have filled up the measure of their Iniquities, Gen. 15.16. it is no injustice in God, thereby to punish the sins both of that present Age, and of former Generations; which, that is, which Fathers of yours, have burnt Incense upon the Mountains, and Blasphemed me upon the Hills; to wit, by these their Idolatrous Courses, whereby the Lord was indeed really Blasphemed, 1. By that base contempt which they cast upon him, in that they slighted him, and his Law, and minded not what was there enjoined them. 2. In that they gave away the Glory due to him, to such base Idols. And 3. By forsaking him, to follow the Idol God's of the Heathens: Therefore will I measure their former work into their Bosom; that is, I will punish them for their sins long since committed, yea even by their Fathers.
Ver. 8. Thus saith the Lord, &c.] Here a Promise of mercy is added, concerning the saving of a Remnant in that common Destruction that was coming upon the