Isaiah 1-12

ANNOTATIONS ON THE BOOK OF THE PROPHET ISAIAH

THE ARGUMENT

By two sorts of persons did God anciently make known his mind, and will, to his people the Jews; by ordinary ministers, and by extraordinary messengers. The ordinary ministers were the priests, and Levites: both these, all of one tribe, the lineage of Levi; the former of them, all of one house in that tribe, the offspring of Aaron. The extraordinary messengers, were the prophets; so termed, of foretelling future events, by divine revelation; men immediately called by God himself, and by him immediately inspired. These were of any house, tribe, or profession, indifferently, as God was pleased to cull, and call. The prophets, whose monuments we have severally booked in Scripture, are in number sixteen: whereof the four former are called, in regard of the largeness of their prophecies, the greater; the latter twelve, in regard of the shortness of them, the lesser.

Of the four larger, Isaiah, as in place, and rank, so in order of time, is without question, the first; and lived also, in likelihood, some time at least, together with the first of the other twelve: no one of them, whose times are expressed, rising higher than the reign of Jeroboam the second king of Israel; who reigned fifteen years together, with Uzziah king of Judah, in whose reign this our prophet began his prophetical employment. What tribe he was of, or of what estate, and profession, before his entrance upon his office, is uncertain: no mention being made of his pedigree, either here, or elsewhere; further than his next progenitor. So that what the Jewish doctors tell us, concerning his being of the tribe of Judah, and of the blood-royal; as also of his father's being a prophet, and brother to King Amaziah, are matters of no certainty, having no footing in Scripture. His sermons, or prophecies, here recorded, abound with great variety of religious instructions, serious admonitions, sharp reproofs, severe menaces, and comfortable promises. And these all delivered in a style suitable to the subject matter, very lofty, and stately; full fraught with rhetorical garnishes, and such native elegancies, as in other languages cannot easily, if at all, be expressed. Besides his predictions of God's judgments to befall his own nation for their sins, partly by the Assyrians, and partly by the Chaldeans, and concerning the utter destruction of the adversaries of God's people, as well jointly, as severally; he is most plentiful in foretelling their deliverance from the Babylonian captivity by Cyrus, whom by name he mentions, above one hundred years before he was born, and well near two hundred, before the thing itself effected: and withal in declaring the restitution and enlargement of the church, whereof that was a figure; together with the calling in of the Gentiles by Christ; whose incarnation, birth, breeding, calling, offices (royal, priestly, prophetical), life, teaching, courses, sufferings, death, rising again, glory ensuing, kingdom's length, and extent, he so largely and lively describes, that he may seem rather to write a story of things already done, than a prophecy of things to come. In regard whereof, he is by the ancients not undeservedly termed An Evangelical Prophet, and A Prophetical Evangelist. Even his menacing predictions being usually tempered, and closed with some gracious promises of the gospel. His continuance in the prophetical function, is from the times of the kings under whom he prophesied, not improbably deemed to have been about threescore years. Howsoever, that which is from the Jewish doctors received, concerning his prophesying under Manasses, and suffering death by him, seems groundless: the inscription of his prophecies making no mention of any king under whom he prophesied, lower than Hezekiah; towards the latter end of whose reign, it is not unlikely that he died. Besides this book of prophecies, he wrote also the acts, first and last, of King Uzziah; as appears by 2 Chron. 26. 22. but that seems not now extant. See on Chap. 1. 1. So much of his writings has by God's providence been preserved, as he deemed necessary for the good of his church.

CHAPTER 1

V. 1. {The vision of Isaiah the son of Amoz, which he saw concerning Judah, and Jerusalem} This first verse contains in it, the title, or inscription, not of this first chapter alone, or the sermon therein delivered, but of the main body of the whole book, and all the sermons, or prophecies therein contained; as by the times, and reigns of the several kings hereafter mentioned, may appear: see the like, Jer. 1. 1, 2. Hosea 1. 1.

{the vision} God's word, or mind made known to this his servant by vision or revelation, Rev. 1. 1. and 9. 17. a kind of divine, or spiritual rapture, Num. 24. 4, 16. Ezek. 1. 1. and 11. 24. one of those means, whereby God in those times imparted his mind to his prophets; of which see, Gen. 15. 1. Numb. 12. 6. so Obad. 1. Nahum 1. 1.

{vision} Put collectively for visions; as Chap. 22. 1. 1 Sam. 3. 1. Dan. 1. 17. because it has reference in general, to all the ensuing visions, prophecies, or sermons, as was before showed. So ox, and ass; for oxen and asses, verse 3.

{of Isaiah} Or Jeshajah, as Amariah, and Azariah, 2 Kings 15. 1. and Jeshajah also, Ezra 8. 7, 19. yet here, Heb. Jeshajahu: (for so is the name of this prophet constantly written) as Uzzijahu, Chizkijahu, and others, as well here, as elsewhere. Greek, Esaias, Mat. 15. 7. John 1. 23. and 12. 39, 41. as Jeremias, Mat. 16. 14. and Zacharias, Luke 1. 5, 12. In our ordinary speech, following the Greek, rather Esay, than Isaiah; as in Ezekiel, Ezekiah, Jeremy, Zachary, and the like. And so our ancient versions, speaking in English forms to English ears, not amiss render it. The word signifies, God's salvation. No unfit title for him; who so clearly, and largely prophesied of Christ, and of salvation to be achieved and accomplished by him; whereof, see the preface: and to this purpose, some of the Jewish doctors allege Chap. 49. 1. As if it were there intimated, that God for this cause had assigned him that name, before he was born. But of that, See more on the place.

{the son of Amoz} The Jewish doctors have a rule, that where any prophet has his father mentioned together with him, (as Esay here, and some others elsewhere, Jer. 1. 1. Ezek. 1. 3. Hosea 1. 1. Joel 1. 1. Zeph. 1. 1. Zach. 1. 1.) there both father, and son, were prophets; whence they conclude, that Daniel, Amos, Obadiah, Nahum, Habbacock, Haggy, and Malachy, were prophets indeed, but no prophets' sons; because, though the place of their birth, or abode, be mentioned, yet their parentage is concealed; which, albeit of Amos it be true, Amos 1. 1. and 7. 14. Yet of the rest of them is altogether uncertain. Nor has that rule concerning the former, any good ground; but is a mere fruit of their own fancy. The mention of the parents of some of them seems to have been added; either because their parents were of some eminent note or place, in church, or state; as Jer. 1. 1. or, because, there were some other of the same name, in those times, from whom they might, by such mention of their lineage, be distinguished. And so it might well be with this our prophet; in being not unlikely, that in his days, there were other persons, bearing the same name, as well as in divers other ages, both before and after the times he lived in; as appears, 1 Chron. 26. 25. Ezra 8. 7, 19.

{Amoz} Or, Amots. Not the same with the prophet Amos: as some have imagined: (for their names in the original differ, not in the two letters only; the first, and the last: but in notation also, the one having a signification of might, the other of weight) but some other. One, whom the Jewish writers affirm to have been the son of Joash, King of Judah, and brother (not to Uzziah, or Azariah, as most interpreters, by mistake, misreport them, but) to Amaziah. For which yet, because they produce no authentic record, their report of it deserves no great credit.

{which he saw} That is, was revealed to him, 1 Pet. 1. 12. 1 Cor. 2. 10. As clearly, and as certainly, as if he had seen it, 2 Cor. 4. 18. and 5. 1. Heb. 11. 27. From whence also the prophets were anciently termed Seers. 1 Sam. 9. 9, 19. Chap. 30. 10. So Chap. 2. 1.

{concerning} The Hebrew particle may signify upon; as Chap. 3. 6. or, against, as Jer. 50. 31. and 51. 21. But here rather, concerning; because the ensuing prophecies contain mixed matter, of mercies, and judgments. As Psal. 101. 1. so Jer. 16. 3. and 18. 8, 9, 10. Ezek. 27. 30. For so, there also it should be rendered. See Chap. 63. 7. and Jer. 49. 1, 7.

{Judah, and Jerusalem} As 2 Kings 23. 1. 2 Chron. 34. 3. Chap. 3. 1. Jer. 19. 7. and 27. 20, 21. Though the one be comprehended in the other; yet mentioned apart, the one from the other; because the latter, a more eminent, and remarkable part of the former. So, the land, and Jericho. Josh. 2. 1. Of David's servants nineteen men, and Asahel. 2 Sam. 2. 30. Out of the hands of all his enemies, and out of the hands of Saul. 2 Sam. 22. 1. Or, because Jerusalem, as the principal place both of church and state in Judah; Psal. 76. 1, 2. and 122. 4, 5. so (which usually falls out in bad times) more disordered than other parts of the land; and by her example, a leader of others into the like. Mic. 1. 5. Judah and Jerusalem put here for the state and people of either. As verse 27. Chap. 2. 1. and 3. 1. These are only here mentioned; because unto them, chiefly, was the prophet sent. Chap. 6. 9. Albeit he prophesied of, at least, if not unto other nations, besides them. But that also, for the instruction, consolation, or reprehension of God's people: those nations being, for the most part, such as they either had been oppressed by, as Assur, and Babel, Chap. 10. & 13. Or had too much relied upon: as Egypt, and Ethiopia; Chap. 20. and 30.

{Judah} The name of Jacob's fourth son by Leah; Gen. 29. 35. and 49. 8. whose posterity also did bear his name. Deut. 33. 17. Jud. 1. 2, 3, 4. and also the land that fell to their lot; and wherein they abode. Jud. 17. 9. and 18. 12.

{Jerusalem} The name of a city in the land of Canaan; formerly called Jebus; Judg. 19. 10. 1 Chr. 11. 4, 5. and Salem, Gen. 14. 18. Psal. 76. 2. In regard whereof, some suppose it to have been called, in process of time, from those two terms put together: first, Jebu-Salem, and then Jerusalem. Others would have it so termed, as a formidable city, in regard of the strength and impregnableness of it; as a place dangerous to be dealt with: 2 Sam. 5. 6. See Zach. 13. 3, 4, 6. Others, as a peaceable possession, or a possession of peace. See Heb. 7. 2. and others, lastly, and that most probable; as a place of special providence: whereof see further, Chap. 22. 1. The word is sometimes found in a dual form; because the city was divided into two parts, the upper, and the lower. See Jer. 39. 3. And Josephus of the Jewish war: l. 6. c. 13. or, because it stood in the confines of two tribes, Judah, and Benjamin; part of it belonging to the one tribe, and part to the other, Josh. chap. 15. verse 63. & 18. 28. Jud. 1. verse 21.

{in the days} That is, the times, the reigns, as Hos. 1. 1. Amos 1. 1. the usual manner of computation in Scripture, by days, Gen. 5. 4, 5, 8. & 47. 9. Psal. 39. 4, 5. teaching us to make reckoning of every day, as being for every day accountable, Psal. 90. 10, 12.

{of Uzziah} Heb. Uzzijahu, (as Jeshajahu, and Chizkijahu, before.) Greek, Ozias, Mat. 1. 8, 9. called also Azariah, 2 Kings 15. 1. having, it seems, two names, as Ornan, the Jebusite, 1 Chr. 21. 18. called also Araunah, 2 Sam. 24. 16. Jehoiachin, 2 Kings 24. 8. called also Jeconiah, 1 Chron. 3. 16. Jehoiada, 2 Chron. 24. 20, 22. called also Barachias, Mat. 23. 25. and divers others. See Jer. 22. 11. Of this king's reign, see 2 Kings 15. 1, 7. & 2 Chr. 26. Of his acts, it is said, that this our prophet wrote; but that book of his seems not now extant: no more than that of Jasher, 2 Sam. 1. 18. and that of Jeremy, 2 Chr. 35. 25. For it cannot well be understood of that short abridgment, in so few verses comprised, in the second book of the Kings; and coming so far short of that larger relation in the second of the Chronicles, where yet it is mentioned, as relating much more, than is there upon record.

{Jotham} Of his reign, see 2 Kings 15. 32, 38. 2 Chr. 27. 1, 7.

{Ahaz} Heb. Achaz: as Achab. And so the Greek, Mat. 1. 9. as Rachab also there, v. 5. Of his wicked reign, see 2 Kings 16. and 2 Chron. 28.

{and Hezekiah} Heb. here, Jechizkijahu: and Mic. 1. 1. Jechizkijah. Though most commonly Chizkijahu, as chap. 36. 1. and 38. 1. and sometime Chizkijah, as 2 Kings 18. 1, 10. Greek, Ezekias, Mat. chap. 1. verse 9, 10. Of his religious reign, see 2 Kings chap. 18, 19. and 20. and 2 Chron. from chap. 29. unto chap. 32. as also of some good part of it, in this prophecy, from chap. 36. unto chap. 39. He being the last king mentioned under whom Esay prophesied, it may be probably hence gathered, that the prophet Esay did not survive Hezekiah: and consequently, that he suffered not under Manasses, as is commonly, but groundlessly held.

{Kings of Judah} That is, of the kingdom, or state of Judah, consisting of that tribe, with those of Benjamin that adhered unto it: so termed, as distinguished from the other ten tribes, commonly called by the name of Israel; after their revolt from the house of David, under Rehoboam, 1 Kings 11. 31, 32. and 12. 16, 17. So Jer. 3. 8. Hos. 4. 15. Some suppose, that the sermons, or prophecies in this book recorded, are disposed, and digested in order successively, according to the times and reigns of the kings here mentioned: but of that there is no great certainty. See v. 2. Nor do we find the like in the writings of the other prophets observed. See Jer. 27. 1.

V. 2. {Hear, &c.} Here begins Esay's first sermon, or prophecy, contained in this book; and that concluded in this chapter: which yet to some, seems not to have been the first in time, after his designment to his office. See verse 7, 8. (where the desolations mentioned seem to have reference unto Ahaz his time:) and Chap. 6. 1, 8. In it the Lord first arraigns his people; as in the view of the whole world, of extreme unthankfulness, stupidity, and brutishness in their carriage towards him: Verse 2, 4. as also of desperate obstinacy under his hand, that had been so heavy upon them, for their sins: verse 5, 9. Secondly, acquaints them with the cause, why their sacrifices and services found no acceptance at all with him. verse 10, 15. Thirdly, invites them to a friendly debate, propounding them terms of composition, and reconcilement, verse 16, 20. Fourthly, complains of a strange alteration with them, in their rulers especially, for the worse. verse 21, 23. Fifthly, promises a restitution of them, upon their sincere and serious reformation, verse 25, 27. and withal denounces destruction unto those of them that shall still persist in their wicked courses, verse 24, 28, 31.

1 SERMO.

{hear O heavens, and hearken O earth} The forementioned arraignment of them the prophet makes entrance into, with a solemn contestation: wherein heaven, and earth, the whole frame of the creature, Gen. 1. 1. are summoned, and called upon: as to appear, and bear witness in God's behalf against his people, as Deut. 4. 26. & 30. 19. & 31. 28. so to hear, and to take notice of God's charge given in against them: as Mic. 6. 1, 2. Thereby implying them to be so extreme obstinate, and senseless; that the very lifeless creatures were more ready to hear, and obey God's word, than they, Numb. 20. 8. Psal. 105. 31, 34. & 107. 25. & 147. 15, 18. Mat. 8. 26, 27. And their carriage towards God so vile, base, and abominable, as might well make the very lifeless and senseless creatures to abhor it, and to be astonished at it. Jer. 2. 12. Luke 19. 40. Howbeit some by Heavens, here understand the blessed angels; whose abode is in heaven: as Job 15. 15. Psal. 97. 6, 7. By Earth, people living on the surface of the earth: as Psal. 96. 9, 13. & 98. 9. As if men, and angels, were both appealed unto, for the hearing, and deciding of the controversy between God, and his people: as Chap. 5. 3. Jer. 2. 9, 10. But the former seems the sounder, and more simple exposition. In like manner does Moses begin his song: Deut. 32. 1. as Esay here this prophecy: for frivolous and ridiculous is that conceit of the Chaldee paraphrast there, that Moses should say: Attend, O heaven, and hear, O earth, because he was near to heaven, and far from the earth: whereas Esay says, hear, O heaven; and attend, O earth: Because he was farther from heaven, and nearer the earth: whereas it is well known, that the words are promiscuously used; and either of them as well to those afar off, as to those that are near at hand: See Psal. 5. 1, 2. & 17. 1. & 49. 1. Verse 10. Chap. 28. 23.

{heavens} Or, heaven. As it is well rendered, Gen. 1. 1. 1 Kings 8. 23. Chap. 49. 13. & 66. 1. For, though the word have a dual form: supposed to have his appellation, from the waters, therein contained, whose name is also deemed to have the like form, in regard of those two general receptacles of water, the one above in the clouds, the other below in the sea: and other parcels, that either environ the earth, or shoot themselves into it: Gen. 1. 6, 7. And it be not denied, that there is mention in Scripture of more heavens, than one: Deut. 10. 14. 1 Kings 8. 27. Psal. 148. 4. Yet neither is that notation certain, or the deduction, and composition so exact. And we read of more than two heavens: a third, 2 Cor. 12. 2. and both in Hebrew, and other languages, many words are found, that under a plural form bear but a singular sense: as that of water among other. verse 22, 30.

{O earth} Not the inhabitants of the earth, as Psal. 2. 10. & 33. 8. but the earth itself, as Jer. 6. 19. & 22. 29.

{for the Lord} Not man, but God: not the prophet, but the Lord: 1 Thess. 2. 13. Heb. 13. 7. not the herald, or crier: Chap. 44. 3. Mar. 1. 3. but the King and Judge, Chap. 33. 22. By whose command, and authority, and in whose name, and person, he speaks: Chap. 6. 1, 9. & 40. 1, 6. He that speaks by him, and in him, Acts 4. 25. 2 Cor. 13. 3.

{the Lord} Heb. Jehovah, as Psal. 83. 18. The only true God, Deut. 6. 5. who alone has his being of himself, Exod. 3. 14. Chap. 43. 11, 13. and gives being to all things, Acts 17. 25, 28. Rom. 11. 36. Rev. 4. 11. See Exod. 6. 3. Chap. 26. 4.

{hath spoken} Or, doth speak, speaks. As Amos 1. 3, 6. & 3. 8. Or, is about to speak; (as perish, for, about to perish, ready to perish, Prov. 31. 6. Chap. 27. 13. And say, for, am about to say, 1 Cor. 12. 15.) And requires therefore all due attention, as chap. 41. 1. Which if Moses require, when he speaks, though by God's appointment, yet in his own person: Deut. 32. 1. Surely Esay, speaking in God's own person, much more.

{I have nourished} God begins this his contestation with his people, with a recital of his singular favors conferred on them, and continued unto them: in a more especial manner, than unto many, yea, unto any other people, Deut. 7. 6. & 10. 15. & 26. 18. Psal. 147. 20.

{nourished} Or, nursed. Heb. reared, brought up. So is the word used, Job 31. 18. Chap. 23. 4. & 51. 18. I have from their first beginning to be a people, while they were yet in Egypt as an abject infant, disregarded, and not looked after, taken them up, undertaken the charge of them: provided for them, protected them, supplied them with all necessaries, had as tender a care of them, as parents are wont to have of their children, until they come to their full growth, or to man's estate; chap. 46. 3, 4. Ezek. 16. 7, 14. Hos. 11. 3.

{children} The people of Israel, whom he had adopted to be his peculiar ones, his children. Deut. 32. 6, 14. chap. 63. 8.

{and brought them up} As chap. 23. 4. Or, advanced, exalted: As 1 Sam. 2. 7. Ezek. 31. 4. And this rather here: because that was, before, not implied only, but expressed: and this latter seems to be a further addition to the former. I have not only brought them up, but preferred, honored, advanced them, by entering into a solemn covenant with them, taking them to be so near to me, committing my sacred oracles to them, setting my place of special residence among them, working strange, and unheard of miracles for them; and raising them up to a kingdom of great note, and renown. Deut. 4. 6, 7, 8, 32, 36. Ezek. 16. 8, 14. Psal. 135. 4. & 147. 19, 20. & 148. 14. Chap. 42. 21. Rom. 3. 1, 2. & 9. 4, 5. For neither can I assent to the Jewish doctor that confounds this with the former, expounding both of advancement only: and much less approve of his father's nice distinction, restraining the former, unto God's giving them his law: chap. 42. 21. the latter to the settling of his sanctuary among them. Psal. 76. 1, 2. Chap. 11. 10.

{and they have rebelled against me} After the relation of God's goodness towards them, follows a narration of their unworthy demeanor towards him, who had dealt so graciously, and bountifully with them: The one much aggravating the guilt of the other, Deut. 32. 10, 18. 1 Sam. 2. 27, 29. chap. 63. 9, 10. Ezek. 16. 7, 20. Amos 2. 9, 13.

{and} Or, but. The copulative, for the adversative, as verse 20, 21.

{rebelled} As the word is used, 2 Kings 3. 7. & 8. 20. or, transgressed: as it is rendered, chap. 43. 27. Jer. 33. 8. yet disobedience and transgression is as rebellion, chap. 63. 10. 1 Sam. 15. 22, 23.

{have rebelled} Or, as it may well be rendered, do rebel, as v. 3. know, know not, consider not: as noting, not only their fore-passed rebellions, but their persisting still in them.

{against me} I set them up, and they set themselves against me. So Num. 16. 9, 11.

V. 3. {The ox knoweth, &c.} The very brute beasts, and the dullest of them (Psal. 32. 9. Prov. 7. 22. & 26. 3.) are brought in, by their carriage and courses toward their masters, and benefactors, such as feed them and make much of them; to control, and condemn the demeanor of God's people towards him, who took no notice of, nor regarded him that had done the like, and much more, for them, v. 2. So Jer. 8. 7.

{ox knoweth} Or, oxen know: ox, for oxen; and ass, for asses: as vision, for visions, ver. 1. and the like, verse 6. For those popish legendaries grossly and palpably abuse this place who out of it, have forged us a fable of an ox, and an ass; that being in the stable, where our Savior's mother was delivered of him, should take notice of him, and cherish him with their warm breath, as he lay in the cratch.

{knoweth} Takes notice of, regards; as Prov. 12. 10. chap. 42. 25. They so regard him, as not to offer to hurt, or wrong him; but are obsequious to him, however they be fierce, and offensive to others, Exod. 21. 28, 31.

{his owner} Or, buyer. Him, properly, that by bargain and sale, (Levit. 25. 28. chap. 24. 2. Ezek. 7. 12.) or more largely, that any way, or by any means, is possessed of him, Zach. 11. 5. It is given to God, as Lord and owner of all things, Gen. 14. 19, 22. but more especially, as by purchase, the possessor of his people, Deut. 32. 6.

{and the ass} The word here used, properly signifies the male; as another the female; but are both promiscuously used, as well for the one sex, as the other. As the word that signifies a fish, is used sometime in the masculine form; sometime in the feminine, of one and the same fish, Jon. 1. 17. and 2. 1. whatsoever the doting rabbins there dream of two fishes, a male, and a female. The word is used generally, to comprehend all of that kind, of whether sex, or for what use soever, as here, so elsewhere, Exod. 21. 33. as well those for burden, Gen. chap. 49. verse 14. as for the saddle, Exod. 4. 20.

{his master's crib} Heb. the manger of his masters. For the word is in a plural form; but such as is oft used in a singular sense: as of God, Mal. 1. 6. So of man, Exod. 21. 29, 36. He takes notice of him that brings him to the crib, or manger, and feeds him there: and to such a one God compares himself, Hos. 11. 4. I was to them, as one that taketh the yoke off their jaws, and laieth them meat.

{but Israel, &c.} The different, yea the contrary practice follows, of God's people towards God, as before, v. 2.

{but} Or, yet. A defect of the particle adversative, as v. 6. Psal. 30. 7.

{Israel} The name given to Jacob, (as he was at first called, Gen. 25. 25.) upon his wrestling with the angel, and prevailing therein, Gen. 32. 28. Hos. 12. 3. and transmitted from him, as the more honorable title, to his posterity; called sometime the sons, or, children of Israel, Gen. 32. 32. and 36. 31. and sometime simply, Israel, Gen. 48. 20. and 49. 7, 15. Psal. 149. 2. and so here. But so here styled in way of reproach, as having degenerated from him who first bore that name; nor answering to what it imported. So Jeshurun, though of itself a name of honor, Deut. 33. 26. yet in way of exprobation, enunciated of that people, Deut. 32. 15.

{doth not know} Heb. hath not known, see verse 2. doth not know, has not knowledge, or understanding: as Deut. 31. 13. Psal. 14. 4. they are a people of no understanding, Psal. 53. 4. so ch. 44. 18. they know not, nor understand. They have no more knowledge, nor understanding, than the brute beasts: Jer. 10. 8, 14. (whom yet, being endued by God with reasonable souls, they ought therein, to go beyond: Job 35. 11.) yea, herein they come short of them. Or, doth not know me, is ignorant of me: as Jer. 4. 22. and 9. 3. they know not me, saith the Lord: and, there is no knowledge of God in the land. Hos. 4. 1. But know here rather, for, take notice of, respect, acknowledge; as Psal. 1. 6. Prov. 27. 23. Jer. 2. 23. Mat. 7. 23. and 25. 12. know not me: a defect of the pronoun necessarily supplied, to make the sense perfect, as verse 15. They know not me, though their owner. Deut. 32. 6. their master. Mal. 1. 6. One, that from time to time have fed them; and most kindly entreated them, Deut. 8. 3, 4. and 32. 13, 14. They know not me, whom I have known above others, Amos 3. 2.

{my people} Who have been better taught than others, having been trained up under me. Deut. 4. 8, 14. Psal. 147. 19, 20. And to whom I have been more beneficial, than to any other. Psal. 105. 11, 45. Mal. 1. 2, 3.

{doth not consider} As the word is rendered, Psal. 37. 10. and 52. 15. Or, understand; as it is translated, Psal. 107. 43. either, they are of no understanding, as before, chap. 27. 11. Jer. 5. 4, 21. They are more blockish, and sottish, than the brute beasts; they have not so much understanding as they have: Jer. 8. 7. Or, they consider not the great things that God has done for them: nor the great goodness that he has from time to time showed them, Deut. 29. 2, 3, 4. Psal. 92. 5. chap. 42. 18, 20. Ezek. 12. 2. they neither take notice of him, nor think upon him.

V. 4. {Ah sinful nation} He proceeds here to aggravate their sins, and to bewail their misery thereby procured: so chap. 24. 16, 18. Jer. 9. 1, 2, 3.

{ah} The word here used, is sometimes a note of compellation; as chap. 55. 1. sometimes of denunciation, as chap. 5. 8, 11, 18, 20. (See chap. 10. 5. and 18. 1.) and so some take it in this place; sometime of lamentation, as 1 Kings 13. 30. chap. 6. 5. Jer. 22. 18. And so rather here: but sometimes mixed with indignation; as verse 21. and with detestation, as chap. 28. 1. And so it may well also be in this passage.

{sinful} Addicted, and given wholly to sin, and to looseness of life: Psal. 1. 1, 5. Luke 7. 34, 37. John 9. 31. Gal. 2. 15.

{nation} The term usually given to those people that lived without the pale of the church: and were strangers from the commonwealth of Israel, Eph. 2. 12. so Psal. 96. 5. chap. 11. 10. and 42. 6. and 61. 9. and 66. 19. Jer. 10. 2, 25. And which the Jews to this day, are wont in way of reproach, to style all other by, but their own. The prophet may the rather seem here to have used it; thereby partly to imply, that they had made themselves no better, if not in some respect worse, than any other people, in God's repute, by their sins and excesses, Jer. 9. 25, 26. Ezek. 5. 6, 7. And partly, to intimate the generality of their sin, and apostasy; which not some few, or more among them, but the main body of the nation, stood guilty of. It was a general defection, a national evil. chap. 59. 4. and 64. 6, 7. Jer. 5. 1. and 9. 2. Mic. 7. 3, 4. Mal. 3. 9. see verse 6.

{a people laden with iniquity} Heb. a people of heaviness of iniquity. Not laden with sin, as groaning under the burden of it: as Psal. 38. 4. Mat. 11. 28. But committing, and standing guilty of, not small so much, as heavy and heinous sins: heavy, for, great, and grievous: as chap. 21. 15. and 30. 27. and 36. 2. Great and grievous sinners: such as the Sodomites: Gen. 13. 13. and 18. 20. and as Eli's sons are said to have been, 1 Sam. 2. 17.

{a seed of evil doers} A wicked, and wretched race, that tread, and run on in the footsteps of their ungodly progenitors; and transmit their ungodliness unto those that come of them, Num. 32. 14. Psal. 78. 8. and 106. 6. chap. 57. 3. Jer. 7. 18, 26. and 16. 11, 12.

{children that are corrupters} Or, as some, corrupt children, children, that deal corruptly, 2 Chron. 27. 2. Jer. 6. 28. Or, that have corrupted themselves, Exod. 32. 7. Deut. 32. 5. and their doings: Zeph. 3. 7. Heb. children corrupting, or, corrupters, that is, wasteful: or, wasters; as Prov. 18. 9. or, destroyers, as Prov. 28. 24. stroy-goods; or wasteful children. A metaphor taken from riotous, or prodigal younkers; that waste, and consume their patrimony, the means left them by their parents. Luke 15. 13, 30. Applied to this people, as having embezzled their spiritual patrimony, derived and transmitted to them, from their religious predecessors, Gen. 17. 7. Deut. 7. 6, 8. and 32. 9, 20. Psal. 147. 19, 20. and 148. 14. Rom. 3. 1. and 9. 4, 5.

{they have forsaken the Lord} By refusing to walk according to the prescript of his law: and by following false gods, and addicting themselves unto the service of such, verse 28. Jer. 1. 16. and 2. 13. and 16. 11. and 22. 9. See chap. 2. 6.

{the Lord} Heb. Jehovah. See verse 2.

{they have provoked unto anger} As Num. 14. 11, 23. and 16. 30. Or despised, contemned, set light by: as Deut. 31. 20. Psal. 107. 11. Prov. 1. 30. and 15. 5. or, abhorred, as Deut. 32. 19. 1 Sam. 2. 17. Jer. 14. 21. or, reproached, blasphemed, as 2 Sam. 12. 14. Psal. 10. 13. and 74. 10, 18. chap. 52. 5. They so carried themselves, in their wicked courses, sinning with a high hand; Num. 15. 30, 31. As if they did what they did, on purpose, to provoke God to wrath, chap. 3. 8. and 65. 3. Jer. 7. 18, 19. and 27. 10.

{the holy one} The holy God, or Lord; a defect of the substantive, as chap. 5. 19, 24. so verse 24. to be supplied: as chap. 5. 16. he, who both is holy himself, chap. 6. 3. and sanctifies those that are his; Levit. 19. 2. and 20. 7, 8. Ezek. 20. 12.

{of Israel} Who was in covenant with them, and was to be worshiped, and served by them: Deut. 6. 5, 6. and 26. 27, 28. so Psal. 89. 18. Of the name, See verse 3.

{they are gone away backward} Heb. they are severed, or alienated, or estranged backward. That is, they are severed, or alienated, (to wit, from him) and turned backward; or, gone, or, go backward: A defective speech; the like whereunto see chap. 38. 14, 17, 21. as also in the like argument, Hos. 9. 10. they are severed, or have separated themselves (to wit, from the Lord) unto that shame, or shameful thing; that is, and betaken themselves to it.

{gone away} Or, alienated: they have severed, or estranged themselves from God by their sins, Psal. 58. 3. chap. 59. 2. Eph. 4. 18, 19. Col. 1. 21. by their idolatry especially, Ezek. 14. 5, 7. Where yet the same word is rendered, estranged, in the former place; and separated himself, in the latter place: as if the words there used, came from two several roots. And in like manner the Jewish critics, speak doubtfully of the word here used; one while referring it to that root, that has a notion of separation: Levit. 22. 2. Another while to that which has a notion of alienation, Job 19. 13. Psal. 78. 30. But whether way we here take it, it will come in effect to one: separation, or estrangement, in the present case, being in a manner the same.

{backward} It seems a metaphor taken, either, from undutiful children, or servants; that turn their back on their parents, or masters, in disdain, when they like not what they are bidden to do: Jer. 2. 27. and 15. 6. and 32. 33. Ezek. 8. 16. Or, from restive jades, that go the more backward, the more the rider, or driver, strives to put them on forward. See verse 5.

V. 5. {Why should ye be stricken any more? ye will revolt more, and more} Or, may be read, as one continued sentence, Thus, Why, the more ye are, are stricken, do ye more and more revolt? Or, why should ye be stricken any more; since ye will, or do, revolt more and more? What avails it, to seek, or strive to amend you, by chastisements: (Gen. 6. 3. Psal. 95. 10, 11. Jer. 5. 3.) when as the more you are chastised, the worse you wax: 2 Chr. 28. 22. Jer. 7. 24.

{stricken} With variety of judgments: which are as God's rods, or strokes, Deut. 28. 22, 27, 28. 2 Sam. 7. 14. Psal. 89. 32. Amos 4. 9. Mic. 6. 9.

{ye will} Or, since that ye will; a defect of the particle, as Job 32. 22. and 38. 21.

{will} Or, do; the future for the present: as Deut. 25. 3. Ruth 1. 17. 1 Sam. 3. 17. See chap. 3. 16.

{revolt more and more} Heb. increase; or, add revolt: as verse 13. chap. 7. 10. Clean contrary to that which God intended in smiting them: he smote them to reclaim them, and bring them home to him; chap. 9. 12, 13. Amos 4. 6, 11. And they took occasion thereby, to go further away from him, Jer. 44. 17, 18, 21, 22. See verse 4.

{the whole head is sick} The whole state, both civil, and ecclesiastical, is distempered, and out of frame: and those worst, and weakest, that should support and strengthen the rest; Psal. 75. 3. and 82. 5. So some, understanding it of their excess of sin, and wickedness; in such especially, as were as the head, and heart of the state: Numb. 25. 4. Mic. 3. 1, 9. But it seems rather to be spoken of their lamentable condition; by means of God's judgments inflicted on them, for their sins. The evils, that have befallen, and lie still heavy upon you, are both general; few or none escaping scot-free in them; and withal sore, and grievous, like hurts received (Gen. 3. 15. Psal. 68. 21.) or diseases lying in the head. 2 Kings 4. 19, 20. Or, such as strike, and pierce to the heart: Jer. 4. 18, 19. and 8. 18.

{the whole head} Or, every head: as Ezek. 29. 18.

{is sick} Heb. unto sickness: or, in sickness. For so the particle here used, is observed, oft to signify, Psal. 16. 10. Hos. 7. 3. In a lamentable plight; in a grievous disease: 2 Chr. 21. 18. Psal. 38. 7. The phrase is emphatical: as in sin; in iniquity. Psal. 51. 5. John 9. 34. In the gall of bitterness; and in the bond of iniquity, Acts 8. 23. Not lightly touched with it, but wholly possessed of it.

{and the whole heart} As noting the extremity of the evil, Psal. 22. 14. and 25. 17. and 102. 4. Or, every heart; as implying the generality of it. see verse 4. chap. 2. 9. The Jewish doctor refers it to that commination, Deut. 28. 28.

{is faint} It is, as with women in their infirmity of course, Levit. 15. 33. and 20. 18. or, languishing, Lam. 1. 22. and 5. 17. As with those that pine away, through grief, or affliction, or by means of some lingering and wasting disease, Deut. 7. 15. and 28. 60. 2 Sam. 13. 4. Lam. 1. 13.

V. 6. {From the sole of the foot, even unto the head} You have been so scourged, over and over, that there is no part free, from top to toe: a proverbial speech; the use whereof, see 2 Sam. 14. 25. Job 2. 7. The meaning is: that in the calamities and afflictions, which in those times had befallen them, none had escaped God's hand; but all, as well greatest and highest, as least and lowest had suffered: they had been plagued all, one with another: 2 Chron. 28. 5, 8.

{the sole} The Hebrew word signifies, bending, or, hollow; and it is applied sometimes to the foot, as here, the sole, Deut. 2. 5. and 11. 24. Sometimes to the hand, the palm, Levit. 14. 15, 18, 19. Sometimes to the thigh, the hollow, wherein the hucklebone rests, Gen. 32. 25, 32.

{even} Heb. and: as Deut. 4. 32.

{unto the head} Inclusively, taking it with the rest of the body: as 2 Chron. 34. 30. Psal. 14. 3. Jer. 8. 10. Elsewhere more fully: unto the top, or crown of the head, Deut. 28. 35. Job 2. 7.

{there is no soundness} Or, nothing, no part sound: so is the word used, Exod. 29. 1. Levit. 9. 2, 3. Or, as some, there is no shape of a man: for, so is the word taken, Jud. 20. 48. He compares the Jewish state, to a man's body; so generally possessed with some malignant disease, that no part of it is sound, or free, either from the inward taint, or the outward symptoms thereof: or to such a body, as either by the like malignity, or by sore and often scourging, or evil usage otherwise, is with tumors, and ulcers, so overspread, that no shape or figure of a man, almost, appears on it. So Psal. 38. 3, 7. where the very same phrase, is found.

{but wounds} The adversative particle is wanting, as verse 3.

{wounds} Heb. wound; taken collectively, as Prov. 20. 30. So bruise, and sore, or stripe, and stroke, afterwards, of which see, verse 1. vision, and verse 3. ox, and ass. Yet there seems to be some emphasis in it: nothing but wound, and bruise, stripe, or mark: as if the party were so to be martyred, as we use to say, that the whole body might seem to be, but as one wound, one stripe, one ulcer, one tumor, one sore.

{bruises} Heb. bruise. The word properly signifies the mark of a stripe formerly given; remaining still to be seen on the body, Psal. 38. 5. Prov. 20. 30. chap. 53. 5. The Jewish critics thus distinguish, this and the former. A wound, say they, is that which makes a breach in the flesh, and brings out blood; a bruise, such as makes no breach in the skin or flesh, but coagulates the blood under the skin.

{putrifying sores} Heb. moist. That is, either green hurts; as a green jawbone, Judg. 15. 15. New hurts, lately made. Or, as other matur: moist with matter: such as old festered sores use to be. The word is said to be in Arabic writers, used for a green wound: but in the Talmudic language, says one of the Jewish commenters, for a matury sore.

{sores} Heb. stroke; as Lev. 26. 21. Chap. 14. 7. and 27. 7. Jer. 30. 12. see verse 5. stroke, for strokes, as before; so verse 13.

{they have not been, &c.} No means, at least, available, have been used for the cure or removal of these evils wherewith our state is thus surprised, and defaced, see 2 Chron. 28. 13. Expressed here by metaphorical phrases, borrowed from the art and practice of surgery: the like whereunto are found, Psal. 60. 2. and 147. 3. chap. 3. 7. Jer. 30. 12, 13.

{closed} To make up the wound, or the breach in the body: chap. 30. 26. Or, crushed, rather: (for so the word properly signifies) as chap. 59. 5. or, wrung out. As Jud. 6. 38. To express, and force out the mature: as in the festered sores, where the corrupt mature must be removed, before they be closed, or made up. Yet one of the Jewish commenters seems to understand it of washing: as wounds are wont to be, commonly, before they be closed: referring us to Job 18. 15. Brimstone shall be scattered upon his habitation. And then it would be rendered sprinkled, or syringed: but the roots are divers. And another, whom he also cites, is too large, who renders it, healed; building on, Jer. 30. 13. Whereof in its place.

{neither bound up} As wounds and sores wont to be, when the purulent matur is wrought out; to keep out wind, and air: and to cause the lips of the wound, or sore, to solder, Chap. 3. 7. and 61. 1. Ezek. 30. 21. Hos. 6. 1.

{neither mollified} Psal. 55. 21.

{with ointment} Heb. oil. As Eccles. 7. 1. and 9. 8. To assuage the swellings: and to supple the sores, Ezek. 16. 4.

V. 7. {Your country} Or, land. Heb. earth: as chap. 1. 19, 21. He proceeds to declare the miserable condition of their state; by the lamentable devastation, and desolation of their land. So Jer. 4. 21, 26.

{is} The verb substantive to be supplied; most render, in the present tense, is: understanding it of such waste, as had already been made of it, by the Syrians, and others joining with the Israelites, under Ahaz: 2 Chron. 28. Others render it, in the future; shall be: supposing it a prediction, of an evil to come: but the former is rather to be admitted, see verse 5.

{desolate} Heb. desolation. That is, most desolate. As desolate, as desolation itself: so chap. 64. 10. The abstract for the concrete, as Jer. 27. 16. Ezek. 25. 13. & 35. 4. Or, brought unto desolation: as Jer. 12. 11. or, is in desolation, the particle wanting: as Job 1. 18. In desolation, as in sickness, verse 5. see chap. 3. 26.

{your cities are burnt} By the enemy; either in the surprisal of them, or afterward, in the extremity of rage, to satisfy their fury: or, that they might not be places of refuge, or habitation again, to those that formerly held them. Josh. 11. 11. Jer. 37. 8, 10.

{your land} Your ground; Or, tilled land. Gen. 2. 5. & 3. 17. and 4. 2, 12.

{strangers} The Syrians, Edomites, Philistines, and others, 2 Chron. 28. 5, 17, 18. chap. 9. 12.

{devour it} That is, consume, and eat up the fruit of it, Deut. 28. 33, 51, 53. Jer. 5. 17. It, or your land; for, the fruit of it, as the tenth of the land, Levit. 27. 30. For the tenth of the fruit of it, Deut. 26. 12. See Lev. 26. 16. Jer. 5. 17.

{in your presence} Heb. before you. Before your faces, in your sight, to increase your grief, being unable, either to rescue aught from them, or to restrain their rage, Deut. 28. 32, 33, 34, 51, 52.

{and it is desolate, as overthrown by strangers} Heb. according to the overthrow of strangers. That is, say some of the Jewish doctors, such as those of Sodom and Gomorrah, verse 9. people estranged from the fear of God, who were therefore overthrown by God; and the word overthrown shall be taken passively, Jer. 49. 18. But rather, as strangers are wont to overthrow a land, making havoc of all before them, as being none of their own; nor like long to enjoy it: And so it is taken actively, as Jer. 50. 40. Amos 4. 11. See the like phrase, Deut. 29. 23. chap. 13. 19. But as those Jewish doctors pervert the sense; so those of them also corrupt the text, that instead of the word that signifies strangers, would substitute another somewhat like it; that signifies a storm; Chap. 25. 4. and 28. 2. As alluding to those Egyptian storms, Exod. 9. 23, 25.

V. 8. {And &c.} From the condition of the whole land, and state, he passes here unto the state of the chief city, see Jer. 15. 8. and 34. 1.

{the daughter of Zion} Or, the daughter Zion, Psal. 9. 15. Zach. 2. 10. and 9. 9. As the daughter of Zidon, or, the daughter Zidon, chap. 23. 12. (for so it would rather be rendered) for Zion itself, and Zidon itself. Or, if it be the former way rendered, it is no otherwise to be understood; than as when we say, the city of Rome, and, the city of London; and the Evangelist, the feast of Passover: Luke 2. 41. And the apostle Paul, the sign of circumcision, Rom. 4. 11. that is, circumcision, which is a sign, or, for a sign: and so Zion, that is, as a daughter; because the speech is metaphorical: see chap. 3. 1. For, they are far out of the way, who by daughter of Zion, conceit it to be meant (which conceit yet some great ones seem taken with) either a parcel of buildings, branching out of the old [unclear], or, the whole nether city, as descending from, or issuing out of it: not considering, how absurd a thing it is, to imagine, that from some inferior, and meaner part, the denomination, as here it is, should be given to the whole city: nor observing, or attending at least, the usual manner of Scripture wherein great cities, and states, as compared to goodly, and beautiful daughters, or damsels, are commonly so styled: See of Babel, chap. 47. 1. Of Egypt, Jer. 47. 11. Of Edom, Lam. 4. 21. And of others, elsewhere. Though of Zion, it is not improbable, that God in a more special manner, does here so speak: as the prophet in the like, Jer. 9. 1. Because as dear to him, as a daughter: (see chap. 22. 4.) That which makes the misery the more strange, and grievous: that one so dear to God, should be so destroyed, or distressed, Lam. 1. 15. and 2. 1, 2. and 4. 12.

{Zion} That is, Jerusalem. So termed, from a principal part of it: to wit, that mountain, or upper part. 2 Sam. 5. 6, 7. Wherein both God's temple, and the king's palace, were seated: Psal. 2. 6. and 48. 2. Zach. 9. 9. See chap. 2. 2, 3. and 14. 13.

{is left} Not by the keeper, that is, God, Psal. 121. 4, 5. the keeper of Israel; as some of the Jewish commenters expound it: but left standing alone by itself, as other of them better: like such a lodge, or cottage, hereafter described, that has no other housing usually about it, or near it: and so Jerusalem; all about her being destroyed, and laid waste: either, as some of them apply it, by the Assyrian invasion, chap. 7. 17, 20. and 36. 1, 2. or rather, by the waste of the land, made in Ahaz his reign, by the Syrians and Israelites, 2 Chron. 28. 5, 8, 17, 20.

{as a cottage in a vineyard} As a shed, or, a booth, set up in the midst, or on the one side of a vineyard, for the keeper there to watch; or repose himself in. Job 27. 18. ch. 4. 6.

{as a lodge} Made for the gardener to lodge, or rest in, chap. 24. 20. Lam. 2. 6.

{in a garden of cucumbers} Or, melons. A fruit frequent, as in Egypt, so in those eastern parts, Num. 11. 5. Howbeit it seems a mere nicety, which from the Chaldee paraphrast, one of the Jewish doctors here has, that it is not said, in a garden, simply, but in a garden of melons, as before in a vineyard; because, in a garden, there may be still use and need of a keeper, though this, or that plant, or fruit be gone; whereas in a vineyard, or field of melons, when the grapes are gathered in the one, and the melons gone in the other, there is now no need or use of a keeper in either: For this is grounded upon a misexposition, before mentioned.

{as a besieged city} Heb. kept, watched. As Ezek. 6. 12. Or, as some, wasted, as chap. 65. 4. where some, as here also, strain the word over far, to make it signify, a place so defaced and horrid, that men shun it, and keep aloof from it for fear, as Psal. 30. 11. Nahum 3. 7. but the former rather: As desolate, in regard of the country round about; so in great distress itself, being so straitened, that none can go in, or out, in safety, 1 Kings 15. 17. 2 Kings 6. 24, 25. and 18. 27. Jer. 4. 16, 17. and 5. 6.

V. 9. {Except, &c.} From the devastation of the country, and distress of the city, he proceeds now to the consumption of the people; appearing by the paucity of the persons surviving. See ch. 4. 1.

{the Lord} That all is not clean gone, and utterly destroyed, it is God's gracious work, his great and mere mercy, Lam. 3. 22.

{the Lord of hosts} Heb. Jehovah Sabaoth. Which some suppose to be a defective form of speech, thus to be supplied, The Lord, or, Jehovah, the God of Hosts, as Levit. 12. 5. But that needs not, since that we have the one without the other, frequently in the prophets; so with the apostles, Rom. 9. 29. Jam. 5. 4. Nor hinders it, that the word is not in a contracted form: for the word, Elohim, is also, oft-times, used in the very same phrase entire; four times in one Psalm, Psal. 80. 4, 7, 14, 19. And this may be the privilege of the word, Jehovah, that it admits no such contraction: the rather, if it have (as may well be deemed) a prick, or point, in its last letter, as Jah, and Eloah, both have: which keeps the word, so marked, always entire. For the word itself, see verse 2. The Jehovah, or, the Lord of hosts. That is the powerful, and sovereign commander of all the creatures, in heaven, and earth; which are, as his hosts, ready prest to do him service, Gen. 2. 1. and 32. 1, 2. Josh. 10. 11, 13. Judg. 5. 10, 11. Psal. 68. 17. and 103. 21. and 119. 91. and 148. 8. chap. 14. 26, 27. Joel 2. 11, 25. Mat. 26. 33. Luke 2. 13. See further, verse 24.

{had left unto us} Had rescued, and reserved some few of us, as brands snatched out of the fire, Amos 4. 11. Zach. 3. 2. That which God does in mercy, that he may have some ever to serve him, and to be monuments of his mercy, Psal. 130. 3, 4. chap. 4. 3. & 6. 13. Mat. 24. 21, 22. See Rom. 9. 27, 29.

{unto us} The prophet, very frequently, here varies the person, speaking sometime, as in the person of God, verse 2, 3. Sometime, as in his own person, verse 4. Sometime in the person of his people; and so here: the usual manner of the pathetic speeches.

{a very small remnant} A handful, in regard of the whole. A very poor, and sorry company, in regard of those that had perished in the calamities of the times, chap. 10. 22. and 17. 6. a remnant only, and that very small. So is the word used, Psal. 105. 12. Ezek. 16. 47. Yet some render it, almost, (and it is also frequently so used, Gen. 26. 10. Psal. 94. 12. and 119. 87.) referring it to the latter clause, We had almost been as Sodom, &c. But the pointing in the original, carries it rather the other way.

{we should have been as Sodom, and we should have been like unto Gomorrah} We should have been utterly ruined, and consumed; (none, or nothing left of us) as those cities, and the regions adjacent were, with all their inhabitants, Gen. 19. 24, 25. Deut. 29. 23. Lam. 4. 6. Amos 4. 11. The defect of the copulative, makes the sentence the quicker, as verse 3, 4, 8. and needed not therefore to have been expressed.

V. 10. {Hear} Here God begins to turn the tenor of his speech, from the heaven and earth, unto those, whom what he had before said, concerned; to the princes of Judah, and the people. And his speech to them, he enters upon here, with a very tart and sharp increpation; and continues, afterward, with no less vehement and passionate expostulation, verse 11, &c. Nor is this, as some have thought, the beginning of some new sermon, but a continued pursuit of the former discourse.

{hear} Hear you, whom that which I speak, concerns, so, Mic. 6. 1, 2, 3. Mal. 2. 1, 2.

{the word of the Lord} The word of me, who am the Lord, (Heb. Jehovah.) So after here, verse 20. See ch. 2. 1.

{ye Princes} You first, because the worst; and by your example encouraging others, to do evil. See v. 28.

{of Sodom} Like them for wickedness, Deut. 32. 32. as bad as they, or worse rather, Ezek. 16. 46, 48. and justly therefore deserving to be destroyed, as they were. See verse 9. from whence he takes the hint of the terms, here given.

{give ear unto the law} Or, doctrine. Not the law delivered you sometime by Moses; but those lessons, (though consonant to that) and that message, which from God I now bring, and deliver unto you in his name. So the word, Law, is used, Psal. 78. 1. Prov. 1. 8. and 3. 1, 21. and 6. 20.

{of our God} The God whom we profess to serve, and whom, both you, and we, ought to hear and obey; so chap. 55. 7. Yet here speaking to them who neither regarded to hear, nor take notice of him: he says our God, as not theirs; who owned not him, verse 3. as God afterward; your sacrifices, as not his, because not owned by him, from them, v. 11.

{ye people of Gomorrah} People as like them, as if you were of the same lineage, as Ezek. 16. 3. and in the same repute with me, as Amos 9. 7.

{Gomorrah} So Rom. 9. 29. Jude 7. as Gaza, Acts 8. 26. Heb. Amorah, as Amos, v. 1.

V. 11. {To what purpose is the multitude of your sacrifices unto me, saith the Lord} Heb. upon what, or for what. Not, as demanding, as some would have it, on what part he should smite them; there being already no part free: nor, as others, with what new plague he should smite them: as having tried them with such variety of judgments already. But For; or, To what, to wit, end? in plainer terms: wherefore? or, why? as the same term is used, Psal. 10. 1. But here the words run expressly thus; To what end; or purpose, unto me? that is, either, brought to me? or, in regard of me? as if I liked them, or accepted of them. It is spoken in way of expostulation, as Jer. 6. 20. implying, that all they did in their daily devotions, was in vain, to no end; all but lost labor: neither grateful to God, nor useful therefore to themselves: not unaccepted with God only, but abhorred of him, and abominable in his sight, v. 13.

{is the multitude of your sacrifices?} Or, your multitude of sacrifices. That is, your many sacrifices. As, a multitude of words: for, many words, Prov. 10. 19. and, thy multitude of witchcrafts: For, thy manifold witchcrafts, chap. 47. 11. Now such sacrifices as these, though God had commanded to be brought, and offered to him, as all the other duties ensuing, to be done; yet being done, as well the one, as the other, by such as they were, and in such manner as they did them, without hearty repentance, and due devotion: he refuses to own them, and accept them; he rejects them, as not his, but theirs. See v. 10. our God. So Psal. 50. 8, 16. Prov. 15. 8. and 21. 27. chap. 61. 8. and 66. 3. Jer. 6. 20. and 7. 21. Amos 5. 21, 22. Mic. 6. 7.

{I am full of} I am cloyed with them, as a man is with some meat which he loathes, and his stomach goes against, Psal. 107. 18. Prov. 27. 7. and is ready, even to cast up again, Prov. 25. 16. Rev. 3. 16.

{the burnt-offerings} Such as were wholly consumed with fire, Levit. 1. 3, 9. Psal. 40. 6. and 51. 19. Mar. 12. 33. Heb. 10. 6.

{of rams} Male sheep, above a year old. For, those that came short of that age, go under the name of lambs, Exod. 12. 5. Levit. 1. 10. Of lambs was the daily sacrifice, Numb. 28. 3. Of rams, those in their principal solemnities, Numb. 28. 11, 27. and upon some other special occasions, Levit. 5. 15. & 6. 6. & 8. 2. 1 Sam. 15. 22. Psal. 66. 15.

{and of the fat} Not of the flesh, or the body of the beast, (for that, the Hebrews have two other words to express, Psal. 63. 5. and 109. 24. and it might lawfully be eaten, Neh. 8. 10. chap. 25. 6. & 55. 2.) but the fat, or suet, that is about the flank, and the kidneys, or about, and upon the entrails, Levit. 3. 3, 4. which out of all the sacrifices, was reserved as God's portion, to be burnt upon his altar, Levit. 3. 15, 16. & 4. 8, 10. & 17. 6. Deut. 32. 38. 1 Sam. 2. 15, 16. (alluded to, Psal. 37. 20.) and is forbidden therefore to be eaten by any, Levit. 3. 17. & 7. 23, 25.

{of fed beasts} Not fat beasts, but fatted on purpose, Luke 15. 23, 27. the best and choicest you can bring, 2 Sam. 6. 13. 1 Kings 1. 9. Amos 5. 22.

{I delight not in} Heb. have not delighted. See v. 2, 3. Though he much delighted in the good affection, and obedience of his faithful people expressed in, and testified by such performances, Gen. 4. 4. and 8. 21. Psal. 20. 3. & 51. 19. Mal. 3. 4. Yet not at all, in the things themselves simply considered, Psal. 50. 15. (howsoever the Gentiles had such a fond and gross conceit of him, as of their own false gods, Deut. 32. 37, 38.) much less in them, by such persons, and in such manner performed, ch. 57. 6. Jer. 7. 22, 23.

{the blood} Reserved, as the fat, to make atonement for their souls, Levit. 17. 11. As a type of the Messiah his blood, whereby our propitiation, and peace with God is procured, and purchased, Rom. 3. 25. Eph. 1. 7. Col. 1. 14, 20. Heb. 9. 12, 22. The principal cause of the prohibition of eating blood, Lev. 7. 26, 27. & 17. 10, 12.

{of bullocks, or of lambs, or of he-goats} Of these three kinds of cattle only their sacrifices were, bullocks, or heifers of the herd; sheep, or, goats, of the flock, Gen. 15. 9. Levit. 1. 2, 3, 10. & 4. 23. Numb. 19. 1. Psal. 50. 9. & 66. 15.

{lambs} Because rams were mentioned before, Psal. 37. 20.

{he-goats} The Hebrew word signifies the greater sort of that kind, chap. 14. 9. Jer. 50. 8. For there is another word that signifies ordinarily, Male goats, Gen. 37. 31. Levit. 4. 23. and goats, in general, a third. Levit. 1. 10. & 3. 12. See before, fed beasts.

V. 12. {When ye come to appear before me} Which thrice a year, all their males were enjoined to do, Exod. 23. 17. & 34. 23. Deut. 16. 16. As also upon other occasions, many of them, oft, at other times, did, 1 Sam. 10. 3. Psal. 42. 2, 4. & 66. 13.

{to appear} Heb. to be seen. As Exod. 34. 23. Deut. 31. 11. Which, though the ordinary phrase of such access and approach, yet may here have some emphasis, more than ordinary: as implying, that they repaired thither, only to be seen there; and that was all the good that thereby they gained. So our Savior of the Pharisees, Mat. 6. 2, 5, 16.

{before me} In my house, in my temple: the place of my special residence, Deut. 12. 5, 11. Psal. 42. 2. & 84. 7. & 95. 2. Jer. 7. 10.

{who hath required this} Or, who doth require it? As before, I delight not, verse 11. yet had he required it, Deut. 12. 5, 6. But not so much that, as other things, which he more regarded, Jer. 7. 21, 23. Ezek. 20. 39, 40. and that from such as were accordingly qualified, Levit. 10. 3. Ezek. 14. 3, 4. So that it is, as if he had said; I neither desire, nor require, either the company of you, or aught from you: What I required sometime of my people, I require not now so of you: being such as you are, and coming so as you do. Against whom therefore, he wishes his temple doors shut, Mal. 1. 10.

{at your hand} Heb. from your hand. That is, of you, or, from you, as 2 Sam. 4. 11. Mal. 1. 9, 10, 13. Yet, there may be some eye to their hands, being such as he says they were, v. 15.

{to tread} Or, trample on. As ch. 63. 3. As if by repairing to his house, they did but trample upon the pavement of it, as a company of beasts would do; and foul it only, and wear out the stones of it, with their feet. That was all the good they did, or was gotten by their appearance there, Ezek. 23. 38, 39.

{my courts} The courts of the temple, or sanctuary, Psal. 84. 2. and 116. 19. which were principally two; the inner court, wherein the priests and Levites ministered; and the outer court, wherein the people met, 2 Chr. 4. 9. Ezek. 40. 31, 44. Luke 1. 10. This reproof therefore seems to reach the priests, as well as the people. Howsoever, courts may be put for court, as chap. 62. 9. And the great court, into which the people had free access, seems to have been divided into divers partitions. See Jer. 26. 10. and that also is styled the temple: for there they were whom our Savior drove out, Mat. 21. 12, 14.

V. 13. {Bring no more} Heb. add not to bring, as verse 5. chap. 23. 12. He would rather have none brought, than any brought in that manner: rather not be served at all, than to be served by such, Jer. 7. 21. Ezek. 20. 39. Mal. 1. 10.

{vain oblations} Heb. an oblation of vanity, as, Lam. 2. 14. Oblation, for, oblations, as verse 1, 6.

{oblations} Meat-offerings. Sometime offered alone, Levit. 2. 1. Sometime additionals to other sacrifices, Numb. 15. 4. The word signifies, in general, a present solemnly tendered unto God, or man; in acknowledgment of honorable respect to either, or for procurement of grace and favor with either, Gen. 4. 3, 5. & 32. 13, 18, 20, 21. & 43. 11. 1 Sam. 10. 27. 2 Kings 20. 12. Psal. 45. 12. in regard whereof, it is by some deemed to descend from a word that signifies, to bring; by others, from one that signifies, to pacify, or make quiet. But it is more specially applied to some certain sort of religious oblations; whereof, see further on ch. 57. 6.

{vain} Because a service, not sincerely, but feignedly, performed, chap. 29. 13. & 59. 4. Lam. 2. 14. Or, vain, because in vain offered, as not regarded, nor accepted, Gen. 4. 4. verse 11. Mal. 1. 9, 10. and 2. 13. Mat. 15. 9.

{incense} Both that which the priests daily burnt on the golden altar, Exod. 30. 3, 7, 8, 35, 36. As that also which the people brought, together with their offerings, Levit. 2. 1, 2.

{is an abomination to me} Heb. abomination it to me. It, for, is. The pronoun, for the verb substantive: a thing in Hebrew very frequent, Psal. 44. 4. Eccles. 1. 5, 10. & 5. 9. Abomination, that is, very abominable, Levit. 18. 22. As desolation, for very desolate, verse 7. That which was formerly reputed, a pleasing, and pleasant savor unto God, Exod. 29. 7, 8. Psal. 141. 2. Ezek. 20. 41. That now, from them, as a thing most unsavory, and of evil scent, he utterly abhors, Levit. 26. 31.

{the new moons, and sabbaths, the calling of assemblies} Or, the calling of assemblies, in the new moons, and the sabbaths. A defect of the particle, in, as Jer. 9. 2. so Numb. 12. 8. Psalm 10. 4. and elsewhere.

{new moons} Heb. new moon, as Psal. 81. 2. So, sabbath, and assembly. See verse 1, 3, 6.

{sabbaths} Either weekly, or yearly, Levit. 23. 3, 32, 38, 39.

{calling of assemblies} Heb. to call; Or, proclaim a convocation. Which was done in those solemn times of convening, by sound of trumpet, as well to give warning to the people of meeting, as to incite them unto due preparation of themselves thereunto, Numb. 10. 2, 7, 10. Psal. 81. 2. Joel 2. 2, 15. A learned annotator, lately divulged, gives two other readings here; either taking the words absolutely, As for the new moons and sabbaths, and calling of assemblies. Or, with supply from the former branch, Add not to call, that is, call no more meetings, on the new moons and sabbaths. Which latter I mislike not.

{I cannot away with} Heb. only, I cannot: Or am not: or, shall not be able; to wit, to bear it, or, to endure it any longer, or the like: I cannot; for, I cannot bear: as, ye could not; and ye cannot; for, ye could not bear; and, ye cannot bear, 1 Cor. 3. 2. and, I could not; for, I could not forbear, Jer. 20. 9. An imperfect speech, intimating an inexpressible measure or degree of discontent. Such a burden it was to him, that he was even tired out with it, and no longer able to endure it. See v. 14. Jer. 44. 22. Amos 2. 13.

{it is iniquity} So most interpreters. As declaring the cause, why these offices were so displeasing to him, in regard of the iniquity inherent in those by whom they were performed, or adhering to the duties in their performance of them, Psal. 66. 18. Prov. 15. 8. & 22. 27. chap. 43. 23, 24. Others rather, it is an affliction, or, a grievance, as the word is used, Job 5. 6. ch. 10. 1. and oft elsewhere. And this seems the more probable.

{even the solemn meeting} So it is generally rendered; or, much to the same purpose. Yet with that late learned annotator, I find this last clause thus fastened to the words foregoing, I cannot endure iniquity, and a convent: that is, says he, a solemn meeting joined together with wickedness, as with you it is: And much to the same purpose, with one only before him: but in another construction, iniquity, and congregation, that is, a wicked congregation. As a consumption, and determination, for, a determinate consumption, chap. 10. 23. And it is true that such kind of construction as this, is not unusual: of which, see chap. 4. 5, 6. As also that the word here used, and another not unlike it, do both sometime signify, a solemn assembly, or day of restraint, Jer. 9. 2. Joel 1. 14. So termed, because the people were thereon restrained, from their ordinary employments, and affairs, Levit. 23. 7, 8, 21, 24, 25, 27, 31. For thence, I suppose it rather so termed, than as that learned annotator, because it closed, or concluded the festival, being given therefore to the last day thereof, Levit. 23. 36. Numb. 25. 35. Deut. 16. 8. 2 Chron. 7. 9. for the word is used more generally, of days of such solemn meeting, with the like restraint implied, Amos 5. 21. and that also, where no other of that nature at all had then preceded, as 2 Kings 10. 20. Joel 2. 14. But yet to me it seems rather to have a signification of vexation. As another of the same original has the like, Psal. 107. 39. ch. 53. 8. And so the words may well be rendered, It is a grievance or affliction and a vexation, to me. The last words are to be supplied from the former clause, concerning incense. So verse 14.

V. 14. {Your new moons} Both the solemnities themselves, and the sacrifices offered in them. Numb. 10. 10. 2 Chr. 31. 3.

{your appointed feasts} Heb. set meetings. And so it would rather be rendered, more generally, both here, and Hos. 2. 11. to comprehend, as well fasts, as feasts, Levit. 23. 2, 4, 27, 37. see ch. 58. 3, 6. and of the word, further, on ch. 14. 13.

{my soul hateth} I hate, or, I abhor, as Job 6. 7. or, I hate them from my heart, Psal. 11. 5. Prov. 6. 16. Zach. 11. 8.

{they are a trouble to me} Or, a cumbrance. As Deut. 1. 12. where burden, and it, are joined together. They are such an encumbrance, as wearies, and tires me out. Job 37. 11.

{I am weary to bear them} Or with bearing of them. Or, of bearing them. For so we use to speak: as Gen. 19. 11. they were weary, or, wearied, to find, (that is, of seeking, or, with seeking to find) the door. And Jer. 6. 11. I am weary with holding. See verse 13. Jer. 15. 6. and 20. 19. a defect of the pronoun: as verse 3, 15.

V. 15. {And when, &c.} Or, when also. As Jer. 1. 3. Neither your sacrifices, and oblations; nor your suits, and supplications: the incense of your prayers, Psalm 141. 2. nor, the calves of your lips, Hos. 14. 2. shall find any acceptance with me, Prov. 1. 28. Jer. 11. 11. and 14. 12. Mic. 3. 9. Zach. 7. 13.

{ye spread forth your hands} To wit, in prayer; described by the gesture therein ordinarily then used, with arms spread forth, and hands laid open; especially in solemn and earnest prayer, Exod. 9. 29, 33. 1 Kings 8. 22, 38. Ezra 9. 8. Job 11. 13. Psalm 88. 9. and 143. 6.

{I will hide mine eyes from you} I will not regard, either you, or your prayers; but I will hide my face, as Psalm 27. 9. and 30. 7. chap. 8. 17. (for eyes, are sometime put for face Ezek. 23. 40. compared with Jer. 4. 30. as, face, for eyes, chap. 25. 8.) Or, myself, as Psalm 10. 1. chap. 57. 17. from you; as one that withdraws himself, and will not be spoken with, Hos. 5. 6, 15. Or, I will turn mine eyes from you, as from some loathsome, and abominable thing, that one cannot endure the sight of, Psalm 109. 7. Prov. 15. 8. and 21. 13. and 28. 9. See the phrase, Prov. 28. 27. and the like, chap. 58. 7. Ezek. 22. 26.

{yea, when ye make, &c.} Though you be never so instant, and importunate, by such your instancy and importunity, hoping and expecting to speed, and prevail, Matth. 6. 7. Luke 11. 8. Yet it shall not avail you, Prov. 1. 28.

{yea} Heb. also. As Psalm 41. 9.

{when} Or, though. As Gen. 8. 21. Josh. 17. 18. Psalm 23. 4.

{ye make many prayers} Heb. multiply prayers. As multiply soap, Jer. 2. 22. and multiply medicine, Jer. 48. 11. For, use much soap, and many medicines.

{I will not hear} I will not hear you. The pronoun wanting to be supplied. As verse 3. Israel knoweth not me: So here, I will not hear you: and chap. 40. 5. all flesh shall see it. To hear, with man, is sometime, to obey: as verse 19. 1 Sam. 15. 22. with God, to grant, Psalm 4. 1. and 20. 1. But there seems here, to be some emphasis in it, more than ordinary. I will not so much as give you the hearing, much less grant your requests. See Zach. 7. 11, 13.

{Your hands are full of blood} The reason why God so abhorred their prayers, because their hands which they spread out in prayer, and ought therefore to have been pure, and clean, 1 Tim. 2. 8. were polluted, and that with blood, ch. 59. 3. see v. 12.

{blood} Heb. bloods. That is, blood-guiltiness, Psalm 51. 14. and 55. 23. ch. 26. 23. Murder, cruelty, oppression, extortion, verse 20. which are as murder, in God's repute, verse 21. chap. 3. 25. Mic. 3. 3. 1 John 3. 15. That which was the cause why their prayers sped no better, seemed they never so devout, chap. 58. 2, 3, 4. and 59. 2, 3. Job 27. 8, 9. Ezek. 8. 17, 18. See ch. 4. 4.

V. 16. {Wash ye} An exhortation taking its rise, from the reason before rendered, of the evil success of their suits; and directing them, to what was to be done by them, if they desired to speed in prayer, and to have their services accepted. So ch. 58. 6, 10.

{Wash ye, make yourselves clean} If the foulness of your hands be that which hinders the acceptance of your services, and the success of your suits, then must you wash and cleanse them, ere you can hope to have gracious acceptance of the one, or effectual audience for the other, Job 11. 13, 14.

{wash ye} Cleanse both your hands and hearts, Psal. 26. 6. and 73. 13. Jer. 4. 14. Jam. 4. 8. An allusion to the rites of washing, then in use, of men's bodies, their garments, and their sacrifices, Exod. 19. 10. Levit. 1. 9. and 8. 21. Numb. 19. 28, 29. Deut. 21. 6. and 23. 11. Heb. 9. 10. and 10. 22.

{make ye clean} Heb. be cleansed, ch. 52. 11. as verse 24. See ch. 9. 1. Wash yourselves sedulously, and diligently, over, and over; again, and again, until you be effectually, and thoroughly cleansed, Psal. 51. 2, 7.

{put away the evil of your doings from mine eyes} Which cause me to turn my face away, and to hide mine eyes from you, verse 15. Let me not hear, or see any more of them, if you would have me to regard, and hear you, your services, and your suits, Job 11. 14. Remove them from before my face, lest I set them before yours, Psalm 50. 21.

{cease to do evil} The first step to amendment, Psalm 34. 14. and 37. 27. 1 Pet. 3. 11. Surcease your cruelty, your injurious and merciless carriage towards your brethren, chap. 4. 6. Ezek. 45. 9.

V. 17. {Learn to do well} Apply yourselves unto the practice of the contrary duties, Psal. 34. 14. and 37. 37. Luke 3. 9, 14. and 19. 8, 9. Eph. 4. 22, 24, 28. Col. 3. 5, 13.

{learn} Be instructed, and taught: take out a new lesson: as Deut. 5. 1. Psal. 119. 71, 93. ch. 26. 9, 10. Eph. 4. 23, 24. Phil. 4. 12. Or, inure, and accustom yourselves unto it: as Jer. 13. 23. and 31. 16. Hos. 10. 11.

{to do well} To exercise mercy, and beneficence, ch. 58. 6, 7, 10. Dan. 4. 27.

{seek judgment} From the general he descends to those particulars wherein they most failed: and presses them with the duties of the second table. Because hypocrites, though professing a great deal of devotion, yet are therein wont much to falter and fail. So Psal. 50. 16, 18. Mic. 6. 7, 8. Matth. 23. 23. Jam. 1. 26, 27. and 2. 14, 26. While they vainly imagine, that their sedulity and assiduity in the one, may make amends for their defects and defaults in the other, Prov. 21. 27. Jer. 7. 9, 10. Howbeit these are the things, that God professes to prefer before sacrifice, Prov. 21. 3. ch. 61. 8. Mark 12. 23.

{seek judgment} Consider seriously, and sedulously, what belongs to you in your places of judicature, and do it, chap. 16. 5. So seek peace, and the like, Psalm 34. 14. Amos 5. 14. Zeph. 2. 2. He bends his speech to the princes, and rulers especially; because they were principally in fault; and by their example encouraged others to those evils, which they ought to have redressed in others, verse 23. Eccles. 3. 16.

{relieve} Heb. righten, as Prov. 23. 19. do them right. Set things right, and straight, between the oppressed and those that oppress them. Do as God himself does, whose vicegerents you are, Psal. 82. 1, 3. and 146. 7.

{the oppressed} The word properly signifies those whose hearts are so vexed with evil usage, that their spirits are made as sour as vinegar, or leaven; or as with vinegar, or leaven, Exod. 12. 39. So Psal. 73. 21. and the same intimates the term given to the oppressor, so called, as a sourer of the hearts and spirits of those, whom he so deals with, Psal. 71. 4.

{judge} Judge for them. Do them justice: as Deut. 32. 36. Psal. 7. 8. and 26. 1. or, judge the cause of the orphan, as verse 23.

{the fatherless} Heb. the orphan. Such as want either parents, or either parent, to protect them. Concerning whom therefore, God gives special charge, Exod. 22. 21. Deut. 10. 18. and 24. 17. and 27. 19. Psal. 82. 3. the want hereof is complained of, and reproved, v. 23.

{plead for} Heb. debate, contend for, Prov. 25. 9. chap. 3. 13. or, upon debate, decide for, Psal. 43. 1. and 119. 154. Mic. 7. 9. or, plead the cause of the widow, as before.

{the widow} Who wants now her husband to help her; and whom God therefore takes special care of, Exod. 22. 21. Psal. 68. 5. Jer. 7. 6. and 22. 3. widow, for widows: as before, vision, verse 1. and orphan here.

V. 18. {Come now} A gracious invitation, with offer, and promise of reconcilement, remission of fore-passed transgressions, and restitution of former blessings, and benefits, upon such reformation, as was before here required. So chap. 55. 1, 3, 6, 7. and 58. 6, 12. Ezek. 18. 21, 22.

{let us reason together} Let us debate the matter between ourselves, setting apart the creatures formerly called in, verse 2. Consider well, you yourselves, whether the terms I propound be not equal and reasonable, and for your own good. Thus is God content to condescend, and stoop so low to sorry wretches, as to argue with them, and to make them even as judges in their own cause, Job 9. 32. & 16. 21. chap. 5. 3, 4. Jer. 2. 5, 31. Mic. 6. 1, 2, 3.

{though} Heb. if. As Job 14. 7, 8. and 16. 6.

{your sins be as scarlet} That is, as red, as scarlet: as Exod. 4. 6. his hand was as snow; that is, as white as snow: as red as scarlet, that is, of the deepest dye, of the heinousest guilt: of a scarlet color that comes nearest unto blood; sins in grain, as we use to say, chap. 63. 1, 2. alluding to that of blood, v. 15.

{scarlet} The word is by some supposed, to signify cloth double-dyed, either first in the wool, and then again in the web: or, after it has passed the weaver's hand, twice dipped to make the color the deeper, and the cloth to keep color the better. But this seems not so probable; for the sentence should then fall in the latter branch: which is not so agreeable to reason. Nor is it probable, that the invention of those double-dyes, were anything near so ancient, as the use of this word, in matter of dye, or color, is found in Scripture; being of so late a date in comparison of Moses, that seven hundred years were over, after the building of Rome, ere it came to be in use there. See Plin. lib. 9. cap. 39. The word is indeed used sometime for double garments, Prov. 31. 21. and sometime for a twined, or twisted thread Gen. 38. 28, 30. or, line, or, cord, Josh. 2. 15, 18, 21. For there is little reason to imagine, that a woman of so mean condition, as was Rahab, should have in her house, a cord of crimson, or scarlet, and that double-dyed too, as some have rendered it, so strong, and so long, as to let the spies down, from the top of the town wall, of whose height, see Deut. 1. 28. Howbeit, the word is most commonly used, for such a deep red, as the cochineal, or the scarlet grain yields, 2 Sam. 1. 24. Cant. 4. 3. Jer. 4. 30. Seldom is it found without the latter hereafter mentioned: and it is here in the plural, as Prov. 31. 21. but in another sense there, scarlets, for scarlet, as we also sometime use to speak but in that form, never elsewhere.

{they shall be as white as snow} They, That is, your sins. But the phrase is metonymical, for to speak properly the sins themselves are not purified; but the persons, whose sins they are, when they are done away: as the garments of such are said to be whitened, when the spots of them are done away, Rev. 7. 14. and so Christ is said, to purge our sins, Heb. 1. 3. when he purges us from our sins, Heb. 9. 14. The meaning is, that the guilt of your sins shall be so utterly abolished, being washed away in the blood of the Messiah, 1 John 1. 7. Rev. 1. 5. & 7. 13, 14. that you yourselves, who were formerly so tainted, and discolored with them in your souls, as if your bodies had been from top to toe, dyed all over with some deep red shall appear, as clean, as pure, as white, as snow, in God's sight Psal. 51. 7. Cant. 4. 7. as white as snow, and whiter than snow, a proverbial form of speech, very frequent in Scripture, Psal. 68. 14. Dan. 7. 9. Lam. 4. 7. Matth. 17. 2. and 28. 3. Mar. 9. 3. Rev. 1. 14.

{though they be red like crimson} Or, as crimson: that is, as red as crimson, as 2 Kings 3. 22. red as blood: that is, as red as blood. Some of the rabbins take this to be a deeper color than the former; and so in reason it should be, if they be several colors. But others of them, affirm them to be one and the same: they are most commonly joined together, as importing one and the same thing, both in the description of the work of the tabernacle, and the priestly apparel: as also in the purification of the leper, and other unclean ones: save, that this is put first, that after, in the one, Exod. 25. 4. & 26. 1, 31. & 28. 5, 6. Whereas, this follows that in the other, Levit. 14. 4, 6, &c. Numb. 19. 7. being found alone and in a masculine form, twice only in this place, and Lam. 4. 5. But in both the forms of speech formerly mentioned, wherein they are conjoined, the construction is such, as argues a concurrence of both, in one and the same subject: scarlet of crimson, and crimson of scarlet, (to use the words, whereby they are commonly rendered) as a rock of flint, or, a flinty rock Deut. 8. 15. and, a flint of rock, or, a rocky flint; as Deut. 32. 15. (which in effect are all one) or, (to render it, as I suppose the genuine notion of either, to be) the scarlet grain of crimson, or, of the worm: that is, the wormy, or crimson grain, (for thereof has the crimson its name; from the worm, not from the grain) and the worm of the scarlet grain; or, the grainy worm: or, crimson. For the latter word here used signifies a worm, chap. 41. 14. Jon. 4. 7. and a worm ordinarily grows in that grain, wherewith the crimson is dyed; from whence also, both in Arabic, and in other tongues, it has its name. Of this worm, see Pausanias in Phocicis. & Plin. lib. 24. cap. 4. The former word therefore, I conceive to signify the grain, the latter, the worm: & the same color to be in both intimated: unless this latter add aught to the deepness of the dye, the worm being of itself, a deeper red than the grain is by itself alone. See Nahum 2. 3.

{they shall be as wool} That is, as white, as wool, as of snow before: a defect of the former epithet, to be from the particle of similitude understood, as 2 Kings 5. 27. or out of the former branch to be here supplied: as the term, red, in the former, out of this latter.

{as wool} That is, as pure wool, as Dan. 7. 9. or as white wool, Rev. 1. 14. For, there are as well black, or brown; as white wools in those parts, as well as with us, Gen. 30. 32. as white wool undyed, another defect of the epithet: the like whereunto, see chap. 5. 2. Mal. 1. 14. and the very same, where snow and wool are joined together: and snow likened to wool, Psal. 147. 16. the very same thing that was spoken in the former branch, is (after the usual manner of this prophet) repeated; but with other terms of expression in this latter. For, as for that, which one of the Jewish writers has, that God's meaning should be, that if their sins were but as scarlet, they should be made as white as snow: but if they were, as crimson, (which is a deeper dye) they should be made no whiter than wool, that comes short of snow: It is a frivolous fancy; wronging the text, and mincing God's mercy: whose mind and intent, doubtless, was to give his people assurance of a full, and entire purging of them, from the guilt of their sins, by the blood of his Son, were they never so heinous, upon their repentance, 1 John 1. 7. Besides, that it is affirmed by those that are well skilled in such affairs, that wool, even with us, artificially dressed for worsted, is not, for whiteness, inferior to snow itself. As little credit, I suppose, is to be given to that groundless conceit, that some of our rabbinical writers have of late vented; (who yet tax all for blind buzzards, that dealt with this place before them,) to wit, that the prophet in these words, alludes to a rite used in sending out of the scapegoat Levit. 16. 10. between whose horns (as the Talmudists tell us) the high priest, before the dismission of him, was wont to put a piece of scarlet, cut out like a tongue; which if it of itself it turned white, (as it may be, by some juggling, the priests made the people believe sometime that it did) they then believed that their sins were remitted. But of this rite, there is no precept; of this miracle, no mention in Moses. And it is more likely, that from this place the fable was forged, than that the prophet should here have reference to any such figment.

V. 19. {If ye be willing, &c.} If you can be content to accept of the terms before propounded, v. 16, 17.

{willing, and obedient} Implying, that whatsoever they had hitherto suffered, was to be justly ascribed to their former willful disobedience, Psal. 81. 11, 16.

{be willing and obedient} Or, will consent, (as Prov. 1. 10.) and obey, or, consent to obey, as Ezek. 3. 7. to what is now required of you.

{obedient} Heb. hear. As 1 Sam. 12. 15. & 15. 27. See verse 15.

{ye shall eat the good of the land} You shall reap, receive, perceive, and enjoy, whatsoever benefit and commodity the land is able to afford you, Levit. 26. 3, 5, 10. Deut. 21. 11, 12. it shall not be devoured, as before, by your enemies, v. 7. but you yourselves shall enjoy it chap. 62. 8, 9.

{good} Heb. goodness. For good things, as Neh. 9. 36. Jer. 2. 7. the abstract for the concrete, as v. 7. chap. 64. 10. Of the goodness of the land, see Gen. 13. 10. Numb. 13. 27. & 14. 7. Deut. 8. 7, 9. Joel 2. 3.

V. 20. {But} Heb. And: as v. 2, 21. So Gen. 4. 2. chap. 29. 13.

{if ye refuse} Opposed to consenting, Neh. 9. 17. Psal. 78. 10. Prov. 1. 24.

{and rebel} Opposed to obeying v. 2. chap. 63. 10.

{ye shall be devoured} A fearful commination annexed, to enforce them to acceptance of the conditions propounded. So Lev. 26. 14, &c. Deut. 28. 15, &c.

{devoured} Heb. eaten up. So Jer. 21. 7. the sword is said to have a mouth; and therewith to devour, Jer. 46. 10, 14.

{with the sword} Of your enemies, chap. 3. 25. yet called also the sword of the Lord, Jer. 12. 12. because sent in upon them, by him, Levit. 26. 25. and coming with his commission, and by his command, Jer. 47. 6, 7. Ezek. 14. 17. See a passage parallel to this, Job 36. 11, 12. the sword, as comprehending by a synecdoche, all warlike weapons, chap. 21. 15. Jer. 51. 35, 37. is put frequently for hostile invasions, and all such calamities as are wont to accompany the same, Deut. 28. 22. Ezek. 14. 17, 21.

{for the mouth of the Lord hath spoken it} God himself, as by word of mouth has spoken it, chap. 40. 5. and 58. 14. and it is therefore of most undoubted truth, and shall assuredly be effected, 1 Kings 14. 12. chap. 11. 17. & 55. 11. Jer. 44. 28, 29. Ezek. 12. 25.

{the Lord} Heb. Jehovah. He, who, as he has his being in himself, Exod. 3. 14. and gives being to all things, beside himself, Rev. 4. 11. So to his word also, as well as to his works; whether of promise, or of menace, Exod. 6. 3. See v. 2.

{spoken it} A defect of the pronoun, or affix, as chap. 21. 17. Hos. 8. 4.

V. 21. {How is, &c.} A new increpation of them for their general defection; as promising little hope of a sound reformation.

{How} Spoken in way of admiration, as wondering at so strange an alteration with them. So Jer. 2. 21.

{is the faithful city become an harlot?} Jerusalem, which had plighted fidelity unto God, 2 Chr. 15. 2, 15. & 33. 16. and had for some time continued faithful to him, (even when Israel fell away) as a loyal wife to her husband, 2 Chron. 13. 9, 11. Hos. 11. 12. but now carried herself disloyally, as a harlot, or common strumpet, Psal. 73. 27. & 106. 39. chap. 57. 4, 11. Jer. 2. 20. & 3. 20, 21. Ezek. 16. 15, 23. & 23. 3, &c.

{it was full of judgment} A place, wherein judgment and justice had been plentifully and constantly exercised, and executed under her religious kings, and righteous rulers, 2 Sam. 8. 15. 1 Kings 10. 9. 2 Chr. 19. 5, 10. Jer. 22. 5, 6.

{full} Of it, as a river of water at high tide, or swelled up with a land-flood, Amos 5. 28. See ch. 11. 9. For the Jewish doctor here dallies, who from the word rendered full, gathers, that there were 480 either courts of judicature, or oratories (for the term of convention used by him, may import either) in Jerusalem; because the letters of that term make up that number, as indeed they do, and one over. Which pity it is, he took not notice of, to coin us out of it some other mystery: that letter especially being a radical, which the two last are not.

{righteousness lodged in it} Or, in her. The meaning is, that matters were there so evenly carried, and uprightly decided, that Justice itself might seem to have taken up her abode there. See Psal. 85. 9, 11. and the contrary hereunto, Psal. 55. 9, 11. Howbeit, in regard of murderous persons in the opposite member mentioned, some by justice, understand here, men of justice: just men, as might, for, men of might, mighty men, chap. 3. 25. and righteousness, for, the most righteous ones, chap. 64. 6. See v. 26. For our Jewish masters here again dally with us in their descants upon the word, lodge: as if that term were here used in relation to the manner of their judiciary proceedings, wherein pecuniary controversies were usually decided the same day; but in cases of life and death, or capital crimes, the judgment was not dispatched the same day that the cause was heard; but unless the party appeared to be guiltless, the doom of death was deferred unto the day following, being put off till then, of purpose, in this regard, if aught meanwhile might come to light, whereby the party's innocence might appear: and justice therefore should be said to lodge there. But as one of them well observes, the word is not here in the notion of a nightly stay, as Jud. 19. 15, 20. Jer. 14. 8. but in a notion rather of constant abode; as Job 17. 2. & 41. 22. Psal. 25. 13. Jer. 4. 14. Zach. 5. 4. So 2 Pet. 3. 13. wherein righteousness dwelleth; the same with lodged here.

{but} Heb. and as v. 20, 28.

{now murderers} That is, men given to oppression and cruelty, v. 15. ch. 3. 11. For our Jewish masters here, either dally again, renewing their former note, of condemning and executing men without respite, or reprieval, the same day that their cause was heard; or shoot wide, referring the prophet's words to times far remote, to the murder of Zachariah under King Joash, 2 Chr. 24. 21, 22. which was long before Esay's days, and of Uriah, under Jehoiakim, Jer. 26. 23. which was again as far later than his times. Whereas the prophet speaks expressly of the time he lived in, & that more particularly, at which he delivered this prophecy; now murderers. It is a defective form of speech, (but quick and emphatical) to be supplied from one of the members in the foregoing sentence: as the like, verse 18. ch. 2. 6. either such now lodge in it, or it is full of such. And if it were so in Manasseh's time, 2 Kings 21. 16. it is very probable, that it was no otherwise in Achaz his days.

V. 22. {Thy silver is become dross} Some understand it, as the letter sounds, of the counterfeiting, or embasing of their coin. But it seems rather to be a figurative speech, implying, that whatsoever purity or goodness had formerly been among them, it was all now clean gone: and if any outward form of it remained, it was but as dross, which though it may sometime have a show of good metal; yet it is of no true worth, or value, Prov. 26. 23. ch. 64. 6. Jer. 6. 28, 30. Ezek. 22. 18, 19. 2 Tim. 2. 20, 21. & 3. 5.

{dross} Heb. drosses. Either the plural, bearing the same sense with the singular, Ezek. 22. 18. where both are used, as tins, v. 25. or the plural used by way of excess; for all dross, or all manner of dross: not of silver alone, but of other baser metals too. See Ezek. 22. 18, 19.

{thy wine is mixed with water} Some understand this also, of the vintners' fraud, and the like in other trades, practiced by mixing unsound stuff with the better sort of their wares, thereby to vent the one, for, or, with the other. Yea, there want not those, that refer both this and the former, to their vintners, that cheated their customers, as well with counterfeit coin mixed with base metal, as with wine mingled and marred with water, but these go too low, far beneath the prophet's purpose. The passage, doubtless, is figurative as the former; implying that nothing was retained by them, in church, or state, but it was some way or other, grossly and grievously corrupted. So Hos. 4. 18.

{wine} The word properly signifies strong wine, or wine mere, and unmixed, Rev. 14. 10. such as usually, and easily, is wont to overcome men, ch. 56. 12. Nah. 1. 10. the best and excellentest ordinances are thereby signified; or those that in former times, had been kept most free from corruption.

{mixed} Or, spoiled with water. Which both takes away the purity, and abates the strength and efficacy of wine. The word is nowhere else found in Scripture.

{water} Heb. as some think, waters. But of that, see heavens, v. 2.

V. 23. {Thy princes, &c.} See v. 10.

{are rebellious} Or, revolters. As it is well rendered, Hos. 9. 15. For these two are distinguished, Jer. 5. 23. and the verb, whereof it comes, signifies to turn away, go aside, or, depart from, Psal. 34. 14. Jer. 6. 4, 8. See v. 4, 5.

{and companions of thieves} Maintaining extortioners, and evildoers; not winking only at them, Levit. 20. 4. but countenancing, encouraging, bearing them out, partaking with them, Prov. 37. 24. Mic. 3. 11. & 7. 3. and doing themselves, the very same that such do, Eccles. 3. 16. chap. 5. verse 23.

{thieves} Put here, for all manner of wrongdoers; such as wrong others by force, filching or fraud. So Jer. 7. 9.

{every one loveth gifts} Heb. a gift, or, bribe. So Psal. 28. 10. taken collectively, as v. 1, 2.

{loveth} Desires, likes, expects, requires, and takes, Ezek. 22. 12. Hos. 4. 18. a practice forbidden, Exod. 23. 8. Deut. 10. 17. & 17. 19. and that with a curse on him that so does, Deut. 27. 25. Job 15. 34. noted, and condemned in some, 1 Sam. 8. 3. chap. 5. 23. and the contrary approved, & commended in others, Psal. 15. 9. ch. 33. 15.

{and followeth after rewards} He is as eager upon them, as a martial man is in the field, on the enemy, whom he has in pursuit, Judg. 4. 16. Psal. 18. 38. or, as a merchantman in his trade, on such commodities as he deems to be most advantageous, Psal. 34. 14. ch. 51. 1. Prov. 1. 21. Eph. 4. 19. and omitting no means, or occasions, of procuring them, Prov. 1. 19. & 28. 21.

{rewards} Doing nothing freely in their places, but all for hire, and retribution, Mic. 7. 3. And because this latter word has a notion of retribution, or, requital in it; some of the Jewish commenters expound it, of the judges complotting and combining among themselves, to give by turns, wrong judgment, one for another, as either's occasion should require. But the word seems to look another way; and has the same with the former.

{they judge not the fatherless} They judge not for them, be their cause never so just, (as verse 17.) but against them rather, Psal. 109. 31. or, they refuse to hear them, because they are not able to bribe them; as in the next clause, the widow's cause comes not before them, Jer. 5. 28. Zach. 7. 10.

{fatherless} Or, orphan; &, widow, collectively, as gift, before. So v. 17.

{before them} Heb. to them. as Neh. 2. 13. Jer. 6. 21.

V. 24. {Therefore thus saith, &c.} A dreadful commination, yet mixed with a promise of reformation, and restoration. v. 25, 26.

{saith} Heb. the saying of the Lord. And so chap. 3. 15. & 14. 22. and oft elsewhere.

{the Lord} Heb. Adon. The title given to God in regard of his creatures, as their sovereign Lord, and owner, Josh. 3. 11, 13.

{the Lord, the Lord of hosts} As chap. 3. 1. & 10. 16. the latter would be retained, as in the Hebrew Jehovah: to distinguish it from the former: the Jehovah of hosts. See v. 9. And hereby it may appear, that the word Jehovah, is sometime taken appellatively: as it is also, Deut. 6. 4. where it is said, Jehovah our God, is one Jehovah; that is, is the only true and essential God, 1 John 5. 20. one, for only: as Zach. 14. 9.

{the mighty one of Israel} The mighty Lord, or God, or protector of Israel; as of Jacob, Gen. 49. 24. ch. 49. 26. and 60. 16. See v. 4. He that was formerly their powerful protector, will now exercise his power in punishing of them, ch. 63. 9, 10.

{mighty one} And able therefore to master them, be they never so strong, or great, v. 31. Yet some suppose the word to signify rather Chieftain, than Mighty, as 1 Sam. 21. 7. Job 34. 20.

{Ah} An expression of grief, as Jer. 22. 18. & 34. 5. See v. 4. Thus God goes about the punishing of his people, with grief; as enforced by their sins to do that, which otherwise he has no mind unto, Lam. 3. 33. Ezek. 18. 31, 32. and 33. 11. Hos. 6. 4. and 11. 6.

{I will ease me} Heb. I will be comforted; or, I will comfort myself: as v. 16. I will satisfy myself, and ease my mind, by taking vengeance. See ch. 57. 5. Spoken after the manner of men, so insufferably provoked, and so much enraged, that they cannot therefore be at rest, until they be avenged; Gen. 27. 41, 42. So ch. 47. 24. Jer. 5. 9. Ezek. 5. 13. and 16. 42. Hos. 10. 10.

{of mine adversaries} My people, whom I account now, not as children, but as enemies, and adversaries: Such as by setting themselves against me, and walking crossly with me, have enforced me to carry myself, as an enemy toward them, Levit. 26. 21, 24. Deut. 32. 5, 15. verse 2. chap. 63. 10. Jer. 30. 14. Luke 19. 14, 27.

V. 25. {And I will turn mine hand upon thee} Some render it against thee. (See v. 1.) Understanding it, as a prosecution of the former denunciation in the full rigor of it. Mine hand, that had wont formerly to be stretched out for you, as my friends, against your foes, Psalm 89. 21, 23. & 136. 11, 12, 15. shall be now turned against you, to take vengeance upon you, and to destroy you, as my foes, Judges 2. 14, 15. But others rather, unto thee, (as the particle is found used, Psal. 13. 6. ch. 53. 1.) I will put mine hand again unto you, as a workman sets his hand to work, Prov. 31. 19. chap. 11. 11. (for to return is usually in Hebrew, to do a thing again, Gen. 26. 18. Eccles. 4. 7. chap. 8. 5. Dan. 9. 25.) I will once more set upon reforming of you: and the new molding of you again, as at the first, v. 26. supposing it, by what follows, to be spoken in way of mitigation, and moderation in part, at least of that dreadful and direful intermination, v. 24. as God intending by the doom therein denounced, the destruction, only of the worser sort; and the amendment of the better, Dan. 12. 10.

{thee} Jerusalem, v. 21.

{and I will purely purge away thy dross} I will, by those calamities that I shall send upon you, destroy out of you, the incorrigible wicked ones, Psal. 119. 119. Ezek. 20. 38. & 22. 19, 22. v. 31. and purify the rest, ch. 4. 4. Jer. 9. 7. Dan. 9. 35. Zach. 13. 8, 9. Mal. 3. 3.

{purely} Thoroughly. Heb. according to purity, as Psal. 18. 20, 24. (but in another sense,) or, by purity, as Job 22. 30. some render it, as with soap. And the word here used, comes near indeed to that of soap; both of them descending from the same stock: Yea, the very word here used, seems to be so taken, and were most fitly so rendered, Job 9. 30. where snow water, and it, are joined together; but the words following, carry it rather another way. For soap, as also nitre is for the scouring of men's bodies, and garments, Job 9. 30. Jer. 2. 22. not for the melting and trying of metals, here intimated: and it may rather therefore well be rendered, as with the fire of purity: the noun enclosed in the verb. Purity, for purifying matter, whether soap, as Job 9. 30. or fire, as here, (he is as the finer's fire, and as the fuller's soap, Mal. 3. 2.) as fining, for fining pot, or fire, Prov. 17. 3. & 27. 21.

{purge away} Heb. melt; or, burn out by melting, ch. 4. 4. Jer. 6. 29. and 9. 7. Ezek. 22. 20.

{thy dross} Heb. drosses. See verse 22. the wicked themselves, which are as the refuse of a state, Psal. 119. 119. Prov. 25. 4, 5. Jer. 6. 30. or the vices and corruptions of men's hearts and lives, Prov. 17. 3. & 27. 21. ch. 48. 10. Ezek. 36. 25, 27. or both.

{and I will take away all thy tin} Tin is mentioned among the baser metals, Num. 31. 22. Ezek. 22. 18. & it is said, being mixed with gold and silver, to make them harder, or shorter, and more brittle. Heb. tins, as drosses, v. 22. though in the singular number more usual, to intimate an utter riddance of such wicked ones, and wickednesses of all sorts. Some by dross, understand gross iniquity: by tin, glittering hypocrisy: or persons openly profane by the one, inwardly unsound by the other. Which may well be, for that tin carries an outward resemblance of silver; as copper, or brass burnished, of gold, Rev. 1. 15. Howbeit, I suppose rather with the Jewish commenters here, that by several resemblances, the same wicked ones, are here, after our prophet's usual manner, represented and intended.

V. 26. {And I will restore} Heb. bring back: or, cause to return: as 2 Sam. 15. 15. Jer. 34. 11. See v. 25.

{thy judges} Your rulers and governors, Judg. 2. 16. Acts 13. 20. not, by raising up the same again; but others like them, in their room, as Mal. 4. 5. with Matth. 11. 14. Luke 1. 17.

{as at first} Such as you had at first, Moses, Joshua, David, &c. fulfilled in Ezekiah, Josiah; and after the captivity, in Zorobabel, Joshua, Nehemiah, and others.

{and thy counsellors} Such as by their advice, were assistant to the rulers in chief, 1 Chr. 27. 32, 33. 2 Chron. 25. 16. and are, if prudent and faithful, a great stay to a state, Prov. 11. 14. chap. 3. 3.

{as in the beginning} At the first settling and constitution of you, as a state, after the coming out of Egypt, chap. 44. 2. and 46. 3. Jer. 2. 2.

{afterward} Heb. after so, or, thus. When God has thus purged you, and set good rulers over you. See chap. 4. 2, 3. and Ezek. 36. 33.

{thou shalt be called} Heb. it shall be called to thee; or, of thee: as ch. 64. 4, 12. you shall both be so, and be so accounted, as ch. 4. 3. & 61. 6. Matth. 5. 9.

{the city of righteousness} Or, a city of righteousness, Jer. 31. 23. and 50. 7. as, a city of truth, Zach. 8. 3. that is, a true and righteous city: as, weights, and measures of justice: for just weights and measures, Levit. 19. 36. or, a city of just, or righteous ones, of men of righteousness, chap. 4. 3. and 60. 21. the abstract for the concrete, as Prov. 12. 27. and 21. 26. See v. 21. chap. 41. 2. and 64. 6.

{the faithful city} Or, a faithful city. As returned to her former loyalty, v. 21. Hos. 2. 7, 16. faithful, as a faithful spirit, Prov. 11. 13. or, a firm, settled, well established state; as a firm house, 2 Sam. 7. 16. For the word is in both places the same. See chap. 2. 2.

V. 27. {Zion} Jerusalem, and the whole state of Judah. See v. 8. Here the place for the people; as ch. 40. 9. & 49. 14.

{shall be redeemed} Rescued, and delivered from her fore-passed calamities, by her sins formerly procured, and from her sinners, and sins, whereby they have been procured. So the word of redeeming, is commonly taken in Scripture, Psal. 55. 18. & 107. 2. & 130. 5. ch. 29. 22. These promises are added, for the support and comfort of the faithful, as ch. 4. 2. and 10. 24. Jer. 3. 14.

{in judgment} Or, by judgment. To wit, executed by God upon the wicked among them, and upon the enemies of his people, chap. 4. 4. and 5. 16. and 34. 2. Ezek. 20. 38.

{and her converts} Those that are reformed in her, from their former evil courses, ch. 10. 20, 21. & 59. 20. Or, those of her that return, to wit, from captivity, being bettered (as Manasseh sometime, 2 Chron. 33. 22, 23.) by their bonds, Ezra 6. 21. Psal. 126. 1.

{in righteousness} That is, in faithfulness, showed on God's part, by fulfilling his promises to his people, as Psal. 143. 1, 2. chap. 51. 5. and 56. 1. or, by righteousness, that is, by setting righteous rulers over them, and settling the due execution of justice (before wanting, v. 23.) among them, Psal. 122. 5. ch. 32. 2. and 33. 5. and 54. 14. and 60. 17.

V. 28. {And} Or, But. The copulative for the adversative, as v. 2. ch. 29. 23.

{the destruction of the, &c.} The wicked shall have no part or portion in the blessings promised. Being either cut off by God's judgments before denounced, Psal. 38. 37. or, continuing still in an accursed condition, by reason of their obstinacy in their sins, chap. 65. 20. The dross is consumed, or cast away, when the gold is once fined. So Job 31. 3. Psal. 1. 6. and 37. 20. and 73. 26. and 92. 9. and 104. 35.

{destruction} Heb. breaking. Alluding to the breaking of some earthen vessel, Psal. 2. 9. ch. 30. 14. Jer. 19. 11. So chap. 14. 25. & 15. 5. Jer. 4. 6, 20. and 6. 1.

{transgressors} See v. 2. men openly profane; such as have cast off all profession of piety, ch. 46. 8.

{and sinners} Men of lewd life; though retaining some outward show and semblance of devotion, ch. 48. 1, 2. & 58. 1, 2. Luke 7. 37, 39. 2 Tim. 3. 5. Tit. 1. 16. See v. 25.

{shall be together} They shall be destroyed as well the one, as the other, as v. 31. or the main body of them, at once, Psal. 35. 26. and 37. 38.

{and they that forsake the Lord} Verse 4. by going after strange gods, ch. 65. 11. Jer. 1. 16. & 5. 7. or by breach of his commandments, and their covenant with him, Deut. 29. 25. Jer. 11. 10.

{shall be consumed} By the fire of God's judgments, verse 31. ch. 26. 11. or, there shall be an utter riddance of them, Psal. 37. 20. Jer. 16. 4.

V. 29. {For} Or, when, As verse 30. Some understand it, as noting the time when they should so perish: others, as one reason, why they should so miscarry; to wit, because their idols were unable to help, save, or relieve them, chap. 46. 12. Jer. 2. 28. and 11. 12.

{they shall} Or, ye shall, &c. The person changed, as Job 18. 4. ch. 3. 14, 26. & 42. 20. Ezek. 31. 26. See v. 9.

{shall be ashamed} Of your idols, when you find them unable to relieve you, or to stand you in any stead. So ch. 30. 5. & 44. 9. See ch. 2. 20.

{of the oaks} Or, groves. Of such trees, Ezek. 31. 14. Or, as some, of the gods, idols, false gods, Exod. 15. 11. See the like ambiguity, chap. 57. 5. but the former here rather, for that which follows. Trees and groves set apart for idolatrous services, ch. 65. 3. Jer. 2. 20. & 3. 6. Ezek. 20. 28. forbidden, Deut. 12. 2, 3. & 16. 21.

{oaks} Yet some of the Jewish doctors expound it not oaks, but elms. That it was some kind of shroudy and shadowy tree, appears, Hos. 4. 13. where it is also rendered elms.

{which ye have desired} Or, delighted in. As chap. 2. 16. Jer. 22. 28. not so much in regard of the pleasantness of them, as for the worship of your idols, which your hearts were wholly set upon, and taken up with, chap. 57. 7, 8. & 66. 3. Jer. 17. 1, 2.

{and the gardens} Abused in like manner to the practice of idolatry, ch. 65. 3. & 66. 17. intimating, that in every place they had their idols and exercised their idolatry, as well in their gardens, as in the woods and groves. See ch. 2. 8. & 27. 9.

{that ye have chosen} Made choice of for such purposes, chap. 65. 12. and 66. 3.

V. 30. {For} Or, when. As Psal. 75. 2. See v. 29.

{ye shall be as an oak} Like one of those oaks, or trees, (which you delighted so much in, v. 29.) when you shall be stripped of all your wealth and state; as it is of all its leaves and verdure, chap. 28. 1, 2. Jer. 17. 6. & 48. 6. See the contrary in the blessed estate of the godly, illustrated by the same kind of resemblance, Psal. 1. 3. Prov. 11. 28. Jer. 17. 8.

{whose leaf fadeth} Heb. fading, or, falling, with her leaf, that is shedding, or, having shed her leaves, (see on chap. 10. 14.) despoiled of all its bravery, chap. 34. 4. leaf, for, leaves, as Jer. 8. 13. Ezek. 47. 12. See v. 1, 6.

{and as a garden that hath no water} Heb. to which water is not. That is, not watered, either from heaven, chap. 5. 6. Amos 4. 7. or with the hand, and help of man, Deut. 11. 10. As one of those gardens you made such choice of, verse 29. wanting water in time of drought: wherein nothing thrives, but all windles and withers away, ch. 5. 13. & 10. 17. & 17. 4. See the contrary, ch. 58. 11. He alludes to the trees, and gardens, that these idolaters had offended in: as to those flowers and garlands, that the drunkards use to wear at their drinkings, chap. 28. 1.

V. 31. {And the strong} Either the strongest of you, and all that they are able to do, as Psal. 76. 5, 6. Amos 2. 14, 16. or your strong idols, as you esteem them; and all the makers of them, as Psal. 97. 7. and 115. 18. shall perish together, when the Lord truly mighty, v. 24. shall come to deal with them. See ch. 2. 18, 21.

{the strong} One, for strong ones, as Amos 2. 18. See verse 30.

{shall be as tow} As easy to take fire as tow, (see verse 17.) which from the least spark that is, fires, and is suddenly therewith consumed, Judg. 15. 14. & 16. 9.

{and the maker of it} To wit of the idol, Hab. 2. 18. or, and his work, that is, all that he (to wit, the strong man) does, or can do. So the word is used, Psal. 104. 22. Jer. 22. 13.

{as a spark} To set the tow on fire. See Zach. 12. 6.

{and they shall both burn together} Both perish together; the one, by, and for the other, ch. 2. 18.

{and none shall quench them} The fire that God kindles, none but he can quench, Jer. 4. 4. & 17. 27. & 21. 12. Ezek. 20. 47, 48. Amos 5. 6.

CHAPTER 2

V. 1. {The word} Here begins a second sermon; contained in the three ensuing chapters, concerning the restitution of the church, principally under Christ. Which he both begins with chap. 2. 2, 4. and after the denunciation of many heavy judgments inserted, to be inflicted upon the main body of the Jewish people, for their manifold gross and grievous sins, at length concludes with ch. 4. 2, 6.

2 Ser.

{the word} Or, thing; or, matter. As the word is frequently used. So 1 Sam. 14. 6. and 16. 18. Job 4. 12. That which Esay saw.

{that Isaiah} Or, Esay. See ch. 1. 1.

{the son of Amoz} See ch. 1. 1.

{saw} Had revealed unto him from God, and was as sure of, as if he had seen it done. See ch. 1. 1. and 5. 9. Amos 1. 1. Hab. 1. 1.

{concerning Judah, and Jerusalem} Both their ruin and restitution. See ch. 1. 1. Thus far the title, or inscription of this particular prophecy.

V. 2. {And} Or, Now. As 1 Sam. 9. 1. Ezra 1. 1. Neh. 1. 1. For the ensuing discourse has no connection, with any foregoing. But the particle is here used, as oft-times in the Hebrew, to make entrance into some new relation, without dependence upon, or reference unto any other. So Hos. 1. 2. Jon. 1. 1.

{it shall come to pass} Heb. it shall be, Chap. 4. 3. a prediction of the restoration and enlargement of the church, in the times of the gospel. See the very same, Mic. 4. 1, 2, 3. but Micah in likelihood after Esay, if we compare Mic. 4. 12. with Jer. 26. 18, 19. And the church, to be gathered out of all nations, is here described & illustrated, by its eminency, frequency of repair to it, v. 2. alacrity and fervency of people repairing to it, ver. 3. and tranquility and peaceableness of them among themselves, v. 4. Closed up with an incitement unto the Jewish people, to imitate their forwardness, v. 4.

{in the last days} Heb. posterity: or, latter end of days, as Jer. 23. 20. & 30. 24. The phrase commonly used to design (as the Jewish commenters themselves on this place observe) the last age of the world, the days of the Messiah, the times of the gospel, Jer. 48. 47. and 49. 39. Ezek. 38. 8. and 16. Dan. 10. 14. Hos. 3. 5. Joel 2. 28. Acts 2. 17. 1 John 2. 18. And yet a late annotator, (in this kind too oft faulty) would have this so pregnant a prophecy of the times of the New Testament, fulfilled in Ahaz his days, upon the deliverance of Jerusalem from Resin and Pekah, ch. 7. 1, 7.

{that} A defect of the particle, as chap. 4. 3. & 36. 1.

{the mountain of the Lord's house} The mountain on which the house of the Lord stands. Mount Zion, on the north wing whereof, (where Ornan's threshing floor sometime was, called also Mount Moriah, as bearing the name of the region) the temple was by Solomon built. See Gen. 22. 2. 1 Chron. 21. 18, 26, 28. 2 Chron. 3. 1. Psal. 48. 2. & 87. 1. chap. 14. 13. Zach. 8. 3. put here for the church, whereof it was a type, Psal. 2. 6. and 87. 5. chap. 40. 9. and 61. 3. and 62. 1. Though some would have it here to signify Christ, the stone, that being cut out of a rock, became a great mountain, Dan. 2. 34, 35. But the tenor of the text, and use of the type here, carries it rather the former way.

{shall be established} As chap. 16. 5. or prepared, as Hos. 6. 3. So Psalm 108. 1. or set, placed, seated, as Psalm 93. 2.

{in the top of the mountains} In a most conspicuous place, Matth. 5. 14. and, in regard of spiritual glory, advanced above all secular state, and power, Psal. 68. 15, 16. chap. 60. 1, 16. 2 Cor. 3. 9, 10, 18. Rev. 21. 2, 10, 23.

{in} Or, on. As, on the mount, 1 Kings 19. 11. on a hill, Matth. 5. 14. on earth, (for so it would be rendered) Matth. 6. 10.

{top} Heb. head. Num. 25. 4. chap. 42. 11.

{and all nations} The calling in of the Gentiles is here foretold; which out of all parts of the world should adjoin themselves to the church, Psal. 87. 5. chap. 11. 10. Jer. 3. 17. & 31. 12. Matth. 8. 11.

{nations} Who are now in so mean and vile repute with you, that you esteem them unworthy of any society with you, Acts 10. 14, 15, 28. and 11. 3. and 22. 21, 22. Eph. 2. 11, 12. See chap. 1. 4.

{shall flow unto it} Shall by whole flocks, and shoals, come into the church, and embrace the gospel, like lesser rivers, that meeting together, run all into some one common stream; or as great rivers, swelling up at the flood, or tide, come flowing with a full stream, up into the land. A metaphor intimating as well a plentiful, as a voluntary confluence: for the waters are thus wont to flow in, not forced, but of themselves, Psalm 110. 3. Matth. 11. 12. Acts 2. 41. and 4. 4. So Psalm 34. 5. Jer. 31. 12. & 51. 44. A learned writer observes the elegant consonancy and similitude of sound, in the original, between this word of flowing, and the term foregoing, that signifies a mountain; so thence called, as he deems, because rivers use to flow down from it; and it seems to flow with them chap. 30. 25. & 64. 1, 3. Joel 3. 18. and withal, hence gathers, as therein intimated, the alacrity of the people here spoken of, making as fast up the hill, as rivers run down from the hill. But neither does the notation of the word seem sound and solid; and the notion built on it, rather witty than weighty. But see more hereof on Jer. 3. 17.

V. 3. {And many people} Heb. peoples. As Psalm 100. 1. v. 4. a numerous company out of several nations, verse 2. Rev. 7. 9.

{shall go} Heb. walk. As after here, so ch. 60. 14. they shall be content to take, though long journeys to such places, where they may be partakers of God's ordinances, and join themselves unto the congregations of God's people, Psalm 84. 6, 7. Jer. 50. 4, 5. Eph. 2. 13.

{and shall say, Come} The zeal and forwardness of the people is here described, that should be in those times; not content, alone to flock unto God's house, and to embrace the Christian faith and profession themselves; but inciting others also: and each one another, thereunto, Psalm 122. 1. Jer. 31. 6. Zach. 8. 20, 23. John 1. 36, 37, 40, 41, 45.

{let us go up} Or, repair unto; as chap. 37. 14. and 38. 22.

{unto the mountain of God} That, which at Mount Sinai (called also the mountain of God, 1 Kings 19. 9.) what time the law was delivered, they might not do, Exod. 19. 12, 21, 23. Heb. 12. 20.

{unto the house of the God of Jacob} The house, the temple; the place of his special abode. So Gen. 28. 17, 19. 1 Sam. 10. 3. 1 Kings 8. 17, 19, 27. Psalm 42. 4. Jer. 7. 11.

{the God of Jacob} Whom he and his posterity worshiped, and were in covenant with, Psalm 46. 11. & 105. 10.

{Jacob} The son of Isaac, the brother of Esau; born (but the latter) with him, at the same birth. So called; because, by holding his brother by the heel, at the time of his birth, he seemed to supplant him, who had started out before him, and thereby gotten the privilege of birthright; whereof yet afterward he defeated him. See Gen. 25. 26, 33. and 27. 36. Hos. 12. 2. His posterity were also called by his name, Psal. 14. 7. Hos. 12. 2.

{and he will teach us} Or, that he may teach us. Intimating, either the effect, or the end of their repairing to God's house, to be taught, to learn, Deut. 31. 12. Neh. 8. 1, 8, 12. Acts 13. 44. See the like use of the particle, Josh. 24. 9. Psalm 86. 11. Mal. 1. 9.

{he} Christ, the teacher of his church, Matth. 23. 8, 10.

{his ways} The manner of his service, and such courses of life and conversation, as he approves of, and are well pleasing in his sight, Psalm 18. 21. and 25. 4. and 119. 33. 1 Thess. 4. 1.

{and we will walk} As in way of promise, as Mic. 4. 5. or, that we may walk, in notion of end, and purpose; as before. The end, as of repairing to learn; so of learning to practice. Deut. 6. 1. Matth. 7. 24. Luke 11. 28. John 13. 17. Jam. 1. 25.

{in his paths} As he shall direct us; ways and paths, are here the same, as Psalm 25. 4. Prov. 3. 17.

{for, &c.} Some take this clause, as a part of the people's speech, rendering a reason, why they repaired thither to be taught; to wit, because the true knowledge of God was there only to be had, ch. 60. 2. Zach. 8. 23. Others rather, (and so the Jewish commenters) as the words of the prophet, showing by what means the people should be induced to flock, and flow in such manner, thither; to wit, by the notice given them, through the preaching of the gospel, of what was there to be had, Psalm 66. 10. and 98. 2. ch. 61. 9. and 66. 19. Rom. 10. 18.

{the law} The doctrine of salvation by Christ, Psalm 19. 7. Rom. 3. 27. and 16. 25, 26. Eph. 3. 3, 5, 6. Law, for, doctrine: as ch. 1. 10.

{shall go forth out of Zion} Or, from Zion: as after, from Jerusalem. See ch. 1. 8, 27. from Zion, Psalm 50. 2. as before, from Sinai, Deut. 33. 2. Heb. 12. 18, 22.

{and the word of God} His message concerning the Messiah, now exhibited, Acts 2. 22, 36. and 3. 13, 18. and 10. 36, 43. & 13. 23, 39, 44.

{from Jerusalem} A type of the spiritual Jerusalem: the mother; and mother-city, of all the faithful, Gal. 4. 25, 26. Heb. 12. 22. The gospel was to be preached, first at Jerusalem, and among the Jews; and from thence, to go abroad into all parts of the world, Psalm 110. 2. Luke 24. 47. Acts 1. 8. and 13. 46, 47. See v. 2.

V. 4. {And he shall judge among the nations} The Lord Jesus, having all power of judicature given him by the Father, Matt. 11. 27. John 5. 22, 23. shall, by the powerful scepter of his word, exercise his royal authority, not among the Jews alone, but among the Gentiles abroad, and subdue their hearts unto the obedience of it, Psal. 2. 8, 9. and 45. 5. and 110. 2, 6. Matth. 28. 18. Mark 16. 15, 16. 2 Cor. 10. 4, 5. Rev. 6. 2. and 19. 21, 26.

{and shall rebuke many people} Heb. peoples: as verse 3. He shall convince them of their sins, and bring them to repentance, and faith in him; that so he may assoil them of their sins, and they may be saved by him, John 16. 8, 9. Acts 2. 37, 38. and 3. 26. and 5. 31. and 11. 18. and 15. 9. and 26. 18.

{and they} The people so convinced, and converted.

{shall beat their swords into plowshares} Beat: as Zach. 11. 6. Or, break: as ch. 30. 14. That is, by beating; or, breaking; or, having beaten out, or, broken; they shall convert, or, turn, their swords into plowshares. See the like phrase, ch. 1. 4. A description of that peace and concord, that the gospel preached does produce among those that embrace it, Psalm 46. 9. chap. 9. 6. Hos. 2. 18. Zach. 9. 10. Luke 2. 14.

{swords into plowshares} Which in time of peace, is wont to be done; when, of arms there is little use. As on the contrary, in times of war, such instruments of tillage, are wont to be converted into arms and ammunition, Joel 3. 10. And men are careful to furnish themselves therewith, Luke 22. 36.

{into plowshares} Albeit they leave warring one with another; yet not living idly, but applying themselves to other honest, and peaceable employments, Eph. 4. 28. 2 Thess. 3. 10, 12.

{and their spears into pruning hooks} Chap. 18. 5.

{nation shall not lift up sword against nation} Nation against nation, as Matt. 24. 7. That is one nation against another. This, some expound of the general peace, that was, throughout the whole Roman Empire, about the time of Christ's coming into the world, which as it is apparent, from the Roman histories: so may be gathered from the universality of the tax, or muster, mentioned in the story of the Gospel; which could not well be, but in time of a general peace, Luke 2. 1. But it seems rather to be understood of that peace, and agreement, that should be among those, one with another, persons, and peoples, who had sincerely embraced the faith of Christ. Who as he is called, a Prince of peace: and is said to leave peace, as a legacy to his, John 14. 27. So his doctrine is called, a Gospel of peace, Eph. 6. 15. And is such as works people to a peaceable disposition towards each other, Phil. 4. 2, 7. Col. 3. 14, 16. Jam. 3. 17. The meaning is, that these nations, which were before at enmity, should then be in amity, one with another, Luke 9. 52, 55. and 10. 33, 37. compared with John 4. 9. Acts 11. 3, 12, 18. Eph. 2. 14, 16. That which is indeed the proper and genuine fruit, and effect of the gospel, Rom. 14. 17, 18. Heb. 12. 11. Jam. 3. 18. For, as for that war, and jar, fire, and sword, that the gospel is said to bring with it, Matt. 10. 21, 22. Luke 12. 49, 53. It springs not from the nature of the doctrine itself, which enjoins the faithful to be at peace, so far as lies in their power, with all men, Rom. 12. 18. Heb. 12. 14. and much more to maintain it among themselves, Mark 9. 50. John 14. 27. Rom. 14. 19. 1 Cor. 14. 33. Eph. 4. 1, 6. Phil. 2. 1, 2. But it arises from the corrupt nature of man's heart, wholly unsubdued, as yet in the enemies of the truth, whose corruptions it crosses, which sets them therefore on work, with all eagerness to oppose it, Acts 13. 8, 10, 50. and 14. 2, 19. and 28. 22. Rom. 8. 7. 1 Thess. 3. 16. and from the relics of that corruption, even in the faithful themselves, still remaining, Rom. 7. 17, 20, 23. Whence jars arise sometime among them, by the prevalency thereof, warping from that gracious disposition, that God, and his Spirit have in part wrought them unto, Mat. 9. 34. Luke 9. 54, 55. Gal. 2. 19, 26. Jam. 3. 14, 17. and 4. 1.

{neither shall they learn war any more} Learn; or, exercise, accustom themselves unto war. As Jer. 13. 23. and chap. 1. 17. Warlike exercises, being much disused in times of peace. Yet, neither is this so spoken, as if all use of arms, either defensive or offensive, were to Christians utterly interdicted. (See Luke 3. 14. and 22. 36, 38. compared with Matt. 26. 52.) or, as if under the gospel no wars at all, should at any time be among those that profess the same; (which by woeful experience, we find, and feel to be otherwise.) But by these, and the like expressions, the prophet would intimate, what a strange temper of meek, and peaceable disposition, men's hearts should be wrought unto, by the ministry of the word, who had been fiercely, and furiously affected before; as if men, that had been bred soldiers, and trained up all their life long in martial, and military affairs, should now wholly give over, and, as grown out of love thereof, should abandon that course of life, and betake themselves to other more peaceable employments. See ch. 11. 6, 9. and to hold forth withal, that entire affection, and conjunction of spirit, that truehearted Christians should bear either to other. Whereof see a singular example, Acts 4. 32. Five thousand (at least, if not eight thousand, Acts 2. 40. and 4. 4.) believers, all of one heart, and one mind. As if one soul had dwelt in so many bodies. Lord, for your mercy, vouchsafe us the like.

V. 5. {O house of Jacob} The prophet here turns his speech to his own people: to provoke them, by the example of other peoples' forwardness to come in unto God, Deut. 32. 21. Rom. 10. 19. and 11. 13, 14. Yea, to endeavor to prevent them; and by going before them, (as they were first called upon) to show other people the way, to serve, and obey him, Jer. 50. 8.

{house of Jacob} You Jews of the family, and lineage of Jacob, verse 6. ch. 8. 17. Called also the house of Israel, chap. 5. 7. As the house of Aaron, Psalm 115. 10. And the house of David, ch. 7. 2. See verse 3.

{Let us walk in the light of the Lord} Let us (whatsoever others do, Josh. 24. 15. Psalm 26. 11. Hos. 4. 15.) frame our lives, and courses, according to the direction of that spiritual light, that God in his word, and by his Spirit, affords unto us; Psalm 89. 15. and 119. 105. Prov. 6. 23. ch. 8. 20. John 12. 35. 2 Cor. 4. 5, 6. Eph. 5. 8.

{in the light} Micah renders it, in the name, Mic. 4. 5. That is, the service, and worship, by God himself prescribed, Deut. 12. 5, 11, 21.

{of the Lord} Heb. Jehovah. (See ch. 1. 2, 10.) our God; as other nations do of their gods. Mic. 4. 5.

V. 6. {Therefore thou hast forsaken thy people} At these words begins the second part of this long sermon, consisting of a very sad subject, God's desertion of his people, and proceeding in wrath against them for their great and grievous sins; together with their impudence and obstinacy therein, ch. 3. 8, 9. The crimes charged upon them, may be referred to two heads: First, their impiety, in abundance of idolatry, sorcery, and confidence in the creature, chap. 2. 6, 8. for which God threatens, First, To abate & abase their pride, by pulling down whatsoever height, or strength, they confide in, verse 9–18. And so to distress them, that neither their idols, nor any human help should be able to relieve them, v. 19, 22. Secondly, To withdraw from them all those stays and shores, wherewith, either man's life is sustained, ch. 3. 1. Or, church and state supported, verse 2, 3. Whereupon should inevitably ensue, a general confusion in all estates, verse 4, 5. and ruin irrecoverable, ver. 6, 9. Where yet, by the way, is a word of comfort inserted, for the support of the faithful, verse 10, 11. The second head of crimes charged upon them, the rulers especially, is, their cruelty and oppression, verse 12, 15. Whereunto is subjoined the pride, excess, vanity, and levity of their women, discovered in their attire and carriage, verse 16. for which God threatens to strip them, and expose them to much sorrow and shame, verse 17–24. And in conclusion, to dispeople the land, verse 25, 26. and chap. 4. 1.

{Therefore} So indeed seems the particle, here used, not amiss rendered, Psalm 116. 10. compared with 2 Cor. 4. 13. as also Jer. 9. 20. Howbeit I conceive, it would rather be here rendered, But. And so it is used also, Psalm 118. 17. Neh. 6. 8, 12. Job 9. 31. and 23. 10.

{thou hast} The prophet here turns his speech again from the Jewish people, to God; lamenting his desertion of them, procured by their cross walking with him; and their grievous excesses in all manner of sin, ch. 50. 1. Rom. 11. 20. Of this change, and passage from person to person, See on ch. 1. 9. and hereafter, ver. 9.

{hast forsaken} As if he should say, What, do I call on this people, whom, for their sins, God has deservedly rejected? and little hope therefore left of prevailing with them, Jer. 6. 29, 30.

{forsaken} As, Judg. 6. 13. Jer. 12. 7. where the same word is used. You have forsaken them; because they have forsaken you, Jer. 15. 6. where the same word is again. See ch. 1. 4, 28.

{thy people} In part, or for the greater part; the main body of them; yet not all, Rom. 11. 1, 2, 25.

{the house of Jacob} See v. 5.

{because they be replenished from the east} With matters (such rites, superstitions, and idolatries, as come to them) from the east. Or, they are fuller, (of such abominations) than the east; they go beyond it in those vanities. See the like phrase, Psalm 18. 17. and 45. 7. and 69. 4. and the like ambiguity, Jer. 4. 15. and 49. 19. They seem, needlessly to vary here from the more received interpretations, who would have it rendered, either, they have filled the land, with easterly matters; because the verb has, sometime, an active notion; as Job 36. 17. Or, they have drawn such matters from the east; Because the Chaldee and Syriac versions do so oft use the word.

{the east} That is, the eastern parts, or people. Those of the east, the Syrians that lay east from Judah, 2 Kings 13. 17. ch. 9. 12. See 2 Chr. 28. 23.

{and are soothsayers} Or, and with soothsayers. (for the particle instrumental, is oft deficient, as Psalm 44. 2.) They are replenished, or, abound; as before. The sentence, either running on in the same continued tenor, They are full of things from the east, and of soothsayers; or, the verb supplied, and repeated again from the former branch. See chap. 1. 21.

{soothsayers} Concerning the proper signification of the word here used, there is much variety of opinion, as well amongst the Jewish doctors, as among our own writers. Some will have it to signify, such as take upon them to foretell future events, by the view of the sky, and the posture of the stars, and planets, ch. 47. 13. And they deduce it from a word that signifies, to eye; or observe, 1 Sam. 18. 9. From whom those swerve not much, who would have the term used of such, as raise their conjectures, from the various figures, and motions of the clouds in the sky; or from the flight of fowls, that fly in the sky towards the clouds, Gen. 1. 20. Deut. 4. 17. Prov. 23. 5. And they derive it from a word, that commonly signifies a cloud. Others, such as by magical skill delude men's sight: as drawing a cloud, or casting a mist, (as we use to say) before men's eyes; whereby things are made to appear other, than in truth they are. So it is thought, the magicians in Egypt did, Exod. 7. 11, 12. And of these, some deduce it from a word that signifies an eye: others, from a verb, that signifies to cloud, Gen. 9. 14. Others understand by it, such as give answers to those that repair to them, for advice and direction, concerning their affairs, and success of them; deriving it from a word that signifies to answer: but this seems over general. Others, such as observe days and times, as good, or bad; lucky, or unlucky: such as those, that cast lots before Haman, Esth. 3. 7. fetching its original from a word, which signifies, as they suppose a set time, Exod. 21. 19. but that word seems rather to bear another sense. The first, and second, are the most probable.

{like the Philistines} Of these, see Gen. 10. 14. chap. 14. 29. These bordering on the west of Judah, as the Syrians on the east, ch. 9. 12. were much addicted to such superstitions, 1 Sam. 6. 2. and the Jewish people, though forbidden them, Levit. 19. 26. Deut. 18. 4, 10. Yet had from these learned the practice of them; contracting much evil from bad neighbors on both sides. See 2 Kings 21. 6. 2 Chr. 33. 3. chap. 57. 3. Jer. 27. 9. Mic. 5. 12.

{and they please themselves in the children of strangers} They are much taken, affected with, and addicted unto the rites and fashions of outlandish people, Jer. 10. 2, 3. Zeph. 1. 8. Or, they delight in commerce, and matches with such, Ezra 9. 14. Nehem. 13. 23. Psal. 106. 35. though by God forbidden so to do, Deut. 7. 2, 3. 1 Kings 11. 1, 2. Nehem. 13. 25. Or, which I take to be the genuine sense of the place, With such they abound: For the word is used for plenty, and abundance; as 1 Kings 20. 10. And it fits better so, both with what went before, and with what follows, ver. 7. so it is taken, Job 20. 22. where fullness, and it, are both joined together. It signifies indeed, sometime the stroke of the hand, Job 36. 18. or the clapping of the hands, Job 27. 23. but that in indignation, this in derision: neither of them in delight. For that Jewish master seems to go out of the way here, who by the use of the word for to suffice, 1 Kings 20. 10. would have the text here understood, of their contenting themselves with the superstitious courses, and arts of heathen people, which made them set light by God's law.

{children of strangers} For strangers themselves; as Nehem. 9. 2. Psal. 18. 44, 45. and 144. 7, 11. chap. 60. 10. and 61. 5. Though some expound it of children abused contrary to nature. A vice grown too common, even among the Jewish people, 1 Kings 14. 24. and 15. 12. and 22. 46. and 2 Kings 23. 7. but this seems too coact. As they have delight in such, so to such they shall be left, and by such plagued, chap. 7. 17. and 9. 12. and 10. 5, 6.

V. 7. {Their land also} Heb. His earth. His; as having reference to the word, people; taken collectively, ver. 6. and so also, ver. 8. earth; as ch. 1. 6. and so likewise, ver. 8.

{also} Heb. and: as Jer. 1. 3. and so v. 8.

{is full of silver, and gold} Not that these things are simply evil, Gen. 13. 2. Job 22. 24. Hag. 2. 8. but they are taxed for their abuse of them, and about them. Their greedy, and undue gathering of them by fraud, and oppression, ch. 3. 14. Mic. 6. 10. Hab. 2. 9. their detaining of them from those, unto whom they were due, Prov. 3. 27, 28. Jer. 22. 13. Their priding themselves, and putting of vain confidence in them, ch. 28. 15. Psalm 49. 6. and 52. 7. and 62. 10. Hab. 2. 9. 1 Tim. 6. 17. Their excess by occasion of them, in attire, chap. 3. 18, 23. And in fare, and all manner of delights, ch. 5. 11, 22, 22. Amos 6. 1, 4, 6. And the converting of them to idolatrous uses, verse 8, 20. chap. 30. 20, 22. Ezek. 16. 17. Hos. 2. 8.

{neither is there any end of their treasures} Implying, as some think, the great abundance of their wealth; as Nahum 2. 9. and 3. 3, 9. Or as others, their insatiable greediness, as having never enough, Prov. 30. 15. Eccles. 5. 10. But the former rather, and so in the next clause.

{their land also is full of horses} Wherein also they much confided, ch. 31. 1. though forbidden to multiply them, Deut. 17. 16, 17.

{neither is there any end of their chariots} Whereof no use, without horses; another ground of vain confidence, Psalm 20. 7. because of much use in war, Exod. 14. 9. Judg. 4. 3, 13.

V. 8. {Their land also is full of idols} They are in all parts, and all places full of false gods, ch. 1. 29. and 57. 5, 8. Jer. 2. 28. and 11. 13. So that their land might justly be termed as, Babylon is, a land of idols, Jer. 50. 38.

{idols} So commonly termed in Scripture, Levit. 19. 4. Psalm 96. 5. ver. 18. Either because no gods in truth, howsoever men may esteem them, Jer. 2. 11. and 5. 7. and 16. 20. Or, because nothing worth; as a thing of nothing, Jer. 2. 11. Hab. 2. 18, 19. 1 Cor. 8. 4. So the same word is used, Job 13. 4. Jer. 14. 14. Zach. 11. 17.

{they worship the work of their own hands} That, which they themselves had made, instead of him that made them, ver. 20. Jer. 25. 6. and 32. 30.

{worship} Heb. bow down themselves. (As Exod. 20. 5. ver. 9.) To them, as to somewhat more excellent than themselves; which if it be an unworthy thing, for man, bearing God's image, to do in a religious way of worship, to any, even the most glorious creatures that God himself has made, Deut. 4. 19. How much more base and abominable to do so, to some sorry piece of his own making, ch. 44. 15, 17.

{their own hands} Heb. his own hands; and after, his fingers. Either distributively; which each one has either made himself, or, procured to be made for him; as ver. 20. Or, his; for their, collectively, as ver. 7, 8.

{that which their own fingers hath made} A further amplification of the same matter; as ch. 17. 8. because the fingers are in such curious artifices most employed. So the heavens are said to be the work of God's fingers, Psalm 8. 3. Yet it may here have some emphasis, to imply the sottishness of such, as having been so long time fingering of that matter whereof their idols were framed, had not all that while the wit to consider, what manner of stuff it was that they intended to adore, as their God, ch. 44. 18, 19.

V. 9. {And} As proceeding in the relation of this their folly. Or, Therefore; as Job 10. 15. and 21. 14. and 42. 8. Jer. 6. 11. as a passage to God's judgments on them, procured by such their course.

{the mean man boweth down, and the great man humbleth himself} Or, shall be bowed down, shall be humbled, That is, pulled down, and abased. All sorts, and states, concur in these idolatrous practices. Or, all sorts and states being alike guilty herein, shall, for such their carriages and courses, be abased, and laid low: so chap. 5. 15. And so the Jewish doctors also here take it, save that (therein going out of the way) they put it off from their own nation, to the people of Gog and Magog, that shall invade Jerusalem under the Messiah, Ezek. 38. and 39.

{the mean man} Heb. Adam. The name of our first parent; from the earth, whereof his body was at first framed, and unto which, after decease, it returns and is resolved into, again by God himself imposed on him, Gen. 1. 26, 27. and 2. 7. and 3. 19, 23. Eccles. 12. 7. and from him derived unto all his posterity. Job 25. 6. There are four names given to man in Scripture; two of honor, two of disgrace. 1. Geber, a man of strength, a mighty man, ch. 22. 17. Jer. 30. 6. 2. Ish, a man of worth, of value, and valor, an eminent man: and it is used therefore to distinguish the sex, Gen. 2. 23. and the age, Judg. 8. 20, 21. and 1 Cor. 13. 11. 3. Adam, a man of clay, an earthly man, 1 Cor. 15. 47. 4. Enosh, a sick, sorrowful, corruptible mortal man, Psalm 8. 4. and 9. 19, 20. For so signifies the word whence it is derived, 2 Sam. 12. 15. Psalm 69. 20. Jer. 30. 12. Mic. 1. 9. The name that Seth first imposed on his son, to mind him of this miserable and mortal condition, Gen. 4. 26. & 5. 6. And became afterward a common term to mankind, in general; as the name of Adam; from him to all his, Psalm 39. 5. and 144. 4. in both which places, allusion is to the name of Adam, and Abel. To these we might add a fifth; but that never found out of a plural form, Methim, Psalm 17. 14. and in signification, it seems to come near home to the last of the four; as properly signifying mortal man, as mere mortals, for it differs scarce in a letter, in a point only from the word Methim, that signifies, dead. But to return to the word here used. The word Adam, commonly imports man, in general, without distinction of place or state, and so Adam, and Ish, are all one, Prov. 3. 13, 30. But where these two are found together, as counter-distinguishing, either mankind in general; as Psalm 49. 2. and 62. 9. or some special persons, or number of people; as here the main body of the Jewish state; there is by Adam, understood a mean man, a man of low degree, alluding to his first original from the dust, Gen. 2. 7. and 3. 19. which, as it is the lowest, and basest of the elements: so in Scripture language, it notes lowness and baseness, Gen. 18. 27. Psalm 113. 7. ch. 47. 1. Jer. 17. 13. whence that speech, Job 30. 8. Sons of base men more vile than earth.

{boweth down} To do honor to his idol; as ver. 8. Or, shall be brought down, as ch. 5. 15. As they bow down to their idols, so will God bow and bring them down by his judgments, ver. 11, 17. Thus is God wont to retaliate men's sins and excesses with judgments, in some kind or other, correspondent thereunto. See ch. 1. 30. and 66. 3, 4.

{and the great man} Heb. Ish. The word Ish, is taken most usually, and generally for any man indifferently, Gen. 2. 23. Levit. 7. 8, 10. and 15. 3. But sometime more specially for a married man, a husband, Numb. 30. 8, 9. Hos. 2. 16. Or, as in this place, where opposed to, or distinguished from, Adam, for a man of more than ordinary state, and degree. See before, Adam.

{great man} And, mean man. Collectively, for men of their state and degree; as Job 7. 1. and 14. 1, 10. ver. 11.

{humbleth himself} Forgetting his own excellency, and eminency; either by creation, as bearing God's image; and, as God's viceroy set above the rest of the creatures, Gen. 1. 27, 28. Or, by place and degree, in the civil state, being raised and set aloft above others, as, in some sort God's vicegerent among men, Exod. 22. 28. Psalm 82. 1, 6. abases himself by advancing that, as his God, above himself, which God had set far beneath him, chap. 44. 15, 17. Jer. 2. 26, 27. Or, shall be humbled, abased, and laid low. God, by his just judgment, abasing, and pulling those down from their state and greatness; who by their service done to things of no worth, have formerly so abased themselves; so ver. 11, 12. The meaning is, that none, high, or low, great, or small, shall be exempted from his judgment, ch. 5. 15.

{therefore} Heb. and. Which particle is indeed sometime so used; See the beginning of the verse. But here, it may well be taken, as a copulative, in his first and native sense.

{forgive them not} So most interpreters, taking this clause, as spoken by way of imprecation. As if the prophet in a holy fervor of spirit, transported by the consideration of such foul enormities, and insufferable abuses, by all sorts and degrees among them, committed; should entreat God not to pardon, or to spare them any longer. See somewhat the like, Nehem. 4. 5. & 6. 14. Psalm 59. 9. & 109. 14, 15. 2 Tim. 4. 14. But the words may well rather be rendered, as a mere prediction or denunciation, (albeit, that the prophet by way of apostrophe, in the delivery of it, turns his speech unto God; as in passionate expressions, passage from person to person is not usual. See ch. 1. 2, 4, 9. & 26. 3, 7. Rev. 1. 5.) and thou wilt not forgive them: thereby intimating the former doom, and sentence passed on them, to be so peremptory, that God would not revoke it; and that he had been so far provoked by their sins, that he would not remit them, but the judgment for the same denounced against them, should unfailably take effect. See the like denunciations, 1 Sam. 3. 14. 2 Kings 23. 26, 27. & 24. 4, 5. chap. 22. 14. Or, that God, who had formerly borne with them, and a long time forborne them; would now, at length, without further delay, proceed most severely in judgment against them, chap. 27. 11. The particle here used, (which alone against this version can be objected) though it usually import matter of inhibition, or deprecation; yet, in sundry places, it implies no more than a bare negative; so Psalm 121. 3. Prov. 12. 28.

{forgive} Or, spare. Heb. take away; or, take off. Which is said to be done, when the present punishment is remitted, or removed, Psalm 72. 28. & 99. 8. Or the sin itself abolished, chap. 38. 17. Jer. 31. 34. Mic. 7. 18, 19. This latter, yet God questionless would, and did make good, upon the sincere repentance, and serious return of any of them, according to his gracious promise, ch. 1. 18. Unto those among them, that by sincere repentance, at any time, returned unto God, 2 Chron. 15. 4. Whom, therefore, he failed not to take special notice of, either to save them from perishing in the common calamity, with the rest; or so to sanctify their sufferings unto them, that they were disposed to their greater good; albeit the sentence, so far as concerned the outward judgment, touching the destruction of the main body of the obstinate wicked, were not reversed, 2 Kings 22. 19, 20. chap. 57. 1, 2. Jer. 21. 9. & 45. 5. Ezek. 11. 16. Rom. 8. 18, 28. 2 Cor. 4. 17. 2 Pet. 2. 5, 9.

V. 10. {Enter into} The prophet here turns again his speech from God, to the people, whom he spoke before to, ver. 5. As if he should say, Since that you cannot be persuaded to return unto God, and to shape your courses according to his will and word, for the prevention of his wrath; make what shift you can, to shelter yourselves from that storm of his indignation, that will shortly seize upon you, for this your disobedience and refusal, Jer. 5. 3, 6. and 6. 8. and 11. 12, 13.

{enter into the rock} This is spoken by the prophet, not as advising them so to do; not, as if any such place could afford shelter, and security against God, Psalm 139. 7, 10. Jer. 23. 25. Amos 9. 2, 3. but as foretelling, what their estate and condition, then, should be; and unto what sorry shifts they would be ready then to betake themselves, when God should come to execute judgment upon them, ver. 19, 21.

{the rock} The holes, and clefts of the rocks; where they might seem, in likelihood, to be most secret, and most secure, ver. 19. Psalm 104. 18. Cant. 1. 14. Rev. 6. 15. Rock, for, rocks: as ver. 9. ch. 1. 1, 3.

{and hide thee} Heb. be hidden, As ch. 1. 16. So Judg. 9. 5. 1 Sam. 10. 23. Jer. 36. 29.

{in the dust} In the caves of the earth, ver. 19. Josh. 10. 17. Judg. 6. 2. 1 Sam. 13. 6. Job 30. 6. Dust, for, earth; as Hab. 1. 10.

{for fear of the Lord} Heb. from the face of; or, from before (as chap. 21. 15.) the dread of the Lord; as ch. 8. 13. You shall so do, by reason of that terror that shall surprise you, at his appearance, ver. 19. See the like phrase, Jer. 7. 12. & 44. 3.

{and for the glory of his majesty} Heb. from the glory; or, excellency, &c. as ch. 35. 2. To be hid from his majestical appearance, in a most resplendent and magnificent manner; when he shall come in pomp and state, as a judge, to sit on the bench, Psalm 50. 1, 5. & 97. 1, 7. Dan. 7. 9, 10. Acts 25. 23. Rev. 6. 16. ver. 19, 21. See ver. 12.

V. 11. {The lofty looks of man shall be humbled} The effect of God's judgments, the pulling down of man's pride; and the laying low of all those things wherein he prided himself, ver. 9, 12, 17. ch. 5. 15. & 10. 33. Lev. 26. 19. Job 33. 17.

{the lofty looks of man} Heb. the eyes of loftiness; or, haughtiness (as v. 17.) of a man; for, a man of lofty looks, Psalm 101. 5. Prov. 6. 17. a sign of a haughty heart, and spirit, Prov. 16. 5, 18. & 21. 4.

{shall be bowed down} See v. 9.

{and the Lord} Heb. Jehovah. See ch. 1. 2, 9.

{alone shall be exalted} He only shall be magnified, when all man's pride and power shall be depressed, v. 17.

{in that day} Or, then; at that time; as ver. 20. ch. 26. 1. & 27. 1, 2. But withal, day, for, a set, a precisely determinate time. Zach. 14. 7, 8. implying, that God keeps his word to a day, Exod. 12. 41.

V. 12. {For the day of the Lord} Or, the day for the Lord; as, Psalm 7. & 102. & 127. in the titles. The time that he had set, as a solemn day of session, or assize; for the execution of judgment, either special, as here, and ch. 13. 6, 9. or general, Acts 17. 31. Rom. 2. 16. 1 Thess. 5. 2.

{of hosts} Wherewith he is attended, when he comes to judgment, as a judge with his train, Dan. 7. 10. Matth. 16. 27. & 24. 30. & 25. 31. See on ch. 1. 24. & v. 10.

{shall be upon} Or, against; as Jer. 5. 25. The day wherein he will come to sit in judgment upon them, ch. 18. 12. & 27. 1. or to proceed against them, ver. 17. ch. 3. 13, 14.

{every one that is proud and lofty} Such God most opposes, because they most oppose him, Prov. 6. 17. & 16. 5. Jam. 4. 6. 1 Pet. 5. 5.

{and upon every one that is lifted up} In state, or in heart. No man's might, or height shall support, or secure him, Jer. 51. 53. Ezek. 31. 1, 10, 18. Obad. 3, 4.

{and he shall be brought low} As ver. 9, 11. Matt. 23. 12. Luke 14. 11. and 18. 14.

V. 13. {Upon the cedars of Lebanon} A mountain lying on the north part of the land, Deut. 1. 7. Josh. 1. 4. So called, as some, from some store of sweet wood, or gummy trees, that there grew: For it comes near the word that signifies frankincense, Lev. 2. 1. ch. 43. 23. See Cant. 4. 11. Hos. 14. 7. Others rather from the whiteness of it, by reason of the snow, that is wont to lie constantly on the tops of high mountains, Psalm 68. 14. Hence, the snow of Lebanon, Jer. 18. 14. It was of special note for goodly tall cedars, 1 Kings 5. 6. Psal. 29. 5. & 104. 16. ch. 14. 8. Zach. 11. 1.

{that are high and lifted up} Above the other trees that grow near them, Ezek. 31. 4, 5.

{and upon all the oaks of Bashan} A region beyond Jordan, Josh. 17. 5. Sometime the kingdom of Og, Deut. 3. 1, 4. famous for fair, and choice oaks, Ezek. 27. 6. Zach. 11. 2. By tall cedars, and great oaks, are understood, either their stately buildings, framed out of such materials, as Jer. 22. 6, 14, 15, 23. Zach. 11. 2. Or, men proud and haughty, or powerful and mighty; high, and great in state or stature, or both, ver. 11, 12. Judg. 9. 15. Ezek. 31. 3. Amos 2. 9. See Ezek. 31. 14. For they seem overcurious, who by cedars of Lebanon, would have meant the king, and princes of Syria; by oaks of Bashan, the king, and princes of Israel.

V. 14. {And upon all the high mountains; and upon all the hills, that are lifted up} Above the plain. By high mountains and hills, likewise seems to be understood, men of strength and state; and whatsoever is in them advanced against God, Psalm 68. 15, 16. & 114. 6. ch. 40. 4. Zach. 4. 7. Yet not without some respect unto those mountains, whereof they gloried, as places of impregnable strength; and wherein they confided, as sure succors for retreat, and relief in times of difficulty and distress, Jer. 5. 17. & 21. 13. & 49. 16. Matth. 24. 16.

V. 15. {And upon every high tower; and upon every fenced wall} No fort, or strong wall, shall be able to fence, or secure any, chap. 30. 25. Jer. 51. 44, 58. Lam. 2. 2, 5, 8.

V. 16. {And upon all ships of Tarshish} The land lying, a good part of it, upon the Midland Sea, the western bound of it, Deut. 34. 2. Josh. 1. 4. Their shipping was matter, both of strength and wealth to them, by furnishing of them, both with treasure, and other rich merchandise, with matters, as well of necessary use, as of pleasure also and delight, Gen. 49. 13. Deut. 33. 19. Judg. 5. 17. 1 Kings 9. 26, 28. 2 Chron. 9. 21. Prov. 31. 14. For they are wide here, who would have Tyre here intended, ch. 23. 1. as confederate with Syria: The prophet dealing here only with his own people, ver. 5, 6.

{ships of Tarshish} Tarshish, Or, Tharshish, Was the name of one of the sons of Javan, Gen. 10. 4. whose posterity bearing his name, and settling, as some suppose, in some part of Spain, gave that denomination, both to the city they there built, and the region thereunto adjacent; which, by some corruption of language, afterward came to be called, Tartessus, the one; Tartessia the other. And of this place, they understand that passage, Ezek. 27. 12. Others, (and this way the most go) are opinion, that having seated in Cilicia, they gave the name of Tarshish, as to the whole region, in general, which they supposed to be mentioned, ch. 23. 10. so, more specially, to the chief city, and port town of that territory, called, in aftertimes, Tarsus; the place of Paul's birth, Acts 21. 39. and 22. 3. The former suppose, that by ships of Tarshish, here, as also, ch. 23. 1. Psalm 48. 7. & Ezek. 27. 25. are meant such ships, as either belonged to that port town in Spain; or that belonging to other places, were wont to trade thither: as also, that those ships of Tarshish mentioned, 1 Kings 10. 22. and 22. 49. 2 Chron. 9. 21. & 20. 36. were so termed, because they traded to a place in India, of the same name with that in Spain; which they imagine also, to be that which is usually called, Ophir. But that seems not to be so; because in the story of Jehoshaphat, it is said, that he built ships of Tarshish to go to Ophir, 1 Kings 22. 49. 2 Chr. 20. 36. Those therefore that go the latter way, suppose, that from the city of Tarsus, being a port town of note in the Mediterranean Sea; and its territory lying much upon that sea; the Midland Sea, was sometime called, Tarshish; so understand they that, Jon. 1. 3. and that the ships, either belonging to that port, or trading to and fro, in that sea, were thence called, ships of Tarshish. Now that sea being the greatest, that they, of those parts, were acquainted with, in regard whereof it is called, This great sea, as nearest also at hand, Psalm 104. 5. in way of distinction, from that other less, and more remote, the Red Sea, Psalm 106. 7. Hence, in process of time, it might well come to pass, that the name of Tarshish, was given more generally, unto any more vast ocean, or main sea. From whence also the Greek word, that signifies the sea, seems derived, by the interchange only of one letter, not unusual. And so ships of Tarshish, in general, those that were usually employed in any such great sea. Thus it is said, that the king had at sea, a navy of Tarshish, 1 Kings 10. 22. That is, such a fleet, as was employed in the eastern main sea; by which it traded to Ophir. But howsoever it be, for the original of the name, or the place from whence the term was first taken; both parties herein agree, that by ships of Tarshish, are meant ships of great bulk and burden; such as used to trade in the main seas, in great, wide, and deep waters, Psalm 107. 23. So termed in way of opposition to such smaller vessels, of less size and strength, as were commonly employed in the shallower waters, and more shoaly seas; such as the inland lakes; called also seas, ch. 9. 1. and the Red Sea, ch. 18. 1.

{and upon all pleasant pictures} Heb. pictures of desire; or, delight. As ch. 32. 12. fields of desire; or delight: and, a vessel of desire, or, delight, Jer. 25. 34. Hos. 13. 15. Some understand it, of such curious pictures, or other ornaments, as their ships here spoken of, were beautified, painted, or inlaid with, Ezek. 26. 5, 6, 7. Acts 28. 11. Others, of such as their chambers, were hanged, and adorned with, Ezek. 8. 12. Others, of their images, made for idolatrous purposes, such as they were forbidden to make use of, Levit. 26. 1. and commanded to destroy, Num. 33. 52. The word has affinity, with one, that signifies imagination, Psal. 73. 7. Prov. 18. 11. and it fitly answers a Greek word, used, Acts 17. 29. In regard whereof, some render it, rare devices. But the word being used for imagery, and pictures, we may very well here take it, for all such curious pictures, as being either for superstitious uses, or civil ornament intended, they were much taken with, and took much delight in. See ch. 1. 29.

V. 17. {And the haughtiness of man shall be bowed down} Or, humbled, abased; when they are stripped of all those goodly matters, implements, and ornaments, wherein they so much formerly prided themselves, chap. 39. 4, 6. Lam. 1. 7, 10. See v. 9, 11.

{and the Lord alone shall be exalted in that day} See v. 11.

V. 18. {And the idols} Of the name, or word, see before, v. 8. their idols shall not be able to save themselves; much less those that served them, and expected safety from them. See chap. 1. 31. 2 Sam. 5. 21. ch. 46. 1, 2.

{he shall utterly abolish} He, to wit, the Lord, of whom, v. 17. or, the idols shall utterly pass away; or, be abolished. For the verb is of a passive sense, and signifies such a changing, or passing away, as is accompanied with dissolution, and destruction, Job 14. 14. Psal. 102. 26. Prov. 31. 8. compared with Prov. 24. 11. or more fully, (the noun being plural, and the verb singular) the idols, each of them, shall be utterly abolished. For, that is usually intimated, in such kind of construction. The like is found, Gen. 49. 22. Exod. 17. 20. & 31. 14. Prov. 3. 18. and 14. 1. See v. 20. ch. 3. 9, 10. & 26. 19.

{utterly} So the word, here in an adverbial notion, is found adjectively oft used elsewhere; as of the sacrifices, wholly, or, utterly consumed and burnt all to ashes, Levit. 6. 22, 23. Deut. 13. 16. & 33. 10. Psal. 51. 20. the rather to be observed, (as implying a general and utter abolition of their idols) because a writer of some note, denies the word here used, so to signify, and would have the text read, they shall pass away, as the night doth at the sunrising, Cant. 2. 17. But this the vowel points will not bear.

{abolish} Abolished they shall be, either, by God's judgment executed upon them, Exod. 12. 12. 1 Sam. 5. 3, 4. Jer. 43. 12. & 46. 25. See ch. 1. 31. or by the hands of those, that had before made, and adored them; being now either ashamed of them, when they find how unable they are to help them; v. 20. or abhorring them, and seriously repenting of their folly, in the worship of such vile and base stuff, ch. 17. 7, 8. & 27. 9. & 30. 22. Hos. 14. 8.

V. 19. {And they shall go into the holes of the rocks} The wicked idolaters, terrified with the dreadfulness of God's judgments, shall betake themselves to any place, where they might, if it were possible, be sheltered from God's wrath, or be hidden from his sight. See v. 10.

{they shall go} Or, men shall go, or, there will then be going into the holes of the rocks. An impersonal, or indefinite manner of speech, (like that, Numb. 19. 5. and he; or, one shall burn the heifer; that is, the heifer shall be burnt. And Mal. 1. 5. and they; or, men shall call them: that is, they shall be called,) which makes it, here, the more emphatical. As if he had said, (naming none that should so do) there will be nothing on all hands, but running into holes, and caves, to hide themselves, Hos. 10. 8. Luke 23. 10. Rev. 6. 16. & 9. 6.

{holes} Dark, and blind places; as the word imports, 1 Sam. 13. 6. & 24. 3, 4.

{and into the caves} Heb. holes; or, hollow places. For it comes from a word, that signifies to pierce, or, bore; or thrust through. Ezek. 28. 9. and has affinity, both, with that, which signifies windows, that are broken through the wall, to let in air, and light, Jer. 22. 14. and with that also, that signifies pipes, that are made hollow, for wind and breath to pass through, Judg. 11. 34. Such holes, or hollow places, as are as windows, or pipes, in the ground. The word is nowhere else found.

{of the earth} Heb. dust, as verse 10.

{for fear of the Lord} See v. 10.

{when he ariseth} So is God said to do, when he comes to execute judgment; who before seemed to sit still, as not regarding what men did. So Psal. 3. 7. and 76. 8, 9, 19. & 68. 1.

{to shake terribly the earth} Or, land, as ch. 1. 7. and 9. 19. and verse 7. when he comes to make a terrible earthquake in the state, Psal. 75. 3. Great commotions and concussions in a state, are compared to great earthquakes, that overturn houses, and buildings, and swallow up, sometime, whole cities, Rev. 6. 12, 14. & 8. 5. and 11. 13, 19. and 16. 18. Zach. 14. 4. So v. 21. Yea, such sometime come before, as presages of further judgments, Matth. 24. 7. Mar. 13. 8. Luke 21. 11. and so it seems, one did, as a warning piece, or peal, to that here denounced. See Amos 1. 1. Zach. 14. 5.

V. 20. {In that day} Then; or, at that time; as v. 11. chap. 3. 7.

{a man shall cast his idols} Man, for men; as verse 9. Idolaters shall with indignation and disdain, cast their idols, the most precious of them, not the treen, and the stone only, Ezek. 20. 31. but their silver, and golden ones, Psal. 115. 4. into the vilest and filthiest holes and corners; when they shall perceive them utterly unable to stand them in any stead. See ch. 1. 29. & 8. 21. Though some (but with less probability) understand it, of hiding them in such places for security, in regard of the richness of their materials. But the verb here used, seems to imply, not a care to keep, but a contempt, and disregard, as Ezek. 7. 19.

{which they made each one for himself} Heb. which they made for him; or, for himself. Which may be taken, either indefinitely, and impersonally, which they made; that is, which were made for him: as Gen. 41. 13. he restored me to mine office; and him he hanged: that is, I was restored to mine office, and he was hanged. And ch. 60. 14. they shall call thee; that is, thou shalt be called. See v. 19. or, by a transition from number to number, in Scripture not unusual; as Psal. 127. 5. & 140. 8. distributively, as our English well renders it; each one for himself. The rather, because the word is taken collectively in the former branch. See v. 8, 18.

{made} Made themselves, as ch. 44. 15, 16. or caused to be made for them by others, ch. 46. 6.

{to the moles and to the bats} Some join these words with the next foregoing; and so render the text, which they made to worship moles, and bats. As if the meaning were, that they made golden, and silver images; as the Egyptians sometime of mice, 1 Sam. 6. 4, 5. So of moles, and bats, thereby to worship those creatures, whom those figures did resemble. And true it is, that the idolaters, in those times, did, in their idolatrous services, make use of the pictures and images, even of the vilest and basest creatures, Ezek. 8. 10. yet, not in likelihood, to worship those very creatures, but such imaginary deities, as by those forms they intended symbolically to represent. So the Philistines by their Dagon, framed like a fish, or a mermaid rather, 1 Sam. 5. 4. intended not to worship any fish, or such sea monster, but their tutelar god; whom, out of some superstitious conceit, they were pleased so to portray. This exposition, therefore, seems overmuch forced; and the words are rather to be referred to the first branch of the verse; they shall cast them to the moles, and to the bats, that is, into such holes, as the one dig in the ground; and such dark and dusty corners, as the other use to roost in, either about the house, or elsewhere; not the very same, necessarily, but any such. See, ships of Tarshish, v. 26.

{moles} The word is nowhere else found; but signifies such a beast, as digs, and burrows in the ground. Which some therefore would have to be the cony, or the great mountain rat, that is rife in the Alps. But the Hebrew has another name for the one, Levit. 11. 5. Psal. 104. 18. Prov. 30. 26. And of the other it is uncertain, whether it were at all found, or known, much less frequent in those parts. It is most probable therefore to be, as it is here rendered, the mole, though another word also be so translated, Lev. 11. 30. Some would make two several words of it, rendering it, to dig holes, or vaults; but the former is the more generally received, and the more probable.

{bats} Of this all agree, both here, and Levit. 11. 19. Deut. 14. 18. yet the Latin word for a mole, is the very same with this. And the one may be derived from the other, in regard of some qualities, wherein those two creatures agree. As in the dimness, and duskiness of their eyesight, not enduring the broad daylight. For neither of them is stark blind; and the same word in Hebrew (yet not this) being used both of a fowl, Levit. 11. 18. and of a creeping creature in the very same chapter, v. 30. Some of the rabbins render it in the former place, a bat; in the latter, a mole.

V. 21. {To go into the clefts of the rocks} When he has thrown away his idols, that could not secure him, to assay what shift he can make for himself. See v. 18.

{clefts} As Exod. 33. 22.

{into the tops} Or, cliffs. See ch. 57. 5. To go into the clefts; or, up to the cliffs. The word in the original, does properly signify a branch, chap. 17. 6. & 27. 10. and being applied to rocks, and hills, it signifies such parts thereof, as the main body of the rock, or mount, does branch itself forth into. The cliffs, as we term them: between which places of refuge and shelter, are oft-times found; and which being steep, and rising higher than the main bulk, or body of the rock, are not of easy access for an enemy, Judg. 15. 8. Psal. 104. 18. Jer. 48. 20.

{of the ragged rocks} The word, ragged, is not in the original; nor is it included in the term here used: which signifies any rock in general, Numb. 20. 8. Psal. 40. 2. chap. 32. 2. See chap. 16. 1.

{for fear of the Lord, and for the glory of his majesty} See verse 10, 19.

{when he ariseth to shake terribly the earth} See before, v. 19.

V. 22. {Cease ye from man} A dehortation, very fitly inferred upon the former denunciation; and making way for what follows, ch. 3. 1, 2, &c. Seeing that all human helps, and external stays will fail; and no might or height will be able to secure any, when God comes to execute judgment: be admonished, and advised, to cast off your vain confidence in frail and mortal man, Psal. 146. 3. Jer. 17. 5, 6. and remember you have to do with God, before whom no man is able to stand, Psal. 76. 7, 12. Eccles. 6. 10. ch. 45. 9.

{man} For, men; as v. 20.

{whose breath is in his nostrils} Heb. in his nose. Whose life is so frail that if his nostrils be but stopped, that he cannot breathe freely, he dies, 2 Kings 8. 15. or whose life, as a puff of wind, passing to and fro through his nostrils, may be very soon and suddenly gone. Or, who may puff and blow, as if he could do great matters, Psal. 10. 5. and be puffed up, and swell, with a high conceit of himself, 1 Cor. 8. 1. 1 Tim. 6. 4. but all is no more, but a little loose wind, that may be soon gone, and he with it, Psal. 78. 39. and 146. 4. Acts 5. 5.

{for wherein is he to be esteemed?} What reckoning is to be made of him, Job 7. 17, 18. Psal. 8. 4. & 144. 3, 4. Not, but that man is an excellent creature of himself, bearing God's image, Gen. 1. 27. & 9. 6. and being one of God's masterpieces, Gen. 1. 26. Psal. 139. 14, 16. of more value than the whole world besides Matth. 16. 26. as appears by the price paid for his ransom, 1 Pet. 1. 18, 19. But that, if he come into comparison with God, or if he shall stand in opposition against God, he is a sorry, feeble, worthless thing; a puff of wind, and a pile of dust, Psal. 103. 14. & 78. 39. Eccles. 12. 7. a thing of nothing, or less than nothing; that God is able easily to blow away, and bring to naught, in an instant, Gen. 2. 7. and 3. 19. & 18. 27. Psal. 62. 9. chap. 40. 15, 16, 22, 24. Dan. 4. 35.

CHAPTER 3

V. 1. {For behold, &c.} This chapter is part of the prophecy, or sermon, beginning chap. 2. 2. Very suitably subjoined to the dehortation, wherewith the former chapter is concluded. He dehorted, there, from confidence in the creature; man especially, and whatsoever aid or support he is able to afford. And here he renders a reason of that his dehortation; to wit, because all such props and stays God has determined to withdraw.

{behold} A note as well of admiration, as of attention; giving warning of some, as well admirable, as remarkable matter to ensue. So Gen. 6. 13. ch. 7. 14. and 29. 14.

{the Lord, the Lord of hosts} See ch. 1. 24.

{doth take away} Heb. is taking away; or, is withdrawing: as Prov. 28. 9. he is presently about to do it. He will certainly do it; and he will suddenly do it: It is as sure to be done, and soon done, as if it were in doing, or done already. So Gen. 6. 7, 13. 1 Kings 14. 14. chap. 29. 14. Jer. 4. 6. and 5. 15.

{from Jerusalem, and from Judah} See of these, on chap. 1. 1.

{the stay and the staff} All means, one and other, whereby, as with a staff, man's life is sustained, v. 1. or a state is supported, v. 2, 3. The words in the original, do both signify one and the same thing; to wit, such a staff, wherewith men, weak through sickness, Exod. 21. 19. Or age, Zach. 8. 4. or for ease in journey, Mat. 6. 8. are wont to stay themselves. They differ only, herein, that the one is a masculine, the other a feminine form; either is used for aught, that a man stays himself with, trusts to, or relies on, Psal. 18. 18. ch. 36. 26. though the latter only be found used for a staff properly so termed; both mentioned here, to intimate stays of all sorts, more or less.

{the whole stay of bread} Heb. all staff; or, stay of bread. (as whole head; or every head, chap. 1. 5.) Hereby some understand that power and virtue that bread has to nourish; as if God threatened to deny a blessing to their food. So that albeit they had bread, and did eat; yet what they did eat should not nourish them, should do them no good. A judgment supposed to be threatened, Levit. 26. 26. in those words, ye shall eat, and not be satisfied; and to have been put in execution, Hag. 1. 9. where it is said, ye eat, but are not satisfied; or filled. And true it is, that man's life, health, and strength, depends not on bread, or food; but on God's will and pleasure, Deut. 8. 3. Matth. 4. 4. who, if he deny a blessing unto the creature, or withdraw the power and efficacy from it, which he can do, when he will, and oft does: the creature then, though we have it, and use it can nothing avail us. But even those two Scriptures seem rather to intimate a scarcity of bread; as by the tenor of the context in either may appear; as also by the opposition in the former of them, of eating their fill; or, feeding to satiety, to the full, Levit. 26. 5. and in the present passage, God seems rather to threaten the taking away, from them, the creatures themselves, that are the ordinary stays of man's life; as the persons also of those, that were the stays of their state, v. 2, 3. By the stay, or, staff of bread, therefore, I suppose rather to be meant, bread itself: Bread being put for all manner of food, and sustenance, as the principal, most general, and most strengthening food, Psal. 104. 14, 15. (as 1 Kings 4. 22, 23. Neh. 5. 14, 15, 18. ch. 4. 1.) and staff of bread, for bread; which is as a staff, or, a stay, Levit. 26. 26. Judg. 19. 3, 8. Ezek. 4. 14. and 5. 16. as the daughter of Zion, for Zion; that is, as a daughter, ch. 1. 8. and the sign of circumcision, for circumcision, which is a sign, Rom. 4. 11. God threatening to bring upon them (as he did sometime upon Egypt; where he is said, as here, to have broken the whole, or, all the staff of bread, Psal. 105. 16.) an extreme scarcity of food. And what was here threatened, we shall find fulfilled, Jer. 37. 21. & 38. 4.

{and the whole stay of water} Heb. as before, all stay; or, staff of water. All manner of drink, as needful as bread, or meat, for the support of man's life: All comprehended under the name of water, because water is in those parts, the most general and ordinary drink, Num. 21. 5. Deut. 2. 28. & 9. 9. 1 Kings 18. 4, 5. 2 Kings 6. 22. Jer. 3. 7.

{stay of water} As of bread before. For, water itself. See Amos 4. 8. compared with Hag. 1. 6.

V. 2. {The mighty man, &c.} Those two mentioned, ver. 1. were the stays of each several man's life. These that follow, being the prime persons: for martial, civil, and ecclesiastical officers are not the chief ornaments only, but the stays and pillars of the joint body politic, both of church and state, Judg. 5. 14, 15. 1 Kings 2. 12. and 13. 14. Psal. 68. 27. & 75. 3. Eccles. 10. 17. ch. 1. 26. 1 Tim. 3. 15. which being removed therefore, the ruin of both must needs ensue; as of a house when the principal pillars are pulled away, that support it, Judg. 16. 29, 30.

{mighty} For strength of body, 1 Sam. 14. 52. 1 Sam. 17. 10. or, for power of command, Gen. 10. 8, 9.

{and the man of war} Or, the warrior. Skillful and expert in military affairs, Judg. 20. 17. 1 Chr. 12. 36.

{the judge, and the prophet} The one to act, and by execution of justice, to reform. Jud. 2. 18, 19. The other to instruct; and by instruction, to reclaim. Jer. 23. 22.

{and the prudent} The word properly signifies a diviner; and is taken, commonly, in an evil sense, for such, as by diabolical ways of divination, undertake to foretell future events, Deut. 18. 10. Josh. 13. 22. Yet here, in the better part, for a man of much sagacity, and depth of judgment, able so to bolt out the truth of things difficult, and abstruse; and to deem of, and guess shrewdly at the consequences, and events of affairs, that he may seem to have a spirit of divination in him. So is the word taken, Prov. 16. 10. and an instance of it we may see in Solomon, 1 Kings 3. 16, 28. See Eccles. 9. 16, 18.

{and the ancient} As ch. 9. 15. by reason of years, and age; grave, wise, and experienced; and in that regard, of more authority, Levit. 19. 32. Prov. 16. 31. and 20. 19. Job 15. 9, 10. & 32. 4, 6, 7. Ezek. 7. 20. See 1 Kings 12. 6, 8.

V. 3. {The captain of fifty} One of the least numbers that commanders took charge of, Exod. 18. 21, 25. 1 Sam. 8. 12. 2 Kings 1. 9, 11, 13. intimating, that hardly any fit to undertake the least and lowest charge, should be left. See verse 7, 8.

{and the honourable} Heb. the man eminent in countenance; as ch. 9. 15. one that carries authority with him in his countenance, a man of respect, in regard of his birth, (Eccles. 10. 17. chap. 19. 11.) place, or parts, Eccles. 8. 1.

{and the counsellors} Such as princes are wont to have near at hand, to advise with in weighty affairs, 2 Sam. 15. 12. and 16. 23. 1 Chr. 26. 14. 2 Chr. 30. 2. Esth. 1. 3. ch. 1. 26. & 48. 13. Such, as being pious and prudent, may be of great concernment for the support of a state; and where such fail, all is like to fail, and miscarry, both at home, and abroad, Prov. 11. 14. and 24. 6. Mic. 4. 9.

{and the cunning artificer} Heb. the wise of the workmen, in timber, stone, or metal; for in Scripture, as also in other the learned languages, the skillful in such arts are termed wise; and skillfulness in them, wisdom, Exod. 31. 3, 6. such among them, as are in such affairs more skillful than ordinary; who being of much use in a state, either for civil, or warlike employments; much inconvenience and detriment therefore, may accrue to a state, by want of them, 1 Sam. 13. 19, &c. 2 Kings 12. 11, 12. and 24. 14. Jer. 24. 1. Zach. 1. 20, 21. For I cannot here accord with that learned writer, who would have the words rendered, one skillful in witchcrafts; because the Chaldee uses the latter term commonly for witchcrafts.

{artificer} The word signifies (as also the Latin that answers it) such, as work either in metals; as smiths, braziers, and goldsmiths, Gen. 4. 12. Deut. 27. 5. or, in timber and stone; as carvers, carpenters, masons, and the like, 2 Sam. 5. 11. 1 Chr. 14. 1. and 22. 15.

{and the eloquent orator} Or, skillful of speech. Heb. skilled in charms, ch. 26. 16. and so also would that former learned annotator have it here taken. But it is generally supposed rather, thereby, here to be meant one of that power and efficacy in speech; that he is able by his persuasions, so to prevail with those he speaks to, that his words seem to be as a spell; and the persons he speaks to, to be as charmed by him, Psal. 58. 5. 1 Cor. 2. 4. As is the word of divination used in no ill sense, Prov. 16. 10. Such a one was Abigail, that charmed David, 1 Sam. 25. 24, 34. and such another was the woman of Abel, that charmed Joab first, and then the whole city, and so saved it from being sacked, 2 Sam. 20. 16, 22. Of such Solomon, Eccles. 9. 14, 15. The words, Orator, Artificer, and so the rest of them, though in the singular number, are not meant of any one particular person, but are put collectively, for all, or most, of each degree or rank mentioned. So ch. 2. 7, 20. v. 5.

V. 4. {And I will give children to be their princes} The fearful effect following on the removal of such as are of abilities for government and employment.

{I will give children to be their princes} Or, I will make children their princes. For, that is the usual sense of the Hebrew phrase here used, Psal. 2. 8. chap. 60. 17. Jer. 9. 10.

{I will give} Set up, place in offices of government. For, into such places none come, but either by God's permission, or appointment, Psal. 75. 6, 7. Prov. 8. 15, 16. Dan. 4. 25, 32. and he gives such, as well in wrath, as in mercy, Hos. 13. 11.

{children} Either in age, and years, and consequently rude, and raw, wanting experience and discretion for so weighty an employment, Eccles. 10. 16. or of a childish disposition, for wit, skill, carriage, courage, and the like, no better than children; or in some sort worse, because less teachable and tractable than children, Eccles. 4. 12. Such were Ahaz, Manasses, and Josias his successors. See v. 12.

{and babes shall rule over them} Babes, that is, childish, babyish ones; no wiser or discreeter, than either suckling, or newly weaned babes. For, from the word that so signifies, the most deduce that here used, Psal. 8. 2. ch. 28. 9. Yet some other render it, men of illusions, or, insolencies; that is, mockers; men of insolent carriage; such as take delight in the scornful usage of others. For so is the word taken, from whence they derive it. But the former seems the genuine sense of the word here, (being nowhere else found) as confirmed by what follows, v. 12.

V. 5. {And the people shall be oppressed} The necessary consequent, either of none, or of ill government; where either no governors at all are, or in such place of government, as are not able to govern themselves, Judg. 9. 4, 6, 15, 20. & 17. 6. & 18. 1. & 19. 1. & 21. 25.

{oppressed} Not by close, and underhand dealing defrauded; but by force, and open violence despoiled, as Judg. 18. 24, 25. So v. 12. Some read it, and the people shall oppress one another, or, among the people, one shall oppress another. And the sense comes all to one, in either; but the verb here used, is passive, as 1 Sam. 13. 6. & 14. 24. chap. 53. 7.

{one by another} Or, one against another. Heb. man by man; or, man against man. This clause some join to the former words, as our English has it. Others begin a new sentence with them, supplying a word, much of the same notion with that which in the next branch is subjoined. Man shall rise against man, as Mic. 7. 6. that is, one against another, as 1 Sam. 2. 25. and the points of distinction, in the original, carry it rather this way. See ch. 9. 21.

{and every one by his neighbour} Heb. a man by, or, against his neighbor: or, friend. A common phrase in Hebrew, for one another; without any special notion, or intimation of mutual relation, or respect, Exod. 21. 14, 18, 35. ch. 13. 8. Jer. 7. 5. Yet, in this place, it seems to have some emphasis in it, as implying, that no respect of vicinity, or amity, would be had among them; but that they would be as forward to wrong a near neighbor, as a mere stranger, a friend, as a foe. See Jer. 9. 4, 5. Mic. 7. 5, 6.

{the child shall behave himself proudly against the ancient} There shall be a general confusion of all degrees, without respect of age, or state, ch. 24. 2.

{behave himself proudly} Or, strengthen himself. For the word signifies as well power, as pride, Psal. 138. 3. Cant. 6. 5. See Rahab, ch. 51. 9. Heb. behave themselves proudly; or, strengthen themselves. For the noun is singular, the verb plural. Of which form of speech, see before, on ch. 2. 18, 20. The meaning is, every boy, or young stripling, will be taking heart, to carry himself malapertly, or insolently toward the ancient, whom he ought to reverence and respect, Levit. 19. 32. See v. 12.

{and the vile} Or, contemptible. Heb. of light esteem, 1 Sam. 2. 30. & 18. 23. See ch. 16. 14. every base fellow, (as before, every boy) will make bold with, or carry himself saucily, and arrogantly toward those, that be far his betters. So Shimei, 2 Sam. 16. 5, 9.

{against the honourable} The word signifies weighty, as the other light. Men of worth, and weight. For honor and weight go together; and the same word, with little difference, in the three learned languages, imports either, Deut. 23. 58. ch. 23. 9.

V. 6. {When a man, &c.} Or, as some, For a man, &c. as rendering a reason of the former confusion; because every man should shun all public employment, & no man be willing to take any authority upon him, ch. 59. 16. The particle may well signify either; as before, chap. 1. 29, 30. & 2. 19. And according to the former reading, confirmed by what follows, v. 7. It contains a relation of a further evil, mentioned rather as an effect, and consequent of the former; to wit, that the state should be in such a general confusion, that men would be glad to get any to protect them, and to offer place of command and authority to them; but those whom they should make such offers unto, considering how things stood, should utterly refuse that, which ordinarily men are wont most to affect, Num. 16. 3. 2 Sam. 15. 4.

{when} Or, And when. As some render it, that go this way, (as ch. 8. 19.) for the better connection of it with the precedent discourse. So v. 11.

{a man} Or, any man; as Levit. 1. 2.

{shall take hold of his brother} Any one of his kindred as Gen. 13. 8. Deut. 18. 2. & 25. 5, 9. or, of his nation; as Deut. 15. 7, 12. & 23. 19, 20. For, no stranger was to bear rule with them, Deut. 17. 15.

{saying} A needful supply, though not in the Hebrew, as Psal. 105. 15. Jer. 30. 17.

{thou hast clothing} You have good apparel, such as few have left them in these times of plunder, and spoil; that, for which the common sort of people, are wont most to regard men, Jam. 2. 2. or, apparel, being put more generally for all sort of necessaries; you are furnished with means, and are not unfit therefore to bear office among us.

{be thou our ruler} As Judg. 9. 8, 10, 12. & 11. 6.

{let this ruin be under thine hand} Help to support, or repair the ruins of the state; or, (the abstract put for the concrete, as chap. 1. 21. & 64. 6.) take the charge and government of this ruinous, or tottering, state, upon you. See Psal. 75. 3. & 82. 5.

{ruin} As Zeph. 1. 3. A metaphor taken from a house, or wall, either ready to fall, or ready fallen down, Psal. 62. 3. ch. 30. 13. Amos 9. 11. See v. 8.

{under thine hand} Under your charge; hand, for, charge; as Num. 4. 28, 33.

V. 7. {In that day} Or, Then; as ch. 2. 11, 20. answering to the particle when, v. 6.

{shall he swear} Heb. lift up. To wit, his hand. A phrase frequent in Scripture, taken from the rite, in those times used, of lifting up the hand toward heaven, in the solemn taking of an oath, as to him that dwells in heaven, (Psal. 123. 1. chap. 57. 15. & 66. 1.) by whom they swore. See Gen. 14. 22. Deut. 32. 40. Ezek. 20. 6, 15, 63. Rev. 10. 5, 6.

{saying, I will not be} Or, I cannot be. For the future, in Hebrew, is oft potential. So Job 9. 3. & 14. 4, 14. Jer. 2. 23, 32. and so here for the reason rendered of his refusal.

{an healer} Heb. a binder up. A metaphor taken from surgery, and the binding up of wounds, and sores for the cure of them. See ch. 1. 6. & 30. 26. I dare not undertake the cure of such desperate evils, as the state is possessed of, and pestered with, chap. 1. 5, 6.

{in mine house is neither bread nor clothing} I am not so furnished, as you suppose me to be. Either fear shall make him rather to forswear himself, than to undertake so perplexed and perilous a charge. Or such scarcity shall be of all necessaries, comprehended all under these two heads, (as we use to say, meat, drink, and apparel.) Gen. 28. 20. 1 Tim. 6. 7. that even those shall be found to want them, that were esteemed to have greatest store of them, 2 Kings 6. 27.

{bread} See v. 1.

V. 8. {For Jerusalem is ruined, and Judah is fallen} Or, when; as v. 6. So some, continuing the former speech of the party refusing to take charge; and rendering a reason of his refusal to undertake the care and cure of the state: as being so far ruined, that it was not in his power to support & keep it up. But the context runs better, as we have it, or as some other, surely. For so the particle here used, is also sometime taken, Job 8. 6. & 20. 20. Psal. 44. 22. or, Therefore, as Psal. 116. 10. Jer. 9. 20. For the prophet's intent seems to be, as to relate their ruin, touched upon v. 6. so to show the cause of it, to wit, for their extreme obstinacy, and impudence, in their carriage towards God.

{Jerusalem and Judah} The Jewish state, the inhabitants of that city, and people of that land. See ch. 1. 1. For, that he speaks not so much of the city, or land itself; as of the persons, people, and state consisting of them, as ch. 1. 27. the words ensuing show.

{is ruined} Or, as some, hath stumbled; as Psal. 27. 2. ch. 8. 15. according to that of the apostle, Rom. 9. 32. & 11. 11. but the other agrees better with the former passage, v. 6. and so is the word used, Psal. 107. 12. & 109. 24.

{is fallen} Is come to confusion, as ch. 21. 9.

{because their tongue and their doings, are against the Lord} They set themselves both in word and deed against Jehovah, him from whom they have their being, (Acts 17. 25, 28. See ch. 1. 2.) Psal. 73. 9. Mal. 3. 13. Jude 15.

{to provoke the eyes of his glory} As if they spoke, and did things on purpose, to provoke him to his face. So Psal. 78. 17. chap. 1. 4. & 65. 3. Jer. 7. 18, 19. See somewhat the like, Job 17. 2.

{to provoke} Or, by provoking; or, in provoking. So is the particle used, Gen. 3. 22. by knowing; or, in knowing. For so it would be there rendered, and Deut. 9. 18. in doing evil. See ch. 10. 2.

{the eyes of his glory} Or, his eyes, of glory: as, his name of glory, Psal. 72. 19. For, his most glorious eyes; his most glorious name. So, his hill of holiness, Psal. 15. 1. his Son of love, Col. 1. 13. His word of power, Heb. 1. 3. For, his most holy hill, his most beloved Son; his most powerful word.

V. 9. {The shew of their countenance doth witness against them} Their lewdness and shamelessness discovers itself in their very face and forehead; neither do they desire, or endeavor, to conceal it, Ezek. 24. 7, 8.

{shew} Or, trial, as some. For it comes from a word that signifies, to acknowledge, Prov. 20. 11. or, strangeness; as others: because the same word sometime signifies, to estrange, 1 Kings 14. 5, 6. Or, as others hardness; from a word that signifies, to harden, Job 19. 3. and the word in Arabic, is said so to be used. Nor is it unusual in the Latin tongue, to say, one of a hard face for an impudent man. The word (as many other, in this prophecy) is nowhere else found in Scripture; that which makes it the more ambiguous. However, the sense is certainly this, that their very looks alone, were evidence enough, without further proof, to convince them, how they stood inwardly affected; the disposition of their heart therein as evidently offering itself unto view, as if it were even stamped on their faces, or engraven on their foreheads: and that their extreme impudence is implied, the sequel shows. See Jer. 3. 3. a harlot's forehead.

{doth witness} Does give in evidence against them. Heb. doth answer; in reference to such interrogatories, as are wont to be administered to those that come in as witnesses against a party questioned, or accused. So ch. 59. 12. and in the law, Thou shalt not answer a false testimony against thy neighbor, Exod. 20. 16. Deut. 5. 20.

{and} Or, yea. As Neh. 6. 10. Psal. 7. 4. For it is a further aggravation of their shamelessness.

{they declare their sin} They tell it out; (as Judg. 14. 16. thou hast not told it me,) they not only show it in their face, as, the heavens are said to show God's righteousness, Psal. 89. 9. but they publish it with their tongue; not in way of confession, as David, Psal. 32. 5. but in way of profession, as Lamech, Gen. 4. 23, 24.

{as Sodom} That is, the men of Sodom, who openly professed what they intended, and commonly practiced, Gen. 19. 5. So Judg. 19. 22. See Jer. 2. 25.

{they hide it not} As those seek to do, that are ashamed of their sin, Gen. 3. 7, 8. Job 31. 33. See Ezek. 24. 7. a defect of the pronoun as ch. 9. 9.

{woe to their soul} That is, to them; or, to themselves: as in the next clause, and Lam. 5. 16. woe to us. So Psal. 3. 2. that say to my soul; that is, to me: and ch. 51. 23. which have said to thy soul; that is, to thee. Yet the phrase makes the speech more passionate; being spoken by the prophet, rather in way of deploration, than of denunciation; as that also in the Lamentations. See ch. 1. 4, 24.

{for they have rewarded evil to themselves} They do, by these their untoward and obstinate courses, procure mischief to themselves. They hurt not God, but wrong themselves, Job 35. 4. Prov. 9. 12. & 11. 17. Jer. 7. 19.

{rewarded} Or, done; or, procured. For the word does not always imply, any retribution, or reward; as it does hereafter, v. 11. but oft-times, only a doing of aught, simply, to oneself, or another, be it good, or evil. See Psal. 7. 5. & 13. 6. & 116. 7. Prov. 3. 30. ch. 63. 7. in all which places, is the same word used. And it might well be here rendered in the present tense, (as the like, ch. 1. 1, 3.) they procure; or, do evil to themselves: or bring evil upon themselves. See Hos. 12. 9.

V. 10. {Say ye to the righteous} Some take these words, as spoken by way of concession, and preoccupation: you will say, there is a promise made to the righteous that they shall do well; but you are no such, and it belongs not therefore to you; Deut. 28. 18, 19. Others, as in way of reprehension, and castigation of the false prophets, that saddened the hearts of the godly; but preached peace to the wicked, Ezek. 13. 19, 22. Others rather, by way of caution, and consolation, to keep up the hearts, and bear up the spirits of that small company of godly ones, that remained yet among them; and to give them assurance of God's goodness to be showed them, and his care to protect them, amidst those confused and calamitous times, ch. 8. 24. 2 Pet. 2. 9.

{say ye to the righteous} Heb. say the righteous; or, tell the righteous. A defect of the particle, as 1 Sam. 15. 31. one told David; and 1 Kings 20. 9. tell my Lord the king. Say to them; that is, to them be it said. As say to Archippus, that is, to Archippus be it said. (a place more than one way wronged,) Let the godly man assure himself of this, ch. 49. 9. & 44. 28. Hos. 2. 1, 23. For what God says or bids say, shall assuredly be, Num. 23. 19. chap. 55. 10, 11. See ch. 1. 20.

{the righteous} The upright man. Righteous, in regard of inherent righteousness, truly, and sincerely; though not perfectly, and exactly, according to the rigor of the law: for so none is here on earth, Psal. 143. 2. Prov. 20. 9. Eccles. 7. 20.) So Psal. 32. 11. & 58. 10. & 97. 11. Jer. 5. 1. & Luke 1. 6.

{that it shall be well with him} Heb. that good. As in the next verse, evil. A short, but quick, and emphatical form of speech, (the like whereunto, see Job 34. 18.) that good shall betide him; that it shall fare well with him, however it betide others. That howsoever things go, it shall go well with him; for all shall work for his good, Eccles. 8. 12. Jer. 15. 11. Rom. 8. 28.

{for they shall eat the fruit of their doings} They shall not fail to fare well, for their well doing, Psal. 18. 24, 25. & 62. 12. Gal. 6. 7, 8. Heb. 6. 10. A metaphor, taken from husbandmen; who are then said to eat, or enjoy the fruit of their labor, when they are fed, and maintained by that, about which they had formerly taken pains, Psal. 128. 2. 2 Tim. 2. 6. So Prov. 1. 31.

{they shall} That is, each one of them shall. For there is a passage from number to number, as chap. 1. 18, 20. See verse 5.

V. 11. {Woe to the wicked} Or, But woe. A defect of the adversative; as v. 6. Woe here, a note of denunciation, as ch. 5. 11. See ch. 1. 4.

{it shall be ill with him} Heb. no more but, evil. See v. 10. howsoever the godly fare, it shall be sure to go ill with him, Eccles. 8. 12, 13. ch. 65. 13, 15, 20.

{the reward of his hands shall be given him} He shall be rewarded according to what he has wrought, Psal. 28. 4. & 62. 12. Prov. 1. 31. Rom. 1. 6. 2 Cor. 5. 12.

{hands} For works. Because the ordinary instrument of working, Prov. 30. 28. & 31. 16, 31. Eccles. 9. 10.

V. 12. {As for my people} Heb. my people. Put absolutely. See the like, Psal. 11. 4. & 18. 30. Prov. 8. 14. & 16. 33. The prophet, after the former assertion inserted, concerning the different state of good, and bad, according unto either's disposition, and demeanor, returns again to prosecute his former discourse concerning the confusion and disorder of the times.

{my people} An emphasis in it, that such confusion and disorder should be among God's own people, who had better means among them whereby to know their duty, had been better taught, and professed better things, Deut. 4. 5, 7, 8. & 5. 27. or, that God's people, those whom he had in a special manner made his, and undertaken to protect, should by persons of no worth, or parts; boys, and women be so baffled, and abused, ch. 52. 5. See ch. 1. 3.

{children are their oppressors} Or, children oppress them. Heb. child oppressing them; or, oppressors of them: That is, every child, or every boy, is oppressing them. Of the phrase, see before, v. 5. Yet some read the words, My people do their oppressors glean; that is, their oppressors do so spoil and peel them, that they leave nothing behind. And the word indeed may signify a gleaner of grapes, properly; as another is thought to signify (but that doubtful) of corn, Psal. 129. 7. and so it should be an allusion to that, in the law, where they were forbidden to pluck their vines so, as not to leave some clusters behind, Levit. 19. 10. Deut. 24. 11. and the meaning were, that they should utterly strip them of all; as Jer. 6. 9. See Jer. 49. 9. But the word rather seems here to be taken in the former sense, as that word near unto it, and of the same lineage with it, does very frequently import, Jer. 6. 11. & 9. 20. & 44. 10. and so the meaning is, that even boys and women abused them, and domineered over them; implying, as the insolent carriage of the one party, so the base spirits of the other: that could endure to be so dealt with by such, Jud. 8. 20, 21. & 9. 34. See v. 4, 5.

{women rule over them} Those of the weaker sex, 1 Pet. 4. 7. not so fit for rule, 1 Tim. 2. 12. and yet overruling those, it may be, that should rule; as Jezabel did Ahab, 1 Kings 21. 7, 15, 25. that, which of Jeconiah's mother, some suppose, 2 Kings 24. 12. or, as some, effeminate and womanish men, ch. 19. 16. The word in the Hebrew, wants the first, or head letter, of that which signifies men; as denying headship to such. They go too far from the text, that would render the word, either usurers, or oppressors.

{O my people} He turns his speech to the people, as minding them, who they were that were the prime and principal causes of this their ruin.

{they which lead thee, cause thee to err} Your leaders, your rulers, princes, priests, & prophets, that should aright lead you, mislead you; partly by their evil examples, and partly by their misgovernment, the one; and their misteaching the other, ch. 1. 10, 23. Lam. 2. 14. & 4. 13.

{which lead thee} Or, that should direct thee. From a word that signifies, as, to go, Proverbs 4. 14. and specially to go on straight, or right, Prov. 9. 6. So to right, or, righten, ch. 1. 17. and to direct; or, guide: thy directors, or, thy guides, Matth. 15. 14. & 23. 16. or, as others, those that bless thee. Your false prophets, that preach peace to you, and that soothe you up in your sins, Jer. 6. 14. Lam. 2. 14. Ezek. 13. 6, 10, 16. and so is the word used, Job 19. 11. Psal. 72. 16. Cant. 6. 9. Mal. 3. 12, 15. But the former seems more agreeable to the scope of the prophet, both here, and ch. 9. 16.

{cause thee to err} Heb. only cause to err. A defect of the pronoun, or affix, as ch. 1. 15. seduce you, lead you out of the way, ch. 19. 13. Jer. 50. 6. People being more prone to follow bad examples, than good; and to be led aside by irreligious, 1 Kings 11. 5, 13. & 12. 30. & 14. 16. Jer. 44. 17. than to be led aright by their righteous, & religious rulers, 2 Kings 14. 4. and 15. 4, 35. 2 Chr. 27. 2. & 30. 3, 10. & 33. 17.

{and destroy the way of thy paths} Heb. swallow up. They spoil you, and overthrow you, by causing you to take evil ways, and corrupting your life and courses. So is the word used for spoiling, and destroying, Psal. 35. 25. & 107. 27. chap. 49. 19. Lam. 2. 2, 5, 16. Or, as others, they hide; or, cover. As, say they, the word is taken, Num. 4. 20. because things hidden, or covered, as well as things swallowed down or destroyed, are removed out of sight. And they expound it of the priests and Levites, that concealed, and withheld from the people, the doctrine of the law, whereby they should shape their courses aright, Luke 11. 52. But the former sense is more plain, and more frequent. Nor does the word in that place of Numbers, seem to signify simply to cover, but to wrap up, or to involve, and make up in a fardel; where the things so made up, seem, as swallowed up in their outmost wrappings.

{the way of thy paths} See chap. 2. 3.

V. 13. {The Lord standeth up} Heb. Jehovah. See ch. 1. 2. The Lord Chief Justice, or Judge General, Psal. 50. 6. & 75. 7. & 82. 1. chap. 33. 22. A description of God's entrance upon, and proceeding in judgment, against those oppressors, and misleaders of his people.

{standeth} As Gen. 37. 7. Exod. 15. 8. or rather, is set; as Psal. 45. 9. On thy right hand the queen (your wife, so the word signifies) is set, not standing, but sitting: as the Persian king's wife beside him, Neh. 2. 6. and Bathsheba the queen mother, on Solomon's right hand. 1 Kings 2. 19. and so it would be rendered, Psal. 82. 1. he is set, as the judge on the bench, that sits down, to hear causes debated before him, Exod. 18. 13, 14. chap. 6. 1. Dan. 7. 9. Joel 3. 12. Rev. 6. 16. so, to set themselves, (to wit, in battle array) and, to stand, (or stand still) are mentioned, as two distinct notions, 2 Chr. 20. 17. See the like error in translation, ch. 52. 2.

{to plead} Or, to debate, Job 9. 3. Prov. 25. 8, 9. either, to plead and debate the matter in their behalf, as their advocate, Jer. 50. 34. or to hear the pleas and debates on either side as a judge, Mic. 7. 9.

{and standeth to judge the people} He sat down to hear, and debate; he stands up now, as the manner of judges is, after full debate, to pass sentence. So Acts 7. 56. He appears unto Stephen, as ready to pass sentence for him, against those that had condemned him, and to avenge his blood upon them. Or, he standeth to judge; that is, as he is set down about it, so persists in it, he goes on in it, and will not give it over, until he have brought the matter to an issue, and finished his work of judicature, Psal. 94. 14, 15. chap. 42. 3. For, to stand, is sometime to persist in a business, Eccles. 8. 3. Hos. 10. 9.

{to judge the people} To judge for them; in their behalf. To pass sentence against their oppressors, as Psal. 7. 8. & 26. 1. See ch. 1. 17.

{the people} His people; of whom before, v. 12. Deut. 32. 36. A defect of the affix, v. 12. Heb. peoples; as Psal. 7. 8. chap. 2. 3, 4. the whole multitude of them, as well one, as another. He will hear, and right them all, be they never so many, Psal. 145. 14, 21. & 146. 7. God can, and will do it; though Moses could not, Exod. 18. 14.

V. 14. {The Lord will enter into judgment} Will come to a trial, Job 14. 13. Psal. 143. 2.

{with the ancients of his people} Before was showed in whose behalf, v. 13. here, against whom he would proceed.

{the ancients} Or, elders; that is, as the next word shows, the princes, and rulers. So called, because chosen ordinarily, of such as were well in years. Exod. 24. 9, 11. Num. 11. 16. Deut. 21. 2. and because in maturity of understanding and judgment, they ought to be as such, albeit they be not so far in years as some others, Exod. 18. 21. Deut. 1. 13. In which regard also, the same title is given unto the ministers of the Gospel; though sometime, having not attained yet to old age, 1 Tim. 5. 17. & 3. 6. & 4. 12.

{of his people} Elders of the people, say some, as distinct from the elders of the priests. But those of both sorts were herein faulty; and in government they seem to have been conjoined, Deut. 17. 9. 2 Chr. 19. 8.

{for ye have eaten up the vineyard} Before, the persons against whom he would proceed. Now the actions and indictments that he enters against them; and the crimes wherewith he charged them; to wit, their oppressions of his people.

{for} Or, because. Heb. and. The copulative for the causal; as Psal. 60. 11. ch. 64. 5. and so it may be taken, 2 Sam. 24. 1. in those words and he moved David, &c. because one (that is, Satan, 1 Chr. 21. 1.) had moved David, or, because David had been moved. (of which form of speech, see chap. 1. 18, 20.) Others render it, but; as if it were the latter part of a speech, partly conceived, and partly expressed: (as some make that of the serpent, Gen. 3. 2.) wherein God having related that their duty was to have done, and what care they ought to have had of his vineyard; does after proceed to show, what a contrary course they had taken therewith; But ye have eaten it up. And indeed the copulative is oft used for the adversative, as ch. 2. 6. & 5. 2, 6. Mal. 2. 11. But it is not needful, that it should so be here used; nor are such needless supplies safe.

{ye have} Or, they have. A change of the person. See the like, chap. 1. 29. Deut. 31. 28, 29. the turning of his speech to them, adds some emphasis to it; as if he had said, Ye, even you, are those that I speak of.

{eaten up} Destroyed, spoiled; a metaphor taken from beasts, that depasture, a ground, Exod. 22. 5. Num. 22. 4. & 24. 22. & 5. 5. & 6. 13. or, that browse upon vines, and other plants, and so spoil them, ch. 18. 6. & 27. 10. Some render it, burnt up, as the word is taken, Judg. 15. 5. Psal. 80. 16. and 83. 14. ch. 9. 18. laid it as waste, as if it were burnt up with fire, Joel 2. 3.

{the vineyard} Either God's vineyard; that is, his church; ch. 5. 1, 7. his people, v. 15. vineyard, for, my vineyard, as, people, for, his people, v. 13. or, vineyard, for, vineyards, Judg. 15. 5. and with the article also, Deut. 22. 9. the vineyards, that is, the lands, and possessions of his poor people; of whom he speaks, v. 13, 15. See 1 King. 21. 1, 7, 15. Neh. 5. 3, 5.

{and} The defect of the copulative, makes the sentence the quicker.

{the spoil of the poor} Not taken by them: but taken from them: as, my wrong, not done by me, but done to me, Jer. 51. 35. and his snare and his gin; not set by him, but set for him, Job 18. 10.

{spoil} That which you have wrested, and torn from them, as in an hostile manner; or as wild beasts prey upon cattle. See ch. 10. 2.

{is in your houses} And that is evidence sufficient against you, Mic. 6. 10. Zeph. 1. 9.

V. 15. {What mean ye, &c.} Heb. what to you. And that all contracted into one word. A quick form of speech, not unfit to express anger and passion, What have ye to do? Or, Who gave you authority to use my people in this manner? A sharp expostulation; as proceeding from, and intimating no small measure of wrath and indignation: not unlike those, Psalm 50. 16. chap. 52. 5. Joel 3. 4.

{that ye beat my people to pieces} As Mic. 3. 2, 3. Or, that ye crush them; as Job 4. 19. Prov. 22. 22. Lam. 3. 34. Or, bruise them; as chap. 53. 5, 10. Or, make powder of them; as Psalm 143. 3. (See the like, 2 King. 13. 7. Psalm 18. 42.) That you exercise all manner of cruelty upon them. See ch. 1. 15, 21. The same speech is found, Psalm 94. 5.

{and grind the faces of the poor} Cause them by your oppressions, and hard usages of them, so to pine away, that it manifestly appears how it fares with them, by their faces. See ch. 1. 17. Or, as some other, ye batter, ye beat them black and blue; you are not content to bereave them of their goods, and means of maintenance; but you exercise your cruelty also upon their persons; the marks whereof they bear about them in their faces. The word here used signifies, as to grind, Numb. 11. 8. So to batter, Exod. 32. 20.

{saith the Lord God of hosts} See ch. 1. 9, 24.

V. 16. {Moreover the Lord saith} Heb. And; as Neh. 12. 8. Here the prophet passes from the actions, that God would proceed for against the men, the rulers, and great ones especially, unto the indictments that he had to commence against the women; and the heavy doom that should be passed, and executed upon them, for the same.

{because the daughters of Zion are haughty} The crimes charged upon the women, are principally, their excess of pride, wantonness, and vanity, discovering itself in the manner of their gait, and garb.

{Daughters of Zion} Not, as the Daughter of Zion; (of which phrase, see chap. 1. 18.) but, as Daughters of Israel, 2 Sam. 1. 24. And Daughters of Jerusalem, Luk. 23. 28. The women that dwelt in Jerusalem, whereof Zion, being a principal part, is put here for the whole city, as ch. 4. 3. But here the rather, it may be, because many of the women of chief note, and most faulty in the excesses, here taxed, (as those before noted, and taxed for their domineering over God's people, vers. 12.) did, in that part of the city, (the king's court especially, being there situate) reside. So also, ver. 17. ch. 4. 4.

{are haughty} Or, stately. Heb. are high, or, lofty; as ch. 55. 9. or, lift up themselves; as Zeph. 3. 9. Carry their heads aloft.

{and walk} Heb. will walk. And so after, again in the future, but for the present: (as appears by the former) which, in Hebrew, is not unusual; especially where the ordinary doing of, or continuance in the doing of a thing, is intimated. Thus they do, and thus they will do, for it is their ordinary guise. So Numb. 23. 7, 9. & 24. 9, 17. ch. 5. 8.

{and walk with stretched-forth necks} Heb. stretched out in the throat. For so the word, here used, properly signifies; as ch. 58. 1. But is here put for the neck, because part of it; or joined to it; as also, Ezek. 16. 11.

{stretched forth} The stretching out of the neck, is sometime of earnest desire and expectation, Rom. 8. 19. Sometime of pride and stateliness, Psalm 75. 5. So here.

{and wanton eyes} Heb. lying, or deceiving; or, dealing deceitfully, ch. 63. 8. With their eyes. (For both the preposition wants; as Psalm 17. 7, 14. and the affix also; as ver. 13.) That which some expound of their painted faces, and counterfeit visages. Of which, Jer. 4. 30. Ezek. 23. 40. (See ch. 1. 15.) Others, of their lewd and enticing looks, Gen. 39. 7. Or as others rather read and render it, twinkling with their eyes. That which, as Solomon makes the note of a lewd man, Prov. 6. 13. So the prophet here, the note of a light and loose disposition in the women of his times.

{walking, and mincing as they go} Or, tripping it nicely, as they go along. Heb. walk; walking; or, go, going, and tripping; or, taboring; go, going; as Psalm 126. 6. That is, go ordinarily; or are wont to go tripping, or, taboring. The Hebrew word here used, being nowhere else found, is ambiguous. Some suppose it, by interchange of one letter with another, of very near affinity, to come from a word that signifies to beat, or, play on a tabor. Which some of them understand of the creaking of their pantofles. Others, rather of a set frame of affected pace, not without some noise or sound, as they footed it: and so it may be rendered; They use to tabor it as they go. As in another kind, it is said of the court ladies of Nineveh, carried away captive; that they should go along with their queen, in the same condition with them taboring upon their breasts, Nah. 2. 7. Others derive it from a word that signifies a little child, Jer. 40. 7. & 41. 16. and render it, Go like little children; that can scarce go alone, and are fain to be led; imitating such in the niceness of their gait. Or as others, going struttingly, and wantonly, as little boys and girls are wont to do; in a lighter manner than will stand with matron-like gravity. Others, lastly, understanding it of such an affected nice pace, as before, suppose it to come from an Arabic term, used in that language, for a pacing, or ambling nag. Which may well be deemed the more probable, from that which next follows.

{and making a tinkling with their feet} This word also, as the former two, is nowhere else found. That from whence it has its original, used in the singular number, Prov. 7. 22. signifies a fetter, as most render it; though our English, the stocks in the plural; we have it, ver. 18. for garters, or, chains, worn, usually, about the legs. Some therefore expound it, going, as if they were fettered. Others, tinkling; that is, making a noise with their spangles about their gartering say some; with little bells about their shoes; say others; or with the chains of gold, or silver about their legs; wherewith they used to make a noise of purpose, as they went along in the streets: See vers. 18. Thus, as twinkling with the eyes, so tinkling with the feet, should be taxed as a note of lightness. But they that render it, going, as if they were fettered; understand it of such a nice kind of affected pace, as was in the former term intimated; and here further described, by a resemblance taken, either from captives and prisoners, that having irons upon their legs, cannot go freely and readily; but in a slow, and stalking manner, as their irons will give them leave. Or as others, from those cords, or fetters, that horse-breakers are wont to hamper young colts with, to bring them to a pace. That which sorts well with the notation of the word foregoing, from the Arabic.

{feet} For legs. as Psal. 105. 18.

V. 17. {Therefore the Lord} Heb. And. So Job 10. 15. & 21. 14. Their crimes were before, their doom now follows. God will punish them in those things, and in those parts, wherein they discover, and wherewith they practice their wantonness, and their pride.

{will smite with a scab the crown of the head} So ours, and most interpreters; as deeming the word, (nowhere else used) to come from one, which (with usual change of a letter) signifies a scab; used oft in the description of the leprosy, Lev. 13. 2, 6. &c. and without such change also in another form, for the same, ch. 5. 7. So the sense is, God with a scab, or, scall, will take off their hair, which is a part of women's glory, 1 Cor. 11. 15. and wherein these did pride themselves. This might be effected, either by evil usage, when they came into an enemy's hands; or, by some foul disease otherwise seizing on them; such, as not seldom follows looseness of life, Job 20. 11. Prov. 5. 11. Yet some render it more generally; The Lord will peel, or, make bald the crown of the head. Which may also be done, by causing them to be shorn, or shaven by the hand of their enemies, with whom they should be in captivity, which, with slaves and captives, is not unusual, Deut. 21. 12. And is done, on purpose, sometimes, in disgrace; such as it is also usually deemed to be, 1 Cor. 11. 6. Or, by giving them such occasions of grief, as should cause them to cut, yea, or to tear off their hair: that, which in heavy calamities, out of impatience, and impotency of spirit, is oft done, Jer. 7. 29. But the first seems most probable. See vers. 24.

{the crown of the head} The natural seat of hair. He will make those their heads, which before they carried so high, not only void of all loveliness, but so loathsome now, that they shall have little desire to have any see them: and others as little lust to look after them, that were formerly taken with them. See Cant. 7. 5.

{of the daughters of Zion} As, the daughters of Moab, ch. 16. 2. See v. 16.

{and will discover their secret parts} Heb. make naked; or, bare, Levit. 20. 18, 19. By bringing them into that miserable condition, that those, who now exceed in variety of apparel, change of raiment, and unnecessary superfluities, shall want clothes, wherewith to cover their nakedness; shall hardly have to hide those parts, which natural shame, and womanly modesty, do, by all means, desire and endeavor to conceal, and keep out of sight, ch. 20. 4. Mic. 1. 11. Or, the meaning may be that they should, in way of scorn and abuse, suffer such disgraceful usage, by the uncivil, and immodest carriage of the ruder sort of their enemies; into whose hands they should fall, ch. 47. 3. Jer. 13. 22. Ezek. 16. 37. & 23. 10, 26. Hos. 2. 2, 10. Nah. 3. 5.

V. 18. {In that day} What time this doom shall be put in execution; as ch. 2. 20. See ver. 7.

{the Lord will take away} He will strip them of all their ornaments, and habiliments, wherein they now so much abound, Ezek. 16. 39. & 23. 26. Not that such ornaments and attires, were of themselves simply evil and unlawful. (See Gen. 24. 22, 53. 2 Sam. 13. 18. Ezek. 16. 10, 13.) but their excess in them, and their abuse of them, to the fomenting of their pride and lust, is that which is condemned in them; and for which the removal of them is here denounced. So Hos. 2. 8, 9. See ch. 5. 12.

{the bravery} Consisting in the great variety of ornaments and attires, hereafter rehearsed, being such as they used to wear in times of feasting and jollity: opposed therefore to mourning weeds, ch. 61. 3. Nor is the word to be restrained to the first of them alone, here mentioned; but has reference also to all the rest that ensue. The bravery of all these things; for all these brave, and goodly things. As, bravery of excellency, for, brave excellency, or excellent bravery, ch. 13. 19.

{of their tinkling ornaments about their feet} Or as some, their slippers. The Hebrew word properly signifies, fetters, Prov. 7. 22. but garters here, as the most; or, chains. Such golden chains, as in divers of the Eastern parts women of fashion use, at this day, to wear. This was questionless, aimed at in the last clause of the verse next before going.

{and the cauls} Or, as some, networks. As others, embroidered works, by change of a letter, from that which signifies, embroidery, Exod. 28. 4, 39. though some distinguish that, and embroidery. Some would have it to be some ornament about the legs; as the former about the feet: as if the former were some kind of shoes, or slippers; these of hose, or stockings. But there is little probability of either. The word has no fellow.

{and the round tires like the moon} The word is found only here, and Judg. 8. 21, 26. where such ornaments are said to have been on the camels' necks; that belonged to the Midianitish princes. It is generally acknowledged, by the interchange of two letters of very near affinity, and in sound almost, if not wholly the same, to be derived from one, which in Syriac (whereof the Syrian deity is so termed) signifies the moon; yet not so much the half, as the whole moon. Others render it, chains, or collars. Which are indeed round in compass, but do not so fitly resemble the moon. And chains are also said to have been on the camels' necks; and that distinguished from these moon-like ornaments. Others, and those not a few, take it, for round looking-glasses. And such indeed swelling up, and bellying out, do not unfitly resemble the moon, and that at full; for from her roundness she has that name. But what should looking-glasses do on camels' necks? Others, lastly, for some kind of ornament about their shoes; such, as the nobility among the ancient Romans, wore: whereby they were distinguished from the meaner sort; or other such jewels, and ornaments, shaped like the moon; as among other nations, (which stories show) have been in use. Nor does it hinder, but that these, here mentioned, should be of the same sort with those; because they resembled not the figure of the round, or whole, but the half-hooked, or horned moon. For albeit the moon, from her roundness, have that name; and so properly, and primarily design the moon at full: Yet was it, in likelihood, more largely used, to signify that planet, without special respect had to her several shapes. And so the word, here used, may well signify such jewels, or ornaments, as represented her in any shape. Of which sort might well be the silver, or golden bosses, on the camels' furniture, before mentioned.

V. 19. {And the chains} So some. Others, collars; as collars of Esses with us. Which may therefore amount much to one. But chains, or, collars, and these seem to be distinguished, Judg. 8. 26. where both are mentioned. The word, here used, comes from one, that signifies to drop. And because pure myrrh, is such as drops, or issues from the plant of itself enforced, is by a word of the same original, thence so termed, Exod. 30. 34. Some therefore suppose that by it here are meant, such little boxes, like our civet boxes, of gold, wherein they used, either to reserve, or carry about them, myrrh, and other like odors, or sweet ointments; bearing the name of that for which they were first made and used. See ver. 20. Others take it for pearls; so termed from the form of them, (as some the like in Greek) resembling the droppings of myrrh, or other gummy matter: such as we term, pendants; and our great ones were wont to wear at their ears.

{and the bracelets} Or, chains. Peradventure the lesser sort of them, such as our bracelets ordinarily are. The word, as it is here single, is nowhere else found. But in a square, or double form it is oft used, in describing the work about the tabernacle; as Exod. 28. vers. 14. & chap. 39. 15. and there signifies chains; it comes of a root that signifies to wreath; and has affinity with one, that signifies the navel, Ezek. 16. 4. And with another, that signifies, a coat of mail; or, a brigandine, 1 Sam. 17. 5. And it is most likely to import any such ornaments, as consist of links fastened together; as the mail in the coat thereof consisting or of gold-wire, or thread therewith covered, twisted and wreathed together. Such as those about the tabernacle, and priestly robes seem to have been, of both kinds, whereof chains and bracelets are usually made. It may, as some think, comprehend chains of all sorts, used about neck, arm, wrist, or leg. Howbeit, the Chaldee paraphrast used the word sometime for hooks; whence it may be surmised to intend such golden hooks, clasps, or taches as women use oft about their looser garments, to fasten one part to another. Of which mention is made, Exod. 35. 22. though amiss rendered there, bracelets, the word being commonly used for hooks, ch. 37. 29. Ezek. 19. 4, 19. & 29. 4.

{and the mufflers} Or, masks, or, veils, or, hukes. Such as women use to veil, or cover their faces with, as Rebekah did, Gen. 24. 65. and of which the apostle speaks, 1 Cor. 11. 10, 15. (For the head there signifies not the skull, or scalp only, but takes in the face also; as when a man is said to be beheaded, 2 Sam. 16. 9.) So some take it, because the word whence it comes, is found used by the Jewish writers, for in that manner to cover: who yet from the word here, seem to have taken up that use of it, which in Scripture, is not found. Others therefore expound it spangle, or spangled attires, that are wont to quiver, and by quivering to make a more glittering show. Because the original of it, is from a root, as in Scripture signifies trembling, and shaking, or, quaking, Psal. 60. 3. chap. 51. 17, 22. Nah. 2. 3. Zach. 12. 2. The word itself, is a sole one.

V. 20. {and the bonnets} Or, head-tires, or, hoods. The word is of the same descent with that translated, bravery, vers. 18. And is deemed, sometime, to be taken more largely, for all sorts of goodly garments, ch. 61. 3, 10. But is most commonly used for head-attire; and that common to either sex, as appears, Exod. 39. 28. Ezek. 24. 17, 23. & 44. 18. See ver. 22.

{and the ornaments of the legs} Thus do divers render it. Some of them so taking it because it comes from a root that signifies, going, of pacing, or marching, Judg. 5. 4. Psal. 68. 7. But these notations are not always of certainty. The same word, with an Aleph only prefixed, which alters not its original, is rendered, chains, Numb. 31. 50. and a bracelet, 2 Sam. 1. 10. Whence also it appears, that it was such an ornament as was usually worn, not on the legs, but on the arm. For it is said to have been taken off Saul's arm; and yet in that other place in Numbers, some translate it also garters, as the old Latin also does here: however, it appears that it was an ornament no more, if at all, of the legs than of the arms: and the translation therefore would be altered. See vers. 19. bracelets. Of which, these seem to have been some special distinct kind.

{and the head-bands} Silken fillets, or ribbons; which they used about their heads; therewith either to tie up their hair, or to fasten their other head-gear, or attire to their heads. See Ezek. 24. 17. It was an ornament of special note with them; as appears, Jer. 2. 22. See the note there. Nor is it to be omitted, that the royal diadem (as the name itself also imports) was in ancient times, no other than a fair and rich fillet. It comes of a word that signifies to tie, or to bind. And God seems to allude unto such curious fillets, or ribbons; when he wills this people to bind his precepts for a sign upon their hands, Deut. 6. 8. As also Solomon, when he charges his son to tie, or bind the lessons he taught him, about his neck, on his heart, and on his fingers; or hands, Prov. 3. 3. & 6. 21. and 7. 3.

{and the tablets} Heb. houses of the soul or breath, soul, for breath: as Gen. 6. 17. & 7. 22. and so some take it not amiss, Jam. 2. 26. By these houses, or receptacles of breath, some understand pomanders; or, boxes wherein they carried sweet odors about them; with small holes pierced in them (not unlike the myrrh-boxes, by some thought to be mentioned, ver. 19.) by the scent thereof, to refresh their spirits when they pleased. Others, masks or mufflers, or the like, that covering the mouth, receive, or keep in the breath. For they seem to stray too far, that render it, pectorals; or, breastplates; understanding thereby, such jewels as they wore in their bosoms, or between their breasts: Because the soul, to wit, the heart, is there situate. Another word is rendered, tablets, Exod. 35. 22.

{and the ear-rings} Jewels, that hung in, or about their ears. So some of the Jewish doctors, and of ours. But there is another word used in Scripture for earrings. Numb. 31. 50. & Ezek. 16. 11. See ver. 21. Others therefore of them, whom some also of ours follow, understand by it, amulets, superstitious trinkets, of magical device, supposed to have virtue against charms, and enchantments, or other casual evils: plates, or medals of gold, with spells, or characters engraven on them to that purpose. This they seem, thence to conceive, because of the near affinity between the word here used, and that that signifies to charm, and enchant, Psal. 58. 5. Eccl. 10. 11.

V. 21. {And the rings} Mentioned among the Midianitish ornaments, Numb. 31. 50. used to be worn on the hand, or fingers, Esth. 3. 10. & 8. 2. Luk. 15. 22. Jam. 2. 2. and in Heb. so called, of a word that signifies to dip deep; or, to fix, and fasten, Exod. 15. 4. Job 38. 6. Psalm 69. 2, 15. Prov. 8. 25. Either because the finger is dipped deep into the ring, and the ring fastened unto it, Cant. 8. 6. Jer. 22. 24. Hag. 2. 23. Or, because being much used in sealing of deeds, they are as dipped in, and fixed upon that which they seal; or give an impression unto, and add a greater firmness to the deed thereby sealed, Esth. 8. 8, 10.

{and the nose-jewels} Such as they used to wear on their foreheads, hanging down toward the nose, Gen. 24. 47. Prov. 11. 22. Ezek. 16. 12. This kind of jewel, it seems, was very rife with them. For we find it oft mentioned, Gen. 24. 22. Exod. 35. 22. Judg. 8. 24. Job 42. 11. Prov. 25. 12. and they were of divers sorts; some, that were hanged in, or about the ears; as appears, Gen. 35. 4. and were so rife with their women, and the younger sort of that sex, that of them alone, was made the golden calf, Exod. 32. 2. From which, to distinguish those here spoken of, they are called jewels of the nose; though the word here rendered, nose, is oft-times used for the whole face, Gen. 3. 19. 2 Sam. 24. 33. and so it may take in also the ears, and be rendered more largely, the face-jewels; as comprehending either kind.

V. 22. {And the changeable suits of apparel} From their jewels, and additional ornaments, he seems to pass here to their clothes and garments themselves, that covered their bodies, or the greater part of them.

{changeable suits} The word in Hebrew is but one; and is found but in one place more; to wit, Zach. 3. 4. where it is rendered, change of raiment. But a word of near affinity to it, and of the same descent with it, signifies spoils, taken from men slain and stripped; whether armor, as 2 Sam. 2. 21. or raiment, as Judg. 14. 19. (where another word also is used, for change of apparel) so called from a word, that signifies to pull away; or, pull off, Deut. 25. 9, 10. And so it is thought, that change of apparel is, here styled; because the one is put off for putting on of the other: as Zach. 3.4. But others rather deem it some special kind of apparel, that covered the body from the waist downward; such as our women's kirtles, or petticoats are: For it is very near the word, that commonly signifies the loins, ch. 5.27. & 11.5. Nor see I any reason, why it may not be so taken, in Zachary also for some such garments, as men used to wear, fastened to them about their loins. Only there seems there, a defect of the epithet; such, as in this prophet, chap. 1.18. & 5.4. & Mal. 1.14. and it may then be rendered, I will clothe thee with fair robes: or the like. Some garments and attires were, in name at least, common to both sexes. See Bonnets, v. 20.

{and the mantles} From covering or enwrapping the body, so called. For that is the notion of its original, Psal. 73.4. This seems to be some upper garment, as the former an inner: That girt to the body; This hanging loose. The word is but once read.

{and the wimples} It is rendered a veil, Ruth 5.13. Some would have it an apron.

{and the crisping pins} Or, curling-pins. Such long pins, as they were wont to curl, or to fasten their hair with: or, to make use of about their attire and apparel. Otherwise, it comes near to a word that signifies a pen, or pin, to write with, chap. 8.1. or a tool, to engrave with, Exod. 32.4. Some expound it pin-cases; or, needle-cases. I should rather, pin-cushions, or, pin-pillows: as resembling the form of such bags, as the better sort used to put their money in. For which the word is used, 2 King. 5.23. being not found elsewhere.

V. 23. {And the glasses} Not drinking; but looking glasses; or, mirrors. Which yet always were not in those days, if at all, of glass; (for of glass we find no certain mention in the stories, or books of the Old Testament: nor is there any word that I know for it in Hebrew) but of fine and bright brass; or other the like metals. See Exod. 38.8. though two other words, be also used for such: but both from one root, and notion of sight: and but once only, as this here also, used either of them; the one in that place of Moses: the other, Job 37.18. The word here given them, has its ground from the use of them, to reveal, and show a man's, or woman's own face, to themselves, Jam. 1.23,24. The apostle alludes to them, 1 Cor. 13.12. & 2 Cor. 3.18. Howbeit some of the Jewish doctors would have the word to signify such fine and thin garments of lawn, or silk, as do not so much cover, as discover the body clad with them, and lay it open to view of others; as the heavens, in that regard, are in the opinion of some, in that of Job, compared to glass; because transparent: but that is questionable. Nor is there any notion of glass, in the word there used. And of like uncertainty is that of some others; who suppose some reference to such kind of apparel, as is here intimated in the term used, ch. 8.1. (where alone the singular is found; as the plural here only) which if it should so be, I should then surmise, the word here to signify some kind of veils; such as with us also, among the neater, or nicer sort rather, are in use; for there the word certainly signifies a roll of paper, or parchment, to write in. But the first exposition is most received; and the same words in the Hebrew sometime signify, one thing in the singular number, and another in the plural; as, that which signifies a pot in the singular, signifies thorns in the plural, Eccl. 7.6. that which signifies an asp, or some kind of serpent, in the singular, chap. 14.29. signifies excrements in the plural masculine, Exod. 4.15. issue, in the feminine, chap. 22.24. that which signifies light in the singular, Esth. 8.16. Psal. 139.12. signifies herbs in the plural, 2 King. chap. 4. v. 39. ch. 26.19.

{and the fine linen} The name of the stuff, or matter; not of the vesture or thing itself, thereof made. It is translated sheets in Sampson's story, Jud. 14.12. and the Greek word answering it, and derived from it, is used by three evangelists, in relation of our Savior's sepulture, for a winding-sheet, Matth. 27.59. Mar. 15.46. Luk. 23.53. But might peradventure, in that former place, have been better rendered, shirts, than sheets: for it is not likely, that those Philistims whom Sampson slew, to make payment of his wager, carried their sheets; and much less their winding sheets, about them. Besides that it seems used also, for a shirt, or such an inner garment of linen, as is wont to be worn next the skin, Mar. 14.51,52. and it may well therefore here be rendered, either smocks, or shifts; the the more modest term used in these times, comprehending both shirts, and smocks.

{and the hoods} Or, Turbans. An attire for the head, different from the bonnet before mentioned, v. 20. Levit. 8.9,13. such as the Turks and Persians, or their women use at this day, consisting of many folds, and wreaths; and with some raised up to a great height in the middle: so called of a word that signifies to roll; or, turn round, chap. 22.18. It is used, both for a royal diadem, ch. 62.3. Ezek. 21.26. and for a priestly miter, Exod. 28.4. Levit. 8.9. Zach. 3.5. and it is so called, because it was rolled up in many folds; and the head enwrapped with it, Levit. 16.4.

{and the veils} Or, robes; or, frocks: or, cassocks. A loose upper garment, so called of spreading: For so signifies the word, from whence it comes, 1 King. 6.32. It is found here, and Cant. 5.7. not elsewhere.

V. 24. {And it shall come to pass, that} Heb. it shall be As chap. 2.2. and a defect of the particle, that; as ch. 4.3. Before, was the privative part of the doom; what they should be deprived of: Now follows the positive; what in room thereof should succeed.

{there shall be instead of sweet smell} The word comprehends all aromatical, or odoriferous spices, Exod. 30.23. 1 Kings 10.2. Ezek. 27.22.

{stink} The word properly signifies putrefaction; or, rottenness, ch. 5.24. and by consequence stench, thence usually proceeding. That which should befall them, either from such filthy sores, and loathsome diseases wherewith God should smite them, Deut. 28.27,60. Job 7.5. & 19.17. Psal. 38.5. v. 17. or from such evil usage, and restraint, in prisons, and dungeons, which they should endure in the time of their captivity, ch. 42.22.

{and instead of a girdle} Or, of girding. Which the word properly signifies, 2 King. 3.21. as also the like word hereafter used; and may import, either a girdle, wherewith they used to gird to them their inner garments, Exod. 29.5. or such garments, as being girt to them, about the loins, or paps, 1 King. 18.46. Levit. 13.35. Rev. 1.13.) do fall down to the lower parts of the body; whereof before, v. 22. For it is used of those aprons, or girdings, which of twigs twisted, or wreathed, rather than leaves sewed together, (for the word there used signifies as well twigs, or branches; as leaves, Gen. 8.11. Neh. 8.15.) our first parents made to cover their shame with, Gen. 3.7.

{a rent} Renting of garments for extremity of grief, Jer. 41.5. Or, rags; having no whole garment to put on. It comes of a word that signifies to cut down, ch. 10.34. or to cut asunder, ch. 29.1. Some therefore expound it of their garments, by the enemy cut short, in scorn, to the discovery of their shame; as 2 Sam. 10.4. ch. 20.4. Others render it looseness, dissolution; opposed to girding: and the word it comes from, seems so to signify, Job 19.26. Their rags, such as they shall have, shall, in a slatternly manner, hang loose about those that were so curious in girding, and fitting their garments to their bodies, before: as it is wont to be with those, who either being in a sad or forlorn condition, are wholly regardless of themselves: Or, whose apparel is so tattered and torn, and by reason thereof so unuseful, that they hold it not worthy of any regard, nor would stand them in any stead, were they never so careful to gird it unto them. See v. 17.

{and instead of well-set hair} Heb. work of even, or, smooth setting; or, trimming, to wit of hair; as by the opposite does appear. Hair evenly, and curiously so disposed, as no one hair rises, or stands above the rest, but all lies as smooth as the surface of some gold, or brass-plate, artificially beaten out, and exactly smoothed with the hammer, ch. 41.7. For from a word that signifies such manner of work (Exod. 25.18. Numb. 10.2. ch. 44.12.) is that, here only used; with a small alteration of one vowel only derived. And the word which we render, setting, disposed, or trimming, is applied to the dressing, or trimming of hair, on head or beard, in the story of Mephibosheth, 2 Sam. 19.24. which place gives light to that other ambiguous one, concerning the captive woman's dealing with her nails, Deut. 21.12.

{baldness} Procured either by the scab before mentioned, ver. 18; or the hair plucked, or cut off in scorn, or rage, by the hand of a foe; or torn off in extremity of grief, through impotency of spirit, by themselves. ch. 15.2. & 22.12. Mic. 1.16.

{and instead of a stomacher} The Hebrew doctors themselves agree not about this. And indeed in most of these names, as also in the forbidden fowls, Levit. 11. & Deut. 14.) their greatest rabbins rove, but, as well as we. Some would have it a silken swathing-band; such as they used to wear about their breasts. Which with our version, may not altogether unfitly agree. Others of them a fine upper garment, of fine linen or silk. Some of ours, a girdle made of twist-silk, or thread: Because it has all the letters of a word that signifies twist, Exod. 28.28. (for so it would rather be there rendered, than lace) and a cord, or line, Ezek. 40.3. and some kind of wearing cloth made of such; but rendered a bracelet, Gen. 38.18. Others of them a farthingale; a garment consisting of many pieces, that being narrow at the top, where it is girt to the waist, widens still to the bottom, where it carries a large compass; such, as in times past, were among our gentry very rife. These suppose the word compounded of a term that signifies a piece, Gen. 18.5. Lev. 2.6. And another that signifies round: whence the land of Galilee, 1 King. 9.11. But neither is the former word used of pieces of cloth, but of bread, or cake only: nor is the deduction very probable: nor would all granted afford ground sufficient for the making up of such a garment, as these authors would piece together out of these notions. Ours may stand, till some more probable can be produced.

{a girding of sackcloth} Heb. sack; as Gen. 42.25. A word that holds its own in most languages. Such coarse, and sorry stuff, as their sacking was mostly made of; and being the ordinary matter of mourning weeds, was used commonly, as a badge of much heaviness & grief, Gen. 37.34. Job 16.15. Ps. 30.11. & 35.13. ch. 15.3. Girding of, or, with sack; as ch. 22.12. For putting it on, and wearing it; as girding on of harness, 1 King. 20.11.

{and burning} Tanning; or sunburning. Which they had formerly been so curiously careful to shun, that they would not once peep out into the air, much less into the sunshine, without mask, or veil, for fear of abating their beauty, and altering their hue. But should now seize on them with a witness; being exposed to all such kind of occurrences; and having nothing to shelter them from sun, wind, or weather. See Cant. 1.6.

{and} A defect of the copulative; as Job 12.4. and 20.17. ch. 5.24. Hab. 3.11. which makes the sentence the quicker.

{burning} A defective word, from that which, more entire, so signifies, Exod. 21.25. not found elsewhere, unless ch. 32.13. (See the note there) and here used, partly, to quicken the sentence; and partly to make it comply in sound with its opposite. For in such kind of modulations, this our prophet abounds. Nor is the term, ci, from Cavah, to burn, any more uncouth a deduction, as a learned author, to make way for his own uncouth interpretation, here terms it) than ri, from ravah, to water, Job 37.11.

{instead of beauty} Which by all means, they had formerly been so exceeding careful and studious to maintain; whereof they had been so proud, Ezek. 16.14,15. The main sum of all is, that being stripped of all their former goodly raiment, and ornaments, they should, in most pitiful plight, and sorry rags, be carried away barehead, and barefoot, in captivity to Babylon. See Jer. 2.25,37. That construction of a late learned annotator, seems over-harsh; who taking the foregoing word not for a noun but a particle, tears off this clause from the present verse, and glues it to the next, thus rendering the words, For instead of beauty, or, because of beauty, thy men shall fall by the sword.

V. 25. {Thy men shall fall by the sword} The men shall suffer; for suffering, and fomenting in the women, the vices and crimes before charged on them; ver. 16. And the whole state, for not restraining and reforming them, ver. 26. Or, the women shall suffer, as in their own persons, by the means above mentioned; so by the loss of their husbands also, and of such as might be a support unto them, and a means of keeping them from reproach. See ch. 4.1.

{Thy} Yours, O Sion, your inhabitants; as ch. 1.27. v. 16.

{men} Distinguished from women, and children, Deut. ch. 2. v. 34. & ch. 3. v. 6. Of the words, see ch. 2.9.

{shall fall} Be slain; as 2 Sam. ch. 21. v. 9. Psal. 78.64.

{by the sword} Of the enemy, see ch. 1.20.

{and thy mighty} Heb. thy might. And so Jer. 49.35. their might: as we use to say, nobility, gentry, commonalty, for nobles, gentlemen, commons: so, the height of people, for haughty people, ch. 24.4. or, thy men of might, for mighty men; as wisdom for a man of wisdom: a wise man, Mic. 6.9. and honor for men of honor, honorable men, chap. 5.13. so strength, for strong ones; or, men of strength, Judg. 5.21. See ch. 1.21,26.

{in war} Where the mighty fall, as well and as soon, oft, as the weak, 2 Sam. 11.25. Eccl. 9.11. especially then, when God fights against them; and the enemy comes with commission from him; against whom no power can prevail, and before whom no strength can stand, Psal. 33.16. and 76.7. Amos 2.14,16.

V. 26. {And her gates shall lament,} The city being ruined, shall yield a most lamentable spectacle to all that behold it; or, the whole state and land shall be in such condition; it shall so be with all her cities. See Jer. ch. 34. v. 1.

{her} A change of the person, as before verse 14.

{her gates} Her cities, gate, for city; as Exod. 20.10. Deut. 16.15. and 31.12. Or, the gates of Zion, that is, of Jerusalem, wherein the judges and elders used to sit; for the hearing of causes, and the execution of justice, Ruth 4.1,2. Psal. 127.5. Jer. 37.7.

{shall lament} A very pathetical expression, intimating such a woeful condition, as even the very senseless creatures might seem to be sensible of it. So, chap. 24.4. The gates of Zion are said to mourn: for want of that confluence of people that had wont to be in them; as the ways of Zion, are said to lament for want of passengers that used formerly to pass to and fro by them, Lam. 1.4.

{and she} The land or the mother city Jerusalem, Lam. 1.1.

{being desolate} Heb. cleansed: that is emptied of goods and people: or destroyed: cut off as the word is rendered, Zach. 5.3. But of that version there is some doubt. The word seems to have a metaphor in it, taken from the sweeping of an house, with brooms or besoms Matth. 12.44. which by this very word, are of some deemed to be so termed, Exod. 25.29. and elsewhere. But that is not so probable; for the vessels or instruments there mentioned, were of gold, and belonged to the holy table; and the use of them seems to look and lead another way. Howbeit, to the use of such implements, the prophet might well be supposed here to allude; nor is it any unusual resemblance in God's menaces. For so of Jeroboam's house, God threatens to sweep it away, as a man sweeps away dung, until it be all gone, 1 King. 14.10. that is the sense of the place; though the very term of sweeping be not there expressed. But of Babylon he says expressly, that he will sweep it with the besom of destruction, ch. 14.23. and of Tyrus, that he will scrape, or sweep her very dust away, Ezek. 26.4. Or, it may be a trope, taken from the wiping, or cleansing of a dish, Matth. 23.25. For in allusion hereunto, in the story of Manasses God threatens to wipe Jerusalem, as a man wipes a dish, and whelms it, when he has so done, 2 King. 21.13. whether of the two, the phrase here used has respect to; apparent it is, that by cleansing of it, is here meant, a depopulating of it; or an emptying the place of its inhabitants; who, as before they were compared to dross and such refuse stuff, as must be severed and consumed, ere the gold can be purified, ch. 1.25. So are they here likened, for their wickedness, to the grease or filth of a dish; or the dust and dirt that sticks fast to the pavement of an house, that cannot therefore be cleansed; the one, or the other; until the one be thoroughly wiped: and the other swept accordingly: and to such stuff, as is so wiped off, or swept away, or scoured, or scraped off, are they compared, Lam. 3.45. Yea, such they were, even in God's repute: and accordingly it is here intimated, that by him they should be so dealt with. See Jer. 6.30.

{sitteth upon the ground} As the manner is of mourners, Ezra 9.3. Job 2.8,13. chap. 47.1. Lam. 2.10. Ezek. 8.14. Yet withal, alluding to the site, and sight of a sacked city, that having her stately buildings, either pulled down, or burnt down, seems to lie in the dust; or to be, as a body dissolved into dust, 1 King. 20.10. Psalm 103.14. ch. 25.12. and 26.5.

CHAPTER 4

Verse 1. {And in that day} In those times, as chapt. 3.18. This chapter belongs to the former prophecy, contained in chapt. 2. and 3. And this first verse of it, to the menaces denounced in the chapter next before-going, v. 25,26. Concerning the destruction of their men, and desolation that thereupon should ensue; further here amplified by such a paucity, and scarcity of that sex surviving, the war having consumed the most of them, (the like whereunto, see chap. 13.22.) that many women should be content, yea solicit, to come upon any terms, though never so unequal and unreasonable, under one man's wing, that he may be accounted as an husband, and head to them; and they may not be deemed to want such an one. So some take that, Jer. 31.22. but of that in its place.

{seven women} i.e. that is many women. As Psal. 119.164. Prov. 24.16. ch. 30.26. Jer. 15.9. A certain number, for an uncertain. So Zach. 8.23. ten men there; as seven women here.

{shall take hold} Contrary to the modesty, required in that sex; rather to be sued, and sought unto by the other; than themselves to seek and sue to them.

{of one man} Contrary unto that natural disposition, which in that society, is not willing to admit compeers; marriage, and majesty, enduring no co-partnership. And the wife superinduced, therefore, is said to be a vexation, and, a vexer, Levit. 18.18. 1 Sam. 1.6.

{we will eat our own bread} We will find ourselves meat, drink, and apparel. We will expect no such means of maintenance from you, as the law ties husbands to, in regard of their wives, whether they have one, or more, Exod. 21.10.

{bread} For all manner of food; as Gen. 28.20. ch. 3.1.

{our own bread} That which we will earn ourselves. See Proverbs 31.27.

{and wear our own apparel} Either, wrought with our own hands; or procured by our own employments, otherwise. See Proverbs 31.13,18,19,22,23.

{only, let us be called by thy name} Heb. let thy name be called upon us. That is, let us be called, and accounted yours; to wit, your wives. So Jacob, Gen. 48.16. Let my name be called upon them: that is, let them be called and accounted mine, to wit, my sons.

{called} That is, be; or, be accounted; as ch. 1.21. but alluding withal, to the usual manner of calling the wife by the husband's name, Joh. 19.25.

{to take away our reproach} For it was deemed a reproachful thing among that people, for a woman, as to be without issue, 1 Sam. 1.6. Luk. 1.25. (for barrenness was accounted a curse, Exod. 23.26. Deut. 7.14. and fruitfulness a blessing, Psal. 127.3. & 128.3.) so to want an husband; to live single as one, that no man regarded, or looked after, ch. 54.4. Jer. 30.17. and that therefore could not have issue, in an honest and warrantable way. Hence it is mentioned, as one dismal effect of God's judgments on this people, that the maidens were not given in marriage, Psal. 78.63. See the story of Jephtha's daughter, Judg. 11.36,37. This the apostle seems to have had an eye to, 1 Cor. 7.36.

V. 2. {In that day} At that time; or, Then: as chap. 2.20. or, And then. For the better connection of it with the rest of the context, as ch. 3.6. but here, then: for after: as ch. 3.25. And, as the particle then, is oft with us a note, not of the time present, but of the time ensuing. For, the prophecy, or predictions here following, were to take effect: Not what time they should be in that desolate condition: but after these calamities overpast, and the people of God by these afflictions thus purged: the incorrigible wicked being swept away, and the residue reformed, v. 4. ch. 1.26,27. For this sermon, or prophecy, the prophet concludes, as the former, with gracious promises, for the support of the faithful; and with a prediction, as most think, of the exhibition of the Messiah, and the restoration of the church under him, wherewith also he began the same, ch. 2.2.

{the branch of the Lord} The promised Messiah: the Lord Jesus. Whose name is said to be Tsemach, that is, bud: or, branch, Zach. 3.8. & 6.12. and is so called: partly, in regard of his descent: his issuing from the root of Jesse, the stem, or stock of David, budding and sprouting forth again, when it was much decayed, and in a manner, to sight, dead, ch. 11.1. and 53.2. and partly, because all life of grace, and spiritual blessings are contained in him, as leaves, blossoms, and fruits, in a bud, or branch: and from him, springing and sprouting forth, are derived unto all those, that are ingrafted into him and have interest in him, Rom. 6.5. and 11.17,24. 1 Cor. 1.30. In regard whereof, he is also further termed a bud, or branch, of righteousness; Jer. 23.5. & 33.15. The Jewish doctors themselves, expound it of the Messiah; and many of ours therein, concur with them. Yet others understand it of the church. That as their land, though wasted by former wars, ch. 1.7. & 32.13. and much more also, by occasion of the Babylonian deportation, ch. 3.26. seemed never likely to recover, and return to his former fertility and beauty again, Jer. 30.17. yet should become, both after the Assyrian incursion and devastation, as also after the return from the Chaldean captivity, as fruitful and beautiful, as ever before, chap. 32.16. & 35.1,2. Jer. 33.10,13. So the church, and people of God, called his pleasant plant, ch. 5.7. though it seemed so to be impaired, and wasted, by the foregoing calamities here denounced; and the long continuance thereof, during the Babylonian deportation, and bondage, that it was deemed as a dead corpse, or plant, never like to recover life again; much less to attain to any such flourishing estate, as before it enjoyed; yet should again spring forth, and sprout out of the dust, and be restored to as glorious a condition, as ever, chap. 26.19. & 37.31. & 44.3,4. Ezek. 21.21. & 37.11,12,19. Others again conceive, that by the bud, or branch, here mentioned, is understood the Spirit of God, and the graces of it, that should in great abundance, through God's blessing on the labors of his servants in their spiritual husbandry, 1 Cor. 3.6,9. spring forth, and manifest themselves more gloriously than ever, in the lives and courses of his people, v. 3. chap. 1.26,27. & 60.21. & 62.3,11. See the like phrase, Psal. 85.11. ch. 45.8. I conceive the second interpretation, to be most agreeable to the course of the context.

{branch of the Lord} Because, which way soever we take it, it is from him. It is he that caused the Messiah to spring from the withered root of Jesse, Psal. 132.11,17. Jer. 33.15. Zach. 3.8. Act. 13.23,33. It is he, that causes his church to spring up again, out of her dust, ch. 26.19. & 55.10,13. Ezek. 37.12. It is he, that causes the graces of his Spirit, to spring abundantly forth, from the hearts of those who were barren and fruitless before, chap. 44.3,4. Ezek. 36.26,27. 1 Cor. 3.7.

{shall be beautiful, and glorious} Heb. For, or, to beauty and glory. As, for glory, Zach. 3.5. and, for a crown of glory, chap. 28.5. or, simply, beauty and glory; as it is rendered, Zach. 3.5. that is, beautiful and glorious; the abstract for the concrete: as ch. 3.25. So, desolation, and, unto desolation, are one and the same, ch. 1.6. with Jer. 12.11. See ch. 24.16.

{beautiful} Or, beauty. The word is rendered glory, chap. 13.19. & 23.9. & 24.16. and elsewhere. But glory, and it, are here distinct. And it seems rather to signify such loveliness, comeliness, and pleasantness unto the eye, as makes amiable, desirable, delightful. So, a pleasant heritage, Jer. 3.19. and, a pleasant land, Dan. 11.16. For, it comes from a word that signifies a roe; a comely smooth-skinned creature, and delightful to behold; whereunto therefore, the spouse in the Canticles, likens her love, Cant. 2.9. and her love, his spouse's two breasts, to two fawns; or young ones of that kind, as most take it, Cant. 4.5. & 7.4. nor much differs it from those lovely creatures; which Solomon would have the wife like unto, in her husband's eye and esteem, Prov. 5.19. This word therefore implies such a comeliness, or loveliness, as makes amiable, and draws affection to it: the other, such a luster, as stands with state. Both joined together, very fitly express the exceeding great amiableness, mixed with no less majesticalness, that is found in the person of Christ, and in his church, and in his ordinances, and in the graces of his Spirit, Psal. 45.2,3,4. & 110.2,3. Cant. 1.9,16. & 4.1. & 5.10. & 6.4. ch. 52.7,8. & 60.1,14. & 62.4,5. Rom. 10.15. 2 Cor. 3.7,12,18. and 10.4.

{and the fruit of the earth} Or, of the land: as ch. 1.19. alluding to that fruitfulness that the land formerly had, Gen. 26.12. Deut. 8.8. and should attain to again; both, after the removal of the Assyrian army; and again, after their return from the Chaldean captivity: though it had lain so long time waste, Jer. 31.5. See ch. 30.23,24. Ezek. 36.8,11,35. where it is said, The land that had lien waste became as the garden of Eden. But to be withal spiritually here understood of the fruits of the Spirit, holiness, righteousness, and the like: that should spring forth, and appear in the lives and courses of God's people, proceeding from the inward principle of grace in their souls, chap. 45.8. & 61.3. Ezek. 47.12. Gal. 5.22,23. Phil. 1.11. Heb. 6.7. and 12.11. Jam. 3.17,18.

{shall be excellent} Heb. excellency. Or, for; or, unto excellency: as before. The word properly seems to signify gayness; for it comes from a root, which that in the Greek answers: from whence we have our English word, gay; And it is a title given to a chief degree among the rabbins, as you would say, excellent; or, illustrious. Hence, the excellency of Jacob, Psalm 47.4. yet is it frequently taken in the worst part, for pride, Prov. 16.18. because of excellency, and gayness, people are wont to grow proud, Ezek. 28.12,17. and in gayness, to express their pride, ch. 3.16. & 13.19. & 23.9. But here it is taken for excellency, and of the excellency of the fruit of that land, see, Numb. 13.24,27. ch. 1.19.

{and comely} Or, goodly: for comely is not the usual commendation of fruit. Heb. comeliness, or, goodliness: As in the other before. The word seems to import somewhat more than comeliness, and to be a degree above it: It is that, that was rendered bravery, chapter 3.18. See chapter 28.1,4.

{for them that are escaped of Israel} Heb. for the escaping; as ch. 10.20. those that through God's mercy and goodness, being protected and preserved, shall escape and survive the forementioned calamities. See ch. 1.27.

{of Israel} See ch. 1.3,4.

V. 3. {And it shall come to pass, that} Heb. it shall be; as ch. 2.2. with a defect of the particle; as ch. 3.24.

{he that is left in Zion, and he that remaineth in Jerusalem} The sanctified estate and condition of the remnant so preserved, in the state of God's church now reformed, ch. 1. ver. 25.

{left} Not swept or taken away by the forementioned judgments, ch. 1.9. & 3.26. See v. 2.

{in Zion} Zion, and Jerusalem, for God's church; as chapter 1.27.

{shall be called holy} Shall so be, and be so reputed, as Gen. 21.21. ch. 1.26. & 44.5. & 56.7. Heb. holy shall be said to him; or, of him: For so also is the particle used, Gen. 20.13. & 26.7. Esth. 3.2. Psal. 91.11. See the like phrase, ch. 61.6. So ch. 60.21. Thy people shall all be righteous; and ch. 62.12. They shall call them the holy people: for holiness, and righteousness, are here all one. See Act. 15.9. & 26.18. 1 Pet. 1.2. & 2.9.

{even every one, that is written among the living in Jerusalem} Or, written unto life; or, written for life: as 2 Sam. 15.21. Prov. 10.16,17. whom God had foreappointed to escape and survive the calamities of the times: as if he had made a list of them, and enrolled their names in some book, Dan. 12.1. a type of the elect, whose names are said to be written in heaven, Luke 16.20. and to be entered into the book of life: or, of the living, Psal. 69.28. Phil. 4.3. Rev. 3.5. & 17.8. & 20.12. kept by the Lamb, the Lord Jesus, the Master of the rolls in heaven, Rev. 13.8. Wherein none are recorded, but such as are designed, as well unto grace, righteousness, & holiness as to life, glory, & happiness: unto sanctification, as well as unto salvation, Ps. 69.28. Ephes. 1.4. 2 Thess. 2.13. 2 Tim. 1.9. Jam. 2.5. 1 Pet. 1.2. See also Exod. 32.32.

V. 4. {When the Lord shall have &c.} This has reference to that Then v. 1. When the reformation before spoken of shall be thoroughly effected, ch. 1.25,27.

{when} Heb. if. So is the conditional particle used, Job 21.6.

{washed away} An allusion to the legal and ceremonial washings, Levit. 15.5,8. Heb. 9.10. types of cleansing from the filth of sin, by the efficacy of Christ's blood and Spirit, Ezek. 36.26. 1 Cor. 6.11. Heb. 9.14. and 10.22. 1 Pet. 1.2. 1 Joh. 1.7. Rev. 1.5. and 7.14.

{the filth} Heb. ordure: or, excrement. The word imports all such filth, or excrement, as comes forth from the body, (for thence it is so termed: nor need we for the notation of an Hebrew word, to have recourse to an Ethiopian term, said to be used, John 11.39. for to stink) either upward, as chap. 28.5. 2 Pet. 2.22. or downward, as Deut. 23.14. Ezek. 4.12. but is used more generally, for any exceeding foul, or filthy thing, as of such garments, Zach. 3.3,4. and for sin, and wickedness, spiritual filth: showing how loathsome and abominable sin is in God's sight, Ezek. 24.6. Matth. 15.18,20. 2 Cor. 7.1. So is it here taken: and so Prov. 30.12. where Agur says of some, though seeming, and deeming themselves pure: that yet, they are not washed from their filth.

{of the daughters of Zion} Whose pride, vanity, wantonness, and other excesses, had no small share among the procuring causes of the judgments before menaced. See ch. 3.16. Though by daughters of Zion, some understand here, the cities of Judah, whereof Zion or Jerusalem, was as the mother, Jer. 34.1. But the former is more agreeable to the other passages of this particular prophecy.

{the filth of} Them. Thereby intimating, that those gaits, and garbs, and courses, and carriages, that they prided themselves in, and accounted their bravery, chap. 3.16,18. were such in deed and truth, as made them odious, loathsome, and abominable in God's eye. See the contrary, 1 Tim. 2.9,10. with 1 Pet. 3.3,4.

{and shall have purged} Heb. washed out: as 2 Chron. chap. 4. verse 6. Ezek. chap. 40. ver. 38. or driven away, carried away, cast out, removed: as the same, Jer. chap. 51. verse 58. and as the like, ch. 11. verse 12. shall have severed, and cast out, as dirt, or dung; or as dross, in regard of the metaphor following. And the prophet may seem to have made use of such a word here, as might well fit with both.

{the blood} Heb. bloods, used commonly for murder, Psal. 9.3. ch. 33.15. Hence, a man of bloods, for a bloody, a bloody-minded, a murderous man, Ps. 5.6. and men of bloods, for the like, Ps. 26.9. It is used also for the guilt of blood, Exod. 22.1,2. or bloodguiltiness, Psalm 51.14. It is put here for oppression, and all manner of cruel carriage, which is as murder in God's account, Mic. 3.10. Hab. 2.12. the common sin of the one sex as those before mentioned, of the other. See ch. 1.15,23. & 3.12. & 14.15. Yet, some understand it more generally of all manner of uncleanness: because blood defiles, ch. 9.5. Ezek. 16.6. Hos. 6.8.

{of Jerusalem} Therein spilt, 2 Kings 21.16. Ezek. 9.9. and therewith defiled, Numb. 35.33,34. Psal. 106.38. or the cruelty exercised by her inhabitants, chap. 1.15. Ezek. 22.6,9.

{from the midst thereof} Or, out of it: as Numb. 14.13. Judg. 10.16. Amos 2.3.

{by the spirit of judgment} By judgment executed upon the evil among them, Ezek. chap. 20.38. See chap. 1. verse 27. and by a spiritual work of judgment, in severing between the flesh and the spirit, in the souls of the faithful, Heb. chap. 4. verse 12. Or, as some, by working repentance in them, Act. 5.31. & 11.18. by which men are judged, & judge themselves, Jer. 31.18,19. 1 Cor. 11.31,32.

{and by the spirit of burning} So the very same word is used, chap. 40.16. and the verb whereof it comes, does most frequently so signify, Exod. 22.6. chap. 1.31. & 9.18. and elsewhere: and thereof was that place, called Taberah, Num. 11.1,3. because God there came to judgment with them by fire; as he speaks, Amos 7.4. and the allusion is to the trying of ore, or the casting of metal, whereby the drossy metal, is severed from the purer substance, and either consumed, or cast away. See chap. 1.25. yet some render it, the spirit of amotion; or, consumption: or, removal. Because the verb it comes of, signifies sometime to depasture; or, eat down: as beasts do grass, Exod. 22.5. chap. 3.14. and sometime to remove, or, take away, 1 King. 22.46. 2 King. 23.24. But the former seems more proper to this place. And it is deemed to have respect to the fire of God's zeal, c. 9.7. & 26.11. Ezek. 36.5. or to the fire of the Spirit, 1 Cor. 3.13,15.

V. 5. {And the Lord will, &c.} Here follows a promise of God's gracious presence among his people, thus purged, in all places of their abodes, as well for direction, and guidance, as for protection and defense: expressed in way of allusion to his leading them through the wilderness, in their journeying toward the land of Canaan. For unto that usually, is reference (as to one of the most remarkable, and miraculous passages of God's providence, in behalf of his people) both in the relations of their return from the Babylonian captivity, and other like deliverances in those times vouchsafed them; as also in the predictions of the restoration of the church under Christ. See chap. 40.3,4. and 41.18,19. & 42.16. & 43.2,20. & 49.9,11. & 51.9,11.

{create} Do strange works, like works of creation; such as are above, or beyond the power of nature, and beside the ordinary course of the creature, for the safety and welfare of his people, ch. 41.20. & 43.19. & 65.18.

{upon every dwelling place of mount Zion} Or, over: as Psal. 105.35. upon, or over every place of the habitations of his people. Protection they shall have wheresoever they abide, ch. 8.14. Ezek. 11.16. See ch. 32.18,19. & 33.20.

{of mount Zion} A type of the church. See ch. 2.2.

{and upon her assemblies} Or, places of meeting. The word coming from a verb, that signifies to cry, call, or read, is used first for reading, or Scripture read, Neh. 8.8. and thereof has the Turkish Alcaron, its name. Secondly it is used for an assembly, or a meeting; not for the hearing of the Scripture read and opened only, Deut. 31.11. Acts 13.44. but for other solemn service also, Levit. 23.7,27. so called, from the calling of them together, chap. 1.13. Lastly, it seems here to be put for the places of their assembling and meeting together for such purpose: as the like word is used, Psal. 74.8. Lam. 2.6. opposed hereunto, or distinguished from their private houses, or places of abode, mentioned in the former branch. So the meaning is, that God would so protect them, that they might, not only sit safely and quietly in their several places of abode, Zach. 3.10. but assemble also and meet together for the public service of God, without fear of danger or disturbance, Exod. 34.14. having God and Christ himself, above, about, and among them, to protect and secure them, both in the one place, and in the other, Ps. 46.5. Zach. 2.5. Matt. ch. 18.20.

{a cloud, and smoke} For, a cloud of smoke; or, a smoky cloud. A cloud like smoke, or as thick as smoke, Exod. 19.9,18. See the like, verse 6. and Prov. 22.15. compared with Prov. 28.15. So the most expound that, Matth. 3.11. the Holy Ghost, and fire, and, water and the spirit, Joh. 3.5.

{a cloud} Alluding to the pillar of cloud, or cloudy pillar. That both conducted and protected them in the desert, Exod. 13.21. and 14.19. & 40.38.

{and smoke by day} Because in the daytime fire is not so conspicuous, as smoke, or some thicker vapor, Josh. 18.20. Joel 2.39.

{and the shining of a flaming fire by night} This likewise alludes to that pillar that conducted the people. Which being one and the same, appeared as a thick cloud without light by day, partly to be the more visible in the light; sunlight, or sunshine especially that uses to dim fire: and partly to cover, shadow and shelter them from the heat of the sun, more vehement and offensive in those waste places, and sandy grounds, Psal. 105.39. chap. 32.2. and as a flame of fire in the night: both that they might see it, and their way by it, and follow its conduct, when by night they traveled, as sometime they did, Numb. 9.21. and neither miss their way, nor, miscarry in it, as they might otherwise in the dark, Joh. 11.9. 1 John 2.11. And again to make the night the less uncomfortable to them, when they made stay in those uncouth deserts. And that one and the same pillar did both those offices, and had two such several appearances with it, appears hereby: in that when it passed over the heads of that people, (at which time they were baptized with it, 1 Cor. 10.1,2. it dropping or mistling down upon them, to refresh them, Psal. 68.9.) and came to the rear of them, where it stayed and stood still, to keep them and the Egyptians asunder; it appeared at the same time, as a dark cloud to the Egyptians on the one side: and as a bright light to the Israelites on the other side, Exod. 14.19,20,24.

{a flaming fire} Heb. fire of flame. So Lam. 2.3. Joel 2.5.

{for upon} Or, over. As before.

{all the glory} All God's people: who are his glory, verse 2. whom he makes partakers of his glory: as he did Moses, Exod. 34.29,30. 2 Cor. 3.18. in whom he is and will be glorified, Psalm 29.9. ch. 61.3. Rom. 8.30. 2 Thess. 1.10. and whom by works wrought, as well for them, as in them, he makes glorious oft, even in the eye of the world, Psalm 84.11. & 85.9. & 149.4,9. chap. 60.1,2. See ch. 11.10. & 22.24. or, as I conceive the plain meaning to be, that that glory, or goodly and glorious estate, that God would advance his people to, after restoring them from their former dejected and distressed condition, should continue firm, and steadfast, under God's protection, overspreading every part of it. See chap. 32.15,19. & 33.17,21. & 35.1,2,9,10.

{shall be a defence} Or, a covering. For the word here used, comes from a root but once read, that signifies to cover, and by covering, to protect: which is the very proper notion of the word, protect. It is used by Moses in the blessing of Benjamin, Deut. 33.12. The beloved of the Lord shall dwell in safety by him, he shall cover him every day, or all the day long: that is, continually, and constantly. A good comment upon this place. Which may also be rendered, as our translators there supply it, he, (that is, the Lord) shall be a covering, See v. 6. It may have in respect in general, unto choice matters of value, price, and regard, which men are wont to keep close covered, as well to keep fair, as for safety otherwise. But it is supposed more specially to allude to that cloud, that covered the Tabernacle, a type of the church, Psalm 15.1. When it was within filled with the glory of God, Exod. chapter 40. v. 34,35. Numb. 9.22. The word is found only in two other places, Psalm 19.5. & Joel 2.16. and it is in both those places used for one and the same thing: to wit, the bridegroom's chamber, closet, or bower. For this was, as some tell us, such a green booth, or bower, as in the feast of Tabernacles, they made use of, Levit. 23.42. Num. 8.15,17. (though others say, a canopy, supported with four perches, or poles, at the four corners, under which the bridegroom and bride received their solemn blessing, Psalm 128.) wherein the bridegroom solaced himself with his bride. A place as of secrecy, security, and safety: so of solace, and delight; not unfit to represent, as well the comfort and joy; as the immunity and safeguard, that Christ, the Bridegroom, by his gracious presence affords to the church his spouse, Psalm 31.20. and 91.1. being both Sun, Solace, and shield, or shelter unto her, Psalm 84.11. See Cant. 2.3. But it may justly be questioned, whether the use of either of these, were so ancient, as either David's time, or Esay's. Only this we are sure, that the word here made choice of by the prophet Esay to decipher God's protection of his people, is in Scripture used for that wedding room, whatsoever it was.

V. 6. {And there shall be} Or, as some, he shall be. He, the Lord. Of whom, v. 5. But the verb here is feminine. Others, of which, protection there shall be. Or, most fitly, as I suppose, which, (to wit, covering, supplied from the verse before) shall be. For the copulative is frequently put for the relative; as ch. 5.4. Job 20.11,19. and 37.5. Jer. 6.20. Mal. 3.1. with Matth. 11.10. Or, And it shall be. For he proceeds to illustrate the use of the forementioned covering by divers other similitudes, and resemblances, as affording protection against, and freedom from all sorts of annoyances, (see Psalm 91.1,13. ch. 25.4. and 32.2.) not to speak of some other covert, divers from that before spoken of.

{a Tabernacle} Or, tent; or, as a tabernacle: or, as a tent. The note of similitude supplied: as Psalm 11.1. and 84.11. ch. 21.8. Alluding, as some think, to that tent, (for so it is termed) made of stuff woven out of goats' hair, wherewith the Tabernacle was covered, Exod. 26.7. or those other coverings of rams' skins dyed red, and of badgers' skins: with both which, that tent of goats' hair was covered, Exod. 26.14. and 36.19. to preserve both the Tabernacle itself, and that tent with it, from the annoyances of wind and weather. The word itself is sometimes used for the holy Tabernacle Psalm 76.2. and for the Temple, Lam. 2.6. which is mentioned also by that term, as a place of security and protection, (such as were sanctuaries with us, in times past esteemed. See ch. 8.14.) Psalm 27.5. and 31.10. It is used also for a shed, or a cottage, that a garden, or vine-dresser, and keeper, is wont to have in the garden, or vineyard, to retire to in a storm, chap. 1.8. Job 17.18. and of that booth which Jonas made him of the plant that he found growing near to Nineveh, to sit under it in the shade, Jon. 4.5. And to these latter rather, I suppose, in regard of what follows, that the prophet here alludes, if not to another shelter, or covering, called the covering for the Sabbath, 2 Kings 16.18. Which was built in the Temple, either, as some, for the Levites, that waited as porters at the gates of the Temple in their weekly courses, to repose themselves in; or for the people, that on the Sabbath there assembled, to betake themselves unto, when occasion was, either for shelter, or for shade.

{for a shadow in the day time from the heat} That which was the use of the cloud to the Israelites, Psalm 105.39. and of Jonas his booth, while it lasted him; whereof he had much joy and comfort, while he enjoyed it: but no less grief and vexation when he lost it, Jon. 4.6,8. But this, as no less useful, or much more rather, and in a better sort, than that: so more permanent, even as durable as its author and creator, verse 5. See ch. 25.4,5. & 32.2. Rev. 7.15,16. & 21.3,4.

{for a shadow} To shade, or to shelter, by making a shadow, Ezek. 31.3.

{and for a place of refuge} Such as the feebler sort of creatures are wont, in hazard of their lives, to betake themselves unto, Psal. 104.18. and such is the Lord said to be unto those that are his; and that such an one, as never fails, Ps. 9.9,10. and 46.1. and 61.3. and 62.8.

{and for a covert from storm, and from rain} Such as keepers, before, were said to set up in places where they kept, to have at hand, when occasion was, for such purpose. It is used also for such coverts as wild beasts are wont to to make use of, to lurk, and to shelter themselves in, Psal. 10.8,9. Lam. 3.10. and it is by God's people attributed to God, as their surest, and safest covert, Psalm 32.7. and 119.114. and by their enemies in derision; let him rise up, and be your covert, Deut. 32.39. See ch. 32.2.

{from storm} The word is sometime used for an inundation of land-waters, breaking in upon the swelling up of some stream, or flood: as Ps. 90.5. Hab. 3.10. but most frequently for a storm of showers, or rain, Job 24.8. Psalm 77.17. chap. 30.30. and 32.2. and so here.

{from storm, and from rain} That is, from storm of rain; or, a rainy storm: as, storm, and tempest, for a tempestuous storm, chap. 29.6. and, from the wind of storm, from the tempest; that is, from the tempestuous storm of wind, Psalm 55.8. So, fire and brimstone; for, fire of brimstone, or, sulfurous fire, Gen. 19.24. Psalm 11.4. Rev. 14.10. and 21.8. and, a cloud and smoke, for, a smoky cloud, verse 5.

CHAPTER 5

Verse 1. {Now will I sing} Here begins our prophet's third sermon, composed in form of a ditty, or song. In the first part whereof, he lays down, under the parable of a vineyard, the great care and cost that God had been at with his people, and their unworthy carriage again towards him: his goodness to them, and their unthankfulness to him. That which he began also his first sermon with, chap. 1,2,3.

{Now, &c.} In the former part of this verse, is the title, or inscription of this discourse; or of the first part, at least, of it.

{I will sing} As Moses did by God's appointment. Deut. 31.19. & 32.1. So Deborah begins her song, Judg. 5.3. and David, Psalm 101. singing of mercy and judgment; as both Moses, and our prophet here.

{sing} That is both pen, and utter, as Psalm 45.1,2. & 144.9. Deut. 31.30.

{to my wellbeloved} There are that render it, for my beloved, in his behalf. As, for Solomon, Psal. 72. but our version may well stand, as dedicating and directing it unto the party so denominated and written to his honor. So David, to thee, O Lord, will I sing, Psalm 101.1.

{to my wellbeloved} That is, to Jesus Christ, the wellbeloved of God the Father, Matth. 3.17. and 17.5. Ephes. 2.6. called also his Son of love, Col. 1.13. Whence Solomon also, a type of Christ, is by the word here used, from God himself, termed Jedidiah, 2 Sam. 12.25. (which title also Moses gives to Benjamin, in blessing him, Deut. 33.12.) that is, the beloved of the Lord. And the church's beloved; so oft styled in the Canticles; Cant. 1.13,14,16. & 2.3,8,10,16,17; &c. and her love, Cant. 2.7. & 8.4. as she also is said to be his, Psal. 60.5. & 108.6. Jer. 11.15. & 12.7. Some therefore suppose it to be spoken in the person of God the Father, the Lord of the vineyard, speaking to Christ his Son, & Heir, concerning his vineyard, Mat. 21.33,37. Others rather, in the person of the prophet, (not, as some would have it, as of kin to Christ, supposing him to have been of the tribe and seed-royal, a thing altogether uncertain. See ch. 1.1. but) as being (therein like to John Baptist, John 3.29.) a friend and well-wisher both to Christ, and to his church; to the Bridegroom and his bride.

{a song} A discourse made in meter, that it may be the more easily and readily learned, the better remembered, the more frequently chanted; and being commonly in the mouths of all sorts, be transmitted from age to age, and remain unto all posterity; as we find by experience, that the Psalms which we have turned into meter, are generally more familiar, and in more frequent use with us, than any other part of Scripture. See Deut. 31.19,21.

{of my beloved} Either commanded of him, as Deut. 31.19. or suggested by him, as 2 Sam. 23.2. or composed in his name, and in his behalf; for it is a song of expostulation and complaint, concerning the wicked and unworthy demeanor of God's people towards him, who had been so careful of their good: not unlike those, Deut. 32. Psal. 78. & 106.

{my beloved} The word differs a little, but not much from the former. And as Solomon the son had his name from the former: so David his father from the latter: for it signifies one's beloved. Yet some render it here uncle, and some cousin: upon that groundless supposition above mentioned: that Esay should be of kin to Christ. And it is true indeed, that the word here used, does, sometime more strictly signify an uncle, Levit. 20.20. & 25.48. and seems sometime enlarged to any one near of kin, as Amos 6.10. See Jer. 32.7,8,12. but it is used as commonly for a friend, or one beloved; and that above thirty times in that short book of the Canticles: and they are far out therefore, that imagine it never to be so used.

{touching his vineyard} So the particle is taken, Gen. 20.13. & 26.7. Psal. 91.11. Yet it may here be rendered, and that is indeed the most proper and usual signification of it; to, or, unto his vineyard; as composed in his person speaking unto his vineyard: or to be sung sometime by him in in person, when time should be, to his vineyard; which they suppose done in effect, when he propounded to them, that parable concerning the vineyard, Matth. 21.33,34. Mar. 12.1,12. Luk. 20.9,16. but the former seems better. See ch. 27.2.

{his vineyard} His church; as it is expounded, v. 7. Howbeit, what some hence gather, that this song was framed in allusion to such merry songs as in vintage time they used in the vineyards, ch. 16.10. & 17.2. being such a mournful ditty, seems not so probable.

{My beloved hath} Here begins the song itself.

{my beloved} Christ, as before.

{hath a vineyard} So is the church usually styled in Scripture, as a place that men have much care of, take delight in, and expect pleasant fruit, and no small gain from, Gen. 49.22. Ps. 128.3. Cant. 2.15. & 6.12. & 8.11,12. See Ps. 80.8. chap. 27.2. Jer. 20.21. Ezek. 15.2,6. Hos. 10.1. Matth. 20.1. & 21.28,33. Luk. 13.6. and 20.9.

{in a very fruitful hill} Heb. in an horn, the son of oil; (as Psalm 104.15.) or, fatness, as 1 Chr. 4.40. an horn, that is, as most, an hill; and hilly places are deemed fittest for vines, Psal. 80.10. some, an high hill. For horn is used for height, Psal. 75.5. as being the most eminent part of any horned beast. Others an horny hill, such as bowing like an half moon, may receive the sunbeams at all times of the day, both morning, noon, and evening; and on every side, for the better ripening of the grapes: and are in some other languages said to be so termed; and, they suppose an allusion to the mountains of Israel, Jer. 17.3. & 31.5. & 33.13. and the son of fatness, that is, a very fat, and rich soil: The one term importing the commodiousness of the situation: The other, the richness of the soil. Yet some suppose them both to intimate one and the same thing. The horn being put for the excellency of any thing; as one of Job's daughters is named Keren-happuch, that is, the horn of complexion, as we term it, or, of beauty, Job 42.14. and the son of fatness, for exceeding fat; as the son of the morning, for exceeding bright and illustrious, chap. 14.13. so it would be rendered word for word, the horn of the son of fatness, or, the horn, and the son of fatness, (a defect of the copulative, as chap. 32.13.) that is, in a principal fat, or, a principal and very fat soil: alluding to the land of Canaan, wherein God had seated that people, Numb. 13.27. Deut. 8.7,9. and 11.9,12. Psal. 16.9. & 88.9. Ezek. 20.6.

V. 2. {And he fenced it} He spared for no pains nor cost about it, either for the manuring, or fencing of it, verse 4. Mark 12.1.

{fenced it} Made a fence, a wall, a hedge, or both about it, (see v. 5.) to keep out, as strangers, that might crop it: so wild beasts or cattle, that might spoil, or annoy it, Exod. 22.5. Cant. 2.15. an emblem of God's care for, and providence over his people, ch. 27.3. Psalm 125.2. Zach. 2.5. See Job 1.10.

{and gathered out the stones thereof} Heb. he stoned it. The word here used, signifies sometime to cast stones at one, 2 Sam. 16.6,13. Sometimes to pick stones out of a place, as ch. 62.10. and so here. As the casting of stones into a field, is said to spoil it, 1 King. 3.19. so the picking of them out is wont to amend it; because stones hinder the growth of plants, and makes the land, or ground, less fertile. A type of God's care to free his people, as well from annoyances within, as to protect them against incursions, and surprisals of enemies from without. See Zach. 2.5. & ch. 4.5,6. Some expound the fencing, of keeping them within compass by the law: the picking out of stones, of the prohibition of evil things therein forbidden: others, of the casting out of idol-worship, and idols, Deut. 7.25. and 12.2,3. And others of expelling the Canaanites, and other wicked people before them, and from among them, Exod. 23.27,30. Psa. 44.2. But these things seem over-curious.

{and planted it} He settled his people in the land, Psal. 44.2. & 80.8,9. where they had been but strangers before, Ps. 105.12. as a vineyard planted with strange plants, brought from some foreign soil, chap. 17.10.

{with the choicest vine} Heb. Sorek. (and so Jer. 2.21.) which is the name of a place, (whether in the Philistims' country, or in the land of Israel, uncertain) where Dalila dwelt, Judg. 16.4. from from whence some suppose, that this kind of vine had its name. Some of the rabbins therefore read the words here, He planted it with plants, or slips of Sorek. It is agreed upon, that it signifies a very choice kind of vine; whose grapes, say some of them, had no grains or stones in them. But that is scarce probable. See Gen. 49.11. ch. 16.8. and 19.9. Of the color of this vine were some horses, mentioned, Zach. 1.8. as some in Greek called, Spadices, of the like. Some suppose it to intimate the Jewish people, as a choice seed, descended from the loins of those their worthy ancestors, Abraham, Isaac, and Jacob, and by God therefore set apart for his peculiar, Deut. 7.6, 8. & 9.27,29. Others, of God's precepts that he had planted his church with, Deut. 4.8. ch. 42.21. Rom. 3.1,2. But we may not descend unto such niceties, and particularities, in the exposition of a parable. And these branches thus expounded, fall one into another. See more hereof, on Jer. 2.21.

{and built a tower in the midst of it} So Mark 12.1. A place for the keepers of it, to retire to, and lodge in, so situated in it, that they might overlook the ground, ch. 1.8. in the midst of it. Either simply, in it, as ch. 7.22. or, in the midst; as a place most convenient for oversight. Of Jerusalem some expound it, wherein, as in a watchtower, the priests and princes resided. See Jer. 6.27.

{and also made a wine-press therein} Heb. hewed out. Of wood, or stone, Prov. 9.1. ch. 10.15. and 22.26. Mark 12.1. It is said, he digged out. But that seems spoken, not of the press, but of a place to set a vessel in, to receive the wine from the press. This some expound of the altar, streaming with the blood of beasts offered in sacrifices, (See ch. 1.11. & 29.1,2.) like the liquor of grapes, Gen. 49.11,12. Deut. 32.14. Others, of the priests and prophets, who, by their preaching, pressed out of God's people good works, and pious offices, as pleasant liquor, very grateful to God, Heb. 13.16,21. Judg. 5.13. But of that, as of the rest.

{and he looked} Heb. expected. After so much care had of it, and means used about it, he expected, and waited until time of year, then making account to receive fruit answerable to the cost and pains that he had been at with it, Matt. 21.34. 1 Cor. 9.7. Heb. 6.7. Jam. 5.7.

{that it should bring forth} Heb. make; as Gen. 1.11,12. Matt. 3.8,10. & 7.17,19. So in the next clause, and v. 10.

{grapes} Grapes, of some kind or other, it could not but produce, unless it were wholly barren. But the meaning is, such grapes as those plants, or slips wherewith he had planted it, used to bear. By grapes therefore, here, we are to understand good grapes, or choice grapes; as, garments, for clean garments, or goodly garments Zach. 3.5. A defect of the epithet, not unusual, So c. 1.18. wool, for white wool, c. 28.8. no place, for no clean place, Mal. 1.14. a male, for a sound male opposed to a corrupt one: as here grapes, opposed to filthy, bad, noisome, naughty, stinking ones.

{and it brought forth wild grapes} Most interpreters; (some Greeks only excepted, that render it thorns) the Latin especially run in a track, expounding the word, wild-vines; so called in Latin, because they use to grow in the hedges, or edges of grounds. And to mend the matter, (because that is the name, not of the fruit of such, but of the plant itself; and the translation therefore seems not to sound well;) They tell us, that the plant is put for the fruit. But we need not involve ourselves in any such difficulties; the sense of the word being plain enough of itself: The verb whereof it comes, signifies, first to rot, ch. 50.2. then to stink, Exod. 7. v. 18. & 8.14. & 16.20. Because rotten things use to stink, and because things rotten and stinking, are naught. In the third place, it signifies to be evil, and naught; Dan. 6. v. 14. and hence the word in the feminine singular, Ezr. ch. 4.12. a bad, evil, or naughty city; and the same here in the masculine plural, to answer unto and agree with the word grapes, rotten, filthy, noisome, or naughty, to wit, grapes: like those naughty figs, Jer. 24.2,3. or rather like those grapes of gall, and bitter clusters: yielding wine like the poison of dragons, and venom of asps, Deut. 32.32,33. The word grapes is not in the text, but may well be supplied from the former branch: though there be no necessity so to do: since it may be rendered naughty, or noisome ones. So the very like word is used, Job 31.40. for noisome or naughty, to wit, herbs: that is, weeds: such as grow among corn: of which, Matth. 13.25. where the word used, would rather be rendered weeds, than tares. Nor can I assent to those, who make that here spoken of, a figure of hypocrisy, carrying a fair show of piety, as these do of good grapes, without inward power, 2 Tim. 3.5. Since that the vices, and crimes hereby said to be resembled, ver. 7. as those also that Moses speaks of, and our prophet elsewhere taxes, in foregoing parallel places, are such as too openly publish, and make profession of impiety and cruelty. See ch. 1.21. and 3.9,15. The defect, as of the adjunct before, in grapes, for good grapes; so of the subject here in bad, for bad grapes; is neither infrequent in other languages. For so in the Greek, Matth. 23.15. we read sea, and dry, (agreeable to that, Gen. 1.10.) by a defect of the subject; which, in our English, we render, sea, and land; by a defect of the adjunct; nor unusual in the Hebrew: for so, Psalm 38.7. loathsome, for a loathsome disease; (for disease is not in the text:) so, untempered, for, untempered, or, ill-tempered mortar, Ezek. 13.10,11,14,15. & 22.28. See further, ch. 17.5.

V. 3. {And now} Having showed how his vineyard had frustrated his expectation, he first requires the judgment of others, even of those themselves whom it concerned, and were parties in it, what they deemed it deserved to have done unto it, v. 3,4. and then relates in what manner he purposed to deal with it, v. 5,6.

{O ye inhabitants of Jerusalem, and men of Judah} That the equity of his proceedings may the more evidently appear; he is content to make them judges in their own cause: judge (says he) I pray you, between me, and my vineyard: as if he should say, Tell me what yourselves would in the like case do, so served as I have been with my vineyard. So chap. 1.18. 2 Sam. 12.2,6. Jer. 2.5. Mic. 6.3,7. Matth. 21.40.

{inhabitants, and men} Heb. inhabitant and man. Taken collectively, as ch. 20.6. & 3.2. ver. 7. or distributively, as if he had said, Let any one of you pass sentence between me and it; as daring, and being content to put his cause to any reasonable man's decision.

{of Jerusalem, and of Judah} See ch. 1.1.

V. 4. {What could, &c.} Implying, that nothing as wanting on his part, could be pleaded; in regard whereof he should come short of what he expected.

{what could have been done} Heb. what was there to do? What was more to be done? as 2 King. 4.13.16. Esth. 6.6.

{to my vineyard} Or, for my vineyard; as Psal. 72. for Solomon: and for his land, Joel 2.18.

{that I have not done} Heb. and I have not done. The copulative for the relative; as ch. 3.6.

{in it} Or, for it; or, to it, or, about it; that might any way further the fructifying of it.

{wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?} Heb. wherefore did I expect, &c. and it brought forth, &c. Why has it failed mine expectation? See somewhat the like syntax, Rom. 6.7. grapes, and, wild grapes. See ver. 2. It did not so much prove barren, and yielded no fruit, which yet were sufficient to justify mine intended proceedings with it, Mat. 24.19,20. Luk. 13.6,7. Joh. 15.2. But it brought forth filthy, naughty, noisome fruit, Heb. 6.8.

V. 5. {And now, go to, I will tell you} He proceeds to relate his purpose, having formerly propounded the ground of it, and left the equity of it to be deemed by themselves; so Mat. 21.40,41. Mar. 12.9. Luk. 20.15,16. And the prophet here passes from person to person; speaking now in God's person, as before in his own. See ch. 1.9.

{what I will do} Heb. what I am doing; That is, am about to do; will do speedily, without further delay; as ch. 3.1. and 43.19.

{to my vineyard} Or; with it; as Ps. 147.20. Jer. 2.18.

{I will take away the hedge thereof} I will take no more charge of it, nor care for it; but expose it to spoil, and let it run to ruin. I will withdraw my protection and providence from my people, and suffer mine enemies to break in upon their land, Psal. 8.12,13. and 106.29.

{I will take away} Heb. I will taking away, take away. That is, I will utterly, or certainly, take away; as Gen. 2.17. But in this place a defect of the verb finite: as Eccles. 9.11. See ch. 59.13.

{the hedge} The word properly signifies a fence of thorns, or the like, Prov. 15.19. Hos. 2.6. Mic. 7.4.

{and it shall be eaten up} By beasts breaking in upon it, Psalm 80.13. That is, wasted and destroyed, by hostile invasion, See ch. 1.7. and 3.13. Heb. it shall be for eating up. Or, that it may be for eating up: Josh. 24.9. Mal. 1.9. as being good for nothing else, Matthew 5.13.

{and I will break down} Heb. breaking I will break down; as before. A defect of the copulative, as ch. 3.24.

{the wall thereof} Her stone-fence. As it is fully expressed, Pro. 24.32. nor seems it otherwise taken, Eccles. 10.8,9. Lam. 3.9. Hos. 2.6. So this and the former are commonly distinguished; as also the Jewish doctors here observe: though some of ours would have them both one. See Psalm 80.12. & 89.40,41.

{and it shall be trodden down} Heb. and it shall be for treading down; as ch. 28.18. Mic. 7.10. Or, that it may be for treading down: as before. That it may be for cattle to tread down, and depasture at pleasure, ch. 7.25.

V. 6. {And I will lay it waste} Heb. wasteness. That is, utterly, or extremely waste: as ch. 7.19. the valleys of wasteness. In which two places only, is the word found. See ch. 1.7.

{it shall not be pruned} To take off its superfluous branches, that spend its sap, and hinder the fructifying of it, Lev. 25.3. Joh. 15.2.

{nor digged} As Luk. 13.8. So the Greek, and old Latin here; though otherwise, elsewhere. Or, hoed; as the later Latin versions import, both here, & ch. 7.25. Or, dressed; having reference to the ground, as the former to the plants: (for the word signifies properly, to keep in order, 1 Chr. 12.33,38.) to rid it of weeds and briars, and to loosen the earth about the roots of the plants. The spade, or hoe, being for vineyards, chap. 7.25. as the plow for cornfields, Jer. 4. ver. 4.

{but there shall come up briers, and thorns} It shall be overgrown with such noxious plants, bushes, and shrubs, for want of husbandry, which by those means might have been prevented, Prov. 24.3,30. ch. 7.23,24. & 32.13.

{but} Heb. and; ch. 1.3.

{briers and thorns} Joined frequently together, ch. 7.23,24,25. & 9.17. & 10.17. & 27.4. Heb. briar, and thorn: as weed, for weeds, Job 31.40. The former word seems to signify such a kind of thorny plant, as for stiffness, and stubbornness, or hardness, is compared to an adamant, as most expound it, Zach. 7.12. for the sharpness of its prickles to the point of an adamant, Jer. 17.1. For, the same word is for an adamant, or diamond, (for all is one) supposed to be used in both these places: but thereof see on Jer. 17.1. The latter, is usually in the Latin, rendered by a word that answers our bush.

{I will also command the clouds that they rain no rain upon it} Heb. and I will charge the clouds from raining rain upon it.

{and} For also: as Jer. 1.13.

{command} Or, charge. For the word is used, as well for prohibition, as for precept. So Deut. 2.37. where the same word is found.

{that they rain no rain} Heb. from raining rain. As from seeing, Psal. 69.23. From redeeming, chap. 50.2. From saving, from hearing, ch. 59.1,2.

{rain rain} As fear fear, ch. 8.12. sleep sleep, Ps. 76.5.

{on it} That being not watered it may wither away with drought, chap. 1.30. Amos 4.7. Some interpret all these several branches, in a more mysterious way: understanding by plucking up the hedge, and pulling down the wall: some, the abrogating of the covenant between God and them, Zach. 11.12,14. Others, the taking from them his law, that severed them from other people, Ephes. 2.14. and kept them within compass, Gal. 3.23. By making them desolate: the depriving them of their civil state, and lawful polity: by not pruning and digging: the taking away of the priestly ministry, Hos. 3.4. Luk. 13.8. By the briars, and thorns, springing up: idolatry and other corruptions springing up among them, 2 Sam. 23.6,7. ch. 27.4. By forbidding the clouds to rain on them: the bereaving them of their prophets, Psal. 74.9. ch. 30.20. But these curiosities, the graver and soberer sort of interpreters, do not unjustly refuse and reject.

V. 7. {For the vineyard, &c.} Hitherto was the parable. Now follows the explication of it, applied unto God, and his people: showing how the case stood between God and them: how they had failed in their duty, and what for the same was to befall them.

{For} So some, as rendering a reason, why it should not so have been with it, as it was: because it was God's vineyard, v. 1. and the place that he desired to delight in, Psal. 132.14. but that goes too far backward. Others therefore rather render it, Truly, Verily, Surely: as Job 8.6. & 20.20. & 28.1. because having made an end of the parable, he proceeds now to expound it. See, ch. 7.9.

{the vineyard} See v. 1.

{of the Lord of hosts} See ch. 1.9.

{is the house of Israel} See ch. 1.24. & 2.5.

{and the men of Judah} In a more special manner, as ch. 1.1. Hos. 4.15. & 11.12.

{men} Heb. man: as v. 3.

{his pleasant plant} Heb. his plant of delights, or, pleasures; that is, in which he took exceeding great delight, Psal. 132.13,14. so Jer. 31.20. a child of delight. For, a child, that God has taken very much delight in: David uses the terms very frequently, thereby to express the great delight he took in God's law, and his word, Psal. 94.19. and 119.16,24,70,77,92,143,174. and Solomon of the delight that God takes in his Son, Prov. 8.30. as also, of the delight that the Son of God takes in the sons of men, Prov. 8.31. that is, as here in his church, while it continues faithful unto him.

{plant} See ch. 60.21. & 61.3.

{and he looked for judgment, &c.} See v. 3,4. judgment, and justice; the execution of the one, and exercise of the other, were the good grapes, or fruit, that God expected from his people, Mic. 7.1.

{but behold oppression} To wit, there, where judgment ought to have been, in places of judicature, at the bar, and in the bench of justice, Eccl. 3.16. See ch. 1.23. & 3.14,15. So Jer. 4.23,36.

{but} Heb. and. As v. 2. so v. 6.

{behold} Spoken by way of admiration, at so strange a degeneration. See ch. 1.21. Jer. 2.21.

{oppression} As some render it, a consociation, or conspiracy, from a word that signifies to cleave fast together, Job 30.7. 1 Sam. 26.19. ch. 14.1. and understand it of the wicked judges and officers conspiring and combining together to do injustice, Hos. 6.8,9. Mic. 7.3. or, as most, a scab; or, as some, from the former root, a cleaving scab. Such an one, as cleaves, or sticks fast to the body; or causes the body to stick fast to the raiment. So are two other words of the same stock, with very small alteration, used, Levit. 13.2,6,8. & 14.56. See ch. 3.17. The word is by the prophet here used, to make an elegant consonancy, between it and its opposite; such as is also in the next clause, and is with him very frequent. The meaning is, that the judge whose office was to be as a physician, to relieve and heal such as were vexed and wrung by the iniquity of their oppressors, ch. 1.17. and 3.7. was a worse disease to them that repaired to him for ease and relief; as a grievous scab, or sore, that sticks so fast to him, that a man cannot easily be rid, or recovered of it; so that in them the proverb was verified, a prating physician, a second disease to his patient; a bad one, worse than the disease itself. The judges worse than their oppressors; what they sustained by the one, more grievous than what they suffered by the other. See ch. 3.15. Others fleeced them; They flayed them: Others bruised their flesh; They broke their bones, Mic. 7.2,3. The word does not signify leprosy simply, as some would have it, no more than the word, plague, or stroke; though joined also oft with it, Levit. 13.3,39. &c. but any such scab, as was before said, either leprous, or other, Levit. 13.2,6. and 14.56.

{for righteousness} Or, justice, joined commonly with judgment; as if these two were inseparable companions: and without justice, judgment, no judgment, or a scab of judgment rather; as our prophet here speaks, chap. 61.8. See Gen. 18.19. Psal. 33.5. and 89.14. & 96.2. Prov. 1.3. & 21.3. 2 Sam. 8.15. ch. 1.21. & 33.5. and 56.1. Jer. 5.1. & 9.23. & 22.15. & 23.5.

{but behold a cry} The cry of the oppressed, crying out of their oppressions and wrongs done them; and crying to God, when they can get no relief with man, Exod. 22.22,23,27. Job 19.7. Psal. 12.5. Eccles. 4.1. Lam. 5.4. And these were of the bad grapes; fruits not of the spirit, but of the flesh, Gal. 5.19,23. complained of before v. 2.4.

V. 8. {Woe unto them, &c.} The parable being before propounded, v. 1,6. and expounded, v. 7. the prophet now proceeds unto a more particular enumeration of some principal heads of those bad fruits, before touched upon, with denunciation of judgments proportionable in some sort thereunto. See the like, Amos 2.9,12,15,19.

{woe} An usual term of denunciation, chap. 29.1. & 30.1. & 31.1. See chap. 1.4.

{woe unto} The particle, unto, though necessarily to be understood, yet is here omitted; and with the interjection here used, very seldom expressed, once only, that is observed; the inseparable one, Ezek. 3.13. and once the separable, Jer. 48.1. and instead thereof, twice the particle that signifies upon, Jer. 50.27. Ezek. 13.3. but oft expressed with another denunciative very near this, ch. 3.9. and elsewhere.

{unto them &c.} The first head of the evils, or crimes more especially instanced in, is the grievous oppression of the greater and richer sort, exercised by them upon their poor neighbors, in expelling them out of their houses, that stood near them, and their lands, that either lay within, or bordered upon their own; thereby either to multiply their own places of abode, or to enlarge their own demesnes. See 1 King. 21. & Mic. 2.2.

{that join house to house} Heb. makers of house to touch by house. Not that they removed houses out of their places, to adjoin them unto their mansions: but that they added houses to houses: others, to those that they were formerly possessed of, Psal. 83.12. That they might have variety of places to repair to, according to the times and seasons of the year, Amos 3.15. Or to make use of otherwise. So Hos. 4.2. bloods touch bloods; That is, murder is added to murder: one comes in on the neck of another. House to house; for, one house to another; and field to field: That is, one field to another. As, man of man; for one man of another, ch. 3.5.

{that lay field to field} Heb. field to field they will make to approach. A double defect, both of the copulative, and; as Exod. 15.9. ch. 3.24. and of the relative; as 2 Chr. 28.9. chap. 42.5. to those that, &c.

{will make to approach} So have done, do, and will do. See such use of the future, ch. 3.16. Joh. 11.44.

{field to field} By taking in those that lay between some of their own, on either side, and so making them to meet; or by encroaching upon, and taking in those that on any side joined to them, Amos 1.13. compared with Jer. 49.1. Job 24.2. forbidden, Prov. 22.28. & 23.10.

{till there be no place} No room for any to dwell by them, when they have engrossed all to themselves.

{that they may be placed} Heb. and ye may be made, or, make yourselves to dwell. The copulative for the finitive; as chap. 2.3. The passive for the reciprocal; as ch. 1.16. And the person changed; as ch. 1.29.

{alone} As if the whole land were given them to inhabit. Ezek. 11.15.

{in the midst of the land} Or, in the land; as v. 2,5. ch. 7.22.

V. 9. {In mine, &c.} The judgment follows, proportionable to the offense. And that, for fuller assurance, confirmed with an oath; as 1 Sam. 3.17. ch. 22.15. Psal. 110.4.

{In mine ears, said the Lord of Hosts,} That is, in my hearing: as Luk. 4.21. I heard when God spoke it, Psal. 62.11. Or, God by secret inspiration revealed it to me, ch. 22.14. He told me it in mine ear; as 1 Sam. 15.16. So some. But because the affix, or pronoun is wanting, (which is not altogether, unusual, Psal. 91.4. ch. 1.3,15. & 3.12.) nor is the verb in the text. For the Hebrew has no more than, in the ears the Lord, or, of the Lord, &c. (and yet is that verb also sometime wanting; as 1 King. 20.34. ch. 46.4.) Others therefore, and those not a few, thus render it; In the ears of the Lord of Hosts. That is, This your cruel, and injurious carriage is gone up into God's ears: as Gen. 18.20. 2 Chr. 28.9. Ezr. 9.6. Jon. 1.2. He sees it, and takes notice of it, though you think he does neither behold nor regard it, Psal. 10.11,13,14. and 94.4.

{the Lord of Hosts} Who is able to right those whom you wrong: and to avenge them on you, Psal. 146.7. Prov. 10.11. & 24.15,16. See ch. 1.9,24.

{of a truth many houses shall be desolate} Heb. if many houses be not desolate. A defective, but emphatical form of swearing. See Psal. 95.11. As if he had said: Let me not live; or let me not be God; or let me not be deemed a God of truth, a God of my word; let me never be believed; if such a thing be, which he means shall never be. So c. 22.14. & 62.8. Or if such a thing be not, which he is fully resolved shall be: as in this place. See the like forms with man, Gen. 14.23. Ps. 132.3. wherein, out of a cautious shunning dismal expressions, they used in swearing to omit the terms of execration, which yet in the form of the oath was implied, and was to be supplied to make the sentence entire: yea, sometime was, but in a more sparing and indefinite way, for the most part, expressed. See Ruth 1.17. 1 Sam. 3.17. 1 King. 19.2.

{of a truth, &c.} Saith he, is to be supplied. As the like is very usual, in the relation of the speeches, either of God, or others, See 1 King. 1.17. & 20.37. Psal. 105.15. with 11. & 132.14. chap. 47.4.

{many houses} The multitude, and variety of your houses, so gotten, shall do you no good; you shall have no benefit by them, little joy of them. See Amos 3.15. & 6.11.

{desolate} Heb. for, or, unto desolation. Designed for it, and brought to it, as Jer. 2.11. See ch. 1.7. Your houses shall stand empty; the inhabitants being either driven out of them, Mic. 2.10. or destroyed, and deceased in them. Amos 6.9,10.

{even great and fair, without inhabitants} Even, wanting; as ch. 51.22. Heb. great, and good; as we use to say goodly. So Deut. 8.12. Neither the largeness, nor the fairness of your houses, shall procure you security, or afford you safety, Amos 3.15.

{without inhabitant} Heb. from no inhabitant being. That is, for want of inhabitants, or because there is no inhabitant in them. So Jer. 4.7. See the like, ch. 50.2.

V. 10. {Yea, ten acres of vineyard shall yield one bath} As their houses shall stand empty; so their land shall lie waste and barren; as well those, that thus they came by, as those which they were formerly possessed of. The one parcel so gotten, shall bring a curse upon the whole. See ch. 7.23. Hag. 1.6.

{ten acres} The word signifies, first, a pair, or couple of oxen, Job 1.3. asses, Judg. 19.10. mules, 2 King. 5.17. Or other beasts, whether yoked, or unyoked; yea, sometime not of horse only, but of horsemen, chap. 21.7,9. In the second place, it is used for such a parcel of ground, as a pair, or yoke of oxen could ordinarily plow in a day, 1 Sam. 14.14. which among the Romans, was esteemed to be of two hundred and forty foot in length, and one hundred and twenty in breadth.

{shall yield} Heb. make. As vers. 2. Hos. 9.16. & 10.1. to make wine, for to yield wine, as to make milk, for to yield milk, ch. 7.22.

{one bath} That is, but one bath; not of grapes; but of wine, made of the grapes, that it shall bear. For the bath was a measure for liquid things, yet not the least in use for them, as some say; hin, was far less, Levit. 23.13. Ezek. 4.11. (and the log less than that, Levit. 14.10,12, &c.) and it contained about eight of our gallons, the tenth part of an homer, Ezek. 45.11. So that an whole acre of ground, planted with vines, should not yield so much, as one whole gallon of wine.

{and the seed of an homer} For, an homer of seed. So also, Levit. 27.16. The homer was a measure, as well for grain, as for liquor, containing ten, either baths; or ephah, Ezek. 45.11. And it had its name, either from the heap that so much corn as that measure contained, laid together, would make; or because it held as much as an ass might well bear.

{shall yield} Heb. make, as before.

{an ephah} That is, but an ephah; no more than one ephah; as one bath before. Which ephah, was a measure for dry things; as the bath for liquid, and of the same quantity with it; the tenth part of an homer, Ezek. 45.11. much about our bushel; so that their corn grounds should not yield them above the tenth part of their seed; they shall carry out much, and bring in but little, Hag. 1.6.

V. 11. {Woe unto them that arise early in the morning} The second crime charged on them, their excess and riot: sensuality joined with security, ver. 12.

{that rise early} Heb. the early risers. As making a daily exercise of it. So Psal. 127.2.

{rise early} That rise early to their drink, as worldly men to their work, Psal. 127.2. as being never well, till they be at the wine, the one; at their work, the other. (So Zeph. 3.7. They arose early to corrupt their actions.) And in swilling, and drinking, passing away, and lavishing out the time assigned and allotted to labor, and to more serious and necessary employments, according to the condition of men's several places, Psal. 104.22. Eccl. 10.16,17.

{that they may} A defect of the particle finitive; as Zeph. 3.7. See ch. 7.25.

{follow strong drink} As Psal. 119.150. that follow mischief, pursue it as eagerly as one does his fleeing foe, or his trade. See ch. 1.23. so to seek after it, Prov. 23.30,35.

{strong drink} Not wine, but other such drinks, made of honey, dates, rice, malt, or other grain, that for strength, oft-times, come not short of wine, and (whereof also they have their name) do make drunk, as well as it, Num. 6.3. Judg. 13.4,14. chap. 29.9. And though ordinarily distinguished from wine, v. 22. yet used here to comprehend both; and so ch. 56.12.

{that continue unto night} Heb. continuers, or, drawers out of; to wit, their drinkings. For there is a twofold defect, both of the copulative, as v. 8. and of the noun, after the participle: in the like case expressed, Psal. 127.2. or simply, staying at it, sitting by it, to wit, at, or over the wine, Prov. 23. v. 30.

{unto night} Heb. in, for unto; as Gen. 11.4. Ezr. 9.7. twilight, which may be understood either of the even twilight, as Job 24.15. Prov. 7.9. they stay by it, from morning to night, all the livelong day, as we used to speak; or of the morning twilight, as the word is used, Job 7.4. 1 Sam. 30.17. from morning to morning, spend night and day, in drinking and reveling: as they are never well, till they be at it; so they can never give over, when they are once set to it, Deut. 32.19. Prov. 23.35. chap. 56.12.

{till wine inflame them} A defect of the particle; whether we are to understand it, till, as some, or, that, as others: the one implying the issue, or effect; the other, the purposed end.

{wine} Whence it appears, that the word used in the former branch, does there comprehend both; as does also here the word, wine.

{inflame them} So is the word used, Ezek. 24.10. Obad. 18. and that is indeed the ordinary effect of wine and strong drink, immoderately taken, to inflame the body, Jer. 51.39. to bring fevers and calentures, such as have thereof their name, Deut. 28.22. yea, to inflame it with filthy lust, Gen. 19.32,36. Hos. 4.11. Yet because the word sometime also signifies, eagerly, or ardently to pursue, Psal. 7.13. & 10.2. Lam. 4.19. Some therefore render it, till the wine pursue them: as they pursue it, so it pursues them in that manner, that it does surprise them, and master them, and take wits, reason, and understanding, from them, Hos. 4.12. Prov. 20.1. but the former seems the sounder.

V. 12. {And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts} They abound excessively in all manner of delights, abandoning themselves wholly thereunto: not that the things here mentioned, are of themselves evil; but as in their women's attire, and ornaments, ch. 3.18,24. So here the excess in them and abuse of them, is that which is condemned. So Amos 6.4,6.

{harp} The name of a musical instrument. Whence one, in the Greek, has its name, said to be strung with wires, and to yield somewhat a mournful, or querulous sound. See ch. 23.16. But whether of the same form with our harp, is uncertain.

{viol} Another musical instrument, chap. 14.11. so called, because it was bellied out after the manner of a bottle; so also called, ch. 30.14. Jer. 13.12. See ch. 22.24. Which not unfitly answers our, either lute, or viol. The instrument, in Greek, having its denomination from this is acknowledged by some of them, to have its original from the Phenicians; under which name, they sometime include the Syrians also, and the Jews, not from the Cappadocians, as some of ours. And it was among them, accounted to make a sweeter melody than the harp. No musical instrument is, in Scripture, more frequently mentioned, than these two; and they are oft joined together, 1 Chro. 15.28. 2 Chro. 20.28. & 29.4. Psalm 81.2. & 150.3.

{the tabret} The word coming from one that signifies to beat, includes, both drums, such as they used to beat at the slaughtering of their children, in sacrifice to Moloch, whereof the place of those horrid rites had its name, ch. 30.33. Jer. 7.31,32. and tabors, such as they used commonly in their feasts, and merry meetings, ch. 24.8. Jer. 31.4.

{and pipe} Or, flute; A wind-instrument, (as an hand-instrument the former;) so called, because hollow, or pierced through. See chap. 2.19. and 38.20. tabor and pipe, are both joined together, as here, so elsewhere, Exod. 15.20. Judg. 11.34. And were used commonly, as among us in dancing, from whence the frequent use of the pipe therein, gave the name, in Hebrew, to the dance, Psal. 149.3. Jer. 31.15. Judg. 21.21.

{wine} Without which no feast, no banquet: called therefore the feast, or the banquet of wine, Esth. 7.7. wine put here for all delicious drinks, (See ver. 11. ch. 22.3.) as there, for all delicious fare, whereof wine is esteemed a principal, Esth. 1.7,8.

{are in their feasts} A defect of the preposition; as Numb. 12.8. Job 1.18. Yet some read it. Are their feasts. That is, their feasts consist wholly of these. There is nothing else to be seen, or heard in them, nothing pious, or serious: but all excess, and looseness. Contrary to that of the apostle, 1 Cor. 10.31. A pious sense; but I conceive; not here so fit a syntax, as the former is.

{feasts} Or, drinkings; for that cause so termed. So the word properly signifies. Hence the phrase, as of ordinary meals, to eat with one, Gen. 31.54. Psal. 41.9. Luk. 14.1. 1 Cor. 15.11. So of feasting, to drink with him, Esth. 3.15. and 7.1.

{but} Heb. and. as ver. 2,4. As their riotous excess, and sensuality was before taxed; so now their security, and contempt of God, that then they gave themselves wholly unto this dissolute and voluptuous course of life, without any regard of God's judgments, at that time, either present on others, or hanging over their own heads; as being not denounced only against, but in part also inflicted on the state wherein they lived. So ch. 22.12,13. Amos 6.4,6. Matt. 24.38,39.

{they regard not} Heb. they will not behold. So Psal. 28.5. where the same sentence is; To behold, for to regard; look after, take special notice of, ch. 22.11. Zach. 12.10. Of the form of speech, see ver. 8.

{the work of the Lord} His judgments, either incumbent or, impendent, Psal. 64.10. Hab. 1.5.

{neither consider the operation of his hands} Heb. and the doing of his hands; or, his hands-doing, they see not; or, they have not seen. They either consider not, nor take notice of the things themselves, ch. 42.25. Hos. 7.9. or, at least, take no notice of an hand of God in them, ch. 26.11. For it is too nice, that some of the Jewish doctors have, who, by the work of God, understand the law of God; by the work of his hands, the writing of it in the tables of stone, Exod. 32.13,14. As if they were taxed for not regarding, and looking after God's law, Job 21.14. And that likewise seems to be out of the way, which some of them have, with whom some of ours concur, who understand thereby God's works of creation, the celestial bodies that set forth God's glory, Psal. 8.3. & 19.1. As if they were reproved, for not giving themselves to the contemplation thereof. As also, that others of ours expound it, of their not taking notice of, and laying to heart the works of judgment, long before executed on the old world in Noah's time; and on Sodom, and Gomorrha in Lot's days, 2 Pet. 2.5,6. & 3.5,6. Jud. v. 7. But the prophet seems rather to point at some judgments then present.

V. 13. {Therefore my people are gone into captivity} The punishment inflicted, or doom passed upon them for this their sin, as sure to take effect, as if it were executed already. See the like judgment denounced upon the like grounds, Amos 6.7.

{my people} See ch. 1.3. & 2.6.

{are gone into captivity} Or, are going. Are as sure to go, as if they were going already. So Jer. 9.1. Joh. 3.18.

{because they have no knowledge} Heb. for no knowledge. Or, because of no knowledge. Because they are such brutish, senseless, and sensual people, Psal. 92.6. & 94.8. ch. 27.11. Or, for want of consideration, because they do not regard, and take notice of the hazardous estate they are in, and God's judgments suddenly like to seize on them, and having seized on the state in part already, ver. 12. Jer. 8.7. Mat. 24.39. Luk. 17.44.

{and their honourable men are famished} Heb. and his honor, or glory, (are, or shall be) men of hunger, or famine. His, to answer the word people, Which is, though a collective, (and the pronoun may well therefore be rendered their,) yet a singular term. Honor, or glory, for men of honor, or of glory; men honorable, or glorious: that are in great esteem, and make a great show in the world. So pride, for a man of pride: a proud man, Psal. 36.12. Jer. 50.31. might: for men of might, mighty ones, ch. 3.25. peace: for a man of peace, a peaceable man. Psal. 120.7. See ch. 1.21.

{famished} Men of famine: or famished men: as men of vanity, for vain men, Job 11.11. Psal. 26.4. Men of wickedness, for wicked men, Job 22.15. Men of fewness: for, a few men, Deut. 25.5. & 28.62. Of the word men, see ch. 2.9. the first term of the phrase, see more, Jer. 44.28. The meaning is: the great men, that now live in such pomp and state, and revel it in that manner, shall be starved for want, even of necessary food.

{and their multitude dried up with thirst} Their; Heb. his multitude: as before. That is, the meaner sort of them, opposed to their glory, or glorious ones: As Adam to Ish, vers. 15. dried up with thirst. For thirst, arising from want of drink, caused drought, ch. 41.17. Lam. 4.4. And the want of drink is more insufferable, and prejudicial to man's life, than the want of bread. The meaner sort of them shall suffer want, not of bread only, but of water too, which being the usual drink, in those parts, was more obvious than bread: and more necessary, in some sort, to the preservation of man's life, than it. Those, both great and small, high and low; that have so much abused those good creatures of God, when they had them in abundance, shall now suffer want in either kind of them, and for want of them shall perish. See chap. 3.1. & 65.13. Jer. 2.5. Hos. 2.3. Amos 8.13. For it is not to be conceived, as if the prophet's meaning were, that the one of them only should suffer hunger, and thereby perish; and the other only thirst: but, that both of them should sustain a grievous want of either; set forth in a rhetorical manner, as in way of distribution; for the fuller amplification and aggravation of the evil: such as with this prophet is very frequent. So ver. 15,16. chap. 28.17. and so, Psalm 106.17. Where it is said, that the earth opened, and swallowed up Dathan, and covered the company of Abiram. Not, but that it swallowed up the company of Dathan, as well as of Abiram; or, but that it covered as well the one as the other. See also Dan. 12.3. Howbeit a learned late annotator, because the word in this latter branch is found used sometime for abundance, and is applied unto wealth, Psalm 37.16. Eccl. 5.10. would have it also so taken here, and v. 14. and ch. 16.14. abundance; for men abounding in wealth: and so it will be the same in effect with the former.

V. 14. {Therefore hell hath enlarged herself} Hell. Heb. Sheol; a term used commonly for the grave, as Numb. 16.30. Psal. 30.3. & 55.15. & 86.13. Herein differing from that other, keber, which also signifies grave, or sepulcher, Psal. 5.10. & 88.11. ch. 22.16. that the former is of larger extent, than the latter: the latter signifying an artificial grave, or sepulcher only made by man's hand, whether by digging up the ground, or hewing into a rock, Matth. 27.60. or the like. Whereas the other comprehends as well the natural, as the artificial sepulcher; as well that by nature provided, as by man's hand procured, whatsoever place of receptacle a man's body after the soul's departure, is by dissolution, or for dissolution, bestowed in. Thus Jacob says, he would go to his son Joseph, to Sheol, whom yet he supposed not to be interred or laid in the ground: but devoured, and so buried, as we may so say, in the bowels of some wild beasts, Gen. 37.35. So Jonas calls the belly of the fish, that had taken him in, and swallowed him down, the belly of Sheol, Jon. 2.1,2. because it was like the grave to him, and was like to be the place of his dissolution. So when Hezekiah says, Sheol cannot praise thee, ch. 38.18. He means any dead, without distinction, whose bodies are now disposed in their places of dissolution, of what kind or sort soever. That which Job calls, the general meeting house appointed for all that live, Job 30.23. and of which Solomon says that all go to one place, Eccles. 3.20. which of the grave of man's handiwork cannot be said, Jer. 22.19.

{hath enlarged} Or, doth enlarge; as ch. 1.2.

{herself} Heb. its soul: soul for self, as ch. 3. vers. 9. Jer. chapter 51.6.

{and opened her mouth without measure} A very rhetorical and emphatical expression, intimating the numberless multitude of those that by hunger and thirst, and other like judgments were swept away, as if there were scarce room enough anywhere, either underground: or aboveground, to receive them, See Jer. 7.32,33.

{opened} Or, widened. Men are said to open their mouths to speak, Psal. 78.2. Matth. 5.2. to widen their mouths, when they gape wider than ordinary, to draw in breath, as Psal. 119.131. or to receive, and take somewhat into the mouth, that they greedily desire. So Job says, that men waited for him, (that is, for his words, that dropped upon them) as for rain, and opened their mouths wide, (there is the word here used) as for the latter rain: that is, as the earth uses to gape for rain in the time of summer's drought: as also men are said sometime so to do in way of mockage, Job 16.10. where the word is translated gape: as another near to it of the like sense and use, is rendered, make a wide mouth, chap. 57. vers. 4. The word would therefore be here translated, hath widened, or, doth widen, as before; gapes wide, as one that is to take in some more than ordinary great morsel, or much at once.

{her mouth} Or, with her mouth, as Job 16.10. (the particle wanting as Psal. 17.14. with ver. 7.) as being no less desirous to take them in, and swallow them down: as it did Dathan and Abiram with all theirs, Numb. 16.32,33. Psal. 106.17. (whereunto David alludes, Psal. 55.15. & 69.15.) than they were greedy to seize on the possessions of others, Mic. 2.2. A mouth is ascribed to the grave, as to the earth, Gen. 4.11. Num. 17.32. and the throat of wicked ones, whose mouths are employed in traducing of innocent persons, is said to be an open sepulcher, Psal. 5.9. as being ready to swallow men down quick, like the grave, or the pit, Prov. 1.12.

{without measure} Heb. unto no measure; or, appointment; or, proportion; or, ordinance; as the word ordinarily signifies, Gen. 47.22. Exod. 15.25. Josh. 24.25. beyond all ordinary proportion, or wont. The grave is as unmeasurable, and insatiable, in surprising and devouring of them, as they were, in seizing on the possessions of their poor neighbors, and taking them to themselves, verse 18. chapter 3.14.

{and their glory, &c.} Or, that their glory, &c. may descend, &c. as noting the end for which the grave gaped so wide; because it had such an huge number of corpses to receive, that she might swallow them down suddenly, without stop, or stay, at once. See that use of the particle, v. 5.

{their glory} Heb. her excellency; or, the excellency of her: as the word is rendered, ch. 35.2. where it is also distinguished from glory. See also ch. 3.10. & 53.2. excellency, as most take it (though some, simply, for excellency itself, as Ezek. 16.4.) for, men of excellency; as glory before, for men of glory, v. 13. those that were of most state, and esteem, among them.

of her, That is, of the city of Jerusalem, as some: or the state of Judah, as others: for the affix is not masculine here, as before, v. 13. but feminine: and has therefore nothing else in the text, whereunto it may be referred. See v. 3,7.

{and their multitude} Heb. her multitude: as her excellency. Her, as in the former branch: and multitude, as in the verse next before-going: the many, or, as we use to speak, the meiny, those of the meaner sort, which are the greater number by much, everywhere. And so most here take it. Howbeit a late author, as v. 13. so here, renders it rather abundance. Which sorts not amiss here, with what follows. See ch. 16.14.

{and their pomp} Or, noise, or, tumult: as it is rendered, ch. 37.29. their tumultuous noise, or, shouting: as ch. 16.10. for so the word properly signifies, ch. 13.4. & 66.6. such as is usual in warlike conflicts, ch. 25.25. Hos. 10.14. Amos 2.2. as the like also in disorderly feasting, and revelings, especially where wine has got the upper hand, ch. 24.8. Jer. 48.45. & 51.38,39.

{and} Some, with: as Exod. 1.5. and Joseph, for, with Joseph: and Neh. 10.42. and Jeremiah, for with Jeremiah: as it is there well rendered: their tumultuous shoutings shall cease, or die, and be buried with them, ch. 24.8. & 25.5.

{their} Heb. her. As before.

{pomp} Or, noise, or, tumult, or, shout: as some, for, those that make such noise, tumult, or shout: called the sons, or children of shouting, Jer. 48.45. as glory before, v. 13. and excellency in this.

{and he that rejoiceth} Or, and him. To wit, and, with him, as before.

that rejoiceth, Or, revelleth rather: as the city of Jerusalem is called a reveling city, ch. 22.2. the houses thereof, houses of disport, or, merriment, ch. 32.13. The word properly signifies to skip, or leap for joy. The word used of John Baptist, answering to it, where it is said, that he leaped (or sprang rather) for joy, being as yet in his mother's womb, Luk. 1.44. and it is taken in a middle sense, sometime for such expression of joy, either honest, and lawful, on good and just ground: or a degree of joy more than ordinary, albeit no such expression be therein used, as chap. 13.3. Psal. 28.7. & 62.6. & 68.3. Hab. 3.18. Otherwhiles, for loose and disorderly skipping and frisking, out of lightness, wantonness: and other the like motions and gestures, expressions of immoderate and inordinate delight, Jer. 51.39. and so here; he, or him, that rejoiceth and revelleth, taken collectively, for the whole crew of them. See chap. 1.3. ver. 15.

{shall descend} Or, may descend, taking the copulative for the finitive; and, for, that: as was before said, that there may descend, to wit, into the grave, the glory, or excellency, &c. for so the words lie, that they may all, and all sorts of them, go down into the grave. So Job 21.12,13.

{into it} To wit, the grave before spoken of, according to our version; and so is the particle used, Ezra 9.7. chap. 10.21. but the trajection is too great to admit here that sense. For the word of descending, stands here in the front of the sentence, and not in the close of it, as our version places it. And it ought therefore to be rendered, he, or him that revelleth in her, or the reveller in her; as before, her excellency, her multitude, her shouting. Of which, see before.

V. 15. {And the mean man shall be brought down, and the mighty man shall be humbled} Men of all sorts (as before, ver. 14. save that the greater, and of higher degree and state, are first spoken of there; the meaner condition is first mentioned here) shall alike be laid low, being brought down to the grave, that makes no distinction of states, Job 3.13,19. See chap. 2.9. where the words being the same, this is at large opened.

{and the eyes of the haughty shall be humbled} See chap. 2.11.

{shall be humbled} Their countenance, or big look, shall then be cast down, Gen. 4.6. Lam. 2.10.

V. 16. {But} Heb. And. Which may well stand here.

{the Lord of Hosts} See chap. 1.9.

{shall be exalted in judgment} He shall, by his just judgment executed on those wicked wretches, who set so light by him before, manifest and magnify, as well his power, as his purity, Psal. 9.6. See ch. 2.11.

{and God that is holy} Heb. the God: the holy One. The most holy God; so holy, as none holy as he, 1 Sam. 2.2. as none good in regard of him, Matt. 19.17. none wise, in way of collation with him, 1 Cor. 3.19. 1 Tim. 1.17. So none holy, in such manner as he is. They that are holy, and wise, and good, in some kind, by participation from him, are neither holy, nor wise, nor good, when they come into comparison with him, Job 4.17,18. & 9.2. & 15.15. & 25.5,6. See ch. 1.4. & 6.3.

{shall be sanctified} His holiness, and hatred of sin shall appear, and he religiously acknowledged, by his punishing of it in obstinate sinners, Levit. 10.2,3. Ezek. 20.41. & 28.22,26. the sparing and forbearing of whom, for a time, causes wicked wretches oft-times, to call in question his holiness, Psal. 50.21. Mal. 2.17.

in righteousness, by his righteousness showed in those his judgments. For it is not to be understood, as if he were to be exalted by judgment, and not by righteousness, or sanctified by righteousness, and not by judgment. But it is a rhetorical illustration, amplifying and dilating both the act and the effect: and describing the act by two several arguments: the subject, judgment; the adjunct, justice: the effect or event by two branches of it, the manifesting and magnifying, partly of God's greatness, and partly of his goodness; the one applied to the subject, the other to the adjunct; though both common to either. So also ver. 15. See of judgment and justice, chap. 1.27. & ver. 7. Of the manner of speech, ver. 13.

V. 17. {Then shall the lambs feed after their manner} Heb. And, for, Then, as Gen. 28.21. or 22 rather, (for the condition of the vow there is in the 21. verse, the matter of it in the 22.) Levit. 4.3. & 6.4.

{Then} When by the judgments before threatened, being put in execution, the unjust possessors of those houses and lands before spoken of, being either slain, or expelled; they shall either lie waste, or return again to those unto whom they formerly belonged.

{the lambs shall feed after their manner} Some expound it literally, and simply, without any figure, or allegory; of cattle, grazing freely without restraint, in those places, whence before, by enclosures, they had been excluded, after the pasture came into those great men's hands: yea, upon those places, now lying waste, where their either dwellings, or farmhouses, had before stood, as chap. 7.25. & 17.2. But it seems rather, as the most and best, to be understood of the godly poor, who either being left in the land, during the time of the captivity, should enjoy those places, and receive the fruits thereof, which by the destruction, or deportation of their oppressors, were now vacant, Jer. 52.13. Zeph. 3.12. (see chap. 7.21,22. or returning out of captivity, should quietly enjoy their lands and means again, whence by cruel and injurious courses of the mightier sort they had formerly been expelled, Ezek. 34.14,15.

{the lambs} God's people are in Scripture termed his sheep; in regard of the care that he has of them, as their shepherd, Psal. 77.20. & 80.1. Ezek. 34.15. Joh. 10.10,16,27,28. & 21.16,17. and his pasture sheep, in regard of the plentiful provision he makes for them, Psal. 23.1,2. & 100.3. Ezek. 34.31. and his lambs, in regard of his tender affection towards them, ch. 40.11. Joh. 21.15.

{shall feed} Enjoy those good things, that the land affords. c. 1.19.

{after their manner} The word here used, is but twice found in Scripture; here, and Mic. 2.12. For the one of these prophets has much from the other, (see chap. 2.2.) Now in Micah it is apparent, that it signifies a fold, whereinto sheep are gathered, for their better security, therein to be folded; alluded unto by our Savior, Joh. 10.16. and so some take it in this place, thus rendering the words they shall feed besides their wonted fold, or, folds. But the particle is seldom, if ever, found used, for beside. Others therefore, and so the most, take it according to another word that comes very near it, used Psal. 110.4. compared with Heb. 6.20. & 7.17. Eccl. 3.18. for order, or, manner; they shall feed freely and quietly, as they had wont to do, before their disturbance and expulsion, Jer. 23.3,4. & 30.10. & 46.27. Ezek. 34.25,28. See chap. 7.25. Others according to their conduct, or leading: as their shepherd shall lead them, after the manner of those parts, ch. 40.11. because, the verb it comes from, is in the Chaldee so commonly used.

{and the waste places of the fat ones, shall the strangers eat} This some understand of strangers, by God's just judgment, devouring what was found left in the places where they had expelled those great ones before mentioned: and so it should be the same with that, chap. 1.6. strangers devour your land, &c. Others, of the expulsion of those great ones out of those places, whence they had expelled the right owners before, and driving them out into the waste wilderness, to seek relief and harbor there: and these render the words, and the fat ones, as strangers (to wit, from God) shall feed on the wastes of the land: and so it should be as that, Psal. 68.6. the rebellious shall dwell in a dry land. But this seems to offer over-much violence to the text. Others therefore understand it of the poor oppressed, as before, returning again to those places, to which they had been for a long time as strangers, after their freedom from captivity, Jer. 12.14,15.

{the waste places} Or, wastes: as Ezek. chap. 33.24. and 36.33.

{of the fat ones} The word whereof this comes, signifies marrow, Job 21.24. Hence this word word is used for fat beasts, or fatlings, Psal. 66.15. and another not unlike it, for the same, ch. 25.6. because the bones of fat ones, men, or beasts, are usually full of marrow. Job 21.24. Some therefore understand here, the pastures, the now wastes, where fat beasts, that they fed on, and feasted with, (ch. 22.13.) did formerly feed. Others, where those fat ones, that is, rich ones, did themselves formerly abide. Fat, for, rich, or, great, for their store of wealth, or high feeding, or both; (as Luk. 16.19. so styled, as Psal. 22.29. & 78.31. ch. 34.6,7.

V. 18. {Woe unto them that draw iniquity, with cords of vanity and sin as it were, with a cartrope} The third sort of abominable fruits that God's vineyard produced, is the obstinacy and eagerness of wicked ones in the pursuit of sin and wickedness, together with a professed contempt of God and his judgments, v. 19.

{that draw iniquity} Some understand this, of drawing others to sin: of men, that are not content to sin and do evil themselves; but entice, persuade, urge, and force others thereunto: the Devil's trade, Gen. 3.2,4. called therefore the Tempter, Matth. 4.1,3. Joh. 13.2. 1 Cor. 7.5. 1 Thess. 3.5. Rev. 12.9. & 13.14. & 20.8,10. Of such, see, Gen. 39.7,10,12. 2 Sam. 13.3,11,14. & 16.21. Hab. 2.15. Matth. 29.15. and they suppose, that the metaphor used does very pregnantly express it, wherein the persons themselves are compared to beasts, that draw in a cart, or a wain; the vain, and false persuasions, and arguments, wherewith they draw them on unto evil, to traces, or cart-ropes: and the parties so drawn on by them, to wains, or carts; drawn by beasts, understanding by iniquity and sin, as the word iniquity after an Hebraism not unusual, men of iniquity, and men of sin, as the word iniquity seems taken Psal. 49.5. & 65.3. & 119.133. Of which phrase, see also ver. 13,14. But the place seems rather to most others, to be meant of such, as being desperately bent, and abandoned, to sin, do not lengthen only, and draw out their sinful course and tenor of life, as a man draws out a line, or a cord, either in the unfolding, or in the spinning and framing of it, (for the word sometime signifies to continue, or, protract, Psal. 36.11.) but by all means, that they can devise, draw sin unto themselves, where there is hardly any matter of profit, pleasure, gain, delight, persuasion by others, enforcement from others, or other like temptations that are wont to lead aside, and carry men on to evil. So that, whereas others are drawn by such motives unto sin, they draw sin unto themselves; whereas, sin is by such inducements pressed and enforced upon others, they press and enforce it upon themselves: they draw sin to them, as a beast draws a cart, or wain, after it, Deut. 21.3. Howbeit, some by sin, and iniquity, here conceive to be meant, the penalties or punishments due unto either. And so indeed the words are not seldom used, Gen. 4.13. Levit. 20.17. Num. 9.13. according to which interpretation, the meaning should be; such as labor to draw on God's judgments upon themselves by their continuance in impenitency, and adding sin to sin, and thereby provoking God, to come the more speedily in judgment against them, Rom. 2.4,5. and this indeed would well suit with what follows; v. 19. But I suppose rather the genuine meaning to be; such as by all means, and with all their might, apply themselves to the practice of evil, toiling and tiring themselves in it, as a beast tugging at the plow, or drawing in the cart; as Jer. 9.5. See Job 4.8. Prov. 3.29. & 21.4. where the like metaphor is used.

{that draw iniquity} Heb. the drawers of iniquity, as the early risers, v. 11. See there.

{with cords of vanity} By cords of vanity, some understand here such vain excuses, and pretenses, as wicked ones use ordinarily to cover, or color, to smooth, or smother their vile practices with, 1 Sa. 15.13,15,20,21. But that is not manner of such desperately professed profane ones, as here spoken of: but with open face, and bare forehead rather, to avow, blaze abroad, and boast of their evil doings, Psal. 52.1. chap. 3.9. By cords of vanity, therefore, I rather understand those fetches and devices, toilsome courses and employments, wherein men bent to wickedness, and set wholly thereupon, do labor and toil and take pains incessantly, for the compassing of their intended evil, practices, and the bringing about of their wicked designs, Psal. 36.4. Mic. 1.2.

{with cart-ropes} Heb. the thick rope of a wain, or cart. For the word properly signifies a thick cord, or rope; such as those are usually, wherewith carts or wains are drawn, and whereof traces are made for the beasts, that draw in them: and hereby is intimated the strength of those plots, that they make use of, for the accomplishment of their wicked purposes, that they may not fail, and miscarry before they come to full effect, Psal. 64.5,6.

V. 19. {That say, Let him make speed, &c.} That scoff at God's menaces, and jest at his judgments; neither crediting the one, nor expecting the other: yea not only, not considering them, or thinking at all on them: as those before wholly drowned in sensuality, and carnal delights, v. 12. but in most impious manner jeering at them, and the prophets that denounced them, as if their words were but wind, and the matter itself a mere mockery; such, as it were a most fond thing for any man to fear, Jer. 5.11,12.

{Let him make speed, and hasten his work, that we may see it,} Or rather, Let him make speed; let him hasten his work, or, make haste with his work. For the copulative is not in the text, & the inserting of it makes the speech less emphatical. The words they are of these desperate atheists; as if they had said, we have heard much, and long, of what God, you say, intends to do, we would fain see it once done. So Jer. 17.15. Ezek. 12.23. Amos 5.18. 2 Pet. 3.3. they speak, as if they thought it long a coming; but will think that it comes too soon, when it does come, Matth. 8.29.

{his work} God's work of judgment denounced by his prophets, v. 12.

{let the counsel} That is, the matter, as by counsel set down, and resolved upon, Psal. 2.11. ch. 19.17.

{of the holy One of Israel} So in mockage they speak of God, as those, Job 21.15. Of the style, see, ch. 1.4.

{draw near and come, that we may know it} Heb. know. A defect of the particle, denoting the object, or thing to be known: either know it to be true, and you to be true prophets, that now tell us of it. Ezek. 2.5. & 6.10. or know it, by seeing, yea, or feeling, what we now hear, finding that fulfilled, that is now said, Jer. 30.24.

V. 20. {Woe unto them that call evil, good; and good, evil} Some would have this restrained to matter of judicature; and so it would be in effect, the same with that which follows, v. 23. But it seems more general, and to describe the perverse disposition of those who do not only confound the names and natures of things, and take away all distinction between good, and bad; honest, and dishonest; as some here expound it, (which yet were a most horrible depravation and obliteration of natural reason, and of the remainder of God's image, in man's corrupt heart) as misplace them in a cross and perverse course and manner, (like those that turn night into day; and day into night) transferring the one into the room of the other; and substituting the one in the place of the other; not only confounding vice with virtue, and evil with good, making both alike, either allowable, or disallowable, & such as may alike be either rejected or received: but going further than so, hating that, and rejecting it that ought to be loved, and embraced; and embracing that, and approving it, that ought to be rejected and abhorred, Amos 5.10. Mic. 3.2. that which is the highest degree, if it be done out of judgment, of that reprobate mind, or, unsound judgment, that the apostle speaks of, which some heathen were given up unto, Rom. 1.28. or if against judgment and knowledge out of a mere willfulness, and perverseness of spirit; is not far from that opposition, which our Savior Christ terms blasphemy against the Spirit of God; and says, shall never be remitted, Matth. 12.32. And this is the fourth evil fruit, or crime, that some part, at least, of this people, are here charged with.

{call evil, good, and good, evil} Heb. say of evil, it is good; and of good, it is evil: as Mal. 1.8. Prov. 20.14. that so do, either out of unsoundness of judgment, or base calumny, or gross flattery, or mere malice. See Prov. 24.24. of evil, or concerning evil; and, of good, or, concerning good: as the particle is used, Psal. 91.11. Esth. 3.2.

{that put darkness, for light, and light for darkness; that put bitter for sweet; and sweet for bitter} Heb. put darkness into light, that is, into the room of light; and so of the rest. In these words, is a metaphorical amplification of the thing before spoken, illustrating the practice and carriage of the persons therein taxed, by two similitudes, taken from natural objects; thereby intimating, that this their sentencing of good and evil, proceeded not merely from a natural ignorance; or from some infirmity, or weakness: since that those that are corporally blind, albeit they cannot distinguish between night and day; and they may therefore suppose it to be night, when indeed it is day: yet can they not take darkness itself for daylight, or deem daylight to be darkness; as also those that have their mouths or palates, by some distemper or disease out of taste: although they do apprehend things of themselves sweet, as bitter: yet do they not apprehend things bitter, as sweet. But by these metaphorical illustrations, the prophet implies, that this their cross carriage, in passing such doom on good and evil, and not displacing only, but misplacing of either; proceeded rather from a willful and inordinate love of whatsoever was evil, and repugnant to grace and goodness; and an inveterate hatred of whatsoever was good, or had any relish of grace and goodness in it, Job 20.12,13. & 24.13,17. Psal. 36.2,4. Joh. 3.20.

{darkness for light} Grace and goodness is commonly termed light in Scripture, Act. 26.18. Rom. 13.12. Eph. 5.4. 1 Thess. 5.5. because it proceeds from God, the Father of light, Jam. 1.17. from his irradiation shining into men's souls, 2 Cor. 4.6. Heb. 10.32. It makes men lightsome inwardly, that is, pure, and sincere, Phil. 1.10. therein like unto God, 1 Joh. 1.5. and able to discern aright of things that differ, Rom. 2.18,20. Phil. 1.10. it makes them shine forth brightly in their life and conversation, Matth. 5.14,16. Phil. 2.15. Rev. 19.8,14. it is such as can endure the light, Joh. 3.21. it assures of the light of God's favor here, Psal. 36.9. & 89.15,16. by translating men into the Kingdom of light, Col. 1.12. and fits them for that everlasting light, whereof also it is a pledge, 1 Tim. 6.16. Rev. 21.23. As on the other side, sin and evil, or the evil of sin, is commonly compared to darkness; and is so usually styled, Joh. 3.19. Rom. 13.12. Eph. 4.8. 1 Thess. 5.4,5. 1 Joh. 1.6. & 2.11. because it darkens the mind, Eph. 4.13. it affects darkness, Eph. 5.11,12. 1 Thess. 5.7. it is such as cannot endure the light of God's word, Joh. 3.19,20. Eph. 5.13. it is the service of Satan, the Prince of darkness, Eph. 6.12. Col. 1.12. and makes men like unto him, Joh. 6.70. 1 Joh. 3.10. it makes men liable to the gloominess of God's wrath, and clouds his countenance toward them here: and if persisted in, will bring unto utter and eternal darkness hereafter, Matth. 8.12. & 22.13. & 25.30.

{bitter for sweet, &c.} God's word, and God's ways, are of themselves sweet and comfortable: and such is his favor following all those that are guided by the one, and walk in the other, Psal. 4.6,7. & 19.10. & 34.8. & 37.7,8. & 119.103. Prov. 3.17. and on the other side sin, and sinful courses, though they may seem pleasant for the present, yet have no true, or sound delight in them: they produce bitter fruits, and will prove bitter in the end, Prov. 5.3,4. & 9.17,18. & 14.13. & 23.32. Jer. 2.19. Act. 8.23. Gal. 5.19,21. Eph. 4.31. and yet is man's corrupt heart over-apt to conceive, that there is no sweetness, or desirableness at all in the former: no sweetness, or desirableness at all, but in the latter, Job 20.12,13. & 21.14,15.

V. 21. {Woe unto them that are wise in their own eyes} The fifth woe, denounced against those that are puffed up with self-conceit: and a vain opinion of their own wisdom. This most of our interpreters understand, of such an opinion and esteem of themselves, that men commonly are possessed of, in regard of their own knowledge, that they think scorn to be advised and taught by others, and refuse therefore, to hear aught that God's ministers speak to them, as being fitter to teach them, than to be taught by them. And true it is, that such self-conceit, is a great hindrance to proficiency in any knowledge; either human, or divine. Neither can wine, or other liquor, enter into a blown bladder, until the wind be voided, and the bladder quit of it. And the apostle therefore says, that the man that thinks himself wise, must become a fool, that he may be wise, 1 Cor. 3.19. and Solomon, that there is more hope of a fool, than of him that is wise in his own conceit, Prov. 26.12. But I suppose, that the vice, or crime, that the prophet here aims at, is the vain confidence that many of those times, had in their own wisdom, by means whereof, not a few, great statesmen especially, imagined, that they could devise and contrive such ways and courses, as should be able wholly to avert those evils & judgments, as were either threatened, or expected; and so to secure well enough, both the state, and themselves; that which made them not to regard at all, any the speeches of God's prophets, see chap. 30.1,3. & 31.1,3. and by help whereof, others of them made account, that they should be able to secure themselves at least, and to procure their own indemnity, howsoever matters should go, and whatsoever should befall the state; that which made them also set light by whatsoever was denounced, as being furnished, with armor of proof beforehand, against all that might come; and sure to shift well enough for themselves, however it might fare with others. See chap. 28.15. & 29.14,16. Such kind of self-confidence is that, which Solomon opposes to trusting with the whole heart in God, Prov. 3.5.

{in their own eyes} That is, in their own opinion, conceit, judgment: or, as the apostle speaks, with themselves, Rom. 12.16. So Prov. 3.7. & 12.15. & 16.2. and 21.30. & 26.5,16. & 28.11. & 30.12.

{and prudent} Some would distinguish this from the former; referring wise, to matters concerning God: prudent, to things concerning the world. But the words are in Scripture used promiscuously: and the same thing seems (as with this our prophet is very frequent) in divers words repeated; implying, that none of their prudence, or policy, wisdom, or understanding, term it what, or how they pleased, should be able to prevail against God, or to secure them from his wrath, Prov. 21.30.

{prudent} Heb. understanding. So Jer. 4.22. where such are opposed to fools, or sottish ones. The term coming from it, is used, Prov. 3.5. where Solomon admonishes his son, not to lean upon, or trust unto, his own understanding.

{in their own sight} Heb. before their own face. The same in effect with that before, in their own eyes. Because what stands, or lies before a man's face, is in his sight, or in his eyes. So, before the eyes of God, Ps. 18.24. and before the face of God, La. 3.35. are one and the same.

V. 22. {Woe unto them that are mighty to drink wine} The sixth woe is thundered out against those that gloried in their ability to take in much liquor, and go away with it. This some think to be the same, in substance, with what was before dealt with, ver. 11,12. Supposing this chapter to be made up of parcels collected out of several sermons of this prophet; and so repeating the same things, as they were found in those several sermons oft delivered. And so indeed our Savior on several occasions at several times, taught sometime the same thing; as Matth. 5.29,38. compared with Matth. 18.8,9. Matth. 7.16,18. with Matth. 12.23. Matth. 10.33,39. with Matt. 16.24,25. as also, that the apostles out of their former Epistles sometime repeat some things, 1 Cor. 5.9. Phil. 3.1. But little probability is there, that this chapter should be so pieced out, and not be an entire discourse and context, framed out of the sum and substance, at least, of one particular prophecy. Others, though they deny not this to be the same with the former: yet they suppose that the same vice, or crime, might well be more than once reproved, and dealt with in one and the same sermon; as some things are more than once inculcated, sometime in the same Epistle. 1 Cor. 1.10,12. & 3.1,4. & 11.18. Phil. 2.1,2. & 4.2. Phil. 3.1. & 4.4. And that indeed is not unusual in the writings both of the prophets and apostles; howbeit there seems here some difference between the former passage and this. That which some suppose to consist in the persons dealt with; the nobles and courtiers being principally aimed at there; the commanders, soldiers, and men of arms, here: and it is not unlikely, by some terms here used, but that they are specially glanced at among others. But I conceive, that the courses and vices mentioned, and darted at, in either passage, are distinct. There was taxed their sensuality; and their unseasonable immoderacy in mirth, music, drinking, and all manner of delights: here the extreme vanity and vileness of those that gloried in this, as matter of much honor and valor, that they were able to take and pour in more liquor, than many others could do. A practice, that many, who live as loosely and as luxuriously as any, yet cannot, or do not, or desire not to do; much less are ordinarily faulty in. Of which we may well say with the apostle, that the glory of such is their shame, Phil. 3.19. it being rather the commendation of a tun, than of a man, (for a beast will scarce abide it) to be able to take in and contain much liquor.

{and men of strength} It is not unlikely, that in this expression, the prophet indeed to touch their military men. For such in Scripture are commonly so styled, by the term here used, men of arms, and armies; or of might and valor, (for the word imports either) Judg. 3.29. 1 Sam. 9.1. and 31.12. 2 Sam. 24.9. It is therefore, as if he had said of them, They are styled men of valor: and they are valorous, but at board, not in field; not to fight, but to drink. For that is it, only wherein they desire to show their valor.

{to mingle} So indeed the word here used, primarily, signifies, Psalm 102.11. where the afflicted person complains, that he mingled his drink with his tears. Now because it was usual in those parts to mingle, and temper their wine, when they drank, ordinarily, with water, thereby to allay the heat and strength of it; hence came it to pass, that the word, which properly signifies to mingle, or temper, is both in Hebrew, Greek and Latin, used for to prepare, pour out, serve, reach, or pour in wine, or other liquor. So Prov. 9.2. wisdom is said not to have mingled (for her wine is not mingled stuff, like that, chap. 1.22. but pure, and sincere, as her milk, 1 Pet. 2.2. (but to have prepared, that is, drawn out of the vessel, poured out into cups, and made ready to be served out) her wine. And hence, those that served and attended at feasts, are said to mingle, that is, to serve out wine to the guests, and that then, when they served it to them without any mixture of aught. Yea, hence mixture is used for wine in general, either mixed, or unmixed. So God is said to have in his hand a cup full of mixture, that is, a cup full of wine, Psalm 76.8. of which it is said more fully, and expressly, Rev. 14.10. that it is the unmixed, or pure wine of wrath mingled, that is, poured in to be served out, in the cup of his anger. And the drunkard is said, Prov. 23.30. to seek for mixture, that is, for wine, or full cups of it: not mingled wine, as it is amiss rendered; it is not such that they seek after. And here therefore it would be rendered, not to mingle, but to pour in, or pour down. Nor will it help, for the salving the translation, to say, that it may be they used to mingle their wine, or drink, with some drugs, or spices, as we sometime do, to improve thereby the heat and strength of it, and so make it the more heady; for this could not be that, but the taking of it in rather, wherein they should show their strength; That had been matter of art, and skill rather, than of might and valor, as they esteemed it.

{strong drink} Some render it drunkenness, and expound it of making others drunk by tempering, and tendering of wine and strong drink to them, until they make them drunk: as God is said to have mingled, that is, poured out upon, or into the Egyptians, a perverseness of spirit, that made them stagger like a man in drink, chap. 19.14. Nor is it improbable, but that such as the prophet here speaks of, were forward and frequent enough in such practices, and accounted it no small glory to be able to lay so many men under the board: as too many among us, do, Hab. 2.15. But the word here used, is nowhere taken for drunkenness, (there is another word for that, though of the same stock with this, Ezek. 23.19. & 39.19.) but always for strong drink. See v. 11.

V. 23. {Which justify the wicked for reward} Or, Woe also be to them, which justify, &c. This is to be supplied, because this is a new crime, and distinct from the former, as well in regard of the matter of it, as of the persons also ordinarily therein offending. For the former reached the generality: men of all sorts and states: and if it touched any more specially, it was their military men: whereas the present concerns those, only, that are in place of judicature: howsoever some of them also might be in the former kind faulty: but this has more specially relation to them, as in such place and office. And the crime for which a woe is denounced against them, is their iniquity and perverse judgment, together with the root of it, their covetousness. That for filthy lucre, being by wicked men bribed, they would not stick to acquit the guilty, and condemn the guiltless: both which are pronounced to be most abominable in God's sight, Prov. 17.15.

{which justify} To justify, is not to pardon, as some would expound it in the doctrine of the gospel: for the word is never found so used, either in the Hebrew, or Greek writers, sacred, or profane, nor in our common speech; nor as it is a law term, does it ever signify to make just: save as we use to say, you make me a knave, or a thief, when some charge us with that which may seem to infer, or imply, as much of us: and when John says of some, that they make God a liar, 1 John 2.10. & 5.10. that is, they carry themselves so toward God, as if they accounted him so to be: or, as we use to say, of one, whose honesty and integrity some strive to maintain, when we deem otherwise of him, you would make him an honest man. But to justify in a legal way, does always signify to defend or to deem as just and guiltless; free from the offense, where the party called in question is charged; to defend as just: and so it is the office of an advocate, to deem as just, and consequently assoil from guilt and so it is the part of a judge: and it is therefore opposed sometime to crimination, in regard of the former; sometime to condemnation, in regard of the latter, Deut. 25.1. Matth. 12.37. Rom. 8.33,34. and so it is constantly used in cases of this kind, Exod. 23.7. 1 King. 8.32. 2 Chr. 6.23. Job 13.18. Psal. 82.3. chap. 50.8. Yea, so it is said, that wisdom is justified of her children, Matth. 11.19. that is, her children as advocates, plead for her, and maintain the equity of her cause and courses, against those that traduce her and them. As also in private carriages, men are said to justify others, when they plead for them, and avow their integrity and honesty, against those that question it, Job 27.5. & 33.32. and to justify, or stand in justification of themselves, when they maintain their innocency, and freeness from that which they are suspected of, or charged with, Gen. 44.16. Job 9.20. & 32.2. Luk. 16.15. Here therefore the word justify, signifies, as ever in matter of judicature, so far forth as it imports the act of a judge, to doom, acquit, or assoil, as guiltless, or as free from the offense charged on the party questioned. And this constant use of the word, in such cases, well weighed, would much conduce to the clearing of the doctrine of justification of a sinner in God's sight. Concerning which, see further, on chap. 53.11.

{the wicked} The guilty. Whom they ought to pronounce guilty, or condemn, Deut. 25.1. Where the word used, signifies properly to guiltify, or to make wicked. That is, to pass a doom, or sentence upon one, as such, Prov. 17.15. 1 King. 8.32. 2 Chr. 6.23. Now in some cases, and for some special respect, it may sometimes be lawful for those that are in authority, to spare or pardon an offender. And yet if men do it, there where God requires justice to be strictly executed, they must look, with Ahab, to pay with their own souls, for the sparing of such as he demands unto death, 1 King. 20.42. As in the case of willful murder; God will have no satisfaction to be admitted, Numb. 34.31. and the like. But for persons placed in office of judicature, for hire, or favor, not to spare, or pardon, or connive at only; but to justify, and assoil those as guiltless, whom they should sentence for guilty, is such a crime, as is not abominable only in God's eye, but most odious also with men, Prov. 17.15. and 24.24.

{for reward} Or, as some, for hire of reward, or gift. That is, for gifts given in way of hire: but we need not here so to force the text, when the words of themselves yield a plain and full sense, without transposition, or supply. Since the former word is oft used, simply, to signify, for, Gen. 22.18. & 26.5. 2 Sam. 12.6,10. Now for judges to make sale of justice, so as not to do justice, unless hired, is vile; and to take gifts from any that have causes before them, is forbidden Exod. 23.8. Deut. 16.19. But to receive hire on purpose to do injustice, is a far greater offense, Mic. 3.11. Again, to deny justice to the wronged, and to acquit the wrongdoer, is a point of much injustice, ch. 1.23. Jer. 5.18. Ezek. 22.12. But to condemn them as guilty, that are utterly guiltless and to be hired so to do, is yet a further crime of a more transcendent nature, Ezek. 22.12. and such as has a solemn curse set upon it, Deut. 27.25.

{and take away the righteousness of the righteous from him} That is, which for hire, or favor, or other sinister respects, (for the one of them is here mentioned, as the most common, the other also not excluded) do condemn, and pass sentence on them, as guilty; as Psal. 94.21. They make wicked, or condemn as guilty, the innocent, the guiltless; not that any man can take another man's righteousness, or innocency from him, and so make him really unrighteous; but then they are said so to do, when they pronounce them to be such; and so cause them to be deemed, and to suffer as such. That men are said to do, which they endeavor to do; and as far as in them lies, effect. Compare Levit. 24.17,21. with Deut. 19.16,21.

{take away} Or, remove: as Job of himself: I will never remove mine integrity from me: I will hold my fast righteousness, and not let it go, Job 27.5,6. Not meaning, that he would not give over his upright carriage (though that no question, he was also resolved on) but that he would not give over the justifying of himself: he would never condemn himself, as guilty of those things which they unjustly charged him with.

{the righteousness} The guiltlessness; as Psal. 7.8.

{of the righteous} Or, righteous ones. Of persons guiltless; not faulty in that whereof they were accused, whether good, or bad, otherwise. So Deut. 25.1.

{from him} That is, from any of them, or each of them. For the noun is plural, the pronoun singular; and implies such a common course of corrupt carriage in this kind, that they made no conscience of sparing any, whatsoever they were, whom, by any one they might be hired to condemn. See of the manner of speech, ch. 2.20. ver. 26.

V. 24. {Therefore} Hence follows a general denunciation of an utter destruction, that God would for these crimes, so rife and common among them, bring, and that suddenly, upon the main body of his people. For those things that follow, as inferred upon the former, do not refer unto the branch last before mentioned, alone, but to the whole body of the charge.

{as the fire devoureth the stubble, and the flame consumeth the chaff; so their root shall be rottenness, and their blossom shall go up as dust} He returns to, and alludes to the allegory of a vine, or a vineyard, which he began with at first, vers. 1. Because this vine, my people, which I had been at so much charge with, and taken so much pains about, brings forth such vile and abominable fruits, as have been before mentioned; therefore will I without further delay, proceed in judgment against it, and even suddenly consume it, Psal. 81.16.

{as the fire} Heb. the tongue of fire. The flame of fire; or fire, the flame whereof running out in length, resembles a tongue; and that like a tongue, does lick up, and consume, either liquor, or dry and light combustible matter. So 1 King. 18.38. it is said, The fire that fell from the Lord, consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. The phrase is used of a thing that is suddenly done; of aught, suddenly destroyed as licked up, and without further ado, swallowed down, in an instant. So Balack of the Israelites, encamping near him in the wilderness: This company will now lick up all round about us, as oxen lick up the grass of the field, Numb. 22.4.

{devoureth the chaff} Heb. eateth up. So fire that eateth up, ch. 9.4. & 30.30. A mouth is given to the fire, as well as to the sword, ch. 1.20.

{the stubble} Light matter, soon consumed. An usual emblem of destruction, suddenly consummated. As dry stubble, being fired at one end of a land, does in the turning of a hand, run over the whole field, Exod. 15.7. Joel 2.5. Obad. 18. Nah. 1.10. Mal. 4.1.

{and} A defect of the particle, making the sentence the quicker, answerable to the matter contained in it. So chap. 3.24.

{the flame consumeth the chaff} Heb. the chaff faileth, with, or from the flame, so the verb signifies, Judg. 19.9. where the day is said to fail towards the evening. The particle noting the efficient, is wanting; as Psal. 17.13,14.

{so their root shall be rottenness, &c.} Or, as with a supply some render it. So shall they be destroyed. (As according to some translations, Psal. 48.7. so were they destroyed. the root of them shall be as rottenness; or cutting it shorter, so the root of them shall be as rottenness. The former note of similitude (if not the whole reddition, or second branch of the similitude) is wanting in the Hebrew, as oft elsewhere: the latter is expressed there, and ought as well to be rendered in the translation, as the other to be supplied.

{their root} The root of them; before spoken of. By root some understand strong ones well rooted, Job 21.7. Jer. 12.2. By blossoms, weak ones, easily blown away, Psal. 103.15,16. ch. 40.7. Others by root, the persons themselves; by blossoms, their issue, as if it were said, That they, and their issue, should both be destroyed, Hos. 9.16. Others, their whole might, as well inward as outward. Which precise interpretations, and applications of each term, to several set subjects, if it be deemed here requisite, and by the prophet himself intended; I should rather suppose, that by root, or stem; as ch. 11.1. were understood, strength and power; by blossoms, pomp and glory; as ch. 28.1. & 40.6. But the words seem only to import an utter destruction of that state, as of a plant, which so long as the root is sound, though cut and cropped, yea hewn down to the ground, yet may sprout up and shoot forth, and recover its wonted beauty again, Job 14.7,9. Dan. 4.14,15. But when the root is rotten, all perishes together with it: not the blossoms alone, though here only mentioned, as a goodly part and ornament of it; but fruit, slips, twigs, branches, and whatsoever else springs from it, and appertains to it, Job 18.16. J. 11.19. Amos 2.9. See chap. 9.14.

{rottenness} Or, as rottenness. That is, it shall molder away, as a thing that is rotten. The word was used before, ch. 3.24. in somewhat another notion, but both alluding to the nature of things putrefied: The word whereof it comes, signifies properly to rot, Zach. 14.12. their flesh shall rot, while they stand upon their feet, rot aboveground while they live) and their eyes shall rot in their holes; and their tongues shall rot in their mouths. The punishment, as of the enemies of God's people there; so of his people, that carried themselves as enemies to God, here.

{and their blossoms shall go up, as dust} Their blossoms shall never grow to, or yield any fruit; but shall also, as rotten things are wont to do, moldering to dust, fly up into the air, and being there dispersed, come to naught, Psal. 22.15. chap. 9.18.

{because they have cast away the law of the Lord of Hosts} This is by some interpreters, supposed to be added, as the main ground and cause of all the forementioned excesses. And indeed, where men have once shaken off that yoke, and cast off that curb, it is no marvel if they run forth into all excess of sin, Jer. 8.6. But it may as well be understood to be mentioned as an effect of them; to wit, that by these wicked and rebellious courses, they do, as it were, professedly cast off God's law, and refuse to yield any obedience unto him; and give him therefore, thereby, just cause to reject them, and to inflict the heavy judgment here denounced, upon them, as he had before threatened, Levit. 26.43.

{cast away} Or, rejected with contempt. For so the word usually signifies, Jer. 8.9. Ezek. 20.13,16,24.

{Lord of hosts} See ch. 1.9,24.

{and despised the word of the holy One of Israel} The same thing in effect for further amplification repeated; that which is very frequent with this prophet.

{despised} See ch. 1.4.

{the word} Or, command: as Psal. 119.67,158. and the like word, Esth. 1.15. & 2.20.

{the holy One of Israel} One, as most mighty, and therefore able to punish: so most holy, and one therefore that cannot endure such abominable courses, or suffer them to pass unpunished. See ch. 1.4.

V. 25. {Therefore is the anger of the Lord kindled against his people} Or, Therefore hath the anger of the Lord been kindled against his people. For he speaks here of judgments formerly inflicted, for these, and the like excesses; as some think, in the reigns of Joash, by the Syrians, 2 Chr. 24.23,25. and of Amaziah, by the Israelites, 2 Chr. 25.22,24. But I rather conceive them to be afflictions of latter times under Ahaz, partly, by the Israelites, and partly, by foreign nations, the Edomites, the Philistims, the Syrians, and the Assyrians themselves, whom he called in for assistance against them, 2 Chro. 28.5,8,17,20. See ch. 1.7,9. For I cannot accord with them, that understand these words as spoken of evils to come, and not yet inflicted, but as sure to come, as if already inflicted, and therefore delivered in the time present and past. Which though it be usual in prophecies, as before has been observed, ch. 3.1. Yet the course of the context here will not bear it. He minds them of judgment lately past, and yet fresh in memory; partly, to show what God can further do, contrary to their impious conceits, and scoffing speeches of him, vers. 19. and partly, to intimate their extreme obstinacy in evil being not at all amended by those heavy afflictions, that already had befallen them; as the words following imply.

{the anger} Heb. face; because anger appears in the face, or the countenance, Psal. 34.16. Or nose; because anger expresses itself, in some creatures, more especially, in their nostrils, Psal. 18.8. So ch. 13.9. & 30.30.

{is kindled} Hath been incensed: or, hath waxed hot. Because anger heats, so Numb. 11.33. Hos. 8.5. See on chap. 1.31.

{against his people} Whom he had most cause to be angry with, having carried themselves so to him, who had done so much for them, ch. 1.3. Amos 3.2.

{and he hath stretched out his hand against them} He has not only been angry with them: but proceeded to manifest his anger, by the dismal effects of it. He speaks of God, after the manner of men, who having conceived displeasure inwardly, discover it first in their looks, gesture, and speech: and when that will not serve to affect, and move those with whom they are offended, to use means of pacification; are wont then to proceed to blows, and stripes, Prov. 29.19. & 26.3.

{stretched out his hand} The hand is said to be stretched out, sometime to help, assist, or relieve, Psal. 136.12. Prov. 31.20. Sometime to hurt and smite, Psal. 55.20. & 138.7. ch. 31.3. Jer. 6.12. Sometime for, and sometime against one. That hand therefore, that is, that power and providence, which had formerly been stretched out; that is exercised, and employed in their behalf, against their enemies, for their good; had, of latter times, been turned against them, and employed contrarily for their evil. See Judg. 2.15. As he had threatened it should be, when they should rebel against him, Levit. 26.21,24,28.

{and hath smitten them} As men in anger are wont to do, ch. 57.17. Jer. 30.14. See ch. 1.5.

{and the hills did tremble} The stroke was so terrible, the judgment so dreadful, that the very senseless creatures, the hills themselves might seem to be sensible of it, Psal. 68.8. ch. 64.1,2. Jer. 4.24. Joel 2.10. Though his people (which manifests their stupidity, and extreme obstinacy) were not, ver. 12. ch. 42.24,25.

{and their carcasses were torn in the midst of the streets} Implying, both the multitude of such as were slain, and the hideous, and ghastly sight of the dead corpses, which either for want of people to bury them, or for fear of the enemy, not suffering them to be interred, lay unburied in the streets, Psal. 79.3. Jer. 8.2. Of the havoc of men, made under Achas, in Judea, see 2 Chr. 28.6. where it is said, that by Pekah, one hundred and twenty thousand were slain in one day.

{their carcasses} Heb. carcass, taken collectively; as Psal. 79.2. Jer. 7.33.

{were torn in the midst of the streets} Heb. as some, were cut off; deriving it from a word that signifies to cut off, or cut down. Used Psal. 80.16. and ch. 33.12. and so taken, it would be rendered, Being cut off lay in the streets. Of which kind of phrase, or form of speech, see ch. 1.4. & 14.12. and 38.14,17. Or as others, were as dust or, dung in the streets; supposing it to be of the same notion with another very like it, that signifies such dirt, or other filth, that from the pavement is wont to be scraped, or swept away. See Lam. 3.45. which I conceive to be the genuine sense of the word, having the the note of similitude prefixed to it, in this place. See Psalm 83.10. Jer. 9.21. & 16.4.

{in the midst of the streets} That is, in the streets; ver. 8.

{for all this his anger is not turned away} Albeit the Lord has so grievously smitten, and plagued his people, that his wrath may seem to have been satisfied; yet he is not as yet pacified, nor turned from his fierce anger, but has further judgments to inflict on them. So he threatened before, that when they offended, if they would not be reclaimed; and amended, by less and lighter judgments, further, and fiercer than the former should follow, Levit. 26.21,24,28. The same is repeated again, and again, ch. 9.12,17,21. & 10.4.

{for all this} Heb. in, or, with, as ch. 7.20. or, for, as Gen. 18.28. Which some would refer, not so much to the judgment here denounced, as to the sins before recited, ver. 24.

{but} Heb. and. The copulative, for the adversative; as ver. 5.

{his hand is stretched out still} To smite still, and further: as before, So Josh. 8.18,26.

V. 26. {And he will lift up, &c.} Heb. For he will lift up, &c. as ch. 9.12. The copulative particle, in a declarative notion. For he proceeds now to relate, more particularly, what further judgments should be inflicted upon them, (because they had not profited by the former) by other foreign people, breaking in upon them, and wasting their land, far more than the former had done.

{lift up an ensign} The use of an ensign in times of war, is either to call people together to come in, that they may be listed, and their names entered for service; or to admonish those that be so listed, to be in a readiness to march: or to fit themselves, where they are, in the field, for fight, and to fall upon the adverse party. Unto the first of these, the prophet seems to have respect in this place; when he says, God will, as some great commander, set up his standard, to call those together, whom he intends to employ in this service against his people; thereby intimating, that he will by a secret work of his, cause them to come together, levy forces, and undertake this service, as if by some potent prince, that had erected his signal for that purpose, under whose power they lived, and at whose command they were, they had been enjoined so to do. See further, chap. 11.12. & 13.2. & 18.3.

{to the nation} Or, for the nations. Some would have it read, to, or, for a nation. Supposing, that by a slip of the pen, a letter might be added to this word, from the beginning of the next; because the words following, run in the singular number. But hereof there is no necessity, as shall be afterward showed. Of what nation, or nations, this is spoken, interpreters differ. Some expound it of the Assyrians under Senacherib, in the time of Hezekiah, that wasted most of Judea, and straitened, but took not Jerusalem. Some, of the Chaldeans under Nebuchadnezzar, in the reign of Zedekiah, who both wasted the land, and sacked the city, and fired the Temple, which yet after some space of time, were in less than an hundred years restored, and raised up again. Others, of the Romans, under Titus Vespasian, who so ruined the Jewish state, that it could never be restored; so razed the Temple, that it could never be re-edified, for sixteen hundred years, and upward, unto this day. These nations, as the principal, together with those of other nations, that were assistant to, as sundry were, and served under each of them. Of these three, few hold with the last; and it is indeed the least probable of the three: most go with the second. I incline rather to the first: because, as notable, so near at hand; and it is not likely, would be overslipped: and when it came, was such, as would meet with those to the purpose: and mar all their mirth, that gave themselves wholly to jollity: and supposing it would never be, wished it, in mockery, once come, ver. 11,12,19. Besides that, the like things are spoken, to what here ensues, concerning the desolation that should, by the Assyrian invasion, be effected, ch. 7.17,25.

{from far off} Not lift up; or set up an ensign afar off: as some: though the word be so used, Exod. 20.21. where it is said. The people stood afar off; but to, or, for nations, that are afar off; or, shall come from far off: as ch. 43.6. Bring my sons from far: and these shall come from far, 49.12. This had God threatened before, Deut. 28.49. and would now make good by the Assyrians, that were remote from them, and their confederates, as after by the Chaldeans, of whom the same is said, Hab. 1.8. The less favor to be looked for from people, so unacquainted with; and whose language not understanding, the less able they should be to apply themselves unto, and to sue them for mercy, Deut. 28.49. ch. 28.11. Jer. 5.15. and the less hope of release, or return, for those that should be carried away captive by them, ch. 22.18.

{and will hiss unto them} Or, will whistle to them. For the word, though it be well rendered, to hiss, when it has a notion of contempt; as 1 King. 9.8. Lam. 2.15,16. Yet where it implies a mean of calling to any for access, it would rather, be rendered to whistle. So here, and so chap. 7.18. Zach. 10.8. And it seems to allude to the manner of those, that whistle to those that are out of sight in the house; and uncertain where, or how far off, or that being, though in sight, yet further off, than that their voice can well reach unto. Or, rather, and more especially, unto the usual manner of shepherds, that with their whistle, are wont to call their sheep together, when they straggle further than they should, or is safe for them. That which our Savior alludes to, Joh. 10.4,5. God will not once set up his ensign, for those near at hand, within the sight of it; but he will whistle also to those that are more remote, wheresoever; and his bare whistle will be sufficient to bring them together. For the word implies a readiness in those that are whistled unto, to come at the call of him that whistles.

{unto them} Heb. unto him, or, unto it, in the singular number; and so after, he, or it shall come, &c. as if he had spoken but of one nation before. The pronoun therefore is to be taken, either distributively it, or him, that is, each of them: as ver. 23. Or collectively, as carcass, for carcasses, ver. 25. but withal implying, that they should meet together, and come along, not as a rude, confused multitude, Act. 19.32. but as united together, or making up one main body, under one commander in chief; as Joel 2.7,8,11.

{from the end of the earth} That is, from the utmost places, known to the most of them, in those parts: as the whole world; for the whole world commonly known; and that was under the Roman jurisdiction, who had, at that time, command of the greatest part thereof, Luk. 2.1. and every nation under heaven: to wit, with whom the Jews had ordinary commerce: or among whom they had proselytes, Act. 2.5. Or from places so remote, that they might be deemed to come from the world's end. So ch. 42.10. & 43.6. Jer. 10.13. & 12.12. Matth. 12.42. Or as some, (which I mislike not) from the land's end: as Psal. 51.3. & 72.8. that is, from those remote places, where the land is bounded, either with the sea, or other great water, river of note, large lake, and the like. See chap. 7. ver. 18.

{and behold} Look for it; be sure of it, as strange, and unlikely as you think it, yet it shall undoubtedly come to pass, See ch. 1.21.

{they shall come} They shall come as readily, as the sheep at the shepherd's whistle: nor shall any remoteness of place, hinder them from hearing of God's whistle; or any length of way, or journey to be performed by them, deter them from undertaking God's service in the present expedition, chap. 7.19.

{with speed} Or, with haste, Jer. 48.16. The particle is in both places wanting, but to be supplied, and found expressed, Eccl. 4.12. with speed, or haste: that is, speedily, quickly, hastily; sooner than you think: spoken here, in way of answer to what they had said before: Let him make speed: Let him hasten his work, ver. 19. what you seem so much to desire, shall be done.

{swiftly} Heb. lightly. As ch. 19.1. Jer. 4.24. Because lightness of body, is a special help to swiftness. See Deut. 28.49. Hos. 8.1.

V. 27. {None shall be weary} There shall none of them be wearied out, with the length of the journey.

{nor stumble amongst them} Stumble at aught in the way? (which in rough, or stony ways, oft falls out) as Psal. 91.12. ch. 63.13. Jer. 31.9. Or, one against another: (which in tumult, and haste, oft comes to pass, Jer. 48.6,12.) So Joel 2.7,8. They shall meet with no impediments, that shall hinder, or retard them in their journey: but shall march on, in an orderly manner, without let, or impediment, either from without, or from among themselves.

{none shall slumber, or sleep} That is, none shall slumber, much less sleep: Because, to slumber, is somewhat less than to sleep. So Psal. 121.4. & 132.4. Not that they should not rest and sleep, at due times, by the way: but they should not be sleepy, and slothful, Prov. 6.9. & 19.24. ch. 56.16. but lively, and watchful, and attentive to their business, Prov. 6.4. Or, as some, they shall spend as well night, as day, in besieging, and assaulting the city: as Jer. 6.5. But the prophet seems to speak here, rather of their expedition by the way: than of their employment at their work, when come, to their way's end.

{neither shall the girdle of their loins be loosed} That is, as some they shall not be weak; the loosing, or want of a girdle, being an argument of weakness; as the girdle, and girding with it, an emblem of strength. Psal. 18.32,39. ch. 23.10. & 45.5. Or, they shall not be fainthearted: noted by the loosing of the loins. Dan. 5.6. But the meaning seems rather, that they should not disarm, lay their weapons aside: but go always with their swords, girt to them, hanging at their belt, or girdle upon their thigh, Psal. 45.3. Cant. 3.8. Or always ready for journey, or action; as men that go girt, not ungirt, as men are wont to be, when they sit still in the house, or lay themselves down to rest, 1 King. 18.46. 2 King. 9.1. Prov. 31.17. Luk. 12.35.

{nor the latchets of their shoes be broken} That is, as some, they shall not be busy about any other work. Which I see not how the words will bear. Others therefore expound it of their success and safety in fight, that they should not sustain hurt or loss of aught, not so much as of a shoe-latchet. See Gen. 14.23. But the meaning seems rather to be, (for he speaks of them as yet in journey) that they should have nothing befall them, not so much as the breaking of a shoe-latchet, that might cause them to slacken their pace, or to stay them on the way for the mending of it. The sum of all is, that they should be hearty, lively, ready, and well appointed; and meet with no difficulties, or such common occasions, as might retard them in their way. An elegant and artificial description of a journey, or a march rather, with rare expedition, and without any notable impediments dispatched.

V. 28. {Whose arrows are sharp, &c.} He proceeds to relate with what arms they come furnished. And he begins with their bow, and arrows; because that was a principal part of their artillery in those times, Gen. 48.22. Psal. 78.9. Deut. 32.23,42. 2 Sam. 1.22.

{arrows sharp} Or, sharpened. For so the word properly signifies, Psal. 120.4. & 140.3. Prov. 25.18. sharpened, that is, polished, and well kept, to wound the deeper; as ch. 49.2. Jer. 51.11. So Psal. 45.5.

{and all their bows bent} Heb. trodden. As ch. 21.15. So to tread the bow, for, to bend it, Jer. 50.14. because they made use of the foot in the bending of the bow. They have all things continually in a readiness for fight, Psal. 7.12. & 11.2. & 37.14.

{their horses' hoofs shall be counted as flint} Or, rock; as ch. 2.10. Ezek. 3.9. For firmness, as an hoof of brass, or steel, Mic. 4.13.

{and their wheels a whirlwind} The wheels of their chariots, much used then in war, and fight, Exod. 14.7,25. Judg. 4.3. & 5.28. Ps. 20.7. & 76.6. a whirlwind, for swiftness. So ch. 66.15.

V. 29. {Their roaring shall be like a lion} Like the roaring of a lion; as Dan. 4.33. His hairs were grown like the eagles, and his nails like the birds. That is, like the feathers of eagles, the one; and the nails of birds, the other; for length, both of them. See ch. 13.4.

{their roaring} The dreadful shout, that in joining fight, or in storming places of strength they shall make, to the terror, and amazement of all that hear it, Psal. 74.4. See Jer. 25.30. For he passes now to speak of their fierceness, in fight, and assault.

{like a lion} Whose voice is, of any living creature, the most dreadful, Amos 3.8. To which therefore, both the wrath of a king, Prov. 19.12. and 20.2. and God's indignation also, is likened, Hos. 11.10. Joel 3.16. Amos 1.2.

{they shall roar like young lions} Heb. he shall roar (as before) like young lions; that is, like a company of young lions; or, like some young lion; (because a lion in the former branch) as beside streams of water. That is, some stream of water, Psal. 1.3. like young lions, which are wont to be more fierce, and to have a stronger voice, as being in the vigor of their age; and their might and fierceness nothing yet abated, or allayed. So ch. 31.4. Jer. 2.15. of the several names of lions, in Scripture distinguished, according to their ages, or qualities, See on Job 4.10.

{yea, they shall roar, and lay hold of the prey} Or, they shall both roar, and take hold of the prey: and, for both, as Psal. 76.6. Jer. 6.24. & 17.26. or, they shall roar, I say, in taking the prey, or; when they take it: or, seize on it: and, for when, as Psal. 37.23. the steps of a man are established by the Lord, when he delighteth in his way; As the lion is said to roar, when he wants prey: but that in a more lamentable tune, as if he prayed for it, Psal. 104.21. So is he said also to roar over his prey, when he has got it: but that is in another-gates manner, in a more terrible tone, as insulting and shouting over it, ch. 31.4. and so we may reconcile the Psalmist, and the prophet. The one affirming, that he roars when he wants prey, the other, that he roars not, to wit, in such manner till he have it, Amos 3.4. See Ezek. 22.25. and the word here used, imports such an hideous roaring, as wherewith much indignation is expressed, Prov. 20.2. and 28.15.

{and shall carry it away} The word here used, signifies in general, to take, and carry away by force: aught from those that detain it, and are unwilling to part with it. And it is therefore very frequently used for the rescuing, recovering, saving, and delivering of one from, or out of the hands of those, that are either ready to seize on him, and to mischief him: or, that having seized on him, detain him in captivity and thraldom. So Psal. 17.13. & 18.2,44. & 22.4,8. Only in this place it is used, for the violent snatching from a man, and going away with what he was quietly, and legally possessed of before. In opposition whereunto, as it is here said by Esay, of the Assyrians, that they should lay hold of the prey, and carry it away: so by Micah, who lived in the same time with Esay, of the Jews, by them invaded, that they should lay hold, (on what they desired to keep back, and save from the enemy) but should not be able to deliver it: Using the very same word there, that Esay does here, Mic. 6.14. So that the one should carry away, whatever he laid hands on: the other should not be able to secure, or withhold what he had a desire, and endeavored to keep.

{and none shall deliver it} Or, because none can deliver it. They shall seize upon, and carry away what they please, because none shall be able to make head against them, or hinder them: much less to rescue aught out of their hands. There is no meeting of a lion, when he is ranging about to seek prey: nor rescuing from him what he has once seized on; unless by some extraordinary power, and help from God: as in Sampson's case, Judg. 14.5,6. and in David's, 1 Sam. 17.34,36. alluded to by Paul, 2 Tim. 4.17. See Psal. 17.11. ch. 31.4. But these came armed with God's commission: and there was no saving therefore of aught from them, ch. 10.5,6.

{and} For, because: the copulative, for the causal; as chap. 64.5.

{none shall deliver} Or, none shall be able to deliver. For the indicative, is oft used potentially. So Ps. 50.22. Mic. 6.14.

V. 30. {And in that day they shall roar against them} Or, as the words lie in Hebrew, they shall roar, I say, against them; (for he repeats again, what he had formerly said, with addition of a new similitude, exceeding the former) then, or, at that time: as ch. 2.20.

{they shall roar} They shall make a most hideous noise. It is the latter word used, v. 29.

{against them} Heb. he shall roar against him. That is, the Assyrian army, against the Jewish people: against whom all the foregoing menaces were denounced.

{like the roaring of the sea} With such an hideous noise, as the waves, and waters of the sea, make; where having borne down, or surrounded its banks, with much violence and fury, it breaks in upon the land, and carries all away before it. For to such inundations are hostile invasions oft compared in Scripture, Psalm 93.3,4. chapter 8.7,8. and 17.12,13. and 59.19. Jer. 50.44. and 51.42,55. Lam. 2.13.

{and if one look, &c.} This last passage is, by interpreters very variously rendered. Yet so, that herein they all agree, that therein is related the forlorn condition of the Jewish people, by the irruption of so powerful and prevalent an adversary, so perplexed; that turn they, and cast their eye which way soever they could, no hope of help, or relief, should appear. This is described by a metaphor of one so surprised and environed with a thick mist, or fog, on every side, that no glimpse of light, can from any part be descried. See the like concerning the state of this people, upon the Assyrian invasion, closing up the prediction thereof, as here, so there, chap. 8.21,22.

{and if one look into the land} Or, when he shall look unto the land; or, down to the earth, or the ground. Whether a man look downward, or upward. When, rather than if; as not questioning whether they will so do: but making no doubt, but that they will so do; And, for, when, as before, and Psal. 37.23. there cited. See ch. 8.22.

{one look} Or, he shall look. To wit, the people, before implied in those words, against him. The singular number, but collectively taken, or him, for any of them; and it may here also be so rendered, they; or, as some other, he, that is, the enemy shall look into the land, &c. As if this his very look (so terrible it should be) would so damp them, that the whole country should seem overspread with such hideous darkness, as Egypt was, Exod. 10.22,23. But the former sense seems more probable, because more agreeable to that, ch. 8.21,22. Again, some read it, we shall look; as if the prophet spoke in his own person, including himself amongst the rest of them, as a member of the same body with the rest; as he does, ch. 1.9. & 64.6. But the points, that serve for vowels, and the analogy of the verb, in the original, will not admit it.

{into the land} To wit, of Judah; toward any part of it; or, down to the earth: as ch. 8.21. opposed, as there, so, as most suppose, here to the heaven, or, sky, after-mentioned.

{behold darkness} When men shall look any way down, either about them, or abroad, (Psal. 142.4.) they shall see nothing on every side, but darkness, overspreading the whole face of the earth; ch. 60.2.) all involved in the same miseries and calamities, with themselves. Darkness, for affliction, and distress, ch. 50.10. Joel 2.10. Amos 2.10. and 8.9. As on the contrary part: light, for joy, and comfort, Esth. 8.16. Psalm 18.28. and 97.11. and 112.4.

{and sorrow} Or, rather, of sorrow; or, of tribulation, of affliction, of distress. For the word properly signifies a strait, Job 7.11. Ps. 18.6. & 66.4. ch. 63.9. Yet some of the Jewish doctors would have it here signify the Sun; and the word translated aright the light, in the next branch (unto which they join this) the Moon, a name given indifferently, both to Moon, and Sun, Gen. 1.16. Psalm 136.7,9. And so the sense should be, both Sun and Moon shall be darkened; no glimpse of light from either. Which, though it expresses as much as the text intends; & the like manner of speech may be oft found elsewhere, ch. 24.13. Ezek. 32.7. Joel 2.10,31. and 3.15. Matthew 24.29. Rev. 6.12. Yet cannot here be received because we never find the Sun elsewhere so termed, nor does aught in the text, necessarily here require it; and other of their own, therefore, herein control them, and render the words, as we have here done. The pauses in the text here make it very difficult, for the words rendered according to their ordinary acception, run thus; Behold darkness; straits, (or, distress) and light; which a late learned writer therefore renders, distress and light are together, or, distress with light, distress continues even when it is light. See the next clause.

{and the light is darkened} Some read the words with a twofold supply out of the former branch; And he shall look (as before) to the light, upward to the heavens, from whence light comes) and behold (as above,) it is darkened. Others, taking into this branch the last words of the former, and repeating again the next before it; the darkness of distress; so soon, as he, (that is, the enemy) shall enlighten all (making of the noun, a verb) and so the sense should be, that the glory and luster of his army, so soon as it showed itself, should damp and darken all with them. Not unlike that, he shall destroy him, with the brightness of his appearance, 2 Thess. 2.8. Others again, the light itself shall be affliction; (that is, the hope itself, that they had conceived of some help and relief, shall vex them (when it shall be darkened, that is, be defeated, and prove helpless. These several versions and interpretations I relate, because they have authors of great note abetting them; but seem much to force and tear the text: and I adhere therefore here, rather, to our own version, as flowing most naturally from the words of the text, It is, as if he had said, when they shall look up towards heaven, as in misery men are wont to do, chap. 8.21. he shall see no more light, hope of help and relief from above, than from below.

{in the heavens thereof} That is, in the land of Judah, before spoken of; in the heavens, that cover that part of the earth, wherein that people dwell. The heaven, or sky, is in Scripture, as also in other profane writings, said to be darkened to men, when they are in such grief, or fear, that they have no joy of the light, because dark and gloomy days work much upon men's spirits, Job 24.13,17. Amos 8.9. as on the contrary, the heavenly bodies are said to give light, and to shine forth with more than ordinary brightness to men, when they have much matter of mirth and rejoicing afforded them, Psal. 112.4. chap. 30.26. because the sight of light is cheerful, Eccl. 11.7.

{the heavens thereof} The heavens. So called of a word that signifies to drop, Deut. 32.2. because the rain and dew drops down from thence, Deut. 33.28. and his heavens, there; as, her heavens, here. And some therefore render it, in its distillations, or rains, that is, to wit, the light is wont to disperse, and drop, or dart upon the earth. But the word light, is masculine, the pronoun here feminine. Others read it, in the destructions thereof, or, its ruins, to wit, of the land. Because the same verb, sometime signifies also to destroy, Hos. 10.8. the verb is but once found in this sense, twice in the former: the noun in this place alone. Which, therefore, the forementioned learned writer derives from the Ethiopic language, wherein it has a notion of rest, Matth. 11.28,29. & 26.45. and thus renders the text, Behold darkness, distress, or, anguish with light; (anguish continuing even when it is light, or light is looked for) it groweth dark in its rests; that is, they meet with darkness there, where they might promise themselves rest. But of this let others deem.

CHAPTER 6

Vers. 1. {In the year that Uzziah died} Here begins the fourth vision, or sermon, of this our prophet, recorded in this book. Or, according to some, the second book of his prophecies, which they supposed to have been digested, according to the reigns of those four kings under whom he prophesied, ch. 1.1. So that all the three foregoing sermons, or prophecies, should be delivered in the reign of Uzziah, this only, in the beginning of Jotham's reign: the next, ch. 7,8. &c. under Ahaz: some other under Hezekiah. But of this, see more on v. 8.

{that Uzziah} Of this king and his acts, written by this our prophet, see ch. 1.1.

{Uzziah died} It is the manner of those that write histories, or some remarkable relations, to consign or date them by some special note of those times, whereat they begin their relations, or, in which the things related were done: as the year of such a king's reign, or such an one's birth or death; or some other memorable accident: as Amos, by the earthquake that fell out in this king's days, Amos 1.1. and Isaiah here by his death. Concerning which, yet there is some variety of opinions. For some would have the apparition here spoken of, to have been exhibited, and seen in Uzziah's reign, but in the last year of it, before his decease: as Amos his was, before the earthquake: otherwise, say they, why should he not rather say, in the first year of Jotham's reign; than, in the year that Uzziah died. But unto others this seems not so probable: who therefore say, that the death of Uzziah is mentioned, to fix the time of it more certainly, and to avoid all ambiguity: because of Jotham's reign, there might be a twofold reckoning: the one, from the time that he governed the kingdom, and exercised royal authority, as next heir to the crown, after that Uzziah was smitten with leprosy: and lived sequestered, as a leper, 2 Chr. 26.21. The other, from the time of Uzziah's decease: when he succeeded him in the throne, for whom before he sat on it, 2 Chr. 26.23. & 27.1. Nor want there those among the Jewish doctors, who suppose, that by Uzziah's death is here meant: not his natural decease, but his civil death: such as the leper's estate was esteemed, Num. 12.12. and as David accounted his, when in likelihood, under Saul, he was debarred from access to God's house, and free commerce with God's people, Psal. 31.12. and 84.2,9,10. with 1 Sam. 26.19. and Heman deemed his in some depth of affliction, Psal. 88.3. But this seems not so sound: And when the text taken properly, affords a fit sense; nor does aught appear in the context, or other places collated, that may cross it; it is not safe running out into metaphorical senses.

{I saw also} As if this had reference to some foregoing vision. The Hebrew is, And I saw; and it is true, the copulative is used sometime, for also; as Jer. 1.3. but it is used also, to begin a relation, without any dependence upon former discourse, or matter; as ch. 2.2. and it may well here be rendered, then I saw, with reference to the time of the occurrent here expressed. For so is the copulative used, Levit. 4.3. & 6.4.

{I saw, &c.} The present chapter consists of two parts; a relation of a most glorious apparition, v. 1,7. and a narration of a most dreadful message, that the prophet was sent to deliver unto his people, v. 8,13.

{I saw} I saw in a spiritual ecstasy, and a symbolical apparition, as Eze. 1.1. Joh. 12.41. Act. 10.10,11. & 22.17. 2 Cor. 12.2. Rev. 1.12. See ch. 1.1. & 2.1.

{the Lord} The word here used, is not Jehovah, (which is yet commonly so rendered) but Adonai, which properly so signifies, and is given unto Christ, Psal. 110.1. from which place Christ avers his deity, Matth. 22.42,45. Whence some infer, that it was the second Person, the eternal Son of God, who is here said to sit, as King, on the throne: or the Spirit, or third Person, that spoke unto the prophet; ver. 9. And it is true indeed, that the evangelist John, says of Christ that Isaiah in this vision, beheld his glory, Joh. 12.41. as also that the apostle Paul says, that by the Holy Ghost Esay spake unto their fathers. The words here enjoined him, by him that sat on the throne, v. 9. Act. 22.25. and so, questionless did he speak also, whatsoever, as from God, he delivered to his people. But to exclude the Person of the Father, from sitting on the throne in such apparitions, is not safe. The rather, for that in such apparitions wherein the Persons are distinguished, the Father is still said to sit on the throne, and the Son to be presented unto him, Dan. 7.9,13. or the Son, and the Spirit, to be before the throne; not on the throne, Rev. 4.2,3. & 5.6. & 6.16. & 1.4. & 4.5. But in this apparition, no such distinction of Persons appearing; I suppose it safest to say, that one God Jehovah, ver. 3,5. the only true God, Deut. 6.4. who is also called Adonai, or Lord; as the only sovereign Lord of all, Joh. 3.11. Mic. 4.13. Mal. 1.6. in three distinct Persons, as the allegations above mentioned show: and that plural term also used, v. 8. who shall go for us? (not unlike those, our image, Gen. 1.26. and one of us, Gen. 3.22.) seems to imply. If it be demanded, how the prophet could see God, when as it is in Scripture said, that No man hath seen God at any time, Jon. 1.18. 1 Joh. 4.12. and whom no man hath either seen, or can see, 1 Tim. 6.16. The answer is easy, that no man can see him in his essence, as he is in himself; since that he is a Spirit, Joh. 4.34. and a spirit cannot with corporal eyes be seen, Luk. 24.38,39. nor can he be seen in the infinite excellency of his majesty, Exod. 33.20. 1 Tim. 6.16. but yet in such visible modules of glory, as he is pleased to represent himself unto the view of the creature, so he may, and has oft been seen, Exod. 24.9,10,11. Amos 9.1. and in such manner Esay here saw him, in regard whereof, instead of what the prophet says of himself here, I saw the Lord: the evangelist says of him, he saw his glory, Joh. 12.41.

{sitting upon a throne} As a royal sovereign, 1 King. 2.12. in his Temple, (which by the words following, appears, v. 4,6.) as in his court, or palace, here upon earth. See ch. 14.13. or, as a judge on the bench, ready to execute judgment, as Dan. 7.9,11. Joel 3.12. Rev. 6.16. & 20.11,12. See ch. 3.13,14.

{high, and lifted up} That is exceeding high, and stately: as, men lofty, and lifted up, ch. 2.12. and cedars high, and lifted up, ch. 2.13. or, high in regard of the frame, and making of it: lifted up, or set aloft in regard of situation, and place, (such in some sort, as Solomon's was; stately to sight, and lofty for site, 1 King. 10.18,20. (as high, in likelihood, as the Porch, before Solomon's Temple, said to be 120 cubits high, 2 Chr. 3.4. As we see with us in stately structures, the portal, or gatehouse, as we commonly term it (far higher, many times, than the main body of the whole fabric besides. See further on ver. 2. above it.

{and his train filled the Temple} He appeared, as sitting on a stately throne; so clad also in his royal robes, Psal. 93.1.

{his train} Or, as some render it, the train thereof, to wit, of his throne supposing the utmost part of that chair of state which he sat on, to be thereby meant. But we find not the word, whereby this is here expressed, to be anywhere so used. It is applied ever to apparel; and signifies the skirts, that is, such parts of it as hang down to the ground: or being longer, and of more worth than is fit to be trailed along upon the ground, are with persons of state borne up by others: and it is not amiss, therefore, rendered here, his train, or, his skirts. For the word here is plural: nor is it ever read otherwise, that is, the train, or skirts of his robes. As her skirts, Lam. 1.9. and thy skirts, Jer. 13.22,26. that is, the skirts of their garments.

{filled the Temple,} Or, Palace. For that the word most properly signifies, Psal. 45.8. Prov. 30.28. Dan. 4.4. & 6.18. and so it would be rendered, Psal. 11.4. There is a question moved among interpreters where the throne here mentioned, was situated, whether within the Temple, or without it; which I suppose, may not amiss be thus reconciled. The Temple, taken in a large sense, comprehends the whole fabric, consisting both of the house, which was all over covered, & the two courts also before it, which were (besides the cloisters about, & within them) uncovered; as the like, before great men's houses, are also with us. So is the word, Temple, taken, Jer. 7.10. & 26.10. See chap. 1.12. Secondly, it is taken sometime for the house only, 1 King. 6.9. divided into three parts; the porch, or portal; the Palace, and the Oracle, 1 King. 6.3,5. Now it seems to me, that the throne, or chair of state, was so situated in the porch, or portal of the Temple, (the height whereof, you had before; and which comes within the compass of that appellation) that the train hanging down from it, though seated far above the door of the Temple, entered into the main body of it, and filled the whole palace. Being so situated then, it stood in some sort without the Temple because, not within the palace, most strictly so termed; and yet within the Temple too, because the porch, or portal, was a part of it. This, the rather I incline to, because God is generally deemed to appear here, as sitting in, or unto judgment. Now the manner of the kings in those times, was to sit, for judicature, in the ports, or gates, (which doubtless were not without porches) either of their palaces, or of the city. See 1 King. 7.7. Jer. 26.10. & 37.13. & 38.10. Besides that, the quick coal taken from the altar, implies as much: the altar on which the fire was perpetually burning being situated in the inner court, against the front of the house, 1 King. 8.22. Ezek. 40.47. But see further, on ver. 6.

{filled the Temple} As, when the cloud covered the tent of the congregation, the glory of God filled the Tabernacle; in Moses his time, at the dedication of the Tabernacle, Exod. 40.34. and, the cloud filled the house, at Solomon's dedication of the Temple, in so glorious a manner, that the priest could not enter to do aught there, 1 Kings 8.10,11.

V. 2. {Above it stood the Seraphims} After the description of God's majestical session upon his throne, is related his attendance, correspondent to his state: as princes and potentates are not wont to sit in state alone; but with their nobles, and chief officers attending upon them: so has God, here, his glorious ministers attending upon him: and so Dan. 7.10.

{Above it} Or, as some, About the upper part of it: to wit, the throne. To clear this, some tell us, that whereas there were three rows of chambers built on either side the body of the Temple, one over another, 1 King. 5.6. the footstool, as Exod. 24.10. or lowest part of the throne, was even with the pavement of the second chamber: and the uppermost part of it, about which the seraphim attended: even with the floor of the third: above which, the rest of that shape of a man, wherein the Lord manifested himself, reached unto the roof of that row. But I guess rather, that the Lord appeared in a far more stately and lofty manner: his head and upper parts above the throne reaching from it well near to the roof of the porch: the throne he sat on, reaching from thence downward, unto the top of the doors of the Temple. By which the train of his majestical robes, filled the whole house. So that the seraphs might well stand attending him, above the throne, as the text expressly says, the bodily shape of human nature, wherein he appeared, so far exceeding the throne, whereon he sat. For, as for those, that render the word above him, they seem not to consider how incongruous a thing it is, for the servant to stand over his master, on whom he attends, see v. 1. lifted up. The celestial spirits stand above, near the upper part of God's throne: the faithful on earth, as attending at his footstool, chap. 66.1. Psal. 99.5.

{stood} Sat not, as he did: but stood attending on him: the usual posture of servants attending on their masters: of officers, on their lords, 1 Kings 1.2. & 10.12. & 17.1. 2 Kings 25.19. Prov. 22.29. as ready to go and come at command, about whatsoever they shall enjoin them, Matth. 8.9. applied to the angels, both here, and elsewhere, Dan. 7.10. Luk. 1.19. as ministering spirits, ready to be sent abroad, to execute what God pleases to enjoin, either in mercy, or in wrath, Psal. 103.20,21. ch. 37.36. Heb. 1.14.

{the Seraphims} Or, Seraphs. A counterfeit author of pretended antiquity, whom our Popish writers follow, makes these Seraphs, the first of those nine orders of blessed spirits, as he reckons them: and he affirms them to be seven degrees above the Archangels, (being, according to his account, the eighth) and never to stir out of the glorious presence of God, as standing here about his throne. So, that, as he states the rank, those Seraphs are the highest; and the Angels the lowest. True it is, that some distinction of degrees among those glorious creatures seems to be intimated by a place in Daniel, ch. 11.13. where Michael is said to be one, (as most) the first (as some) of the chief Princes. Which can hardly be understood other, than Angels. For, whether version we admit, a chiefity of some, in regard of others, seems to be intimated. But to set out certain several and distinct ranks of them, assign them their stations; design them their offices, and cut them out their work, is a presumptuous attempt of ignorance and arrogance, joining together, for the producing of a groundless and frivolous conceit. Nor is that less ridiculous, which some of them tell us, that Seraphin, and so Cherubin, with n, signifies order; but Seraphim, and so Cherubim, with m signifies the spirits of each order. Whereas the one is but the Chaldee, or Syrian rather, plural termination; the other, the Hebrew. But to leave them to their idle and frivolous fancies, the Seraphim, or Seraphs, rather than Seraphims, (as Cherubs, Cherubim, or Cherubin, rather than Cherubims, or Cherubins; and Baals, or Baalim; not Baalims, Jer. 2.23. because im, is the plural termination in the Hebrew; as is es, or s, with us in English: and the one therefore is superfluous) are glorious spirits: so termed from a word that signifies to fire, or to burn: as some think, because they are of a fiery nature, or substance; fire being the most subtle of the elements: as purer than the air, or the purest part of the air: and coming nearest therefore to the nature of spirits. Others, in regard of their fervency of love unto God. And others again, in regard of their agility: the like unto that, which appears in fire, or of their splendor and brightness, Rev. 10.1. It is said indeed, that God makes the winds his messengers, (as he did in fetching back his fugitive servant Jonas, Jon. 1.4.) and the flame of fire, or, flaming fire, his ministers; which the apostle by way of inversion, applying to the angels, says, He maketh his Angels Spirits, and his ministers, a flame of fire, Heb. 1.7. (whence some fondly gather a distinction of angels, that some of them are of an airy substance, therefore called Spirits: some of a fiery, therefore termed Seraphs:) And we read of angels appearing in the likeness of horsemen and chariots of fire; 2 King. 6.17. and of the cherubs, or some one of them, with flaming sword, or, swords; set at the entrance into Paradise, to keep man out, Gen. 3.24. and it may well be, that these did likewise (though having the shape of men, as those other of horsemen, and with those cherubs, the figure of a blade; yet) appear, as all of a flaming fire; and thereof were so termed: but of the reason of the name, here, and nowhere else given to these spiritual attendants, we have nothing more than mere conjecture. Yet because the word is the same with that, whereby those fiery serpents, are designed, that were sent to sting with fiery torment and inflammation, those mutinous and rebellious ones in the wilderness, Numb. 21.6. Some thence suppose, they are here so called, because to be executioners of God's fiery wrath on these obstinate and refractory wretches: against whom an heavy doom is here in the words following denounced. And we read of an Angel, that had power over the fire: and to scorch men with fire, Rev. 14.18. & 16.8. But of this also, as of the former. Concerning the number of them that appeared here, is some doubt also made. The most affirm them to have been two only; answerable to those two small cherubs in the Tabernacle, on the lid of the ark, Exod. 37.7,10. and to those two large ones in the Temple, that reached with their wings stretched out from wall to wall, in the Holy of Holies, 1 King. 6.27. against which some object, that the word is not dual, but plural: and howsoever that exception be but weak; for the plural is oft used, as well of two, as of more, Levit. 5.11. & 14.22. yet the assertion is uncertain; since that we find four such in an apparition, Ezek. 1.5. and myriads, yea millions of them, Psal. 68.17. Dan. 7.10. nor is it necessary, that the number of the seraphs, should here answer the number of the cherubs, either in the Tabernacle, or in the Temple, more than the like elsewhere. How many therefore there were of them, cannot certainly be determined; but hereof, see more, v. 3,4. The description of them, in what shape they appeared, here follows.

{each one had six wings} Heb. six wings, six wings, (the reduplication used by way of distribution: as morning, morning, for every morning, ch. 28.19. & 50.4.) were to one, one, for each one; as Ezek. 1.6. & 10.14,21. in which last place also, it is said, four, four, to one; for, four, to each one: as six, six, here. And herein these differed from the form of those two cherubs, in the inner part of the Temple, & those also that appeared in a vision to Ezekiel; that those in the Temple had but one pair of wings, 1 King. 6.27. those in Ezekiel two pair apiece, Ezek. 1.6. & 10.21. these had three pair, six apiece; (as those four living wights had, Rev. 4.8. one pair on their shoulders, wherewith they flew; another, as may be deemed, on either side of their breasts, which being cast upward, might cover their faces: and the third about their hips, which falling across, might cover their lower parts. For such was the use of them, described in the words next ensuing.

{with twain he covered his face} With one pair of them, to wit, those on either side the breast, each of them covered (not God's face, as many interpreters would have it; thence extracting mysteries of not seeing God's face, Exo. 33.20. as implying an inhibition, of prying curiously into God's secret counsels, and hidden mysteries, Deut. 29.29. Pr. 25.2. Act. 1.7.) but his own face, as not enduring to behold the resplendent brightness of God's glory & majesty; no more than mortal creatures are, with open eye, able to behold the sun shining forth in his full strength. Howbeit, I dare not avow, as some have done, that the angels thus are said to cover their faces, in God's presence: because they appear before God in their own righteousness: but that Christian men need not so to do: they may look on him with their faces uncovered: because they appear before him in the righteousness of Christ, 2 Cor. 3.18. & 5.21. For neither are Christian men, while they live here, so pure, in regard of freedom from the taint of sin: as the angels are, who never had, nor have any the least spot or speck of it: nor does that righteousness, which by imputation accrues to them from Christ, further, in this regard, avail, than to cause them to be reputed as perfectly conformable to God's law, which by virtue of their own inherent righteousness, these blessed & glorious spirits, both now are, & ever were. Nor did the apostle, in the place mentioned, intend any such matter, as to make any comparison in this kind, between Christian men and angels; but between the faithful before Christ's coming, and those since his revelation in the flesh; and that, not in regard of righteousness imputed to them; for, and from Christ: (wherein there is no difference at all between those faithful of former times; and those that now live and believe, (but in regard of the clearer manifestation of the mysteries of the gospel unto the one above the other; as elsewhere, he makes use of somewhat the like phrase in comparing the scanter light and sight of God, which the faithful attain here, with the fuller and clearer light, and sight of God and the things of God that they are to enjoy hereafter, 1 Cor. 13.12. as by the whole tenor of his discourse there, may evidently appear. But that men in Christ, and partakers of righteousness, as well imparted from him, as imputed for him, have been smitten with such a reverend dread of God's majesty, as has caused them in like manner to cover their faces in God's presence; as the angels here are said to do; and that upon far less glorious apparitions than this was; is apparent by the practice both of Moses, Exek. 3.6. and of Elias, 1 King. 19.13.

{and with twain he covered his feet} A second use which the seraphs made of another pair of their wings; to wit, the nethermost of them about the hips, rather, than as some would have it, about the feet: that as with the middlemost of them; (both being under, or within compass of their arms) they cover their faces; so with these lowermost, their feet: not God's feet, as some fondly, as of his face, the like before; (thereby, say they, intimating, that neither God's face, or his upper parts, that is, things done before the world began: nor his feet, or his lower parts, that is, things after the world's end, are to be curiously inquired into) but their own: where by feet, most understand that part of the body that is properly and usually so termed, wherewith we tread upon the ground: which being in that regard more subject to soil: much washing of feet was therefore used in those parts, Gen. 19.2. & 24.32. Judg. 19.21. 1 Sam. 25.4. Luk. 7.44. Joh. 13.10. might seem to be no unfit emblem of some defilement. But I suppose rather, with some other, that by feet, (as in the Hebrew tongue frequently) by a modest form of speech, are understood those secret parts, which the apostle terms uncomely, 1 Cor. 12.23,24. and which nature has taught many even savage people, to cover, who yet go with all, or most of the body besides, stark naked. So is the word, without question, or contradiction of any used by this our prophet; chap. 7.20. so it is by most interpreters taken, Gen. 49.10. Deut. 28.57. and Ezek. 16.25. And the Jews call urine, the water of the feet; so reading the text, 2 King. 18.27. & ch. 36.12. where Rabshakeh used (as they suppose, and it may well so be) a broader and more unseemly term. The blessed angels therefore appearing in human shape, did with one pair of their wings, the one of them crossing the other, veil and cover those parts, which, as deeming them to have some uncomeliness in them, both our first parents, and their posterity most of them, are careful to conceal and keep out of sight, Gen. 3.7. and which willfully to discover, is generally deemed a note of impudency; or shame, and misery, to have against the will discovered unto, or by others, Gen. 9.21,27. Hab. 2.15,16. See ch. 3.17. Now this they do not, in regard of any taint of sin, as of spiritual filth in them: (no more, than in regard of any guilt of sin, they are said to have hid their faces) though in that regard, our first parents sometime so did, Gen. 3.7. but as they veiled their faces, as having their eyes dazzled with the exceeding brightness of his glorious appearance; the light whereof, with open face, they could not endure so they cover their feet (take the word which way you will) as abashed, in the apprehension of their own infirmity and imperfection, in comparison of God's incomparable and incomprehensible perfections: to which purpose, some apply those passages in the book of Job, chap. 4.18. & 15.15. which yet seem rather to have reference to the fall of the apostatical spirits. But certain it is, that the nearer the creature makes his approaches to God; and in the more glorious manner God manifests himself unto him; the more apprehensive he is of his own meanness, baseness, vileness, nothingness, in regard of God's infinite greatness, ch. 40.17. See Gen. 18.27. Job 38.1. & 40.4. & 42.5,6. The like imports that, Ezek. 1.11. where the cherubs are said, with one pair of their wings, to have covered their bodies. Nor can I conceive, why the covering of the body there, or feet here, should denote their unspotted purity, as some great ones would have it.

{and with twain he did fly} The uppermost pair at their shoulders were made use of, for flight: not that they were then flying to and fro, or, at present in flight; but that with them they used to fly, and had them stretched out, as ready prest for that employment: like those of the cherubs, 1 King. 6.27. & Ezek. 1.11. Whereas the other two pair were clapped close to their bodies: whereby is intimated, their promptness to, and swiftness in, the execution of God's will and work, whensoever he should appoint them any service whatsoever, Psal. 10.20. Matth. 6.10. Hence it is said, that one of them flew unto the prophet, v. 6. and of the angel Gabriel, that he became flying swiftly, to Dan. 9.21.

V. 3. {And one cried to another} Their shape was before, and the use of some parts of them; to wit, their wings, now follows their present exercise; such as is said to be the constant employment of those four wights, that attended before the throne, Rev. 4.8.

{one cried to another} Heb. this to this: as Exod. 14.20. Psal. 75.7. not one with another, as singing in a consort jointly together; and yet is the word also sometime found so used. Of which, see Lam. 3.40. but one to another; as by course singing out the praises of him, on whom they attended; in such manner, as the men and women did, answering one another, upon the delivery of them at the Red Sea, Exod. 15.1,21. and the Levites, at the laying of the foundation of the second Temple, Ezr. 3.11. And hence some gather, that there were but two of them, See further, v. 4.

and said, holy, holy, holy, A threefold repetition, as some would have it, intimating the Trinity of Persons, in the Unity of the Deity as some also, that of Jehovah, God, and Jehovah again, Deut. 6.4. But there is no great likelihood of that here: and in the latter place much less. Others rather suppose, such repetition to denote the superlative eminency of God's holiness; as if they had said, holy, yea thrice holy; or infinitely holy: so Rev. 4.8. and we shall find the like repetition used, for more vehemency, Jer. 7.4. & 22.29. Ezek. 21.9,14,27. For that of the Jewish rabbins, concerning the three worlds, for the creation whereof, God should be pronounced thrice holy; holy, in creating the supercelestial world, the angels; holy, in creating the celestial world, the heavens: and holy, in creating the subcelestial world, the creatures all beneath the heavens: as also, that of some others, that this threefold repetition, should have reference to the threefold distribution of time, into past, present, and future; and so intimate the eternity of God's holiness, Rev. 1.4. seem both, though true, yet not at all to the mind or intention of the text.

{is the Lord of hosts} Or, be the Lord of Hosts; that is, as he is most holy in himself, and none holy like him, 1 Sam. 2.2. so let him be acknowledged of all creatures, to be such the sum and substance of the second petition, Matth. 6.9. Hallowed be thy Name; or, as some, shall be: as approving God's holiness, and the justness of his judgment hereafter denounced, ver. 9,11. and shortly to be executed on that obstinate people; according to that of the Psalmist, The Lord is righteous in all his ways, and holy in all his works, Psal. 145.17. Of the title here given to him, see ch. 1.9.

{the whole earth is full of his glory} Heb. the fullness of his glory, (as the fullness of the earth, Psal. 24.1.) is, shall be, or let be, the whole earth; or as some this whole land. These expound what is here spoken of the land of Judea, wherein God made his more special abode, and did in more special manner manifest his glory, and make known himself, Levit. 26.12. Psal. 76.1. and in more peculiar manner also yet, in regard of his Temple, which was filled with his glory at the first dedication of it, 1 King. 8.11. Psal. 29.9. and which should be filled with his glory, by the execution of his justice, as Num. 14.21. Others extend it to be the wide world, spoken, as in way of enunciation, that all the world, and whatsoever therein is, does manifest, and set forth God's glory: according to that of the Psalmist How excellent is thy name in all the earth! that is, throughout the whole world, Psal. 8.1,9. or by way of exhortation, inciting all men to take notice of it, and to acknowledge it: according to that, Psal. 99.3. Let them praise thy great and dreadful name; for it is holy: and, Let the whole earth be filled with his glory, Psal. 27.19. or, lastly, by way of prediction, as foretelling, that in succeeding ages, not that land of Jewry only: but the whole world should behold, and partake of that glory of God, which the Jews in more special manner alone then enjoyed: according to those prophecies, All people shall see his glory, Psal. 97.6. And the glory of the Lord shall be revealed; and all flesh shall together see it, chap. 40.5. The first of these seems most probable. For the phrase, see the very like, chap. 8.8.

V. 4. {And the posts, &c.} Here follows the dreadful effects, that ensued upon the crying, or loud singing of those blessed and glorious creatures, implying matter of much wrath, already conceived, and ready to be manifested, and put in execution. The Temple doors, and posts shaken; and the body of the Temple, filled with smoke.

{the posts} That stood on either side of the door. The word is nowhere else read in Scripture. Yet, because it differs in one point, or vowel only, from that which signifies cubits; some of the Jewish doctors so expound it here: hence conceiving the posts, or the transoms removed some cubits, two or three, from the place where they formerly were fixed.

{of the door} Heb. of the transoms, or, the thresholds; as Amos 9.1. to wit, the upper, and the lower, whereunto those posts were fastened, the upper resting on them at the top: the lower, at the bottom, bearing them up; and the doors between the posts so large, and so weighty; as Josephus informs us, that twenty men could hardly open, or shut them; being on either side, both below, and above, with great round sockets of brass, deeply entered into mortises, made proportionably in either, that they might by the help thereof, turn to and fro. In regard whereof, those transoms, or, thresholds, are here rendered the door; because, either put for the door; or because the doors and they are deemed to have moved here together, the one with the other. The word is sometime rendered post, Exod. ch. 21. ver. 6. and posts, Amos 9.1. but the thresholds, or transoms, and posts, are distinguished, Ezek. 43.8.

{moved} Or, shook; or, trembled: as chap. 7.2. & 19.1. & 24.19. & Amos 9.1. where the like is said of them, presaging such a commotion as should be in the state; chap. 24. ver. 19.

{at the voice of him that cried} That is, as some, at the voice of one of the angels; not crying, or singing aloud altogether: but in course, one by one, either of them in his turn. Whence also they conclude them to have been two only. But others render it, at the voice that cried: that is, of the voice, whether of one alone, or of all of them jointly. Howbeit the words may well be rendered, (and so I suppose they should be) at a voice that cried: or, of one that cried: as ch. 40.3. to wit, of God himself: whose voice is said to have shaken the earth, Heb. 12.26. See Psal. 29.2,9. & 104.7. This implies the terribleness of the voice of an angry God, making the very senseless creatures, and those of them that seem firmest, strongest, and best settled, to shake again; as with a blow given at his command, Amos 9.1. so with a noise only made here. For whether it were by a voice coming immediately from him; or upon the voice of those celestial spirits singing his praises; the power whereby this was effected, was not theirs, but his, as that power whereby Jericho was dismantled, upon the sound of the rams horns, Josh. 6.20.

{and the house} That is, the Temple, or, the palace distinguished, both from the courts without, and from the Oracle within, 1 King. 6.2,5,17. 2 Chr. 8.9.

{was filled with smoke} It is said, sometime, to have been filled with a cloud, in token of God's acceptation, Exod. 40.34. 1 King. 8.10. but here, with smoke, as a token of his indignation, as a smoke is said to have gone out of his nostrils, when he was angry, Psal. 18.8. See also Deut. 29.20. And hence further, some gather an argument, to prove, that the throne was situate within the house, at the upper end of it; and that this smoke came from his face there sitting. See further hereof, on v. 6.

V. 5. {Then said I, woe is me, &c.} The prophet here proceeds, to show how himself was affected with the sight of this glorious appearance, together with that terrible voice, and the dreadful effects of it. He was exceedingly amazed, abashed, and confounded in himself, in consideration of his own wants, weakness, inward remainders of corruption; and by reason thereof, unworthiness to appear in the presence of so glorious a Majesty, and unfitness to praise him, so as those blessed spirits did, Job 42.6. Psal. 50.16. and withal, (it may well be) laying to heart those sad signs of God's heavy displeasure, as Hab. 3.16. See the like dread that the faithful have been smitten with, upon the appearance either of God himself, or of messengers from him, Dan. 8.17,18. & 10.7,15,16. Luke 1.12. Heb. 12.21.

{Then} Heb. And. So ch. 5.17. or, as some, wherefore: as ch. 3.17. the one, as intimating the time: the other, the cause.

{woe is me} As, woe to us, Lam. 5.10. See ch. 1.4.

{for I am undone} Heb. cut off. As the word is most commonly used, so ch. 15.1. Hos. 10.7,15. I am a forlorn man, sure to perish. Others render it, for I thought within myself, as follows: and so the word signifies, 2 Sam. 23.5. & Psal. 50.21. But it is there in an active: here, in a passive form. Others again, and they not a few, following the old Latin, Because I have been silent: as if that were the thing that so much troubled the prophet, that he had been silent, and so faulty, in forbearing to reprove the sins, and excesses, as well of prince, as of people. So a word indeed near unto it signifies: whence our English, dumb, ch. 23.2. Amos 5.13. and this also signifies sometime, but in another form, to cease, or forbear, Jer. 14.16. Lam. 3.49. though, in this also, some take it, in the same form, Psal. 49.12,13; as reading there, the beasts that are dumb. Others lastly, because the word is passive, I was silenced, or, brought to silence: as they also render the word, ch. 15.1. that is, I was so astonished, that I could not speak, as Psal. 77.4. I was as one stricken stark dumb, Luk. 1.20. but the first seems to be the genuine sense, of the place, and is the usual signification of the word. So Judg. 13.23. we are undone, we shall die. For considering the words of God, to Moses, Exod. 33.20. no man shall see me and live: and by the angels cry understanding whom it was that he saw, he began to deem himself, as they themselves, near unto death.

{because I am a man of unclean lips} unclean lips: as uncircumcised lips, Exod. 16.12,30. For, unclean, and uncircumcised, are both joined together, ch. 52.1. opposed to a pure, or, a purified lip, Zeph. 3.9. the uncleanness of the lip: that is, of tongue, or, language, as Gen. 11.1,6,7,9. but for all manner of pollution, remainders whereof abide still, so long as they make abode here, in the best, Matth. 7.11. Rom. 7.17,20,24. 2 Cor. 7.1. because faultiness in this kind, is most frequent, and not without much difficulty avoided, Jam. 3.2,7,8. and, as it pollutes the whole man, Jam. 3.6. so it discovers also that pollution that lies hidden in the heart, Matth. 12.34,35,36. & 15.20. Eph. 5.29. The consideration therefore of his inward corruption, tainting the tongue, as well as other parts, and making men unfit to appear before God: who is of so pure eyes, that he cannot endure the sight of sin, Hab. 1.13. and a devouring fire ready to fasten on such fuel, Deut. 4.24. Heb. 12.29. & that of the lips especially, rendering men unmeet, to speak either to God, or from God; and withal, as some suppose, the apprehension of defects and failings, in the delivery, of God's messages, and the discharge of his ministerial duty, may justly seem to have made him cry out in this manner, as a forlorn creature. So Peter, Luk. 5.8. Lord, depart from me for I am a sinful man.

{and I dwell in the midst of a people of unclean lips} Intimating as some think, a consciousness of some guilt, in forbearing to reprove those, whom he saw and knew to be such; and so closely rendering a reason of his former words, woe is me, that I have been silent. But of that before: as others, rather implying, that living among such, he had attracted some contagion and taint, from them; it being a matter of much difficulty, for men to be as fish, that live in the sea, and yet not taste of the salt; to converse with defiled ones, and yet not be defiled, Psal. 1.1. & 26.4,6. & 106.35. & 119.115.

{dwell} Heb. sit: as ch. 5.8. Ps. 26.3.

{in the midst} Or, among; as Jer. 40.5,6.

{for mine eyes have seen the King, the Lord of hosts} So Manoah; to his wife; we shall die, because we have seen the Lord, Judg. 13.23.

{the King} the King of all the earth, Psal. 47.7,8. yea, of heaven and earth, Psal. 103.19. that great King, Mal. 1.14. at, or on whose footstool, all the kings of the world sit, holding from him, Prov. 8.15. Dan. 4.21,34,35. and commanding some small piece, or pittance of it, ch. 66.1. But more specially, the King of his people, the subjects of his Kingdom; not of power and might only, but of grace, and mercy, Psal. 44.4. & 47.6. & 74.12. ch. 33.17,22.

{have seen} Hence, some say, alleging for it a Rabbinical tradition, that Manasses should cause Esay to be sawn in sunder, (to which they apply that, Heb. 11.37.) as guilty of blasphemy, in saying, that he had seen the Lord of hosts. But little heed is to be given to such Jewish relations. See of the kings, under whom he prophesied, ch. 1.1. of his sight of God, ver. 1. Of the style here given to God, ch. 1. ver. 9.

V. 6. {Then flew one of the Seraphims unto me} The course follows, that God took to quiet and pacify the troubled mind of the prophet; and as to free him from his distracting fears, so to confirm him in his ministry, and to encourage him to a further exercise of it.

{Then} Heb. And. as v. 5. or, as some, But. As ch. 29.13.

{flew} See v. 2. Dan. 9.21.

{Seraphims} Or, Seraphs. See v. 2.

{unto me} By God appointed so to do, whose commands they stood ready prest to put in execution, v. 2. and that by commission from him, the seraph did what he did, and in his name, appears by his speech to the prophet.

{having a live coal in his hand} Or, with a live coal in his hand. Heb. and. as ch. 13.5. Ezek. 9.1.

{a live coal} The word properly signifies a quick coal, or, a coal of fire: as it is more fully expressed, Cant. 8.6. that is, fiery, or fired; (for it is another word, and somewhat more general, that is used, Psalm 18.8,12.) Hence the sparks, called the sons, or children of such a coal, Job 5.7. the rather may the prophet seem to have used this term; because of the vicinity of Seraph, and Resheph. With which manner of allusions, he seems to have been much delighted. See chapter 5.7. The quick coal here, is a note of purification, and expiation of sin, because the nature of fire is to sever and consume dross. See chapter 1.25. Matth. 3.10.

{in his hand} For they had hands under their upper wings, Ezek. 1.8. & 8.3. & 10.2.

{which he had taken} Or, took. A defect of the relative; as Gen. 39.4. 1 King. 18.12. had taken, or, took; as Gen. 12.1.

{with the tongs} The word, here used, is by our translator diversely rendered. Sometime, as here, tongs: so Exod. 25.38. Numb. 9.4. 1 King. 7.49. 2 Chr. 4.21. Sometime snuffers; as Exod. 37.23. Which place yet answers to that, Exod. 25.28. It has a dual form, as our English a plural; because consisting of two branches, or joints: and may well comprehend either, to wit both tongs, and snuffers. It comes from a word, here used, that signifies to take: as if he had said, He took with the taking instruments, or the takers. There is another name of an instrument, used also about the lamps in the Temple, as well as the former; derived from a word that signifies to prune, trim, cut, or, pare; translated snuffers, 1 King. 7.50. 2 Chr. 4.22. The one might seem to have been of use for the raising of the wick, the other for the topping of it; those of either kinds, used about the lamps, were of gold, Exod. 25.38. 1 King. 7.49,50. Those employed about the altar, as these here of brass, Jer. 52.18. The seraph is here said to take one coal only with the tongs, because for a moderate, and gracious use, about the prophet: but another is said, with his bare hand, to take, and scatter of them by whole handfuls, in way of wrath, and judgment, upon the people, Ezek. 10.2,6,7.

{from off the altar} To wit, the brazen altar of burnt-offering, that stood in the inner court before the front of the Temple, or palace, Exod. 40.6. 1 King. 8.64. having fire continually burning upon it, Levit. 6.12,13. So that there are probabilities for conjectures on either side. See on v. 1. & 4.

V. 7. {And he laid it upon my mouth} Or, which he laid upon my mouth: either and for which. See ch. 4.6. or a defect of the affix, as ch. 5.29. Heb. made it touch my mouth. The use he made of the coal, to expiate, and purify the prophet’s lips with it.

{and said} Informing the prophet, what, by that act of his he meant, and intended unto him; who might, otherwise, have been thereby more dismayed, than before; mistaking, or misconstruing it, as an argument of wrath: as a thing done, not to purge, but to sear his lips. See Ps. 120.3,4.

{Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged} This touching of your lips, (not with strange fire, as Levit. 10.1. but) with fire from God's altar, (a type of that altar, that is both sanctified, and sanctifies all that is offered on it, Heb. 13.10. & 9.21,22,23. Matth. 23.19.) may assure you from God, (for in his person he speaks, who alone is able, both to purge away the soil of sin, ch. 1.15. Ezek. 36.25. and to assoil from the guilt of it, Mar. 2.7. 1 Joh. 1.7,9.) that the guilt of your sin, is all utterly removed from you, 2 Sam. 12.13. Psal. 103.12. and you also, in some further measure, sanctified and renewed, than before, Deut. 30.6. Zeph. 3.9. For that which some suppose, that the spirit of prophecy, and infallibility, was now conferred on him, which before he had not; is not certain, nor very likely. See chap. 1.1. and ver. 1.

{taken away} Heb. is departed, is gone. We are said to depart from sin, when we surcease the practice of it, Psal. 34.14. sin to depart, or be removed from us, when the guilt of it is remitted, Psal. 32.1. & 103.12. So Nathan to David, The Lord hath taken away thy sin, thou shalt not die, 2 Sam. 12.13.

{purged} Heb. expiated. Which is then most properly said to be done, when propitiation and atonement is obtained, Levit. 1.4. ch. 22.14. Rom. 3.25. Yet the other of purifying, may here be jointly understood.

V. 8. {Also I heard the voice of the Lord saying} also; Heb. And; as Jer. 1.3. or, Then; as ver. 6. After that he had thus heartened me and prepared me for such employment, as he pleased.

{I heard the voice} As did our first parents, but they with dread, which made them flee from it, Gen. 3.8. Esay with refreshing, which made him rather to approach it.

{of the Lord} Heb. Adonai. Him that sat on the throne, ver. 1. Not speaking to him now by a seraph, as before, but immediately from himself.

{whom shall I send?} To wit, on my errand to this people. Not as doubting, or deliberating, as uncertain whom to send; but implying that the errand that he should send on, required some party well accomplished. See Jer. 49.19. & 50.44.

{and who will go for us?} Who is willing to undertake the office? or, who shall go for us? Whom shall we design, and appoint unto this work? as before. Some make it the speech of God the Father, speaking unto the the Son and Holy Ghost. Certain it is, that it was the voice of the one and only true God, in three Persons distinct, (though inseparable, as well in operations towards the creatures, as in nature and essence) as consulting, among themselves: and speaking therefore, first in the singular number; to note the unity, and singularity of the Godhead, or Divine nature; then in the plural, noting the plurality of the Persons in the Godhead: not that God uses any such like consultations; as for want of perfect understanding of affairs, and events, men are enforced oft to make use of; princes, with their peers, and men one with another; but that hereby, speaking after the manner of men (See chap. 3.3.) the orderly and prudent carriage of God, who is said to do, effect, and bring all things about, according to the counsel of his own will, Ephes. 1.11. may thereby be designed. See the like, Gen. 1.26. and 3.22. and 11.7. 1 Kings 22.20. See also chapter 1.1.

{For us} A passage, both of instruction to inform him, in whose name, and for whom he should deal, 2 Cor. 4.5. & 11.2. and of confirmation, to encourage him unto, and support him in the execution of his ministry, going for, and from God; who would be sure to be with, and protect him in the faithful performance thereof, Exod. 3.12. and 4.12. Jer. 1.17,19. Matth. 28.18,20. Acts 18.10.

{Then I said} Heb. And, as before. Then being comforted, and encouraged, by the former assurance of favor confirmed and sealed to me, with so solemn a mystery, I offered myself willingly to be employed in God's work, and to go on his errand.

{Here am I} Heb. behold me. Or, Lo I; as Gen. 22.1. ch. 59.9. Ready prest for whatsoever it shall please you to employ me in. So 1 Sam. 3.4,6,8. Ps. 40.7,8. Mat. 21.29,30.

{send me} A great promptness, and forwardness, not to obey only, but to offer himself unto God's service; like the Nethins, or Nethinim, Ezra 2.43,58. And those, of whom the apostle, that they had freely of their own accord, set themselves apart to the ministry of the Saints, 1 Cor. 16.15. Contrary to that backwardness, and tergiversation, which upon God's call has sometime appeared in some others, Exod. 3.11. & 4.10. Jer. 1.6. See Psal. 110.3. Yet what some would hence gather, that this should be Esayes first mission, as not entered into prophetical office before, does not, necessarily, hence follow; nor is it very probable; for it is affirmed, chap. 1.1. that he prophesied under Uzziah, whereas this vision seems to have appeared after his decease; See ver. 1. Nor does this appear to be so much a general mission, as a special commission, for a particular message, or errand, that he was at this time to deliver, from God to his people. So Ezek. 8.1,2, &c. & 11.1,4.

V. 9. {And he said, Go} He is not so forward to be sent, but God is as willing to send him on his errand. So 1 King. 22.22. Though to diverse parties, and of diverse natures, and qualities; yet both to be employed in his work of wrath; by execution, the one; by denunciation, the other.

{and tell this people} Heb. and thou shalt say. Or, do thou say to, &c. as ch. 38.18. Act. 28.26. But here the rather so to be rendered, because he seems rather to speak by way of permission and dereliction, than by way of prediction.

{this people} not my people: (as unworthy to bear his name, or to be owned by him) but this people: as those that he now made no reckoning of, whatsoever formerly he had done. So ver. 10. ch. 29.13. Jer. 7.16,23. and so, this fellow, in scorn, and contempt, as one not worthy to be named, Matth. 26.61. Luk. 23.2. and the man, Act. 24.5.

{Hear ye indeed, but understand not; and see ye indeed, but perceive not} A most dreadful judgment denounced against this people, to wit, of giving them up wholly to the stubbornness and obstinacy of their own perverse hearts, and rebellious wills. As if he had said, since that you will needs willfully stop your ears against those things that you hear; that you will not conceive them, though they be never so plainly delivered unto you, never so powerfully pressed upon you, again and again, ch. 28.9,11. Zach. 7.11,12. Act. 7.37. and shut your eyes, that you may not see, nor perceive and take notice of such things as are so evidently set before you, that you cannot shun the sight of them, ch. 26.11. & 42.18,20. Since that, I say, you are thus stiffly resolved, and desperately bent, that you refuse to regard, or to be wrought upon by aught that is spoken in your hearing, or done in your sight; go on still in your obstinacy, never once thinking of return, till destruction overtake you. It is like that in the Psalm, My people would not hear me; Israel would not obey me: Therefore gave I them up unto their own hearts lust; to walk after their own counsels, Psalm 81.11,12. and, go, and serve, each of you his own dungy (or, dunghill) idols, (for so the word properly signifies, the vilest and basest of them, that are) both now and hereafter, since you will not hearken unto me: and be ruled by me, Ezek. 20.39. and fulfill ye the measure of your fathers iniquity. Go on to do, as they have done before you: you shall not want of God's messengers (I will send you Prophets, and wise men,) enough for you to murder, Matth. 23.32,34. and that in the Revelation, Let him that is unjust, continue unjust still; or grow more unjust yet, than before he was: and let him that is filthy be filthy still; or, Let him be yet more filthy, (for the words may bear either) Rev. 22.11. This I take to be the genuine meaning of the words. Howbeit, I reject not the sense that many learned and religious writers give, conceiving it to be delivered, as by concession, and prenunciation. As if the Lord had said, prophets indeed you shall not want, nor shall signs and miracles fail with you; you shall have enough to see and hear of either: but you shall receive no more fruit, or benefit by them, than as if you had never, either heard aught of the one, or seen aught of the other, Psal. 78.32. & 106.7. Joh. 12.37. God in just judgment for their former excesses, and obstinacy, denying a blessing unto the means: and either withdrawing, or withholding the efficacy of his Spirit, whereby it might have become beneficial to them, for their spiritual good, Deut. 29.2,3. Ezek. 2.5,7. & 3.7. whether way you take it, it comes much in effect to one.

{Hear ye indeed} Or, as some, hear incessantly: as others, plainly. Heb. in hearing hear, as ch. 55.2. the Greek, with whom some of the evangelists concur, read it in the future, Hearing, you shall hear, &c. Matth. 13.14. Act. 28.26. which Mark, also, seems to have followed, Mar. 4.12. but the future is not unusually put for the imperative; as in the precepts, Exo. 20.13,17. But according to that version, rendering both branches in the future, the former seems spoken; in way of concession; ye shall see, ye shall hear: the latter, in way of commination; ye shall not understand, ye shall not perceive; the reduplication adds much emphasis to it.

{but understand not} Heb. and. And so Mark. 4.12. as ch. 29.13. for, understand not, Matt. 13.14. ye shall not understand. See therefore also ver. 13. & 19.

{and see ye indeed} Heb. in seeing see. And so Matt. 13.14. Seeing ye shall see.

{but perceive not} As before. A heavy judgment that befell this people, as in Esays days, so in Christ's time, Matt. 13.14. and continues on them to this day, 2 Cor. 3.14,15. And it is indeed a just thing with God, when men willfully wink, and shut their eyes against the light, to strike them stark blind, as he did the Assyrians, 2 King. 6.18. the Sodomites, Gen. 19.11. and Elimas the Sorcerer, Acts 13.11. to dash out their eyes, Deut. 28.28. Psal. 69.23. Rom. 1.21,22,26,28. and 11.8,10. Howbeit, by the words of understanding, and, perceiving, is implied, that it is not a corporal, but a spiritual deafness, and blindness, that to this people, by the prophet, God here speaks of. See ch. 29.18. & 35.5. & 42.18.

V. 10. {Make the heart of this people fat} Before God directed his speech to the people: he turns it now to the prophet. Not as enjoining him to do, desire, endeavor, or intend to do that, that is here spoken: (though the words are delivered, as by way of injunction, and precept) but as foretelling him what the fruit, and issue of his preaching would be, and should be: (which yet he must not therefore forbear) not of its own nature: but by means of man's corruption, and obstinate disposition, rising against it, Rom. 7.23. and boiling again with it, as quicklime with water cast on it, Rom. 7.13. Rev. 16.9, 11. And through the just judgment of God, giving them up to themselves, and suffering his word to have such a direful effect on them, as to harden their hearts, and make them grow worse, and worse, until they attain unto that height of impenitency, that becomes irrecoverable. See ch. 28.13. & 29.10. Rom. 2.4, 5. & 11.8, 10. 2 Cor. 2.15, 16. 2 Tim. 3.13. Heb. 6.4, 6, 7.

{make fat} This the most, both of ours, and the Jewish doctors, read in the imperative form, expounding it of something to be done by the prophet, but no otherwise than by his preaching: alleging, some of them the like of Jeremie, Jer. 1.10. But that is somewhat of another kind: being not so much the effect of his preaching, as the matter of his prophecy: whereas this here spoken of, respects not so much the subject matter of Isaiah's sermons, as the effect, and work that his words were to have on the hearts of his hearers. A strange thing, that that word of God, whose genuine work is to clear the understanding, and enlighten the mind, Psal. 19.7, 8. & 119.99, 104, 105, 130. Prov. 6.23. should, especially, in the mouth of so powerful a prophet, become a means to make men more stupid and senseless, more brutish than before. Yet some, both of the one and the other, take the word to be of the infinitive mood, and so to make up the sense, supply a preposition, implying the ground of the former doom: for that, the heart of this people is fatted: or, for that, this people have made their heart fat. And to the same purpose, the Greek, and the Evangelists, Matth. 13.14. Act. 28.27. following the Greek, For the heart of this people is waxed gross: Which though retained by the penmen of Scripture, regarding more oftentimes, the sense and intent of the text, than the precise terms, where the one swerves not much from the other, and what is in the words so read, implied, is of undoubted truth: yet the context in the original, is nothing so plain in the latter version, as in the former: nor will the words, without some straining, yield it. Howbeit the Evangelist John, may seem to depart here, from either party: as well the former, as the latter: for he neither reads it, as a charge given to the prophet: nor as a fault committed and contracted by the people: but as an act of God himself, He hath blinded their eyes, and hardened their hearts, Joh. 12.40. But neither does John cite the entire text, nor tie himself to the precise words of the place, nor observe strictly the order of them, as they lie in the text: but picks only out of them, so much as might serve to his present purpose, which in quotation of places, is sufficient. Nor is there any jar, either between the prophet's relation, and his allegation: or between the writings of the other, his coevangelists, and his. What the prophet is willed to do, God, by his just judgment, also did, c. 29.10. and what was in this kind done, they had before themselves begun, in hardening their hearts, both against the word, and works of God, ch. 5.11, 12, 18, 19, 24. And thereby justly deserved, that God should further so deal with them. So Pharaoh first hardened himself, his own heart, Exod. 7.13, 14, 22. & 8.15, 19, 32. & 9.9, 34, 35. and God after hardened Pharaoh's heart, Exod. 9.12. & 10.1, 20, 27. & 11.9, 10. and that deservedly; even unto his destruction, Exod. 14.4.

{the heart fat} The heart, not of the body; but of the soul. The heart, in Hebrew, being very frequently put for the soul, Psal. 14.1. Jer. 5.23. & 17.9. Matth. 12.35. & 15.18, 19. a heart, fat, or gross; that is, dull, or, stupid: alluding to the heart in the body, overgrown, and oppressed with fat. See Luk. 21.34. because such fatness, or grossness about the heart, seems to imply stupidity and dullness, Psal. 119.70. though that place may be deemed rather to look another way, and to intimate either a full body, or fat estate: as Deut. 32.15. Psal. 17.10, 14. & 73.4, 7. Jer. 5.28. & 32.2, 3. or, by a fat heart, may be understood a heavy, or, ponderous heart; as the Hebrew phrase is, for a hard, or, a stiff heart: alluding to the stiffness of suet, when it is once thoroughly cold; at what time it grows stiffer and harder, than other fat or tallow is wont to do; or, because heavy and ponderous bodies are not easily moved, or stirred: as things stiff, and hard also, are not easily wrought on. Hence a heavy heart, Exod. 7.14. and a hard heart, Ezek. 3.7. are all one: and God is said in the forementioned place, sometime to make Pharaoh's heart heavy, Exod. 7.13. and sometime, to make it hard, Exod. 7.3. the term that John uses in citing this place, Joh. 12.40. So that by fatness of heart, here may well be understood such a disposition of mind, or spirit, as makes not dull only, and unteachable; but stiff and untractable; unfit any way to be wrought upon, or to be dealt with.

{and make their ears heavy} Heaviness is sometime applied to the heart; and so it imports dullness, and stiffness, as was before showed, sometime to the ear; and then it imports deafness, or, thickness of hearing, as we speak, c. 59.1. so, they made heavy their ear, Zach. 7.11. By a heavy ear, applied to the soul, (whereof it is so oft said, He that hath ears to hear, let him hear, Mat. 11.15, 43. Luk. 8.8. & 14.35. Rev. 2.7, 11, 17, 29. & 3.6, 13, 22. & 13.9.) is meant such an ear, as is elsewhere termed an ear uncircumcised, Act. 7.51. such a one as cannot endure to hear God's word, or aught that is spiritually good, Jer. 6.10.

{and shut their eyes} Close them, as some; or daub them up with plaster, or other like matter. For so ch. 44.18. he hath daubed up, or, daubed over their eyes, and their hearts. Others dim them, or, make them dim. For the word here used is not elsewhere found, thus used; save in another form once, chap. 32.3. where it is expounded by dimness. The eyes intended, are the eyes of the mind; of which, Psal. 119.18. Act. 26.18. Eph. 1.18. The Evangelists together with the Greek, render it, and their eyes have they closed, Mat. 13.14. Act. 28.27. as pointing to the original of this dreadful evil, their own willful obstinacy.

{lest should they see with their eyes, and hear with their ears, and understand with their hearts} Or, a little more plainly; that they may not see, &c. nor hear, &c. nor understand, &c. that they may be like mere images, or statues, that have eyes, but see not, ears, but hear not, &c. Ps. 115.5, 6. & 135.16, 17. sottish, blockish, and senseless creatures, idol-hearers; like those idol shepherds, Zach. 11.17. profiting not at all, by what they either see, or hear, chap. 42.18, 19. & 44.18. Jer. 5.21. 2 Tim. 3.7.

{with their eyes, and with their ears, and with their hearts} Not that without these, or with any other instrument but these, men can see, hear, or understand: but the expression of them, adds a kind of emphasis, and weight to the sentence, and makes the speech the more affectionate, that men should have such organs, or instruments, and yet have no use of them, no benefit at all by them. See the like manner of speech, Gen. 45.12. Job 42.5. Ezek. 3.10.

{and convert} Or, turn. That they may not return from their wicked courses, but be hardened in them more and more, according to their own desire: My people love to have it so, Jer. 5.31. and it is a just thing with God, to let them have what they love; to afford them what themselves desire, Ps. 81.12.

{and be healed} Or, as some, and health; or, healing come to them, as if it were a noun; but none such is: or healing come to them; as that of coming being included in the verb: but the verb is active, not passive; as appears, ch. 19.22. & 57.19. Jer. 33.6. Hos. 11.3. It is, word for word, and he heal him; that is, taken impersonally, or indefinitely, one heal him: or, he be healed. For by the passive, yet, are such phrases oft expressed. See chap. 2.19, 28. The Evangelists, as the Greek version before them, render it, and I should heal them; to wit, as by pardoning their sins upon their repentance: (as Mark expressly gives it, Mar. 4.12.) so by restoring of safety and prosperity unto them, and repairing the breaches of their state: For by healing, is that, also, oft-times expressed, Ps. 60.2. ch. 19.22. & 57.18. Jer. 30.17. See ch. 1.6. & 3.7.

V. 11. {Then said I, Lord how long?} An abrupt and imperfect speech, as interrupted, and cut short, through excess of passion. Like that of the Psalmist, But thou, O Lord, how long? Ps. 6.3. and How long, O Lord? Psal. 13.1. How long shall this sad condition last? How long shall I, and other your prophets, preach thus, without fruit, and this people persist in this their wonted obstinacy? Jer. 4.14. and 13.27.

{And he answered, until the cities be wasted, &c.} God's answer to the prophet's demand, propounded by way of complaint; as much affected with this desperate condition of his people, with whom God had so long borne, that he could no longer forbear, 2 Chr. 36.16. Jer. 15.6. & 44.22. Ezek. 21.27.

{until} Heb. if. As ch. 30.17.

{the cities} Of Juda, ch. 1.7.

{be wasted} By the incursion of foreign forces. The Syrians, ch. 9.12. The Assyrians, ch. 36.1. The Babylonians, Jer. 34.1. & 52.7. Yea, though some restrain what is here spoken to Senacherib's invasion; yet some other extend it, unto the sacking of their chief city, and overthrow of their state by the Romans, under Vespasian first, and afterward by Hadrian.

{wasted without inhabitant} That is, wasted, and left without inhabitants: as; burnt, without inhabitants: that is burnt, and left without them, Jer. 2.15. and laid waste, without inhabitants; that is, laid waste, and left without them, Jer. 4.7. A defective, or comprehensive speech, wrapping up two notions, in one term; the like whereunto, see ch. 38.17, 21.

{without inhabitant} Because emptied of them. See ch. 3.26.

{inhabitant} Put collectively for inhabitants, as ch. 5.3. or divisively, for any one, as 1 Sam. 27.9.

{and the houses} As well within, as without the cities, ch. 5.9. Amos 3.15.

{without man} That is, either men, as ch. 5.3. or any man; as Jer. 4.25.

{and the land be utterly desolate} Heb. country, or tilled land, (as ch. 1.7.) be wasted with desolation. See such an utter desolation described, Jer. 4.23, 26. & Zeph. 1.2, 3. and of the phrase, see ch. 22.17, 18. Mic. 2.10. Howbeit, we are not so to conceive the words, as if the whole country should be utterly dispeopled; or the people, all, without exception, destroyed. For there is mention of a reserve, ver. 13. but that the devastation should be very general, and a great part, both of cities and houses, wholly emptied of inhabitants, many of them utterly destroyed. See Jer. 39.8, 9. and 52.13, 15.

V. 12. {And the Lord have removed men far away} Some read the words, as rendering a reason of the forementioned desolation, For the Lord shall remove men far away. But that needs not; because the words run well on in a clear tenor, without any such alteration. Further only declaring the principal author of this judgment; whosoever they were that should be the instruments, and executioners in it, See ch.17.17,20. & 10.5.

{removed men} By causing them to be carried away captive, chap. 26.15.

{far away} Into Assyria, and Chaldea, countries far remote from Judea, ch. 5.26.

{and there be a great forsaking} Or, leaving, Not of people, left in the land, but of people leaving it; not a voluntary, but an enforced dereliction of lands and houses; with such other commodities that men therein had enjoyed, but should then be constrained to abandon, being either driven away out of them, or carried away from them, Jer. 9.19. For it seems not so natural, to expound it of God’s forsaking them and their land ; though it be true, that the enemy could not have prevailed so against them, if God had not forsaken them, and given them up into the enemy's hand, Deut. 32.30. Jer. 12.7.

{in the midst of the land} That is, in the land : as ch.5.8.& 7.22.

V. 13. {But yet in it shall be a tenth} In this last verse, the foregoing sad prophecy is yet shut up with some matter of comfort, to wit, that notwithstanding this great and general devastation of the land, and dissipation of the state: yet all should not be utterly ruined, & rooted out: a small remnant should be reserved: and that remnant, though it should be cropped again, and again, yet should never be so cut off, or consumed, but that there should continue still, a seed of saints, to uphold and perpetuate the race, So he concluded his first, and second sermon, with gracious promises of mercy, and restitution, ch. 1. & 4.

{But yet} Heb. And yet: ch. 1.28. as spoken in way of mitigation of the foregoing sentence. Yet some read, And until there be but a tenth left in it: as in way of continuation of the former doom, and of the stint of time therein designed, But I find not the word that is here, anywhere so used: though the word that signifies until, come near it.

{in it} In the land, and among the people thereof, v. 12.

{shall be a tenth} A small number, one of ten shall be reserved: as ch. 1.9. & 10.21,22.Either remaining still in the land, as many of the poorer sort did, 2 King. 25.21, 22. or preserved in the captivity: and restored again to their land, after it had been long waste, ch.7.3. & 61.4. The word here used, is nowhere else found and being formed, like those proper names, Azaniah, Neh. 10, 9. Azaziah, 1 Chron. 15.21. and Azariah, 2 King. 14.21, It may not improbably be deemed to signify as those, God's hearing, strength, and help; so this, God's tenth: as a portion dedicated to him, and reserved for him: as the tenths were, Levit.27.30. And that the rather, not unfitly so termed, in regard of the holy seed wrapped up in it. See ch. 19.24. God's third. Howbeit we are not to conceive, that such a precise number was to be preserved, either from captivity, or under the captivity: to wit, just one of ten : but a certain number is put, as oft for an uncertain : So this number of ten, Gen. 31.41, Numb. 14, 22, Rev. 2, 10, And so some other numbers in this argument: as two or three on the top; three or four on the side-boughs, chap. 17.6. And one of a city, and two of a family, Jer.3.14. Some of those writers that refer and restrain this to the spoil and waste that Sennacherib made in Judea, under King Ezekiah, understand by this tenth, the city of Jerusalem, which was preserved at that time, when the whole land was overrun, ch. 36.1. & 37.35. and which may well, say they, go for the tenth part of the whole land beside. But the terms used, both, here, and in the rest of this verse: as also in other places where the same subject is handled, do seem rather to point at persons, than places, But divers of the Jewish doctors, and some of ours concurring with them, therein understand, by the tenth, here, a decade of kings, that should immediately succeed one another, before this waste of the land, and havoc of the inhabitants should be, For God, say they, to comfort the prophet, and alleviate his grief, concerning this sad message enjoined him to go with; and to meet with such thoughts and doubts, as he might have, as if the same were to fall out, and be executed in his days, informs him, that this doom was not to be put in execution, before the end of ten kings of Judah their successive reigns. And indeed there were just ten of them, that reigned successively in that state ; to wit Jotham, Ahaz, Ezekiah, Manasses, Amon, Josiah, Jehoahaz, Jehojakim, Jeconiah, Zedekiah ; before that heavy downfall of it, by the Chaldeans, fell out, But this seems a mere Rabbinical conceit: nor does it fit so well with the text.

{and it shall return, and shall be eaten} Heb. and it shall return; and be to depasture ; as the word is taken, Numb. 24.22. and chap. 5.5. That is, it shall again be cropped, or eaten down; so is the word of returning frequently used, Gen. 26, 18, He returned and digged; for, he digged again, Psal. 78.41. they returned, and tempted : for they tempted again: it shall return, and be built, for, it shall again be built, Dan. 9.21. And this seems to have been fulfilled, in the several renewed deportations, as gleanings of the people, by Nebuzaradan, after that, in the first surprisal of the city, Jer. 52.28,30. Or, as some, in those remains, that after the murder of Gedaliah fled into Egypt, and there perished, Jer. 41.16, 17.& 42.22.Yet some refer the words to the return of the people from captivity, rendering them either, and it shall return, having been consumed: or when it shall return and have been consumed; not a tenth part of those that were carried away captive to Babylon, returning in safety home again, And some again read them, it shall, after its return again, be burnt up or removed; that is, utterly abolished : understanding it as spoken of the last destruction of the Jews, and their state, by the Romans. And it is true indeed, that the word here used, signifies both these; sometime, to burn, sometime also to remove as was formerly showed, on ch.4.4. But neither does either of those senses fit well here with the context: nor does this prophecy seem to reach so low, as those times in the primary, and peculiar intendment of it. The first exposition seems the most probable. For as for that which a learned late writer has, who takes the latter word in an active notion, thus rendering the text ; it shall return, to wit, from captivity, and shall be to burn; that is, shall destroy and burn up its enemies; as Zach. 12, 6. Obad, 18, I propound it only, and leave it to the judgment of the learned.

{as a Teil-tree, &c.} Or, howbeit, as, &c. For the better connection of this branch, with the former; wherein God by the prophet declares, for the comfort of his people, that albeit there should be but as a tenth reserved, and that tenth, in a manner, tithed again ; yet should, in that small reserve, so much impeached and impaired, be such a seed of saints, as should keep the people in a subsistence, and not suffer them utterly to be razed out, Jer.33.25, 26.And this he illustrates by similitude, as most take it of a tree, that having cast her leaves in winter, ch.1.30. or having been browsed upon by cattle, ch.5.5. or cut and mangled, yea, lopped, and hewn down, yet retains some sap; by virtue whereof, it maintains life, and in due time sprouts forth, and springs up again, Job 14.7, 9. or, as others take it, of certain trees planted on the side of some bank, or causeway, that by the roots thereof piercing into it, help to keep up the earth, that would otherwise be crumbling, and moldering away,

{a Teil-tree} Or, a Line-tree, A tree of goodly leaves, and spreading branches, fit to make bowers of. And this, and the oak, as some suppose, are here made choice of : because the one, in regard of its fairness, the other, in regard of its firmness, might be unlikely to lose their goodly verdure, in winter ; applicable in that regard, unto the Jewish estate; yet whether the Hebrew word signify that kind of tree, is uncertain. Some render it, an elm, some, a holm ; some a fir, or turpentine-tree, so the Greek :) Our translators render it, an oak, ch. 1, 30, and so oft elsewhere; as also do most other translators of note. Nor conceive I any reason why it should be rendered otherwise, especially here: the teil, or line, having no affinity at all with an oak.

{and an oak} This word is likewise so rendered, chap. 2.13. Yet some of the Rabbins tell us, that it signifies a pine, Others of them, a chestnut ; which by the Arabians is termed the king of oaks. As a name, not unlike thereunto, is by the Greeks, and Latins given to the walnut. The former word, and this differ, not much in the original: in regard whereof, they are deemed to be trees of a near kind, both oaks, but of divers sorts, as of oaks there be many: for which:both the Greeks, and Latins, have distinct names, though we in English have not. And some of our more exact translators, therefore render them in Latin, both here, and elsewhere: The former, by the word quercus; the latter by the word, robur, The first word of this passage then, very variously, both translated, and understood, may thus be rendered ; As an oak, either of the one, or the other kind; this oak, and that oak, for this, or that, as father, and mother; for father, or mother, Exod. 21, 15. and lion, and bear ; for lion, or bear, 1 Sam. 17.34. Or, as the oak of either kind; as designing trees, that grow in a certain well known place: oak, and oak; for oaks of this kind, and oaks of that kind: as ox, and ass, for oxen, and asses, ch.1.3.

{whose substance is in them, when they cast their leaves} This sense most interpreters, as well Jews as ours, here follow. But this seems not so agreeable to the words in the original; where in the former branch, it runs thus; which (not whose ) support (rather than substance) is in them, which in them; by a redundancy, very frequent, and familiar in the Hebrew ; for, in which, or, wherein, So Gen.1.30. which in it is life; for, in which; or, wherein is life : and Job 3.3. which I was born in it, for, on which, or, wherein I was born, And I render the word rather,support, than substance, because, in propriety of speech, it signifies a pillar ; being used of the pillar placed on Rachel's sepulcher, Gen. 35.20, As also of that, which Absolom erected for himself, in the king's dale, 2 Sam. 18.18, put here for support, because pillars, are means of support, Judg. 16.26. And for the latter clause, when they cast their leaves; that of their leaves, is not in the text. Some other therefore of either;render it, in the dejection, or depaction : that is, as they understand it, the thrusting, or driving, and fastening down into the ground of the trees themselves, before spoken of; as if it were said, as in these trees, when they are thrust, and driven down into the ground: But howsoever, unto stakes and piles driven for support into the ground, the term here used, may not altogether unfitly be applied: yet of trees set in the ground, and planted for that purpose : it seems not so proper: nor do I suppose, that the word can be found so used of either. Others take the word, Shallekheth, here used, for the proper name of a place : to wit, of a gate of the temple: so called, as some, because by it, they used to cast out, or carry out the ashes, which the altar of burnt offerings yielded; together with the sweepings, and other soil of the temple; which yet seems to be no very probable conjecture; because it opened upon a principal passage to the king's palace, as appears, 1 Chron. 26.16. compared with 1 Kings 10.5. Or as others, rather so called, from the passage itself, on which it opened, so termed, in regard of the earth that was cast in, to make it up, by raising the ground that lay, formerly, too low. Nor is it needful to put into the text, as some do, the gate; it being sufficient to say, the trees wherein the support, at Shallekheth consists. For the better clearing whereof, it is to be observed; that toward the west side of the temple, there was a causeway, or a terrace, 1 Chro. 26.16. that reached from the temple unto the king's palace; and by it the king used to go up unto God's house, 2 Chr. 9.4. Now on either side of this causeway, or terrace, it is supposed, that there was a goodly row of trees, as to beautify the passage, (which made the Queen of Saba, among other things that she saw in Solomon's court, to admire it, 1 King. 10.5.) so to keep up the earth, that it might not molder away, and so the causeway come, in time, to decay. Unto these trees, therefore, are the faithful, among God's people, compared: as those, for whose sake the nation was yet kept in being, and not brought to utter ruin.

{so the holy seed shall be the substance thereof} The application of the former similitude. The small number of the truly godly, shall be to their land, or state, as those trees are to the causeway, whose banks they bear up; as supports, and shores to sustain it from being utterly brought to nought. See somewhat the like, Job 22.30. and according to some, Prov. 10.25.

{so} The note of similitude is concealed; as Proverbs 26.11.

{the holy seed} Not the holy seed, in regard of profession only, and external sanctification, being taken into league and covenant with God, as Ezr. 9.2. But the seed truly, and sincerely holy, in heart and life, answerable to what they professed, ch. 4.3. & 62.12. Heb. a seed of holiness; for, a holy seed: as a hill of holiness; for a holy hill, Psal. 15.1. a seed of God; for a godly, or precious seed, Mal. 2.15. those choice ones, which God reserves as seed to propagate his church, Rom. 11.15. Those that restrain this to Senacherib's invasion, do hereby understand those few godly in Jerusalem; for whose sake God then saved the city: but that seems too narrow.

{shall be the substance} Or, support; as before: or as a support; as a pillar supporting the note of similitude (as Psalm 11.1.) wanting.

{thereof} Either of the land, before spoken of, ver. 12. or of the tenth, mentioned in the beginning of this verse.

CHAPTER 7

Verse 1. {And it came to pass, &c.} Here begins the fifth sermon of Isaiah recorded in this book; which he makes entrance into, by relating the occasion of it; to wit, the fear that Ahaz King of Judah was surprised with, upon tidings brought him, that the kings of Israel and Aram, were entered into a league and confederacy against him; whereupon the prophet is sent, by God, unto him, partly to stay his heart, by assuring him, both of the vain attempt, and speedy decease shortly to ensue, of those two kings that made account to divide his kingdom between them; and partly, to foretell him of what evil should befall his land, from the King of Assyria, whom he trusted too much unto: Withal interlacing, by the way, that remarkable prophecy concerning the Messiah to be born of a virgin; the only sure stay for men to rest and rely on, in all difficulties and distresses.

{And it came to pass} Or, Now it came to pass. For this discourse has no connection at all, with, or dependence upon the vision, or prophecy, next foregoing: They being of divers dates, and delivered in several kings' reigns; that of Jotham, this of Ahaz; as in the front of either is expressed. Heb. And it was: of which, see chap. 2.2.

{in the days of Ahaz} See ch. 1.1. days; and Ahaz. This is the third king, under whom Esay prophesied; who, though a most wicked king, yet had he more than one, and those also very comfortable prophecies under him; for the support of the faithful that lived in those bad times. So that Esay seemed to have been under Ahaz, as Elias under Ahab.

{the son of Jotham the son of Uzziah king of Judah} The Jewish doctors move a question here, Why so wicked a king should have his genealogy thus expressed? and they tell us it is in regard of the piety of his two progenitors, therein specified; to intimate, that it was not for his, but for their sakes, that the enemy could not prevail then against him. But this is one of their groundless conjectures. We know well, that it is a thing not unusual in Scripture, to genealogize, as well bad as good, Jer. 22.18. & 26.1. & 27.1. And it may well be, that the prophet mentions these, because he had under these, and these only hitherto prophesied.

{king of Judah} See ch. 1.1.

{that Rezin the king of Syria, and Pekah the son of Remaliah, went up, &c.} Concerning the time of this expedition, there is some doubt made; which to remove, we are, out of the sacred story, to observe a twofold expedition of these two kings, and their forces, against Judah, under Ahaz. The former, in the very beginning of his reign: having made some attempt before to that purpose, towards the latter end of Jotham's reign, 2 King. 15.37. But that done by them severally: the Syrians by themselves, and the Israelites by themselves; and then they mightily prevailed, 2 Chro. 28.5, 8. The latter, sometime after, when having severally found such success before: they made full account, now joining their forces together, to make a full conquest of them: especially, being so low brought by their several invasion before. But in this they prevailed not, 2 King. 16.5. And this, not the other, is that which is here mentioned: and seems to have been in the third, or at the furthest, about the beginning of the fourth year of King Ahaz: for within the fourth of his reign was Pekah slain: that is, in the twentieth, from the beginning of Jotham's reign, who reigned but sixteen, 2 King. 15.30, 33.

{Rezin} See of him, 2 King. 15.37.

{Syria} Heb. Aram. As also it is found termed by ancient Greek writers. See Strabo, lib. 1. & 13. & 16. The country confining on the land of Judah, eastward, ch. 9.11. was so called, from Aram: one of Shem's sons, whose posterity sometime possessed it, Gen. 10.22. It was divided into divers regions. Hence Padan Aram, Gen. 25.20. and Aram Naharayim, or Mesopotamia, Gen. 24.10. Aram Zobah, Psal. 60. title, 2 Sam. 8.3. & 10.6. And to pass by others, Aram of Damascus: that is, whereof Damascus, was the head city, 2 Sam. 8.6. And of this Aram of Damascus, was Rezin king; of the other parts of it, how far, is uncertain. See v. 8. & ch. 9.12. Syria it is by some supposed so to have been called from Shur, mentioned, Gen. 25.18. Though some other rather think, from the famous haven town, Tyre, in Hebrew termed, Tsor, in Syriac, Tsur: and thence the whole country, Suria, and Syria: for they mold two countries into one, that suppose it called Syria, for Assyria: as Spania, sometime, for Hispania. See ch. 23.1.

{Pekah, king of Israel} King of the ten tribes, after their revolt from David's house; under Rehoboam, commonly called Israel, as distinct from Judah. See ch. 1.1. Judah. Of Pekah, see 2 King. 15.27, &c.

{went up} Some conceive this term here used, either because the land of Judah was a mountainous country, and so higher than that from whence they had advanced; or because Jerusalem was situate on a hill: (though it were rather on a knoll in a plain, Jer. 17.3. and environed with hills, Psal. 121.1. & 125.2.) and that therefore it is said, thither the tribes go up, Psal. 122.4. Though that is, but as we are said to go up to London, from all parts of the land; because that is our chief city. But besides that, the words of ascending, and descending, are in the Hebrew tongue, frequently used for going forth, or, forward, simply, without any reference to the situation for height, or lowness of the places, towards which men advance. Of which, see chap. 38.8. & Jer. 34.20. & 37.5. where the Chaldeans are said to go up, that is, to go away, or depart from Jerusalem. It is, besides this peculiar in that language, to say of kings, or commanders, that they ascend, or go up, when they go forth upon any expedition, when they go out unto war: so Horam went up to help Lachish, Josh. 18.33. and Joshua with all Israel, went up to assault Hebron, Josh. 10.36. And as here the Syrian is said to go up, against Judah; so is Ahab, said to go up against the Syrian, Go up and prosper, 1 King. 22.6, 12.

{towards Jerusalem} Or, against Jerusalem. The preposition is wanting; as 1 King. 3.13. Of Jerusalem, see ch. 1.1.

{to war against it} Or, unto war with it. Because of the war he had with it, or against it: for it is the noun, not the verb, that is here used. So Jer. 46.3.

{but could not prevail against it} The Lord not permitting it, but inhibiting them from so doing. Heb. could not war: the noun was before; the verb is here. And it is used, sometime by a trope; especially with the particle here subjoined, not barely for to war; but in warring to prevail. So Numb. 22.11. Deut. 20.19. Jer. 21.2. And so 2 King. 16.5. They besieged Ahaz, but could not war; that is, prevail by surprising him, or his city.

{could not} Heb. he could not. Where the Jewish doctors make a needless debate, why the prophet should speak in the singular number, when as there were two of them, Rezin, and Pekah; and the reason, in general, they give, is, because the one of them commanded in chief: (which some would have to be Rezin; others of them to be Pekah) and the other was but as adjutant, and subservient to him: but there is no need to fly unto such niceties, and uncertainties; the verb singular is used, as the other of going up, before, in a way not unusual, where an action wherein two have a joint hand, is by a verb singular attributed unto either. He could not; that is, neither of them could. And so 2 King. 16.5. in the plural, they could not; as also the Greek, and Latin, have both here.

V. 2. {And it was told the house of David, saying} Thus was the preparation of these two kings: now follows the effect, that the tidings of it, brought to Ahaz his court, had with him.

{the house of David} The Jewish doctors move a question, why he says not to Ahaz, but to the house of David; and they say, that he is not named, because he was a most ungodly man. David's house is named, in regard of the promises made to him, and his house, 2 Sam. 7.25. But it is enough for this manner of speech, that Ahaz, how wicked soever, was of the lineage of David; and his court, therefore, is termed David's house: as the throne he sat on, is termed David's throne: even then, when the worst kings sat in it: as well as when better, Jer. 13.13. & 22.2. and the rather, he says, the house of David here, as also v. 13. because, as he speaks there: so the news was brought here, not to the king alone, but to his princes also, and to other the officers of his house, So Jer. 21.12.

{Syria is confederate with Ephraim} The Syrians and the Israelite are entered into a league and confederacy against you.

{Syria} The King of Syria, and his kingdom.

{is confederate with} Heb. resteth upon; relies upon him for assistance. For men are said to rest, or rely upon those, whom they trust to, as chap. 10.20. Others render it, is set down with him. He has joined his camp with his: and so is the word of resting used, v. 19. and the particle here used, sometime signifies with, as Exod. 35.22. or, is set down in his country. For the same particle also, signifies in, as ch. 38.20. yet some conceive the word, which we translate, resteth, to be of another root, that signifies, to lead; and so render it, hath led, or brought his army to Ephraim. And some would have the letters transposed, to make it signify, hath pitched his camp. But that is not so improbable: but this is as presumptuous. Such supplies, where needless: and changes, where groundless, are not to be admitted. The sense is apparent, flowing, not unfitly, from either of the former, that they had entered into a mutual confederacy, and joined their forces together: and that Rezin having got Pekah to join with him, made no doubt now, but to make an absolute conquest of Judah.

{Ephraim} Israel. Or, the ten tribes: whereof Ephraim being a chief one, Gen. 48.29. does oft-times give the denomination to that whole state. So chap. 28.1. Hos. 12.1. Besides, that the first king that reigned over the ten tribes, after their revolt from David's house, was an Ephraimite, 1 King. 11.26. and the chief seat of that kingdom, to wit, Samaria, was situate in that tribe, 1 King. 16.24. v. 9.

{and his heart was moved, and the hearts of his people} Their hearts shook, or were shaken. For the word signifies such a motion, or concussion, as in lifeless bodies is caused by some overpowering force, or violence used to them. We had it before used of the posts, or transoms, of the temple, ch. 6. v. 4.

{as the trees of the wood are moved with the wind} Heb. from the face of the wind. That is, by the blast, or force of it, So Ps. 68.1, 2. & 83.13. their hearts quaked, and quivered, as we say, like an aspen leaf, within them. An elegant expression of the extremity and baseness of their fear, arguing no spirit, or courage at all in them. Though I suppose it overnice, which the Jewish doctors here observe, that therefore Achaz his trembling is compared, rather to the trees of the wood, than any other; because fruitless trees make more noise than such as bear fruit; rather, because those that stand in the wood, or on the waste, whether fruitful, or fruitless, are more exposed to the force of wind and storm, than such as are planted in places of some shelter. Now the ground of this their excessive fear, seems to have been, from what they had felt, and suffered before: for having been so beaten, and such havoc lately made of them, by either of these, severally invading them, they supposed it could not be avoided, but that they would make an utter conquest of them, having joined both their forces together, (See somewhat the like, 2 Kings 10.4.) and in regard hereof, they were instantly upon dispatching of messengers for aid, unto the King of Assyria; which God sends here to dissuade them from, 2 King. 16.5, 7.

V. 3. {Then said the Lord unto Isaiah} In this their consternation, God sends his prophet to Ahaz, as another, sometime, to Ahab, in the like perplexity, 1 King. 20.13. (though both very wicked men) to stay, and strengthen him and his, by giving assurance of deliverance, from what they so much feared: the subversion of their state, and surprisal of their city.

{unto Isaiah} For, unto me, who write this. The noun for the pronoun; as ch. 2.1. & 13.1.

{Go forth now to meet Ahaz} God sends the prophet to him; though he neither seek to God, nor send to the prophet; which Jehosaphat, and Hezekiah, in the like case did, 2 Chr. 20.3. ch. 37.1. Thus does he prevent, even the wicked oft-times, with mercies, beyond, not their deserts only, but their expectations and desires.

{go forth} Not out of your house only, but out of the city. For the place where he was to meet Ahaz, was without the city.

{to meet Ahaz} To him, especially, he is sent, because he was most stricken with fear, and the business most concerned him and his safety.

{thou, and Shear-jashub thy son} He is willed to take his son with him, not as some would have it, to be as a witness of the delivery of his message, or to add some authority thereto, as ch. 8.2. (for what could so young a child's presence in that kind do?) but, because he was to make use of him in his speech to Ahaz, as a sign to assure him of that deliverance, which from God he brought him tidings of, ver. 16. His name was given him, in a prophetical way, by God's special appointment; as was also the name of our prophet's other son, ch. 8.3. and the names of Hoshea's children, Hos. 1.4, 6, 9. It signifies, a remnant shall return: as foretelling a reserve of some portion of people, that should, as some, return to their own homes, after the siege of Jerusalem by Sennacherib, broken up, having fled thither for succor and safety before. Or, as others, that should return to their land again, from the Chaldean captivity: or; as others again, that in all times, even of the heaviest calamities, some should be reserved, to rise and return again to their former condition, as a seed preserved for the perpetuating of God's people, ch. 6.13. Yet some render it, the remnant shall be converted; shall return to the Lord, being purged and purified by their foregoing calamities; and reformed, and reclaimed from their former aberrations: and so we find it applied, ch. 10.20, 21. and was to be verified also in those gracious reserves. See ch. 6.13. They pull the text asunder, that would read it, Jashub thy son, that is left, (for so the Greek and Latin render it) so called, say some of them, because he was saved, when so many thousands were slain in one day, 2 Chr. 28.6. or, because he stayed with his father the prophet, when Rabshakeh his other son, (a Jewish tale) revolted to the Assyrians in discontent; and they force it no less, who would enforce it to speak, with the Chaldee, not of any natural son of the prophet; but of some of his disciples, whom he had (as Paul says of Onesimus, Philem. 10.) begotten to God by his ministry, and brought to repentance, and which continued still steadfast with him, when many other had fallen from him.

{at the end of the conduit of the upper pool} The place where Ahaz, at that time was, as some think, hasting unto the city, upon the news brought him of the intended invasion, while he was somewhere else abroad: as other suppose, being thereupon come out of the city, to view the places near about it, and consider what was fit to be done with them; especially such places, as afforded any great quantity of water, either to make them useful for himself; or to hinder the enemy from help or relief by them, as expecting a siege. And this is the more likely, for that we read the like course taken by Hezekiah on the like occasion, 2 Chr. 32.3, 4. ch. 22.9. Yet some think, that he was only walking there upon pleasure, being a place, though without the city, yet not far from his palace: and there, therefore, Rabshakeh made a stand, when he came to summon Hezekiah in his master's name, to surrender to him the city, chap. 36.2. 2 King. 18.17. But it is not probable, that Ahaz amidst so great fears, should have much lust to make walks out on pleasure. Yet it is somewhat observable, that God should send the prophet to encourage Ahaz, and assure him of deliverance from God, in that very place, in which he was afterward by that blasphemous wretch so railed on and reviled, and destruction, in spite of him and what he could do, threatened to the city.

{the conduit} The word in Hebrew, signifies a going up, or ascent; and it is used sometime for a trench made to receive water, 1 King. 18.32, 35. Sometime for a watercourse, Ezek. 31.4. And it is here taken, not for a conduit, (such as ours are) to receive water derived from the pool; (though some so expound it) but for that passage, by which the water was from the springhead conveyed unto the pool. As the word of ascending, is used oft for to pass, Numb. 19.26, 27. 1 Sam. 6.20.

{of the pool} The word is commonly deemed to have a notion of blessing in it. Whereupon our Jewish doctors take liberty here to descant upon it; and to tell us, that this pool was so termed, because the water that fed it, came from a blessed place. But, beside that the name is common to all pools, in general; though the more common opinion be, that pools are in Hebrew so termed, either because that fish multiply in them, by virtue of that primordial blessing, Gen. 1.22. or because they are fed and increased with the blessings of rain from above, (whence the various readings, by reason of the ambiguity of the word, Psal. 84.6. the rain fills the pools, or, the rain of blessings; that is, large, and liberal showers, Ezek. 34.26. covereth them) or because watery places, being ordinarily more fertile, are deemed therefore to be accompanied with a blessing, ch. 32.20. Judg. 1.15. (in which place, there is hence also a diverse reading, give me a pool: or, give me a blessing:) Yet others suppose them to be so called, from the depression, or lowness of the ground, where they are usually situate. The root from whence the word comes, signifying as well to stoop low, as to bless.

{the upper pool} A place enclosed on the south side of the city, to receive and retain of the water that issued from the fountain of Gihon, which the Chaldee, and some other, make to be the same with Siloah; in regard whereof it is, also termed, the pool of Siloah, Neh. 3.15. Joh. 9.8. and the king's pool, Neh. 2.14. and it is here called the upper; because it was situate beside the upper city, on the south, near the king's garden, Neh. 3.15. to distinguish it from the lower pool, ch. 22.9. that lay beside the lower city on the west, 2 Chr. 32.30. & 33.14. Neh. 3.16.

{in the highway} Heb. in the causeway, or cast-way. As ch. 11.16. & 19.22. opposed to a way that is not cast up, where no causeway is, Jer. 18.15. that which bears somewhat another sense, than the term of highway, does with us. See chap. 35.8. and 40.3.

{of the fuller's field} That is, that leads to it. It seems there was a causeway that reached from this pool to a field not far distant from it, where the fullers used to dress and dry their cloth, having their dwellings near adjoining to it, and making choice of that place, for that purpose, in regard of the pool affording plenty of water, which they had much use of. And this is more probable, than what some others have; that the causeway here mentioned, should be a causeway situate between the two pools, the upper, and the lower, reaching from the one, to the other.

V. 4. {And say unto him} Heb. Thou shalt say: as chap. 6.9.

{Take heed, and be quiet} The message that God sends the king by the prophet, the sum whereof is; that he should not be so disturbed and disquieted, as he was.

{Take heed, and be quiet} The Jewish doctors are somewhat curious here about the former word: which, in regard that the word that signifies lees of wine, (of which, see ch. 25.6.) comes from the verb here used, they will not have it rendered here, as elsewhere generally, take heed, but, rest on thy lees: according to that of Moab, Jer. 48.11. he is settled on his lees: that is, say they, rest content with such power as you have of your own, without seeking of aids from Assyria, or any other abroad. And it is true indeed, that in the latter term, (which some render, be silent: Others rather, be quiet, as the word is most commonly used) as much is implied, ch. 30.15. where in quietness, and confidence, is their safety said to consist: that is, in forbearing to seek to and fro for succors abroad, and relying on God's assistance: but there is no need here to strain the word to such a far-fetched notion, from that which it generally signifies, and does exceeding well fit the place. Nor are there wanting of ours, who, though not so straining the word, yet in the exposition of it, swerve from the intendment of the prophet, some understanding it, as an admonition given the king, to be more wary; and not to venture his person so abroad: which were rather to discourage, than to encourage him, contrary to the end that he was sent for. Others, as an advice, to set sentinels, and keep watch and ward diligently: as implying, that God, though he gave assurance of safety, yet would not have industry neglected. But that had been but to spur on a running horse. There needed no inciting of him, unto that which he was forward enough unto of himself: and in likelihood, looking after at that very time when the prophet came to him. See on v. 3. The former word has reference to the latter. And it is no more than as if he had said, take heed how you be thus unquiet, and restless. Or, see by any means, that you keep quiet: be not disturbed and distracted, but quiet your mind, and look not out for foreign helps: but rest on that aid, that God shall by your own forces assisting them, or otherwise working for you, afford you. Like Moses his speech to the Israelites, pursued by Pharaoh, Exod. 14.13. and Jahaziel's to Jehoshaphat, and his people, 2 Chr. 20.15, 17. Take heed, and be quiet, for, take heed thou be quiet, as, take heed see my face no more, for, take heed thou see my face no more, Exod. 10.28. Take heed of him, and obey his voice, for take heed that thou do obey his voice, Exod. 23.21. Take heed, regard not iniquity, for take heed that thou regard not iniquity, Job 36.21.

{fear not, neither be faint-hearted} The same in effect, in other terms repeated, to put the more courage into him, and the better to settle his unsettled thoughts. Heb. Let not thine heart be tender; be not soft-hearted. Softness being opposed to firmness, because soft things are ready to yield, and give in, upon the least force or touch, and to receive impression from every approaching object. See the like phrase, Deut. 20.3. Jer. 51.46. a soft heart, therefore, is put for such a weak, faint, tender, timorous, childish, or effeminate disposition, as has no courage, or manliness at all in it, 2 Chr. 13.8. as faith or confidence makes the heart firm, Heb. 11.27. so distrust and diffidence makes it to faint and flutter, Luk. 12.29.

{for the two tails of these smoking firebrands} Thus the prophet speaks in way of contempt of those two kings, and their forces, which were so formidable to this king and his people, and came on with such fury and fierceness, as if with fire and sword they were resolved to destroy all before them; and made full account so without resistance to carry it. He calls them, in derision, not two firebrands, which yet were not much to be feared, unless it meet in some very light matter, Zach. 12.6. but two tails, that is, two ends of such brands, in which fire is usually kept, and those two ends, not flaming and burning, as those of Sampson's between the foxes' tails, Judg. 15.4. (which yet some suppose, here alluded unto) but smoking, as ch. 42.3. So that though they may make some smother, yet have little fire, or force to do much hurt, in them, and are ready to go out: Psal. 118.12.

{firebrands} Which being taken off the hearth, retain not fire long, but after a while smoke only, and so at length go out. So Amos 4.11. Zach. 3.2. though there made use of another way. Howbeit, the Jewish doctors, whom some of ours also here follow, affirm by the word here used, to be meant, not a firebrand, but a mash-staff, or, stock; such as they use to stir the fire to and fro with in the oven; which when it is burnt so near to the end, that it cannot longer be held in the hand safely, or further use made of it, is thrown away, and lies smoking on the ground, till it go out. No unfit resemblance to illustrate that, that is by the prophet here intended. But the use of the word in those other places, carries it rather the former way.

{for the fierce anger} Heb. in the fierce anger: and so it is well rendered, Exod. 11.8. 1 Sam. 20.34. But so is the same particle also used, as it is here rendered, Neh. 5.3. Esth. 4.7. Psal. 150.2.

{fierce anger} Word for word, heat of nose. Because anger discovers itself in the nose, Psalm 18.8. So also ch. 13.9, 13. As if he had said, all their fierceness, and fieriness of their fury, though they fume at the nose never so much, shall prove nothing but smoke.

{of Rezin with Syria, and of the son of Remaliah} The two brands' ends before mentioned.

{with Syria} Heb. and Syria. But so elsewhere, chap. 5.14. The taber with pipe: and Neh. 12.42. The singers sang with Jezrahiah their overseer. So that, the King of Syria, with Syria; That is, all his Syrian forces put together, make but one brand's end.

{the son of Remaliah} So he calls him in contempt, rather than by his proper name, Pekah: because his father Remaliah was but an obscure private person: and his son Pekah, might the rather therefore go for the tail of a brand. See ch. 9.14.

{Remaliah} Heb. Remalijahu; as Jeshajahu, ch. 1.1. So constantly, ch. 8.6.

V. 5. {Because Syria, Ephraim and the son of Remaliah, have taken evil counsel against thee, saying} The words in the Hebrew run thus. Because Syria hath consulted against thee evil: Ephraim and the son of Remaliah saying. An elegancy of speech, not unusual in Hebrew, in this prophet especially: whereby divers acts, or attributes, are to divers subjects, as in way of distribution, severally applied: whereas they are to be jointly understood of either party: and alike appertain to either. See chap. 5.13. For we are not to conceive it thus spoken: as if the one party had propounded, or contrived, and counseled: and the other concluded, and resolved: but they laid both their heads together, and agreed both jointly upon the issue; as those Psal. 83.3, 5.

{Syria, Ephraim, and the son of Remaliah} God will scarce vouchsafe to give them their names.

{Syria} Or, the Syrian, in contempt; for Rezin the King of Syria. See ver. 1, 4.

{Ephraim} Israel, the ten tribes. See ver. 2.

{the son of Remaliah} For, Pekah King of Israel. See ver. 4.

{have taken evil counsel} Heb. have consulted evil: or, an evil thing (for the Hebrews use the feminine for the neuter) Or, have upon consultation resolved evil: as 2 Chr. 25.16. Jer. 49.20, 30. See verse 6, 7.

V. 6. {Let us go up against Judah, and vex it} The result of their forementioned consultation to make war jointly upon Judah.

{go up} Of this phrase, see on ver. 1.

{against Judah} That is, the kingdom of Judah, say some: the head, or head city of it, Jerusalem, say others: it may well comprehend both, and the land itself with them.

{vex it} That is, weary them out, and so compel them to yield up to us, both themselves, and their city. Some other render the word, let us awake them, or, rouse them up: as if they lived securely, and expected no hostile invasion; which is not so probable, having smarted so much, and that so lately also already. See on ver. 1. Or, as some others, let us make some disturbance among them, let us set them among themselves together by the ears; a ready course to make way for a foreign enemy to enter. But the translation we have is right, and confirmed by that which is objected against it. For whereas it is alleged by some, that the verb in the form here expressed is not used, but for to awake, that is, to stir up, and to raise out of sleep: the contrary is true, that the word where it has reference unto sleep, in that form, out of which, in such use, it is never read, though the form be usually active, yet has always a passive notion, and signifies; not to awake, or make one to awake, (to which purpose, another word is ordinarily used, Cant. 2.7. & 3.5. & 8.4.) but to be awaked, or to awake of one's self: as 2 King. 4.31. Psal. 3.5. & 44.23. & 73.20. and constantly elsewhere. And the sense here rendered, is further confirmed by the use of the same word in another form, with reference to those very words, ver. 16.

{and let us make a breach therein for us} That is, as some, let us violently break in upon it, or, through it: as the word is used, 2 Sam. 23.26. & 2 King. 3.26. and as some expound that, Amos 1.13. so it is said of the Arabians, that they broke into Judah, 2 Chr. 21.17. & of Jerusalem, the city was broken up, Jer. 39.2. Others, let us make a breach in it, to wit, among the people, which may be for us, that is, for our advantage, whereby the more readily to surprise it. Others, let us tear it away from the king thereof, and adjoin, or annex it to our own territories, to ourselves. Others, let us cut, or, divide it to ourselves; that is, having parted it in twain, (as dividing the spoil, before the field fought, or victory gotten, and making no doubt of a general conquest) let us share it between us, and take either his moiety of it. And such complexive phrases in Scripture are oft found. See on ch. 6.11. Howbeit because the same form is used, where no such partition is, to wit, 2 Chr. 32.1. where Senacherib is said to have entered into Judah, and encamped against the fenced cities thereof to break, or, divide, or, by breaking, or, dividing, to win, or, to gain them to, or, for himself: (wherein also, that complexive form of speaking is found) I suppose there is nothing more here intended, than that, by a forcible surprisal of the land and kingdom of Judah, they intended to make it theirs.

{and set a king in the midst of it, even the son of Tabeel} Some read this clause by way of disjunction; or set a king in the midst of it. Let us either part it between us, or, if we cannot accord upon the partition, let us set up such a one for a king over it, that may be under our protection, & hold it from us both. And it is not improbable; that their intent was to set up such a king, as might be in a kind of vassalage, to them both; such as the Syrian sometime challenged the King of Israel to be to him, 2 King. 20.2, 6. as also true it is, that the copulative is used oft, as a disjunctive, Gen. 2.6. Exod. 21.19. But of that there is no necessity here; because no such partition before necessarily implied.

{in the midst of it} In Jerusalem, the head city, or the center of it; or, in it, therein, simply, by a frequent Hebraism: as chap. 6.12. ver. 22.

{set a king—even the son of Tabeel} Heb. let us make to reign in it as king, or, for king, the son of Tabeel. So 2 King. 8.20. & 2 Chr. 21.8. the Edomites made to reign over them a king. Who this son of Tabeel should be, there is much dispute and debate. Some Syrian, say some; for Tabeel, say they, is a Syrian name: as Tabrimon, 1 King. 15.18. signifying a worshipper of the God Rimmon: 2 King. 5.18. others, some Israelite; and as some of them conjecture, Zichri the Ephraimite, that slew the king's son, and the chief about him: for the good service he then did, 2 Chr. 28.7. The Jewish rabbis, some of them by a trick of theirs, which they call Albam, make of Tabeel Remala; but whether thereby they understand Remaliah, or no, they tell us not. But their device is this; they write the letters of the Hebrew in two lines, the one half thus, under the other.

א ב ג ד ה ו ז ח ט י כ
ל מ נ ס ע פ צ ק ר ש ת

Then they take them, as they stand in order, the upper for the lower and the lower for the upper: and so of טבאל they make רמלא. Another crochet they have, which they call Athbash. Of which, see on Jer. 25.26. Others, of them, whom some of ours also accord with, would have it no proper name, but to signify such a one, as should seem good to us, or such a one as shall not be good for them. But neither will the word, with any writing, well afford such a sense; nor is it probable, but that some certain person is designed, whose parent bore that name; though, who, and what he was, be uncertain, because nowhere else named. Yet of the same name we find one, but of far later times, Ezr. 4.7. whereby it appears to have been a name not unusual.

V. 7. {Thus saith the Lord God} God's sentence follows concerning this their resolution; which they made no doubt but to bring about.

{It shall not stand, neither shall it come to pass} It, that is, this, their counsel, or resolution, enclosed in the word, have consulted ver. 5.

{not stand} Things are said, in Hebrew, to stand, when they take effect, Psal. 33.11. The counsel, or purpose of the Lord shall stand: or are confirmed, and established, Numb. 30.4, 7, 9. Deut. 19.15. and on the other side, not to stand, but to fall to the ground, when they take not effect, but are frustrate, Numb. 30.12. 1 Sam. 3.19.

{neither shall it come to pass} Heb. nor shall it be: chap. 8.10. And this has a further emphasis in it: for things may be produced into act, and so have an existence, and yet not be established, not continued; but this result of theirs shall never have any existence: it shall go no further than words; it shall never come into act. Thus the Lord bringeth the counsel of nations to nought; and makes people's devices of none effect, Psal. 33.11. thereby showing, that there is no counsel against God, Prov. 21.30.

V. 8. {For the head of Syria is Damascus, and the head of Damascus is Rezin} Or, as some other, But the head of Syria shall Damascus be; and the head of Damascus shall Rezin be: that is, he shall continue that which he now is: to be, for, to continue: as Dan. 1.21. So the meaning should be; I have set these kingdoms their limits, Act. 17.26. and they shall not pass the bounds that I have assigned them. As Damascus shall continue still the head city of that part of Syria, 2 Sam. 8.5. 2 Chr. 28.5. so shall Rezin continue, while he lives, king of Damascus: and shall not be, as he makes account to be, king of Jerusalem: nor shall Jerusalem have any relation to Syria, but continue the mother city of Judah, still, as it is. Thus they, howbeit another reading may well be admitted, that neither, forces the text, and seems better to suit with that which ensues: nor requires any such supply as this does, to make the sentence entire. And though, (for so the particle is frequently used, Josh. 17.18. Psal. 23.4. ch. 12.1.) or, For though, (for one particle sometime includes two: see on ch. 18.5.) Damascus be the head of Syria, and Rezin the head of Damascus. Yet (so is the copulative oft taken, ch. 8.9, 10. & 17.6. & 49.5.) within sixty and five years shall Ephraim be broken,—and Samaria with her head, Remaliah's son, shall likewise be broken: as if he had said, although the house of Israel carry itself so high, relying on their confederacy with Rezin, who being king of Damascus, the head city of Syria, & by reason thereof, has the greatest part of that country at command; yet that shall not hinder, but that within the term of time here designed, the state of Israel shall be dissolved, and Remaliah's son shortly ruined. And this I suppose to be the genuine, sense of the place. See v. 9.

{and within threescore and five years shall Ephraim be broken, that it be not a people} Concerning this prediction, and the stint of time mentioned in it, there is no small difficulty. Since that, from the time of this prophecy, about the third or fourth of Ahaz, as was formerly showed; (see on v. 1.) unto the time that the ten tribes by Salmaneser King of Assyria were removed out of their native soil, and transported into other parts of his dominions; nor had now any settled state, which was in the sixth year of Hezekiah, 2 King. 18.9, 10. cannot be above twenty-three, or twenty-four years at most: yea, there want not, that reduce them to a far narrower compass, to the space of eleven years, two of Pekah, ch. 8.4. and nine of Hoshea, 2 King. 17.6. which difference we shall not now stand to reconcile, because it concerns not this place. This knot some finding not how how to untie, fall to cut it asunder. And pretending the original copies to be corrupted, would have six read for sixty; as if the prophet had said, within six, and five, (that is, eleven) years: shall Ephraim be broken from being a people: and just so many, say they, are reckoned from the time of this prophecy, unto the ruin of Samaria, 2 King. 17.6. But this, because it seems overbold with the text, and introduces a strange and unusual kind of computation, we let pass. The most generally received solution, given both by Jewish doctors and Christian writers, is, that the head of this account is to be fetched, not from the time that Esay spoke these words: but from the time when this dissolution of the Israelitish state, was by the prophet Amos foretold. This they reckon two ways. Some make up their account by the reigns of the kings of Judah, Amos, say they, prophesied in the days of Uzziah; two years before the earthquake, Amos 1.1. which was in his reign, Zach. 14.5. And fell out, (as the Jewish tradition has it,) just at that time, when he pressed into the temple to burn incense, and was smitten with the leprosy, 2 Chr. 26.16, 20. This they presume to have been in the twenty and seventh of his reign, two years before which Amos began to prophesy: to wit, in his twenty and fifth. Nor do they much swerve from this way of computation, who would have the number of years reckoned from that year, or the next after it, wherein Uzziah was so smitten: because, say they, the Syrians then began (taking occasion by the king's disability) to make inroads on his land, 2 King. 15.37. Though that seem rather to have been in Jotham's reign, and, in likelihood, toward the latter end of it. But however that be; these agree with the former, in that, albeit they make Uzziah's irruption into the temple, two years sooner than they: yet both begin their computation from the same year, to wit, the twenty and fifth of Uzziah; and so cast twenty and seven years of his reign (being, in all, two and fifty, 2 King. 15.2.) into this account; unto which, if we add his son Jotham's sixteen, 2 King. 15.23. Ahaz his sixteen, 2 King. 16.2. and six of Ezekiah's, (for in the sixth of his reign was Samaria taken, and that state ruined by Salmaneser, 2 King. 18.10.) we have the just sum of sixty and five years. But against this computation, we have divers weighty exceptions. First, there is nothing more than uncertain tradition, to assert the truth of that terrible earthquake's coincidence, with that inconsiderate act of Uzziah. Secondly, it is not only improbable, but undoubtedly untrue, that Uzziah was smitten with leprosy, either in twenty and fifth, or in the twenty and seventh year of his reign. For his son, and successor Jotham, was twenty and five years old at his father's decease, 2 Chr. 27.1. and was consequently born in the twenty and seventh of his reign, which should be the very same year that he became a leper, according to the one; two years after that sad occurrent, according to the other. Neither of which is agreeable to truth: the sacred story informing us, that Jotham was not either unborn, or an infant, when his father was so smitten: but of those years that he was able, both to manage the private affairs of the royal family, and to sway the state. For so it is said, that his father being sequestered upon that occasion, Jotham his son, was over the house, judging the people of the land, 2 King. 15.5. Lastly, it is objected, that Amos his prophecy, which is made the head of this account, was as well in Jereboam's, as in Uzziah's reign, whereas the year of Uzziah, which is here fixed on, was some space of time, after Jereboam's decease. For Uzziah began to reign in Jereboam's twenty and seventh year, 2 King. 15.1. and Jeroboam reigning but forty and one, 2 King. 14.23. his last must fall in with the fourteenth of Uzziah's, some ten, or eleven short of Uzziah's twenty-fifth, the first year of their account. Others therefore to shun these difficulties, make their reckoning by the reigns of the kings of Israel, and carry up their account to the seventeenth, or eighteenth of Jeroboam. From whose reign, taking either twenty and four years: and so not regarding the reigns of Zachery, and Shallum, his next successors, that made up but seven months between them, 2 King. 15.8, 13. or twenty and three years, reckoning one year for them: and thereunto adding Menahem's ten years, 2 King. 15.17. Pekahiah's two years, 2 King. 15.23. Pekah's twenty, 2 Kings 15.27. and Hosheah's nine, 2 King. 17.6. they make the sum, without any overplus, complete. But we meet in Scripture again with that which disturbs also this course of account: for we read there, that Zachery, Jeroboam's son, began his reign in the thirty and eighth year of Uzziah, 2 King. 15.8. Now his father's last falling in with the fourteenth of Uzziah: there must of necessity be an interval of, at least two, or three and twenty years, between the decease of the father, and the short reign of the son; supposed to have fallen out by the infancy of the son, at his father's decease: neglected therefore, and not regarded, while others governed, until that coming to some maturity of years, he got the reins into his hand, but held them not long. Now these years, taken in, will make the product arise far above the sum, mentioned here in the text. Nor does it add any strength therefore, to either of these computations, to tell us, as some of prime note do, and that very confidently, though without any color or ground for it, that this number of years was formerly defined by Amos, and passing by tradition, from one to another, was common in men's mouths, and therefore mentioned thus by the prophet: nor what some other observe, that in Scripture computations are sometime made, not from the time of any matter in present discourse, but from some other forepast: and not there, or then, at all mentioned. To which purpose they produce that of Absolom, who having obtained liberty of access to court again, is said, after forty years, to have entered into a conspiracy, 2 Sam. 15.7. which years are not to be reckoned, either from his return from exilement, or his repair again to court, but from some other remarkable term of time, no more expressed, than this in the text. For as the former is a mere presumption, so this latter, is but a misapplication of matters incomplient; the tenor of the speech, running far diversely, in the one, and the other. At the end of forty years, such a thing was done says the one: and yet sixty and five years, and such a thing shall be done, says the other. But all these difficulties may be easily cut off, if we understand the words, as one would have them; not to intend any set stint of the standing, or fall of the state: but of the time only, at which the fall of it was foretold: for on this wise he gives us the sense of them. Samaria shall fall, as was sixty and five years ago foretold by Amos. Which being presumed to be the mind of the prophet, the account may soon be made up. For begin we at the sixth year of Uzziah, concurring with the thirty and third of Jeroboam; there will remain forty and six of Uzziah's reign; unto which, adding the sixteen of Jotham's, and the three first of Ahaz's: we have what we desire. But this author must first show us how this notion of his can be made up, by any grammatical construction out of the words of the text; which indeed he does not, nor can it be done. Thus then having considered the computations of those who fetch the head of the account backward, from before the time of Esay's delivery of this prophecy; and either ending it, some space of time after, or setting no period or stint of it at all. We do not meet with, in them any satisfactory solution of the doubt, concerning it, moved. And undoubtedly the words seem evidently to carry it on entire to the future. Now, as in the former, the main question was concerning the head of the reckoning; so the difference here is most about the other term, the end of it. The most suppose it, to end at the taking of Samaria by Salmaneser the King of Assyria, in the ninth year of Hosheah's reign: and the sixth of Ezekiah's, 2 King. 18.9, 10. But that account falling, (as has been showed) at least forty years short; since that, taking the rise of it from Ahaz his first; (which is earlier, in likelihood, by two, or three year, more than should be,) and adding to his sixteen, 2 King. 17.1, 2. Ezekiah's six; the most that can be produced, is but twenty-two years; forty and three short of sixty-five. To salve this, some take hold of the Hebrew, that it is not said, Yet, barely; as Jon. 3.4. Yet forty days, and Nineveh shall be destroyed; but word for word, as Jer. 28.3. in yet, that is, within sixty and five years, &c. which is truly accomplished, if at any time within that compass, though never so many years before the expiration thereof, it be fulfilled. And this is true indeed. But neither is God wont to set such large stints of time, concerning matters to be concluded within a far scanter compass; and much less to cut our computations so precisely, not in some one; whole and entire; but in broken numbers, as here, sixty and five, where an exact account is not punctually intended. Nor had it been agreeable to what God himself, and the prophet here in propounded; to wit, the encouraging of Ahaz against the fear of these his enemies, to enlarge the limit of their appointed fall, in the acquainting of him with it; so far beyond the set point of time, in God's secret purpose assigned thereunto. It had been far greater matter of encouragement to him, to tell him, that within some twenty-five, than within sixty-five year, Ephraim should cease to be a state. This course therefore of salving the account of those, that reckon from Ahaz his, though first, to Hosheah's last, carrying little color of probability with it: some try to help it another way, of as little likelihood as the former. The sum, say they, here mentioned, is the term that God, by his prophet, prefixed for continuance of that state, but for the excess of their sins, God hastened their overthrow, and cut the sum a great deal shorter; brought it down, from sixty-five, to twenty-five, or somewhat lower. It is true indeed, that in Scripture we find reversions of God's, both promises and menaces, upon man's worse, or better carriages; and himself acquaints us with his courses, either way, in that kind; Jer. 18.7, 10. But that God has, at any time, cut short any precise term of time, peremptorily set, for the execution of a judgment, I suppose no example can be produced; and there is little reason to admit that here, which we have no precedent of elsewhere. In the last place therefore, some late writers conclude this account, not at Salmaneser's surprisal of Samaria, and deportation of the main body of the ten tribes: but at a far later, utter removal of them by Esarhaddon; who succeeded Senacherib his father, in the kingdom of Assyria, ch. 37.38. This they gather from Ezr. 4.2. where those, whom the Jews upon their return from Babylon, found inhabiting in those parts; affirm that they were brought thither by Esar-haddon; and had continued there ever since. That which they deem to have been done, when that King of Assyria, by his captains invading Judah, took Manasses prisoner, whom he kept some space of time also, in bonds, at Babel, 2 Chro. 33.11. and withal swept away the remainder of those that Salmaneser had left; in the room whereof he placed those mentioned in Ezra. From the third then, or fourth of Ahaz, at what time this was by Esay delivered, (of which see on ver. 1.) unto the twenty and third, or fourth year of Manasses, about which time he is presumed to have been captived, and the residue of the ten tribes taken away; taking in the latter twelve, or thirteen, of Ahaz his reign, and the twenty-nine of Ezekiah's, 2 Chr. 29.1. the whole product will be, just sixty and five years. And this seems the most probable computation of this sum, and exposition of the place.

{shall Ephraim be broken} As ch. 14.25. Or, destroyed, as Jer. 48.4. Or, broken in pieces: as Jer. 50.2.

{that it be not a people} Heb. from a people, or from being a people, Jer. 33.10. & 48.42. So ch. 17.2.

V. 9. {And the head of Ephraim is Samaria: and the head of Samaria, is Remaliah's son} Or as others, And the head of Ephraim shall be Samaria: and the head of Samaria shall Remaliah's son be; as before of Damascus, and Rezin, ver. 8. Samaria shall continue still, the head city of Pekah's kingdom; and Pekah for that short time that he has to reign, and live, the king of it, and not of Jerusalem, which he shall have no power to dispose of. Howbeit, some would rather knit these words with the verse next foregoing: and render them together, thus, For the head of Syria, Damascus, and the head of Damascus, Rezin; shall be broken in pieces: which is supplied from the next branch (Then after sixty and five years shall Ephraim be broken from being a people; together with the head of Ephraim, Samaria, and the head of Samaria Remaliah's son. To which purpose, also some of the Jewish doctors, do in the former verse, the latter clause, insert, Aram, with Ephraim; reading the words, Aram, and Ephraim shall be broken in pieces. Else, say they, nothing should here be spoken, of the evil that should befall Rezin, and Syria, whereas the fall of both kingdoms are usually joined together in this prophecy, chap. 8.4. & 17.3. See ver. 16. But these readings make overbold with the text: and dismember it overmuch. I rather therefore choose to adhere to that reading, which was pointed to, on ver. 8. And both the head of Ephraim, Samaria, and the head of Samaria, Remaliah's son, shall likewise be broken. This only in the end, being supplied from the former verse. Than which manner of supply, nothing is more common in Scripture, Gen. 1.16. 2 Chr. 10.11. Job 3.20, 23. & 9.14. & 14.5. & 16.21. & 24.19.

{If ye will not believe surely ye shall not be established} If you will not give credit to this message which I bring you from God; and rest on his gracious promises, whereby he engages himself to you; if you will rely on him, and not seek out to the Assyrians for aid and support, to frustrate all the designs and attempts of these your adversaries, whom you stand so much in fear of; and to protect you against them; you will never prosper, nor be firmly settled, either in your state, or in your minds. It comes home to that, and drives to the same end, which that of Jehoshaphat, to his people, does, 2 Chron. 20.20. Trust on the Lord, so shall ye be established: trust to his prophets, so shall ye prosper. The same thing, in effect, is in both places intended: the only difference is, that it is propounded negatively, as by way of commination, in the one, with an intimation of some doubt made, not undeservedly; of what they would do: it is laid down affirmatively, as by way of confident and comfortable assurance, in the other: and as with some hopeful expectation of that to be done by them, that was required of them. There is in either place an elegancy in the sound of the words, which our English cannot express. Some other readings there are here, to pass by such as have no footing in the words of the text: some render them thus: if ye believe not me, nor are ye faithful to God, according to that; Luk. 10.16. Others, Do ye not believe? it is because ye are not established, but continue still in your diffident fear and distrust. Others lastly, Do you not believe, because you are not confirmed? Because that which I tell you, is not by some sign confirmed to you? And so they suppose, way is made for the subsequent sign. But the reading we have, seems most plain and proper, and to flow most naturally from the text.

{surely} So is the particle here found, oft used, Gen. 3.1. Exod. 3.12. chap. 5.7. Some suppose an ellipsis, in such use of it; as if it were entire: truth it is, that it shall so be, or not be. Howbeit, we need not conceive such a defect here, or make such a supply, as some would enforce, as if it were of necessity thus to be read, it is a sign that ye shall not be established. Since that the particle is oft used, as a note of asseveration, where the word, sign, admitted, will make no good sense: as Psal. 44.22. Job 8.6. & 20.20. & 28.1.

V. 10. {Moreover, the Lord spake again unto Ahaz, saying} The prophet, by God's appointment, proceeds further to confirm Ahaz, whom he perceived still to stagger, and doubt of what he had said to him, by making him offer of a sign.

{Moreover} Heb. And, as chap. 3.16. and so rather, than therefore, as some. Which though elsewhere it does not amiss, as Neh. 2.20. & 5.2. yet fits not here.

{the Lord} God himself, say some, immediately. For, when, Ahaz, say they, stood mute, and returned no answer to the prophet, by his silence bewraying his distrust, and incredulity of what the prophet had delivered; the better to encourage and confirm him, God himself undertakes him, as he did sometime, Job 38.1. But the whole tenor of the context ensuing, shows the contrary, to wit, that God spoke unto him still by the prophet.

{spake again} Heb. added to speak. A usual Hebraism; of which see ch. 1.5. & 8.5. Yet some would place an emphasis in it, as implying, that though Ahaz continued in his wonted impiety and infidelity; yet God persisted in mercy and goodness to him.

V. 11. {Ask thee a sign of the Lord thy God} For the further confirmation of your faith, and assurance of the truth of the word from him, told you by me.

{Ask thee} A usual and elegant redundancy of phrase, or manner of speech, in most languages: it is in Scripture very rife, Gen. 12.1. 1 Chr. 21.10. yet it is here deemed to have some weight to thee, or for thee, that is, for your behoof, for your good, as Gen. 13.11. 1 Sam. 13.2. 1 King. 3.5. 2 King. 4.3.

{a sign} Somewhat to be done, not ordinarily, unusual: such as God is oft wont to annex to his promises, or threats, either to strengthen man's infirmity concerning the one; or to meet with his obstinacy concerning the other. See Judg. 6.30, 40. chap. 37.30. & 38.7, 8. Jer. 19.1, 10. and 27.2. & 51.63.

{of the Lord} Heb. from with Jehovah, or, from Jehovah as Jer. 11.1. From him, whose word it is, and who by such means is alone able to give further assurance of it.

{thy God} Whose people you are king of, and whom you profess to serve, and ought so to do. For the Scripture oft speaks of things according to what should be done; though it be not ever done accordingly, (so Prov. 16.13. & 22.11. & 28.23.) or, according to what men do profess though their practice concur not; with their profession, chap. 48.2. & 58.2.

{ask it either in the depth, or in the height above} God puts him to his choice, for what sign he will have, a great favor, and honor: had this wicked wretch had grace to make a right use of it. So did he sometime also with Hezekiah, 2 King. 20.8, 9, 10.

{as in the depth} Heb. make deep petition, or, go deep in asking. So the most, agreeing in sense; but differing in grammar. For some of them would have the word of asking, here, a noun; and to signify a petition, or, request. So it should be, make deep request, as chap. 30.6. they have made deep revolt: but because no noun so signifying, is found of that form: others will have it a verb; and the most of them, an infinitive. So it should be, make deep to ask: as Jer. 49.5, 30. make deep to dwell. But then there must be a supply understood, at least, of a particle in this latter place, and so in most, if not all, where the like phrase is found. But some, and so the Jewish doctors, an imperative; which though some of those that mention it, reject, and, the places by the rabbis alleged for it, are not so fit, Yet is it most consonant to the usual phrase of the language, where both verbs so composed without that particle, are wont to be of the same mold. So Hos. 9.9. they have made deep, have corrupted: for, they have deeply corrupted: and so here; make deep ask, for, ask deep. In like manner are the Hebrew doctors divided; some going the one way, and some the other, about that, Psal. 51.2. multiply to wash, or, multiply wash me, for wash me oft, or, much, over and over, again and again; as if he could never be washed enough. The simple sense, of this clause, then, is no more than ask deep. Howbeit, many both of the Greek, and Latin interpreters, whom, some later ones also adhere to, render the word more largely, make deep, (to wit, the sign, that you would have) to hell, or, to the grave, to the depth of the earth; make it as deep as the earth, or hell itself is, Jer. 31.37. (of the word, and its signification, having its name of asking, or, craving, because it is never satisfied, Prov. 30.15, 16. see on ch. 5.14.) and this they labor from the next clause to confirm, where it is said, make it high, or, lift it up aloft; that is, say they, fetch it from heaven, unto which somewhat should be here correspondent; but of that there is no necessity: and, as the word is diverse from that, that signifies a suit, so it is, as much, if not more, discrepant from that which signifies the grave, or, hell.

{or in the height above} Heb. make high, or, heighten, or lift up aloft, that is, as by instances the Jewish doctors illustrate it, ask some sign, below: as, the moving, or cleaving of the earth, Numb. 16.30, 32. 1 Sam. 14.15. or, some sign above, as the eclipsing of the light of the sun, or the like, Joel 2.30, 31. Luk. 21.25. The meaning may be simply this, let the sign that you ask, be high, or low, a matter of greater or meaner concernment, such a one, as yourself please: God gives you your choice.

V. 12. {But Ahaz said} Heb. And. As ch. 5.12, 25.

{I will not ask} To wit, any sign, one, or other. And he refuses to ask a sign; not out of any reverent and religious respect to God, as loath to tempt him, or stint him, like those in the wilderness, Psal. 78.41. though he made that his pretense, but out of diffidence and distrust; either because he believed nothing of that the prophet spoke; but that all was vain, and frivolous; or, because he was resolved to go on another way, than the prophet advised, to seek help from the Assyrian, and not to rely upon God, from whom therefore to ask a sign, would be to no purpose, See 2 King. 16.17.

{neither will I tempt the Lord} Some would have the words rendered, I will not exalt the Lord, as if he should say, that he would not do the Lord so much honor, as to give glory to him, by craving a sign of him. But albeit, a word of sound and letters somewhat near this, signifies, to lift up an ensign; yet is this word, and this form, nowhere found so used: but the same word is used in the like sense, though in the better part, and on the like occasion by Gideon, I will try, or prove, or, let me try, or prove, this once, Judg. 6.30. nor is it to be imagined, that Ahaz should speak so blasphemously to the prophet: but it was rather spoken by him hypocritically, as respecting that prohibition, Deut. 6.17. (alleged also by our Savior, to the tempter, tempting him to tempt God, Matth. 4.7. Luk. 4.12.) Thou shalt not tempt the Lord thy God: as if a man should, or could tempt God, by doing that which he is enjoined, or invited by God himself to do. And they therefore also seem to strain here too far, who expound Ahaz his words, as if he should say, that he intended not to try what God would do for him in the present war, and in the danger thence imminent, but take such course, as he deemed, would most conduce to his own safety and indemnity. As also those do, who surmise that therefore Ahaz should not say, the Lord my God, as the prophet had before said, The Lord thy God, v. 11. but the Lord, only, as refusing to own him, as his God: for although it be true, that for such trial, the word is sometime used, 1 Sam. 17.40. Dan. 1.12, 14. nor much otherwise in that, Judg. 6.39. and that Ahaz was a wicked man, and one that in heart was wholly departed from his God, having resolved to rely on an arm of flesh, Jer. 17.5. yet, it is not likely, that he was as yet grown up unto such a height of professed impiety, as openly to renounce God, and dependence upon him.

V. 13. {And he said} Or, Then, (as ch. 6.5.) said he, to wit, the prophet.

{Hear ye now, O house of David} This compellation the prophet uses, as a preface, to stir up, not the king alone, but the rest of them then present, to attend unto that, as a matter of no small concernment, which he was to speak to them. See the like, ch. 28.14, 23. & 48.1.

{O house of David} Some ask here, why he says, O house of David, rather than, O Ahaz, when as he intended him only? To which, some of the Jewish doctors answer, That it was done in way of disgrace and reproach to the king, as one unworthy to be named; as Saul to Ahimelech, Hear, now, O son of Ahitub! 2 Sam. 22.12. and Moses to Corah, and his associates, Hear, now, O sons of Levi, Numb. 16.8. But the prophet does not direct his speech unto Ahaz alone; but to the rest of his family, together with him, as faulty also in the same kind with him. And the verb therefore is plural, though the noun be singular, because taken collectively, as ch. 2.5. Howbeit, true it is, that in way of reproach, the prophet seems so to term them, as much degenerating from him, of whose family they professed themselves to be, and esteemed it no small grace and glory to them. So ch. 48.1, 2. Matth. 3.9. Joh. 8.33, 37, 39. And so Saul to his followers, Hear, now, O sons of Jemini, will the son of Jesse give you lands, &c. that ye conspire with him against me. He calls him in scorn the son of Jesse, as a man of mean birth; them by way of reproach, the sons of Jemini, Benjamites, (ch. 9.1.) as forgetting their own family, and taking part with one, that sought to divest it of its royalty. See v. 4.

{It is a small thing for you to weary men, but will ye weary my God also?} The crime he charges them with, is their wearying and grieving, not so much God's ministers and messengers, as God himself, whom they serve, and by whom they are sent, in refusing to rely on him, and accept of his gracious offers, and choosing rather to seek after, and rely on other means, for their safety. See v. 4.8.

{It is a small thing} Some would have it read by way of enunciation: This is a small thing. But the particle prefixed, is constantly an interrogative, in this manner of speech, as Gen. 30.15. Numb. 16.9, 13. Josh. 22.17. Ezek. 16.20. & 34.18. and it is a form of speech usually savoring of much indignation and exprobration, with inference of some further and greater, than former, or ordinary guilt; as by view of the place pointed to, may appear.

{to weary men} To vex, and molest, (as Job 4.2. shall we not grieve, or be troublesome to thee) men; either in general, and those whom by your tyrannies and violences, you wrong and oppress: or rather, more specially God's prophets, whom you set light by, and give no credit to: but repute as vain prattlers, and busybodies, that feed you with fancies and fables, 2 King. 9.11. 2 Chr. 25.16. Jer. 5.13. wherein the crime would be the less heinous, did it reach no further than their own persons, as they are men, and did it not rebound to God himself, 1 Sam. 2.25. as it does, Exod. 10.7. Num. 16.11. 1 Sam. 8.7. Jer. 5.12. Luk. 10.16. Joh. 3.20. 1 Thess. 4.8.

{but will ye} Or, but that ye will. Making it one continued sentence.

{weary God} In distrusting him, and refusing to rely on him. Or, as some, in reputing him unable to do what he promises, and undertakes to effect. So they suppose the word sometime to signify, as Gen. 19.11. they could not, or, were not able to find the door; and ch. 1.14. I cannot, or, am not able to bear: and so here, to make God impotent, or, unable to do aught; as men are wont to be, when they are tired, and spent, which God never is, ch. 40.28, 29. The sense is good, and sound; (for such conceit of God, is one usual ground of distrust, Psal. 78.19, 20, 22. Rom. 4.20, 21.) but the construction is too coact.

{my God} Whom in special manner, and office, I belong unto, as 1 King. 17.1. & 18.10, 15. Rom. 1.8, 9. in regard whereof also, the wrong done, in disregarding the message that I now bring you from him, reflects upon him; and does chiefly respect him, being not my message, but his; 2 Cor. 5.20. & 13.3. 1 Thess. 2.13. Yet some observe, that he says not now, as before thy God, ver. 11. but my God, because he had seemed not to own him, himself, v. 12. But of that see there.

V. 14. {Therefore the Lord himself shall give you a sign} Though by your refusal of God's gracious offer, you make yourself utterly unworthy of any such favor to be showed you; yet will God vouchsafe, of his own free accord, to afford you a sign.

{Therefore} Or, Notwithstanding, rather, Notwithstanding your wearying of God, and being so troublesome to him by your cross, perverse and distrustful carriage; yet will he do this for you. The particle here used, is, as well a discretive, as a causative, and it is so found used, ch. 30.18. Jer. 16.14. & 30.16. Ezek. 39.25. Hos. 2.14. which being not observed in some of those places, has enforced the expositor to introduce harsh and needless trajections, and bred much difficulty in the text.

{the Lord} Of this name, (for it is not Jehovah; but Adonai, which the Jews commonly read in the room of that,) see on ch. 6.1.

{himself} Not by himself, as some; (for he does it here by the prophet) but of himself, of his own accord, unasked: as ch. 65.1. For they mind not the use of the language, that translate the pronoun here, this, as if the sense were, The Lord will give you this for a sign.

{shall give} Or, will give. The better, and fitter to express God's own spontaneous act, as The Lord will give strength, and The Lord will bless his people with peace, Psal. 29.11.

{give} Not exhibit: as some would have it: to wit, hereafter: but set: for so in Scripture, to give a sign, is to assign, or, set a sign, Exod. 13.2. Josh. 2.12. So Matth. 12.39. No other sign shall be given them, (that is, set, or assigned them) save the sign of the Prophet Jonas. See the note on the place, being a place much mistaken by many.

{you} Not those to come, their posterity, in whose days the sign here mentioned, was to be exhibited, as some strain it; but those to whom he then spoke. Nor need we restrain it to the better sort of that people (with some other,) whereof some, at least, might be among the rest there, for the promise of the Messiah was made to the whole body of that people, Rom. 9.4. and the prophet here speaks to none other, than those, whom in the former words he tartly taxed.

{a sign} A sign indeed: a sign of signs: such a sign, as never was before nor since, A sign, both from above, and from beneath, wherein heaven and earth, God and man, were conjoined in one, Joh. 1.14. Phil. 2.6, 7. But here is a question moved; how this miraculous birth, being a matter to fall out many years; yea, ages after, could conduce as a sign unto those that then lived, concerning the deliverance of them, and their head city, from the surprisal of those two kings that were coming with joint forces against them, and it. Unto which we answer.

2. That things not present only, or past, but long after to ensue, are sometime given for signs: and are not seldom of much force, & efficacy to raise men's minds to a hopeful expectation of such events, as are thereby ensured. So Exod. 3.12. This is by God given, or set unto Moses, for a sign to assure him of the delivery of the people of Israel out of Egypt by him: that after their coming out from thence they should serve God upon that mountain, on which God then spoke to him: which yet was not to be, until the deliverance was effected. So chap. 37.30. It was assigned to Ezekiah and his people, for a sign of their deliverance, and indemnity from Sennacherib, that they should for one year eat of that which came up of itself, and another year of that which sprang from it; and the third year have free liberty to sow, and plant, reap, and pluck without disturbance, or interruption, at pleasure. All which was not to be, until after the departure of him, upon the destruction of his forces, when their delivery was now over. So the stones that Jeremiah was willed to take, and hide in Pharaoh's brick-kiln at Tahpanhes among the clay, for Nebuchadnezzar to spread his pavilion over when he should surprise Egypt, Jer. 43.9, 10. was to be a sign to those perfidious Jews, who had fled into Egypt, though the event were not yet in being nor to take effect till some time after: for that dreadful judgment, by the prophet then announced, both against Egypt and them. For it was not so much the disposing of them there, as the Chaldean king, pitching of his pavilion in that place, that was to confirm the truth of that prophecy, whether they lived, in whose sight those were there laid, to see it, or no. To which we may add, that other stone and the book with it, cast into the midst of the river Euphrates at Babylon, thereby to assure God's people, in captivity there; yea and those that were to come thither after them: of their delivery thence, by, and upon the destruction of Babylon, by that typified, but foretold, and so prefigured to give assurance of deliverance thereby unto them; whom it had been but cold comfort to, had they been to perish likewise, together with it, Jer. 51.63, 64. Nor was the stone and book cast into the river so much, as the irrecoverable downfall of Babel, therein designed, that which was to give the Jewish captives assurance of such deliverance, as was promised them in that book. And yet were many years to pass over their heads; yea, and multitudes of them, (whereto no small number also, not yet captived) in continuance of time, worn out, and laid up in their graves, before that ruin of the Chaldean state, the future sign of that their freedom.

2. The ground & end of the sign given, or assigned here, is to be observed. The ground was Ahaz his distrust of God's power, as doubting, whether he were able to do that which the prophet would have him to believe, and rely on him for, to wit, to protect, and safeguard him and his state, against two such potent adversaries, without assistance of some foreign forces. The end is to assure Ahaz, that God can do as much, yea, and much more than this amounts to; he can do things more incredible, more impossible than this. This was no more than God, at divers times, had formerly done, as stories show, Gen. 14.9, 15, 16. Josh. 10.5, 10. 2 King. 10.4. 2 Chron. 14.9, 11, 12. & 20.1, 25. But the sign here propounded, was of such a thing as never the like was, either before or since, the birth of a virgin. So that is, as if he had said unto Ahaz. You doubt whether God can deliver you from the forces of these two kings, without help of some other human aids. I shall tell you of a far greater, and more unlikely matter, that he both can do, and will do, he shall cause a virgin to be conceived, and delivered of a child, without the knowledge, or help of man.

3. It is the usual manner of the prophets, in their prophecies and predictions of restitutions, or deliverances of God's people, to make mention of the Messiah, and to point unto him on whom all those promises of special mercies and favors, made to that people were founded; and for whose sake deliverances were oft afforded, even unto those, who were altogether unworthy of them. In regard whereof, it is not without some good probability, deemed by some, that the prophet, therefore, instead of setting Ahaz any other sign, directs him unto the Messiah, whose miraculous birth, was the most sufficient sign that could be; both of God's power for, and love to his people, by consideration of him, if he had any faith at all in him; to entertain some hopeful assurance of God's word to be made good to him, in the particular now propounded. To which may be added, that it is not unlikely, that from that prediction in Moses, Gen. 1.15. of the seed of the woman, that should bruise the head of the serpent, which the Jewish doctors also expound of the Messiah, some sense in those times might be had of a woman (so the apostle also styles the mother of our Savior, Gal. 4.4.) that should have seed, or issue, without knowledge of man; that which some other prophecies also are, by the ancients, deemed to glance at: as Gen. 49.10. Psal. 132.11. Besides, Dan. 2.34. and so the prophet might speak unto Ahaz herein, of that which might be already received, or not unheard of, at least, among them.

4. Albeit, this concerning the Messiah be mentioned; yet another sign seems to be further withal, thereunto annexed, taken from that child of the prophet's, whom for that end he was commanded, by God, to take along with him, ver. 3. as we shall hereafter show on ver. 15, 16. Both of them jointly concurring to confirm Ahaz his distrustful heart, if it might have been, in that, whereof the prophet from God endeavored to assure him.

{Behold} A note of sedulous attention, and serious consideration duly and deservedly prefixed, before the relation and prediction of a matter so strange, so far beyond, and above the course and power of nature, and of so weighty concernment, the incarnation, and birth of the Lord and King Messiah, the Savior of mankind, Matth. 1.22, 23. and that as pointing unto it with the finger, as John sometime at Christ, now incarnate, Joh. 1.29, 36. as a thing, in God's decree and purpose, already present, and even then, to be seen with the eye of faith; as of Abraham, it had been many ages before, Joh. 8.56. Of the use of the particle, see ch. 3.1.

{a virgin} So the Evangelist, Matt. 1.23. and so before him, the ancient Greek version received and allowed among the Jews themselves, and read publicly in their synagogues, with such of them as made use of the Greek: nor could it therefore be so rendered by the authors of that version, in favor of Jesus, the son of Mary, not yet born; or of the Christian profession, not yet in being, yet the later Jewish doctors, since the birth of our Savior, out of hatred of him, in whom the same is fulfilled, would have the word, Almah, here to signify any young woman, whether virgin, or other, married, or unmarried, known by man, or unknown of man; and to be a name, not of integrity; but of age, or youth only. Against whom, first, we object the notation of the word; in regard whereof it signifies, properly a hidden, a concealed, a reserved one; one kept out of ordinary sight and view. One hidden from man: that is, one unknown of man. For to be hidden, is not to be known, as 1 King. 10.3. Secondly we reason from the constant use of it, in the whole body of Scripture, in which it is, besides this place, six times only used, thrice in the singular number, thrice in the plural. The first place is, Gen. 24.43. in the prayer of Abraham's steward, mentioning such a wife, as for his young master he desired, which could be no other intended by him, than a pure virgin; such a one as Rebecah is avowed to have been there, ver. 16. Though they mistake, who say, it is there used of her; for of her, another term more large, (See Joel 1.8. where it is ill translated, a virgin,) is in that latter place used, but with such restriction, as makes it equivalent unto this; which is, by the old Jewish Greek, there also rendered, as here. The second place, is, Exod. 2.8. where it is used of that other Mary, sister to Moses and Aaron then very young, and a virgin, in all likelihood, all her life long. The third place, is Psal. 68.25. where, amidst the holy train, are the virgins beating the tabers. The usual employment of such, in their triumphant solemnities, Exod. 15.20, 21. Judg. 11.34. 1 Sam. 18.6. A fourth, and fifth place, are in the Canticles; where the virgins are said to love the spouse's beloved, ch. 1.3. Nor were her associates, or attendants, I suppose, presumed to be other: and where the virgins numberless attending on him, are mentioned with distinction, from both queens and concubines, chap. 6.8. such, to wit, as those that attend on the Lamb, Rev. 14.4. The last place is, Prov. 30.19. where among other things that Agur reckons up, as not easy to be descried: one is said to be the way of a man with a virgin, or a maid; for that is also, usually, a name of integrity with us. And this is the place, that the later Jewish doctors so much insist upon, & triumph in, as if they had found where the word were used, for one that were no virgin, no maid. For vindication whereof, to let pass the forced expositions of those, who so wring the text, as if they meant to press blood, or crush mature, rather than to fetch milk out of it: Nor to insist upon these two more specious interpretations, that are generally most received of those, who suppose the word to be taken, not according to the truth of the thing, but according to show and semblance only, or repute, and esteem; and so the party there spoken of, to be termed a maid, or virgin: not as being such indeed, but as deemed, and pretended so to be. Which they seek to confirm by what follows, ver. 20. of the whorish wife, who yet pretends to be honest. Or, that other, which yet many seem to be much taken with, of those, that expound it mysteriously, as the same, in effect with this of Esay; or that, at least, of Jeremie; A woman shall compass a man, Jer. 31.22. But to omit that, the whole tenor of Agur's discourse runs constantly in another strain. That very addition of the adulterous strumpet is sufficient to overthrow this: For, undoubtedly, the Spirit of God would never yoke the base carriage of so vile, and abominable a creature, with that sacred mystery of the incarnation of the Son of God, never to be without much reverence mentioned, or minded. To leave these therefore to their several authors, fautors, and abetters. The place, to me, seems not plain only, but very pregnant for that sense of the word, which, as genuine, and general, we avow. For the scope of the place is clearly this, to show how closely, and cunningly, persons, either men or women, can carry themselves, in contriving, and compassing their plots and practices, for the satisfying of their desires, when they are lewdly disposed. And the sense, consequently, apparent; that a virgin can hardly be so strictly watched, and kept, but that a man, so affected, will by one way or other, procure access to her, and that so covertly, that no notice, for the present, shall be taken by any that he hath been with her; as of Amnon, Absalom to Tamar, 2 Sam. 13.20. in whose case also, nothing would have been suspected other than well, had not the parties themselves, by their own after-carriages, bewrayed it. And the like is added, to make the observation complete, of a married woman, dishonestly minded; who yet can carry on her disloyal practices, so smoothly, and secretly, that no note of dishonesty shall appear with her. And thus this text cleared, and the Jewish doctors' only instance being removed, our reason against them, as well from the constant use, as from the native sense of the word, stands firm against them, that the term here signifies a woman untouched, in Solomon's phrase, and the apostle's, Prov. 6.29. 1 Cor. 7.1. Whereunto we might further add that which puzzles them, not a little; what strange matter it should import, for a young woman to bear a child. And here our great masters in Israel are at a stand; one supposing the sign to consist herein, that the child, this young woman went with, should prove a son; another, this to be the strangeness of the matter; that this man-child, as soon as ever he was born, should be able to discern between bad meat, and good; another, that he should eat butter and honey, as soon as he was born, instead of sucking in his mother's milk. These, and the like sorry shifts and surmises, are they enforced to fly unto, while they strive, by all means, to suppress that light, that from this Scripture flashes full in their faces. Howbeit somewhat, by the way, has dropped from one of them, that seems to give an inkling of somewhat muttered, in his time, among them, affording testimony to the truth: He says, some understand it of such a maid, or damsel, as had not been seen to bear a child. Neither does he pass any doom, at all, upon that their opinion: And what manner of maid, or damsel, but a virgin, should such be? As little agreement is there among them, in determining who this mother, or this child should be. Some would have the woman, to be King Ahaz his wife, and the child, Ezekiah, his, and her son. But herein, others of their own coat, control them; showing, by just computation, that Ezekiah was born divers years before this prophecy was delivered: for he was five and twenty year old, at his father's decease, 2 King. 18.2. who reigned but sixteen in all, 2 King. 16.2. and was born therefore before his father was king. Others of them, would have the mother to be the prophet's wife, and the child their son; for the prophet, say they, had three sons, having, by God's appointment, names imposed on them, importing some prophetical matter, Immanuel, promising God's assistance of them, against the Israelites, and the Syrians, ch. 8.10. Maher-shallal-bas-bash, implying the Assyrians' speedy plundering of those two people, chap. 8.3, 4. And Shear-jashub, foretelling the return of a residue, chap. 7.3. & 10.21. But, howsoever for the other two we make no doubt, because they give us good ground from God's word: yet for this their assertion concerning such a son of the prophet's, as should be here meant, and so styled, we have nothing from them, but their own conjectures. Against which, to omit what we might object, that the land of Judah is called the land of this Immanuel; as having a peculiar right to it, and dominion over it, chap. 8.8. which will not agree to any of the prophet's issue, or any other private person: this I say, to let pass; this we persist to oppose, that neither any son of the king, or of the prophet, can be the party here spoken of, unless he can be avowed to have been born of a virgin. Upon which ground also we deservedly reject, what some of our own writers, in part, therein complying with the Jewish doctors, have suggested, to wit, that this might, in some sort, be spoken and meant of some child then born, whether to the king, or the prophet, or any other, which might be a type of Christ. They pitch most upon the prophet's son, mentioned in the next chapter. The prophet, say they, joined himself solemnly to a virgin, who was also a prophetess; by her he had a child, which had a twofold name, this here foretold, and that other there expressed. And this child, so born of one being a virgin, until the time that he was begotten on her, might be a type of him, who in a supereminent and miraculous manner, was to be conceived in, and born of a virgin, still continuing so to be. To this purpose they allege divers predictions, that were verified, some lower, or meaner way in the type; but some other far more excellent way, fulfilled in the truth, further by that type intended. But although it be true, that in sundry complexed prophecies, the thing propounded, or promised, is found exhibited, and made good in the type or shadow, corporally; in the truth or substance, thereby typified, or delineated, spiritually; as in this prophecy, is frequently showed; Or, though corporally in both, yet not in the very selfsame manner; but analogically, by a kind of proportion, that the one bears with the other, of which, see Jer. 31.15. Yet this cannot hold here. First, because it takes away the strangeness intimated in the thing itself, here propounded; and which is, by this suggestion, pretended to be the type. And secondly, because it may justly be deemed to enervate the authority of the Evangelist Matthew, expounding the prophet's words, as spoke by him, of a babe to be born, not of one that had been a virgin, until in marriage he was begotten of her; but of one, who was a virgin, even then when she was already conceived of him in her womb; as the words precisely, both with the Evangelists, and with the prophet here, import; not a virgin shall conceive: as if the meaning were one, that is, now a virgin, shall hereafter conceive: but word for word: a virgin shall go, great, or, be with child: as speaking of a virgin, that so continuing should be in that condition: of which, more anon. And as that place therefore of the Psalmist, Thou wilt not leave my soul, that is, me (as Psalm 3.2. & 7.2. & 119.25. with 44.25.) to see corruption in the grave, Psalm 16.10. may not be expounded, one way of David, though in some things, a type of Christ, and speaking in the person of Christ: and another way of Christ himself: but of Christ only; whose flesh, though laid in the grave, yet was not there corrupted; as the apostle argues, Act. 2.25, 34. So what is spoken of the Messiah, to be born of a virgin, is not applicable in any other way, to any other, not born of a virgin, in that manner, as he was: and as it is certain, that none ever, but he, was. And we shall not a little infringe and abate the force and weight of those two principal, and pregnant testimonies, the one concerning our Savior, his mysterious incarnation; the other, concerning his miraculous resurrection: if we shall thus, as some have done with either, pick out the main pith of them, to make them applicable to any other. The mother, therefore, of the child here mentioned, is a virgin: and no other than that ever blessed virgin, the mother of the Messiah, continuing a virgin, notwithstanding a mother, Matth. 1.18, 23. Luk. 1.27, 35.

{shall conceive} Heb. great; or, with child. For the word here used, is not a verb, as some, who render it, shall conceive: nor a participle, as other, who require it to be read, conceiving; but a verbal, signifying one with child; as it is well rendered, Exod. 21.22. 1 Sam. 4.19. or, one great with child, ch. 26.17. Jer. 31.8. as of other creatures, we use to say, great with young. Nor indeed does the verb, whereof it comes, properly signify to conceive: Nor is the word therefore drawn from it, rightly rendered, conception, Gen. 3.16. where the words would rather be thus read, I will greatly multiply thy pain even the pain: or, the pain I mean (for the copulative is there, as oft elsewhere, exegetical) of thy child-bearing, or, thy going with child. By childbearing understanding, that interval of time, between conception and birth: during which time, teeming women, as we term them, while they breed, and go great, are subject to many infirmities, and bear a continual burden, for a great part of it, about them. And that is it, indeed, that the word here used, intimates; the affinity in the Hebrew tongue being so near, between woman going great with what she bears in her womb; and a hill, or mountain swelling higher than the ordinary surface of the earth; that in some Scriptures it is somewhat ambiguous, whether of the twain is meant, Amos 1.13. the very same word in the plural form; feminine, signifying as well the one, as the other, Exod. 14.2. It is therefore, word for word, as if the prophet, speaking of a thing present, not to the ear, but to the faith, should say, Behold a virgin with child, or great with child: As the angel to Hagar, Gen. 16.11. Behold, thou art with child. Howbeit it is, though for evidence, and certainty of truth, so delivered, to be understood in the future, as the sequel of the context shows, and one of the Jewish doctors, well observes, paralleling it with that of the angel to Manoah's wife; Behold, thou shalt be with child: for so he translates, Judg. 13.5. To be noted the rather, to meet with the vain cavil of those of them, who tax the Evangelist, as warping from the prophet's words, in rendering them by the future; Behold, a virgin shall have in her womb: as the Greek has it; that is, as we rightly render it, shall be with child, Matt. 1.23. And indeed, so would the words be here also rendered, Behold, a virgin shall be with child: which yet is not to be understood, as that other place in this prophet, The child shall die an hundred year old: That is, he that is now a child, shall be a hundred year old before he die, chap. 65.20. So a virgin shall be with child: That is, she, that is now a virgin, shall hereafter be with child; because the nature of the blessing promised carries it so there; whereas the strangeness of the business propounded, carries it, necessarily another way here: Nor may the prophet's words be otherwise taken, than as the Evangelist expounds and applies them: unless we will say, that the prophet foretold one thing to be done, and the Evangelist relates another thing as done. Whereas the one only reports, as exhibited, what the other had before said, should be. For as for that quaint descant of a late writer, upon the word fulfilled, used by the Evangelist, Matth. 1.22. that it is a term of art, taken from the practice of picture-drawers, who having first made a type, or rude draft of their work intended, are wont, after, to fill it up with other materials, and with variety of colors; as if thereby were implied, that to what the prophet had delivered typically, the Evangelist had added somewhat; or intimated, at least, that something had been further added, to make up the full truth, of what was but in part foretold. It may well seem subtle; but it is nothing solid: for the meaning is plain, and obvious to any weak apprehension, that then any prediction is said to be fulfilled, when the thing is done that was foretold. I must crave pardon, that I have been somewhat prolix, in endeavoring to clear this place, containing matter of so great consequence, and concernment.

{and bear} Or, bring forth: as it is more fitly, and fully rendered, Matth. 1.23. Heb. and bearing: or, bringing forth; as Gen. 16.11. & 17.19. Judg. 13.5. Spoken, as before was observed, as in the present time, but to be understood, as in the places pointed to, and as all here grant, in the future. And the word virgin, reaches as well to this, as to the former. A virgin with child; and yet still a virgin. And a virgin bringing forth, and yet, for all that, still a virgin. For it is not the opening of the womb by birth, but the knowledge of man only, that procures, or produces any imminution of virginity. She brought forth, say the Evangelists of the Virgin Mary, Mat. 1.25. Luk. 2.7. Nor are we to give heed unto those frivolous fancies, devised by the patrons of Popery, to make some color upon their prodigious dotage of transubstantiation, of the Virgin Mary's miraculous delivery of our Savior, without opening of the womb: whereas the Scripture expressly tells us, that therefore he was presented in the temple, as by virtue of a special ordinance, holy to God; because the male, that by birth had opened the womb of her that bare him, Luk. 2.22, 23. Nor do we therefore, as those of that faction charge us, hereby any whit infringe the continued virginity, of the mother of our Savior; they rather themselves infringe it, in denying that to be consistent with pure and entire virginity, which the Holy Ghost, by the Evangelist, affirms to have been with her. The conception of our Savior, we read to have been extraordinary, and miraculous, Luk. 1.35. we read no such thing of his birth: That a virgin should be with child; that is it wherein the miracle, principally, yea, peculiarly, does consist: being a matter, not only beyond the ordinary course, but far above all power of nature. But that, being conceived of a child, she should, at the wonted time, when her days were accomplished, be delivered of that she went with, Luk. 2.6. was agreeable to the ordinary course of nature: yet is joined with the former, in relation of the miracle; because, not only a consequent, but an evidence of it, a manifestation of that, to open view, that before lay hid, and might otherwise have been deemed, but some mere delusion.

{a son} So the angel to Mary, Thou shalt bring forth a son, Luk. 1.31. and to Joseph likewise, She shall bring forth a son, Mat. 1.21. and accordingly it is said of her, She brought forth her firstborn son, Mat. 1.25. Luk. 2.7. not a daughter, but a son. Though the Messiah came of a woman, Gal. 4.4. yet was he to be a male, a man. A man, though of a woman; that both sexes might have interest in him. For neither is the man without the woman, nor the woman without the man, in Christ, 1 Cor. 11.11. in whom there is no difference of male, or female, Gal. 3.28. But a man, more especially, in regard of the eminency of the sex, 1 Cor. 11.7, 9. & 14.34. 1 Tim. 2.11, 12. and in regard of the offices he was to sustain, being designed to be a prince, ch. 9.6, 7. Luk. 1.31, 32. a priest, Psalm 110.4. Hebr. 4.14. & 5.6. and a prophet, Deut. 18.18, 19. Acts 3.22, 23. A son, that the same person might be the Son of God, in regard of his humanity; who, from all eternity had been the Son of God, in regard of his Deity, Proverbs 8.24, 25. Psalm 2.7. Luk. 1.35. Hebrews 1.5, 6, 8. and that the Son of God, becoming also, the Son of man, Matthew 16.13, 16. might make those who were the sons of men, to become the sons of God, Gal. 4.4, 5.

{and shall call} So the most, yet with some difference; for some would have the word here used, a verbal, or a participle; the like whereunto, they suppose to have found, Exod. 5.16. but that place is questionable; and these read the words, as running on in one continued tenor, Behold a virgin, going with child, and bringing forth a son, and calling his name Immanuel. But others, rather, conceive it to be a verb and the greater part go this way, reading it in the third person, and she shall call. Which reading they strengthen, by producing a place out of Deut. 31.29. where the same word is found in the same form, though in a different signification, (the reason whereof, is well known to those that are skillful in that language) in those words, And evil shall meet with you: it being there a feminine of the third person, as they suppose it here to be. Howbeit others read it in the second person, as the margin of our Bibles also represents it; Thou shalt call: Not, as if the prophet spoke unto Ahaz: For the word is feminine; but as directing his speech unto the virgin, of whom he spoke; Thou, O virgin, shalt call: So the old Greek renders it, and the vulgar Latin; howsoever many of the ancient Greek copies are reported to have it, They shall call: which is as much in effect, according to the Hebrew idiom, as if it were said, he shall be called. The like whereunto, see chap. 60.14. & 62.12. and so divers also of the ancient writers, in their allegations of this place, read it. But with our marginal reading the Evangelist concurs; albeit, in some other words, he does not precisely follow the old Greek. And albeit the difference be not material; yet unto this latter, this may, for the further strengthening of it, be added. That this our prophet is found to have used the very same word, in the same form, and in the same sense, chap. 60.18. in those words, And thou shalt call thy walls salvation, or, safety. As also, that some of the Jewish doctors (though for no good end I suppose) attest thereunto: affirming it to be spoken, in way of injunction, or command, in such manner, as legal precepts are wont to be conceived, Exod. 20.5. & 23.15. And so the angel to Hagar, of the child she went with, Gen. 16.11. Thou shalt call his name Ishmael; whether way we take it, as spoken in way of prediction, or in way of injunction, as of her; or to her; apparent it is, that the nomination of the child is attributed to her. That which the Hebrew writers observe, to be according to the usual custom of their nation; with whom the mother ordinarily, named the child. And indeed we find it so, very frequently, in the sacred records. For so it seems, that Eve named her firstborn Cain, Gen. 4.1. and his brother, Seth, Gen. 4.25. and Jacob's two wives, are reported to have named both their own children, and their handmaids', which they reputed as their own, Gen. 29.32, 33, 34, 35. & 30.3, 6, 8, 11, 13, 18, 20, 21, 24. So Hannah named her son Samuel, 1 Sam. 1.20. And of divers other, the like is found recorded, Gen. 38.4, 5. 1 Chron. 4.9. & 7.16. But our writers render a further reason hereof: The right of nomination, say they, is in the father: because imposition of names, in behalf of the party naming, argues a special right in the dominion, or authority over the party named; as appears in Adam, imposing names, as on the other living creatures, by God made subject to him, Gen. 1.28. & 2.19, 20. so on the first of that other sex, a woman, made for him, and as a help fit or meet unto him, both as a woman, Gen. 2.18, 23. and as his wife, Gen. 3.16, 20. And in great personages, giving new names unto those, whom they take into their protection, or service, 2 King. 23.34. & 24.17. Dan. 1.7. The prime right of denomination, therefore, resides in the father, as having the more principal interest in, and power over the child; of whose practice in this kind also, may many precedents be produced out of Scripture: Gen. 5.29. & 38.3. & 41.51, 52. 2 Sam. 12.24, 25. 1 Chro. 7.23. and the mother's right of nomination is from the other parent's either concession or consent deemed hence to appear, in that when they differ, the father's voice carries it; as when Jacob and Rachel, upon the birth of the son of whom she died, gave the child several names, that which the father imposed, stood firm, Gen. 35.18. and Zacharies' hand confirmed Elizabeth's vote concerning their son's name, Luk. 1.60, 63. But the virgin, say they, here has the sole, and entire power of naming her child committed to her; because there was no father on earth, either to claim it from her, or to share in it with her. The Messiah, her son, being, as God, without mother; as man, without father, Heb. 7.3. Without father, I say, here on earth. For God was father to Christ, Joh. 8.19, 54. not as God only, but as man also, Luk. 1.35. And yet unto Joseph his father-in-law, as some expound the word used, Luk. 3.23. in regard of his mother's espousal to him; it is said by an angel, at one time; as well as to the virgin, his mother, at another time; Thou shalt call his name Jesus, Matth. 1.21. Luk. 1.31. Yea, of Joseph, it is said expressly, that he called his name Jesus, Mat. 1.25. and afterward indefinitely, that at the time of his circumcision, His name was called Jesus, as he was named by the angel, before he was conceived, Luk. 2.21. This therefore seems to be a nicety more subtle, than sound.

{call his name Immanuel} As, call his name Jesus, Matth. 1.21. and called his name Jabez, 1 Chro. 4.9. That is, call him Immanuel: as Gen. 25.18. She called his name Benoni; But his father called him Benjamin; Gave him that name: wherein question may be, how this was fulfilled, when as neither the virgin his mother, imposed that name on him: nor was he, that we read of, commonly so called. Whereunto, the answer is ready at hand: that names, in Scripture, are oft given to persons, or said to be given them: not thereby meaning, or intending, that the persons unto whom those names are attributed, either were, or should ordinarily be so styled. But that, that which those names imported, and was thereby signified, should be so verified of them, or in them: that the name itself might, as justly and deservedly be given unto them, and used of them, as if it were their proper and peculiar appellation. So it is said of Solomon, that David his father, called him, Jedidiah: Because the Lord loved him: and by Nathan signified so much to him, 2 Sam. 12.25, 26. alluded also to, Neh. 13.26. Yet read we not where David, elsewhere, so styles him: or that he was usually, so called. So Jeremiah tells Pashur, The Lord hath not called thy name Pashur; but Magormissabib; meaning, that such straits and terrors, should pursue, and surprise him, that that might justly be deemed his name, Jer. 20.3, 4. So it is said of Ezekiel, that the name of the restored city, formerly called, Jerusalem: shall thenceforth be, Jehovah-shammah, Ezek. 48.35. thereby intimating, that God should, in so conspicuous manner, manifest his presence among his people, and his abode with them there: that the city might well be named, the Lord is there. Yea, so of Christ himself also; (as the most) the prophet Jeremie tells us, that this is the name whereby he should be called, Jehovah-tsidkenu, Jer. 23.6. & 33.16. His meaning being not there, no more than Esay's here, that our blessed Savior should be commonly known, and called by that as his proper name: but, that what that term imported, should of him be most truly affirmed, and acknowledged to be fully made good in him. And the same is to be said of the name here given: as also of that high, and lofty style, consisting of so many eminent titles, and attributes, wherewith he is dignified, ch. 9.6. and yet is the name, here specified, given again afterward to this virgin's birth, ch. 8.8.

{Immanuel} The initial letter being lost, or left out, (in regard of the uncertainty of the sound of it in the Hebrew: or the difficulty of expressing it by any special character, in other tongues) as in Amos, Obadiah, Jacob, and other the like; so in this. Or, Emmanuel: according to the Greek, Matth. 1.23. which our language is more prone to follow: as in Eve, Abel, Moses, Jesus, Mary, and others. The word signifies, God with us: as it is expressly expounded, both by the prophet, ch. 8.8, 10. and by the Evangelist, Matth. 1.23. A fit name for the Messiah, and fulfilled in him; who being God, from all eternity, became one with us in time, Joh. 1.1, 14. to bring God, and us together, whom sin had before severed, Rom. 5.10. Col. 1.20. 1 Pet. 3.18. and who coming as a mediator between God and us, 1 Tim. 2.5. became both our surety to God, ch. 53.7. (See the note there) and God's surety to us, Rom. 8.32. 2 Cor. 1.20. Heb. 7.22. and so made a perfect reconcilement, between God and us, 2 Cor. 5.19. Ephes. 2.14, 18. Heb. 10.19. Unto Jesus Christ therefore does this name most aptly, most exactly agree in the substance of it, or what it imports. Howbeit, I dare not say, as some do, that it is a name incompatible to any other. For as the name Jesus, signifying a Savior, though it be, in a peculiar manner, proper to Christ, Matth. 1.21. yet was in time past, not unusually among God's people, imposed also on others, Zach. 3.1. Heb. 4.8. Act. 7.45. & 13.6. Col. 4.11. and may as well signify one saved, as saving. So the name Emmanuel, though, in a singular manner, it appertain unto Christ; as it is conceived to import, that inconceivable union of the divine nature with our flesh, in one personal subsistence; yet as it may also have reference to God's gracious acceptance of, and presence with his reconciled ones in Christ, to assist them, & protect them, upon all occasions, at all times, Ge. 28.15. Ps. 73.22. Mat. 28.20. Act. 18.10. He. 13.5. So is it applicable to any of the faithful; and so the prophet himself, having before attributed it to the Messiah, does, speaking in their person, afterward apply it also unto them, ch. 8.8, 10. It is, in this regard, with the name Emmanuel, signifying, God with us, as it is with the name Ithiel, signifying God with me, Prov. 30.1. which, though some suppose, to intend there the Messiah; yet seems rather to be the name of some ordinary man, either son, or disciple of Agur. Either name is, in some regard, peculiar to Christ: but in other respects, may be communicable to others. Nevertheless considering, that in that special, or singular notion, rather, the names Jesus, and Emmanuel, (for of Ithiel, I say nothing) have been appropriated unto Christ: I suppose it neither fit, nor safe, to impose, either of them on any other; since that, by such common and promiscuous use of them, they may be liable to much profane and irreverent usage.

V. 15. {Butter and honey shall he eat} This verse some understand of the prophet's son, Shearjashub: whom he was commanded by God, to take along with him when he went to meet Ahaz, ver. 3. and they conceive them to be spoken to this end, to assure Ahaz, that the city of Jerusalem should not endure any such great hardship and straits, by the invasion, and siege of those two kings, as he expected, and so much feared: since that the child, he had there with him, should be brought up, fed, and maintained, in as free and full manner as children, and those of the better sort, are wont to be in, times of greatest peace and plenty. But this exposition, to the most, seems too much strained: because it fetches in the word, child here, out of the verse following: without which the relative, in the next clause has nothing to relate to. They understand it therefore of the virgin's birth, before spoken of, and annexed to the former relation, to show, that the child she should bear, and be delivered of, should not be any fantastical appearance, or mere imaginary matter, (as some wicked heretics have, of Christ's humanity, affirmed) but a very man-child, consisting of a true human nature: as being fed, and brought up with such food, as other children, in those parts especially, are ordinarily wont to be. For, as for those conceits of the Jewish rabbis, that the meaning should be, that the child, spoken of before, either Ahaz's, or Esay's, should, as soon as he was born, be able to eat honey & butter, instead of his mother's milk, which other children cannot do, and should take these, being offered him; and refuse any other meat of unpleasing taste; and that herein the strangeness of the sign given, should consist; they are but frivolous fancies of their own brains: there is nothing in the text, that implies any such feeding of the child, whoever it be, in that manner, so soon as it is born; but of the bringing of him up so afterward, when he is capable of such food, until he come to years of discretion: Nor does that therefore seem probable, which one of prime note has; that the Jews use to this day, to give their newborn babes butter and honey, in the first place, before ever they taste of their mother's milk: which as it makes nothing to the prophet's mind, so it consists not with that, which for matter of fact, the rabbis affirm, therein, rather denying than acknowledging any such wont with them.

{butter and honey} Meats that young children affect, and (where plenty of either is) are usually much fed with. Butter, with us, and some neighbor nations, is the common food of such. Honey, not so, because not so rife in these parts: But in those regions very plentiful, as well as butter, or milk; the material of it, see Gen. 43.11. Deut. 8.8. & 32.13, 14. 1 Sam. 14.25, 26. 2 Sam. 17.29. 2 Chr. 31.5. Psal. 81.17. ver. 22. Jer. 41.8. Ezek. 16.13. Matth. 3.4. Luk. 24.42. whereunto, add the usual commendation of that country in Scripture: A land flowing with milk and honey, Exod. 3.8. & 13.5. Levit. 20.24. Numb. 13.28. & 14.8. Deut. 6.3. & 26.9. Josh. 5.6. Jer. 11.5. Ezek. 20.6, 15. Whence also some gather, that hereby is intimated the nation, both of the mother, and the child: that she should be a Jewish woman, and the child of Jewish breed: implied in the manner of his education, peculiar to that nation: as many people say they, are wont to be described, by the manner of their food and diet. That which to instance in, (seemed it much material) were not uneasy.

{shall he eat} Not, shall he make us to eat: as some; understanding it of Emmanuel: who should keep them in peace, and plenty, Deut. 32.13, 14. Ps. 81.17. but the Hebrew will not bear it.

{that he may know to refuse the evil, and choose the good} Heb. that he know, &c. Hence some would collect, that butter, and honey, are a food of singular use for children, to make them ripe-witted, and of quick apprehension. Which, to shift off, others would have the words read, not, that he may know; but, until he know. But of that use of the particle they bring no fit example: that of 2 Sam. 13.2. reaches not it. Nor need we to use any such refuge, the meaning is plain, that he may grow up, and attain to years of discretion, described here by ability to distinguish between good and bad; as elsewhere by ability of distinguishing between the right hand, and the left, Jon. 4.10. It is a defective, or complexive speech, that he may know; for, that growing up, he may know, or, that he may grow up to know, &c. which, but by feeding, cannot, in course of nature, be attained. See the like manner of speech, c. 6.11. v. 1.6. c. 38.14, 17, 21. fulfilled in our Savior, who, as man, had his growth in either, Luk. 2.52.

{to refuse the evil, and choose the good} This many expound of distinguishing of meats offered him, so as to refuse what is bitter, and unpleasant of taste, and receive what is sweet and pleasant, Job 34.3. and it is true, that the words, good, and bad, are sometime so used, Gen. 3.6. Prov. 25.13. Cant. 4.10. Eccl. 12.1. But it seems here, rather, to be understood of good, & evil, morally so termed. For that ability children have, even from the womb, while they suck, at least: as also the young of other creatures, to discern the taste of what is offered them, and to refuse things of unpleasant savor, yet neither do I conceive, that any extraordinary knowledge of, or judgment in, matters of that nature, is, by the prophet, here intended; but such apprehension, and notice of good and evil as children usually have, when the use of reason and understanding begins first to put out, & exercise itself; which is usually about the fourth, or fifth year. So the very same terms almost, are used by Moses; Your children, which in that day knew not good, or evil; that is, had no ability to discern the one, or the other, Deut. 1.39.

V. 16. {For before the child shall know to refuse the evil and choose the good} There is again much diversity of judgment among interpreters, concerning the child here mentioned. The Jewish writers would have it meant of their Emmanuel, the son of Ahaz, or Esay, or, I know not who else, that then lived; but unless they be able to give us assurance of such a one, in those days, born of a virgin; he cannot be the Emmanuel, spoken of by the prophet. Some of our writers expound it of the true Emmanuel, the Lord Jesus, long before whose conception and birth, and much more, education and growth, that should be effected, that is here foretold. But little comfort could this afford to Ahaz, or stay of mind against his fears; to tell him, that before such a one were grown up to years of some discretion, as was to be born divers hundreds of years after his decease, his two principal adversaries should be cut off. The most therefore, and the best, understand it, not of Emmanuel the virgin's birth, before mentioned; but of some other, or any other young child, that then was; and here they conceive, the sign, to be directly and expressly delivered, that God had of himself, voluntarily offered to give Ahaz; to wit, that in so short a time, as such a child could be able to discern good and evil, those two, that he so much feared, should both of them be destroyed.

{for} Or, And certainly, or surely, assuredly. As this particle is used ch. 5.7. and before here, ver. 9. Or, yea; as adding a further matter to what he had propounded: and so it is taken, 2 King. 18.34. ch. 36.19. Psal. 7.4. Prov. 2.3. For having before given Ahaz assurance of God's power, what he was able to do, by an instance of a far more incredible matter, ver. 14. he now passes to the relation of that, which had he faith to believe it, might having given him assurance that according to his gracious promise, he would do it; and might be an effectual sign to him of the same.

{before the child} As some, a child; as Num. 11.27. where the article also is used. And as a virgin, ver. 14. Any one that is now a child. But as others rather, this child: as pointing to, or singling out one, then in presence: as Gen. 21.12. & 44.31, 32. No other, in all likelihood, than Shearjashub, the prophet's child; whom to this purpose, God had commanded him to take along with him, ver. 3. for no other use appears of his presence there, with his father, but this alone. See ch. 8.4.

{shall know to refuse the evil, and choose the good} Of the meaning of this phrase, see on ver. 15. Nor does it follow, that therefore the same child is here spoken of, that was there intended: because the same thing, in the same phrase, is related of either. For it is a usual thing in Scripture, with our prophet especially, by way of allusion, to apply the same words and phrases, unto divers subjects, where occasion is to speak of them together. See on c. 2.8, 9. & 66.3, 4.

{the land} The land of Israel. Or, as some, both of Israel, and of Syria, taken collectively. But the former seems the plainer.

{that thou abhorrest} In regard of the evil and mischief that it intends against you. Or rather, by which thou art vexed. For the same verb that was used in the active form, Let us vex her, ver. 6. (which this manifestly relates unto,) is here used in a neuter form, but of a passive signification. So Exod. 1.12. The Egyptians were vexed, because of the children of Israel: And, Moab was vexed, because of the children of Israel, Numb. 22.3. whom he feared also exceedingly; as Ahaz did the like here, ver. 2. And so it is said of Rezin, 1 King. 11.25. that he was vexed at Israel, or had a spite at Israel while he reigned in Syria: for so would the words there be rendered. Of another reading, see the next note.

{shall be left of both her kings} Not that the land of Israel had two kings, then reigning in her, at once, but Pekah, and Rezin are called her kings: the one, as her native; the other, as in confederacy with her. And she is said to be left of them, not as voluntarily relinquishing her, but as taken away before they could effect, what by their confederacy they intended. Pekah, being taken captive by Tiglath-Pileser, King of Assyria, and not long after, slain by Hoshea, 2 King. 15.29, 30. and Rezin also taken, and slain by the same Assyrian king, 2 King. 16.9. Howbeit some refer this clause of the two kings, not to the word, left, but to the word vexed: Rendering the whole branch, (as also the words lie in the original) the land shall be left, (to wit, of her inhabitants: of which phrase, see ch. 6.12.) by whose two kings thou art vexed. That which fitly answers the speech of those two kings, in consultation together, let us vex her, v. 6. & that not those two kings only were cut off, so as was before mentioned: but their lands also much dispeopled by the Assyrian invasion, the Israelitish especially appears by the story, 2 King. 15.29. & 16.9. All which was effected within a year, or two, at the most, after this prophecy, as may appear, by comparing the years of Pekah's reign with those of Ahaz, who began to reign in Pekah's seventeenth year, Pekah not surviving full four more, 2 King. 15.27, 30. & 16.1. So that, supposing Shear-jashub, to be one, or two years old, at that time, the event here foretold might well be said to fall out, before the child had attained to any notable measure of being able to discern between good and evil. See more hereof, ch. 8.4.

{of both her kings} Or, by whose two kings, as above. Heb. from the face of whose two kings. The like phrase is, Exod. 1.12. Psal. 38.3. ch. 21.15. & 31.8.

V. 17. {The Lord shall bring upon thee, &c.} Hitherto the prophet had endeavored to comfort Ahaz, and strengthen him against his excessive fears, by foretelling him, and assuring him of the speedy destruction of those kings, whom he so much feared. Now he proceeds to foretell him, what evil, for his hypocrisy, and impieties, relinquishing of God, and making flesh his arm, should befall him, his people, and posterity, from those, to wit, the Assyrians, whom he so much relied on, as his chief, if not only stay, 2 King. 16.7, 8. 2 Chr. 28.16, 21. It is as if he had said, a far worse evil, than that you now fear, shall befall you and yours, from those whom you least suspect.

{the Lord shall bring} As 2 Chr. 36.17. God brought upon them the King of the Chaldees. The Assyrian shall come with commission from God, God will send him, ch. 10.5, 6. and so indeed he professed, and pretended to be sent, chap. 36.10. though the truth is, he neither knew, nor intended any such service, ch. 10.7, 11.

{bring} Heb. cause to come. Make such days to come upon you and yours, as the like have not come: that the elegancy of the phrase may be retained, and expressed in the one member, answering to the other.

{upon thee} For even in his lifetime, the evil here threatened, began. So the holy story tells us, 2 Chor. 28.20, 21, 22. that Tiglath-Pilneser, (called, elsewhere, Tiglath-Pileser, 2 King. 16.10.) King of Assyria, came to him and distressed him; but strengthened him not. Though (so the word should be rendered; as Josh. 17.18.) Ahaz had taken a portion out of the house of the Lord, &c. to give to the King of Assyria. Of which also, 2 King. 16.8.

{and upon thy people} Who suffer commonly, yea, of necessity, with their princes, invaded by foreign forces; as they had already, under Ahaz, 2 Chro. 28.6, 8. and did afterward, from the Assyrians much more, ch. 36.1, 12. Jer. 39.9.

{and upon thy father's house} Your posterity. For the greatest, and heaviest shock of this storm, lighted upon the king, and his successors, 2 King. 18.13. 2 Chr. 33.11. & 36.6, 10, 17. ch. 39.6, 7. and the repetition of the word, upon, and upon, and upon, is very emphatical, and of much force to make the deeper impression, (the like thereunto, see Josh. 7.11.) it began with him in his lifetime; for he was in distress: not from Syria, and Israel only; but from Assyria, 2 Chr. 28.20, 22. It was grievous on the people, principally under Ezekiah, ch. 36.1, 12. and at last, it fell exceeding heavy on the royal issue, under Manasses, Jehoiakim, Jeconiah, and Zedekiah, 2 Chr. 33.11. & 36. Jer. 39.6, 7. & 52.10, 11.

{days that have not come} Days, that is, times, the manner of the Scripture, to reckon by days. See chap. 1.1. such times of affliction, as have not formerly befallen them. Evil days, Eccl. 12.1. Eph. 5.16. and evil times, Eccl. 9.12. Amos 5.13. not, that the days, or the times themselves, are evil; but are so called, in regard of the evils that befall men in them.

{from the day that Ephraim departed from Judah} Since the time, that the ten tribes revolted from the house of David, and divided themselves from the tribe of Judah, the greatest affliction that ever befell that family, and that tribe; either before that time, or to this present day; and was the ground of continual wars, and grievous calamities, from time to time, unto this people.

{Ephraim} See on ver. 2.

{even the King of Assyria} So some read the words, as by way of apposition, joined with the word, days: and expounding what is by them meant: as ver. 20. but this construction seems here somewhat harsh. Others therefore render it, with the King of Assyria, as the particle indeed very frequently signifies; but they expound it here with him, that is, by him, taking the word instrumentally, as in our language we oft use it. Others, lastly, supplying the defect of a particle requisite to make the sense entire, render it, from the King of Assyria; as Eve, Gen. 4.1. I have gotten a man (that is a man-child; as Joh. 16.21.) from the Lord: and Psal. 81.5. when he (Joseph; that is, the Israelites, Psalm 80.1.) went out from of Egypt. See v. 20.

{The King of Assyria} Whom you so much rely upon, and do unadvisedly call in, to assist you, God will make him, whom you make your stay, to be a sore scourge, both to you and yours, ch. 10.5. Thus it fell out with Ahaz, resting on the King of Assyria, as with Asa, resting on the King of Syria, 2 Chr. 16.7, 9. Now, by the King of Assyria, divers interpreters understand, some one king only, some Tiglath-Pileser, that distressed Ahaz, 2 Chr. 28.20. Some, Senacherib, that put Hezekiah to straits, chap. 37.3. Some Nebuchadnezzar, who had Assyria also subject to him, and swept all away before him. See v. 20. I rather concur with those, who take the words used collectively, and take them in all (together with Esar-haddon, that captivated Manasses, 2 Chr. 33.11.) successively; king, for a succession of kings: as Dan. 2.37, 38. thou king, art this golden head, that is, you, and your successors in the present monarchy, Dan. 8.21. The rough goat is the king, (that is, the kingdom of Greece,) and the great horn, between his eyes, the first king. The kings of Assyria are mentioned, as the principal vexers and wasters, in those latter times of God's people, Neh. 9.22. (as the kings of Syria had formerly been, 1 King. 11.25. & 15.20. & 20.1. 2 King. 5.2. & 6.24. & 8.12. & 12.17. & 13.22. & 15.37. and 16.6. 2 Chr. 24.23, 25. & 28.5.) who having been at first called in to help against others; and thereby taking some taste of a fertile soil, and wealthy state, were not afterward long at rest; but were from time to time, making incursions into it, and pillaging of it, until at length, they made themselves absolute masters of it, ruined the state, and carried wealth, and people away together, Jer. 50.17. God gave all into their hands, 2 Chr. 36.17.

V. 18. {And it shall come to pass, in that day, that} Of this manner of speech, see on chap. 2.2. & 3.24. & 4.1, 2, 3. He proceeds to describe, both the instruments, by whom God would inflict these judgments upon them; and the calamities, that the land and state should sustain in those times. For the word, day, is of large 2. extent, as by the places pointed to, may appear: and so v. 20, 21.

{the Lord will hiss for} Or, rather, whistle for; will call for them: as men whistle, sometime, to persons that are afar off: or, as the shepherd calls in his sheep with his whistle. See chap. 5.26.

{for the fly that is in the uttermost part of the rivers of Egypt; and for the bee that is in the land of Assyria} A description of those people, by whom chiefly, the land of Judah should be so grievously afflicted; or of whom those forces should jointly, consist, by which that kingdom and state should be ruined.

{the fly that is in the uttermost part of the rivers of Egypt} Fly taken collectively, for flies, as bee, afterward, for bees; and ox, and ass: for oxen, and asses, chap. 1.3. the verb plural in the next verse shows it. Howbeit, there may be some emphasis in it, as if it intimated, that God would do all that is here threatened, with a fly, and a bee. By this fly, some understand the Egyptians themselves; by whom the land of Judah was invaded, under the conduct of Pharao-Necho, after the death of Josiah, who subdued it, and made it tributary, 2 King. 23.33, 35. And they suppose the Egyptians to be termed flies; as for the great multitude of them, that should come like swarms of flies, Exod. 8.21, 23, 24: So, in allusion to the condition of their land, which lying low, and abounding in ponds, ditches, and watercourses, cut out from the river, chap. 19.7, 8, 10. was much pestered with flies. Others understand by it, not the Egyptians themselves, but some other nations, as the Moabites, Edomites, Lybians, and Ethiopians, that bordered upon them, chap. 18.1. the rather, because it is not said, that is in Egypt; but, that is in the uttermost parts of the rivers of Egypt, that is, of Nilus, which branches itself out into divers channels, where it runs into the sea, chap. 11.15. or, which is cut out into many streams, toward the upper part, where it enters upon Egypt; which they suppose to be principally here intended. Nor is it improbable, but that the Assyrian king, having made conquest, both of Egypt itself, and those adjacent parts, did from thence bring many that served under him, when he invaded the land of Judah, 2 King. 24.2, 7. ch. 20.4, 6. Of whethersoever it be meant, the fly here mentioned, may well be deemed, to have some reference to the flesh-fly, as applicable to these people, in regard of its usual practice of sucking, as theirs of shedding blood. Other resemblances between them, interpreters give, which I pass by, because they seem besides the prophet's intention, and somewhat too far-fetched.

{and for the bee that is in Assyria} The Assyrians are compared to bees, as for the numerousness of them, wherein they agree with flies; so withal for their fierceness, and eagerness, wherein these go beyond them, being armed with stings, which they want; and, as enabled, in that regard, to do the more hurt; so much fiercer also, than flies, Deut. 1.44. Psal. 118.12. and of the fierceness and cruelty of the Chaldeans, who go also under that name, as subject unto one sovereign; of which before, on ver. 17. See 2 Chr. 36.17. Jer. 8.17. ch. 49.30. Jer. 5.15, 16. where it is said of them, that their quiver is an open sepulcher: alluding to their shafts, (whereof, see ch. 5.28.) which, together with their darts, and javelins, might well be resembled by the stings of those creatures; by whose name, also, it is supposed that they are here styled, because the land of Assyria, being a woody country, as much abounded with bees, as Egypt with flies. See Jer. chap. 51.14, 27.

V. 19. {And they shall come} Those flies and bees shall come at God's whistle, without stay, or delay; and enter upon the land of Judah, ch. 5.26.

{and shall rest} What they shall do, when they are come: they shall rest; that is, surprise or sit down; or as some, pitch their camp: for so they would have it expounded, both before, v. 2. and here. But that seems neither right there, nor so fit or full here. The meaning of the prophet seems to be, proceeding in the same metaphor, that he had before used, that these foreign forces, should, having entered the country, possess themselves of all places therein; as the flies did in Egypt, Exod. 8.21, 24. Psal. 78.45. & 105.31. and make spoil and havoc of all, where they came; as, besides the flies, the locusts also there did, Exod. 10.4, 5, 6, 14, 15. (where the word of resting, here found, is likewise used;) Psal. 78.46. & 105.34, 35.

{all of them} The number of them being not wasted, or diminished by the length of their march, or by any opposition in their way, ch. 5.27. as ch. 34.16. not one shall fail: none shall hang back, stay behind, or be missing of those that God has thus called and designed to this service.

{in the desolate valleys} Heb. valleys of desolations, or wastenesses. The word is nowhere else used, but here, and before, ch. 5.6. This some understand of the towns, or cities, situate in the vale, near the brooks; as the next branch of the strong cities, and forts, seated aloft, on the rocky and craggy hills: as implying, that all places high, and low, should be seized by them. But it may well be understood as the most, of those valleys, that having been before, rich and fertile, had been depopulated, and spoiled, by the foregoing wars: as implying, that there should be no place left so bare, but that it would be taken up by them to quarter in, (so numerous they should be) and further stripped of what was left. An allusion there is, in the words, to the manner of flies, mosquitoes, and gnats, that are usually most busy in low watery places, being there bred by the moisture of the soil. The word first & properly signifies a brook, and thence, in the second place a valley, or lower slip of ground, wherein such use to run between the hills, Psal. 104.10. chap. 57.5, 6. Hence, the valley of Kedron, as some: and the brook of Kedron, as others render it; 1 King. 15.13. 2 King. 23.4, 6.

{and in the holes of the rocks} Alluding to the manner of bees; that in such places are wont to harbor. Whence that phrase, not so commonly aright understood, of honey out of the rock, Psal. 81.16. and of sucking honey out of the rock, and oil out of the hard stone, or, flint of the rock, Deut. 32.13; meant, of drawing honey from the bees that hive in the one; and oil from the olive trees that grow on the other. The meaning here seems to be, that no place should be found so secure, or secret, that this people would not pierce into. See ch. 2.10, 19, 21. & Jer. 9.21. & 16.16.

{and upon all thorns} Or, bushes, or shrubs. It appears to be the name of some base plant, in that, chap. 55.13. (and, save here and there, the word is not read) it is said, that instead of it, the fir-tree shall spring up. Some render it, cottages: and such may in the trope be intended. But the proper signification of the word is such, as has been said; and it suits well with the former metaphor; for the flies and gnats use to gather about such, and that in such abundance, sometime, that the bushes and shrubs seem to be covered all over with them: bushes and thickets are places also of shelter, Gen. 3.8. 2 Chr. 33.11. but should not shelter aught, or any from them.

{and upon all bushes} So many of our interpreters render it, taking their rise from some of the rabbis, who tell us (as others of them do, upon better ground, of the former, that the word signifies trees mean, or base, of no reckoning, or worth. And these derive it from a word, which though, properly, it signify to praise, commend, extol, glory in, brag of: Yet by antiphrasis, say they, signifies base, ignominious, unworthy of any praise. But I find not, nor do they produce any place, where either the noun, or the verb, is so used. It is true, that in one form, the verb signifies to be mad, Eccl. 2.2. and to make mad, c. 44.25. & to make as if one were mad, 1 Sam. 21.14. yet, not by antiphrasis neither, but by excess rather; because in excess of glorying & vaunting men either become so sometime, or carry themselves as such: nor does it stand with reason to deduce a term rather to that, (were it found sometime so used) that a word by such an impropriety of speech, & contrary, sometime does signify, than from that which it natively & properly imports; unless there were somewhat else, either to enforce, or induce thereunto, whereof neither here appears. The word therefore, whence this descends, signifying sometime to praise, or, glory in, and sometime also to shine, and be bright, ch. 13.10. whereof the morning-star has its name, chap. 14.12. Hence, others rather render it, goodly, fair, beautiful, commendable trees, and the opposition also seems to carry it this way. Some indeed, suppose it to signify goodly buildings, or, stately palaces, as the former cottages. And the Chaldee seems to go this way. So it is said of the flies in Egypt, that they filled Pharaoh's house, and the houses of his servants, as well as of other his subjects, Exod. 8.21, 24. and houses, of both sorts may well be meant by the plants, or trees, here mentioned; but these in the first place. Nor is it unusual for flies to swarm, as well about fair and tall trees, as about low and sorry shrubs. Others yet understand hereby, men of state, or stature, in comparison of whom, others seem but as shrubs. See ch. 2.13. But the prophet seems here to speak not so much of persons, as of places; his intent being to show how these flies and bees should ransack all places, and make prey and spoil of all that there they meet with, (See Jer. 5.17. & 8.16.) that which, by another very lively resemblance, is in the next verse further set forth. The word here used, is nowhere else read: and by mistake of a letter, is both in the old Latin, and ancient Greek, rendered holes, or clefts. Which were spoken of here before.

V. 20. {In the same day} Or, at that time: as v. 18.

{shall the Lord} He that, before, called in the fly and the bee, with his whistle, v. 18.

{shave} Not cut, simply, as ch. 15.2. not clip; as Jer. 48.37. not shear, as Act. 18.18. 1 Cor. 11.6. or poll, as Ezek. 44.20. but shave, Ezek. 44.20. 1 Cor. 11.6. For it is one thing to cut, or poll, or trim, which was neglected by them commonly in times of grief; as with Mephibosheth, 2 Sam. 19.24. and is usually done with scissors, or the like; and another thing to shave, or to cut close to the skin; as with the cleansed leper, Levit. 14.9. which is not done, but with the razor, Psal. 52.2. and was wont to be done in times of extremest grief, and heaviest mourning, Jer. 41.5. And unto this shaving of themselves upon such occasions, of which, see on c. 3.17, 24. Some suppose that the prophet should here have an eye; as if the meaning were, that so great miseries and grievous calamities should befall them, that for extremity of grief, they should even shave themselves. But the shaving here mentioned, (as that also done, in a type, at God's command, by the prophet, Ezek. 5.1.) seems to look another way, and to be of another nature. For, that done, in such cases, was voluntary, and performed oft, by themselves, Job 1.20. this enforced and executed by the hand of another, as acting the part of a barber. That was the taking of the hair off some one part of the body, the head only, Job 1.20. or the beard, Jer. 41.5. This is a shaving off all the hair of the whole body, (which on such occasions was never heard of) as by the enumeration of the several parts, whereon hair ordinarily grows, appears; and may rather be deemed, to allude to the shaving of the leper, Levit. 13.8, 9. or the Levites, Numb. 8.7. who at the time of their purification, had their flesh shaved all over: and signifies an utter stripping of them of all that was aught worth.

{with a razor} A sharp barber's razor, Ezek. 5.1. So is the enemy, God's instrument, here styled; as being in God's hand, as the razor in the barber's hand, which cuts as deep, and as far as he pleases, but cannot cut deeper, or further than he will. So ch. 10.5, 15.

{that is hired} The Greek, by mistake of a point or two, render it; that is made drunk: which some of ours seem not to disallow; because it is said, My sword shall be made drunk, ch. 34.5. But the word, that signifies drunk, 1 Sam. 1.14. though coming near this, yet differs from it, not in the sound of the initial letter alone, as Shibboleth, and Sibboleth, Judg. 12.6. but in the doubling also of the middle consonant, and the change of its annexed vowel. The word signifies a mercenary, or, hired one. Which some understand by a trope, so termed, as one that God would make use of to the purpose because men are wont to use things hired more freely, not regarding what they put them to. But we need not step out of the way to fetch in such tropes, when we have a plainer sense at hand. The question is, only, how, or by whom, this razor is said to be, or have been hired, for the words will bear either. Some say, by God who, with hope of obtaining a large booty, as with a bait, enticed this great king, to invade that wealthy kingdom: and this they build on those words of God, in Ezekiel, concerning Nebuchadnezzar, I caused his army to serve a great service against Tyre; yet neither he, nor his army, had any wages for it. I will therefore give him the land of Egypt, and that shall be the wages for his army, Ezek. 29.18, 19. But others rather understand it, of Ahaz his hiring of Tiglath-Pileser the Assyrian king, to come into his succor, against Pekah and Rezin, Israel and Syria, 2 King. 16.7, 8. 2 Chr. 28.16, 21. and this suits well with the main drift of the prophet's discourse here; which is to let Ahaz understand what an unadvised course he had taken, in betaking himself to the King of Assyria, and feeing him to come in to his assistance, he had in so doing but hired a razor to shave him and his state, of whatsoever was of any worth or use in it; as the event should hereafter show. It is an allusion to the use of barbers, whom men usually hire to barb and trim them.

{namely} Or, to wit, or, even, annexed by apposition to the former, but the particle exegetical omitted. See v. 17.

{by them beyond the river} Heb. by the passages, (as some render it, Jer. 22.20.) or, by the sides, (as Jer. 48.28. & 49.32.) of the rivers; that is, by those that abide and inhabit about it; and he says; in the passages; as some suppose, because the river spoken of, running not straight on, in a direct current; but with many windings and turnings had therefore many places of passage upon it; but of this there is no necessity: for that, the word is frequently used, for, sides, or borders, Exod. 32.15. 1 King. 4.24. and may well signify those, that bordered in any place upon it.

{the river} This river some would have to be Nilus, the river of Egypt, ch. 11.25. & 19.5. because mention was made of it before, v. 18. but the most rather understand it of the river Euphrates, that divides Syria and Assyria: called the river, Psal. 72.8. Jer. 2.18. where both of them are mentioned.

{by the King of Assyria} This shaving was begun by Tiglath-Pileser, 2 King. 16.8. 2 Chr. 28.21. continued by Sennacherib, and Esar-haddon, 2 King. 18.13, 16. 2 Chr. 33.11. consummated by Nebuchadnezzar, 2 King. 24.13, 16. & 25.9, 17. ch. 39.6. whom some suppose, principally, here intended; and to be the rather termed here, King of Assyria, than of Chaldea; though lord of both: partly, because the monarchy then bare that name, ch. 36.4. and partly, to intimate God's retaliation of Ahaz his sin, in wasting his land, by him, whom, refusing to trust unto God, he had wickedly relied upon.

{the head} Not by cutting off the head itself, or slaying, as the rabbis most of them, upon the place, do most ridiculously expound it: applying it to the destruction of Sennacherib's forces by the angel, ch. 37.36. to which may be added, that ridiculous tale, reported out of some other of them, of the angel's shaving his head and his beard. But as it is said of the Nazarite, he shall shave his head; that is, the hair of his head, Num. 6.9. and that, not some few locks of it, as Judg. 16.19. but all the hair of the whole head. The hair whereof is matter, not of ornament only, but of muniment also, especially in those times, wherein they had wont to go barehead; which was the usual manner of the ancient, both Greeks and Romans: (as by stories and monuments of antiquity does appear: and the apostle may seem to have respected, 1 Cor. 11.4, 7.) only, when need was, in rain, or the like, covering their heads with some part of their gown, or upper garment: and may be conjectured to have been also the common guise of the Jewish people; for that covering of the head, is mentioned, upon occasion of mourning, as a matter otherwise unusual, 2 Sam. 15.30. Howbeit, see Ezek. 24.17. which place requires further consideration.

{and the hair of the feet} That is, of the secret, or lower parts of the body, Ezek. 16.7, 25. See on ch. 6.2. concerning which, the Hebrew doctors expressly observe, that they were also shaved in the lepers, and in the Levites, at the purifying of either, Levit. 14.8, 9. Num. 8.7. It is, as if he had said, they shall make all bare, from top to toe.

{And it} To wit, this razor. That is here attributed to the instrument, that was before ascribed to the chief actor; to God, that made use of it. They strain too far, that render it, it shall eat with the beard.

{shall also consume the beard} Not take off some part of it, as Hanun did David's messengers, shaving away only the one half, 2 Sam. 10.4. but consume it, make an utter riddance of it, take away the whole beard, the hair whereof is deemed, not an ornament only, but an argument of virility: which God therefore would not have defaced, Levit. 19.27. and it was deemed therefore a contumelious usage of David's servants, whom that Ammonite so disfigured, 2 Sam. 10.5. Now here by the head, some understand the king and his princes, ch. 9.15. by the beard, the priest, Psal. 133.2. by the feet, the common sort of people, Judg. 4.10. & 8.5. And howsoever this may seem somewhat curious: yet certain it is, that an utter stripping of the whole body of that state; and of all estates among them, of whatsoever was, or might be, of use, honor, or ornament with them, is by this shaving of head, beard, and feet intended. It is a speech parallel to that proverbial form, not an hair of your head shall perish, Luk. 21.18. Act. 27.34. for, as an absolute indemnity is implied in the one, that they should not sustain so much as a hair-worth's loss: so an utter devastation is imported in the other: that not so much as a hair-worth of aught should be left. As the rabbis say of the leper that is to be cleansed, the priest that shaved him, must not leave a hair; if he do leave a hair or two, all is nothing: they should strip all sorts of them, of all that was aught worth. So it is said, Lam. 1.10. The adversary seized on all her desirable, or, delectable things: and Jer. 8.16. they have devoured the land, and all that is in it, and chap. 39.6. There shall nothing be left.

V. 21. {And it shall come to pass in that day, that, &c.} As ver. 18. From hence, the prophet relates the condition of those that should be left in the land, after Sennacherib's invasion, as some; or rather as others, after the Babylonian deportation: and in what state the whole land should be, after this shaving. For they seem to shoot wide, that turn this to a spiritual notion of God's gracious provision and abundant supply of all necessaries, for his, in times of public calamity.

{a man shall nourish a young cow, and two sheep} In these words is noted, the great penury of those that should remain in the land, after it had been so plundered by the enemy. Those that had kept great herds before, should have scarce a cow, or a young heifer left; and those that were possessed of a numerous flock, not above one or two sheep.

{a man} One, say some, of the better rank; and so, indeed, sometime it is taken, where opposed to, or distinguished from Adam. But, here, I suppose, as elsewhere, more generally, and indefinitely, for any man whatsoever. See ch. 2.9.

{nourish} Heb. quicken; that is, keep alive, as Psal. 22.29. which some understand, of saving, as Deut. 20.16. when the rest were destroyed and consumed by the enemy, Deut. 28.31. but it seems rather to be taken here, as 2 Sam. 12.3. for to keep or nourish; or, if you will, to keep for food: which is hence, termed, Gen. 45.5. Judg. 6.4. not to plow, or till with. Few, for fear of some new invasion, having any mind of giving themselves, yet to tillage; and wanting cattle also to till withal.

{a young cow} Heb. a calf, or, heifer of the ox; or, herd, as Gen. 12.16. & 26.14. Exod. 9.3. Deut. 12.21. See the same phrase, Deut. 21.3. 1 Sam. 16.2.

{and two sheep} Or, two of the lesser cattle, sheep or goats. For in way of distinction from the former, it comprehends both; as in the places before pointed to, and Levit. ch. 1.2, 10.

V. 22. {And it shall come to pass, for the abundance of milk that they shall give, he shall eat butter} Or, that he shall eat butter. For the particle would be here supplied, as well, as ver. 21. & 23. This some understand of the great plenty that God would bless the land withal, after the raising of the Assyrian siege under Sennacherib, and the departure of his forces, notwithstanding the great havoc that had been made by them, ch. 37.30, 31. But others rather, with more probability, understand it, as an argument of depopulation, and a great paucity of inhabitants left behind in it, when the main body of them was carried away captive by the Chaldeans; the families left, being so small, that the milk of a few cattle, would be sufficient, both to feed them for the present, and to afford also some overplus, to make butter of for future provision: and those few milch cattle, yield the more, because they should have pastures at large to feed the more freely in; being not now restrained by the enclosures of those that joined field to field before, ch. 5.8, 17.

{for the abundance of milk that they shall give} Heb. from the abundance of making milk, to make milk, for, to yield milk: as to make fruit, for, to yield fruit: and, to make wine, for, to yield wine. See ch. 5.2, 10.

{he shall eat butter} Having but few in family, and none to take it of him.

{for butter, and honey, shall every one eat, that is left in the land} To wit, of Judah, Heb. in the midst of the land: as 5.8. & c. 6.12. This some suppose to imply great plenty of victuals, through God's blessing, as above: and by butter, and honey, to be intimated more delicate diet, as before, ver. 15. Others rather, take it for ordinary, frugal, country fare, as milk, cheese, and butter commonly are: and for honey, the woods affording store of it, it may seem by the story of John the Baptist, to have been no extraordinary food, Matth. 3.4. Mar. 1.6. on such food therefore, for scarcity, and want of flesh, corn, fruits, and other variety of food, should the poorer sort, left in the land, (2 King. 25.12. Jer. 39.10.) feed; and that also the more freely and fully, having none (of the richer sort especially; being either consumed, or, captivated, ch. 5.13, 14. & 6.11, 12.) either to deprive them of it, or to utter it unto.

V. 23. {And it shall come to pass in that day, that, &c.} As ver. 21.

{every place shall be, where there were a thousand vines, at a thousand silverlings, it shall even be for briers and thorns} This, and what follows, some take, as if it were said, that such places as had been fertile and fruitful before, should then be waste and desolate; and on the other side, such as had been waste and barren before, should then become fertile and fruitful; ver. 25. To which interpretation, they add spiritual senses, of God's raising the weak and lowly; and pulling the haughty great ones down, 1 Sam. 2.4, 5, 8. Ps. 107.40, 41. & 147.7, 8. Luk. 1.52, 53. See ch. 29.17. Others take it in a plainer and more familiar sense, as importing only the great desolation of the land, in regard of the fruits of it. Such as is described, ch. 1.7. Jer. 4.23, 26. & 8.16. as before, the depopulation of it, in regard of its inhabitants, v. 22. to wit, that the richest and fruitfullest places, for want of husbanding and manuring, should be overgrown with useless and harmful trash, v. 24. ch. 5.6.

{a thousand vines} Heb. a thousand vine: as we use to say, a thousand horse. So 2 Sam. 10.6. a thousand man, for, a thousand men: and vine, for, vines, as briar and thorn, for, briars and thorns, hereafter: and ver. 24, 25.

{a thousand} That is, many. A certain number, for, an uncertain: as Ps. 50.10. ch. 3.17. Mic. 6.6. Amos 5.3.

{at a thousand silverlings} Heb. a thousand of silver. That is, so many shekels. For that is usually understood, where the coin or weight is not expressed; as 2 Sam. 18.11, 12. Matth. 26.15. The shekel, there being in weight and value, about our half-crown: the sum that such vineyards, being of the best sort, were yearly let for, came to about one hundred and twenty and five pounds. See Cant. 8.11. for they seem to shoot wide, who expound it of the small quantity of wine, and money for it, that vines should, in those times, yield; as if it were said, that the vines having not been pruned and dressed, as formerly, for fear of the enemy, should yield so little wine that no man would give above a shekel for the wine that any one of them should yield. See ch. 5.10. The verse following carries it the other way. And those Rabbins are yet wider, who refer this to Ezekiah's times, after Sennacherib's overthrow, when men by that good king's persuasion, giving themselves to the study of the law, and drinking but little wine, should neglect the dressing of their vines.

{shall be briers and thorns} Heb. for briars, and for thorns. A redundancy of speech. The like whereunto, see ver. 19. see also ver. 24. & 25. not that they should be set apart for such trash, as fields are, some for corn, some for pulse, and the like, ch. 28.25. being places appointed for them; but that through neglect they should be so overspread with them, as if they were for no other use, Prov. 24.32. See ch. 5.6.

V. 24. {With arrows, and with bows shall they come thither} Heb. with arrows, and with bow, (that is, with bow, and arrows. For it is a redundancy, such as ver. 23.) shall he come thither: that is, shall men come thither, as ch. 2.19. or, shall one come thither: for the verb is singular. So, she bare, for, one bare: or, was born, 2 Sam. 21.8. thither they shall go thither so weaponed, say some, because of the thickness and greatness of those thorny shrubs, to make their passage through, free, without hurt or annoyance, 2 Sam. 23.6, 7. but a bill, or woodhook were for that purpose fitter, than either bow, or shaft. To hunt, say others, such beasts as use to haunt places of that nature, for covert: and the bow indeed is one of the huntsman's chief weapons, Gen. 27.3. But this sorts not so well with the prophet's scope. Others say, they went so weaponed, for fear of the enemy, by reason whereof, they dare not stir abroad to visit their grounds, or look after their cattle; they went abroad, as those wrought, Neh. 4.17, 18. See Lam. 5.9. but neither does this seem here so probable. Others therefore say, to defend themselves against such either wild beasts, serpents, or other harmful creatures, as they might meet with lurking there; and this, the very next clause leads us to.

{because all the land shall become briers and thorns} The land shall be generally overgrown with them, ch. 32.13. as it is said of the slothful person, the whole surface of his field was overspread with the like, Prov. 24.31. and consequently, would be overrun also with, wild beasts, and other harmful creatures; as is usual with places, by inhabitants abandoned, and overgrown in such manner, Exod. 23.29. ch. 13.21. & 34.14. See the comminations, Gen. 3.18. Levit. 26.22.

{briers and thorns} Heb. briar, and thorn: as vine, v. 23. So ver. 23, 25.

V. 25. {And on all hills, that shall be digged with a mattock, there shall not come thither, the fear of briers and thorns} Some read the words, far otherwise, on this manner. As for all the hills, that were digged with the mattock, thou shalt not come thither, for fear of briars and thorns: in want of the preposition, as Mal. 2.5. and they conceive the prophet's meaning to be, that those hilly places, which had been before curiously kept, and digged for vineyards, orchards, or gardens, 1 King. 21.2. Luk. 13.8. should likewise be so overgrown with brambles, and briars, that no man should dare to enter upon them. But this agrees not with the latter part of the verse: for how should their cattle then be turned in thither? The most therefore follow the more received reading. Some understand it, of a change for the better: that the barren places on the hills, that before would yield nothing, without a great deal of hard labor and toil, should be free from those obstructions, and overspreading of such noxious shrubs, as infested other places; and becoming fertile, afford their cattle good pasture. And the Hebrew doctors run most this way. See before, on ver. 23. But this seems to cross the foregoing discourse, and the main scope of the prophet's speech. Others suppose it to have relation to those that were before said, not to venture out unweaponed, for fear of the enemy: that they should betake themselves to the mountains, that were likewise overgrown with bushes, and briars, as to places of more security: the enemies fear, overswaying the fear of any hurt, that from those thorny shrubs might accrue unto them, and by the hard labor of their hands, there, help themselves. Others again would have the meaning to be, that no place shall be shunned for fear of briars and brambles; albeit they should require never so much pains to rid them. Others, that men having betaken themselves thither, should so diligently grub up those hilly places, that there should be no fear of briar or bramble there; but that their cattle might safely go at large, and feed there, which for fear of the enemy, they dare not trust on the plain, Lam. 5.9. unto whose footing also, some attribute this immunity from briars and thorns, as treading them down, as fast as they came up. Others lastly, which seems to come nearest the prophet's mind, understand the words of such places on the hills, which the rich had fenced in for pleasure, or profit; that such fences being now cast down, and made away, they should lie open to cattle, as well great, as small.

{And on all hills} Or, And as for all those hills. The nominative put absolutely, as Ps. 11.4. & 10[unclear].30. or, And all hills. See further below.

{that shall be digged} As Luk. 13.8. or, hoed; which best answers the Latin here; both old, and later, and seems most agreeable to the Hebrew, See ch. 5.6. not ploughed; as the Greek renders it. For into such places was not the plow brought, nor there used, that the beasts might not trample on the loose earth, or the tender plants with their footing.

{that shall be} Or, that should be; or, had wont so to be, as Mal. 1.6. a son will honor his father, that is, should, or is wont so to do. That used not to be ploughed for grain, but to be digged, for planting of vines, or of trees, either for sight, or fruit, or, for the setting, and sowing of herbs and flowers, 1 King. 21.2. (to which purpose also, the hilly parts were much used, Jer. 3.2, 13. & 31.5.) and to be kept in due order afterward, from time to time, by weeding and hoeing.

{with the mattock} Or, spade, or hoe, an instrument used for weeding, and banking, and loosening the earth.

{there shall not come thither, the fear of briers and thorns} That which, as was before said, is understood by some, not of briars and thorns growing up in them, as v. 24. but of such thorny bushes, as had formerly served for hedge and fence about them, Ps. 62.3. ch. 5.2. Hos. 2.6. to keep cattle from breaking in to depasture the ground, and crop or browse upon the vines, and other plants therein; which being now broken down, there should be no fear of them, to hinder beasts from free entrance, to feed there at pleasure, ch. 5.5. Hos. 2.12. But the most expound them of the former, as v. 24. yet much differing in exposition of the place, one from another; whereunto, I shall add, and leave it to be considered of by the learned; whether the words so taken, the text may not be thus read, And on the hills that, had wont to be digged with mattock or spade, that no fear of briar or thorn, might come thither; shall a place also be for sending in of oxen, and the treading of lesser cattle. All the difficulty here lies in the defect of the particle, that, importing the end, or issue: the want whereof both in that language, is not unusual, as Ps. 10.4. ch. 5.11. & 10.12. Hos. 7.6. as also in the Greek of the New Testament, Rom. 8.29. 1 Cor. 1.8. Jam. 5.

{but they shall be for the sending forth of oxen, &c.} They shall all lie open for cattle of all sorts to graze upon, and trample down at pleasure.

{but they shall be} Heb. and it shall be, and, for, but, as ch. 6.13. & 29.13. or, shall also be, as Jer. 1.3. to wit, a place, which, though wanting, as 2 Sam. 7.1. 1 King. 18.12. some also put here into the text: or, without any such insertion, And those hills, &c. (that were so carefully fenced, and kept before that no cattle, little or great, could have access to them, nor briar or thorn appear in them; but it was presently weeded out) shall each of them be for, &c. a frame of speech, like that, ch. 6.10. of which, see there.

{for the sending forth} Or, sending in, as others render it. For sending out, or putting of beasts, to wit, there to feed freely, as in places lying open, and unkept; for cattle to graze on, (as, for briars and thorns, ver. 23.) as not reserved for any other use.

{of oxen} Heb. ox, as ch. 1.3. ver. 21. and so afterward here the like.

{and for the treading} Going to and fro, into any part of them, without let, or restraint.

{of lesser cattle} Of sheep, or goats. For the word comprehends either, Exod. 3.1. They shall range and graze freely, after their wonted manner, in those places from whence they and their owners had formerly been ejected and excluded, by the violent oppressions, and undue enclosures of the richer and greater sort, ch. 5.17.

CHAPTER 8

V. 1. {Moreover the Lord said, &c.} Here begins the sixth sermon, or prophecy, of Esay, in this book recorded; contained in the five chapters next ensuing, which make all but one continued discourse: and that of the same nature, and subject matter, for the most part, with that next before going, ch. 7. for it consists partly, of denunciation of judgments against Aram and Israel, and partly of a prediction of such evils and calamities, as should befall Judah by Assur, together with a mixture of such matter of comfort, as might support the faithful under the same, and give them ground of hopeful expectation of a gracious issue of them: but the former directed unto Ahaz, and his courtiers; this, directed, and in writing therefore publicly exposed, to the people.

{Moreover} Heb. And. But so also rendered, Jer. 3.1. & 33.1. by some other here, For, as ch. 9.11. & 64.4, 5. But because it is no prosecution of any former narration; but a relation of a new after-revelation, or vision: I suppose it should rather be rendered, Again: as Ezek. 16.1.

{the Lord said} Or, as some, hath said; as if it were a speech delivered at one and the same time with the former: but of that there is no likelihood.

{unto me} In a vision, or by special revelation. See ch. 1. ver. 1.

{Take thee} As Gen. 6.21. & 14.21. So, go thee, Gen. 12.1. and, Ask thee, ch. 7.11. see there.

{a roll} Or, a volume; that is, such a parcel of vellum, or paper; as being fitted for writing, and written in, might be rolled up, and unrolled, as occasion was to make use of it. See of such rolls, Jer. 36.2, 23. Rev. 6.14. Howbeit, when I say, vellum, or paper, my meaning is not, that the roll, which the prophet made use of, was either of vellum, that is, some kind of parchment, such as we now use; or of paper, such as we now commonly so term: for the invention of either of these, seems to be far later than Esay's days; before which the most common and general use for such purposes, as we now use those, was the strip of an Egyptian cane, or reed, which the Greeks and Latins call papyre, from whence our English word, paper; though our paper be of another matter and manner of making, than that was. See on ch. 19.7. by these terms therefore, I here mean, such materials then in use, as were correspondent to those now in use with us. Howbeit, the word here used, is by some questioned; whether it signifies such a roll, or no: And some would have it rendered, not a roll, but a patent, in allusion to that of the open instrument, Jer. 32.11. or, a page, because the Talmudists so term the marge of any writing, that is pure and unwritten: the reason is, say they, because the word here used, comes not from the word, that signifies to roll up, as that does, Jer. 36.2. but from one that signifies, to reveal, or, lay open: of which, see more on ch. 3.23. but the Hebrew doctors go the former way, and derive it from the same root with that other, from which, although it does not so regularly descend, yet it so falls out in that language, that oft-times words retain the signification, not of their own proper root, but of some other near unto it, in sound rather, than in sense. Nor does it hinder, but that it may well be styled, a roll, albeit, the words have no such proper notation, the use of such rolls being so common in those times, Ps. 40.7. Ezek. 2.9, 10. Others choose rather to render it, a table, ch. 30.8. Hab. 2.2. and their reason is, because he is willed to write, or engrave on it, with a style; which, say they, on parchment, or paper, is not done; but with a pen, or quill. And they suppose it therefore to have been a table of marble-stone, or of brass, or lead: or the like, Exod. 34.1. Job 19.24. Jer. 17.1. but the word may as well signify, a writer's pen, as a graver's tool, as hereafter shall be shown: and the word, write, not engrave, carries it rather to a book, or roll: than such a table as these talk of. Nor do we read, that the prophets did any of them engrave their sermons on such, nor do those places produced, prove it. See on ch. 30.8.

{a great roll} Because much matter to be written in it, and that in a fair and large letter. For this prophecy to be therein engrossed, was longer than ordinary: as that also which Jeremy by Baruch's hand, wrote in a great roll, being a draught of all his former prophecies, Jer. 36.2.

{and write} That being so written, and exposed to public view, it may the better be weighed, and the more seriously considered, as such things are generally deemed to be weighty, which are solemnly engrossed, as also, that being by means thereof, commonly read and known, the truth of the prophecy, upon the event thereof, might the more fully be cleared and confirmed; the prophet having, as it were, pawned his credit thereupon, Deut. 18.21, 22. Jer. 28.19. And lastly, that it might, as upon record, remain unto posterity, Deut. 31.19. Job 19.23. ch. 30.8. Jer. 32.10, 11, 14. Hab. 2.2, 3.

{in it} Heb. upon it; as we use to say, write upon parchment, or paper. Yet the phrase is elsewhere, to write in a roll, or a book, Job 19.23. Ps. 40.7. But the former particle is here rather used; because the latter follows prefixed unto the next word, taken instrumentally, as Job 19.24. Jer. 17.1.

{with a pen} Either of quill, cane, or reed. For such also were the pens, anciently in use. The word here is nowhere else found: but another word that answers it, signifies as well a scrivener's, or writer's pen, Ps. 46.1. Jer. 8.8. as a graver, or carver's tool, Exod. 32.4. Jer. 17.1. So may the word also, here found, be used for either. And here the rather for the former, for the reason above rendered.

{a man's pen} By this some of the Jewish doctors understand to be meant only, a material pen; so termed, in opposition to that imaginary pen, that he saw in the vision, like that razor that Ezekiel saw in the same manner, Ezek. 5.1. which was not a man's razor, no more than this a man's pen. But this is a mere groundless fancy. For it appears not, that either Isaiah, or Ezekiel had any such apparition representing that, as in some visible or imaginary form, that is here or there mentioned, but by a secret suggestion, or instinct, which was sufficient, an injunction to do the same: as when a man would have a scribe, or notary, to draw some instrument for him, he need not show him a pen, or paper, but give him instruction only, what he would have him to write. Others therefore understand it, not so much of the pen itself, as of the letter, or the style, as we also term it. Some of the letter, that it should not be written in some strange character, that few could read, as that doom passed upon Baltasar, Dan. 5.8, 15. but in a plain familiar letter, in an ordinary hand; such as any one might easily read; and that also so fair and large that it might be read aloof off, and without any long stay, Hab. 2.2. Some again of the style, to wit, that it should be conceived and delivered, not in an obscure, and dark enigmatical, or symbolical manner; as that few capacities should reach it; that part of it especially, concerning the matter of Ahaz his fear, the overthrow of his two potent adversaries, by the King of Assyria, and the scourging of him and his, afterward with the same rod. For they deserve no regard, who would have it meant to be so written, that no brutish party, but a man indeed, a man of wisdom and understanding, Ps. 37.17, 22. & 92.6. Prov. 30.2. Mic. 6.9. should be able to conceive it; as the number of a man, Rev. 13.18. The word Enosh, here used, (of which, see on ch. 2.9.) will not bear it. Nor does that seem so sound, which some have, who would understand it, neither of the letter, nor of the frame of speech, but of the subject matter of God's injunction; that it should be transacted, not according to the style of the Court of heaven, where there needs no more, than God's own will, for the passing of aught, Ps. 115.3. & 135.6. Dan. 4.35. Ephes. 1.11. but according to the style, or manner of proceeding in human courts, wherein witnesses are wont to be produced; and nothing done is firm, or of force, without them, Deut. 19.15. 2 Cor. 13.1. and so the prophet also carried the business, by God enjoined him, ver. 2. But that phrase of the style, of this, or that court, is of too late an edition; nor has it age enough to give authority to such an exposition.

{concerning Maher-shalal-hash-baz} Or, for Maher-shalal-hash-baz, as Ezek. 37.16. for Judah, and for Joseph. Or, as others, without either, only Maher-shalal-hash-baz, because the particle here used, is not afterward repeated, ver. 3. This latter way many, yea, the most run; supposing that there was nothing more written in this great roll, but these four words. Which, because it seems very improbable, they add, some of them, that it is called, a great roll, not from the bigness, or largeness of the volume, but because it was to contain great mysteries: and others of them, that princes' patents, though never so short, are wont to be engrossed in large paper, or parchment, and great letters. But not to insist on the forced construction of the one, and the unusualness of such brevity in the other: beside the improbability of the thing itself, it would not reach the main intent, and purpose of this divulging it in writing, when as scarce any one, the prophet himself excepted, would be able to understand what were thereby meant. The former, therefore, that render the particle, concerning, or, for, suppose this whole sermon, or prophecy, was to be engrossed in it; and that, as they conceive, after the usual manner of the prophets, who used to put their sermons in writing; and having so done, to affix them on some gate of the Temple: whence, after they had hung there certain days, the priests took them down, and so laid them up, if they were by them approved, and so they were laid up, and came to be preserved for posterity. Now what they say concerning this particular prophecy, is acknowledged. But what is affirmed concerning an ordinary custom herein, is groundless, and nothing probable. It appears not, that the prophets used commonly, by writing, and affixing them, in any public place, for the view of all, so to divulge them. The very places that they produce for proof of it; this, and ch. 30.8. & Hab. 2.2. rather intimate the contrary. For what need was there to give order for some special prophecies in this kind, if that were the ordinary dealing with all. Neither is it to be believed, that if most of the prophecies, both of Jeremy's, and divers others, had been so affixed, the priests, that then were, would have taken them in, and had such care of them; and not rather have pulled them down, and torn them in pieces; especially having so maliciously and eagerly persecuted the prophets, as false prophets, for delivering them by word of mouth, Jer. 20.1, 2. & 26.8, 11. & 29.26. This prophecy therefore, as some few other, was by a special command of God, thus written, and divulged; which, with other, the like, was not usual.

{concerning Maher-shalal-hash-baz} That is, concerning your son Maher-shalal-hash-baz; so to be named; for as yet he was not, but is by that name, here so styled, in way of anticipation; of which there are many the like examples in Scripture. See Gen. 12.18. with Gen. 28.19. & 13.10. with 9.22. & 33.17. Exod. 16.3. Josh. 7.24, 26. Judg. 15.19. The participle is used for of, or concerning, Gen. 20.13. Ps. 91.11. Howbeit a late learned writer would have it rendered here, as it most usually signifies, to him, or for him; as if the discourse written, were to be inscribed, and dedicated to him.

{Maher-shalal-hash-baz} These words are very variously rendered. Some in making speed to the spoil, he hasteneth the prey. Some, to make speed to spoil; (as Exod. 12.33.) and haste to prey. Some, to the speedy spoiler; make haste to prey. Some a speedy robber: an hasty spoiler; or, a speedy spoiler; and one that hasteneth to the prey. Some, make speed to spoil; hasten to prey. And they are as diversely understood. For (to let pass all other) some take them as a name intended, not for the prophet's son; but as the name Emmanuel, in the foregoing prophecy; for Christ, who at his coming in the flesh, seized on the strong man, that held possession of men's hearts before, and prevailing against him, as one stronger than he, 1 Joh. 4.4. dispossessed him, disarmed him, despoiled him, and divided his spoils, Luk. 11.21. Ephes. 4.8. Col. 2.15. and they would have them to be the words of God the Father, speaking unto the Son, as encouraging him thereunto. Somewhat like unto those, Ps. 2.8, 7. And this way, as by shoals, run the ancient Fathers, and most Popish Writers; and some few others also of no small note. But others, and so the most and the soundest, understand it, as having reference to the King of Assyria; as intimating what he should speedily do unto Israel and Syria: that which both the subject matter of the foregoing chapter, and so the sequel of the context here leads us unto, ver. 3, 4. Howbeit, I cannot subscribe to the curious nicety of those of them, that would divide the words into two branches; the one containing the inscription of an epistle, that the prophet should be enjoined to write unto the King of Assyria; as John to the seven churches of Asia, Rev. 1.11. the other of them, the epistle itself. To the speedy spoiler; there is the inscription. Make haste to prey; there the epistle itself. Nor to those that would make them to be distinct names, Maher-shalal, the one; and Hash-baz, the other.

V. 2. {And I took unto me faithful witnesses to record} Or, Then, as Gen. 18.10. & 32.21, 22. Or, wherefore, as Neh. 2.2. Jer. 1.17. & 6.11. & 7.16. Heb. I will cause to attest to me witnesses: the future for the preterimperfect: as Ps. 18.36, 37.

{faithful witnesses} That which some comment here, concerning witnesses, used in marriage contracts, as if the prophet were about taking him a new wife, is nothing to the purpose. And further yet do they stray, that would hence infer, that all here spoken, as those things also related, Hos. 1.2, 3. & 3.1. were done only in vision, as if the persons here mentioned, were intended to be witnesses of the prophet's companying with his wife. Witnesses were used by him, because the matter was of much importance, 2 Cor. 13.1. and faithful, or, firm witnesses; that is, persons of credit, in regard of their place and authority, and such, as no exception could be taken against; as if they should herein collude with the prophet.

{to record} Or, bear witness. Both of the name that the prophet imposed on his child, (which was usually done, at the time of circumcision, Luk. 1.59. & 2.21.) either being lately born; as some: or, as yet unborn; as others. (for so also before birth, some have been named, 1 King. 13.2. ch. 45.1. Mat. 1.21. Luk. 1.13.) And of the reason why that name was, by God, enjoined to be given him, see ver. 3. Though some so understand it, as if these men were called in to be present, at the prophet's affixing at the draught of his prophecy on the door of the Temple; or in some other public place, to bear witness of the same: which needed not, when, as his name, without question, was in that writing expressed, and annexed thereunto.

{Uriah the Priest} Here some move a question, how this Uriah should be termed, a faithful witness; when as he was a man unfaithful to God in his place, and complied with the king in his idolatrous courses, 2 King. 16.10, 11, 15, 16. But to this is answered. First, that a man may be a good witness, though he be not a good man. He may be firm to man, though he be not faithful to God. Secondly that the word firm, or, faithful, is not used to imply the approved goodness, or piety of the party mentioned; but their fitness for such a business, in regard of their esteem with man. Thirdly, that Uriah, for aught appears, might not, as yet, carry himself otherwise, than was befitting his place and profession; albeit, that afterward he revolted. Fourthly, some say, which yet I make some doubt of, that the prophet of purpose, knowing what manner of man he was, made choice of him for the one; because he would have witnesses of both sorts; thereby to intimate, that this prophecy was such, as neither good, nor bad should be able to contradict. Fifthly, that whether he were good or bad, or bore a show of that which indeed he was not; he might be very fit for this business, in regard of his interest with Ahaz, whom the same did so nearly concern.

{and Zachariah the son of Jeberechiah} Who this Zachariah should be, is uncertain. The Jewish doctors, according to their idle dotages, (whom yet some of ours also, herein, follow) tell us, as of Uriah, that prophesied under Jehojakim, Jer. 26.20. So of those two Zacharies, the one that prophesied under Joash, 2 Chr. 24.20. the other, that prophesied after the return from the captivity, Ezr. 5.1. Zach. 1.1. And that these are mentioned, as witnesses, because their prophecies, for the matter of them agreed much with this of Esay. And if it be objected, that the one of these was dead long before, 2 Chr. 24.21. the other two were, as yet, unborn. They would put this off, by affirming that all this was done but in a vision; and nothing therefore hinders, but that such might be induced as witnesses, who, at that time, were not in being. And those of ours, that herein concur with them, allege Moses, and Elias appearing with our Savior, at his transfiguration; as if that also were but some imaginary matter, Matth. 17.4. But leaving these frivolous surmises to their authors; there is no doubt to be made, but that, this Zachariah, as well as the former Uriah, was one that then lived. And it is deemed by many, (nor is it altogether improbable) that it was that Zachariah, whose daughter, Abi, or Abijah, was wife to Ahaz, who, by her, had Ezekiah, 2 King. 18.2. 2 Chr. 29.1. And this Zachariah, they suppose to be joined with Uriah; that by two of principal note, the one in the Ecclesiastical, the other in the civil state, this weighty matter might be attested. Others deem it to have been that Zachariah the prophet, that prophesied under Uzziah, a great part of his time; and is said to have been a man of understanding in the visions of God, 2 Chr. 26.5. and so the two witnesses might be a priest, and a prophet. But this I suppose to be the less probable; for that the holy story seems to imply, that this Zachariah deceased before the fall of Uzziah. Nor is there any ground for that which others guess, of one Zachariah a Levite, of some note, in Ezekiah's days, 2 Chr. 29.13. save that he lived in those times.

{Zachariah} Heb. Zecharjahu. For which the Greek, usually, has Zacharias, Luk. 1.5. We in English, commonly, Zachary. See ch. 1.1.

{the son of Jeberechiah} Heb. Jeberechjahu; as before, instead whereof, the Greek and old Latin read, Barachias: The latter, in likelihood, the rather, because they found Zachary the son of Barachias, mentioned, Matth. 23.35. However the names differ little, and with divers others, both father and son, might have the same names, as Joseph the son of Jacob, Gen. 30.25. and Matth. 1.16. and Zorovabel, the son of Salathiel, Matth. 1.12. & Luk. 3.27. for they seem not to be the same.

V. 3. {And I went unto, &c.} From hence some of our chief interpreters collect, and are somewhat stiff in it; that all that is here mentioned, was done in a vision. And some doubts and difficulties, indeed, arise from the words thus read; though not such, as may necessarily enforce, any such matter. But they may all be cut off, by reading the words thus, (which the Hebrew will well admit) For I had gone into, &c. As rendering a reason, or relating the occasion wherefore, or whereupon God should give him this charge, concerning his child that was to be named, to wit, because his wife was lately delivered of a son. So both the verb, and particle, are in construction alike used, Gen. 12.1. For the Lord had said unto Abraham.

{went unto} Or, had gone into; as some render it. A modest form of speech, expressing the marriage duty, very frequent in Scripture, Gen. 6.4. & 29.29. and the same more fully, as opening the ground of the phrase, Judg. 15.1. I will go to my wife, into the chamber; to wit, where man and wife use to be private. But the Hebrew word here used, signifies properly to approach; I approached, or, had approached unto, &c. and so it is used, Gen. 20.4. Lev. 18.6, 14. Ezek. 18.6.

{the Prophetess} That is, a virgin, say some, endued with the gift of prophecy, as Mary, Deborah, and Huldah are said to have been Prophetesses, Exod. 15.22. Judg. 4.4. 2 King. 22.14. groundlessly dreaming, that the prophet should wed him a new wife: and that this should be that virgin, the mother of Emmanuel, before mentioned, ch. 7.14. But the Prophetess here, is no other than the Prophet's wife: the same, in likelihood, by whom he had Shear-jashub before ch. 7.3. So it is observed, that in divers languages, the wives are styled by their husbands' offices, and dignities; as Duke, Duchess; Count, Countess; Mayor, Mayoress, &c.

{and she conceived} Or, had conceived: or, was with child. See on ch. 7.14.

{and bare a son} Or, had born a son. Was new delivered of a male-child, to wit, before ever he received this vision from God, or the charge was given him concerning the naming of the child, and the engrossing of the prophecy, intimated in that name, together with it.

{a son} The same, say some, mentioned, ch. 7.14. A fond conceit, better befitting Jews than Christians.

{Then said the Lord to me} That is, after the Prophetess was delivered of the child. Heb. And: but so it is rendered, also, ver. 2. And so also, Neh. 2.2. Job 13.22. & 40.3. Hos. 1.9. Yet it may be retained here, in its first and proper sense; as in the like, Hos. 1.4, 6.

{said} As ver. 1.

{Call his name} Call him; as ch. 7.14. Let this be the name whereby he shall be called; as Jer. 23.6. & 33.16.

{Maher-shalal-hash-baz} The Hebrews used oft-times to give names, as well to persons, as to places, consisting of divers words. So Gen. 16.13, 14. & 22.14. and 35.28. Judg. 6.32. 1 Chr. 1.20. & 3.19, 22. & 4.30, 31. Jer. 20.3. of the signification of this name, see on v. 1. Of the reason of imposing it, see ver. 4. Howbeit, they swerve far from the truth, and the intent of the prophet, that would have one and the same child have two names; Emmanuel, to intimate God's assistance of them, against those their two enemies, Rezin, and Pekah, ch. 7.1, 5. ver. 10. and Maher-shalal-hash-baz, to signify the rifling and ruining of them; and that speedily, by the King of Assyria, ver. 4. The name consists of two parts, both in divers words, but of the same sense, implying the same thing; and that by reduplication thereof, to intimate the infallibility of it, and the nearness of its approach: as Gen. 41.32.

V. 4. {For before the child shall have knowledge, to cry, My Father, and My Mother, &c.} In this verse is the reason given, why God would have the child so called; to wit, thereby to intimate the speedy direption and destruction of those two kings, and their chief cities, by the forces and followers of the King of Assyria.

{the child} This child, that is lately now born, and so named: not Christ, as some; nor a child, that is any child indefinitely, as others. See ch. 7.16.

{shall have knowledge} Heb. shall know; or, shall be able. So is the word of knowing, oft taken: as ch. 56.11. Jer. 6.15.

{to cry} Or, to call, as v. 3.

{My father, and my mother} Or, My father, or my mother: either of both, as Exod. 21.15. He that smites his father, and his mother, for, father, or mother: and children begin, usually, to call mother first; because most frequent about them in that age; and the children therefore most familiar with them. The meaning is, before the child shall be able to speak, and to distinguish his parents from strangers. And this seems a shorter time, than that, ch. 7.16. before the child know to refuse evil, and choose good. For children are sooner of ability to speak some few familiar words; than of discretion, to understand what belongs to good and evil: and the reason of the divers form of speech used, concerning either, is; because the one, to wit, Shear-jashub, might then be some two, or three year old: whereas Maher-shalal-hash-baz, was but newly now born; and yet might be as soon able to speak, as the other might be to conceive difference between good and evil. See further on ch. 7.16.

{The riches of Damascus and the spoil of Samaria shall be taken away} The two kingdoms of Israel and Syria, shall be stripped and spoiled of their wealth, and treasure, by the King of Assyria.

{the riches of Damascus} The head city of Syria, ch. 7.8. and a place of great wealth: or, as others, the power of Damascus. The word signifies either; and riches are one principal thing, wherein the strength of a state consists.

{and the spoil of Samaria} The head city of Israel, ch. 7.9.

{the spoil} Not the people. For he speaks rather of a direption, in the child's name intimated, done by Tiglath-Pileser, under Pekah, 2 King. 15.29. than of an utter depopulation, made by Salmaneser, under Hoshea, 2 King. 17.6, 14. though some people also were in that former invasion captived.

{shall be taken away} Heb. he shall take away, or, one shall take away. The verb being taken indefinitely, or impersonally, (the form of speech, see on ch. 2.19.) and therefore well here rendered.

{before the King of Assyria} As conquerors are wont to send their rich spoils oft-times, into their own country before them, to give notice of their victories and surprisals, to their people; or to cause them, as the usual manner of the Romans was, to be carried before their stately chariots in triumph: yet some would have it to be a defective speech, and render the words thus; he that is, or stands, before the Kings of Assyria; that is, his officers, ministers, or attendants, (for so are men said to be, or to stand before the face of them whom they serve, or attend on, 1 Sam. 16.16. 1 King. 1.2. & 10.8. & 17.1.) shall carry away. But the former seems the more familiar.

V. 5. {The Lord spake, also unto me again, saying} Heb. And the Lord further added to speak unto me, as ch. 7.10. Here begins a second part of this chapter. Wherein, as in the latter part of the former, from ver. 17. he foretells what evils should befall the land, both of Israel and Judah; from the King of Assyria, on the one, for their scorn, and contempt of their brethren, and confederating with the Assyrians, to work their overthrow; on the other, for their distrusting of God, and relying upon the Assyrians, by whom they should also suffer; withal, admonishing the godly among them, to be cautious, and to rest upon God alone, and his Word, who had promised to secure them in those calamitous times.

V. 6. {Forasmuch as this people, &c.} Who the people there spoken of, should be, is very doubtful. Some understand thereby, the people of Judah, or a great part of them, who considering how low their state was brought, and distrusting those weak provisions, as they esteemed them, that their chief city had to maintain a siege against two such potent princes, as were combined together against them, desired to have one of those two to govern them; or that Son of Tabeel before mentioned, ch. 7.6. to be set over them; and had underhand, some treacherous compliance with them, to that purpose. So the Hebrew doctors, whom also many of ours follow. But of this we find little ground, either in the sacred story, or elsewhere, in this prophecy. Others therefore, rather suppose the people mentioned, to be the people of Israel; who slighted, and set light by the kingdom of Judah, as having been by the incursions both of the Syrians and themselves, so exceedingly impaired, and by Rezin and Pekah now joined in one, made full account to make full conquest of it, ch. 7.6. For, as for those that interpret it, of the Jewish people in general, that not contenting themselves with God's promised protection, rested upon the Assyrian: they are enforced, for the making good of this their interpretation (wherein, few, or none follow them) to offer overmuch force to the text.

{this people} Spoken, as in contempt of them, who so scorned and contemned God's people, as not desiring once to name them. See the like of the other, ch. 6.9.

{refuse} Or, rather, despise, contemn: For in that, or the like sense, is the word here used, constantly taken. The word of refusing, though coming near to it, does in a letter differ from it.

{the waters of Shiloah} A fountain called also Gihon, 1 King. 1.33. issuing forth from the foot of mount Sion; and yielding a rivulet, that watered the lower city, Ps. 46.4. Neh. 3.15. Joh. 9.7. See ch. 7.2. Put here, as some, for the house of David, now at a low ebb; or rather, for such defense, as Jerusalem, and the state of Judah then had. Which they slighted and scorned, as if they had nothing but such a sorry rivulet, as that was, to strengthen and secure their head city; not considering the power of God, by such weak means, though no other were able to protect it. See ch. 33.21. albeit, I suppose they wander wide, that would have Siloah here put for God's protection itself.

{that run softly} Spoken, in way of opposition, to great rivers, that run with a strong torrent, and stiff stream. This rivulet, or the waters issuing from this fountain, are therefore deemed to run slowly, or softly, partly, because the current was not great; and partly; because in its own course it went not straight forward; but with many windings to and fro, in manner of a serpent, that moves slowly, and slyly, creeping, and crooking, ch. 27.1. supposed therefore by some, to be termed, the dragon's well, Neh. 2.13.

{and rejoice in Rezin, and Remaliah's son} This, some expound of those malcontents, in the Jewish State, that desired, and would gladly be under another government, either Rezin's, or Pekah's, or, of both jointly. Others, of those, to the Jews ill affected in Israel, that vaunted much of, and promised themselves great matters from the conjunction of those two kings, ch. 7.1. and rejoiced greatly in their successes. The Hebrew, word for word, runs thus, and joy is with Rezin, and the son of Remaliah, or Remaljahu: as also, ch. 7.4. which some fill up, as if it were a defective speech, on this manner, and joy, is to them, of fighting with Rezin, &c. as if he had said, they rejoice, or would fain be fighting with Rezin, and Pekah; relying on the aid they looked for, from the King of Assyria: by whose help they doubted not, but to be able to bicker with, and beat them both. But this exposition, as before was said, offers too much violence to the context. The meaning therefore is, rather, that Rezin and Pekah, as they joined together against Judah; so it was matter of much joy to them, to see it so weakened: as thereby conceiving undoubted hope, to prevail, at pleasure, against it. See ch. 7.7, 8. And this exposition is most agreeable to the tenor both of this, and the former chapter.

{rejoice} Or, joy is. The noun seems rather to be used, than the verb, to make it sound like the former word of contempt. For with such similitude and nearness of sounds, in terms especially of divers, or adverse notions, our prophet seems to have been much delighted; and they have an elegancy in them. See ch. 3.24. & 5.7.

{Remaliah's son} So still the prophet in contempt styles him, as one unworthy to be named, or termed king of Israel, being sprung from base parentage, and having by murder got the crown. See ch. 7.4.

V. 7. {Now therefore} Heb. And as therefore; or, in like manner. For a retaliation is implied; as they intend, and desire, to be eftsoon doing with Judah: so by a stronger one, than either Judah, or themselves, shall they be dealt with.

{behold} Look for it, and that soon, and suddenly; though you neither expect, nor will easily believe it; yet it shall both surely and speedily be accomplished. See ch. 3.1. & 5.26.

{the Lord bringeth up} Heb. is making to ascend, or, bringing; as Jer. 3.7. and, is taking away, ch. 3.1. he is even about to do it; it will, out of hand, begin to be done. See v. 4.

{bringeth up} Spoken, say some, of the Jewish doctors especially, who would have their land to be the navel of the whole earth, (abusing to that purpose, a passage, in Ps. 72.12. Ezek. 38.12. and the highest land in the world) in regard of the situation of the country of Assyria, in relation to the holy land, as lying far lower than it. See ch. 7.1. but it seems rather, to have respect to the rising of some great rivers, surrounding the lower grounds. See on Jer. 49.19.

{upon them} Or, over them. The people before spoken of, ver. 6. not those of Judah, (for of them afterwards, ver. 8.) but of Israel, on whom this storm first fell; and were in the first place overwhelmed with it, 2 King. 15.29. & 17.3. See ch. 7.20. It is here opposed to Shiloah, a small rivulet, running quietly, without much noise, or strong stream, ver. 6. which they therefore set light by, as unable either to do any hurt to their land, or to impeach them in their passage and approaches to Jerusalem: instead whereof, God would send in upon them a great river, such an one as had water store, and ran with a swift and a strong current, which used to break through, or swell over his banks, and so surround the land near unto it.

{even the King of Assyria} See ch. 7.17. The King of Assyria shall break in upon them; not like the waters of Shiloah; but like the streams of Euphrates, his own country river. So are mighty commanders with their forces invading of some land, resembled oft to rivers breaking in upon the lower grounds. See ch. 28.2. & 49.19. Jer. 50.44. Dan. 11.22.

{and all his glory} Or, with all his glory; as ch. 5.14. His armies, or forces, consisting of valiant soldiers; and led by brave captains and commanders, ch. 10.16. in whom, he much gloried, and of whom he so much vaunted, ch. 16.8. & 36.9. & 37.25. and that made a glorious show generally, in the eyes of the people; because by them, he subdued so many countries, ch. 20.9, 10, 13, 14. and 30.18, 20. & 37.11, 12, 13, 18.

{and he shall} That is, the King of Assyria shall; or, as others, it shall, to wit, the river before mentioned, the Assyrian's followers, and forces: because in that metaphor the prophet proceeds.

{shall come up} As before; the Lord is bringing up. See there.

{over all his channels} Whereby most understand all the valleys, or lower parts of the land, invaded by the Assyrian, and surrounded by him. But whether they take the word to signify channels, as some; or streams, or rivers, or, streams of rivers, as others; from Ps. 78.15. & 42.1. & 126.4. It seems no very fit, or handsome expression, to represent the direption, or destruction of a land, or state, by overflowing, or (if I may so say) drowning of streams, or rivers: (which may rather be deemed an increasing, and enlarging of them) or, of channels, and watercourses, which is rather a filling them, and supplying them, if they were empty, of what they wanted before. Some few other therefore understand it of the great river Euphrates its own channels; for it divided itself into divers branches, and ran consequently, in many channels, or streams. But then to say, that a river should come up over his own channels, seems as improper a phrase, as a resemblance of the former. The reading therefore would be altered, and the words rendered, either, with all his streams, as the particle is used, Exod. 35.22. where the words are, the men with the women: and Job 38.32. Arcturus with his sons: or, from off all his channels: with supply of a particle, sometime deficient, and left to be supplied; as Gen. 4.1. I have gotten a son from the Lord: and Ps. 81.5. when he went forth from the land of Egypt. The defective form of speech, the prophet seems the rather here to have used: that there might be the more exact correspondence between the two members of this latter clause. The meaning is, that the King of Assur should bring all the forces he could make, along with him; as before it was said, he should come with all his glory: or, rather, should take people, (compared to waters, Rev. 17.15.) to serve him in this expedition, out of all parts of his dominion, which branched itself out into many countries; as Euphrates itself also into many channels and streams.

{and go} Heb. walk: as Ps. 104.26. there walk the ships.

{over all his banks} His own banks, as Josh. 3.15. & 4.18. & 12.25. to wit, those of the river before mentioned. For they seem much mistaken, who apply this also, as the former, to the land, whether of Israel, or Judah, invaded; and by banks, understand high places, fortresses, and fenced cities, that should no more escape the Assyrian forces, than lower, lesser, and less fortified places, 2 King. 15.29. & 17.16. & 18.10, 13. nor do they seem to understand the prophet aright, who by surrounding of banks, suppose breach of oaths and covenants, to be meant; though that be true in the story, 2 King. 18.14, 17. ch. 33.7. but it seems not so fit here.

V. 8. {And he shall pass through Judah} Or, it (to wit, this flood; v. 8.) shall pass through also (as ver. 5.) unto, or, into Judah: as Num. 16.21. The King of Assyria having subdued Israel, the ten Tribes, shall make his way by them so subdued, and pierce through, as a stiff torrent, with full stream, into the land of Judah. See 2 King. 18.10, 11, 13. and of the Chaldees, Hab. 1.11.

{he shall overflow, and go over} Heb. it overfloweth, and passeth over, or, through. It swells, and goes on, carrying all away before it, and rising higher and higher. See the same form of speech, ch. 28.15, 18. Dan. 11.10, 40. Some would have the former word of passing, and this here, though divers terms, to intend the same thing. Others distinguish them over-nicely. The difference, I suppose, in the use of them, is no other than this, that the one denotes the enemy's passage to, and entrance into Judea; the other his progress, in the conquest of it.

{he shall reach even to the neck} Or, it shall; to wit, the inundation. So ch. 38.28. an overflowing stream, reaching to the midst of the neck: And the like, Hab. 3.13. It is a metaphor, say some, taken from those that go into the water by degrees, first up to the knees, then to the waist, and so on, till they have gone up to the neck. But it is rather taken from those, whom waters breaking in upon, in a deluge, rise and swell so high with them, that they can hardly keep head above water. The meaning is, that all Judah should be in danger of being utterly lost: as the whole body is in danger to be drowned, when the water comes up so near the head. Thus it was under Ezekiah; when Sennacherib having surrounded the whole land almost, even to the wall of Jerusalem, their head city, (see Jer. 34.7.) and surprised the most of their cities, did much distress it; and had, questionless, carried it; had not God vouchsafed them an unexpected, and extraordinary deliverance, ch. 36.1, 2, 12. & 37.3, 35, 36.

{and the stretching out of his wings shall fill the breadth of thy land} Or, as some, and it shall be, that the extensions of his wings shall fill the breadth of thy land. So they render it, because the verb is singular, the noun plural. But the Hebrew will well bear another construction; to wit, The fullness of the breadth of thy land, shall be the extension of his wings; as ch. 6.3. the fullness of the whole land, or, earth, is, or shall be, his glory; or, inserting one particle, which the former place also will well admit; The fullness of the breadth (that is, the full breadth) of thy land, shall be for the stretchings out of his wings: The meaning is, that the Assyrian troops should overspread the whole land from the one side to the other; like a mighty river, or vast sea, that not breaking in, at some gap, or narrow breach, in the sea-walls, or dams, but with full breadth, all along at once, surrounding its whole banks, does with a joint stream rush on, as it passes forward, overwhelming the whole breadth of the country before it. See ch. 9.15. & 11.14. and of the Chaldee forces the like, Hab. 1.6.

{the stretchings-out of his wings} Some suppose that the prophet here passes to a new similitude; whereby he describes further, the Assyrian invasion, as resembling the King of Assyria by some mighty eagle, that spreads his wings over the prey, that he either intends to seize on, or has already surprised. And it is true, that great kings going forth with great armies, are oft compared to such, Jer. 48.40. & 49.22. Ezek. 17.3, 7. and it is likewise acknowledged, that military troops, or companies, as well of foot, as of horse, are here termed wings, in allusion to the wings of fowls, the larger sort of them especially, which in some sort, they resemble; though the word be otherwise taken in that other place, ch. 18.1. which some of them here produce for it. But it follows not thence, that the prophet's intent here is, to compare the Assyrian king, to some mighty fowl of prey, because he calls his troops, wings; no more than Daniel had to decipher Antiochus, as some vast giant, when he calls the forces, that stood on his side, and fought for him, arms, Dan. 11.31. They only express the companies of either, by a common figurative term, whereby such are wont to be designated.

{O Immanuel} The prophet here turns his speech to Christ, whose land the country of Judah is said to be, because he had a more special interest in it, as being not to be born only in it, but to sit on David's throne, sometime King of it, Jer. 30.9. Ezek. 34.23. & 37.29. Luk. 1.32. & 2.11. as also wherein he had the royal seat of his kingdom, his church at present, Ps. 2.6. which by his power therefore was to be protected, relieved under, and delivered out of this great danger and grievous distress, v. 10, 14. Of the name itself, and the person so named, together with the notation of it, and reason thereof rendered, See ch. 7.14.

V. 9. {Associate yourselves, O ye people} Having made mention of Emmanuel, now as confident of his assistance, he heartens, and encourages the faithful to depend upon him, with hopeful expectation of security and protection from him, amidst those common calamities; and a comfortable issue of them in his due time. To which purpose, also, he makes entrance into this part of his sermon, by turning his speech to their adversaries, that conspired, and plotted together against them, willing them, as in way of derision, to proceed as unanimously, as politically, and as powerfully, in their combinations, consultations, and preparations, as they could; but withal, assuring them, that all their associations, should be dissolved, their counsels frustrated, and their attempts returned back upon themselves, to their own ruin and confusion. See the like, Ps. 37.12, 15. Mic. 4.11, 13. ch. 45.11, 12. & 54.15, 17.

{Associate yourselves} So the Chaldee, and some of the Jewish teachers, and so the old Latin. For the Greek read γνῶτε; by mistake of a letter, wherein oft they have slipped. Yet most of the Hebrew doctors render it, either break, or, Break yourselves, be broken. Whom some of ours also follow, because it is of the same form with that, Ps. 2.9. ch. 24.19. But it is well known, that verbs of near affinity for letter and sound, though divers in notion, do in the holy language oft interchange forms. And so it is here; for the word that signifies to associate, Prov. 24.22. & 19.3. having some affinity in sound, with that which signifies, to break asunder; as may appear, where they are both found together; Prov. 13.20, which sometime borrows forms from this, which are not regularly its own. Thus, which they that stumble hereat, might have found; not here alone, but elsewhere, Prov. 18.24. Those, the prophet intends, as well that had now combined themselves, under those two kings of Israel and Syria, ch. 7.1, 2: as also that joined themselves unto Sennacherib, in the invasion of Judah, ch. 36.1; & 10.8.

{O ye people} Heb. Peoples, in the plural; as chap. 10.13, 14. & 11.10. For there were two peoples, that conspired together: Syrians, and Israelites, against Judah under Ahaz, ch. 7.2. and the army consisted of divers nations, that Sennacherib led against them under Ezekiah, ch. 7.18.

{and} Or, but: as ch. 7.12.

{and ye shall be broken in pieces} As Jer. 50.2. Heb. and be broken in pieces. So, and live and dwell. For, and you, or, ye shall live, and dwell, Gen. 42.18. Psal. 37.27. Jer. 25.5; for the imperative is oft put for the future; as on the other side, the future for the imperative, ch. 6.9. Deut. 5.17, 20. All shall turn to your ruin. See this fulfilled, ch. 37.36, 37.

{and give ear all ye of far countries} Heb. all the remote persons, or, parts, of the earth. Listen, says he, and take notice of what I say, ch. 33.13: as giving warning to those foreign people afar off, to take heed what they did, in adjoining themselves to those that invaded God's people, lest they perish all together with them: though some understand it, as the former: spoken in way of derision; like that, to the youngsters, Eccl. 11.9. as if the prophet should say, hearken to the King of Assyria, inviting you to join with him; and prepare yourselves so to do, if you desire your own destruction.

{gird yourselves} Arm yourselves; fit, and address yourselves, for warlike expedition; as Ezek. 38.7. alluding to the use of the military belt, of which, see as ch. 3.27. so 2 Sam. 22.40; 1 King. 20.11, Psal. 18.32. ch. 45.5.

{and ye shall be broken in pieces} Heb. and be broken in pieces; as before. And there is an emphasis in that form of speech, implying, that the one would instantly and inevitably follow upon the other. Yea, that by doing the one, they should be sure to bring upon themselves the other.

{gird yourselves, and ye shall be broken in pieces} It is thrice repeated, to work it the deeper into the minds and hearts of those that should hear, or read it, and to give the stronger assurance of it. See ver. 4. ch. 7.17. So Psal. 96.13 and 98.7.

V. 10. {Take counsel together} Heb. consult a consultation; to wit, about invading Judah, and surprising Jerusalem, as they did, ch. 7.5, 6. So Psal. 38.3.

{and it shall come to nought} God bringeth to nought the counsel of the nations, Psal. 33.10. and the devices of the crafty, Job 5.12.

{speak a word} Conclude somewhat, determine a thing, resolve upon aught, what you please: a word; for, a thing: as Job 22.28. thou shalt decree a word, or, a thing, and it shall stand; but contrariwise here.

{and} Or, but; as ver. 9.

{it shall not stand} See ch. 7.7. You shall not be able, by all the power you can make, or policy you can use, to prevail against those whom God protects, Psal. 62.3, 4. & 64.5, 8.

{for God is with us} And if God be with us, and for us, what need we care, who be against us? yea, who can so oppose us, as to prevail against us? Rom. 8.31. they must prevail first against him, before they can prevail against us, 2 King. 6.17. & 2 Chron. 32.7, 8. Zech. 2.5. 1 John 4.4. he alludes to the name of Emmanuel, ch. 7.14. and declares in part, what it imports; and promises, in regard of God's people, God's constant presence with them, to assist and protect them against all oppositions and assaults. Psal. 125.1, 2. Yet I cannot assent to those, that render it, because Emmanuel's land it is; though that be said, ver. 8. But it is not necessarily therefore repeated here.

V. 11. {For the Lord spake thus to me} The prophet proceeds to confirm the godly party, against such groundless fears, as the distrustful sort of them were surprised with; and exhorted them, from taking such courses, as they did; and that by relating to them, what charge God, in a more serious and solemn manner, than ordinary, had to this purpose, delivered to him.

{For} A confirmation of what he had before delivered, concerning the issue of those counsels and courses, that the adversaries of God's people should take against them, ver. 9, 10.

{with a strong hand} The near shape of two letters in the Hebrew, has as elsewhere oft, so here, bred a diverse reading, but such, as alters not the sense. Some reading the text, as with, some without that note of similitude. Where, by hand, the Jewish doctors, whom most of ours follow, understand the Spirit of Prophecy, according to that, the hand of God was upon me, Ezek. 1.3. & 3.14, 22. as if he had said, the hand of God made a strong impression upon me, what time he gave this in charge. Added, here, both to give fuller assurance of what he was to deliver from God to them: and to make his words carry the more weight with them. The words are in Hebrew, with strength of hand, as Dan. 11.2, or, as some render it, by apprehension of hand. That is, taking and holding me by the hand, to confirm and strengthen me, as 1 Sam. 23.16. ch. 45.1 & 51.18. Psal. 73.23. Or, taking me by the hand, to cause me to mark what he should say to me; or, taking me by the hand, and drawing me near to him, as men use to do those, whom they have some secret to impart unto, or are to have some special conference with, Act. 23.19: or laying hand on me, as a schoolmaster on his scholar, that would fain be gone from him; and by force, as it were, (as Ezek. 34.4. detaining me with him; and restraining me from such courses, as the people of these times commonly took: according to which last, there should be a trajection in the words, thus to be read; and, or, when, with a strong hand, he curbed me; or, kept me in. And of such trajections we have indeed some examples in the Scripture, 2 King. 2.14. Job 23.12. Prov. 23.24. & 24.27. but it fits not so well here; and the pauses oppose it.

{and instructed me} Or, when he instructed me, and, for when; as ch. 43.12. Jer. 34.1.

{instructed me} The word signifies properly, to chastise, as Psal. 118.18. and because the end of correction is instruction, Psal. 35.11 & 94.12. Prov. 29.15. in the next place, to instruct, Prov. 31.1. ch. 28.26, here; as some would have it, to [couch], or keep within compass, I should rather render it, by instructing warned me. A form of speech somewhat like those, noted on, ch. 1.4. alienated backward. The meaning is, by informing me of the issue of such courses, he warned me, both to refrain them myself; and to teach other so to do.

{that I should not walk in the way of this people, saying} Heb. from walking: as 1 Sam. 30.21. 2 Chr. 25.13. Lam. 4.18. That I should not take such courses, as they did, concerning the safeguarding, and securing of themselves against those two kings that came to invade them. See Jer. 10.2.

{this people} The people of Jerusalem, so affected, as was Ahaz their Sovereign, ch. 7.2, 12, 13.

V. 12. {Say ye not, A confederacy, to all them to whom this people shall say, A confederacy} He declares here more expressly, what the people's way was, that he would have them to avoid. Do not you, nor the other faithful that follow you, enter into any such confederacy with the Assyrian, or any other foreign force, as the main body of this people, therein following their heads, do; for the securing of yourselves. Such confederacies never proved successful to God's people; 2 Chr. 16.2, 3, 9. & 28.16, 20. ch. 20.6. & 30.4, 5. Jer. 2.33, 37. Yet some of note expound this of the confederacy of Israel, and Syria, against them; the fear whereof so much possessed their minds, that there was nothing else in their mouths, but a conspiracy, a conspiracy. Two great and powerful kings and states have conspired together against us, and they will utterly ruin us: and this they suppose confirmed, by the words next ensuing. But neither do the words of the text itself so well bear this exposition; nor those following necessarily infer it.

{Say ye not a confederacy} Heb. Ye shall not say; as, This shall ye say for, thus say, ch. 30.4. & 37.10: say not a confederacy; that is, Think not on a confederacy (as Exod. 2.14. dost thou say, that is, think? to slay me: and 2 Sam. 21.16, he said (that is, thought) to smite David, or, Say not a confederacy, for, make no confederacy: as Psal. 35.3. Say to my soul, (or to me, as Psal. 3.2.) I am thy salvation, that is, save me: and, Say to wisdom, Thou art my sister; for, make wisdom your sister, Prov. 7.4. and saying to a stock, Thou art my father; for, making a stock your father, Jer. 2.27.

{to all them to whom} Or, of; as Psal. 145.18. Joel 2.32. Rom. 10.13. as if he had said, do not follow this people in their unsteady courses, seeking to link themselves in league, one while with one, and another while with another, Jer. 2.18, 36. make not a confederacy with so many as they do; or rather, to any of these: as Job 1.11. touch any thing, or, aught, that he hath, and Ezek. 18.13. hath done any of these. For so those places would both be rendered; make no such league with any of those, Assyrian, Syrian, Egyptian, or other, whom this people combine with.

{to them} Or, concerning them: and so, to whom, concerning whom; as Psal. 91.11. Esth. 3.2.

{to whom} Intending, say some, the Syrians and Israelites, whom they most exceedingly feared, and many desired to join with, (see on ver. 6.) or, the Assyrians rather principally, (though not waiving any other, that they might look after) whom, for fear of those so combined, they sought to for succor; 2 King. 16.7.

{neither fear ye their fear} Fear not those, whom they fear. Stand not in such fear of those two kings, as they do, ch. 7.2. Jer. 10.2.

{their fear} Taken here subjectively, for the fear, wherewith they fear: but by the apostle Peter alluding unto this place effectively, for that fear, wherewith they affright, 1 Pet. 3.14.

{nor be afraid} Be not frightened, or terrified. The word signifies such a fright, as causes a concussion; makes one so to shake and quake, every joint of him, as if he should fall asunder. The word is used, ch. 2.19, 21. See a pattern of it, Dan. 5.6. and in this people, ch. 7.2. the words are doubled, the more to hearten and encourage; as Deut. 1.29. Josh. 1.9. 1 Pet. 4.14. ch. 7.4. And because this latter seems to import more than the former, some would have it rendered, not, nor, as most versions have it; but much less be so affrighted, as this people are, ch. 7.2.

V. 13. {Sanctify the Lord of hosts himself} Heb. the Lord of Hosts him sanctify. It is a speech redundant; but yet not without some emphasis: like that of our Savior in the like case, Luk. 12.5. fear him, that hath power to cast into hell: fear him. As our Savior there, and Matth. 10.28. so the prophet here having showed, whom they should not fear, does now further advise, and admonish, them whom they should fear.

{sanctify} Glorify, give honor to him, by fearing him, and not man, against whom he promises to secure you, by trusting in him, and not seeking to such for safety, as are not able to help or save you, Psal. 60.11. by yielding yourselves wholly into his hands, to be swayed and disposed of, as he shall see good. So Levit. 10.3. Numb. 20.12. and 27.14. Deut. 32.51. Ezek. 20.40, 41. and 36.23, 27.

{sanctify} As magnify, Psal. 34.3. not to make holy, or great, but to acknowledge, or make known, that we deem and esteem such. So 1 Pet. 3.15.

{the Lord of Hosts} See ch. 1.9. Some here more specially apply it to Emmanuel, or Christ, called the Prince, that is, principal captain, or commander in chief of the Lord's host, Josh. 5.14.

{and let him be your fear} He shows more particularly, how they should sanctify God, by fearing God, and not man: Or God, rather than man, ch. 51.12, 13. by fearing none so, as God; nothing in comparison of God: by making him ever the chief, in some kind, the only object of their fear: by fearing nothing, that he forbids them to fear, when the fear of him drowns all other fears. Fear not those two great kings; but fear him that is above them both. See 2 King. 6.16. 2 Chr. 32.7, 8.

{your fear} The object of your fear, the party whom you fear; and so in the next branch; thus: Jacob sware by the fear of his father Isaac; that is, by that God, whom his father Isaac feared, Gen. 31.53.

{and let him be your dread} The word answers that other, verse 12. and signifies, properly, one that terrifieth, or affrights: and the sentence is repeated, for the more emphasis and stronger encouragement, as there; so ver. 3, 9, 10.

V. 14. {And he shall be for a sanctuary} The issue of this their fear of God; and their confidence in him.

{And} Or, Then; as ver. 3. and so the Greek expresses it, if ye trust in him.

{he shall be} To wit, unto you. A defect of the pronoun; as ch. 1.15, & 3.10.

{for a sanctuary} The word here used, say some, signifies, both sanctification, and sanctuary. And they render it here, therefore, following the Greek, in the former way, as they do another also near of kin to it, Psal. 114.2. Judah was his sanctification. So here, He will be for sanctification, or, He will be your sanctification, as he says elsewhere, that He will honor them, that honor him, 1 Sam. 2.30. so he will sanctify them, if they sanctify him. But albeit, that word used in the Psalm, signify as well sanctification, or holiness rather, as a sanctuary, or holy place; and in this latter way also, some render that in the Psalm, Judah was his sanctuary: Yet the word here used, never signifies other, than as our English renders it, He will be for a sanctuary, that is, a sacred and inviolable place of retreat, and refuge, whereunto they may freely resort, and wherein they may safely, and quietly repose themselves amidst all commotions and combustions whatsoever, and have therefore no cause of fear. So, Ezek. 11.16. I will be as a little sanctuary to them, in the countries where they come. See ch. 4.5, 6. Psal. 46.1, 2. Prov. 18.10. See also ch. 62.18. where both words, above mentioned, are found together. Howbeit, true it is, that a sanctuary implies, as well sanctification, as salvation; as well sanctity, as safety. Nor are these ever severed the one from the other. Rom. 6.22. 2 Thess. 2.13. Rev. 20.6. See ch. 4.3, 5, 6. & 6.13.

{but for a stone of stumbling, and for a rock of offence} Having showed what God will be to the godly, to wit, a sanctuary, strong house, or temple of stone, surely founded upon a rock: which whoso trusts to, need not fear, ch. 28.16. he now proceeds to show what he will be to the wicked and ungodly, both in Judah and Israel, that refuse to be ruled by him, and to rely on him, he will be as a stone in their way, for them to stumble at, to their mischief and overthrow, as a snare to catch them, to their destruction.

{but} Heb. and, as ver. 9, 10.

{for a stone} That is, as a stone, or, like a stone, or simply, a stone; as Ezek. 44.12. They were for a stumbling block: instead whereof, chap. 7.19. It was a stumbling block. So afterward, for a snare, as Josh. 23.13. They shall be for a snare, instead whereof, Hos. 5.1. Ye have been a snare.

{a stone of stumbling} Heb. a stone of striking, smiting. Such as lying in the way, the foot may smite or strike against, and a man receive some hurt and harm, some maim or mischief thereby, Psal. 91.12. Prov. 3.23. forbidden therefore to be laid in the blind man's way, Levit. 19.14. and commanded to be removed out of the way of God's people, ch. 57.14. See Jer. 6.21.

{a rock of offence} Not a bare stumbling stone, or, block, only such an one, as a man, yet discovering, may make some shift, either to shun, or to get over; or, though he chance to stumble at, yet he may but fall forward, it may but cast him upon his face, so as, without much hurt he may yet rise, and recover himself again: but a rock of offense such as coming in a man's way, he cannot possibly avoid, no more than he is able to remove a rock out of his way; which if a man, or ship run upon, or rush violently against, it will cast the man down backward, ch. 28.13. and lay him on his back: as our Savior's words did those that came to apprehend him, Joh. 19.6. and the tidings of the Ark taken did old Eli, 1 Sam. 4.18. It will split in sunder, and drown the one, batter in pieces, and destroy the other. Matth. 21.44. This is applied in the Gospel to our Savior, whose mean condition, to outward appearance, made many to refuse and reject him, to their own ruin; as did this people here, the means of safety that God offered them; but they refused to rest in, and rely upon, Matth. 21.42, 44. Luk. 2.34. Rom. 9.33. 1 Pet. 2.8.

{to both the houses of Israel} Heb. to the two houses of Israel. These terms some of the Jewish doctors refer, as to be understood by way of distribution; partly, unto the former branch of the words, foregoing, concerning a sanctuary, and partly, unto the latter branch, concerning a stumbling stone, and a rock of offense. They suppose two sorts of men in the kingdom of Judah to be meant by these two houses: the one, of those that trusted in God, and were faithful to the house of David: the other of those that were treacherous, and did underhand complot with Pekah, and the Assyrians now: or with the Assyrians in Ezekiah's time: of which sort, say they, were Shebna, and some others: and that God here promises to be a sanctuary to the former, but threatens to be a stumbling stone, and rock of offense, to the latter. The want of the pronoun, denoting those whom the prophet spoke unto, not observed in the first member of the verse, led those doctors aside, and made them much to mistake the prophet's mind: wherein few therefore follow them. The most, as well of theirs, as ours, understand by the two houses of Israel: those two kingdoms, which the whole body of the people of Israel the twelve tribes, were divided into, under Rehoboam; ten falling off from him, and two only cleaving to him; when as before, under David and Solomon, they made but one state; as one house, acknowledging but one head, 2 Sam. 5.3, 5. & 8.15. 1 King. 2.12. & 11.41. & 12.16, 17, 21. The main body of both which, being grown very corrupt, unfaithful, and disobedient, God threatens them both to bring those heavy judgments upon them, though he would withal secure, and save those that were godly, and faithful among them, Psal. 125.4, 5. 2 Pet. 2.5, 7, 9. Of Israel, see chap. 1.1, 3.

{for a gin, and for a snare, unto the inhabitants of Jerusalem} One of the Jewish doctors, whom the Greek also, and some of the Latins, in part, concur with, conceives these words, not as intimating what God would be to Jerusalem, but what others should be to them and what God would be to such, as were so to them. For thus does the great Rabbi join this branch to the former. God will be a stumbling stone, and a rock of offense, unto those two houses of Israel, that come to be a gin, and a snare to the inhabitants of Jerusalem; that is, to Pekah, and Shebna, with their consorts, says he; to the Israelites, and the Syrians confederate with them, say others; both which laid trains for the taking of Jerusalem. But these are overbold in filling up the text, with stuff of their own. The meaning is plain, that God would be as a gin, or a snare to them also, implying, that it was not either the royal seat, or God's own sanctuary there, that should secure them, but that they also, for their iniquity, should suffer with the rest. See Lam. 3.47. He alters the similitude, passing from the former, to another, taken from the practice of fowlers and hunters, that set gins, and snares, to catch birds and beasts: (the like whereunto, see Psal. 35.7. & 91.3. & 119.110. & 140.5. & 141.9. & 142.3. chap. 24.17, 18. Hos. 5.1. & 9.8.) as some suppose, in way of mitigation, as intending a milder manner of dealing with them, than with the rest; and intimating, that though they should be caught in a snare, yet the snare should be broken, and they escape out of it, Psalm. 124.7. But the words ensuing, verse 15. show, evidently, the same thing to be intended in either. See verse 19. chap. 5.13. And others therefore, would have it to intimate rather, that neither by might, nor flight, they should be able to go beyond God, or to escape his vengeance; he would meet with them in either kind, Job 5.13. 1 Cor. 3.19.

V. 15. {And many among them shall stumble, and fall, and be broken} The issue of the judgment before threatened, described in terms suitable to the two former similitudes, wherein it was denounced and laid down, ver. 14.

{And many shall} Or, That many may, as Job 5.11. Psal. 78.11. Mal. 1.9. noting either, the issue, or the end. See Jer. 6.21.

{many} Not all. For God will ever reserve a remnant, ch. 1.9. & 4.2. & 6.13. But the most are still the worst, Jer. 5.1.

{among them} Of both houses, before mentioned, verse 14. Hos. 5.5. Others read it, against them; or, at them, to wit, the stone, and rock, before mentioned: But that construction is more harsh.

{shall stumble, and fall, and be broken} These respect the former similitude of a stone, and a rock.

{stumble, and fall} A man may trip at a stone, or stumble either, and yet not fall. But those that light on these stones, shall so stumble, that they shall not escape a fall. So Psalm. 27.2. They stumbled, and fell, ch. 31.3. & 46.6. & 50.32. See ch. 3.8.

{and be broken} As running upon, or rushing against a rock; ch. 28.13. Matth. 21.44. Luk. 20.18.

{and be snared, and be taken} As beasts, or fowl are taken in a net or snare, Eccl. 9.12. Luk. 21.35. This answers the latter branch of the foregoing verse, concerning a gin, or a snare. So ch. 28.13. & 42.22.

V. 16. {Bind up the testimony} The words of God, as all agree; as some, more specially, of Christ, to the prophet; informing him further what he should do, both concerning the visions of God, and the sacred mysteries therein revealed unto him, and concerning the doctrine of God's word in general.

{Bind up the testimony, seal the law among my disciples} These two branches, some conceive to have respect unto two sorts of persons; as if the prophet were enjoined to bind up the testimony, in regard of the one, to seal the law, in regard of the other. They suppose, that the prophet stood, hitherto, before Ahaz and his people, (which yet appears not) with that roll, mentioned, ver. 1. unfolded, and spread abroad in his hand, out of which he read, and withal expounded to them, what was therein contained, therefore called here the testimony, or contestation, because solemnly entered, and engrossed before witnesses, v. 2. But considering that neither king, nor people regarded what he said, God now bade him roll it up again, and fasten it, that they might hear no more of the matters contained in it. Alluding to the manner of such volumes, as being so rolled up, nothing written in them, can be seen, or read, Rev. 6.14. Yet withal that he should open them, and confirm the truth of them, in private, to the faithful, his followers, that were capable of such mysteries, and ready to receive them, Prov. 23.9. Matth. 7.6. 1 Cor. 2.6, in the word of sealing, having respect to such things, as for secrecy are wont to be sealed up, that they may be kept from common, either use, or view, Cant. 4.12. Rev. 5.1, 3. Others suppose them to concern both the same persons. Some, the prophet himself, principally; that though few regarded his ministry, yet he should continue constant in the execution and exercise of it: Both by careful keeping in mind, and observing of it himself: and giving assurance of it also unto others: and confirming them in the truth of it: an allusion, as some of them suppose, to such ligatures, as men use for the memorial of aught, that they may not forget it, Deut. 6.8. Prov. 3.1, 3. As others to wares, that merchants do first wrap up, and bind about with cord, and then seal also for more security: As others again, to letters that are first bound about with thread, and afterward sealed: to which God should compare his word delivered unto the prophet, as matter of authentic truth, having God's seal stamped on it, Esth. 3.12. & 8.8. Others deem it to have special regard to the prophet's scholars and followers; that by diligent instruction he should prepare, fashion, and frame their hearts, to be fit tables for the receipt of the divine testimony, the truth of God to be written, in them, and both to be sealed up to them, & to be sealed unto by them, Jer. 31.35. 2 Cor. 1.23. & 3.2, 3. Eph. 1.13. & 4.30. Heb. 8.10: in which places, they suppose, the Jewish manner alluded to, of taking depositions; a draft whereof being made, under the hands of those that were deposed, was after signed also by those that took them. Others, lastly, suppose the words only to intimate, that these mysteries, especially concerning the Messiah, should be, as recorded, so shut, and sealed up, to be reserved for posterity, unto whom, in future ages they should more clearly be revealed, ch. 30.8. Dan. 12.4, 9. Rev. 10.4. Or that they should be like letters closed, and sealed: neither read, received, nor conceived by any, but such only, as were inwardly enlightened, ch. 28.11, 12. The meaning seems to be no more, but that God would not have the prophet to deal further, in this kind, with these faithless and profane scoffers; but reserve such sacred mysteries to be imparted to the faithful; who would with due reverence religiously receive them.

{Bind up} As Deut. 14.25. 1 Sam. 25.29. Or, fashion, frame, as Exod. 32.4. Or, keep, as Prov. 3.21. & 6.20, 21. The first here seems fittest.

{the testimony} So is the word of God, in general, oft styled in Scripture; twenty times, at least, in one Psalm, Psal. 119. & it is so termed because thereby, God not only makes known his will to us; but by a solemn, and severe sanction also, does attest thereunto, 2 King. 17.15. Neh. 9.34. And so also is the word taken hereafter, verse 20. but in this place it seems rather to note that special word of God, that God by the prophet had, not without such like sanction, not delivered only to them, but even pressed upon them at present. Nor does it hinder, but that it may well be taken so here; albeit that it be used more largely there.

{seal} For immunity, as Dan. 6.17. or safe custody, as Matth. 27.66. or secrecy, as Cant. 4.12. or assurance and certainty, as John 3.33. & 6.27. Rom. 4.11. Eph. 4.30. of either of these two latter, the term may well here be taken.

{the law} Either the word of God in general; as Psal. 19.7. & 119.97. or the law of rites and precepts, the law of Moses, Mal. 4.4. Matth. 11.13. John 1.17. or that particular message, or doctrine, that Esay had at this time delivered, or was further, to deliver to the faithful: and thus it seems to be here taken, as also chap. 1.10.

{among my disciples} As ver. 15. among them, or, with my disciples, as Ezr. 10.17. or, for my disciples, as Neh. 13.14. for their behoof; reserve it, to be imparted to them, for the stay and support of them in these calamitous times.

{my disciples} Or, my taught, or learned ones. Such as have been taught of God, as the prophet speaks, chap. 54.13. (where the same word is used) such, as have learned Christ, and been taught of Christ; as the apostle speaks, Eph. 4.20, 21. But ye not so, ye have learned Christ, if so be ye have heard him, and have been taught of him: (for so the words would there be read) The word does not properly signify, a disciple, a scholar: (save, as we use to say, a scholar, for one skillful, or learned,) or a learner, though a term near unto it, denote such an one, and is therefore well rendered, a scholar, 1 Chr. 25.8. but that word is of an active form: this is of a passive: and signifies properly, not a learner, but one learned, one, that has been taught, that has learned, and by learning, is become skillful, and learned, as the word is well rendered, ch. 50.4. See more hereof there.

V. 17. {And I will wait upon the Lord} The prophet's words, professing his resolution of constant depending, and patient attending upon God; notwithstanding the present tokens of his wrath and displeasure towards his people: and notwithstanding the discouragements that he received from them, by no part of his ministry prevailing with them, for their good. For, to me, they seem to strain the text unreasonably, who make them the words of Christ speaking to the prophet; and by his own example; encouraging him to constancy and perseverance in his ministry; with patience; as he does his disciples, John 15.20. Heb. 12.1, 2.

{And} Or, Yet, rather; as Jer. 2.32, 35. Some render it, Then I waited, as if he had said, being thus confirmed, v. 11. I resolved to wait, and so did. But the use of the particle, altering the present to the future, carries it rather the other way.

{I will wait upon the Lord} Word for word, I will stay for the Lord; for so the word properly signifies, 2 King. 7.9, & 9.3. Job 32.4. I will stay his time. So Psal. 33.20. & 106.13. ch. 30.18. Hab. 2.3. Zeph. 3.8.

{that hideth his face} That shows himself to be displeased with his people, by these heavy judgments, partly inflicted, and partly further menaced; and as some also, by commanding the roll to be wrapped up and concealed, ver. 16. It is a metaphor taken from the practice of men, who being displeased with a party, withdraw themselves from him, and will not be seen of him, nor spoken to by him, 2 Sam. 14.24. See the like, Psal. 10.1. & 27.9. ch. 45.15. & 54.8. & 57.17 & 64.7.

{from the house of Jacob} See ch. 2.5, 6. v. 14.

{and I will look for him} I will with patience and hopeful expectation, depend on him, both for support amidst these sad occurrences, and a comfortable issue of them in his due time: So Job 13.15. & 14.14. Psal. 40.1. ch. 25.9. Jer. 14.22. Mic. 7.7.

V. 18. {Behold, I and the children: &c.} These words also, many would have to be, not the prophet's words, speaking at all of himself, but Christ's speaking to the prophet, and relating to him, what his own condition would be & the condition of his followers, when he should appear & live, here below, in the flesh; and the reason they build upon, is, because the apostle produces these words, as spoken, either of, or by Christ, Heb. 2.13. But the consequence is not necessary. For to instance the like: It follows not, that those words, 2 Sam. 7.14. I will be his father, and he shall be my son, were not spoken by God, to David, of Solomon, as David himself tells him, 1 Chr. 22.10. because the apostle applies them to Christ, Heb. 1.5. or that those words in the apostle, the very next before these, I will trust in him, whether they be taken out of Psal. 18.2. as some of these would have it, who are herein the stiffest; or, whether they be drawn from the Greek of this prophet ver. 17. which I rather incline to, were not spoken either by David, or by Esay, of themselves, because they are by the apostle, in the same place, carried up unto Christ. Many speeches of the prophets, concerning themselves; and many prophecies concerning Cyrus, and others, who were types of Christ, are in the New Testament applied unto Christ: being one way, and in one manner verified of them; and another way, and in another manner also, many times, fulfilled in him. Of himself then, there need no doubt be made, but that the prophet speaks in this place; albeit the thing spoken of him, be also verified and fulfilled in Christ; and that in another sort, than with Esay it was. And others therefore, not a few, take them to be the prophet's own words, and these, first, and primarily affirmed, concerning himself, and his own, either children, or disciples; either complaining of the people's vile estimation of them; or the ineffectualness of that service, whereunto God had assigned both him and them, or both: and yet withal, professing a readiness to undergo either.

{Behold} Spoken, as those who make the words following Christ's; as in way of admiration, that he and his should be so reputed, and that by his own people, John 1.11. So in way also of instigation, to stir the prophet up seriously, to consider it, that he might with more content of mind endure, and undergo the like. See the like, Jer. 25.29, & 45.5. Or, as those that conceive them to be the prophet's, as in way of lamentation, and complaint; that it should be so with him, and his, or that, so little good was done by what they sustained, as Jer. 17.15. Ezek. 33.32. so withal, in way of profession, or protestation of a willingness to do and endure whatsoever, in this, or any other kind, God should please to call them to, or to employ them in, or exercise them with, as ch. 6.8. or by way of exhortation to God's faithful people, inciting them to look on him, and his children; and to consider his constancy, and undaunted resolution, and what the mysterious names, imposed on them, did import, and might assure them of.

{I and the children} By children, some understand disciples, whether Christ's; or Esay's, such as were before mentioned, verse 16. that is, either such as were termed the children of the prophets, because the prophets their instructors, were as fathers to them, 1 Sam. 10.12. & 19.20. 2 King. 2.3, 5. Amos 7.14. or, such, as by his ministry he had begotten unto God, 1 Cor. 4.15. 1 Tim. 1.2. Tit. 1.4. Philem. 10. But others rather understand the prophet's natural children, born to him in wedlock by his lawful wife, whereof mention also was made before, ch. 7.3. ver. 3. that, which must be in another manner understood, when applied unto Christ, Heb. 2.14. as Solomon being God's Son, Heb. 1.5.

{whom the Lord hath given me} When applied to Christ, whom the Father has, for life eternal, given to him, John 6.37, 39, 65. When to Esay, whom God had made him an instrument to convert: or whom by his blessing on the marriage bed, God had bestowed on him, They are the children, says Jacob, that God hath given me, Gen. 33.5. & 48.9. and, I, says God, gave Isaac unto Abraham, and unto Isaac, Jacob and Esau, Josh. 24.3, 4.

{are for signs and wonders in Israel} I, and my followers, are accounted as monsters, and are matter of wonderment, as such manner of creatures are wont to be, among this people. David of himself, I am as a monster unto many, Psal. 71.7. and, Thou Joshua, and thy fellows, that sit before thee, are men of wonder, or men wondered at, Zach. 3.8. or, I, and my children, are propounded by God for strange and unusual signs to this people: and indeed, so they were: the prophet himself is expressly said, so to be, ch. 20.2, 3. See the note on the place; and so were his children: as has been showed on ch. 7.16. & ver. 3, 4. and this also, no doubt, together with the names thereupon given them, did expose them to the scoffs, and pointing at, of the profane multitude: There goes Maher-shalal-hash-baz; and the like.

{from the Lord of hosts} Heb. from with the Lord. That is, by his appointment: That which seems to carry this branch the latter way, v. 3. ch. 10.2. for Lord of hosts, See on ch. 1.9.

{who dwelleth in mount Sion} Where his temple, his principal place of special residence on earth, and amongst his people, is, Psal. 76.2 & 132.13, 14. See ch. 2.2, 3.

V. 19. {And when they shall say unto you} To let pass the great variety of strange and strained connections, and coherences, that sundry interpreters give of this passage, with the former context. The occasion of this caution here inserted, seems to be this. The example of Saul, and others, shows how prone people are in times of straits and difficulties, to seek unto sorcerers, by such hoping to receive information of what is like to be, and advice what course to take for their own safety, 1 Sam. 28.7, 15. 2 King. 1.2. This way, therefore, it is not unlikely that many were looking after, in these troublesome times, (especially, being otherwise much addicted thereunto, ch. 2.8.) and inciting others also thereunto. Against whose enticements, the prophet therefore endeavors to arm the faithful; partly, by discovering the vanity & impiety of such courses: & partly, by directing them unto whom upon all such occasions, they ought for advice, to resort.

{when they shall say} when any shall say, or, when it shall be said. For the verb is here put indefinitely, or impersonally, without designation of, or reference unto, any special, or particular person, or persons, as Matth. 24.26. though it may be presumed, that none but the unfaithful sort of people would so speak.

{Seek unto them that have familiar spirits} Or, Inquire of them (as Deut. 18.11. 1 Sam. 28.7. 1 Chr. 10.13, 14.) for advice and help.

{that have familiar spirits} The term here used, comes from a word, that signifies, a bottle, Job 32.19. and the word is put, sometime, for the familiar spirit itself, as the text in our version here speaks, as where the witch of Endor is termed, the owner of such an one, (for so the original has it, 1 Sam. 28.7, 8.) that is, one, that had such an one at hand, to make use of. Where the witch, and the spirit, or familiar, are distinguished the one from the other: as also they are, Act. 16.16. but sometime it is put for the witch, him, or herself, one that has, or is possessed of such an one: as where it is said, that Saul had put away, and cut off the witches, 1 Sam. 28.3, 10. and so is the word also used in this place. And these witches are deemed so to have been at first termed, because the evil spirits, that possessed them, when they gave answers by them, used to swell and blow up their bodies, their breasts and bellies especially, like a bladder, or a bottle, as of the Pythian prophetesses, or witches rather, is recorded: and to cast them withal into a kind of frenzy: during which also, they delivered the oracles by them, with an hoarse, or hollow voice, as if they spoke out of their bellies, (whence another name is in Greek given them) or out of a bottle. Howbeit, the spirit, or familiar, which the Witch of Endor made use of, seems to have been raised by her, but not to have spoken in her; or through her. The word is used again, ch. 19.3. & 29.4.

{and} Or, or, as ch. 10.14.

{unto wizards} Or, cunning men, as some call them; the word is not amiss so rendered. For it comes of a word, that signifies, to know, to have skill, or cunning; as 1 Sam. 16.16, 18. one that knoweth, that is, has skill, or cunning to handle the harp, and ch. 29.11, 12. one that knoweth a book, for, one that has skill in it, and, one that knoweth not a book, for, one that has no skill in reading. So these men were termed wizards, or, skillful, cunning men, because they pretended much skill and cunning, in disclosing of hidden matters, and foretelling future events. For, as for what the Jewish doctors tell us, of a strange bird, as some, or beast, as others whereof these should have their name, they seem to be merely fabulous. The two words here used, are found commonly joined together in Scripture, as well in historical relations, as in legal prohibitions, Levit. 19.31. & 20.27. Deut. 18.11. 1 Sam. 28.3, 9. 2 King. 21.10. & 23.24. 2 Chr. 33.6.

{that peep} Or, chatter, as it is rendered, ch. 38.14. The word properly signifies, such a puling voice, as fowl, in general, ch. 10.14, small, or great, such as swallows, and cranes, ch. 38.14. are wont to make: and it seems, that these familiars used, in such a broken, and scarce articulate sound; or in such an hollow, low, whispering manner, to give out their answers, that those by whom they spoke, or that made use of them, were to relate them more plainly, and expound them unto those that consulted them. See ch. 29.1.

{and that mutter} This word seems to import a more doleful and mournful tone, or a more dreadful and hideous grumbling, than the former: For it is used, sometime for that bemoaning kind of noise, that doves use to make, ch. 38.14. & 59.11. sometime, for that grunting, or grumbling, rather, than roaring noise, that a lion is wont to make over his prey, when he is possessed of it, chap. 31.4. And such noises, it is not unlikely, that these impostors also sometime made; to strike a kind of awe and dread of them, into those that repaired to them. Though others also, and so the old Latin; understand it of such muttering, and murmuring, or mumbling, as their enchanters, or charmers, in their spells and charms used; and are not unusual with them, at this day. Some of the Rabbis affirm them to be so called, because they used to set men a-musing. And the verb indeed signifies commonly, to muse, or, to meditate: and although the notation seems somewhat farfetched; yet if the original of the word, Magi, used both by the Greeks, and Latins, be not Persian; (as is most probable) but Hebrew, and be derived, as many deem, from the word here used; I should suppose, that they are so termed, not as mutterers, which some have imagined; (for it is not likely, that they should style themselves, by a title of disgrace) but as musers, a more honorable appellation: nor was the name anciently otherwise esteemed, Matth. 2.1. But to leave this, I cannot concur with those, who would have the word of peeping here, to be referred to the witches, the word of muttering, to the wizards: as if the one peeped, but muttered not; the other muttered, but peeped not: whereas the words seem jointly and indifferently to have relation to either. See ver. 14, 15. & ch. 5.13, 15.

{should not a people seek unto their God?} The prophet here, informs the faithful, what answer they should return to those, that endeavored thus to seduce them: and here would therefore, for more perspicuity, these words be inserted, Say ye, or, the like, as Psal. 115.15. & 132.14. where the defect is in the latter branch: as the like in the former, Psal. 27.8. Jer. 10.11.

{Should not, &c.} Heb. shall not, Or, will not. Whence some render the word thus, will not any people seek unto, (or inquire of, as before their own God? as convincing them, by the general practice of all people, like that, Jer. 2.11. Hath any nation changed their Gods? and that, Mic. 4.5. All people will walk, each in the name of his God. But we need not alter our reading: the future is frequently used, to signify, not what will, or shall, but what would, or should, be done. So 2 King. 3.27. He sacrificed his Son, that shall reign (for, that should reign, or, should have reigned) in his stead: Mal. 1.6. A son will (that is, should) honor his father. And the prophet seems to argue, rather, from matter of right, and due, than of fact: from office, and duty: than from practice: And it agrees better so, also, with the next branch. It is a thing agreeable both to reason and religion, that whom people profess to be their God, him they should, for advice and direction, resort to. So Elias, to the Israelites, If Jehovah be God, follow him. 1 King. 18.21. and to Ahaziah's messengers; Is it not because ye have no God in Israel, that ye go to inquire after the god of Ekron? 1 King. 1.3.

{for the living to the dead} Or, as others render it, from the living to the dead, either way the speech is defective, to be from the former branch thus supplied. Should men go to inquire, for, or from the living to the dead? And according to the latter reading the meaning should be: Should men go from the living God, and his prophets, to seek for advice unto the dead, either idols, or idolaters? Hos. 3.12. or, to men deceased, whom these sorcerers, therefore called necromancers, have dealing with, Deut. 18.11. 1 Sam. 28.8, 12. But I find not where the particle here used, is found in that sense. I know some allege: Gen. 26.8. He looked out from a window. And, He fell down from a lattice, 2 King. 1.1. But it would rather be rendered, at a window, in the one place: and through a lattice, in the other: as Joel 2.9. they shall enter in at, or, through the windows. The former reading therefore, which our last translation has, seems the surer, because the particle is frequently found used in that sense to signify, for, or, in behalf of, as 1 Sam. 7.9. & 12.23. 2 Sam. 12.16. 1 King. 13.6. Jer. 11.14. and oft elsewhere. And so it is, as if the prophet had said, Should men go to seek help and advice in the behalf of the living, and for their safety, from the dead, who neither have any notice of them, nor are able to afford them any succor? Job 13.21. ch. 63.16. Howsoever, the opposition is principally between living, and dead, as Eccl. 9.4, 5. Nor will the text therefore admit the exposition of some, though of prime note: who would have the word rendered, from the living to the dead: as depending on the foregoing branch, without any supply, and as a parallel phrase to that, Gen. 6.7. from man to beast; implying that God alone is all-sufficient both for quick and dead, as he is said to be, Lord of quick and dead, Rom. 14.9. and Judge of quick and dead, 2 Tim. 4.1. for neither are the particles in either from the same: nor has either of the particles here read, ever that use, nor was there occasion here, of inquiring aught, concerning the dead; but concerning the living only.

V. 20. {To the law, and to the testimony} Let them seek; or, At the law, and at the testimony, let them inquire. For that is to be supplied out of the verse foregoing; as there, also, in the latter branch, out of the former. He shows now, whom, for aid and advice, they should repair unto; as before, to whom they should not. By the law, and the testimony, some would here understand that doctrine only, and those particular predictions and directions, that the prophet had from God at present imparted to them. Of which before, ver. 16. But these seem to straiten the words overmuch. Others therefore understand by these two terms, the Word of God, in general, either contained in the sacred volumes already written, and then extant, or delivered to them by word of mouth, through the ministry of his prophets, as 2 Chr. 20.20. & 34.21, 22. not excluding those precepts, predictions, or promises, that the prophet had delivered unto them at present. So Abraham sends them, in the parable, To Moses, and the Prophets, Luk. 16.29. Howbeit, I suppose, they go over-nicely to work, who by the law, here conceive to be meant, the writings of Moses; and by the testimony, the prophetical revelations; as if the former were not God's testimony, as well as the latter: when as, indeed, the name of testimony, was first, and primarily, given unto the Law, written in the two tables; in regard whereof also, was the Ark called, the Ark of the testimony; because those tables were laid up in it, Exod. 25.16. & 40.20. 1 King. 8.6, 9. by either term therefore, is understood, God's Word in general: as our prophet's manner is oft, to express, in divers terms, the same thing. See on ch. 5.13, 15. and on ver. 14, 15. And, as I suppose, the law, and the testimony, is no other than God's word, which is his testimony, as cloud, and smoke, for, smoky cloud: storm, and rain, for, rainy storm, ch. 4.5, 6. See ver. 18.

{if they speak not according to this word, it is, because, there is no light in them} The Jewish doctors are here most ridiculous; who, because oaths are in this form commonly conceived, If this, or that, be not; (of which see ch. 5.9.) deem therefore, or dream rather, that the prophet should here swear by the law, and the testimony, that the people would speak no otherwise, than as he had before said they would, v. 19. and so it should be like that of Elias, 1 King. 17.1. But to leave them to their dreams and dotages, wherein yet they have followers: our own interpreters are much divided about the meaning of these words. Some read them, as a continued sentence, by way of interrogation, thus; Do they not speak against the law, and the testimony, in this manner? or, Do they not speak on this wise, (advising resort to witches and wizards) that have no light (that is, no true knowledge of God, 1 Cor. 15.34.) in them? That which, yet, excepting that frivolous conceit of an oath, is, in effect, the same with that before of the Rabbi: Whereunto may be added, what another of his fellows has; Do they not speak in this manner of the law, and the testimony, that there is no morning light in it? It is a night, without morning, like that of the false prophets, Mic. 3.6. Others, thus divide them, If not, (if they refuse to listen to God's law, and to take advice of him, and his word) let them speak according to that word that hath no light in it; neither of truth, nor of comfort; as if he had said, let them even go on in their willful and obstinate blindness; or, as others, they shall speak according to such a word, as hath no light at all in it: no light of sound truth being in any word, that agrees not with God's Word, of which our Savior, Thy word is the truth, John 17.17. Others coming nearer to our version, and so the old Latin, (for the Greek here, by mistake of letters somewhat alike, is exceedingly misled) If they speak not according to this word, no morning light shall be to them; That is, if this people be otherwise minded, than from God they have been advised, and will resolve to run after witches and wizards, there shall no daylight of prosperity befall them; but all darkness of affliction and misery, shall betide them. A very fit exposition, and well suiting with what follows, ver. 21, 22, if the words of the text will bear it, which we shall further anon discuss. Others lastly, coming full home, in effect, to our last version, though a little differing in some expressions; Our former English, If they speak not according to this word, there is no light in them: or, as others, because there is a particle omitted; It is a sign, or it, is certain, that (so the relative is used, Neh. 2.7, 8.) there is no light in them: or as ours here has it; It is (the like defect whereunto, some would have, ch. 7.9.) because (so the relative is rendered, 1 King. 15.13. Psal. 119.158.) there is no light in them. According to these last, the meaning should be: If any (for the verb is here indefinite, as before, ver. 19.) shall speak otherwise, than according to God's Word, and to that, which I have now from him delivered, it is an evident sign, that there is no light of truth in such an one; or the reason, why such so speak, is, because there is no truth in them. Not unlike that of Paul, Gal. 1.3, 4. and that of John, 1 Joh. 1.6, 8, 18. Howbeit, that of the old Latin, may be well fitted to the original; either by the like supplement, that these latter versions make use of; or, by omitting the particle, as the old English does, which is oftentimes redundant; as 2 Sam. 1.4. Psal. 2.6. Zach. 8.9, 17. and thereunto I most incline, in regard of what ensues: thus reading it; If they shall not speak, according to this word, it shall be, that morning light shall not be to them; or, morning light then shall not be unto them. They shall enjoy no morning light; no light of comfort, or relief, shall shine forth unto them: as otherwise there would have done, had they kept close to God, and been content to follow the directions of his Word. See Saul's case confirming this, 1 Sam. 28.18, 20. 1 Chr. 10.13, 14.

{there is} Or, shall be: as Psal. 37.10. ch. 19.7. For the negative here used, admits as well time future as past, or present.

{no light} Heb. no morning, or no dawning. For the word properly signifies daybreak, or, the dawning of the day, Job 38.12. put here for the light, that then appears; as ch. 58.8. Hos. 6.3. Joel 2.2. Amos 4.13: as if he had said in Job's language, the eyelids of the morning, or, day dawning, they shall never see. They shall be pursued with perpetual affliction and calamity, without any glimpse of comfort: light, for joy and comfort, Esth. 8.17. Psal. 97.11. & 112.4. morning light, more specially, for such as comes, upon some foregoing, more than ordinary affliction, or distress, as the morning succeeds the night, Job 11.17. See ch. 21.12.

{in them} Heb. unto him, or unto them. For the number is oft changed, as ch. 2.20. & 3.8, 10. and the singular number is used collectively, as having reference to the body of a people. So ch. 5.26, 30. & 6.9, 10. where the pronouns are all singular, though rendered not amiss (as some of the verbs also are) plural.

V. 21. {And they shall pass through it} The evil follows more largely described, that shall betide these deserters of God, and his aid graciously offered them, betaking themselves unto other evil and abominable courses: to wit, that they shall in their distresses flit to and fro, but meeting with no means of succor or relief, either from above, or below, they shall be at their wit's end, like those at sea in a storm unavoidable and insupportable, Psal. 107.26, 27. See Jer. 14.18.

{And} Or, For, as Psal. 108.12.

{they shall pass} Heb. he shall pass. Which some of the Jewish doctors understand of the King of Assyria, passing with his army, through the land of Judah. But their exposition we may well let pass; and so may we as well theirs also, of the morning light, before spoken of, that it should pass away from them, and not abide with them. It is meant, of the wicked Jewish people, either, as some, compelled to pass out of their land, which they made full account to dwell in forever; as God had promised they should, so long as they continued loyal to him, Jer. 25.5. or, as others rather, constrained to flit to and fro in the land, where they had quietly dwelt before, to seek succor in their distress; by occasion of foreign foes, and their forces breaking in upon them, and hunting them from place to place, Jer. 16.6. it is in the singular number, because spoken of the people, as one body; and withal, to show how it should be, with each one of those wicked ones. See ver. 20.

{through it} Or, to and fro in it; the land of Judah, as chap. 9.1. & Gen. 48.9. in this, to wit, land, or place. For they seem to fetch it too far, that render it, for this; as implying the cause, for which they thus suffered; their impiety, mentioned, verse 19.

{hardly bestead} As the word is used, Gen. 25.16, 17. where it is said of Rachel, that she had hard labor; or, word for word, was hardly bestead in her childbearing: and Job 30.35. where Job says, he wept for the man, that had an hard day, or time, of it, that was at any time hardly bestead. They render it amiss, that translate it, hardened. Understanding it of men either hardened in sin, or grown senseless of the evils they sustained: The one suits not with its yoke-fellow, hunger, a corporal evil; the other crosses the main course of the context, describing men exceeding sensible of their calamitous condition.

{and hungry} Destitute, as of all necessaries; so especially of food, Psal. 107.5. See ch. 5.13. & 9.20. This some refer to Hezekiah's time, ch. 36.12. some to Zedekiah's, Jer. 38.9. & 52.6.

{and it shall come to pass} Heb. and it shall be; as ch. 7.21.

{that when they shall be hungry, they shall fret themselves} Heb. when he shall be hungry, and he shall fret himself, for, that he shall fret himself, as Amos 9.1. Mal. 1.9. They shall grow extremely impatient in their necessity and distress. It has a metaphor in it, taken from a pot, that boils with the heat of the fire under it, and casts up its scum and filth, chapter 64.2. Jer. 1.13. Ezek. 24.3, 5. Rev. 16.9, 10, 11. It runs on still in the singular number, as before.

{and curse their king} They run far from the text, that would have it meant (as some Jewish masters) of the Assyrian soldiers, that should curse their king, for want of provisions: the contrary whereunto, see ch. 37.25. It is spoken of the Jews, as before; that should in heat of impatience curse, not the king of Egypt: as some of the Jewish writers, for not helping them, chap. 30.3, 5, 7. nor of Assyria, as others, for breaking covenants with them, chap. 33.4. called their king, because they had linked themselves to him: but their own king, for not protecting, or relieving them; or imputing to him, the cause of those their calamities, which they suffered from the Assyrian, either, by calling him in, or rebelling against him, or not compounding with him, 2 King. 16.7, 8. & 18.7, 31. & 24.20. 2 Chr. 28.16, 20. & 36.13. See ch. 7.20.

{and their God} Either the true God, who deservedly brought these plagues upon them, and by his prophets foretold, what would befall them; as those desperately wicked wretches under the beast, Rev. 16.10. Or, his Gods, (as it is said of the Philistine, that he cursed David, by his Gods, 1 Sam. 17.43.) that is, his idols, whom they now find unable to help them, and false in that, which by their wizards they had put them in hope of. See ch. 7.20.

{and look upward} The Jewish doctors, whom some of ours also here follow, run most in a track; supposing this to be spoken of men returning to God, and resting on him, when they perceive all other means to fail; as Psal. 107.5, 6, 12, 13, 18, 19, 27, 28. ch. 10.20. & 17.7, 8. But it is rather a description of one, in a forlorn, distracted, and desperate condition; at his wit's end, looking one while upward, and another while downward: now this way, now that way: and it might more fitly be rendered, when they look upward, to wit, either toward the king's house; or towards heaven: and, for, when; as ch. 43.12. Jer. 34.1.

V. 22. {And they shall look to the earth} Which way soever they cast their eye, or whithersoever they betake themselves, they shall meet with nothing, but matter of anguish, and much discontent.

{they shall look to the earth, and behold} Or, when they look to the earth, behold, &c. as ch. 5.30. So Zach. 1.18. & 2.1. I lifted up mine eyes, and looked, and behold, for, when I lifted up mine eyes, and looked, behold, Rev. 5.6. I beheld, and behold; that is, when I beheld, behold.

{to the earth} Downward, 2 Chr. 20.18. as before, upward, to heavenward, ver. 21. ch. 40.26. or, abroad, into the land, as ch. 5.30. though some of the Rabbis understand it of the land of Egypt, whence they looked for some relief, 2 King. 17.4. & 18.21. ch. 20.5, 6. & 30.1. & 31.1. Jer. 37.5, 7.

{behold} What they least looked for; as ch. 5.4, 7. & 8.7. Jer. 3.16.

{trouble, and darkness} the darkness of trouble: as ch. 4.5, 6. As light, is put for joy and comfort, ver. 20. so darkness, for affliction, distress, and discomfort, Psal. 112.4. ch. 5.30. & 9.1. & 50.10. Jer. 13.16. Mic. 7.8.

{dimness of anguish} The same thing in other terms. So some of the Jewish doctors; though others suppose it to be in a new form; dimmed, or darkened with distress. See ch. 9.1. and so it would be translated; and he is, or, they are (for the want of the copulative, the Rabbis also observe) dimmed, or, darkened with distress.

{dimness} So for variety. Otherwise the word seems to import, utter, or extreme darkness: for so his fellows of the same family, Job 10.22. Amos 4.13. And so Job 11.17. where the words would be rendered, though thou shalt have been never so much darkened, thou shalt be as the morning: directly contrary to what is there read. For as for those, who harping upon another signification of the root, whence the word arises, would have it understood, calamities flying swiftly to them, and increasing with them, they swerve much from the tenor of the prophet's speech, and detract much from the elegancy of it.

{and they shall be driven to distress} Heb. and a mist driven; as some one affliction following on the tail of another, and pursuing them whithersoever they go: but the genders agree not; which yet some would salve; as the like Amos 9.14. by deeming it to have respect to the same word, in a masculine form. But others rather, and driven into a mist; or driven on in a mist. For a mist, or fog, the word properly signifies, Exod. 10.22. and consequently, the dark, Prov. 4.18. & 7.9. this and the former, are both joined together, Job 10.22. So the sense is, they shall be driven on into further miseries and extremities, as men in a mist, either forced into it, or driven on in it; as Job 18.18. he shall be driven out of the light into the mist, or the dark. And Jer. 23.12. They shall be driven on in the dark. See also, Psal. 35.5. Many words of the same notion are heaped up; as Job 10.22. to express the great extremity of their distresses.

CHAPTER 9

Verse 1. {Nevertheless} The first words of this verse, which way soever they be taken, do evidently show that this chapter has dependence upon that foregoing; and is a continuation of the prophet's discourse, concerning the mind and message of God therein delivered. It contains, for the support of the faithful, a gracious promise, both concerning a comfortable issue to them of the forementioned calamities; and concerning the restoration of the church by Christ: yet concluding with a renewed denunciation of sad, and dismal occurrences against the obstinate wicked, because not amended by what was past, v. 8. &c.

{Nevertheless, &c.} This verse, or some part of it, some join to the former chapter, as a confirmation of the sad and forlorn estate of the persons there spoken of; and they render the particle here, for; as Psal. 12.1. Others, make it an entrance into a new relation, importing some allay of the calamitous condition there mentioned: and they render it, as ours here: or, Yet; as Job 5.7.

{the dimness shall not be such, as was in her vexation} Some, conceiving the word translated dimness, to have a notion, rather, of flight in it, as before, chap. 8.22. read the words, according to the old Latin, in part thus, No flight, or escape shall be to him, that is surprised therewith, as rendering a reason of the perplexity that the persons should be in, that were spoken of before. But there is no doubt to be made, but that the word used here, has reference to that which was made use of there, whereof enough has been said already. And the prophet may well be deemed to have retained the same word, the rather, because it sounds sweetly with another here also used: the elegancy whereof cannot, in our language be expressed. On which ground also, comes not unjustly to be rejected, the interpretation of some other, who read the words thus; For no defatigation shall be to him that straitens, or afflicteth them: That is, say they, (and they are some of the Jewish writers) the Assyrian king, who is to afflict the land, shall never be weary, or give over vexing; but shall be invading them, again, and again. See chap. 29.2, 7, 8. Or, as some other, and those of ours; Yet defatigation shall not be to those that are in straits: That is, those that shall be straitly besieged, to wit, by Sennacherib, yet shall not be tired out, and so constrained to give up. These suppose the word to be a noun, or verb, (which yet is not likely) coming from a root, that signifies to be weary. For though verbs of those forms, do oft interchange, as elsewhere has been observed, ch. 8.1. Yet regard must be had to the tenor of the context, in words that are ambiguous, and not extant elsewhere: and that observed, will not easily admit that sense in this place. The most therefore, both Jewish, and ours, read the words much after the same manner, as our version exhibits them. And in the Hebrew it runs thus: It shall not be darkened unto her, whom, or with whom, it shall be straitened. That is, the land (for that all acknowledge is meant, and agree to be supplied, as before, chap. 8.21.) that shall be in such straits, as has been said, shall not be so darkened as in some former times, hereafter mentioned; that which is by divers diversely; yea, two contrary ways understood. For some take it, as spoken in way of aggravation; as if it were said, No marvel, if people shall be in such perplexity, as has been described; for this affliction, when it comes, shall darken the land otherwise, in a far more grievous manner, than was done in the former invasions, or inroads made into it. Others deem it to be delivered in way of mitigation, and allay of the former dreadful denunciation; that though it should go hard with the land of Israel, or Judah, and the inhabitants thereof, in the judgment here threatened; yet it should not be so grievously afflicted, as in those former invasions it had been. Which to me seems, well weighing both the terms, used here, of those former incursions, the one of them especially; and the tenor of the text; not so probable to be the meaning of the prophet in this place. I rather adhere therefore to the former sense. See chap. 7.17. For as for those that would read the words, It shall not utterly, or totally be darkened: as they force that into the text, which they find not there: so they are met with in that which immediately follows, as, when at first, &c. unless they will grant, that it was utterly darkened in those times forepassed, which the prophet here points to.

{dimness shall not be} Or, it shall not be dimmed, or darkened. For some make it a noun, and some a verb. See on ch. 8.22.

{in her vexation} Or rather, unto her, or, it; that is, or shall be so vexed, or straitened. Heb. unto whom it is straitened to her, or to it. Or, to whom distress, or straits, is, or shall be. Taking the word, as some do, for a noun; unto whom; to her, or to it. A redundancy in that language, very familiar; as Gen. 1.30. Psal. 1.4. That the word land is understood, all grant; but some understand by it, the land of Judah, strictly so termed; and conceive the affliction, here foretold, to be meant of the invasion made by Sennacherib, under Ezekiah, (which seems most probable) or by Nebuchadnezzar, under Zedekiah, which not a few hold. Others suppose it to be the land of Israel, or the ten tribes, because mention is made of some parts thereof, in the words ensuing. I see not why they may not be both included, since that greater troubles were to befall either of them, than as, yet there had: nor was there fit access for the Assyrian, to the one but through the other.

{vexation} The vexation (or straits, rather, or distress) here intimated, has reference to that spoken of, chap. 8.22. and there rendered anguish: and is not to be carried on, as our English does it, to the next branch where mention is made of forepassed times and troubles. For the prophet lays not the comparison between the vexation, or distress; but between the dimness, or darkness, that had in former times been, and that then should be. And though dimness, or darkness, and vexation, or distress, may amount much to one; yet for the right rendering of the text, and keeping close to the context of the prophet's discourse; they are here to be distinguished: and the reading to be, not, the land shall not be so vexed, or distressed, but shall not be in that manner, dimmed, or darkened, as formerly it had been. See v. 2.

{as—when at the first he lightly afflicted} Heb. as in, or at the first time he made light; or, according to that first time, wherein, or when he made light; (for there is a want of the relative; as Gen. 34.4. chap. 42.5.) or dealt lightly with, which some expound fondly, of lightening the land of its inhabitants, by carrying them away captive, 2 King. 15.25. as the ship is said to be lightened, by casting out the wares, Jon. 1.5. but this, (to say no more of it) is by the opposite branch of aggravation, sufficiently refuted. By making light, therefore is meant, lightly visiting, or afflicting, or dealing more lightly with them; as the false prophets are said to have cured the hurt of God's people, as if they were but lightly hurt, Jer. 6.14.

{when he lightly afflicted the land} That is, when God lightly afflicted, or visited it. Or taking the word indefinitely, and impersonally, when the land was lightly afflicted, or visited, See on ch. 2.19. When this first lighter visitation, or affliction was, and by whom inflicted, is not so clear. Some expound it of the invasion made by Tiglath-Pileser, under Pekah king of Israel, and Ahaz king of Judah, 2 King. 15.29. Which to help out, some of them tell us, of a twofold inroad made into the land, by this king. But I rather, with one of the Jewish teachers, understand it of a former invasion, which he points to, though mistaken in the time, made by Pul king of Assyria, in the reign of Menachem, or Manes king of Israel, and Uzziah king of Judah, 2 King. 15.19. 1 Chr. 5.26. said here to be but a light affliction, to speak of, because the king of Israel, having, with a great sum of money, compounded with him: he stayed not long in the land, 2 King. 15.20.

{the land of Zebulun, and the land of Napthali} In which it is probable, that Pul quartered his forces, when he invaded Israel.

{and afterward did more grievously afflict her} Heb. and, or, or (rather, as Gen. 2.6. ch. 19.15.) in the after time (supplied from the former branch) when (as before) he aggravated, or made heavy (as ch. 36.1.) That is, dealt more grievously with her, or it; to wit, the land, as before; which some therefore put into the text. This is generally understood of the deportation of the ten tribes, by Salmaneser, who coming after Tiglath-Pileser, (as Tiglath-Pileser after Pul) in the reign of Hoshea over Israel, and Ezekiah over Judah, twice entered the land of Israel, and at the first time only made Hoshea tributary; but in the latter imprisoned him: and having surprised, and sacked Samaria, swept all away before him, 2 King. 17.3, 6. than which, what could be more grievous? But it is more probable, that the prophet speaks here, not of any invasion so long after, but of some nearer at hand, if not wholly past; yet already begun, and in a manner, in being. See ch. 8.4.) And I conceive it therefore to be meant of Tiglath-Pileser, who, about this very time, invited by Ahaz, made an inroad into the land of Israel; took, besides divers strong towns, in sundry other tribes, all Neptali and Galile, the Reubenites, Gaddites, and the half tribe of Manasseh, that dwelt on the other side of Jordan; and carried the people of them into Assyria, 2 King. 15.29. 1 Chr. 5.26. That which, in no reason, could be esteemed to be but as a light, or slight touch of that state. Albeit, that one of the Jewish doctors tells us, that they counted not their land darkened by Tiglath-Pileser's invasion of those two tribes, (and so expounds the prophet's words, not of the thing itself, but of the people's account) until Sennacherib came, and seized on all the rest of them; of whom, he alone, that I light on, expounds this latter, and heavier visitation, than the former. A learned late writer, of special note, walks here alone; (as oft elsewhere) thus rendering the text, As at the first he exposed to ignominy, or contempt toward the land Zabulon, and toward the land of Naphtali: so at last he will give glory, by the way of the sea, beyond Jordan, in the confine of the nations. This he will do, by the light that should there appear. He takes the word rendered, alleviated, or lightly afflicted, for, to contemn, set light by, expose to contempt; as 2 Sam. 19.43. Ezek. 22.7. which was done, by the Assyrians' invasions, and direptions of those parts before mentioned: and the word in the latter branch, rendered, aggravated, or, aggrieved; for to honor; and make glorious; as Jer. 30.19. Let others consider of it; I approve rather the other reading.

{by the way of the sea} Some read the word, at, or in the way to the sea, whereby men travel, and wares are conveyed thither; and by the sea, they understand that part of the midland sea, called the great sea, Josh. 1.4. that lies against the coast of the promised land. But the most, rather take the sea, here mentioned, to be the sea of Cinnereth, Josh. 13.27. called also, the lake of Genesareth, Luk. 5.1. and the sea of Galile, Matth. 4.18. and by a later name, the sea of Tiberias, John 21.1. for the Hebrews call great lakes, as well as the branches of the main sea, seas, Numb. 34.11, 12. Josh. 12.3, 18: denominated from the country adjacent, and towns therein, Josh. 19.35. Mar. 1.28. & 6.53.

{beyond Jordan} Or, besides Jordan. For the country of Galile, coasted all along upon Jordan, not on the further side, or beyond it, in regard of the land of Judah, and Jerusalem; but on the nearer side to them, of it, and the Hebrew word signifies, at large, either on the one side, or, on the other, 1 Sam. 14.4. and is to be understood, either on this, or on that side, hither, or beyond, according to the respective situation of the places, where, and whereof aught is spoken, see Deut. 1.1, 5. & 3.8, 20. & 4.49. Nor need we therefore, for the salving, either of the prophet's, or the Evangelist's chorography, to fly to that shift, as some do, as to say, that this tract of land, is called Galile, beyond Jordan, because it had been so termed by the Israelites, before they passed over that river, and were as yet on the other side of it, as France is by the Spaniard, termed the Transalpine Gall-land, because, by the Romans, it had been formerly so styled. For the very same word is, by Moses, used, before they passed Jordan, as well of the places on that side, where they then were, as of the places situate on the other side of it; as by the Scriptures above cited appears.

{in Galile of the Gentiles} The particle in is wanting, as Hos. 6.9. Mic. 6.11. not unfitly here supplied, as in the former. The whole region of Galile was divided into two parts, the upper, and the lower, so termed, in regard of their nearness to, or remoteness from the head of the river Jordan, on whose stream, and the lake it made, and fed, they coasted. The upper, was in the tribe of Naphtali; the lower in the tribe of Zabulon. Some understand this of the lower Galile, which they will have to be termed Galile of the nations; as a populous place, in regard of the fertility of the soil; for which they allege Moses his words, in the blessing of Naphtali, Deut. 33.13. not observing that the lower Galile was not in Naphtali, but in Zabulon. Others suppose that the upper Galile, is here intended, called, as they deem, Galile of the Gentiles, because it was much replenished with heathen people, and divers sorts of them mixed with the Israelites in it; partly, in regard of some cities in it, made over, by Solomon, to Hiram, 1 King. 9.11. And partly also, because it lay, some part of it, near upon the confines of Tyre and Sidon, Matth. 15.21. Mar. 7.31. and had therefore by reason of their vicinity, much commerce with them. And so is Harozeth, called Harozeth of the nations, or Gentiles, Judg. 4.1. in regard of the remainder of the Canaanites there. And Tidal, king of nations, Gen. 14.1. As also another king likewise, so styled, Josh. 12.23. in regard of a mixture of divers nations in their cities, or territories; and so under their command. Nor does the Evangelist's relation of our Savior Christ's preaching, and conversing much about the Sea of Tiberias, where he took up for his followers, some of those that exercised fishing there, Matth. 4.18, 22. or his abode at Nazareth, situate in the lower Galile, Matth. 2.23. & 3.13. any whit cross, or contradict this; as some imagine. For it is said expressly, that upon the report of John's commitment, he departed into Galile, and leaving Nazareth, (where he had formerly made his abode) he repaired to Capernaum a city situate in the confines of Zabulon, and Naphtali, Matth. 4.12, 13. and consequently of the upper, and lower Galile, so situate, as was before said, & lying within the limits of the tribe of Naphtali, is justly therefore esteemed to belong, rather to the upper, than to the lower Galile. Besides, it is said further, that our Savior went preaching about all Galile, Matth. 4.18. That is, as well the upper, as the lower; and as well that, as this, because it is added, that thereupon the fame of him went throughout Syria, Matth. 4.24. which confines upon the upper Galile. Howbeit, I suppose, they are mistaken, who suppose the whole circuit of the holy land, here described; as having its western bound, the midland sea: its eastern, Jordan, its northern, the upper Galile. But of the sea before. And though that were admitted, yet a fourth, at least, wants. Nor can I accord with those, that rent this latter part of the verse from the rest, and annex it to the next; reading the words without any dependence upon the former: as beginning a new period, on this manner, The way of the sea, (that is, those that live by the seaside, the Naphtalites, and Zabulonites especially, Gen. 49.13.) beside Jordan, (those that dwell on either side of the river) Galile of the Gentiles; (the inhabitants of the upper Galile, near to the heathenish country) people that had walked in darkness, have seen a great light, &c. And this tearing of the text asunder, they build upon the Evangelist's citation of this prophetical passage, Matth. 4.15, 16. But the Evangelist gives no warrant for any such, either divulsion of this branch from the former, or agglutination of it to the next. For first, in this allegation, they are sorted and severed, just as they are here. Secondly, we may as well upon the same ground, tear off these words, the land of Naphtali, and the land of Zabulon, from the former branch, (which yet none do, nor with any color of reason can do) as these words from this latter: since that the Evangelist joins those also with these. The Evangelist picks out only so much of the prophecy, as might concern his present discourse, to apply it thereunto. And mentions therefore these two tribes, and those parts of them especially, pointed to by the prophet, to intimate, that in those places, on which the darkness of affliction had first seized, in those times; there the spiritual light of joy, and life, had, by our Savior's preaching, first sprung forth, Matth. 4.13, 14.

V. 2. {The people that walked in darkness have seen a great light} Here, I suppose, begins the comfortable part of this discourse, promising light (notwithstanding the formerly denounced darkness) to the godly and faithful: partly by a good and comfortable issue of their present troubles, and deliverance out of their incumbent distresses; and partly, by that spiritual deliverance from the thraldom of sin and Satan, by the promised Messiah: and the abundance of joy and comfort, that should accrue unto them from thence: whereof that other was a type.

{The people that walked in darkness} Heb. The people that were walking. The noun is singular; the participle plural: because the noun is collective. See ver. 9. By the people here mentioned, some understand the ten tribes, who were to suffer more grievous things, than formerly they had done; partly by Salmaneser, 2 King. 17.3, 6. and partly by Esarhaddon, Ezr. 4.2. because mention is made of them, ver. 1. See ch. 8.7, 8. Others, and those most of the Jewish doctors, whom many of ours also concur with, understand them of the Jews, and the inhabitants of Jerusalem, first straitened by Sennacherib, ch. 7.17, 20. & 8.8. afterward surprised, sacked and depopulated by Nebuchadnezzar, 2 King. 18.17. & 19.1, 3. & 25.1, 21. ch. 36. & 37. Jer. 5.39. & 52. I suppose we may well understand both houses, (see ch. 8.14, 15.) in regard of the story, and acts of those times, and the calamities that befell either; which did typically resemble the sad and forlorn estate of persons, continuing in that utter want of all light of grace, and that slavery of sin and Satan, wherein by nature they are, until they be effectually enlightened, and convicted by Christ, Eph. 2.1. & 5.8. 1 John 2.9, 11.

{walked in darkness} sat in darkness, Matth. 4.16. and so afterward here, that is, lived, and abode in it; because in places, where they abide, men sometime walk, and sometime sit, at home: as of mutual conversing one with another, (without any such mysteries, as some here, and there make) Psal. 1.1. & 26.4, 5. Yet it may well have reference to walking in the dark, without use or help of light, as both discomfortable and dangerous, John 11.9, 10. & 12.35. 1 John 2.11.

{darkness} For distress and discomfort, ch. 8.22. & 59.10.

{hath seen a great light} This was in part fulfilled to the Jewish people, in those and the ensuing times; first, at the defeat given to Sennacherib, and the breaking up of his siege, ch. 30.31, 32. & 37.36, 37. and afterward, at the overthrow of Babylon, and the deliverance of them out of the Chaldean captivity, Psal. 126.2. ch. 14.3. & 52.9. Jer. 31.4, 5, 7. & 33.7, 11. & 50.4. & 51.48. But most fully and principally, by the ministry of the gospel, whereby people are delivered from that spiritual blindness, and darkness, wherein formerly they abode, Matth. 4.13, 16. Luk. 1.78, 79. & 2.32. John 12.35. Act. 26.18. Ephes. 5.8. and rescued out of the servitude of sin and Satan, whereof that Babylonian bondage was a type, John 8.32, 34, 36. Rom. 6.6, 7, 14, 22. & 8.21. Col. 1.13. 2 Tim. 2.26. Heb. 2.14, 15.

{hath seen} He speaks in prophetical manner, of things to come, as already effected, See ch. 3.1. & 9.8.

{seen} That is enjoyed, been possessed of; as Psal. 34.12. John 3.3, 5, 36. See Eccl. 11.7.

{great light} Much joy and comfort; for light, is put for joy and comfort; as Job 18.5, 6. & 30.26. & 38.15. Esth. 8.16. Psalm. 18.28. & 79.11. & 112.4. & for spiritual grace also, John 12.35, 36. Rom. 13.12. 2 Cor. 4.6. Eph. 5.14. 1 Thess. 5.4, 5. 1 John 1.5, 7. & 2.8, 10. as the ground of all true joy and sound comfort, Matth. 13.44. Luk. 10.20. Act. 8.8, 39. & 16.34. Rom. 5.2, 3. & 14.17. 2 Cor. 6.10. 1 Pet. 1.8.

{they that dwelt in the land of the shadow of death} The same is repeated; only with some amplification: as ch. 8.9, 10, 14, 15, 22.

{dwelt} Heb. sit. And so the Evangelist has it, Matth. 4.16. as also Zachary, Luk. 1.79. but sitting, is put commonly, for dwelling, staying, or, abiding, Psal. 23.6. Jer. 39.14. & 40.5. to abide, and dwell in a place, is more than to pass, or walk through it; as Psal. 24.4. & 66.12. So John 12.46. abideth not in darkness, and 1 John 3.14. abides in death, and God's wrath abides on him, John 3.36.

{in the land of the shadow of death} Matth. 4.16. in the region and shadow of death. Of which phrase, see on ch. 4.5.

{shadow of death} As before, so Job 24.17. Psal. 44.19. & 107.10. for deadly shade: as, body of death, Rom. 7.24. for, dead body. Extremity of distress, and misery, compared to such a dreadful shade, or darkness, as with the horror of it, may strike a man even stark dead, Matth. 28.4. or that shadow and darkness, that is said to be in the grave; with those that are laid up in the bowels of the earth, and are lodged in the chambers of death, Job 10.21, 22. Psal. 88.6, 12. and to men dead and buried, are those usually compared, that are in a calamitous and hopeless condition, Psal. 88.4, 6. ch. 26.19. Ezek. 37.11, 12. Dan. 12.2. See further of this phrase, on Jer. 2.6.

{upon them hath the light shined} They are, or, shall be (for it is spoken in way of prediction) in as comfortable a condition, as those, unto whom, after a dark, or tempestuous night or season, of some continuance, at sea especially; or at land, in some hazardous, and harborless place, the clear daylight, or bright sunshine, at length suddenly shows forth itself, Act. 27.20, 39. So Psal. 37.6. & 112.4. See ch. 60.1, 2. Mal. 4.2.

V. 3. {Thou hast multiplied the nation, and not increased the joy} These words, as some, are by an apostrophe directed unto Sennacherib, who came with a vast army to besiege Jerusalem; but was frustrated of his purpose, and retired back with shame: As if the prophet had said to him; You have multiplied your forces indeed; but shall have little joy of them at last. See ch. 36. & 37. But this seems not so suitable unto that that follows. The most therefore are of opinion, that the words are spoken unto God: but in exposition of them, they are much divided. Some refer the words to what was past: And of these, some understand them of the Gentiles; strangers from the commonwealth of Israel. That howsoever God had multiplied them, as he did Israel, and his seed, Gen. 17.20. yet had not imparted that his grace to them, that is the only ground of all true and sound joy, Eph. 2.12. Others rather apply them to the Jewish people: and of these again, some read them on this wise; Thou hast indeed multiplied this people, (the Jewish nation, according to your promise unto Abraham, Gen. 15.5. & 22.17.) or, thou hast magnified them, (because the word signifies, as well great, and mighty, as many, Psal. 25.11, 20. and the verb to magnify, or to make great, as to multiply, Gen. 3.16. to wit, by many benefits and blessings bestowed on them; victories achieved, and miracles wrought for them) but yet thou hast not made their joy so great; that is, have not given them so great cause of joy, as you will do hereafter, in the deliverance of them from the Babylonian captivity, Psal. 126.1, 2. but especially in the spiritual deliverance by Christ, ch. 35.10. Others, Never since thou multipliedst this people, didst thou give them such matter of joy; or, in multiplying of them, thou gavest them no such occasion of joy, as hereafter you intend to do. Thus those of them that refer them wholly to the time past; excepting only, what they annex to them themselves. Those that understand them of the future, either in whole, or in part; do, some of them, apply them to the Jews, thus. Thou hadst multiplied this people, or, Thou wilt multiply them, at Christ's coming, yet little, or no joy will there be of it; because, either so few will receive him, and believe in him, ch. 53.1. John 1.11. & 12.37, 38. or, because, though at first many flocked to him, and followed him, Matth. 15.30, 32, 33. Luk. 12.1. John 4.1. & 11.48. & 12.19. yet afterward they fell as fast away from him, John 6.26, 66. Matth. 21.9. with 27.23, 24. Others to the Gentiles, Thou hast multiplied this nation, by accession of the Gentiles called in to them, by the ministry of the gospel, ch. 54.1, 3. Gal. 4.27. Rev. 7.9. but thou hast not thereby increased, their joy; because this vexed and troubled the Jews, Act. 11.2, 3. & 13.45, 50. & 22.21, 22. 1 Thess. 2.15, 16. and because upon the coming in of the Gentiles, they were rejected, Rom. 11.8, 12, 19, 20. Others again, both to Jews and Gentiles, indifferently, that though God be pleased to multiply, or magnify the body of the faithful, consisting of both nations incorporate into one, Gal. 3.16. Eph. 2.14, 16. & 3.6. yet, he will not afford them any great measure of such joy, as the world affords, John 14.25. & 16.2, 33. or, as worldly men here enjoy, Psal. 4.6, 7. & 17.14. Thus you see how many several ways this Scripture is writhed, (and yet divers senses given it, omitted) and how many fillings are inserted, to make out these notions. The main difficulty arises from the negative particle; which to salve, therefore, some would have the words read by way of interrogation; by which manner of reading, some Scripture scruples, are sometime by some deemed, to be happily removed; as Job 14.14. Psal. 105.28. Hos. 4.14. Mic. 5.2. Eph. 4.26. and so here they suppose, that the words being thus read, Hast thou not increased their joy? all the difficulties will be dissolved. The denying interrogative being equivalent to an affirming enunciative. For the sense, I concur with them; but I raise it from another ground. The Hebrew critics, commonly called Masorets, have observed divers readings in sundry places of Scripture, about no one word so many, as about the word, Lo, which in Hebrew, according to a diverse writing in that language, signifies one while, Not, another while, To him. This diversity concerning it, is found, as Exod. 21.8. Lev. 11.21. & 25.30. 1 Sam. 2.3. 2 King. 8.10. 1 Chr. 11.20. Ezr. 4.2. Job 13.15. Psal. 100.3. ch. 49.5. & 63.9. so in this place: the reading therefore being doubtful, whether not, or, to him, or, it; I follow rather this latter; though by ours so generally renounced: not because those Jewish critics prefer it; but because it suits better both with the scope of the place, and with the sequel of the context: & read the words thus: Thou wilt multiply this nation, thou wilt increase their joy. The main exception which one of prime note takes to it, is this, that the pronoun in the Hebrew is wont to follow the verb, whereas here thus read, it leads. But so it does also, Job 13.15. where yet most go with the keri, the same with this here. And he that takes this exception, yet approves the sense, only reads the words in an interrogative tone, wherein the negative affirms.

{Thou hast multiplied} Or, Thou wilt multiply. For the prophet runs all along here, in a prophetical strain: speaking of things future, as present, or past.

{the nation} Or, this nation. For the particle is deictical: as ch. 26.15. thou hast added to the nation; to this people, the Jewish. You will cause them to multiply, and thrive again, when they seem to be almost worn out, after the spoil of them, made by Sennacherib, ch. 37.31. after their return from the Chaldean captivity, Jer. 31.27. Zach. 2.4. in the days of the Messiah, by confluence of people out of all parts, that shall join themselves unto them, Psal. 47.1, 9. ch. 2.3. Mic. 4.2. Zach. 8.20, 23.

{and not increased the joy} If so read, it should rather be rendered, but, than and: for it is a discretive; at least, if not an adversative. But for not, I read, to it, or, to them; the word, nation, whereunto it refers, being a collective: as ch. 5.25. & 6.9.

{increased} Heb. magnified; as Gen. 19.19. increased the joy, or, joy to them, that is, their joy. You will give them abundant matter of joy, in delivering them from the Assyrian siege, when they shall be unable to hold out, ch. 37.3, 36, 37. in bringing them back from the Babylonian captivity, when they shall seem to be past all hope of recovery, Ezek. 37.11, 12. and principally, in sending the Messiah unto them, the foresight of whose day, so long before, so much rejoiced Abraham, John 8.56. and whom all the faithful of former times had so earnestly expected, so instantly longed for, Matth. 13.16, 17. Luk. 2.25, 30, 37, 38. to deliver them from the thraldom of sin and Satan, Luk. 1.69, 70. and 2.10, 11. whereof those former deliverances were but shadowy resemblances; and were also exhibited to them, both by him, chap. 63.9. and for him, in whom all God's promises, are yea, and amen, 2 Cor. 1.20. See ver. 6.

{they joy before thee} As you will give them occasion of much joy, so will they take notice of it, lay it to heart, and in way of thankful acknowledgment thereof, rejoice in your presence. You see how naturally this flows from the former branch; and what strength it hence gives to the interpretation thereof before delivered. So Psal. 9.2, 3. & 20.5. & 21.1. & 35.9. ch. 12.3.

{they joy} Heb. have rejoiced, or, shall rejoice: as before.

{before thee} That is, say some, inwardly, sincerely, in your sight, and so the phrase indeed is sometime used, ch. 38.3. Luk. 1.6. to distinguish, as they would have it, this inward and spiritual joy, from that external, worldly, and carnal joy, that worldly men's hearts are so much taken, and taken up with, Psal. 4.6, 7. denied to them in the former branch, Luk. 6.21, 23, 25. but of that branch, and the reference that this has to it, sufficiently has before been spoken. The meaning of the words here, rather is, in thy presence: in your sanctuary, in the assembly of your people, the place of thy face, or special presence; as it is termed, Psal. 42.2, in reference to that place, where sometime God appeared to Jacob, and he therefore named it Peniel, Gen. 32.30. So the phrase is used, Deut. 16.11, 14. Psalm. 68.3.

{according to} By two similitudes is the greatness of this their joy further amplified; the one taken from one of the greatest ordinary occasions of joy, in times of peace; the other in times of war.

{the joy in harvest} The joy, not so much of hirelings, that reap for others: but of the owners of the grounds, and the grain thereon growing, whether the richer sort, whose revenues consist much in the fruits of the earth, Gen. 26.12. & 27.28. Psal. 4.6, 7. or, those of the meaner rank, the husbandmen, that having taken much pains about the tilling of their grounds, whereupon the livelihood of them and theirs depends, and with long patience and much solicitude expected the return & receipt of it, Jam. 5.7. are exceedingly rejoiced, when they see their labors seconded, and their expectation answered with a plentiful crop, and a seasonable harvest, Psal. 125.5, 6. and are wont therefore with much solemnity, and jollity, to bring in their grain, as the principal support of their life, Gen. 47.15, 19, 25. See ch. 16.9, 10. Yea, by God's appointment, were solemn feasts of rejoicing, upon the bringing in of the fruits of the earth, first, and last, Levit. 23.10, 16, 17, 39, 41. Deut. 16.9, 11, 13, 14.

{and as men rejoice when they divide the spoil} Heb. as they rejoice (the word put impersonally, as ch. 2.19.) in their dividing the spoil: as no greater joy, in times of peace, than when harvest comes well in: so, nor in war, than when victory, after an hazardous fight, especially, is achieved; and rich spoils and booties withal obtained, to be shared among those that were in the fight; as Num. 31.9, 27. Judg. 5.30. 1 Sam. 30.16, 19, 20, 22, 23. 2 Chr. 20.25, 28. Psal. 68.12. See Psal. 119.162.

V. 4. {For thou hast broken, &c.} Having declared the greatness of their joy, he proceeds to show the ground of it; their deliverance, and freedom, from the straits and thraldom of their enemies; as well corporal, as spiritual. Some read the words, when, (as Job 38.8.) thou shalt have broken. But we need not alter the received reading.

{thou hast broken the yoke of his burden} This some understand of the breaking up of that siege, wherewith Sennacherib begirt Jerusalem, ch. 36. & 37. and of the further deliverance from future vexations and oppressions, from that state then declining, as ch. 13.6. See Nah. 1.13. Others, of the dissolution of the Babylonian captivity, Ezr. 1.1, 2. it may well include both; but both still, as looking further, to the redemption wrought by Christ; of whom, ver. 6.

{broken the yoke} You have set them free. For when the yoke is taken off, Hos. 11.4. or broken asunder, Jer. 5.5. the beast is at liberty. So Jer. 28.2, 11. & 30.8. I will break his yoke from off thy neck.

{The yoke of his burden} That is, his yoke which is a burden. As the sign of circumcision, that is, circumcision, which is a sign, Rom. 4.11. or rather, his yoke of burden, that is, his burdensome yoke: as the hill of his holiness, for, his holy hill, Psal. 15.1. and, his idols of gold, for, his golden idols, ch. 2.20. the syntax is in either place alike; a yoke, is in Scripture, put for any grievous or heavy pressure of what kind soever: because a yoke, both restrains a beast of his will; and lies heavy also on his neck, Deut. 28.48. 1 King. 12.4, 9, 11, 14. Lam. 1.14. more especially, for servitude, and thraldom; because the beast by it is constrained to do man service, Jer. 27.2, 3, 6, 7, & 31.18.

{of his burden} Not which he laid on others; as thy father's yoke, 1 King. 12.4, 9. but which was by others laid on him, and wherewith he was burdened: as our yoke, 2 King. 12.4, 10. See chap. 3.14.

{and the staff of his shoulder} Or, shoulders. So ver. 6. the staff wherewith God formerly smote them, and laid them, as it were, over the shoulders, ch. 10.5, 24. & 14.29. a metaphor from the manner of some hard and cruel master, that stands over his servants with a staff, or a cudgel, ready ever and anon to be laying them on: but this staff, it is said, God has broken, as ch. 14.5. The Lord hath broken the staff of the wicked. Thereby intimating, that now his people should not be any longer, as slaves, under the staff of such, as formerly they had been.

{the rod of his oppressor} Heb. the rod, or scepter of him that exacted on him. Or as some render it, from him, as Ezek. 43.18. So Job 3.18. chap. 3.12. The word properly, signifies, either a taskmaster, that imposes a task of work: and requires, accordingly, a strict account of it, Exod. 5.6, 8. chap. 58.3. (whence also it is sometime put for a driver, Job 39.7.) Or an exactor of tolls and tributes, 2 King. 23.35. and such burdens did foreign princes, the Assyrians, and Babylonians, especially, impose on, and exact from God's people, 2 King. 16.7, 8. & 18.14, 15. Hence, in some versions, gold-thirsty Babel, chap. 14.4. but now it is promised, that the rod, or scepter, that is, the power, or authority, as Psal. 2.9. & 45.6. & 110.2. of these exactors, shall be broken, that God's people may no more be subject to such their exactions, or oppressions. To which purpose it is said, that the exact shall cease, & that they shall make servants those, who exacted before from them, ch. 13.3, 4. See Zach. 9.8. & 10.4.

{as in the day of Midian} What time (as ch. 3.18. & 4.1.) God, by Gideon, overthrew the Midianites, Judg. 7.22. ch. 10.26. who had been grievous oppressors of God's people, Judg. 6.2, 6. Unto which overthrow, the prophet is, by some, thought to liken the destruction of Sennacherib's army, because it was not effected by the force and valor of those that went forth against them, but by a sudden fright in the night, Judg. 7.19, 22. all was of God, nothing of man, in either. Others suppose, that Christ's spiritual conquest is thereunto compared, in regard of the trumpets, and the lamps in earthen pitchers, Judg. 7.16. resembling the trumpet of the gospel in the mouth of God's messengers, chap. 58.1. John 5.24, 25, 28. and the ministers, or messengers themselves, though shining, as lamps, in their ministry, John 3.35. Luk. 12.35. whereby they hold out the light of God's word, Phil. 2.15, 16. Yet carrying this precious and powerful light, in earthen vessels only, that the efficacy of it may, appear to be of God alone, not of them, 2 Cor. 4.7. But these things seem a little too curious.

{the day of Midian} Day, for, time: as chap. 3.18. & 4.1. But in more special manner, the day of such an one, is used for that time; wherein some more remarkable thing befalls such a person, or people; either for evil, or for good. So, the day of Jerusalem, Psal. 137.7. the time when she was besieged, surprised, and sacked. The day of Gibea, Hos. 9.9. when for their abominable wickedness, and obstinacy therein, they were destroyed. In the day of thy brother, that is, of his calamity, distress, captivity, destruction, as it is there expounded, Obad. 12, 14. And so here, the day of Midian, that is of his overthrow.

V. 5. {For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning, and fuel of fire} So most read this verse; both of the Hebrews, and ours; as consisting of two members; opposed the one to the other. And some of them understand it of the overthrow, given to Sennacherib's army at the siege of Jerusalem: that whereas, in other battles, victory is not wont to be achieved, and the enemy overthrown, without much tumult and noise, and use of arms, and bloodshed, on both sides. Or besmearing, at least, of men's bodies, and their apparel with blood, Psal. 68.23. ch. 63.2, 3. Here should be no such matter, but they should be suddenly smitten, as with a blast of lightning, in the dead of the night, without any noise, or use of soldiers, or arms. See chap. 10.16. Others understand it of Christ's spiritual soldiery, and his conquests, which are carried on and achieved, not with such weapons and conflicts, as others are, 2 Cor. 10.3, 5. but with the fire of his word and Spirit, whereby he both subdues the hearts of men unto himself, unto their salvation, chap. 1.25. & 4.4. Jer. 20.9. & 23.29. Matth. 3.11. 1 Cor. 3.13, 15. and will one day also destroy his obstinate enemies, to their eternal confusion, Psal. 50.3. & 97.3. ch. 11.4. & 26.11. Jer. 5.14. Matth. 3.12. 2 Thess. 1.8. & 2.8. Rev. 1.16. & 19.15. Another going much the same way, but this, rendering the words, All the conflict of the confligent was, indeed, with noise, and raiment defiled with blood, and yet now is to combustion, is meat for the fire. That is, although the enemy of God's people, did with much fury and rage assault them, and bedewed their garments with the blood of those whom they slew of theirs, chap. 63.2,3. Rev. 12.17. & 13.7. yet in fine he shall fail of his conquest; being, himself and together with his raiment so stained with the blood of God's people, become matter for the fire, chap. 26.11. Rev. 17.16, 18. & 20.9, 10. And thus they that divided the words of the text into two distinct axioms. But others read the whole verse, as one continued sentence; at least, as speaking of one, and the selfsame matter. And among these, some of the manner of the overthrow, given the Midianites, and their complices; with that which followed thereupon. And they render the words on this wise; All the whole conflict of those that conflicted, or that fought either with other, was with over-confusion, or tumult; their garments were enfiled in blood, and it became, or ended in burning, even, food for the fire. All which they understand of the tumult, or combustion that was in the Midianites' camp; and the slaughter that they made one of another; so great and such abundance of blood thereby spilled, that both the bodies of men, that lay weltering in their own blood, and their garments therewith polluted and spoiled, were fain to be burnt together, the one with the other. See ch. 44.19. Others understand it of the proceedings of Christ, come in the flesh; as rendering a reason, why his deliverance of his church was said to be like that, in Gideon's time, of the Israelites from the Midianites; to wit, because of the preaching, and light of the gospel, like the lights, and trumpets then used, Judg. 7.20. The enemies thereof should be frightened and flighted, Rev. 6.15, 16. The world filled with war and bloodshed, Matth. 24.6, 7. Rev. 6.4. and all, at last, consumed with fire, 2 Thess. 1.8. 2 Pet. 3.7, 10, 12. But as the latter reading seems more plain and suitable, both to the frame of the text, and to the course of the context, than the former; so the former exposition of the latter reading, seems to me more agreeable to either; as more familiar also than the latter.

{For} Or, when; as Psal. 73.2.

{every} Or, the whole: See the like ambiguity, ch. 10.7.

{battle of the warrior} They are both words of the same root; as if you should say, war, of warrior, or fight of the fighter. The word is nowhere else found; in regard whereof, some other farfetched notions, are, by some given to it; but with small probability.

{with confused noise} rushing, or rustling, Ezek. 11.12. & 37.7. or, commotion, or, concussion, 1 King. 11.12. ch. 29.6. Jer. 10.22. Ezek. 38.19.

{garments} Heb. garment. The singular taken collectively; as ch. 3.6, 7. and, as before, warrior; for warriors; and man, for men, ch. 2.20. Some would have the word signify, properly, a cloak, or mantle, so termed; because the skirts of it used to be cast over the left shoulder, that the right hand, and arm might be at more liberty. But it is used for apparel, in general.

{rolled} As of Amasa, 2 Sam. 20.12.

{in blood} Heb. bloods, gore blood, blood shed in fight, or by other violent means, ch. 1.15. & 4.4.

{but} Heb. and.

{but this shall be} Or, and it was, or, became: or, which became; to wit, the raiment so polluted. For the copulative, is sometime put for the relative; See ch. 3.6. & 5.4.

{with burning} So the particle is rendered, Psal. 147.20. and may well be, Job 17.5. or for, unto burning, as, for, or, unto desolation, Joel 3.19. See Gen. 11.3.

{fuel} Heb. meat; or, food: as ch. 10.16. Put, by apposition to burning, or having reference to the verb substantive. The whole verse may thus be rendered; When the whole battle of those that were in battle, was with clashing of arms, and raiment rolled in gore blood; which, by burning became food for the fire, That is, was, made fuel. For, fuel for the fire, is a mere tautology.

V. 6. {For unto us a child is born} That these deliverances of God's people, and the subduing and pulling down of such mighty potentates, whether secular, or spiritual, may not seem impossible and incredible; the prophet now proceeds to declare, who it is, and what manner of person, by whom all that has been said, shall be effected: even the Messiah, the eternal Son of the eternal Father, whom God shall raise up to be the King and Governor, of his church. This passage of Scripture, howsoever the ancienter of the Jewish doctors, whom the Chaldee Paraphrast also follows, (as those also testify, that have been versed in the monuments of that nation,) acknowledge to concern the Messiah; yet their later writers, by all means, labor to darken the light of so clear and pregnant a prophecy, by endeavoring to divert it, and to turn it over to Ezekiah. Whom albeit, we deny not, in some things to have been a type of Christ: (of which, see chap. 32.1.) yet the names given unto the party here described, are, some of them, such as cannot agree, either unto Ezekiah, or unto any other mere man, as we shall afterward see. The words may well be rendered; (as before verse 5. as having reference to the deliverance, mentioned, ver. 4. As a child is born to us. Not, that such deliverance was not, in part, before exhibited; but because it was then more fully completed; and he manifested in the flesh, by whom, and for whom, all had been done that was formerly effected.

{a child} Not Ezekiah, as our new Rabbis would have it, who was born some good space of time before the date of this prophecy, yea, before his father came to the throne; for he was five and twenty year old at his father's death, who reigned but sixteen, 2 King. 16.2. & 18.2. but Emmanuel, the Virgin's Son, not as yet born, but to be born, chap. 7.14. though in God's purpose, as born already; a child, at his birth, in regard of his human nature, Matth. 2.11. Luk. 2.11, 21, 34. though the Son of God, from eternity, in regard of his Deity, Psal. 2.7. Prov. 8.24, 25. & 30.4.

{is born} For, is to be born, in the prophetical style; as ver. 4. ch. 7.14.

{unto us} Not among us, only; Matth. 2.1. but unto us, unto our benefit, and behoof, Luk. 2.11.

{us} Jews, the seed of Abraham as well according to the faith, as according to the flesh, Luk. 2.10, 11. Rom. 2.28, 29. Gal. 3.8, 3, 16. 1 John 2.2.

{unto us a son is given} A second branch concerning the same child, adding some emphasis to the former.

{a son} As noting his sex, Luk. 2.7. and so pointing at his twofold nature; being both Son of man, and Son of God, also, in one and the same person, Matth. 16.13, 16.

{is given} Not paid, or returned to us, in way of payment; (for, who has given aught to him, that he should be repaid? Rom. 11.35.) nor sold to us, in consideration of aught to be paid by us, (for what can we return to God, that is not his own already, Gen. 32.10. 1 Chro. 29.11, 12. Rom. 11.36.) but given, freely bestowed, without any respect of aught in us, that might invite, or induce him thereunto, Rom. 5.6, 8, 10. Tit. 3.5. without expectation of aught from us, that might be beneficial unto himself, Job 22.2, 3. & 35.5–8. Psal. 16.2. Again, not given, only, as Isaac was given to Abraham, Josh. 24.3. but in a far more eminent manner, in regard whereof, he is, in way of excellency, and in a peculiar manner, termed God's gift, John 4.10. and said to be given by the Father, John 3.16. & 6.32, 33. See chap. 49.6, 8.

{unto us} Both unto us, and for us; to effect our salvation, Rom. 8.32. See ch. 3.6, 11.

{and the government shall be upon his shoulders} Not the power and authority only, of ruling, and governing God's people, is by God his Father, whose Son he is, devolved wholly unto him, Psal. 2.7, 8. Matth. 11.27. & 28.18. John 5.21, 22, 26, 27. Act. 2.36. & 13.22, 23, 32, 33. But the whole care, and charge of protecting his church, and procuring of all things necessary for the safety of it, either corporal or spiritual, temporal, or eternal, is undertaken of him; and borne, and sustained by him, chap. 11.4. & 40.11. & 42.1, 3. & 49.5, 6. & 65.15. 6.35. & 15.16.

{Government} Heb. Principality, or, Princedom, and so ver. 7. It denotes here that place of authority, whereby Christ is made, as viceroy to God his Father, and his Lieutenant General, Psal. 110.1, 2. 1 Cor. 15.25, 27. Col. 1.18, 19. especially, in regard to, and behalf of his church, for the safety and welfare of it, Matth. 28.18, 20. Eph. 1.20, 22.

{shall be} So, not amiss; yet the Hebrew syntax requires rather, is, or, hath been, and so both the Greek, and Latin render it, but the form is prophetical, as in the residue; wherein, either the one expressed, or the other intended, would, without shift, or change, be constantly observed.

{upon his shoulder} There seems some allusion here, to what was before said of the burden, and the staff upon the shoulder, ver. 4. though the Jewish masters make no very good use of it, who to prove this meant of Hezekiah, say, the rod, and the staff, (they might have said, the yoke, & the burden too) were on Ahaz his shoulders, because he was but a tributary to the Assyrian, 2 King. 16.8. 2 Chr. 28.20, 21. whereas Hezekiah his son shook off the Assyrian yoke, and refused to be as his vassal, which his father before him had been, 2 King. 18.7. but it is not enough, for the fastening of this prophecy upon Hezekiah, to pick out some piece of it, that may be applied to him: and another manner of regiment is here intimated, as appears, ver. 7. than Hezekiah's ever was. But that we may the better understand the phrase here used, we are to consider, that the shoulder is the ordinary part of the body used for the bearing, of heavy especially, and weighty burdens. Gen. 21.14. & 24.15. Exod. 12.34. Josh. 4.5. Judg. 9.48. Ezek. 12.6, 11. Now there is a twofold burden, there is a base burden of servitude, Gen. 49.14, 15. Exod. 2.11. and this burden Christ takes off from the shoulders of his. Psal. 81.7. ch. 14.25. and there is an honorable burden of care and charge, which attends on, and belongs unto those that are in place of authority; in regard whereof, the same word in divers languages, that signifies honor is of near affinity with that which denotes burden, and government is therefore by the wiser and better sort, justly deemed no other, than a more honorable kind of service, 1 King. 12.7. Nor indeed is this a light or small; but a great and weighty burden, if it be well weighed; consisting, in a constant care, solicitude, and sedulity, of procuring, and providing for the safety and welfare of those that live under their charge, ch. 32.1, 2. 2 Cor. 11.28, 29. that which, howsoever princes and great personages, oft-times neglect, and regard not, contenting themselves with the state service, and revenues, which they receive, and perceive from their people, without regard of their good: yet Christ does not so: but as he takes the burden of servitude from off their shoulders: (though not the burden of free service neither from off their shoulders:) Zeph. 3.9. no more than the yoke of willing obedience from off their neck, Matth. 11.29.) so he takes the burden of care and charge for the providing for them, sustaining of them, and accommodating them with all necessaries, both concerning this life, and a better, and lays it upon his own shoulders, Psal. 37.7. & 55.22. & 84.11. Heb. 13.5, 6. 1 Pet. 5.7. See ver. 7. in regard whereof also he is called, not God's servant only, ch. 42.1. & 53.11. but a servant unto God's people too, Matth. 20.28. Luk. 22.27. Rom. 15.8. Phil. 2.7. What some report of a key carried on the shoulder, of some officers in court, as here alluded unto, shall be further considered, on ch. 22.22. For the allusion that some suppose here unto Christ's carrying his cross, John 19.17. (not unlike that, which others have, of Isaac's carrying the wood, for the sacrificing of himself, Gen. 22.6. as a type of the same) to more serious authors, seems too light.

{shoulder} For shoulders; as ver. 4.

{and his name shall be called} That is, he shall be called, or, this shall be his name, to wit, that which follows; not that he should be so commonly styled; but that he should be known, and acknowledged to be such, as these titles all of them import. So ch. 7.14. Jer. 23.6. Ezek. 48.35. Heb. he shall call, as Mal. 1.4. they shall call them. The active taken very frequently, in an impersonal manner, most aptly expressed by the passive; He shall be called, they shall be called. Howbeit, the Jewish doctors, some of them, take occasion hereby, most miserably to rent, and tear asunder the text; that they might, if it were possible, by force or slight, wring it out of our hands: yea, and the hands of their predecessors, by applying it to Hezekiah. But they do but as the Madianites, one cross and cut another: and no other weapon needs to refute what one offers, than what is lent us by another. The verb, some of them will by no means have to be impersonal. For God, say they, is expressly said thus to have called Ezekiah: and this to justify, they read, or rend, rather, the words, on this wise. He who is wonderful in counsel, and the mighty God, and the Father of Eternity shall call his name (to wit, Ezekiah's) the prince of peace; because it is said, yet shall peace be in my days, c. 39.8. But another of them observing, that in such speech, of calling one's name, thus or thus the nominative, or the name-giver, never follows; but where it is expressed, goes ever before the verb; and the accusative referring to the person named, and containing the name given, does always follow next after; he runs across, and hunts counter to his fellow doctors. And the right is, says he, that all that is subjoined, belongs to the party named, to wit Ezekiah, he shall so name Ezekiah. Then to make this good, he pulls asunder the terms, whereof both the whole entire style, and each title contained in it, does consist: and so tires himself in struggling against the bright sunshine, to show how they may all be applied to, and verified of Ezekiah. That, wherein the former do directly contradict him, in affirming them to be as indeed they are, the peculiar attributes (some at least among them) of God: and not applicable therefore to any other, than to him that is God. But hereof more, in discussing of the several titles.

{Wonderful, Counsellor} These as two distinct titles, those of the Jewish doctors divide, who apply them to Ezekiah, and they say, that he is termed wonderful; in regard of that strange wonder of the sun's going backward, wrought in his days, and at his request, 2 King. 20.2, 6–11. and Counselor, in regard of the counsel, which, he took with his princes, concerning the service of God, and the safety of his city, and the good counsel he gave in either, 2 Chr. 29.4–11. & 30.1, 9. & 31.3–8. Many also, yea, the most of ours, herein concur with them, though not in applying of them to Ezekiah, (which others, also, of their own, dislike and reject,) yet in disjoining them, and making them two several titles. And true it is, that they may be severally applied unto Christ, and are verified in him. For how can he but be deemed exceedingly wonderful, with whom God and man, the divine and human nature, do in one person so mysteriously, and miraculously concur, that the very angels themselves, who do therefore adore him, among other things, admire this in him, as a mystery, even beyond their reach, 1 Tim. 3.16. Heb. 1.6. Eph. 3.10, 11. 1 Pet. 1.12. or, how can the title of Counselor be denied unto him, who is the most inward of privy council with God his Father; and imparts unto his, of them, from him, whatsoever is necessary to be known of them? John 1.14, 18. & 3.13. & 5.20. & 15.15. But those other Jewish writers, that expound them of God, join them together, as making up jointly, one title: and so do divers of ours, also, who apply them unto Christ. And indeed to me it seems, that they ought to go together, as the other three following, go also by pairs. For the meaning of them: The word rendered wonderful, is not an epithet, but a subject, or substantive: and it signifies properly, a miracle, or a wonder, such, as being beyond, or above, the course of nature, and the power of the creature, God alone is able to effect, Psal. 136.4. so that to render it, word for word, it is as if one should say, a wonder, or miracle of a Counselor, that is, a most wonderful, or miraculous counselor, as we use to say, a mirror: and a miracle, or, a wonder of womankind, for a most remarkable, wondrous, and even miraculous woman, and a miracle of man, or, a monster of man, for, a monstrous, or miraculous man: and it is the usual manner of the Hebrews, in way of amplification, to put the abstract for the concrete: as desolation, for most desolate, ch. 1.7. abomination, for most abominable, Deut. 18.12. pride, for, extreme proud, Jer. 50.31. Our blessed Savior therefore, is not unfitly here so styled; as one so exceedingly strange and wonderful, in all his counsels, and courses, especially for his, both in securing them, and in defeating the designs and attempts of others against them, as no ordinary phrase, or form of speech, is able fitly, much less sufficiently, to express it: but what is spoken of Christ herein the noun abstract, that we may the better understand whom the attribute belongs to, is by this our prophet, afterward delivered of God, the Lord Jehovah, in the verb active He that maketh counsel wonderful; or, doth wonderfully in counsel, ch. 28.28. which place, as it helps to clear this: so it seems to add strength to this latter reading, that joins the two terms together. And indeed, if we take Counselor alone, without Miracle, or, Wonder, here, as Mighty alone, without God in the next, the title would not seem to contain any such extraordinary, or remarkable matter, as were suitable to the rest.

{The mighty God} Or, A mighty God, (for there is no article prefixed to any of the titles,) These two terms those Jewish teachers pull asunder, that apply them to Ezekiah. Howbeit, they would have them to signify one and the same thing, as if we should say, Mighty strong, as Ezek. 32.21. the strong of, or, among, the mighty, and so, say they, was Ezekiah, and his name imports as much, signifying, the strength of God, or, strong, and mighty, from, or through God, as David Psal. 18.1. But against this we object, not only the accent in the Hebrew, that carries on the voice without stop, or stay; and inhibits the disjunction of the one from the other: but besides that which they cannot be ignorant of, that the word, el, howsoever: in the plural number, some once or twice, it may signify great ones: as Job 41.25. Exod. 15.9. Psal. 89.6. (which two latter places, being in substance the same, are also questionable, and may intend Gods as well as great ones,) yet in the singular number it is never used, but for God; and it is both repeated, chap. 10.21. and in three other places found with the selfsame adjection: the great and mighty God, Deut. 10.17. Neh. 9.32. Jer. 32.18. And the title fits well to Christ, who has all the names of the Deity, given to him, in Scripture: Adonai, Psal. 110.1. Matth. 22.44. Heb. 1.13. Elohim, Psal. 45.6. Heb. 1.8. Jehovah, Jer. 23.6. & 33.16. Mal. 3.1. Matth. 11.10. Psal. 83.18. Luk. 1.76. God, John 1.1, 14. the true God, or very God, 1 John 5.20. the great God, Tit. 2.13. the same in effect, with The mighty God, here, as joined together, elsewhere: and, God above all, to be blessed forever, Rom. 9.5. Nor can I pass by the wrong done, both to Christ, and this Scripture, by a professed Christian, but too much addicted to Jewish fancies: who to help out the Rabbis in turning this over to Ezekiah, tears one term away from the former title, and gluing it to this, would have the words read: The Counselor of, or, consulter with the mighty God. Thus he dares do that, which none of them dared attempt: The stop that stayed them, was no bar to him. But the reason that he gives, why this style, or title, should be given to Ezekiah; to wit, because he should in all his affairs, consult with God, and ask counsel of him, by his prophets, 2 Chr. 29.15, 25. ch. 37.2. may well stop his own mouth. For the word in the Hebrew here used, (which we agreeably, both to the Greek, and Latin, render Counselors, he, because that Latin term is more ambiguous, renders Consulter,) does never signify throughout the whole Scripture, one that takes counsel of another: but one that gives counsel to another, and so to style Ezekiah, or any mere man, God's Counselor, is blasphemous. See ch. 40.13, 14.

{The Everlasting Father} They that would have it meant of Ezekiah, render it, some, the Father of an age, or, a long time, and would have him so styled, because his life was prolonged, when he was at death's door, ch. 38.5. Others, the Father of a generation, because, say they, he had an ample posterity. But as for the former, if this title should have had respect to any such thing, he should rather have been termed in Scripture phrase, the Son of a long time, than the Father of it. For so speaks the Scripture constantly, such an one was the Son of so many years, Gen. 5.3, 6, &c. And as for the latter, neither can it be showed, where the phrase, or term, is so used. Nor if it were found so used, would it be any peculiar character of Ezekiah, more than of any other, that had a continued line of issue, after him: yea, of him the less, because for aught we find upon record, he left behind him only one son. The Hebrew has it (as is not denied by those of their writers, that expound it, either of the Messiah, as the ancienter of them: or, of God, as those latter ones, that say, he names Ezekiah here) much to the same effect, as we render it; A Father of Eternity, as the word is always taken where applied to God, and his Word, and his reign, Exod. 15.18. Psal. 111.7, 8. ch. 26.4. & 57.15. Christ then is called the Father of Eternity; not as the same in person with the Father: For though they be one in nature and essence, John 10.30. Yet are they distinct in person, Matth. 28.19. 1 John 7.5. not so much, in regard of that kind and tender affection, that he bears unto his, and fatherly care he has of them, John 13.1. & 14.18. & 17.12. & 18.8, 9. but more especially and principally, because he is the Author of Eternity, that is, of life everlasting, begun in this world, and to be consummate in the next, unto all those that believe on him, and have interest in him, John 6.39, 40, 47, 51. & 8.51. & 10.28. & 11.25, 26. Heb. 5.9. & 7.25.

{The Prince of Peace} Of this title applied to Ezekiah, we spoke before: and though the forepart, and latter part of his reign, were prosperous, and peaceable, 2 King. 18.7, 8. & 29.19. yet the midpart was very calamitous and unquiet, 2 King. 18.13–17. ch. 36.1. But unless the whole style, contained in, and consisting of, all these four titles, will suit with him, as well as this, in part, and in some sense, may, all their strife to carry this prophecy over to him, is but frivolous. But unto our Savior, as all the rest; so this also, well suits. As his Father is termed the God of Peace, Rom. 16.20. Phil. 4.9. so is he fitly styled, A Prince of peace. For he is our peace, Mic. 5.5. Eph. 2.14. and he makes our peace with God, ch. 53.5. & 57.19. Eph. 2.17. Col. 1.20. and his gospel is a Gospel of peace, and his ministers and messengers, are Ambassadors of peace, ch. 52.7. Rom. 10.15. 2 Cor. 5.19, 20. Eph. 6.15. and he gives unto all his peace outward, inward, temporal, eternal, Mic. 5.5. Zach. 9.10. John 14.27. & 16.33. Rom. 5.1. & 8.16. & 14.17. 2 Thess. 3.17. See ch. 2.4. & v. 7.

V. 7. {Of the increase of his government, and peace, there shall be no end} From the last title given to the Messiah, whose birth he foretold, he takes occasion to relate, both the amplitude, and the continuance of his principality, and the prosperity accompanying it. All which, how the latter Jewish expositors, and some other treading in their steps, strain their wits to apply unto Ezekiah, will be needless to waste more words.

{of the increase} Or, unto the amplitude. See v. 3. of the large extent of Christ's kingdom, into all parts of the world; see these predictions, Psal. 2.8. & 72.8–11. ch. 2.2, 3. Dan. 2.35. & 7.27. Matth. 24.14. Rom. 10.18. In the word of Increase, (nowhere else found, as a noun, but fitted here to the term of Government) there is a close m in the middle, where an open one is wont to be; and on the other side an open one is found, in the end of a word, Neh. 2.13. where a close one ought to have been. Whence, divers, both Jewish, and others, pick out hidden mysteries. Some, that the close and square letter signifies firmness and entireness, in the one place; or as the cleft or open one, a breach, or rupture in the walls of Jerusalem; in the other place, Neh. 1.3. & 2.13. others, that Christ should be enclosed in the womb of a Virgin, ch. 7.14. See Jer. 31.22. Others, that his dominion should extend itself to the four corners of the world, Matth. 24.31. See ch. 66.19. Others, that by this letter, is designed the year of Christ's incarnation to be 600 year after the delivery of this prophecy; but they miss 100 years at least, in their chronography. Yet, some would hence fish out, the name of his mother. But such frivolous toys of wanton wits, the more serious and sober-minded reject and detest. The negligent scribe, in likelihood, forgot to close up his letter, in the one place; and to leave a cleft in the other: which, your Jewish curious critics, when they found in some copies, that they followed, being superstitious of changing aught, retained still, as many other slips of the scribe's pen, only giving a note of it in the margin; or over the word in the text: it is no more, than as if with us, an s or an 𝔰 should be in the middle of a word, and an S or an ſ in the end.

{of his government} Heb. Principality, or, Princedom, as v. 6. answering to the word Prince, also, there used.

{and peace} Heb. and to, or, of the peace. For the particle is again, for the more emphasis, expressed. The word, peace, is taken from the close of the former verse: and it includes, as there, so here also, not peace, barely; but all prosperity, ch. 48.18. the meaning is, that all abundance of peace should accompany Christ's government in all places, whither it should be extended, and were entertained, Psal. 72.7. & 116.165. ch. 54.3.

{no end} The phrase here used, in this place, implies, not continuance, or length of time; but largeness rather; or extent: as ch. 2.7. Matth. 2.10. & 3.3.9.

{upon the throne of David} A defective speech, which the Latin supplies, putting in, he shall sit, Luk. 1.32. God shall give him the throne of his father David, He shall, as heir to David, of whom he came, Matth. 1.1. Luk. 2.4. Rom. 1.3. sit upon that throne, whereof David was a type, Act. 2.30. and 13.23, 32, 33. in regard whereof, also, he is called by the name of David, Ezek. 34.23. and 37.24.

{and upon his kingdom} Or, and he shall be over his kingdom, as Gen. 41.60. The church of God consisting of Jew and Gentile, whereof David's kingdom was a type, Psal. 2.6. Ezek. 37.22. Luk. 1.33.

{to order it} Or, dispose it. To settle it, and the government of it, 1 Cor. 12.28. Eph. 1.22. & 4.11, 12. as David, and other religious kings types of him according to their places, had formerly done, 1 Chr. 23–29. 2 Chr. 29. and 30. & 34. and 35. 2 King. 23.

{and to establish it} Or, support it, Or, uphold it. So the word properly signifies, Psal. 94.18. and 119.116, 117. Prov. 20.28. Other princes are upheld by their people: Christ's people are upheld by him, ch. 28.16. Matth. 16.18.

{with judgment, and with justice} These two are those, whereby every state, is both aright ordered and upheld. Of David it is said that he sat executing judgment and justice, 2 Sam. 8.15. 1 Chr. 18.14. and justice, and judgment, are said to be the inhabitants of God's throne, Psal. 92.2. Judgment, in taking vengeance on the enemies of his church, Psal. 76.8, 9. and on obstinate sinners, Psal. 68.21. Luk. 19.27. and in chastising of his own people also, when they do amiss, Jer. 10.24. & 30.11. 1 Cor. 11.3–32. Justice, in righting the wrongs of his people, and rewarding them for their well-doing, 2 Thess. 1.6. 2 Tim. 4.8. Heb. 6.10. For that which some have here of righteousness imputed, and imparted; I suppose, belongs not unto this place. See ch. 1.27. & 16.5.

{from henceforth even for ever} Heb. from now, and forever. Unto all eternity; for, the Lord shall reign, as King forever, and of his kingdom shall be no end, Psal. 9.7, 8. & 145.13. & 146.10. Dan. 2.44. & 4.34. & 7.27. Zach. 9.10. Heb. 12.27.

{The zeal of the Lord of Hosts will perform this} The eager respect that he has to his own honor, chap. 42.8. & 48.11. Ezek. 36.22, 23. & 39.25. and the tender care, and affection that he bears unto his people, shall cause him to effect, what has here been foretold, ch. 48.9, 10. & 49.15. Joel 2.18. Zach. 1.14. & 2.6, 8. & 8.2. So also, ch. 37.22. Of the Lord of Hosts See ch. 1.9.

V. 8. {The Lord sent a word into Jacob} After these comfortable promises interlaced, for the stay of the faithful; the prophet here returns, again, to relate the calamities that should, for their excess of sin and obstinacy therein, befall the people of Israel, and the Syrian king their confederate.

{sent} Or, hath sent, as a man, sends a message by some servant, or officer; as Neh. 6.8. So Zach. 7.12. sent by Esay himself, as some, by Amos, as others, The word signifies also, to cast, as a man does seed, Eccl. 11.1. Or to shoot, as a man, does a shaft, 2 Sam. 22.15. which some think, here alluded to, in regard of what follows.

{a word} Of prophecy, concerning evils to betide them, chap. 7.8, 16, & 8.4. The Greek renders it a plague, and with other points or vowels, the word signifies either, with two short ees, a plague, with two long aas, a word: which latter reading, there is no cause to waive for them, whose version is so full of gross mistakes.

{into Jacob} Or, unto, as ch. 8.8. & 10.20. Jacob, the ten tribes, distinct from Judah, as Hos. 10.11. See ch. 2.5.

{and it hath lighted upon Israel} Heb. and it shall fall upon Israel. For the copulative turns the form, into the future; as ch. 31.3. and so v. 9. It shall fall, as grain, not light, that may be blown away with the wind, ere it come to the ground, but weighty, that falls into the furrow, and there takes. Matth. 13.8. Or, as the snow, or hail, or rain, that falls on the heads of those that are abroad in it; or on the ground, not without some effect, one way or other, Josh. 10.11. Psal. 11.6. ch. 24.18. & 55.10, 11. Jer. 30.23, 24. Or, as the shaft, of a skillful archer that misses not, but lights full on the place designed, hits the mark that it aimed at, Judg. 20.16. 2 Sam. 1.22. The arrow of God's word, lights ever there whither it is sent, and never fails, ch. 55.9. What God has denounced, against person, or people, they shall never be able to shift off, or avoid, ch. 14.27.

{Israel} The same with Jacob. The prophet's manner is, in divers terms, for variety, to deliver the same things. So Psal. 78.71. See c. 1.3.

V. 9. {And} And whatsoever they now conceive of it; and make account, either to shift it off, or overcome it, and do well enough with it, they shall all of them, by woeful experience, feeling the smart of it, find my words to be truer, than they now imagine.

{all the people shall know} Heb. and they shall know this people, or, this people shall know, (for the verb is plural; because the noun a collective; as, ch. 49.26.) all of them, or, all of it.

{the people} Or, this people. For the article does here single out, and specify a particular people. It points us, as by the finger, to the people, before mentioned, v. 8.

{shall know} know it. A defect of the affix, or pronoun; as ch. 1.3, 15. & 3.9. Rev. 1.1. They shall know the word to be true, which they will not now believe. They shall know it to be no vain word, whatsoever they now think of it, Deut. 32.46, 47. Ezek. 5.13. & 6.10. Or, they shall know it experimentally; that is, feel it, that is, the evils continued, and threatened in it. So, to know evil, for to have experience of evil: whence the Tree of Knowledge had its name, Gen. 2.16, 17. and to know evil; for, to suffer evil, Eccl. 8.5. and to know sin, for to have sin, 2 Cor. 5.20. See Jer. 23.19, 20.

{all} Heb. all of it. The whole people, or, all of them, as ch. 8.21, 22. all places with them, verse 12. and all sorts among them, 14, 15. even the proudest, and the stoutest of them, ch. 3.9, 11, 12, 17. & 5.15.

{even Ephraim} The royal tribe. That which was of chief preeminence with them; and denominating, therefore, oft the whole. See ch. 7.2.

{and the inhabitants} For, inhabitants, as ch. 5.3.

{of Samaria} The royal seat, and chief city of that kingdom. See ch. 7.9. No place so strong with them, that should be able to hold out, c. 8.4. 2 King. 17.5, 6.

{that say in the pride and stoutness of heart} That out of their proud and stout stomachs, make full account, easily to repair whatsoever damage, or detriment they have sustained, or may hereafter sustain, from the incursions made by the Assyrians, into their country, and their tribes; and raise themselves again, to a fairer, and more stately condition than before. See the like of the Edomites, with the like success, Mal. 1.4.

{in the pride} Heb. in pride. Or, out of pride; as Matth. 12.34. out of the abundance of the heart the mouth speaks. So Psal. 10.2. The wicked out of pride, oppresseth the poor: or, with pride, proudly; that speak with pride or, proudly, Psal. 31.18. Either, pride, without the, or, their pride, with a defect supplied as before.

{and stoutness} Heb. and in greatness, as ch. 10.9.

{say} Intend, purpose, make full account: as Gen. 27.41. Psal. 30.6. ch. 47.7. Heb. saying, say. See the like defect, Jer. 3.1. Howbeit a learned late annotator refers this, not to the Israelites, as simply relating their speech, but to God, as relating the word sent by him, v. 8. which they well knew; and checking them for what they say; and would turn the words read by way of interrogation, Should it be thus said of you? Or, is it meet for you, so to say? But this, to me, seems an overstrained syntax.

V. 10. {The bricks are fallen down, but we will build with hewn stones} Whatsoever the enemy has ruined, we will repair, and reedify in firmer, and fairer manner, than before. As it is said of one of the Roman emperors, that he found Rome, a brick city, but he made it a marble one.

{bricks} Of which their ordinary buildings were, Gen. 11.3. bricks for houses built of brick; as bricks for altars built of brick, ch. 65.3.

{are fallen down} Not decayed of themselves; but overthrown by the enemy, Amos 3.15.

{but} Heb. and, as ch. 8.9, 10.

{build} Them; (a defect of the pronoun; as verse 9.) or, other in room of them, Mal. 1.4.

{with hewn stones} Heb. cutting, or hewing, for stones of hewing, or cutting, as it is more fully expressed, 1 Chro. 22.2. Ezek. 40.42. that is, hewn stones. Such were the great men's houses, in Samaria, built with, Amos 5.11. and such they built with, both for strength, Lam. 3.9. and for beauty, 1 King. 7.9, 11.

{the sycomores are cut down} The sycamore, a kind of wild fig tree, Luk. 19.4. as the fruit, Amos 7.14. so the timber whereof was of small reckoning, and it is said therefore, of Solomon, that he made cedars to be as sycamores, for the abundance of them, in his days, 1 King. 10.27. put here, not for the trees themselves; the felling whereof had been no such great loss; but for the houses built with the timber of them; (as cedars, for houses built with cedar, Jer. 22.13, 15. Zach. 11.1.) which the enemy had, or might destroy. Yet some of the Jewish doctors, understand it of the trees themselves, and the spoil made, in the country, of them, by the enemy; (like that by the storm in Egypt, Psal. 78.47.) as the former branch of the havoc, made, of their houses, in the city. But that which follows, of putting cedars in room of sycamores, crosses this conceit: Cedars growing, commonly, on the hills, 1 King. 5.6. and sycamores, on the plains, 1 King. 10.27. Howbeit, being both this, and the former, proverbial forms, it is no great matter whether way we take; though the former sense be the more probable.