Isaiah 29-49

CHAPTER 29

V. 1. {Woe to Ariel, to Ariel, the city where David dwelt} In this chapter is contained a sad prophecy against Jerusalem; and consequently, the whole state of the Jews, whereof that was the head city, threatening the destitution and destruction of either; yet concluded, as our prophet's usual manner is, with gracious promises of mercy, and restitution again.

{Woe to Ariel, to Ariel} Or, O Ariel, Ariel: as chap. 10.5. & 18.1. the word signifies, a mighty lion, God's lion, or, a lion of God: as, mountains of God, Psal. 36.6. and trees of God, Psal. 104.16. and so it seems taken, 2 Sam. 23.20. two Ariels; that is, two mighty lions, or lion-like men: and so also, 1 Chr. 11.22. but here, in a more peculiar manner, as consecrated to God's service, is the brazen altar of burnt offerings, so called, Ezek. 43.15,16. not, as some superstitious Jews, in regard of some relation it should have to the Lion in the Zodiac, but because it seemed as a lion, to devour the bodies of those beasts, that were by the fire, continually burning upon it, consumed into ashes, Lev. 6.9,12,13. for fire is said to devour, and to be fed with such matter, as is thereby consumed, Lev. 3.11,16. chap. 5.24. & 11.5. So rather, than as some, because morning and evening some beast was offered to it, as to a lion, for his daily diet, Num. 28.2–4. It is that, that is hereafter, ch. 31.9. called God's chimney, or furnace, put here, for the Temple, the place of it; the ruin whereof, is here threatened, together with the city of Jerusalem, wherein the Temple stood. And it may well be conceived, as spoken by way of compellation, O Ariel; because the verb, next following, is in the second person, as spoken to it, or those, that either attended it, or resorted to it for sacrifice; and for the more emphasis, the word is reiterated, as, O Jerusalem, Jerusalem, Mat. 23.27. and so, also, would some have the text taken here, as there; delivered by way of lamentation: Alas, Ariel, Ariel: as Jer. 13.27. But I rather follow the former, as seeming better to suit with the words ensuing.

{the city} Or, of the city; or, in the city: for the particle in is oft wanting; as chap. 28.7. that belong to it, or are situate in it, Ezr. 7.17. or, it may be read, following the received version; and to the city, supplying the copulative: as chap. 22.6. for the destruction of the city, as well as of the Temple, is denounced, v. 2. and so it would agree fitly with their exposition, who by the altar, suppose to be meant the Temple, and mount Moriah, on which it stood, 2 Chr. 3.1. by the city of David, mount Sion, where the king's court was, 1 Chr. 11.7. and so destruction, of both estates, together denounced. But I conceive it rather, to be added, by apposition, in way of explication; O Ariel, thou city: as if he had said, if you ask, what by Ariel, I mean, I tell you, it is the city of Jerusalem, therefore by way of anticipation, here so termed; because it was to be made as another Ariel, v. 2. See the like, ch. 24.10. And the city, put here for the inhabitants of it, whom, in the next branch, he directs his speech unto.

{where David dwelt} Or, wherein, or, in which David dwelt: because a defect not of the adverb, so much as of the preposition, and the relative according to the Hebrews' usual syntax, as, 1 Chr. 15.12. 2 Chr. 1.4.

{dwelt} Heb. encamped: whereupon, some render it, which David encamped against, 2 Sam. 5.6,7. others, which David fortified; because it is said of the fort of Sion, that David dwelt in it, and called it the city of David, and built round about it, 2 Sam. 5.9. but the word is used sometime simply, for to dwell, as Neh. 9.30. Mention is made of David, the rather, partly to mind them of him, from whom they had degenerated: as 1 King. 11.4,6,12. & 14.8. and partly to let them know, that no such relation, or external privilege should exempt them, from deserved destruction, Jer. 7.4,14. Mat. 3.9,10. See chap. 7.13.

{add ye year to year; let them kill sacrifices} Or, proceed ye from year to year, in procuring, or causing your festival sacrifices to be slain. Keep your yearly feasts, while you may, you inhabitants of Jerusalem, for you shall not keep them long, Exod. 23.14. Lam. 1.4. nor shall your vain confidence, in your sacrifices, long continue, Jer. 7.14,21. Yet I suppose this no sufficient ground, for their opinion, who hence gather, that this prophecy was delivered just two year before the siege of Jerusalem, by Sennacherib, and to extend itself no further, than that expedition, which some ensuing passages seem to control.

{and year to year} As ver. 14. ch. 52.1.

{let them kill} That is, say some, let the priests kill: but the word seems indefinite, let sacrifices be slain: add ye—let them slay sacrifices: that is, cause sacrifices still to be slain: as chap. 47.1. thou shalt not add, they shall not call thee: that is, thou shalt no longer be called: and Hos. 1.6. I will not add, I will not have mercy any more: that is, I will not continue still to show mercy: and Prov. 23.35. I will add, I will further seek after it: that is, I will again seek after it still. See v. 4.

{kill} Some of the Jewish critics suppose it, to be a standing verb, as they term it, in the form here used, and render the text therefore, let sacrifices be slain, as the direct grammatical construction of it; or, as others, whom the old Latin concurs with, your feasts, or sacrifices, shall be cut off, and fail, by occasion of the enemy's, either siege, or surprisal of the city, Dan. 11.31. Lam. 1.4. & 2.6. But most take it, for a passing verb, as in another form, it is used for to cut, or to lop, chap. 10.33,34. and those that so take it here, suppose it, to signify to behead, or, to cut off the head of a beast, because the Chaldee paraphrast so uses it, ch. 66.3. and some of ours so render it here.

{sacrifices} Heb. feasts: that is, festival sacrifices: feasts for beasts slain, and sacrificed at, and in their solemn feasts: as Exod. 23.18. Psal. 118.27. for they seem wide, who because the verb is used of lopping, or cutting down of boughs, or branches, chap. 10.34. would have by this term understood, not the beasts that were slain; but such boughs, or branches of trees, as at some of their festivals, they were wont to cut down to build them booths and arbors with, or to make use of otherwise, Neh. 8.15,16. Mat. 21.8. Howbeit, their conjecture is not improbable, who deem this prophecy to have been delivered, at the time of some solemn feast: the scope of the prophet, in this passage, being to check their jollity, and to control their security, and vain confidence, in the sacrifices then offered: so ch. 66.3. Jer. 7.21. Hos. 9.1. Amos 4.4,5. & 5.21,22.

V. 2. {Yet I will distress Ariel, and there shall be heaviness, and sorrow: and it shall be unto me, as Ariel} For all the jollity you now make, and enjoy in your festivals, and the safety, and security, that, in regard of these present performances, you promise to yourselves; yet neither shall you be able, by any force you can make, to rid yourselves out of the straits, that the enemy shall put you into; nor by any rites, performed by you, so to pacify God's wrath, justly incensed against you, as to cause him not to join with, and assist the adversary, in so pressing, and oppressing you, and your city.

{Yet} Heb. And. But so also, chap. 17.6.

{I will distress} Not the enemy only, but I myself by them, and with them. So they complain, Psal. 66.11,12. Lam. 1.5,12–15. & 2.1–8. & 3.1–17. and so ch. 22.5. ver. 3,5.

{Ariel} Not the city only, but my Temple also, and mine altar, Lam. 2.1,6,7.

{heaviness, and sorrow} There are two words in the Hebrew here, of the same notion, and arising from the same root, as if we should say, mourning, and mournfulness; or, grief, and grievousness. And it seems to have been an usual form of speech among them, whereby to express an extremity of grief and heaviness. For the same is found also, used, Lam. 2.5. rendered there, mourning, and lamentation. See the like hereunto, ver. 14. Such heaviness they should be in, as in regard of their own present distresses; so for the overthrow, in especial manner, of the Temple and the altar, as it follows there, Lam. 2.6,7. Or, as those that restrain this to Sennacherib's invasion; for their brethren slain abroad, in the cities of Judah, chap. 10.6. & 36.1.

{and it shall be unto me, as Ariel} That this passage has reference to the city of Jerusalem, before mentioned, ver. 1. is generally agreed. But it is diversely expounded; some read it, as in the time past, because (as chap. 64.5.) it hath been unto me, as Ariel; that is, as a fierce lion. See Jer. 12.8. Or, it shall be as a fierce lion, beset with shepherds, or hunters on every side. See chap. 31.4. Jer. 12.10. Ezek. 19.8. Others, It shall be as Ariel; that is, the city shall be in the same distress, that the Temple, and the altar shall be in. But this seems but a poor expression; for the city might be in distress, and yet not the Temple: whereas the Temple standing in the head, and heart of the city, that could not be in any distress; but the city, of necessity, must first so be. Others, therefore, the city shall be, on every side, encompassed with slain men; as the altar is wont to be, at some solemn festival, with beasts, brought for sacrifice, and the people that bring them, Psal. 26.6. & 118.27. or, it shall be encompassed with slain men, as the altar is wont to be with slain beasts; which they understand of men not slain without it, but round about it, by Sennacherib's forces, Psal. 79.2,3. Or, lastly, which I take to be the genuine sense, the whole city shall be as an Ariel, as the altar, and the place where it stands; it shall be all on a light-fire, all full of gore-blood, and the dead bodies of men slaughtered, after the surprisal of it, 2 King. 25.9. 2 Chr. 36.17,19. Psal. 74.7,8. Lam. 4.15.

{unto me} Because all this, as before, was showed, from God inflicted on them for their sins, ch. 10.5. So the Lord's slain, ch. 66.16.

V. 3. {And I will camp against thee round about, and will lay siege against thee with a mount; and will raise forts against thee} I will bring in an enemy that shall, on every side, besiege it, ver. 8. myself commanding them, as in chief, ver. 2. Joel 2.11,25.

{will camp} As before, where David encamped, ver. 1.

{against thee} A change of the person, as ch. 1.29. and elsewhere.

{round about} Heb. as, or, in manner of a ball, or, a globe. See ch. 22.18. A phrase, not unusual in other languages: for so they say a globe of soldiers, in Latin. Or, as some read it, with a ball. The particle, with, as in the next branch, supplied: that is, say they, with a round camp; for their camps used to be round. Which they gather from a word used, 1 Sam. 26.5.

{lay siege} Or, lie in siege; as Jer. 32.3. or, beset thee, as Psal. 139.5.

{with a mount} Or, as some, a standing; that is, say they, a tower, or, gallery, for soldiers to stand upon for assault. For the word, nowhere else found, has a notion of standing in it. But that agrees well enough to a mount. The other seems to come within compass of the next branch; and must be understood collectively, if it be admitted. See Ezek. 26.8,9.

V. 4. {And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be as one, that hath a familiar spirit out of the ground, and thy speech shall whisper out of the dust} By these your distresses, your former pride shall be pulled down, Levit. 26.19. ch. 2.11–17. & 5.15. and you shall not talk scornfully, and carry yourself presumptuously, and insolently, as now you do, ch. 28.14,15. but shall be glad, in submiss, and base manner, to petition the enemy, ch. 10.3,4. fulfilled in part, as the Rabbins observe, in Ezekiah's message to Sennacherib, 2 King. 18.14. and his messengers' speech to Rabshakeh, 2 King. 18.26.

{thou shalt be brought down, and speak out of the ground} Heb. thou shalt be laid low, shalt speak out of the ground, or, from off the ground; and afterward, out the dust: that is, by an Hebraism, thou shalt speak demissly or, dejectedly from off the ground, and out of the dust. Like one that lies on the ground, in the dust; as poor prisoners, and captives are wont to do, chap. 47.1. & 52.2. For the phrase, see on ver. 1. and the like also, Hos. 9.9. They have made deep, have corrupted themselves: that is, They have deeply corrupted themselves. And 1 Sam. 2.3. a place parallel to this, do not multiply, speak not so proudly: that is, speak no more so proudly.

{be low} Be abated, and abased. See both words, this, and the former, likewise together, ch. 2.6. & 5.15.

{as one that hath a familiar spirit} Who used to mutter their spells, or give out their answers, in a low and obscure manner, many times, not intelligible. See ch. 8.19.

{out of the ground} Alluding, it may be, unto those caves and holes, out of which the Devil, sometime, inspired his agents, and uttered his oracles.

{whisper out of the dust} Heb. peep, or, hiss, chap. 8.19. Like the hissing of a serpent out of his hole, Jer. 46.22.

V. 5. {Moreover the multitude of thy strangers, shall be like small dust, and the multitude of thy terrible ones shall be as chaff, that passeth away: yea, it shall be at an instant, suddenly} All your helps, and strength, either from abroad, or at home, be they never either so many, or so mighty, shall fail you, shall stand you in no stead; for they shall like dust, or chaff, be also suddenly blown away, as with a whirlwind. Yet the Jewish commenters, whom some of ours also follow, understand all this, and what follows, ver. 6. not of the inhabitants of Jerusalem, but of the Assyrians, that beleaguered it. And of these, some expound it of the numberless number of them, and the swiftness of their approach, Job 27.16. Ezek. 26.10. Others, of their strange dispersion, and sudden destruction. To which purpose, see ch. 17.13. See the like, chap. 41.15,16. But the context seems to run the other way.

{Moreover} Heb. And; as ch. 8.1.

{strangers} Hired soldiers, from other parts, ch. 25.2.

{small dust} An emphatical expression: for the substantive itself, signifies small dust, distinguished from dust, in general, Deut. 28.24. and the adjective, properly, ground to powder, Numb. 16.12. See ch. 40.15. such as every puff of wind, soon disperses, Psal. 18.42.

{thy terrible ones} Some, thine oppressors; applying this, as strangers, before, to Sennacherib's forces; as ch. 25.4. Other, thy tyrants, or, roisters: understanding it of those great ones, among themselves, that domineered over the meaner sort, and in whose might, being also military men, they much confided, ch. 28.14,15.

{as chaff that passeth away} Not able to stand before the wind, Psal. 35.5. See Lam. 1.15.

{it shall be at an instant suddenly} Or, for an instant. Some expound it of the help and relief, that foreign forces, or others, besides their own, should afford them, which should not last long, but be suddenly blasted, Jer. 37.7. Others, of their affliction and distress, that it should in an instant be over, ch. 17.14. Others, of the enemy's expedition, in the execution, of God's judgments upon them, chap. 28.19. & 30.13. Jer. 4.20. & 6.26. & 15.8. and this seems most probable.

V. 6. {Thou shalt be visited of the Lord of Hosts, with thunder, and with earthquake, and with great noise, with storm and tempest, and the flame of devouring fire} In a most dreadful and direful manner will God execute his judgments upon you, as if heaven and earth conspired together, and all the elements concurred to the working of your ruin. This some understand of the destruction of the Assyrian forces, by the ministry of an Angel: of which, see ch. 30.27,28,30,31. Others, of the destruction of Jerusalem, by the Chaldeans, ch. 24.17,18. Lam. 1.12,13. & 2.1,5. see the like expressions, Psal. 11.6. ch. 13.13.

{thunder} Psal. 18.12–14. Rev. 8.5.

{earthquake} 1 Sam. 14.15. Psal. 18.7. ch. 2.19,21. Rev. 16.18.

{noise} Heb. voice: as Exod. 20.18. Rev. 8.5. thunder God's voice, Psal. 29.3–9. great noise, or voice, great cracks of thunder, Psal. 77.17,18. see ch. 30.30,31.

{storm and tempest} Or, stormy tempest: see ch. 4.9. both joined, as here: so Amos 1.14. Nah. 1.3.

{flame of devouring fire} Ch. 5.54. & 9.5. & 26.11. & 30.30. Lam. 2.3.

V. 7. {And the multitude of all the nations, that fight against Ariel, even all that fight against her, and her munition, and that distress her shall be as the dream of a night vision} This verse, and the next, some expound of the frustration of the vain hopes that Sennacherib had conceived of surprising Jerusalem, which suddenly vanished away, like a dream when a man awakes, Job 20.8. Psal. 73.20. see ch. 17.13,14. others of the eagerness, and insatiableness of the Chaldeans, in the pursuit and execution of their cruelty, against, and upon God's people: see ver. 8.

{all the nations} As some, the Assyrians, and their associates, c. 10.8. & 17.13. as others, the Chaldeans, and their complices, 2 King. 24.2. Jer. 1.15.

{that fight} Or, war, Zach. 14.12. or, in troops assemble: as Exod. 38.8.

{against Ariel} Jerusalem: see ver. 1,2,8.

{distress her} Ver. 2,3.

{as a dream} They shall be as a dream: that is, it shall be with them, as with a man in a dream: see the like, Mat. 13.24,45. & 18.23. & 20.1. & 22.2. & 25.1,14.

{a night vision} Heb. vision of the night, Job 4.13. & 20.8. & 33.15.

V. 8. {It shall be, as when an hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty: or, as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite: so shall the multitude of all nations be, that fight against mount Zion} The prophet here more particularly declares, what manner of dream it was, that he intended, ver. 7. such an one, wherein a man being hungry and thirsty, has some imaginary refreshing and satisfaction, while he is asleep, which vanishes and proves nothing at all when he awakes. So did Sennacherib's dream, that he fed himself with, concerning the surprisal of Jerusalem, chap. 10.10,11. & 36.18–20. & 37.10,12. But the similitude sorts no less fitly, with the Chaldeans' insatiable cruelty, and thirst after blood, when they might seem to have been glutted with it, that they were still no less greedy of it, than a man, thirsty, is of drink, for all that which he seemed to have drunk in his dream, 2 Chr. 36.17. Jer. 51.35. most apparently verified in the spiritual Babylon, which though drunk again and again, with the blood of God's servants; yet unto drunkenness, still adds thirst, Deut. 29.19. Rev. 17.6. & 18.24.

{he awaketh, and his soul is empty} Or, when he awaketh, his soul is empty, as Prov. 6.12. ch. 40.31. his soul, for himself: he is still empty; he is never a whit fuller, for all he did eat in his sleep: so my soul, for myself, Psal. 57.4. empty: as, Ezek. 24.11.

{but} Heb. and: as ver. 9. ch. 51.6.

{but he awaketh} Or, but when he awaketh, behold he is faint, or, athirst: as Jer. 31.25.

{his soul hath appetite} He is as eagerly desirous of drink, as before; though in his dream, he seemed to have drunk largely: see the same phrase, Psal. 107.9.

{so shall the multitude be} So it shall be with them; as ver. 7.

{mount Zion} Jerusalem: as Psal. 48.11. ch. 3. ver. 17.

V. 9. {Stay yourselves, and wonder, cry ye out, and cry} The prophet having given warning of those heavy judgments of God, before mentioned, does in the next place complain of, and wonder at the strange stupidity, and deep security, of those among his people, that no whit regarded what had been threatened; but did still, as freely, as ever, abandon themselves unto all sensuality and excess: see the like, ch. 5.11,12. & 22.12,13. & 28.5–15.

{stay yourselves, and wonder} The prophet here, as most interpreters take it, turns his speech unto the pious party, inviting and inciting them, to admire at, and lament for, the obstinate persistence of a great party among them. The words are by some read, They delay (Psal. 119.60. to wit, to return unto God, by humiliation and reformation, Jer. 13.27.) and wonder ye at it; a defect of the pronoun; as ch. 28.20. For those that render them, wonder, and wonder, as Hab. 1.5. that is, wonder exceedingly, or, again, and again, mistake the latter word, being deceived with the affinity, that it has in sound with the former.

{cry ye out, and cry} So some other versions, but the former word, is never found in that notion; but constantly, in a signification of delight, or sport, Psal. 94.19. & 119.16,70. ch. 11.8. & 66.12. and some other therefore render it, They take their pleasure, or sport it (as Job 21.10,12. Amos 6.3–6. 1 Tim. 5.6. Jam. 5.5.) but cry ye out; lamenting their folly, Ezek. 9.4. Howbeit, some, would have both this, and the former, to be spoken unto the worse party, reading the words; Stay still, and be stupid, riot and revel it: yet not seriously, but in way of derision; as Eccl. 11.9. or, of them, as others, who thus render them, They have blinded themselves, and are blind: as chap. 6.10. & ver. 10. But the words here, and there, are not the same: There is in both branches, a pleasant run of words, which our English cannot so fitly express; somewhat like, as if it were said, They stay, but stare ye; they riot, but roar ye: but the words of staring and roaring, will not so well fit here.

{they are drunk, but not with wine; they stagger, but not with strong drink} They are dulled in their understanding, lulled asleep in their sinful practices, unsteady in their courses, as secure, as men drowned in drink; and by reason thereof, in a deep, or dead sleep; so ch. 19.14. See the same phrase in another sense, ch. 51.21.

{but} Heb. and; as as ver. 8,13.

{not with wine} This is not so much; or, not only with wine; but with a spirit of stupidity, which God, in his just judgment has cast them into, v. 10. see the like, Deut. 8.3. Jer. 7.22. Hos. 6.6. the negative is not absolute, but comparative: for to drunkenness and sensuality, they were, also, excessively given, ch. 28.7,8. there is in either branch a defect of the preposition: as chap. 28.28. expressed, chap. 28.7.

{stagger} As ch. 24.19. or, stray; as Gen. 4.14. Jer. 14.10. but here the former rather.

V. 10. {For the Lord hath poured out upon you, the spirit of deep sleep, and hath closed your eyes} One ground, and cause of their extreme stupidity and security, is here rendered; to wit, for their sin his just judgment, for their willful obstinacy, God had given them up unto a further degree of stupidity and blindness: by withdrawing that light from them, against which they had rebelled, Job 24.13. chap. 63.10. it is a just thing with God, when men willfully wink, to dash out their eyes, Joh. 3.2. & 9.39–41. Rom. 1.18,28. 2 Thess. 2.10–12.

{the Lord hath poured out} See the like, ch. 19.14. and the apostle's allegation of this place, Rom. 11.8.

{poured out} As the word is used, Exod. 30.9. Hos. 9.4. yet the Jewish doctors would have it rather here rendered, covered: as the notion of the word is, chap. 25.8. & 28.20. & 30.1. that it may answer the word used in the close of the verse. But the notions here, and there, are divers: for here the allusion is to some soporiferous potion, or medicine, that being ministered to a man, or sprinkled upon him, so as to bedew him, casts him into a deep sleep: whereas, there is to some film, that grows over the sight, or some veil, that covering the eyes, hinders the sight: that there is an eye, to ch. 19.14. (a place parallel to this) to this latter, ch. 25.7.

{upon you} A change of the person, as v. 3.

{the spirit of deep sleep} Or, a spirit: for there is no article in the text. In Hebrew there are three several words: whereof one signifies to slumber, chap. 56.10. Psal. 121.3. another, to sleep, Psal. 76.5. and 121.4. a third, to be in a deep sleep, Judg. 4.21. Psal. 76.6. and thence the word here used, and Gen. 2.21. & 15.12. 1 Sam. 26.12. Job 4.13. & 33.15. Prov. 19.15. the apostle uses a word, wherewith the ancient Greek rendered it, which properly indeed signifies compunction, according to the notion of the verb, whence it is regularly derived: but the authors of that version, as they coined many words, after an unusual stamp; so it is not unlikely, that they did the like with this, deducing it from a word, that signifies night, the time of sleep, thereby to express the word here used.

{hath closed your eyes} The word here used in the first light form, signifies to shut one's own eyes, ch. 33.14. in the first grave form, another's, so here. See ch. 6.10.

{eyes} Not of the body, but of the mind; as Num. 24.17. Deut. 28.2,4. Psal. 119.18. Eph. 1.18.

{the Prophets, and your rulers, the seers hath he covered} This heavy judgment of obduration and excaecation, has not befallen the meaner and common sort of people only: but the principal ones, also, in either state, as well ecclesiastical, as civil, that should have been as lights and guides to others.

{the Prophets} To wit, the false ones: yet so called: because they pretended and professed themselves to be such: so Jer. 5.31. & 6.13.

{and your rulers, the seers} Heb. and your heads, the seers; which some expound, even your chiefest, or principal (to wit, in your account) seers: Head, for chief: as Exod. 30.23. 1 Chr. 12.18. Seers, for Prophets: as ch. 30.10. others, and your rulers, the seeing ones: that is, the wisest and prudentest of them, ver. 14. Heads, for rulers: as Numb. 1.16. seeing, for understanding: as Prov. 20.12. or, your rulers, the seers: because the prophets, in those distracted times, took upon to rule and govern, Jer. 5.31. & 26.8.

{hath he covered} He has covered them, with that mist of spiritual blindness and darkness, Mic. 3.6,7. v. 14. Or, as I suppose, the words should be rendered, the eyes of the Prophets, and of your princes, together, with the seers, hath he covered, ch. 25.7. the word eyes, is supplied from the foregoing branch: the like whereunto, see Job 22.24. ch. 58.13. Dan. 4.33. Rev. 11.15.

V. 11. {And the vision of all is become unto you, as the words of a book that is sealed} A sad effect of this dreadful judgment: to wit, that all God's warnings and messages, delivered to them by his prophets, should no more be regarded by them: nor they conceive any understanding or benefit from them; than a man, though he can read, by a book, or letter tendered to him, so long as it is sealed up: or, a man that cannot read, whether it be sealed, or unsealed.

{the vision of all} To wit, of all God's prophets, whom he sends on messages to you: or all their messages and sermons, ch. 1.1. or, every vision, that is, all teaching; as Prov. 29.18.

{of a book that is sealed} As books sometime were, Dan. 12.9. Rev. 5.1. or, of an epistle, or letter: as 2 King. 5.4. & 10.1. Jer. 29.1. for such were commonly, as now, so then, sealed, 1 King. 21.8. Est. 3.12,13. & 8.8. as deeds and evidences also were, Jer. 32.11. See there which some suppose here to be alluded unto.

{which men deliver to one that is learned} Heb. which they give it: (a familiar and frequent redundancy, in that language: as Psal. 1.4.) which they give (that is, which is delivered, or given: as Gen. 40.13. Rev. 4.19. & ver. 12.) to one that knoweth a book, or a letter: that is skillful in the book, or letter, that is able to read it, or on it: a knowing man, for a skillful, or cunning man, Gen. 25.27. 1 Sam. 16.17,18. 1 King. 5.6.

{saying, read this, I pray thee} Heb. word for word; cry this: as ch. 40.6. Zach. 1.16,17. but it is used, also, commonly for reading, Deut. 31.11. Neh. 8.3,8. Jer. 36.6,23. because in reading, the voice is wont to be lifted up, that it may be the better heard, by those, for whom, or to whom, aught is read. Hence the reading among the Jewish critics, distinguished from the writing, when the letter of the text is read otherwise, than it is written: and thence also the Turks' Alkoran, or law, has its name.

{and he saith, I cannot, for it is sealed} For neither book, nor letter can be read, until the seal be broken up, Rev. 5.2–5. the whole sentence may thus be rendered: which when it is delivered to one that can read, saying, read this, I pray thee: he saith, I cannot, because it is sealed; See ch. 8.16. & 28.25.

V. 12. {And the book is delivered to one that is not learned, saying, read this, I pray thee: and he saith, I am not learned} Or, And, when the book, or letter is delivered to one that cannot read: saying, read this, I pray thee; he saith, I cannot read. So they of our Savior, How knoweth this man letters, having not learned them? Joh. 7.15. and of some of the apostles, it is said, they were illiterate men; that is, not trained up in school-learning, Act. 4.13.

{delivered to} Heb. given upon: but so the particle is used, Josh. 10.6. 1 Sam. 2.11.

{that is not learned} Heb. that knoweth not to read: and so afterward, I know not to read: that is, I cannot read, knoweth not, for cannot: as Jer. 8.12.

V. 13. {Wherefore, the Lord said, Forasmuch, as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me: and their fear towards me, is taught by the precept of men} Another cause, or reason is here rendered, of God's so severe proceeding in judgment: as before, their stupidity, sensuality, and security, ver. 9,12. so now their mere formality in God's service and worship, which they frequented and performed, only in regard of human, either tradition, teaching; or authority maintaining and enjoining it; see Mat. 15.8. Mar. 7.6.

{Wherefore} Heb. And; as ch. 8.2. or, Moreover, as ver. 5.

{Draw near me with their mouth} Worship me in hypocrisy, not in sincerity, with the outward man, and disposition of body: but not with the inward man, and affection of mind, ch. 48.1,2. & 58.2,3. Jer. 12.2. Ezek. 14.3,4. & 33.31. mouth, for mouths; and heart, for hearts: as lie, for lies, ch. 28.15. and so precept, for precepts.

{but their heart} Heb. and: as ver. 9.

{their fear towards me} That is, worship of me, fear for worship: as 2 King. 17.32,33.

{is taught} Is taught them: a defect of the pronoun: as ch. 13.8,15.

{by the precept of men} Either their religion is not according to my mind: but according to men's devices, consisting in the observation of human traditions, Jer. 7.31. Hos. 5.11. Mat. 15.3,9. Col. 2.22. or, all their devotion under their religious kings, was not hearty, but for their command only, 2 King. 23.22,26. 2 Chr. 27.2. Jer. 3.10.

{of men} Not sent by God, nor taught of him, say some, Jer. 23.16,17,21,32. but it seems to be more large, as was before showed.

V. 14. {Therefore, behold I will proceed to do a marvelous work amongst this people, even a marvelous work, and a wonder} A strange judgment denounced against them, for this their hypocrisy, and formality: so far, from being pleasing or acceptable to God, that it is most odious and abominable in his sight, ch. 1.11–15. & 66.3.

{Behold} As ch. 26.11. & 28.16.

{I will proceed} Heb. I will add, as v. 1. ch. 7.10. the syntax seems irregular, both here, and ch. 38.5. the verb being of the third person; the like whereunto, the Jewish critics observe, Psal. 6.2. Ezek. 9.8. Now, this to salve, some of them, render the words, I am he that will add. Others suppose it a participle, or a noun, as one of the same making, Psal. 16.5. thou art maintaining, or the maintainer of my lot: see on chap. 28.16.

{to do a marvelous work} Heb. to do, or deal marvelously as Judg. 13.19. chap. 28.29. Joel 2.26.

{amongst this people} Heb. with this people.

{even a marvelous work} The word, even, being not in the original, is here needless: the word is, according to some, a verb: and then the text runs thus, I will further deal marvelously, dealing marvelously: that is, I will deal exceedingly marvelously: such like repetitions, see ch. 24.3,16,19. but I take it, rather for a noun: because I find it so used, 2 Chr. 2.8. and the word coupled with it, there prefixed, here annexed, seems to require it. So taking it, the words may well be rendered, I will deal marvelously with this people, by a marvelous thing, and a miracle: for the word work, is not in the Hebrew text.

{a marvelous work, and a wonder} The words are two of the very same notion, and derived from the same root, or verb, even that here used, and may, for variety, be rendered, a marvelous thing, and a miracle, both used and joined, to express, more emphatically, the exceeding strangeness, of that God intended to do. See the very like, ver. 2. whether this so marvelous and miraculous business, be the infatuating of their wise counselors, and turning of their wisdom into folly: as 2 Sam. 15.21. or, the strange change and alteration, in the land and state, v. 17. is not certain.

{for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid} Their wise men, and great politicians, whose counsels they so much rely upon, accounting them as oracles, 2 Sam. 16.23. shall be infatuated; and all their prudent, and provident plots and projects come to nought, chap. 19.11–14. v. 15,16. c. 31.1,2. Jer. 49.7. Obad. 8. Rom. 1.22. 1 Cor. 1.19,20. & 3.19,20. This the more strange; because done with that people, whose governors God had promised to endow with wisdom; but now threatens, for their unthankfulness and misdemeanors, to deprive them again of it: see ch. 28.3,21.

{for} Heb. and; as chap. 20.17. Howbeit, the copulative may well stand; and the meaning then be, that all the wisdom and policy, which their statesmen, the wisest of them, shall use to prevent, or avert this strange act that God intends, shall be utterly frustrate, ver. 16.

{the wisdom} Their state-skill, together with all their deep projects, v. 16.

{shall perish} As Jer. 18.18. & 49.7. Mic. 4.9.

{shall be hid} Heb. shall hide itself; as chap. 45.15. hiding thyself; but the reciprocal form, is sometime used for the passive, Num. 1.46. Judg. 20.15. either shall not appear, and show forth itself, whether for confusion, and uncertainty, what to act or devise, chap. 19.14. or for distraction and fear, to deliver their minds freely, Amos 5.13. Or, shall be covered over with that mist, or veil of stupidity, and blockishness, that God threatened to involve them in, ver. 10. or, shall depart from them; as Gen. 31.49. when we shall be hid: that is, shall have departed, and be absent one from another. So Joh. 12.36. he departed, and was hid: that is, absented himself from them; or, shall vanish away, and perish, be utterly lost: as some take the word, Prov. 28.28. It seems the same with the former branch, in other terms, and the prophet may well be deemed, in the use of the word, to have an eye to what follows, ver. 15. of their contriving and plotting things so closely, as to conceal them from God himself: as if he had said, You make account, to have your counsels hidden from God; and by his just judgment, they shall so be hid, that either they shall never come to light, or shall be utterly frustrate, and vanish away, if they do.

V. 15. {Woe unto them, that seek deep to hide their counsel from the Lord; and their works are in the dark; and they say, who seeth us? and who knoweth us?} These words may well be read, as by way of compellation, O ye, that hide your counsel too deep for the Lord, whose doings are in the dark, and that say, who can see us? or who can know us? The persons, here spoken of, seem those scoffing statesmen, that derided all that the prophets spoke; and by their wiles and shifts, made account that they were sufficiently, able to secure themselves, whatsoever should come, or howsoever it should fare with others, ch. 28.14,15,22. Nor is it unlikely, but that they would promise the like security unto others, with whom they were in esteem, as great wizards of state: but as God, before, threatened to infatuate them, and turn their wisdom into folly; so he now further tells them, that albeit, their devices and designs be so cunningly contrived, and so closely and covertly carried, that, in their conceit, they seemed to be deeper, and more abstruse, than God himself was able to descry and discover; yet they should no more be able, either to conceal themselves, and their plots, from him, or to bring to effect, aught, that he intended to cross them in, than the potter's clay is able to keep out of his sight, when he has it in his hand, or to mold itself into any other frame, than he is pleased to work it to.

{Woe unto them} Or, Ye. Of the compellation, see chap. 10.5. & 18.1. Of the change of the person, see Job 18.4. and chap. 30.19.

{that seek deep to hide their counsel from the Lord} That is, as some, that take counsel in secret with themselves only, not consulting with God, or seeking to him for direction, or assistance, chap. 31.1. But the words seem rather to intend somewhat else; and they lie thus in the text, that make deep from the Lord, to hide counsel. Where there are two Hebraisms, which being opened, will much clear the text. The former is, in making deep to hide: for to make deep to hide, is nothing else, but to hide deep; as, to make deep to dwell, is, to dwell deep, Jer. 49.8,15. See also, chap. 31.6. The latter is, in making deep from the Lord; for to make deep from the Lord, is, to make too deep for the Lord: to wit, to descry, or discover: as, deep from hell, or, the grave; long from the earth: broad from the sea: that is, deeper than hell, or, the grave: longer than the earth: broader than the sea, Job 11.8,9. The meaning then is plain, conceived according to their intent, or conceit, concerning their own contrivances: that think, or make account to hide your counsels so deep, that God himself cannot see them. So of Nabal his servants, He is a son of Belial, from to speak, or, speaking to him: that is, He is such a son of Belial, that one cannot speak to him: as our version well renders it, 1 Sam. 25.17. See also, chap. 25.1. There is, in the words, a metaphor, taken from the practice of those that dig deep to hide aught, that they would not have found out. See Prov. 20.5. Job 12.22. Psal. 64.6.

{their works are in the dark} Or, whose doings are in the dark; in secret, out of sight: as things that are stowed, or done in dark places cannot be seen without light, Psal. 11.2. & 64.2,4. Job 24.13–17. as if any darkness could hide from God, or any secret place exclude his eyesight, Job 34.21,22. Psal. 139.11,12. Prov. 5.21. & 15.3,11.

{and say, Who seeth us? and who knoweth us?} Or, who can see? or, who can know us: that is, can descry, or know what we do. Meaning that none could, no not God himself, Job 22.11–14. Psal. 10.11,13. & 64.5. & 94.7. the future, for the potential: as Job 38.31,32,33,34,35,37. and the copulative for the disjunctive: as Judg. 11.31. Job 31.5,7,9. ver. 16.

V. 16. {Surely your turning of things upside down, shall be esteemed, as the potter's clay} Heb. Your turning upside down, (as 2 King. 21.13.) or rolling to and fro, (as Hos. 11.8. or, changing, and turning into new shapes, (as Exod. 7.15. Levit. 13.3. 1 Sam. 10.6.) if as the potter's clay it shall be accounted. But the particle, if, is, in Scripture, oft used, not as a conditional, but as a note of asseveration, and assurance: as Prov. 3.34. & 23.18. So the Hebrew writers here expound it. Howbeit, I conceive the word rendered if, to be, here, rather an interrogative: as oft it is, Job 8.3. & 11.2. & 17.2. & 39.27. and the negative omitted oft, in such forms of interrogation, (that which has not hitherto, by any, been observed) ought to be supplied. So 1 Sam. 2.27,28. Did I not appear to thy father's house? and did I not choose him? and did I not give to thy father's house? Job 20.4. Knowest thou not this of old? where our version has supplied it: And Job 21.4. Is not my complaint to man? where our version has omitted it. See more hereof on Jer. 31.20. And so the words may be rendered: Shall it not be accounted, as the potter's clay? or, as clay to the potter? as if he had said, Yes undoubtedly, it shall. So this, in sense, comes fully home to the former: as the like twofold version, Psal. 63.6. And the meaning either way rendered, Your turning of things upside down, to conceal your intended courses, as men whelm a dish, or vessel, to keep what is in it, or under it, out of sight, Mat. 5.15. or, that which you roll up and down in your thoughts, devising how to contrive it, with the greatest cunning, and probability of success, to that purpose, casting it now into one frame, and then into another shape, until you have molded it to your mind: lies as open to God's eye, as the fashion of the pot of clay, does to the potter, when he has it before him, upon the wheel: and he is as able to quash it all, as the potter is to mar and alter the fashion of the vessel, when the making of it likes him not, Jer. 18.3,6. & 19.9,10. Job 12.22. & 26.6. Psal. 33.10,15. Prov. 15.19. Heb. 4.12,13. Yet there want not that render it, Your turning, or, contriving, of things, is, as if the clay were accounted the potter; or, as if the potter were reputed as the clay. And as others, again, O your perverseness! as if the potter were accounted no better, or no other, than the clay. But the former seems more natural; and is the more received, both with Jewish, and other writers.

{for shall the work say of him that made it, He made me not? or shall the thing framed, say of him that framed it, He hath no understanding?} Or, some render it; for it is as if the work should say of the workman, He made me not; or the thing framed, should say of him that framed it, He understandeth me not. That is, your vain imagination in supposing that you can conceal aught that you do, or devise from God, is even, as if the vessel, framed by the potter, should, if it could speak, say, that he is ignorant of the fashion of it, and by consequence deny, that ever he made it. For sure, if they did believe that God made them, they could not but withal conceive, that he cannot be ignorant of aught, in his own work, Psal. 33.15. & 94.8–11. & 139.1–5,13–15. 1 Chr. 28.9. Amos 4.13. See ch. 45.9,10.

{for shall the work say} Or, for, it is, as if the work should say. See the like concise forms, Josh. 2.12. Esth. 2.20. ch. 18.3. & 54.9. & 55.9. Howbeit, the particle, is used for an interrogative, ch. 36.19. and may so be here.

{of him} Heb. to him. So ch. 23.5. & 27.2.

{or} Heb. and: so ver. 15.

{the thing framed} The word is applied to the frame of man, both body and soul, Job 17.8. Psal. 103.14. and to the imaginations of man's heart, Gen. 6.5. Deut. 31.21. 1 Chr. 29.18. Properly, potter's work; but used, more generally, for any kind of frame, Hab. 2.18.

{of him that framed it} Or, of its potter. The word before used, to keep to the comparison, so ch. 64.8.

{he hath no understanding} Or, he understandeth me not. He knows not what my fashion is: applied to man, in regard of God, he knows not what I think, or do, Psal. 94.7. The pronoun is to be supplied, from the branch before going; as chap. 58.13. See the like defect, Job 16.8,9. and 29.11.

V. 17. {Is it yet not a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?} Heb. Lebanon shall return to Carmel, and Carmel be counted for a wood, or, forest. This some expound of a general devastation of the land; that mount Lebanon, being a place stored with goodly tall cedars, should become like Carmel, a place that had much arable ground, her cedars, and other tall trees being felled, and the Carmel of it, that is, their arable land, and places planted with vines, and other fruitful trees, should be so overgrown with shrubs, and wild plants, no man dressing, or manuring them, that they should seem to be as a forest. That, say they, which was effected by Sennacherib's army, overrunning the whole country, ch. 6.23,24. & 37.24. and came to pass, within a short time after this prophecy. See ver. 1. And the letter of the text seems to look this way. Yet others expound it parabolically, that the proud, lofty ones, like the cedars, should be pulled down; and low, and lowly ones, like the plants of Carmel, should be exalted: which, some of them, suppose fulfilled, in the breaking up of Sennacherib's camp, what time, the proud Assyrians were abased, and the Jews, in a very low condition, advanced, chapter 10.12,18,34. Others, in the Chaldean invasion, when the great ones, were either slain, or carried captive, and the poor sort only spared, 2 King. 25.6,7,12,18,21. chap. 2.12,13,17. & 6.15,17. & 7.21,22. & 40.5. Luk. 1.52. & 18.14. See ver. 20,21. Others again, refer it to the times of the Messiah, as importing a rejection of the Jews, and calling in of the Gentiles, that the Gentiles, who had been as savages, or as wild forests, fraught with barren and fruitless trees, should by spiritual managing and manuring, become orderly and fruitful; whereas the Jewish people that had been managed, and manured before; should grow wild and savage then. Now those all that thus expound this passage, seem to make it rather a commination, indeed than a promise, whereas, both by what here ensues, as also by chap. 32.15. where the very same is repeated, it appears, rather, to be a very gracious promise, of the great fertility and fruitfulness, that God would abundantly bless their land with, upon the restitution of their state, either after the Assyrian devastation, chap. 37.30,31. or after the Babylonian deportation, Jer. 31.12. or both: see chap. 4.2. So great, as some expound it, that the wild places, that now lay forest-like, untilled, should become as fertile, as those places that are, at present, manured, and yield the most fruit; and those places that are now most fertile, should then so abound with fruit, that they might well be reckoned, but as wild woods, in regard of what then they should be: Or rather, as with the Jewish commenters, I conceive it, that the woody, like Lebanon: that yielded nothing but matter for building and fuel, should then be tilled, as Carmel, to yield grain and fruit, affording plenty of food; and those that had been before such, as were now so tilled, should be so replenished with corn, and fruitful trees, that they should seem to be as a wood. See Psal. 72.16. This I suppose to be the first, proper, and literal sense of the words: which if any yet deem, further, to intimate the abundance of graces, in the kingdom of Christ, I shall not contend with him. See chap. 30.25,26. & 32.15. & 35.1,2.

{a very little while} Heb. a little small; as ch. 10.25. and it may seem to have reference to the Assyrian invasion, and the consequents thereof; both here and there, albeit, that some passages before, v. 2–8. seem to reach further.

{Lebanon} Of this mountain; see on ch. 2.13. It is sometime used for lofty, and stately places and persons, as there; and ch. 10.34. Jer. 22.23. but here for wild, and untilled places, as appears by chap. 32.15. where that is termed wilderness, that is here called Lebanon.

{shall be turned into} Heb. shall return to. He seems to allude to their turnings, and windings, v. 16. which should be frivolous, and frustrate; and to foretell, for the comfort of the faithful, another manner of turning, and change, that God himself would work for his; without any plots, or projects of theirs.

{a fruitful field} Heb. Carmel. The word primarily, signifies a green, or full: as some, ear of corn, Levit. 2.14. & 23.14. 2 King. 4.42. From whence, grounds arable, or cornfields, are thought to have been first so termed; though afterward it were enlarged to such lands, as were not sown with, or set apart for corn only, but tilled, and manured for other purposes, and planted with vines, fig trees, or olive trees, and the like: opposed therefore, to woods and forests, or wildernesses, that were suffered to run wild, or to lie waste, and were stored only, with fruitless trees, Cant. 2.3. chap. 10.18. & 16.10. and 32.15,16. and 37.24. And in regard of much ground of that nature, lying on, and about them, some places in the land of Judah and Israel, had that name, in more special manner, appropriated unto them, Josh. 15.15. & 19.46. chap. 33.9. See chap. 10.18.

{shall be esteemed as a forest} Heb. shall be accounted for a forest. Or, be counted a forest: shall seem to be such.

V. 18. {In that day, shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness} Our prophet here, after his usual manner, begins to close up his sermon with matter of comfort, in the better information and reformation of some that had been ignorant, and averse, v. 18. the confirmation, and abundant consolation of the godly, v. 19. the confusion, and destruction of those that had wronged and oppressed them, ver. 20,21. the vindication of them from their former shame and reproach, v. 22. the propagation, and enlargement of the church by conversion of many proselytes, ver. 23,24. All which seem to have been, in part, made good to that people, in those times, but was to be more plentifully fulfilled, in the kingdom of Christ.

{In that day} When these afflictions before-mentioned shall befall this people; as ch. 2.7. & 4.1. or, after the time, that these afflictions have befallen them, and the land and state reformed by them, the obstinate wicked ones being destroyed, and the residue reclaimed and refined, ch. 1.25,28. as ch. 4.2.

{shall the deaf hear—and the eyes of the blind shall see} This some expound, of those willfully blinded, and obstinate profane ones before-mentioned, v. 10,15. that howsoever now they neither believed, or regarded aught, that by God's prophets was foretold them; yet when things foretold were now fulfilled, they should be constrained to take notice of, and to acknowledge the truth of them, chap. 26.11. Ezek. 2.5. & 6.10. So it should be matter, not of mercy so much, as of judgment. But others, and so the most, rather understand it of a gracious work upon the souls of many, that being possessed with spiritual deafness, and blindness before, should then, being, by the Spirit of God, cooperating with the ministry of his messengers, cured, and recovered of these their former maladies, attend unto God's messages, conceive them aright, give all credit, and yield all obedience thereunto, Job 33.14–16,23–26. chap. 35.5. Luke 4.18. John 9.29. Act. 26.18. Eph. 1.18. Rev. 3.18.

{hear} To hear, both here, and elsewhere, in Scripture, is not barely to give one the hearing, as we use to say; as chap. 6.9. & 42.19,20. Mat. 13.14,19. Act. 22.12. but to hear with attention, with understanding, with belief, with obedience, Deut. 6.3,4. & 26.17. 1 Sam. 15.22. Mat. 13.9. Acts 26.14. Heb. 4.2.

{of the book} Or, letter; as v. 11. which this passage has an eye to, either of God's law; as Deut. 6.6. & 31.11. Josh. 1.8. or the message of God's prophets, more specially related to in that place. See ch. 30.20,21. neither should they be then, as a book, or letter sealed up; as before they had been, v. 11.

{shall see out of obscurity, and out of darkness} That is, coming out of obscurity, or a mist (see chap. 8.22.) and out of the dark. See the like defective speech, Ps. 45.8. ch. 38.17. being brought out of that spiritual mist and darkness, wherein they were before involved, ch. 9.2. & 25.7. & 49.6. Luke 1.77,79. & 2.32. Col. 1.12,13. 1 Pet. 2.9. Yet those that apply this to the obstinate, partly, by darkness, understand that darkness, that they endeavored to hide their projects in, ver. 15.

V. 19. {The meek also shall increase their joy in the Lord} The sincerely godly, and faithful ones, shall have abundance of joy and comfort, having both escaped and survived those grievous calamities, and being freed from the oppression of those ungodly great ones now rooted out, who were formerly a terror to them, ver. 20,21. Psalm 58.10,11. and 68.1–3. chap. 35.10. and 66.10,11. Acts 9.31.

{The meek also} Heb. And the meek; as ch. 22.9.

{meek} Such are the sincere godly; though, therefore the rather, meanly esteemed in the world, Psalm 25.9. and 37.11. Mat. 5.5. Gal. 5.23. therein conformable to Christ their head, Mat. 11.29. & 21.5.

{shall increase their joy} Heb. shall add joy: to add to, for to increase; as ch. 26.15. they shall have joy upon joy, abundance of joy, ch. 61.10. Joh. 15.11. Phil. 4.4. 1 Pet. 1.6,8. 1 Joh. 1.5. a defect of the pronoun, as ch. 13.22.

{joy in the Lord} Or, through the Lord joy: for so lie the words in the original; through him, that is, by means of his mercy, and goodness showed to them (as ch. 26.13.) they have much joy: and so it imports the cause, or means, whereby they attained unto this their joy, Ps. 21.1,2. or they have much joy, that is, abundance of spiritual joy; as implying the ground, or the subject matter and quality of it; Ps. 32.11. & 63.14. & 97.12. Phil. 3.1. the order of the words seems to lead to the former.

{and the poor among men shall rejoice in the Holy One of Israel} The same, in effect though in other terms, with the former.

{the poor among men} Heb. the needy, (as chap. 25.4. & 22.7.) of Adam, that is, of man, or mean man. See chap. 2.9. the poor of men, as the wise of women, Prov. 14.1. that is, the wise among women: and the poor of the people, for the poor among the people, Exod. 23.11. or, the poor of men, that is, the poorest of men; as the base of men, that is, the basest of men, Dan. 4.17. and the bad of the heathen, for the worst of them, Ezek. 7.24. See chap. 14.30. the most poor and needy, even of the meaner sort of men, that were formerly spoiled, and made a prey to the great ones, chap. 3. v. 14,15. for among them also, God has his, and has a special care of them, Psal. 9.18. & 10.14,17,18. & 12.5. and 40.17. Matth. 5.3. and 11.5. Luke 6.20. 1 Cor. 1.26,29.

{the Holy One of Israel} See ch. 1.4.

V. 20. {For the terrible one is brought to nought} Those are destroyed, that were before a terror to them, v. 5. see ch. 16.4.

{and the scorner is consumed} The crew of the scorners and mockers is wasted away. See chap. 28.14, 22.

{and all that watch for iniquity are cut off} Heb. watchers of iniquity, that study how to do mischief, Psalm 36.4. Mich. 2.1. and watch opportunity to put it in execution, as wild beasts lie in wait to prey and spoil, Psalm 10.9. Jer. 5.6.

V. 21. {That make a man an offender for a word} The verb in its first light form signifies, to sin; in its first weighty form, to expiate or take away sin, Num. 19.19. Psalm 51.8. in its second light active form, first, and properly, to make one sin, himself, Eccles. 5.6. or some other, 1 Kings 14.16. & 15.30. so most frequently; but sometime, also, in a less proper sense, to make one guilty; either by accusing, or condemning, as guilty, be it rightfully, or wrongfully. Now of this use of the word, albeit, I meet not, as yet, with any instance in Scripture, save this here only; yet I doubt not, but that it may well be warranted; first, by the use of another of the like notion, that signifies properly, to make wicked; but is thus very frequently, and familiarly taken, Deut. 25.1. Job 9.20. & 10.2. Prov. 7.15. chap. 50.9. & 54.17. and secondly, by the common use of its opposite; which signifying properly, to make just, Dan. 12.3. Yet is most commonly used, for to acquit, assoil, pronounce, or defend as guiltless, and free from offense, Exod. 23.7. Deut. 25.1. 1 Kings 8.32. Job 27.5. Psalm 82.3. Chap. 50.8. See ch. 5.23. where the condemning of one unjustly, is said to be a taking of his righteousness from him: Nor do we in any other sense use the word justify; nor the apostles in their writings, that word otherwise, for the most part, that answers the Hebrew term, Rom. 3.28. & 4.2. & 5.1. & 8.33. Gal. 2.16. Now in regard of the twofold notion, and use of the word, some taking it here, in his first and proper sense, would have the false prophets meant, who by their words and lies, made men to sin, Jer. 23.16, 17, 26, 27. Ezek. 13.10, 19, 22. But the prophet seems not here to be dealing with such, save as they might also be evil instruments, in the bad practices here spoken of, and the most therefore, both Jewish, and ours, understand it of great oppressors, and other wicked ones, their complices; or herein like them, that for a word slipping, from a man unawares, or some speech of his, perverted and misconstrued by them, would be ready to question him, molest him, bring him into trouble, and either procure, or pronounce a sentence and doom against him, as a delinquent, Jer. 18.18. & 20.10. Mat. 22.15. and 26.61. Luke 11.53, 54.

{and lay a snare for him, that reproveth in the gate} A metaphor from the practice of fowlers, that set springs and gins for birds, Psal. 91.3. Prov. 6.5. and so do these, for God's prophets, their teachers, devising which way to ensnare them, and create trouble to them; yea, take their lives from them, out of their extreme malice, and deadly hatred, that they bear them, for their seasonable and wholesome reproofs, which they cannot abide, Mat. 22.45, 46. and 22.15, 16, 18. and 26.3, 4, 14–16. and 27.18. Luke 23.2. Acts 9.29. and 23.24, 25.

{that reproveth in the gates} That is, in public; for the gates of their cities, were places, wherein there was usually much confluence of people; in regard, that both matters of judicature, and other public affairs, were there commonly transacted, Deut. 17.5. and 21.19. and 22.15, 24. 2 Kings 7.17, 18, 20. as also, the gates of the Temple, were places of much concourse, 1 Sam. 2.22. 2 Kings 20.4. Jer. 26.10. for which cause, the prophets, also, delivered God's messages in the gates sometimes of the Temple, Jer. 7.2. sometimes of the king's house, and of the city, as well as in the Temple, Jer. 17.19. and 22.2. and I rather, therefore, concur with those, that render the words according to our version here, and lay a snare for him, that reproveth in the gate; than with those, that would have them read, they lay a snare in the gate, for him that reproveth: especially finding the very same elsewhere, they hate him that reproveth in the gate, Amos 5.10.

{and turn aside the just for a thing of nought} That pick quarrels against men and in judgment, prosecute and cast them, being otherwise guiltless; either for matters of no moment, or worth (as 1 Sam. 12.21.) or for things that are not: for nothing (as Job 6.18.) without any weighty or just cause, Ps. 69.4, 5. or, as others, that by vain and frivolous pretenses, and falsehoods, turn aside, or cause to go the wrong way, the cause of the righteous; as ch. 41.29. Of the word, see ch. 24.10.

{turn aside} Heb. make to decline; and in matter of judicature, it is applied sometime to the party questioned, sometime to the carriage of his cause: when to the party questioned, it imports to wrong him, and, causelessly, to cast, or condemn him, Prov. 18.5. it is not good to accept the person of the wicked, or to overthrow, or depress, or cast the righteous in judgment: and ch. 10.2. to turn aside, or force aside the needy from judgment: and again, they turn aside the poor in the gate, from their right, Amos 5.12. & Mal. 3.5. that turn away the stranger, to wit, from his right: when to the cause, or the course of judicature, it implies, a perverting of the right, and even carriage of the business, Exod. 23.6. Thou shalt not pervert the judgment of thy poor in his cause: and cursed be he that perverteth the judgment of fatherless, stranger, or widow, Deut. 27.19. and, To turn aside, or pervert the right, or judgment of a man, Lam. 3.35. and Prov. 17.23. A wicked man taketh a gift out of the bosom, to pervert the ways of judgment: to which purpose, that also seems to be intended, Amos 2.7. of perverting, or turning aside the way, or course of the meek: to wit, by oppressing and over-swaying them in matter of judicature. All which laid together, induces me to conceive, that as there is an ellipsis, or defect, of the word judgment, signifying a judiciary proceeding in that injunction, Exod. 23.2. Thou shalt not speak in a cause declining, or turning aside to great ones; that is, to make judgment declined, or to turn aside (for that the word is to be supplied there, appears by ver. 9. above related) so that in most of the places, if not all, before produced, where the person alone is mentioned, the same word is to be supplied not by annexing it, as our version does, Amos 5.12. and Mal. 3.5. to the close of the sentence, but by inserting of it in the body of it, that pervert, or turn aside the poor, and the stranger, that is, the judgment of the poor, and the stranger, and the like: as it is expressed, Deut. 27.19. & Lam. 3.35. the word may well be rendered, according to the native notion, and proper use of it; either to divert, or turn aside, and then it is a metaphor taken, either from the forcing of man or beast, out of his course or way; as it is used of Balaam's beating his ass to turn her aside again, Num. 22.23. & Ps. 125.5. those that turn aside to crooked ways: and chap. 30.11. go out of the way, turn aside out of the path; and so it is, to cause a diversion from a direct way, and straight line of justice and equity, in the carriage of a man's cause: or it may be rendered, to depress, or over-sway; as it is used oft, for to incline, or bow down, Gen. 24.14. Ps. 31.2. Prov. 5.1. & 7.21. Amos 2.8. and so it may be in allusion to the use of a balance, such as Justice is wont to be deciphered, holding in her hand, that which seems glanced at, Psal. 58.2. as being an over-swaying, or swaying down the balance of judgment or justice the one way, the wrong way, (whereas it ought to hang even and level) to the prejudice of the guiltless party. A learned annotator renders the words a new way, they make the just to decline into the waste, or desert; that is, by setting snares for him, in the gate; so that he cannot (without hazard of life) enter the city, they enforce him to betake himself unto waste places, and to live as an exile in the wilderness, as David wished he could; Psal. 55.7. Jeremie, that he might, Jer. 9.2. yea, as David, and others, sometime were constrained to do, 1 Sam. 24.1. & 26.3, 19, 20. Heb. 11.38. and indeed the word here is applied sometime to waste places, but not put for them. See Jer. 4.23. but the received version seems the genuine, and more familiar.

V. 22. {Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob; Jacob shall not now be ashamed: neither shall his face now wax pale} The reproach and contempt which God's people formerly endured, and the fears and terrors that they were formerly exposed unto, what by the adversary from abroad, or by the great men that oppressed them at home, shall be utterly removed, chap. 25.8. & 54.4. & 61.7.

{Wherefore} Considering how they have been formerly wronged, as well at home, as from abroad, verse 20, 21. Psalm 12.5.

{thus saith the Lord} As ch. 51.22.

{who redeemed Abraham} Or, rescued and delivered; so is the word ordinarily used, 2 Sam. 4.9. 1 Kings 1.29. Psal. 55.18. & 107.2. that called him from, and brought him out of an idolatrous place and people, Gen. 12.1. Job 24.2, 3. though that Abraham himself, ever was an idolater, does not thence appear: or, that rescued him out of, and preserved him from many dangers and distresses, that he was exposed unto, and might have otherwise been surprised with, by means of those strange people of several countries, through which he traveled, and among whom he sojourned, Gen. 12.3. & 15.1. Ps. 105.12, 14, 15. See Gen. 48.16.

{concerning} Heb. unto: See ch. 37.33.

{the house of Jacob} The Jewish people, his family descended from him their father, ch. 2.5.

{Jacob} This some understand of the person of Jacob: Jacob, who if he were alive, would be ashamed to see his children fallen from God, shall now have no cause of any such shame. But by Jacob, is here meant, rather, Jacob's posterity, the house, or family of Jacob, before mentioned. See ch. 9.8. & 14.1.

{not now} As formerly, ch. 7.2. & 30.5.

{be ashamed} Heb. blush, Ezra 9.6. Jer. 6.15. for shame, Psalm 44.15.

{his face wax pale} Heb. white: for though the verb be nowhere else in Scripture read; yet the nouns derived from it, are elsewhere found, and so signify, Dan. 7.9. Est. 1.6. & 8.15. pale, for fear, Jer. 30.6. though some make this the same with the former, understanding both of shame, and Joel 2.6. blackness, or swartness of face, is made an effect of extreme fear.

V. 23. {But when he seeth his children, the work of mine hands in the midst of him, they shall sanctify my name, and shall sanctify the holy one of Jacob, and shall fear the God of Israel} To the removal of their former reproach, shame and fear, is a further blessing added, that should much enhance their forementioned joy, v. 19. the consideration of a large increase of an holy issue, that God should bless his church with, not such ignorant, formal, and profane ones, as it consisted of formerly; but an understanding people, new molded, bringing honor to his name, and serving him sincerely, according to his will and word; for whom it shall have abundant occasion of blessing of God, for blessing it with such increase.

{But} As chap. 2.6. yet some, For: as chap. 28.27. and of these, some thus render the words, For he seeing, or in his sight, his children, the work of my hands in the midst of him, shall sanctify my name: and the reading seems not improbable. Howbeit I never find, this form so used in an absolute notion.

{when he} That is, Jacob himself, say some; as ver. 22. but I suppose it taken, both here, and there, for the posterity of Jacob, the Jewish church and State, considered, as a body. For howsoever it be true, that the church of professors consists and is made up of those particular persons, that profess the true service of God in Christ; and the church of sincere faithful ones, is constituted of those particular persons, that are truly converted, and sincerely sanctified; yet as the one, or the other make up an entire body, whether political, or spiritual; so is the church, consisting of those particular persons of either sort, said to be, as a mother to them; and those particular persons that make up that body, are said to be, as children unto it, ch. 54.1. & 60.4, 5. Gal. 4.26, 27.

{seeth his children} As of Christ, he shall see his seed, Chap. 53.10. or his children in his sight, as before, his children, the true race of Jacob, Psa. 24.6. Gal. 6.15, 16. that walk in the steps of faithful Abraham, John 8.39. Rom. 4.12.

{the work of my hands} Psal. 138.8. ch. 43.21. & 60.21. Eph. 2.8. the regenerate, John 1.13. James 1.18. 1 Pet. 1.3, 23. a kind of new creature, Psal. 51.10. 2 Cor. 5.17. Gal. 6.15.

{in the midst of him} with him, or among him: as chap. 19.1, 3. for he speaks here of Jacob, as there of Egypt: of either, as of a body, for State: which shows, that by Jacob, here cannot be understood the person of Jacob, but his posterity.

{they} To wit, Jacob: before, he; now they: a passage from number to number; as ch. 14.1. whereby the term appears to be collective; unless we follow the latter mentioned version.

{shall sanctify my name} They shall honor me for this favor, and by their religious carriage, sanctify my name, which, by the profane, and irreligious demeanor of others, had been so exceedingly defiled, and polluted among them before, Ezek. 20.39, 41. & 22.26. & 36.20. Amos 2.7. Mal. 1.6, 7. Rom. 2.24.

{and shall sanctify} Or, yea, they shall sanctify, as ch. 3.9. because it is but a repetition of the same thing, for the more vehemency. Howsoever there want not some, that distinguish them, reading the text, when he seeth his children—sanctifying my name, or how they sanctify it; then shall they sanctify, etc. but the words run more easily the other way.

{the holy one of Jacob} As, the holy one of Israel, verse 19.

{and shall fear} Serve and worship, with fear and reverence, Psal. 2.11. & 5.7. Hos. 3.5. Heb. 12.28.

V. 24. {They also that erred in spirit shall come to understanding; and they that murmured, shall learn doctrine} Such as were untractable, and unteachable before, shall then become pliable, and voluntarily yield themselves to the word of God's prophets, and the work of his Spirit, as ready and willing to be instructed, and new molded by either, Psal. 110.3. ch. 11.6–9. ver. 18. Rom. 6.17.

{that erred in spirit} That were possessed, and led away by a spirit of error, as all are by nature, Psal. 58.3. & 95.10. ch. 53.6. until the Spirit from above be poured forth upon them, chap. 32.15. to enlighten their minds, Eph. 5.18. 2 Cor. 4.4. Heb. 6.4. & 10.32. and to lead them into all necessary saving truth, Luke 1.79. Joh. 14.26. & 16.13. 1 John 2.20, 27.

{shall come to understanding} They shall not be like those, that either refuse to be taught, and to learn aught, Psalm 35.33. & 82.3. Jer. 9.6. or are ever learning, but never attain to any degree of sound knowledge, chap. 28.9–11. 2 Tim. 3.7. Heb. 5.12. Hebr. shall know understanding: as Pro. 4.1. that is, shall have understanding: as the like is rendered, Job 38.4. or, shall be able to understand; as Neh. 10.28. every knowing understanding one: for so the text there is, every one able to understand; as in the same chap. ver. 3. understanding to hear, for, able to hear with understanding: to know for to be able, as chap. 28.11.

{they that murmured} Such as were formerly ready, out of discontent and impatience, or out of a crossness of spirit, and untoward disposition, 1 Tim. 1.25. to be ever, and anon, repining at, and murmuring against the passages of God's providence, and messages of his ministers, Exod. 16.2. & 17.3. Num. 11.1. Deut. 1.27. Psal. 116.25. 1 Cor. 10.10. Some apply it unto the Jews, that murmured at the calling, and coming in of the Gentiles, Matth. 20.11. Luke 15.28–30. Acts 11.2, 3. & 13.45. & 22.21, 22. as 1 Thess. 2.16.

{learn doctrine} The word signifies, properly, such a lesson, or instruction, as is by teaching, received from another. The word is used, Deut. 32.2. Job 11.4. Prov. 1.5. & 4.2. & 16.23. where it is sometime rendered learning, and it is so called, because in teaching and learning, there is a kind of giving and receiving, Prov. 1.3, 4. & 8.10. & 9.9. Yet some of the critics would have it, properly, to signify a pleasant, and delightful speech, that easily finds acceptance, because used of the harlot, (whose lips drop like an honeycomb, and her language is smoother than oil, Prov. 5.3.) Prov. 7.22. where it is rendered, fair speech. To which purpose they allege also, Prov. 16.21, 23. So it should be, that which the apostle calls an acceptable speech, or, a lesson worthy of all acceptation, 1 Tim. 1.15. & c. 4.9. But the former reason seems the sounder. See Luke 8.13–15. Acts 2.41. & 8.14. & 11.1. & 17.11.

CHAPTER 30

V. 1. {Woe to the rebellious children, saith the Lord, that take counsel, but not of me, and that cover with a covering, but not of my Spirit, that they may add sin to sin} It was the usual manner of the Jewish State, and people, and that sometime, under the better sort of their kings, when they were annoyed, or invaded, or expected some such matter from some neighboring nation, or other, instead of staying themselves upon God, and his protection, as, by his prophets, he advised them, to seek for succor and assistance to some foreign State, to the Syrians, against the Israelites, 2 Chr. 16.2, 3. to the Assyrians against the Syrians, 2 King. 16.7. Hos. 5.13. & 7.11. & 12.1. to the Egyptians against the Assyrians, one while, Chap. 20.5, 6. 2 Kings 18.21. Hos. 12.1. against the Chaldeans, another while, Jer. 2.18, 36. & 37.5. Ezek. 29.6, 7. In this kind they were faulty, as well in Esay's, as in Jeremie's time, by fleeing either into, or unto Egypt; and seeking shelter there, or succor thence. Against those that were thus delinquent, does the prophet, principally, bend himself, both in this chapter, and in the next. In the former part of this chapter, he reproves them sharply, first, for taking courses of their own, to secure themselves, and confiding therein, without seeking to God: withal, showing what the success and issue of such their courses should be, ver. 1.7. And secondly, for their opposing of God's prophets, that dissuaded the one, and forewarned them of the other, ver. 8.14. and standing out willfully, against those advices, that, by them, God had given, for their indemnity and safety, verse 15, 17. In the later part, he passes for the comfort of God's people, to gracious promises. First of protection of his faithful ones, in those troublesome times, verse 18, 19. Secondly, of future favors, upon their reformation and amendment, v. 2–26. and the destruction of the adversary, by whom they had been afflicted, and straitened, ver. 27–33.

{Woe to} As chap. 29.15.

{the rebellious children} Children, because of the Jewish nation; God's adopted people, and professing themselves so to be, Deut. 32.6, 9. chap. 1.2. and 43.1. and 44.1, 2. and 64.8. Jer. 3.4, 5. rebellious, or refractory, or unruly: (as Deut. 21.18. Hos. 4.16. where a backsliding heifer, seems no very fit epithet) because refusing to be ruled by God, and obstinately addicted unto ways and courses of their own, Deut. 32.5, 15. chap. 1.2. and 63.10. and 66.3. Jer. 3.14. and 5.23.

{that take counsel, but not of me} Heb. to make counsel, or in making counsel: that is, holding a consultation: as noting that wherein they showed themselves to be such: as chap. 3.8. Heb. and not of me: and so in the next branch; and chap. 29.13. that consult; but will not have God of their counsel, Josh. 9.14. refuse to consult with him, as their duty was to do, chap. 8.19.

{that cover with a covering, but not of my Spirit} Heb. to cover; or, in covering, (as before) with a covering; as chap. 22.17, 18. The same word, chap. 25.7. and 28.20. that take courses to secure themselves, other than I, by my Spirit, direct them unto. See ch. 4.5. & 28.15. & 29.15.

{that they may add sin to sin} Heb. sin upon sin: as 2 Chron. 28.13. Ezra 10.10. That is, thereby adding sin to sin. Of which manner of speech, see on chap. 3.8. and Jer. 7.18. adding sin to sin, that is, proceeding, and going on still in sinful courses: as chap. 29.14. or proceeding from one sinful course to another: and heaping up excesses one upon another: as chap. 29.19. Numbers 32.14. Whereas by their wicked ways, they had before provoked me unto wrath, instead of seeking to me, by repentance for the same, they add to their former evil carriage, a new sinful course, by ways of their own, contrary to mine admonition and advice, endeavoring to shift off, or shelter themselves against my judgments, ready to seize on them; for their former sins. See somewhat the like, 1 Samuel 12.19. Luke 3.19, 20. Those that refer this to the times of Zedekiah, expound it, adding to their treachery and perjury, in rebelling against the King of Babel (in regard whereof, also, they would have them here termed rebellious) Ezek. 17.13, 15. by distrust of God, and confidence in human helps. But whether the word translated rebellious, will so well sort with this exposition, I am somewhat doubtful: of the application of the Prophecy, to those times; more anon. Meanwhile if we shall descend to particulars, we may as well expound the adding of sin to sin; their adding of sin, in seeking aid now from Egypt, against the Assyrians, to their former sin, in seeking the like from Assyria, against the Israelites, and the Syrians, 2 Chr. 28.16. But I conceive the words to be more general: as the like, Deut. 29.19.

V. 2. {That walk to go down into Egypt, (and have not asked at my mouth) to strengthen themselves in the strength of Pharao, and to trust in the shadow of Egypt} In these words, the prophet more particularly, declares what the counsel and course was, that he condemned in them, and for which he denounced a woe against them verse 1. to wit, their running into Egypt, and relying on that State for shelter and safeguard. Now this, many of our interpreters turn over to Zedekiah's time. And it is true, that in those days both before the surprisal of Jerusalem, they sought to Egypt for succor, Jere. 37.7. Ezek. 17.15. as also after it, upon the death of Gedaliah, they fled thither for shelter, Jer. 43.4–7. But the prophet seems rather to bend his speech against those of his own times, who under Ezekiah, also were faulty in this kind, to wit, in having recourse unto Egypt, and relying on it for safety and assistance, against the Assyrian forces; as appears plainly, ch. 20.5,6. see there. Nor does aught appear to me, in this whole sermon, concluding, with the fall of Senacherib, as all grant and agree in, that may not very fitly, accord with those times.

{walk to go down into Egypt} That is, journey, or, travel (out of their own land) to go into Egypt; as 2 Sam. 19.20. Am come down to meet the King. The word walking, applied usually to travelers, Gen. 32.1. and that of descending, or going down; as here; so Gen. 26.2. chap. 52.4. of passing from place to place, without any special reference to the situation of places, or any peculiar notion of descent included, Judg. 15.8. 2 Sam. 19.26. See Chap. 38.8. And there is no necessary implication therefore (which the Rabbins would have) of their land, being higher than the land of Egypt. Into Egypt it is not unlikely, that many fled out of divers parts of Judea; upon Senacheribs irruption: and no less probable, that from some of the principal in the State, if not not from Ezekiah himself, some message also, was sent thither, and motion made for aids from thence, ver. 4. when it appeared, that the Assyrian, by the presents sent him, would not be appeased, 2 King. 18.13–17.

{and have not asked my mouth} Or, but (as ver. 1.) ask not counsel of me, or, consult not with me, what they should do; as Josh. 9.14. either by Priest; as 1 Sam. 23.9,10. or by prophet; as 1 Kin. 22.7. See 2 King. 1.3.

{to strengthen themselves in the strength of Pharaoh} Or, by the strength; as Psal. 78.26. A defect of the Pronoun; as chap. 13.8,15.

{the shadow} That is, the covert. Of which ver. 1. shadow, for protection; as Judg. 9.15. Eccles. 7.12. Cant. 2.3. A metaphor, taken either from hens, or other fowl, that secure their young, by overshadowing them with their wings, Psal. 17.8. & 91.1,4. Mat. 23.37. or from goodly fair trees, that afford shelter against heat and storm, unto man and beast, that come under their spreadings, Lam. 4.20. Ezek. 31.6. Dan. 4.12,14.

V. 3. {Therefore shall the strength of Pharao be your shame, and the trust in the shadow of Egypt your confusion} Or, And your trust (a defect of the pronoun; as Psal. 45.3.) in the shadow of Egypt your ignominy, or, disgrace; as Psal. 71.13. Heb. And the strength of Pharao, &c. as Jer. 1.17. & 6.11. Or, For the strength, &c. as chap. 13.8. & 16.2. rendering a reason of woe denounced, ver. 1. to wit, The ill success of these their counsels and courses: which should turn all to their confusion and shame; when they should by experience, find to their grief and smart, that they were altogether unable to do them any good, verse 5. See Chap. 20.5,6. & 30.6. Jer. 37.7. & 38.22.

V. 4. {For his Princes were at Zoan, and his Ambassadors came to Hanes} Or, as some render it, when (as Joel 2.20.) his Princes had been at Zoan, and his Ambassadors had arrived at Hanes: his Princes, and his Ambassadors: That is, say the Jewish Commenters, either the kings, or the peoples. Some of the chief about the king sent in embassage to the King of Egypt, to crave his assistance against the Assyrian; as they before had sent to the Assyrian, to obtain peace, 2 King. 8.14. but with as sorry success in the one, as in the other ch. 33.7. See the like of Hoshea, 2 King. 17.4. See also ch. 57.9. & Hos. 12.1.

{Zoan} A famous city in Egypt. See chap. 19.11.

{came to} Heb. touched at. Or, reached unto; as Psal. 88.7.

{Hanes} Another city of Egypt, called also, Tahapanes, Jer. 2.16. See more of it there. And Tahpanhes, Jer. 43.3,8.

V. 5. {They were all ashamed of a people, that could not profit them, nor be an help, nor profit, but a shame also, and a reproach} When they came into Egypt, they sped so ill, that they returned with nothing but shame and disgrace; and so was fulfilled what was foretold; v. 3. Spoken here in the wonted prophetical strain, as a thing already past and done.

{They were all ashamed} Heb. Each, or every one, (to wit, of those that went, or were sent, say the Rabbins; but we may well add both of them, that were sent, and of those also, that sent them) was ashamed. So the word is most frequently used, in an immanent, or standing notion, Jer. 2.26. & 8.9,12. & 10.14. & 48.20. & 50.2. Ezek. 9.52. Joel 1.10,12. Zach. 9.5. & 10.11. Nor see I therefore, why some late learned Interpreters should render it here in a transitive, or passing sense; He (that is, the king, say they,) shall shame them all; that is, all his people, or all those of Jerusalem. Though the verb be sometime found in an active use; but then mostly, if not wholly, in a notion, not of shaming, but of drying up; as Psal. 74.15. Ezek. 17.24.

{that could not profit them} A defect of the relative, as chap. 10.2,3. Heb. will not, or, shall not profit. But the future is oft used potentially. So 1 Sam. 12.21. Jer. 2.11. Yet some render it, would not profit them. Psammetichus then King of Egypt, say they, would not break with the King of Assyria, whom he had formerly made peace with; and refused therefore to afford them any succor, or assistance against it. But these are mere conjectures, having no ground from story sacred, or other. More likely it is, that the Egyptian king, whoever he were, that then was, either dared not, by seeking to succor them, provoke so potent and prevalent a king as the Assyrian then was, having surprised, and carried captive, the other ten Tribes before; or if he made any attempt, it came to as little effect, as the aid that was afterward, out of those parts, sent to the support and succor of Zedekiah, Jer. 37.7. See verse 7.

{nor be an help, nor profit} Heb. nor for help, nor to profit. Beginning a new branch, not coupled to the former; as if he had said more fully, with supply from the former; of a people, I say, neither fitted for help, nor able to be any way useful to them: and not that alone; but that would be a foul shame, and disgrace unto them, in not answering their expectation, Chap. 20.6. See Jerem. 2.36.

V. 6. {The burden of the beasts of the South: Into the land of trouble and anguish, from whence come the young and old lion, the viper, and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people that shall not profit them.} The prophet proceeds to tax their extreme folly, in taking so much pains, and undertaking such toilsome and dangerous journeys, through the deserts of Arabia; to transport their goods and treasure into Egypt, either there to secure them; or thence to procure, and hire aids, from those, that should not be able to stand them in any stead.

{The burden} Some, at these words, would begin a new sermon, because the several prophecies, many of them, so begin: as chap. 21.1,11,13. but the continuation of the subject matter: and the sequel of the context, is such, as affords no probability for any such conceit. By the word, some would have understood, a burdensome prophecy; as chap. 13.1. and so the Greek, rendering it, a vision. But others rather take it in its proper sense, for a burden: as chap. 46.1. a place parallel to this.

{of the beasts of the South} Some, for the beasts of the South: that is, a burdensome prediction, for those brutish persons that toil and moil like beasts, to convey their goods to them, from whom there is nothing, but mischief and misery to be expected. And there is another word indeed, frequently used for brutish men, that signifies a beast, Psalm 73.62. & 91.6. Prov. 12.1. & 30.2. Jer. 10.10,14. but that here is used very seldom so, if ever, for those two places, Job 18.3. Eccles. 3.18. duly weighed, come not home here. By beasts of the South, therefore understand, the beasts hereafter mentioned, that carried their chattels and treasure into Egypt, which lay South from the land of Judah, Jer. 13.19. said here to be a burden to them, as the Babylonian Idols were to the beasts that bore them away, chap. 46.1. Some would have the word burden, taken here absolutely, rendering the text, as for the burden of the beasts of the South: or, that travel Southward: and the like construction is found, Psalm 18.30. & 104.17. Hos. 9.11. But the text may be read, admitting a trajection, not unusual, and joining it with the carriages afterward specified; a burden for beasts, traveling Southward, or bound for the South, shall they carry, to wit, their riches, &c. See the like trajections, Job 23.9. & 35.12. Psal. 17.7,13. & 89.50. & 90.11. & 140.11. chap. 29.23. & 41.27. Jer. 15.18,21.

{into the land of trouble and anguish} Heb. into a land of affliction or, distress and anguish, Prov. 1.27. that is, as some, into Egypt, alluding in the former word to the name thereof, wherewith it has some affinity in the Hebrew: and minding them of what hard usage they had there formerly found, Exod. 1.11,13,14. Deut. 4.20. & 16.3. and what only they might be sure from thence to expect. But others read the words, by, or through a land of affliction and anguish: for so also is that particle oft used, as Gen. 22.6. & 13.17. Est. 9.2. Psalm 19.4. chap. 37.29,34. & 42.3. that is, through that vast wilderness, that lay between the land of Judah and Egypt, which they passed through before, when they came thither from Egypt, and which they then found to be such, as is here related: See Deuter. 8.15. & 32.10. Jerem. 2.2,6. Yet some conceive; that in these terms, is described that narrow passage or neck of land lying between the red Sea, and the midland, by which they were to pass, ere they could enter into Egypt: but hereof there is no great probability, that neck of land being not so narrow, as should cause any such difficult passage, as the prophets words here imply.

{from whence come the young and old lion, the viper, and fiery flying serpent} Heb. the Lion, and Lion from them, that is, from those parts: or from which parts: the positive for the relative, as Job 33.15. Jer. 2.6. and a defect of the verb, as 2 Kings 6.32. Rom. 4.17. Now all this, divers Interpreters apply also to Egypt, expounding the words, some of the beasts, that were there adored, some of the wild beasts and serpents that abounded in Africa, and those parts of it, that neighbored upon Egypt. Others, again, not of any beasts, but of the Egyptians themselves, people, in condition, like to such beasts, and that should unto them prove such. See chap. [11].6,8. But to run to allegories, where a plain and proper sense, even offers itself, is unsafe: that such creatures as these were very rife, as well in the deserts of Arabia, as of Africa, cannot be doubted, much less denied. See Deut. 8.15. Of their way to Egypt, I conceive all this to be spoken, as not only tedious and difficile for want of needful accommodations, but as dangerous also, in regard of such harmful creatures as these, abounding in those parts, and from thence also, infesting the countries near to them.

{the young and old lion} There are two words here used, which both signify a lion; but with some difference, as is supposed; whether the one, a young; the other, an old one, as our version renders them, is uncertain. But of the several terms, wherewith lions are in Scripture designed, see the notes on Job 4.10.

{the viper} Or, as some, the Basilisk; a serpent so called, from a word that signifies, as some say, to hiss, Chap. 42.14. but the word there signifies, rather, to cry out, as a woman in travail: and another thence derived, the Rabbins are said to use, not for the hissing of serpents; but for the bleating of sheep; it is found also, Job 20.16. chap. 59.5. See there.

{the fiery flying serpent} Such as were in the wilderness, that the Israelites passed through, in their way to Canaan, Num. 21.16. Deut. 8.15. see Chap. 14.29.

{they will carry their riches} Or, chattels, so termed; because mens strength seems to lie in their wealth. These they carried into Egypt, some in likelihood, that fled their country upon the Assyrians approach, there to secure them: see Chap. 15.7. as those also, no doubt did, that fled into Egypt, upon the dispersion of the people, after the murder of Gedaliah, for fear of the Chaldeans, Jer. 43.5–7. Others, sent by the State, to procure help and aids against the enemies invasion.

{upon the shoulders of young asses} Heb. shoulder: as Chap. 46.7. the place that burdens bear most upon, Gen. 49.14,15. ch. 10.27. of young asses; of much use in these parts, as well for burden, as for saddle, Gen. 32.15. & 49.11. Judg. 10.4. & 12.14. Ch. 32.24. see chap. 21.7.

{and their treasures} Which some would distinguish from their Chattels, and restrain to their Coin or Bullion; but the one term is of as large extent, as the other: see Chap. 2.7. & 23.18. & 45.3.

{upon the bunches of camels} Heb. bunch: the word is nowhere else found in Scripture; and those Jewish Critics do but dally with us, that would have it so termed, because when galled with burdens, it was healed with honey; in regard that the words that signify either, arise from one root: the word is rather, by some other of them, deemed to be an Arabic term, for that camels, with the Arabians, were of more use ordinarily, than with any other people, Chap. 60.6,7. Jer. 49.29,32. they had, some kind of them, one; some, two bunches apiece, and were very useful for carriage, in regard of the great weight they were able to bear; but especially with those that were to travel through waste places, because they would continue long without water: see Chap. 21.7. From this their bunched body, arose that proverbial speech, of driving, or drawing a camel through a needles eye, Matth. 19.24. instead whereof, the Jewish Rabbins have another not unlike it, to thread needles with Elephants.

{to} Heb. upon: but so also used, Chap. 29.12. See ver. 1.

{a people that shall not profit them} Or, cannot: as verse 5. a defect of the relative; as verse 5. of the pronoun; as Chapter 29.19.

V. 7. {For the Egyptians shall help in vain, and to no purpose} Heb. And; as verse 3. in vain, and to no purpose. Heb. in vanity, and inanity: vanity, even that which cannot profit, Jer. 16.19. and a vessel of inanity, or emptiness, Jer. 51.34. that has nothing but wind in it; both here conjoined, to show what manner of relief, or succor, it was like to be, that the Egyptians should afford them. Yet hence it appears, that somewhat they attempted; as that from them, somewhat was expected, from chap. 29.5,6. So Jer. 37.7,8.

{Therefore have I cried, concerning this, Their strength is to sit still} Or, Therefore do I cry unto her. Either I the Lord (the prophet now speaking in the person of God, as verse 8.) Or, I Esay, do give them warning, and foretell them, with as much earnestness, as I can; as Prov. 1.24. Chap. 58.1. & 65.12. in the name of God, and by command from him; that it is their wisest course, and will prove their surest strength, quietly and patiently to rest, and to depend upon God, his protection and assistance; and not run to and fro, hunting after foreign helps, either from Egypt, or any other, v. 15. Chap. 28.12. Jer. 2.18,36. Hos. 5.13.

{concerning this} That is, concerning Egypt, and seeking to her for aid; as some of the Jewish Commenters: so is the particle used Chap. 29.16. or, as other of them, to her, to this city Jerusalem; or, to the daughter of my people, as the prophets use to speak, cha. 22.4. Jer. 26.14.

{strength} Heb. Rahab: a name given to Egypt, as is commonly supposed, from her power and pride: see Chap. 51.9. which term, the prophet, is by some, deemed here the rather to use; as implying, that this course, which he here advises them unto, would be a better and surer means of strength to them, than any that Egypt was able to afford. Yet can I not easily assent to the learned Annotator, who would have the text thus rendered; Therefore have I called here (that is, Egypt) Rahab hem shabeth. I have given Egypt this name, which signifies, Rahab is a cessation; the Egyptian power is ceased.

{to sit still} Not neglecting any lawful means of defense, which they are nowhere forbidden to do (save where God determined to give deliverance by miracle, and to manifest his might the more, enjoined a waving of them, Judg. 7.2,8,16,17.) nor condemned for so doing, 1 Kings 20.22. 2 Chro. 14.6,8. & 26.9–15. & 32.2–6. but not seeking assistance from other strange people, contrary to the charge herein given them by God; but relying upon him, as able, by such means, sufficiently to secure, as it pleased him, to assign, or afford them, 2 Chr. 32.7,8. Some think there is an allusion here, either to the words of Moses, Exod. 14.14. or of Jehaziel, 2 Chro. 20.17. stand still: the word still, being not in the text here is added, to make the sense, to us, more plain. Howsoever, hence it seems to me, to appear, that this prophecy has not reference to Zedekiahs time, for there, albeit, they were admonished, that Egypt should not relieve them: yet were they not advised, as here to sit still, but to go out, and yield themselves unto the enemy, Jer. 38.2,17,18.

V. 8. {Now go, write it before them in a table, and note it in a book, that it may be for time to come, for ever, and ever.} The words of God to the prophet, by whom, having forewarned them of the evil, that they would bring upon themselves, by looking abroad, and advised them of the surest course, that they could take for their own security and safeguard, he now wills him, to put in writing, what he had delivered unto them, that it might remain, as upon record, for a testimony against them, of their disobedience and distrust.

{go} See chap. 20.2. so Gen. 11.3. Jer. 35.22. & 50.5. for there is, no necessity, as some would have this term intimate, that the prophet should be abroad, when God set him this task, and that he was willed to get him home to accomplish it.

{write it} This prophecy, or that which follows, ver. 8. but the former rather: see chap. 8.1.

{before them} Heb. with them. This some conceive, as if God commanded the prophet to go out of his house, and commit to writing openly, in some public place, in the view of the people, what he had before by word of mouth delivered: which conceit, crosses that, which was by some others, over curiously picked out of the term before going, of Gods sending the prophet home to do it there. Others, that God enjoined him to write it, having not yet published it, to be read with them, in their presence. I conceive, that it may well be rendered, write it on a table to be with them: that is, that it may abide among them, to mind them, when these things now foretold them, do accordingly fall out, what they had been warned of before. For I cannot concur with those, who suppose it meant, not of the people: but of other his prophecies, that this should be written together with them, as Jeremy was enjoined to write all his former prophecies, or the substance of them at least together: and after, to add some other thereunto, Jer. 36.2,32. However, both in the former, it: and in this them, the pronoun is put for the noun, as chap. 17.10.

{in a table} Or, on a table: as Exod. 32.15,16. to be hung up, or fastened to the wall, or on a post, or pillar, as Laws and Decrees were anciently, in some public place, where everyone might take notice of it: so Hab. 2.2.

{note it in a book} Heb. delineate, or, describe it on a book, as ch. 49.16. Ezek. 4.1. engross it in a book, that it may remain upon record, for a monument to posterity, as on a table before, for them at present: so Deut. 31.19. Job 19.23,24.

{for time to come} Heb. for an after day. So Prov. 31.25.

V. 9. {That this is a rebellious people, lying children, children that will not hear the Law of the Lord} Or, For it is a rebellious people: either declaring the subject matter, that was to be recorded; or, the reason, rather, why God would have it to be recorded, as Deu. 31.19,20,21,27. the pronoun, for the verb substantive, as ch. 43.10. Ezek. 2.5.

{a rebellious people} Heb. a people of rebellion: as, children of rebellion, Num. 17.10. and, an house of rebellion, Ezek. 12.2. See Deu. 31.29. chap. 48.8.

{lying children} Either faithless and dissembling; or false and counterfeit children, such as carry not themselves as children, nor answer the expectation of him, by whom they have been adopted, Deut. 32.5,20. chap. 1.4. & 57.4. & 63.8,10.

{that} A defect of the relative: as ver. 5,6.

{will not hear} Endure to hear, Psalm 58.4,5. Jer. 6.10. or, hearken to and obey, chap. 28.12. Jer. 6.16,17. & 44.16. Zach. 7.11,12.

{the Law of the Lord} The commandment of God, delivered by Moses, as some, forbidding them to return into Egypt, Deu. 17.16. & 28.68. ch. 31.1. or rather, the instructions and admonitions of Esay, and other Gods messengers sent unto them, v. 10. see chap. 1.10. & 5.24.

V. 10. {which say to the Seers, See not, and to the Prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.} That forbid Gods messengers to preach unto them, unless they will preach such things to them, as please them, and soothe them up in their sins, by promising peace and prosperity to them, though they go on in their sinful courses. See Mic. 2.6,11. a place parallel to this: and Jer. 11.21.

{the Seers, see not} The same with the next branch, only the terms divers, in sound, and letters: but in sense and notion the same: see chap. 1.1. & 2.1.

{right things} Heb. straight, agreeable to equity, Amos 3.10. chap. 59.14. they desired not to have the truth of God, or their duty to God, taught, or told them: such teaching was too harsh for their tender ears; it crossed their corruptions: nor could they endure to have those courses contradicted, which themselves had pitched upon, or were addicted unto; nor to hear Gods judgments denounced against them, for their persisting in the same, Jeremy 43.2. hence that scoffing demand, what is the burden of the Lord? Jerem. 23.33.

{smooth things} Heb. smoothnesses; as Psal. 12.2,3. that is, flatteries; sermons of peace, prosperity and pleasure; and that strain the false prophets therefore wholly addressed themselves unto; because they saw it pleased the people, chap. 56.10,12. Jer. 4.10. & 6.14. & 8.10. & 23.17. Ezek. 13.10,18,22. hence that smoothing, or slicking of their tongues, Jer. 23.31.

{prophesy} Heb. see, as before.

{deceits} Or, illusions, Job 16.3. not that they so termed them, but that they were so indeed, Jer. 5.31. & 23.16,25,26,32. Ezek. 13.7,8.

V. 11. {Get ye out of the way, turn aside out of the path} Take another course, than that you now do; be not so strict, and precise in your preachings, Mich. 2.6. the same thing in divers terms.

{cause the holy one of Israel to cease from before us} Or, from us; as chap. 21.15. & 31.8. & 37.6. talk not so much to us of the holy one of Israel, (a term then very rife in the mouth of Gods messengers; chap. 1.4. & 5.19,24. & 10.20. & 12.6. & 17.7. & 29.19,23.) molest us no more, with so many messages from him: see Job 21.14. Some render the words, make the holy one of Israel turn out of the way, that he may cease from before us, that he and we may not meet, to trouble us in our way, but we may walk as we list: but this seems a little too much strained.

V. 12. {Wherefore thus saith the holy one of Israel} He proceeds to foretell what for this their extreme impiety should befall them; and he makes his introduction unto the denunciation of it, with that title that scoffed at, and desired not to hear, ver. 11.

{Because ye despise this word} You set light, by the word of warning, admonition, and advice now given you, from God, by the mouth of his messenger, v. 7,15.

{and trust in oppression, and perverseness, and stay thereupon} You trust to your shifts, and your means, compassed by wrong dealing, thereby making account to secure yourselves. See Chap. 28.15.

{oppression} Or, as some, fraud: see Psalm 62.10. and chap. 33.15. Howbeit, some learned Critics suppose the word here used, by a transposition of letters, to be put for another word, that signifies perverseness; the rather, because this, and the next, are found both joined, as here, together, Prov. 2.15. and the like transposition is found in many other words; as in that for a sheep, Lev. 14.21. & 17.3. in that, for a garment, Exod. 22.9,23. and others.

{perverseness} Heb. a perverted, or cross way, or course, it is rendered froward, Prov. 2.15. & 3.32. & 14.2. a defect of the subject; as vile, for, vile grapes, chap. 5.24. burning, for burning fire, Jer. 36.22. untempered, for untempered mortar, Ezek. 13.11. such cross courses, by which they departed from God, (as the word imports, from whence it comes, used Prov. 3.21.) leaving him, and his advice, to cleave to courses of their own, ver. 11.

{stay thereupon} Trust thereunto, as of strength sufficient to support you; a metaphor taken from a staff, wherewith a man stays himself up: see chap. 3.1. & 10.20. & 50.10.

V. 13. {Therefore this iniquity shall be unto you, as a breach ready to fall, swelling out in an high wall, whose breaking cometh suddenly at an instant} The ground of the denunciation was in verse before-going; the subject matter of it follows in this, and the next. The shifts and devices that you trust to, shall all fall to pieces, and yourselves perish irrecoverably together with them.

{this iniquity} This your vain confidence, and the wealth so gotten (Luke 16.9.) which you trust to, ver. 12. Psal. 52.7.

{as a breach ready to fall} Heb. as a rupture (Neh. 6.1. Job 16.14.) falling, so perishing, for ready to perish, chap. 27.13. but here rather, threatening a fall, as some render it; because the rupture, or breach, cannot be said properly to fall: or, as others, a rupture of a falling wall, or a wall ready to fall, supplying the word used, Psal. 62.3. another than that which hereafter follows; as the flower of a fading plant, Chap. 28.4. a defect of the subject: see v. 12. This your insolency, and arrogancy, is but a forerunner of your fall, Pro. 16.18. & 18.12.

{swelling out} As blains, or blisters, do on mens bodies, which are hence so termed, Exod. 9.9,20. the Latin terms it bellying wall, whence the proverb, take heed of overcharging a wall with a belly, because such are prone to burst.

{in an high wall} The less able to stand for the weight it bears, and the more dangerous in its fall, Mat. 7.27. I suppose they sit here beside the cushion, who conceive in these words, an allusion to be unto men crushed to pieces, by the fall of a wall; as 1 Kings 20.30. Luke 13.4. See Psal. 62.3.

{whose breaking} Or, breach: that is, rending asunder in the fall, for the former rupture within, and the giving out thereupon, before mentioned, go both of them, before the fall, and foreshow what would ensue.

{suddenly at an instant} Chap. 29.5.

V. 14. {And he shall break it, as the breaking of a potters vessel, that is broken in pieces, he shall not spare, so that there shall not be found in the bursting of it, a sherd to take fire from the hearth, or take water withal from the pit} All your plots and projects; and all the stays you trust to, shall be so quashed and dashed to pieces, that nothing shall come of them, that may do you any service, or be in the least manner useful to you, much less yield you that security that you expect from them.

{he shall break it} He, that is, God, say some; the enemy, say others, true of both, but neither here needful, the word being taken indefinitely; he shall break it, that is, it shall be broken: and that is enough to express the prophets mind: so ch. 9.6. Jer. 23.6. Amos 4.2. Mic. 3.4. Hab. 3.17.

{it} That is, the iniquity, v. 13. that you trust to, and all the designs that you build thereupon, chap. 29.16. Howbeit, some refer it to the wall before mentioned v. 13. which when it falls, is with the fall of it so shattered and battered, that it is with it as with an earthen bottle that is burst all to shivers.

{as the breaking of a potters vessel} Heb. according to the breach (as chap. 13.19. or, as with the breach (as chap. 22.17,18.) of a bottle of the potters: as Jer. 19.1. as an earthen bottle, when it falls to the ground, or is thrown upon the pavement, is wont to break all to shivers, so as it cannot be pieced together, or made up again: see Jer. 19.11.

{broken in pieces} Or, to shivers, Mich. 1.7. with Chapter 27. verse 9.

{he shall not spare} Or, which one spareth not; to make the connection the clearer, a defect of the relative, as v. 5,6,9. which a man the owner of it, or other, has no regard to, what becomes of it; or throws away, on purpose, to break it: or, that is not spared, no regard being had to it, as before.

{so that} Heb. and, as chap. 10.19. Jer. 14.19.

{there shall not be found} Or, there remaineth not; as Chap. 13.15.

{in the bursting of it} Or, among the shivers, or broken pieces of it, to wit, of the bottle.

{a sherd} Job 2.8.

{to take fire} As Prov. 6.27. & 25.23. whence the name of tongs, to take fire with Exod. 35.3.

{The hearth} For which another word, Psal. 102.3. Both from burning, chap. 33.14.

{To take up} This word is used, of liquor, (as the former of fire) Haggai 2.16. to draw out, in this notion nowhere else found.

{the pit} Made of purpose for receipt of water, Jer. 14.3. from an Ethiopic term, says one, that signifies to gather together, Mat. 13.2. & 18.20.

V. 15. {For thus saith the Lord God, the holy one of Israel} Or, Thus said, This is the advice, that God, whom you list not to hear named, gave you: see ver. 11,12.

{In returning, and rest shall ye be saved; in quietness and confidence shall be your strength} Your only means of strength and safety is by resting quietly on God, and trusting to his protection, and not seeking for shelter, or relying upon reliefs from abroad, v. 7.

{in returning} Or, by returning, to wit, unto God, by repentance, Jer. 3.1,12,14. & 4.1. Or, as some rather, by quietness: for it is a noun, not a verb: and howsoever the verb of returning, be commonly used of repenting: yet does no noun, or verbal thence deduced, signify repentance, in Scripture, as by almost a general mistake, is commonly imagined: the one, to wit, teshubah, is used of other returns, of the times of the year, 2 Sam. 11.1. 1 Kings 20.22. of speech, in way of answer, Job 21.34. & 34.36. from journey home 1 Sam. 7.17. of return by repentance, in Scripture nowhere: howsoever, the Rabbins do commonly so use it, as where they say, that it was one of those seven things, that were made before the world began: the other, to wit, Meshubah, in which the mem is no preposition, but a mere ministerial, or formative letter, is never used, as the Hebrew Critics, but in way of reproof, and is so far from signifying repentance or conversion to God, that it ever imports aversion from, or rebellion against God, Jer. 2.18. & 3.22. & 5.6. & 8.5. & 14.5. Hos. 11.7. & 14.5. and the reason is, because the verb whereof both come, signifies, as well to turn from, as to turn to, yea in one form it is no otherwise used than to turn away, and revolt, cha. 57.17. Jer. 3.14,22. & 8.5. & 31.22. & 49.4. or, to turn away, and make to revolt, chap. 47.10. one place only is ambiguous, Pro. 1.32. where some render this word, aversion: others, and so the most of the Jewish, ease, or rest: and this, the rather, because tranquility follows: from whence also, some so render the word shubah (nowhere else found) here, where it is joined with two other words of the selfsame notion, and comes very near home to the term of sitting still, ver. 7. to which also the use of the verb, whence it comes, is by good Writers deemed in many places to incline, as among others, Psalm 23.6. I shall sit quietly in the house of God, Num. 10.36. at the sitting down of the Ark, Cause to rest, O Lord, the many thousands of Israel, and Psalm 23.3. he quieteth my soul, or maketh me to rest, and Jer. 30.10. & 46.27. Jacob shall rest, and be quiet and at ease, where it is joined in both places, with the same word, that this is knit unto here. Yet some other interpret it, of turning from their purpose, of seeking, or sending to Egypt. But that of rest, and keeping quiet, seems best to sort with the context. See Chapter 7, verse 4.

{shall ye be saved} Or, may ye be saved; in a potential notion, this is the only way of safety for you, if you be content to embrace it.

{in quietness} See chap. 7.4.

{confidence} In trusting to God, and depending upon him, 1 Chr. 1.20. 2 Chr. 13.18. & 16.8,9. Psalm 34.22. & 37.40. & 125.1. ch. 26.3,4. See the contrary chap. 7.9.

{strength} As verse 7. though another word here used.

{and ye would not} Or, yet ye would not; as ch. 29.2. You would not accept of Gods gracious offer, nor follow his advice: see Pro. 1.25. Mat. 23.37.

V. 16. {But ye said, No; for we will flee upon horses; therefore shall ye flee: and we will ride upon the swift; therefore shall they that pursue you be swift.} You make account to secure yourselves better another way, to wit, by posting apace upon swift beasts, if any enemy appear, out towards Egypt; but this shift of yours will not stand you instead: for your enemies will be too swift for you, they will pursue you, and overtake you, before you get thither.

{But} Heb. And; as chap. 29.13.

{Ye said} Or, ye say: You think with yourselves: as Psalm 14.1.

{No:} We will not so do, Jer. 6.16,17. & 44.16.

{for} Or, but: as chap. 39.23.

{We will flee upon horses} Heb. horse; as afterward, a swift one, escape by help of them: see Hos. 14.13. yet some render it, we will flee to horses, as to a people, vers. 6. to the help of horses, which Egypt was stored with chap. 31.1. so Psa. 20.7. but the branch following, carries it rather, the former way; swift beasts, as he sometime said, being for flight, rather than for fight.

{flee ye shall} This some refer to Zedekiahs flight, Jer. 39.4. Others, to the flight of Captain John with his Complices afterward into Egypt, Jer. 43.5,7. But it is not unlikely, but that many of them also, so endeavored to do upon Sennacheribs approach: though some expound it, ye shall flee indeed, that is, you shall be carried captive, and exiled: and it is true, that in Greek and Latin, flight is used, for exilement enforced: but not so, I suppose, in Hebrew; and the next branch goes the other way.

{on swift ones} Heb. on a light, that is, swift one; as chap. 19.1. Swift, for swift beast, or swift horse, as some, to make the gender agree, a defect of the subject, as verse 22,13. and swift one, for swift ones; as before, horse, for horses; and beast, for beasts, as Jon. 4.11.

{they that pursue you shall be swift} The enemy shall make after you, and match you, if not exceed you in swiftness: so that the swiftness of your horses, be they never so swift, shall not stand you in any stead, chap. 5.26. Jer. 4.13. Lam. 4.19. Hab. 1.8. Psalm 33.16,17. Amos 2.14,16.

V. 17. {One thousand shall flee at the rebuke of one: at the rebuke of five shall ye flee} A small company of the enemy shall be able to put you all to flight: see Deut. 32.30.

{shall flee} Supplied out of the following branch: see the like, chap. 13.13. & 18.7.

{the rebuke} Not verbal, but actual, the assault, or onset: as Psa. 76.6. yet seldom in this notion used, but of God: but here made choice of, to show what a small matter should then dismay them, and cause them to turn the back to the foes, notwithstanding all their confident conceits at present.

{five} A small and inconsiderable number, Lev. 26.8.

{shall ye flee} Or, shall ye all flee: for that seems to be supplied: as 1 Sam. 30.8.

{until ye be left, as a beacon upon the top of a mountain, and as an ensign on a hill.} That is, as most understand it, until a very small remnant of you be left, being, through Gods mercy, reserved, after that the main bulk and body of you, has, through Gods just judgment, been cut off and destroyed, chap. 1.9. & 6.13. & 10.12. & 17.6,9. & 37.32. But I suppose rather (for he speaks not here of killing and destroying, but of chasing and putting to flight) the meaning to be, that they should be so dispersed, that they should not be able to rally, or bring their troops into a body again, or to be any considerable company of them, in any one place together; but that they should, being scattered one from another, be found straggling, here one, and there another, as a beacon, or the like, that stands alone on some hill by itself. Hither belongs that of coming out against an enemy one way, and fleeing seven ways before him, Deut. 28.7,25.

{left} Either left alive, escaping: as Chap. 17.9. and so Luke 17.35,36. or forsaken, left alone, without company: as cha. 1.8. & 6.12. each one shifting, as in such flight, and fighting, for himself.

{as a beacon} Heb. a mast, chap. 33.23. Ezek. 27.5. but here used for such a tall pole, as our maypoles, resembling a mast, erected on an hill, or set up in some eminent place, for some special public use, as from thence to give warning of the approach of some hostile troops, or the like: for it seems but weak, that some here have, of setting up the mast of a ship on some foreland, where the ship had itself miscarried: nor is it so probable, that hereby should be understood, a tree bereft of branches or boughs: or, a tree, or two, left for masts, or standers, or seamarks, or waymarks, when all the rest of the wood about it, has been felled.

{on the top} Heb. head: as chap. 2.2. & 17.6.

{as an ensign on a hill} Of which, see on chapter 13.2. but in this place it seems to intend no other, than such as was in the former branch intimated: so it is used, Num. 21.8. of the pole, on which Moses pitched the serpent of brass: an emblem of solitariness in this place.

V. 18. {And therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you} Here begins the latter part of this sermon, containing matter of comfort, for the constant, and convert faithful, laid down in gracious promises, referred to two heads; the one, concerning the deliverance and restitution of Gods people, v. 18–26. the other, concerning the destruction of the Assyrian, their enemy, verse 27–33.

{And therefore} Or, Yet therefore; as chap. 29.2. or, And yet, or Notwithstanding: as chap. 51.21. Jer. 16.14. & 30.16. for all this, if it have reference to what went before: or, therefore; for this end if it have reference to what follows, in all that God does in this kind, he intends nothing but grace and mercy unto those that be his, either that continue still faithful to him, or are reclaimed and amended by these judgments upon them: see 2 Chro. 15.3,6.

{will the Lord wait} That is, as some, he respites, and suspends the execution of judgment, at present, expecting your reformation and repentance, that he may not proceed in rigor against you, Gen. 6.3. Jer. 3.12. & 8.4–6. & 26.2,3. Ezek. 18.31,32. & 33.11. 1 Pet. 3.20. 2 Pet. 3.9. or, as others rather, he will stay and delay the putting an end to these troubles, for some time, expecting a seasonable time to show mercy, when men being humbled and amended by them, are fitted for the receipt of it, chap. 10.20. & 17.7,8. & 27.8,9. verse 22. This the rather, because the waiting afterward commended, has relation hereunto. For as for those that take it transitively, as some of the Jewish doctors do, the Lord will make to wait, that is, will cause you to wait and depend upon him, they seem to force the text aside, out of its plain path.

{will he be exalted} That is as some he will keep aloof, for a time, until the season of showing mercy come, Psalm 10.1. but I find nowhere the word is so used, rather God, who seemed to sit still, and not regard what was done, while the enemy prevailed, will at length raise up himself, and advance his own name, both in the destruction of the enemy, and the deliverance of his people, Psalm 46.10. Chap. 33.10.

{upon you} That have kept constantly with him, or have sincerely returned to him, ch. 1.27. & 59.20.

{for the Lord is a God of judgment} Judgment, is in Scripture taken, sometime, for a strict, severe, and exact execution of justice on Delinquents, as chap. 28.17. And so is God, a God of judgment, in regard of obstinate wicked ones, Exod. 34.7. Psalm 146.7. cha. 5.16. and so some would have it here. Sometime, again, it is put for moderation and discretion; as Psalm 112.5. such as God uses in the chastisement of his children, opposed to wrath, or rage, rather, and rigor of Justice, chap. 27.8. Jer. 10.24. and 30.11. and so it is here to be understood, He is a God, that does all things with wisdom, moderation and discretion, especially in his carriage towards, and dealings with his children. See chap. 28.24,29.

{Blessed are all they that wait for him} While he waits to show himself gracious unto them: That are content to wait quietly, depending upon him for deliverance, not running out, this way, and that way; and seeking by indirect courses, to relieve, or secure themselves; but expecting it from him, when to him, it shall seem seasonable to send it, Psalm 33.20,21. and 40.1. 1 Chr. 8.17. and 28.16. and 49.23. Daniel 12.12. Hab. 2.3. Zeph. 3.8.

V. 19. {For the people shall dwell in Zion at Jerusalem: thou shalt weep no more} He proceeds to show wherein God would be gracious, and merciful to them, to wit, in making Jerusalem a place of refuge, and safeguard for them; and upon their supplications to him, in returning such gracious answer, not by verbal promises only, but by actual performances, as should put an end to all their, both fears and tears. See chapter 37. The words may be read, For a people in Zion shall sit still, (as verse 7. or sit quietly, and safely (as Psal. 23.6. See verse 15.) and in Jerusalem; as some render it. See chapter 10.12. A company of Gods people, that either before, were abiding in Jerusalem, or repaired thither out of other parts of Judea, upon the Assyrian invasion; for shelter and succor, shall through Gods gracious protection, sit there in safety, chapter 37.35. Or; which I conceive to be the genuine sense; For thou the people (I mean) of Zion, that abide, or dwell in Jerusalem, shalt weep no more. Of which change of the person, see 1 Kings 22.28. Job 17.10. and 18.4. Which last is a fit parallel to this, thus read; and shows that such interchanges are found, as well in the Indicative mood, as in the Imperative, to which some Grammarians would restrain them. It is word for word there, Tearing his soul in anger, shall the land for thee be left? For, O thou that tearest thyself in thine anger, shall the Land for thee be left: and here, People in Zion shall dwell, or, abideth in Jerusalem: Thou shalt not weeping, weep; for, O thou people of Zion, that dwellest, or, abidest in Jerusalem, thou shalt no more weep. People in Zion, for people in Zion: As mountains in Gilboa, for mountains of Gilboa, 2 Sam. 2.21. The defect of the relative, here supplied, is so common, as nothing more. See ch. 28.12,26,29. Ver. 5,6,9,14. That of the copulative, usual also, (as Chap. 17.14. & 27.4.) is not here material; because it varies not in this regard, either the sense, or the syntax. See Chap. 10.24.

{thou shalt weep no more} Heb. thou shalt not, weeping weep; as Jer. 22.20. As formerly you did, Chap. 33.7. See Chap. 25.8. & 35.10.

{he will be very gracious unto thee, at the voice of thy cry; when he shall hear it, he shall answer thee} See the complement hereof, 2 Chr. 32.20,21. ch. 37.4,6,7,15,21,22,35,36.

{he will be very gracious unto thee} He, the Lord; as v. 23. Heb. will dealing graciously, deal graciously with thee. The word, so repeated, has an emphasis in it, as before.

{at the voice of thy cry} Heb. of thy crying: as ch. 57.13.

{when he heareth it} Heb. as (that is, so soon as) he heareth it. Or, so soon as he heareth: for the Hebrew Critics suppose the pronoun to refer to the person hearing, not to the thing heard: but then there must be a defect of the word it, to be supplied, as ch. 28.20,28. and oft elsewhere.

{he will answer thee} Heb. he hath answered thee. The present tense for the future: as ch. 20.16. Mic. 7.8. he will grant your request: do what you require, for you: as Ps. 118.5. & 143.1. See ch. 58.9. & 65.24.

V. 10. {And though the Lord give you the bread of adversity, and water of affliction, yet shall not thy teachers be removed into a corner any more; but thine eyes shall see thy teachers} The effect follows, both of the distress that God had brought them into, and of his gracious deliverance of them, out of it again: (as Ps. 66.11,12.) to wit, that they should then look after, and attend to their teachers, who should freely admonish them, which they had formerly refused to do, ver. 20,21. and surcease their former idolatrous courses, abandoning, and abolishing whatsoever had any relation thereunto, v. 22.

{And though the Lord give you} A defect of the discretive; as, Job 19.26. Though others render it, The Lord indeed will give you. And some of the Rabbins, And when, or after that the Lord hath given you: and thy teachers shall not be removed. See the like construction, Ruth 2.9. Howbeit, because the words are, by some, deemed to contain matter of promise, rather than menace; they read them far otherwise than our version, and the most, exhibit: the Belgic version thus, And the Lord will give you bread in adversity, and water in affliction. The particle, as oft, wanting. So ch. 26.8,18. Jer. 5.7. and 11.23. That is, he will in your greatest straits, supply you with some competency of necessaries, 1 Kings 17.6. Psalm 33.19. and 34.10. See chap. 33.16. And this I should rather incline to, the syntax being familiar, and suiting well with the context, than that which another learned writer exhibits, I will make your adversity bread, and your affliction water: I will make your afflictions to be as food to you. But the frequent use of the proverbial form, seems much to strengthen the received reading.

{bread of adversity, and water of affliction} Or, bread of straits, and water of affliction; for oppression, which our margin has, sorts not so well here. It seems to have been a proverbial form of speech, importing short and sorry fare, or diet. Such as those use to have allowed them, that are shut up in prison; and such as those are put to, in time of a siege, that are mured up in some city, especially when all the country about them has been plundered, and spoiled by the enemy; the case of Samaria, 2 Kings 6.25. and of Jerusalem, as in the Chaldean siege, Jer. 38.9. & 52.6. Albeit, not so extreme in the Assyrian invasion, Chap. 2.27. and 36.1,12. Of the phrase, see Deut. 16.3. 1 Kings 22.27. 2 Chr. 18.26. Meanwhile they seem to run far beyond the mark, that put this off to the Maccabees times: and those that would alter the received construction, because the word water, is not in a contract, but in an entire form, might have observed, that so it is also, in those places of the sacred story pointed to, where the syntax is, without contradiction, the same.

{yet} Heb. and. But so Chapter 29.20. verse 18. Howbeit, in this place, it may seem to be more fitly (if at all here expressed) rendered, then, as Chap. 24.3. See the beginning of the verse.

{shall not thy teachers be removed into a corner any more} The word, here used, and nowhere else found, (as many other in this prophet, which makes his writings the more difficult) is derived from one that signifies, sometime the wing of a fowl, ch. 10.14. Sometime the skirt of a garment, Num. 15.38. sometime, the corner, or border, the utmost part of a land, ch. 11.12. Hence divers expositions of the word in this place, some rendering it, as our version, driven into corners. But such kind of corners, or hidden and secret places, the word seems not to signify. Others, driven away, or run away into remote parts; which they understand of seeking after foreign people for relief, Proverb. 17.24. Others, thy teachers shall not hide their faces with the skirt of their garment; as men are wont to do, that they may not see them, or be seen of them, whom they regard not, or by whom they are not regarded, 2 Kings 3.14. Others, lastly, they shall not flee from you, but stay by you; they shall not be on the wing, either driven, or called away, and removed far from you, Psal. 55.6,7. And this most follow, as implying, that though God kept them in straits, and held them to hard meat, for some space of time, yet during that time they should not want of his prophets, Esay, and others, to instruct them. This is true, but I conceive it not to be the prophets meaning in this place; wherein he seems rather to relate how it should be with them, when by this hand of God that had been upon them, they were now reclaimed, to wit, that their teachers should not be inhibited, and thrust away by them, as formerly they had been, v. 10,11. for those words, any more, do evidently relate to what had before time been with them. And I shall crave leave to add a further notion, which I suppose may have place here. I took away, says the Assyrian, the wealth of the world, like eggs out of a birds-nest, and none dared move the wing against me, ch. 10.14. in allusion whereunto, to wit, to the manner of fowls, which with the wing are wont to strike at, and put by the hand, that offered to take eggs, or chickens from under them, the prophet here making use of an unusual word, might say, Your teachers shall not be winged,) as divers, but in another sense, render it) that is, wing-beaten, (as cudgeled, for beaten with a cudgel) thrust aside, and put away, by such as distaste what they deliver. But this I submit to the judgment of others.

{thy teachers} That is, say some, Ezekiah, and his godly Princes, that set them, at first, into the good way of God, 2 Kings 29.5–12. & 30.2,5–9,12. Others, Esay, and the other religious priests and prophets. But because there is an ambiguity in the word: and it is used, sometime, for rain, that is, cast forth and shed abroad, Joel 2.23. sometime, for an archer, that sends out shafts, 2 Sam. 11.24. sometime, for a teacher, that pours out, and distills doctrine like rain, Deut. 32.2. Chap. 9.14. Prov. 5.13. Some of the Hebrew Commenters, (nor want there that concur with them) would have the meaning to be, that their rain should not be restrained, or kept from them, that the ground being watered, they might then again have plenty, instead of that scarcity, which they were afflicted with before. And because it might be objected, that the word is plural: whereas neither this, nor another of the same lineage, are in this notion ever found, but singular, This, to put by, they observe, that the verb which it is joined with, is singular: and that there may be an irregularity in the form of the word. But the words next following, ver. 21. carry it the former way. And as for the incongruity of the number, it is a thing so common, as nothing more, in a distributive way, to join a noun plural, with a verb singular; thy teachers, for any one of them. So Exod. 17.12. Est. 9.23. Ps. 73.7. Joel 1.20. And the speech is emphatic, not any of your teachers, be he never so mean, shall be slighted, rejected, or disregarded by you. Besides, that the blessing of rain, and seasonable showers, comes after apart, ver. 23.

{but} Heb. and: as ch. 28.7.

{thine eyes shall see thy teachers} Thy rain, say some; but of that, before: and thy rain, is a phrase unusual in Scripture. This most expound, of having with them, and enjoying their teachers. And the word, seeing, in Scripture, is not seldom so used, Psal. 34.12. ch. 29.23. & 33.17. Jer. 17.6. so that they should not complain of a want of them; as in some ages they have done, Psal. 74.9. Amos 8.11,12. Howbeit, I conceive the meaning here to be, (delivered, in way of opposition, to their wonted carriage) that they should look after their teachers, with due respect and regard, whom they had looked away from, and rejected before. Your eyes see, is an emphatic phrase in Scripture, Gen. 45.12. Josh. 24.7. But it is here yet more emphatic; Thine eyes shall be seeing; you shall be frequently, yea, continually eyeing of them, and looking after them, as those on whom you depend for instruction, and direction, as 2 Chr. 20.21. Ps. 123.1,2. So Solomon admonishes his son, never to have his eyes off his precepts, Prov. 3.21. & 4.21.

V. 21. {And thine ears shall hear a word behind thee, saying, This is the way: walk ye in it, when ye turn to the right hand, and when ye turn to the left} These words also, as the former, are, by most, understood of a promise of direction, that God would afford them, by his Word and Spirit, in the time of their afflictions, before mentioned, ver. 20. And they suit well with that direction, whereby God is wont, in all estates, so to guide his, that they may walk evenly, and uprightly, in those ways, that tend to heaven and happiness, Ps. 25.9,12,14. Chap. 35.8. & 59.21. Joh. 16.13. Yet I adhere rather to those who conceive this to be spoken of the new disposition, and demeanor of Gods people; who as they should have their eyes now set upon their teachers, whom they expected instruction from, Luk. 4.20. so their ears should be ready to hearken to, and follow such directions, for the ordering of their lives, as from them they should receive. See ch. 29.18.

{thine ears} Now opened, ch. 51.5.

{shall hear} Hearken to: which before they refused to do, ch. 18.12. v. 9.15.

{a word behind thee} Alluding to a Pedagogue, says one, that following the children, whom he has charge of, calls to them, and minds them of the way, when he sees them going out of it. To a Shepherd, says another, that driving his sheep before him, whistles them in, when he sees them ready to stray.

{this is the way} The right way. The way that you should go, Psal. 25.9. Jer. 6.16.

{when ye turn to the right hand, and when ye turn to the left} Heb. when ye right hand it, and when ye left hand it. But, and, is here for, or; as Job 31.5,7,9. It seems to have been a proverbial form of speech, by the common use of it, Gen. 13.9. and 24.49. 1 Sam. 6.12. 2 Sam. 2.22. & 14.19. Job 23.9. chap. 9.19. & 54.3. Taken from passengers, that journey on the road, or the king's highway, leading to some place of note, whither they are bound; which they must not leave, but keep precisely to it, because if they go out of it, over hedge or ditch, they trespass upon, upon those, into whose lands they break, or on whose ground they tread; if they strike into any lane, or bypath, on either side, they cast themselves behindhand in their journey; and unless they get timely into it again, are not like to attain the place they intend, Numb. 20.17. Deut. 2.27. It is, both here, and elsewhere, applied to the straight way of God's precepts, whether laid down in his law, in general, or delivered in special, by the mouth of his messengers; which is precisely to be observed, without declining any way from it, Deut. 5.32. & 17.11,20. & 28.14. Josh. 1.7. & 23.6. 2 Kings 22.2. 2 Chr. 34.2. Prov. 4.27. They seem to swerve from the genuine sense of the phrase, who, by right hand, here understand prosperity, by the left hand, adversity: for prosperity and adversity, are not the ways that men turn aside into, in leaving God's way, but companions rather with them in their way, be it good or bad; or affections indifferent in themselves, neither morally good nor bad, of the way that they walk in, chap. 26.8. The meaning is plain, that we ought not to swerve any way, from any course, that God directs us to, by his word. See Job 23.10–12. Psal. 18.21,22. & 119.1,33–37,101,102,128.

V. 22. {Thou shalt defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold} Another effect of their change, and argument of their amendment; the defacing of their idols, with all their appurtenances, Deut. 7.5. 2 Kings 23.4,8.

{defile} Not only convert them to a profane, or common use, as some would have it; (there is another word for that, Deut. 20.6. 1 Sam. 21.4.) but use it in a disgraceful manner; as Deut. 9.21. 2 Kings 18.4. So 2 Kings 23.8,13,24.

{the covering} The plates of silver, or leaves of gold, or the like, wherewith their images were overlaid, being not all of massy metal: so Exod. 38.17,19. Num. 16.38,39. See Chapter 40.19. Jeremy 10.4,9.

{of thy graven images of silver} Or, thy silver graven images. See Chapter 2.20. both for this and the next. Graven images, and molten ones, put here for images of all sorts; as Deut. 27.17. chapter 42.17.

{the ornament} Or, coat: vestment, garment; as Exod. 28.5. & 39.5. Which was oft-times of very rich and costly matter, as was that made all of beaten gold, which Denyse, the Sicilian tyrant, took off from an image of Jupiter, and gave him a cotton coat instead of it; affirming that the other was too heavy for summer, and too cold for winter, this more suitable for either season. Cicero de natur. Deor. lib. 3. and Valer. Maximus, lib. 1. c. 1.

{thou shalt cast them away, as a menstruous cloth, thou shalt say unto it, Get thee hence} You shall hate and abhor, not only your idols themselves, but whatsoever had any relation to them, and testify the sincerity of your conversion to God, by the abandoning and abolishing of them, see ch. 27.9.

{cast them away} Heb. disperse, or scatter them; being broken and torn to pieces. See Jer. 22.28. Exod. 32.20. 2 Kings 23.4,6,12.

{as a menstruous cloth} Heb. one sick of her infirmity, Lev. 12.2. & 15.33. There is, therefore, a defect of the substantive in regiment: as chap. 17.5. & 41.24. supplied, chap. 64.6. and to be supplied here, that it may answer to the word coat, or, vestment, before. You shall reckon it, as a most abominable thing, and accordingly dispose of it, or deal with it.

{unto it} them, before; it, now: that is, to each of them. None so rich, or precious, that you shall desire to retain, Deut. 7.25. For the syntax, see the like, Job 12.7.

{Get thee hence} Go out, or, Be gone. A speech of indignation, and detestation, Mat. 4.10. & 16.23. Get you gone, I have nothing further to do with you; there is a divorce between you and me. An allusion it may well be to somewhat of that kind, wherein the word is used, Deut. 24.2. Jer. 3.1. See Hos. 14.8.

V. 23. {Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous} As they shall manifest the sincerity of their return to God, by the destruction of their idols: so shall God declare his reconcilement unto them, by blessing their tillage, with a rich and plentiful return of increase: see ch. 37.30. 2 Chr. 31.10. See also, Ezek. 34.26,27. Joel 2.23,24.

{Then} Heb. And: as ch. 24.23. when they do the one, then will God do the other, Hosh. 2.17,21,22.

{shall he} Or, will he; the Lord: the pronoun, for the noun: as v. 19. Exod. 34.28. 2 Kings 25.4.

{give the rain} Or, give rain, Deut. 28.3,4,11,12.

{of thy seed} Or, for thy seed, or to thy seed: to water it, and bring it up: the rain of thy seed, for rain for thy seed: as the rain of your land, for rain for your land, Deut. 11.14.

{and bread} Or, and he will give bread: supplying it from the former branch: as Prov. 9.7. See 2 Cor. 9.10. or, and for thy bread; referring this also to rain; rain for thy bread, that is, for your bread-corn: as Job 18.5. ch. 28.28. 2 Cor. 9.10. and this, the rather, to carry on the tenor of the context the more evenly: thy bread, as thy seed: the pronoun thence supplied: as Psalm 45.3.

{of the increase of the earth} Or, from the revenue of the ground: for so is the word rendered, chap. 23.3. and signifies whatsoever comes out of the ground.

{and it shall be fat and plenteous} Or, that it may be, to make it so: as chap. 8.21. Mal. 1.9. Heb. fat, and fat: for both words have a signification of fatness, that is, exceeding fat: which applied to corn, or grain, does intimate the richness, fulness, fairness, and weightiness of it; and consequently, argues it the fitter for food, and able to give the stronger nourishment: so Gen. 27.28,39. Deut. 32.14. the fat of the kidneys of corn, and fat pasture, 1 Chr. 4.40. & Ezek. 34.14. thus, fat, through God's footsteps dropping down fatness, Psalm 65.11.

{In that day shall thy cattle feed in large pastures} God will afford plenty of food, and of all necessaries, not for man alone, but for beasts also: not for yourselves only, but for your cattle, Psalm 36.6. & 65.12,13. & 104.13–15. & 147.8,9. This branch, of right, belongs unto the next verse; as being jointly with it, concerning provision for their cattle.

{in that day} At the same time, as chap. 28.5.

{shall thy cattle feed} That is, each of them: for the noun is plural, the verb singular, as chap. 26.19.

{in large pastures} Heb. in a pasture enlarged: being not pent up, and straitened, as, in the time of the siege, they had formerly been: the word signifies, sometime, a lamb, or ram rather, see chap. 16.1. (where taken collectively, as here) Psalm 37.20. so called of frisking and skipping, 2 Sam. 6.14,16. as lambs, or rams, are wont to do, Psalm 114.4,6. sometime a pasture, wherein cattle use so to play and sport themselves, Psalm 65.13. especially, when having been pent up before, they come now to be enlarged, in pasture where running at large, they may range freely, and disport themselves at pleasure, and having scope enough, they may feed the more plentifully, and battle the better: see ch. 15.17.

V. 24. {The oxen likewise, and the young asses, that ear the ground shall eat clean provender, which hath been winnowed with the shovel, and with the fan} As their grain shall be rich, so it shall be very plentiful, which both seldom concur: there shall be so great abundance of it, and such plenty of provisions, that the laboring beasts shall eat, as pure corn, as men are usually wont to feed on themselves or such, says one, as at other times they used to reserve for their steeds: see Psalm 72.16.

{likewise} Heb. and; or also: as v. 22. or even: as ch. 1.6. or, yea: as ch. 29.23. for there is an emphasis in it.

{oxen, and young asses} Both these they used in earing their grounds ch. 32.20. though they might not draw both together, Deut. 22.10. alluded to, 2 Cor. 6.14.

{clean provender} So some of the Jewish writers on this place, affirming the word, in Arabic, to signify corn, good and pure: though others say, that in that language it is used for a small kind of pease, which the Latins call cicer, whereof Cicero had his name; we Chick pease, or Chiches. Others render it, savory, or well relished, because it comes very near to that word, that signifies, leaven, or leavened. Others again, sharp, because the word has some affinity with that which we call vinegar. The word being nowhere else found, becomes, here, therefore, the more ambiguous: but what corn, or grain, should have to do with leaven, or vinegar, I am not able to conceive; let me add what, peradventure, may with some be deemed, as likely as either of these: the root from whence it comes, signifies sometime, to use harshly, to oppress: whence an oppressor, or one that deals harshly, Ps. 71.4. and one oppressed, or harshly dealt with, ch. 1.17. which word, and this, differ but in one letter; and that letter, in either, wherein they differ, admits a mutual interchange. I suppose therefore, it may well signify corn, beaten and threshed out: for threshing is oft used in a notion of oppression, or harsh usage, ch. 25.10. Amos 1.3. Hab. 3.11. and threshing, or beating out of grain, is called a chastising of it, ch. 28.26. By the word then here used, I understand corn threshed out from the ear, or the straw: for of the cleanness of it, from the chaff, or other trash mixed with it, comes after in the winnowing; so the meaning should be, that their beasts should eat, not chaff, or straw, as they used to do, chap. 11.7. & 65.25. nor corn in the ear, or husk with the straw, or beaten out, but mixed still with baser seed, that had grown among it, or other like trash, as when they tread the mow, they might do, Deut. 25.4. but grain threshed out from the ear, and straw, and winnowed from the chaff and dust, accurately dressed, as if it were for themselves to eat at their own boards: which way soever it be taken, there is a defect of the subject, clean, or savory, or sharp, or threshed, for such grain, or grain so used; as standing, for standing corn, ch. 17.5.

{provender} Or, as some render it for provender: or, instead of provender: the word belil here used is so taken also, Job 6.5. & 24.6. (though they have another word besides, for provender, more frequently used, Gen. 24.25,32. & 42.27. & 43.24. Judg. 19.19.) and has in it a notion of commixtion, or confusion; as Babel coming from the same root has: and provender is so termed, because it consists commonly of divers sorts of corn, or pulse, mingled together, as in our horse-bread; of the grain, not severed as yet from the chaff: in regard whereof, our prophet, who is wont to be very accurate in the choice of his words, may seem the rather here to have used it.

{that hath been winnowed} The word signifies, primarily to disperse, or scatter, Lev. 26.33. Job 18.15. Prov. 15.7. and then to winnow, Ruth 3.2. Jer. 21.2. because in winnowing, and the chaff is dispersed, whence that proverbial form of speech, as chaff before the wind, Ps. 35.5.

{with the shovel, and with the fan} The former word is nowhere else used; in regard whereof, the signification is the less certain: but our Jewish masters tell us, that it signifies a shovel: so called, because by it, the corn is lift, or cast up against the wind, to sever the chaff from it: and some of them suppose a twofold manner of cleansing corn intimated, either both severally used about the same grain, as passing through two dressings, the one, first by the shovel, and the second after by the fan: or the one used at sometimes, and the other, at some other times, as occasion and opportunity was: and then the text should be rendered, by way of disjunction, with the shovel, or with the fan; either with the one, or the other: as Chap. 17.8. Others make but one sort of dressing implied, performed, partly, by the shovel, wherewith the grain is cast up; and partly by the fan, or screen, that receives it from the shovel: the latter word derived from the verb here used, is found, also, Jer. 15.7.

V. 25. {And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters, in the day of the great slaughter, when the towers fall} A prosecution of the former promise, of a plentiful measure of seasonable showers, for the watering of their land, to make it the more fertile and fruitful, ver. 23. the want of it (not the abundance of it, as with us oft) being the ordinary cause of dearth in those parts, Deut. 28.12,13,14. 2 Sam. 21.1,10. 1 Kings 17.1. & 18.5. Jer. 3.3. & 5.24. & 14.2,3. Amos 4.7,8. The meaning then is, that God would send them such a rain of liberalities, as it is Psalm 68.9. such a large and liberal quantity of it, that the higher grounds shall run down with floods and streams of it, wherewith both themselves, that are wont to be driest, and the lands below them, should be abundantly watered, Judg. 1.15. Ps. 104.10. & 133.3. for, I suppose them to be wide here, who following a Jewish commenter, understand all this of storms and tempests, that should fall upon the Assyrian forces, quartering upon the hills near to Jerusalem: see v. 30.

{high} Or, lofty: as ch. 2.15.

{mountain} Of Judah, Ezek. 36.8–12.

{high hill} Heb. lifted up: as ch. 2.12.

{rivers and streams of waters} Or, rivers with streams of water. (For though the word be in a plural form, yet the notion of it is singular, as Chapter 1.30,39.) floods divers ways (so the word properly signifies, Gen. 10.25.) streaming down with water: see Chapter 44.4.

{in the day} At, or after that time, as ch. 4.1,3. the time more particularly designed; when it should thus be, to wit, after the overthrow given to Sennacherib, Ch. 37.30.

{of the great slaughter} That God shall make of the enemies of his people, that had put them to such frights before in the camp of Sennacherib, Chap. 37.37. See the like, chap. 34.5–7. Ezek. 39.17–20. Rev. 19.17,18.

{when the towers fall} Towers, properly great ones: for thence have they this name; and from thence arises some variety of reading, 2 Sam. 22.51. & Psalm 18.50. put here for great ones in state and place: as Chap. 2.15. Sennacherib's great Princes, that fell, no doubt, many of them, among the rest of his forces, ch. 10.8,33. See v. 31. Though many refer all this to the slaughter of the Babylonians, by the Medes and Persians, Chap. 13.15–18. & 14.21. and the fall of Babel's stately towers, Jer. 50.27,30. & 51.25,40,53,58. But the following discourse from vers. 27. carries it strongly the other way.

V. 26. {Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days} This passage most of the Jewish interpreters expound of the days of Messiah, after the slaughter of Gog and Magog, Ezek. 39. And many of ours herein swerve not much from them, understanding it, some, of the great glory of the church here upon earth, in the times of the gospel, being mightily enlarged, and with spiritual endowments abundantly enriched, ch. 11.9. Joel 2.28,29. Mat. 28.28,29. Mar. 16.15,16. John 7.38,39. Acts 2.17,18,23. the luster whereof should be such, that it should far exceed the brightness of the celestial luminaries, ch. 24.23. or should far surpass that, which in foregoing times it had, 2 Cor. 3.7–18. See chap. 32.15. & 60.17. others, of the glorious condition of the church triumphant in heaven, chap. 65.19,20. Mat. 13.43. 1 Cor. 15.40,43. Rev. 21.10–23. But I rather concur with one of those Jewish commenters, and some others of ours, who conceive it to be meant of the great joy and gladness, that the people of God, coming out of those straits, that before they were held in, and freed from those fears that formerly enthralled them, should now be surprised with, and possessed of, upon their sudden and unexpected deliverance, out of those their grievous distresses, by the destruction, in an instant, of those forces, that lay so near them, and pressed so hard upon them, that there seemed no possibility of escape: see ch. 17.14. & 37.3. v. 29. light is commonly put for joy and gladness, Esth. 8.16,17. Ps. 97.11,12. & 112.4. darkness, for grief, heaviness, and dread, ch. 8.22. & 9.1,2. & 50.10. Amos 5.18,20. and as when men are in much grief and fear, the heavens themselves are said to be darkened, and the sun to be set with them, c. 13.10. Ezek. 32.7. Amos 8.9. so are the heavens, and those heavenly bodies said to shine forth, more than ordinarily, bright upon persons and people, when they are taken with extraordinary joy, which then commonly most exceeds, when their dangers and distresses have been extraordinary great, and their deliverance out of them, very sudden, ch. 58.10.

{Moreover} Heb. And, as ch. 29.5.

{the light of the moon} There is another word more commonly used for the moon: this here, and ch. 24.23. given to her from her whiteness, that is, brightness and beauty, Cant. 6.10. and save in these places, is not found.

{as the light of the sun} That is, as some, constant, not variable, with full and wane; but rather, for splendor, equal to it, which it otherwise comes far short of: 1 Cor. 15.41. nor is the word, for the sun, here, the common name of it; but a term given it from its heat, accompanied with light and luster, Job 30.26,28. Ps. 19.4. Cant. 6.10. ch. 24.23. no oftener found, save in that of Job, than the former.

{as the light of seven days} Wherein the world was made, and man stood, say some, as being now restored to its original excellency, much eclipsed by man's fall. But neither was there any sun the three first of those seven days, Gen. 1.16,19. nor is the time of man's fall certain, and the prophet plainly expounds himself, and shows his meaning to be, that the daylight should, through their excess of joy, seem such unto them, as if seven days of bright sunshine, were put all into one; a certain number for an uncertain: as Gen. 4.15. Job 5.19. Ps. 79.12. ch. 4.1.

{in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound} When God repairs again those breaches that the Assyrian had made in the state of the Jewish people, ch. 37.30,31. & 38.6.

{in the day that} Or, when: as Gen. 3.17. Ruth 4.5.

{bindeth up the breach of his people} As a wound is wound up, to close it, Luk. 10.34. or bones that have been broken, or disjointed, being set again, are bound up, that they may fasten the better, chap. 3.7. Hos. 6.1.

{breach} As v. 13. c. 7.6.

{healeth} A metaphor; from the curing of a diseased or wounded body, to the restoring and settling of a distracted and distressed state: so ch. 19.22. & 57.19. Jer. 33.6.

{the stroke of their wound} Or rather, the wound of their stroke; or their wound of stroke, that is, the wound made in them, that is, in their state, by a stroke: for the latter word, of frequent use, signifies a stroke. Ch. 14.7. & 27.7. rendered a sore, chap. 1.6. the former a wound, though nowhere else found, yet the verb, whence it is derived, signifying to wound, Job 5.18. Ps. 68.21. and the affix, though annexed to the latter; yet in construction, ordinarily has reference to, and goes with the former: of which, see on chap. 2.20. Two words much of the same sense, or notion, are oft joined together, as here: so Num. 14.5. Deut. 8.15. & 32.13. Ps. 145. v. 5.

V. 27. {Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy} At this verse begins the last part of this chapter, concerning the destruction of Sennacherib, and his forces, and the great joy that God's people should have thereupon. With the same, are divers chapters and sermons concluded: as chap. 10.33,34. & 14.24,25. & 17.12–14. & 31.8,9. & 33.13,14. In this verse, and the next, is God described, as coming like some Potentate in state and pomp, but withal, in much fury, and indignation, furnished with instruments of torture and torment, to execute an heavy doom, either upon some rebellious people of his own, or upon some robbers, that from other parts, breaking in upon his people, have made much havoc of them, and spoiled a great part of their country.

{Behold} See the like entrance into the same subject, Chapter 10.33.

{the name of the Lord} That is, the Lord himself; as we use to say, the King's Majesty, for the King himself. So Psalm 20.5. & 116.13. chap. 18.7. & 50.10. or, as some, God worthy of all renown, and praise; name, for renown; as Gen. 6.4. & 11.4. or his power, to be showed in the execution of justice and vengeance, Ps. 99.3. chap. 59.19. Mal. 1.14. or, so comes, that the very name, or fame, of his coming, daunts his foes, Jer. 6.24. but the first is the plainest and the best: nor was there any fame of his coming, before he came.

{cometh from far} That is, as some, comes suddenly, unexpected, while he is deemed yet to be far off, Ps. 10.1. Amos 6.3. as men oft that have been traveling return from remote parts, when they are thought to be far off, and are least of all looked for, Mat. 24.44. Mar. 13.34,35. or, as others, from heaven, whence he sent his Angel to destroy the Assyrians, ch. 37.36. a place remote from the earth, Ps. 103.11. See ch. 13.5.

{burning with his anger} Or, at the nose: so the word signifies properly, Psal. 115.6. Ezek. 8.17. applied to God, by a figurative speech taken from man, whom anger puts into an heat, and such heat discovers itself, usually, in that part. See ch. 13.13. Or, his nose, or anger, burneth, Heb. burning.

{and the burden thereof is heavy} Heb. heaviness, as Prov. 27.3. his anger, wheresoever it lights, will prove heavy, that is, grievous, as Gen. 50.10. or heaviness, that is, grievousness itself, as chap. 21.15. & 42.25. most grievous; and there is then a defect of the pronoun, as chap. 27.9. or, as our margin, following therein, the Hebrew commenters, and some others, and with grievousness of flame: for so the word is sometime used, for a lifting up of fire, by flame and smoke, Judg. 20.38,40. and, as some, also, Jer. 6.1. he comes fuming at the nose with fire and smoke, see Psal. 18.8. or knitting this to the latter version of the former, his nose, or face, burneth, or burning, and (as Jer. 17.4,10,11.) with a grievous flame.

{his lips are full of indignation, and his tongue as a devouring fire} Or, is as a devouring fire, Exod. 24.17. fire from his mouth, Psal. 18.8. see Psal. 50.3. & 97.3.

V. 28. {And his breath as an overflowing stream} Or, is as a stream, or flood overflowing, Heb. his spirit: spirit, for breath: either of fire to consume, as Dan. 7.10. or, of water, to drown, as ch. 28.15,17,18. Rev. 12.15. or the prophet passes from one similitude to another, as ch. 28.17. and again afterward in this verse.

{shall reach to the middle of the neck} Or, that reacheth to the middle of the neck, a defect of the relative; as v. 14. Heb. that divideth unto the neck, or by the neck; as the same particle is used, Ezr. 10.17. that reaching unto the neck, divides by it, the upper part, to wit, the head, yet above water, from the rest of the body remaining under water; a type of a dangerous, and almost desperate condition, chap. 8.8. In which place, yet because the King of Assyria is said so to overflow the land of Judah; some, therefore, conceive the words to be spoken of by him, reading the words, as a flood, or stream, overflowing him, that divided to the neck, that is, overflowing him, totally, over head and ears, as we say, who did lately, with his forces, overflow the whole land and state of Judah, even to the neck, so as no part of it, save Jerusalem, the head city, seemed to be above water.

{to sift the nations with a sieve of vanity} Heb. to shake to and fro, as chap. 11.15. & 13.2. here more specially, as corn is shaken and tossed to and fro in a sieve, Luk. 22.31. but the use of a sieve, ordinarily, in such case, is to shake out the dross, or lesser and lighter seed, and retain the full and weighty grain, Amos 9.9. but this sifting, the prophet tells us, should be another manner of sifting, a sifting with a sieve of vanity; such a sifting, as did shake to and fro, what was sifted in it, till it came even to nothing; to drive them to nothing, by that, whereby he only purges his own people, ch. 27.8,9. or to sift them in such a sieve, as retains nothing, but lets all run through, to make an utter riddance of them. See somewhat the like in allusion to fanning, Jer. 4.11. the word rendered, a sieve, is nowhere else found in Scripture; in regard whereof, some of the Jewish critics question the signification of it, and would have it to signify rather, some part of horse harness, because of the bridle that follows: but they produce no proof, for such use of it; and beside what was before observed, of the prophet's passing from one trope to another, the word is oft found, thus used, in the Jewish doctors; as in that of one of them, concerning four sorts of scholars, or hearers, some like to a sponge, that sucks all in alike; some like an hourglass, or water-glass (such as anciently they were) that takes in at the one end, and puts out at the other (alluded to, Heb. 2.1.) some, like a winebag, that letting go the wine, and keeps only the dregs; (he might as well have said, a bolter, that bolts out the flour, and keeps in the bran) some, to a sieve, that lets go the trash, and keeps in the corn.

{the nations} Those of several countries, that served under Sennacherib.

{and there shall be a bridle in the jaws of the people, causing them to err} Or, and to be a bridle, or a snaffle; that it may run in the same tenor, with the branch next before it; or, as some, with reference to the former words, as a flood, or a stream overflowing to the neck; and as a bridle, causing to err, or wander in the jaws of the people, to wit, before-mentioned, turning the remainder of them this way, and that way, as he pleases, Jam. 3.3. or forcing them out of the way, that they desired, and intended to go, (their purpose being to Jerusalem) and enforcing them in a scattered manner, wandering some one way, some another, to make what haste they could home to their own country again, ch. 37.7,29,33,34,37. See 2 King. 6.19. Job 12.19,24. Psal. 107.40.

{a bridle,} Or a snaffle, as some: there are two words used, Psal. 32.9. this here, and that other, chap. 37.29. where our translators render this, bridle: as also, Job 30.11. & 41.13. that bit, which seems most probable: because said to be put, between the lips, into the mouth: see there; so that this seems to signify properly, a bridle, or rein: that is a snaffle, or bit: but this used here, as that there, to comprehend both.

V. 29. {Ye shall have a song, as in the night, when an holy solemnity is kept, and gladness of heart, as when one goeth with a pipe, to come into the mountain of the Lord, to the mighty one of Israel} In the midst of the relation, of the destruction of Sennacherib and his forces, is this passage inserted, foretelling the great joy, that God's people, thereby, delivered from their former fears and afflictions, should conceive, and express thereupon, to wit, such as they used to have at their solemn festivals, when with much mirth and music, they repaired to the Temple, and spent the night also, in singing and chanting there.

{ye shall have a song} Heb. the song shall be to you. That is, as some, Then shall ye have a song: supplied for the better connection; as Job 9.35. Or, as other, This shall be a song unto you: conceiving the article to be put for the pronoun. But I suppose it is never so used, with reference to any other thing, save that which the word, whereunto it is joined, imports. I should therefore thus render it, Such songs, or, singing, then shall ye have. Songs, for song: as 1 Kings 4.32. or, singing: as 1 Chr. 6.31.

{as in the night, when an holy solemnity is kept} Heb. as a night, or, according to a night of sanctifying a festival. That is, according to the singing that is wont, in such a night, to be used. For the word of singing, is to be supplied, here, from the former branch: as chap. 10.5. (see the note there) and in the next member the like. By night; some understand here the night, before the festival day, because their festivals began at even, Exod. 12.18,42. Lev. 23.32. Others, the night following the festival day: in which they made merry, with junkets after supper, and passed the night with all manner of mirth. Of some solemn night-wakes that they used to have in their festivals, see on chap. 12.3. The Jewish doctors hence gather, that it was a Paschal night, wherein Sennacherib's forces were defeated and destroyed. Which that it was done in the nighttime, is certain, 2 Kings 19.35. but that it was the Paschal night, is their groundless assertion. Nor is it likely that that night, wherein the deed was done, was so merry a night with them, being not as yet informed of it.

{gladness of heart} That is, hearty gladness; as Cant. 3.11. Jer. 15.16. When a man is glad, as we say, at the heart, Our heart shall rejoice, Psal. 33.21. & 105.3. Such joy does God require of us in his service, Deut. 16.12,14. & 28.47. Neh. 8.10–12. chap. 58.13. See Psal. 81.1,2.

{as when one goeth with a pipe} Heb. as, or, according to one going, or, traveling, as ver. 2. Judg. 5.10. or, journeying, with a pipe. That is, like the gladness of one that is going with music to God's house which they used to cheer up themselves with by the way, the journey, sometime, being long, 1 Sam. 10.3,5. Psal. 41.4. & 122.1.

{a pipe} The word signifies any sort of wind instrument, pierced, or, bored, through, whereof it has its name: as these made of wood, or metal, or hollow, so as it may be blown through, as those of canes, and the like. Put here for any sort of musical instruments; because such they used in the way, as being lightest for carriage, and readiest at hand, for use. See ch. 5.12.

{to come into the mountain of the Lord} Or, to go unto the mountain of the Lord, as the particle, (for change the rather here made use of) is used, Gen. 11.4. ch. 9.8. so ch. 2.3. unto, not, into, to mount Zion, Ps. 84.7.

{the mighty one of Israel} Heb. to the rock of Israel. So is God frequently styled, Deut. 32.3,31. 2 Sam. 23.3. Ps. 78.38. Howbeit, by the rock of Israel, some understand Zion, the rock, on which the Temple stood: and it should then be, as oft the same thing, in other terms. But the former may well stand; for they went to meet with God there, Exod. 23.14,17. Ps. 41.1,2. & 63.1,2.

V. 30. {And the Lord shall cause his glorious voice to be heard} The prophet returns to prosecute the relation of the overthrow of the Assyrians, in a rhetorical description of the manner, how it was done.

{his glorious voice} Heb. his voice of might, or magnificence, or majesticalness. That is, his mighty, or his magnificent, and majestical voice. For the word seems to be used in either of those notions, Job 37.22. Psal. 21.5. & 96.6. & 104.1. And by it is the thunder signified, called the Lord's voice, Psal. 29.3,5,7–9. and his mighty, Psal. 29.4. and 68.33. & powerful, Job 26.14. and stately voice, Job 36.4. From hence also, as also from the passages ensuing, it may be deemed, that though the judgment inflicted upon the Assyrian camp, was put in execution by the ministry of an Angel, Chap. 37.36. Yet it was not executed in a secret and silent way, as that destruction of many thousands, in David's time, by the pestilence, 1 Chr. 21.14–16. or, as that slaughter made of the firstborn, throughout all Egypt, Exod. 12.12,23,29. Heb. 11.28. but by raising a mighty storm and tempest, accompanied with dreadful thunder and lightning, wherein so many thousands of Sennacherib's soldiers miscarried. See the like, Ps. 18.12–14. & 77.17,18. ch. 29.6. Zach. 9.14,15. This seems rather to be here intended, than as some, an allusion to the voice of a commander, inciting, and encouraging his forces to fight, Joel 2.11.

{and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire; with scattering, and tempest, and hailstones} A further description of that horrible and hideous tempest, wherewith the Assyrians were surprised.

{and shall show the lighting down of his arm} The word rendered, lighting down, is supposed to signify, sometime, descension, though there be no clear place produced for it: sometime, rest, and so it is oft used, Job 17.16. Prov. 29.9. Eccl. 4.6. & 6.5. Nor do I see, why it may not well be so taken here; as Damascus is said to be the rest, or resting place of God's wrath, Zach. 9.1. God will in a most conspicuous manner, cause his revenging power (that is, his arm, here; as chap. 48.14. & 52.10.) to light on, and to rest upon them. See ver. 32.

{with the indignation of his anger} Heb. in indignation of anger. Two words, much of the same notion, joined together, as before, ver. 26. Ch. 7.4. & 13.13. Lam. 2.3,6. to express an excess of wrath, manifested in this their destruction. God will do it, as in a most conspicuous, so in a most fierce, and wrathful manner; that it may be seen, both who does it, and in what manner it is done. See chap. 26.11.

{and with the flame of devouring fire} As chap. 29.6.

{scattering} Or, as some, lightning: so termed, because it pierces into, and violently rends, and breaks asunder. For the word seems to have in it a notion, not so much of dispersion, as of dissipation, or breaking to pieces; as chap. 27.9. And hence comes the word, for an hammer, that breaks things to pieces, Jer. 51.20.

{hailstones} Heb. stone of hail; stone, for, stones; as Hab. 2.11. See Josh. 10.11. chap. 28.2. Psal. 18.12. Thus also it is, by some, deemed, that God disturbed the Egyptian at the Red Sea, with a storm of the like condition, with that here described, Exod. 14.24.

V. 31. {For by the voice of the Lord shall the Assyrian be beaten down, which smote with a rod} Or, By the voice of the Lord shall the Assyrian be terrified; or, affrighted, ch. 20.5. & 31.4,9. Mal. 2.5. spoken of Sennacherib, especially, who though not slain, at present, yet was so affrighted, with what he heard and saw, that he durst not stay by it, ch. 31.8. & 37.37. Or, if of his army, rather, broken in pieces, and dissolved; as Ch. 7.8. which at length, also, befell himself, ch. 37.38. See ch. 31.8. & 33.3.

{which smote with the rod} Whom God used as a rod, to chastise his children, chap. 10.5,6,20. a defect of the relative; as ver. 14.28. Or, as others, with the rod will he smite him: that is, God will smite him; or, he shall be smitten: as ver. 14.23. See chap. 10.24. with the rod of iron, that shall break him to pieces like a potter's vessel, Psal. 2.9. The text will bear either: and this latter fits well with what follows, ver. 32.

V. 32. {And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets, and harps} Heb. Every passage of the founded staff, which God shall make to rest on him, shall be with tabrets, or, drums, and harps.

{grounded staff} The rod spoken of, vers. 31. which shall not pass, slightly over them, giving of them a wipe only by the way; but shall be fixed and founded; as chap. 28.16. it shall stick surely by them, as a rod, or scourge, that enters into the flesh, and makes therein a deep impression.

{shall lay upon him} Or, make to rest on them. The word being collective, ver. 31. It shall not be, as with God's own people, on whom the rod does not rest, Psal. 125.3. but it shall stick by them, and rest on them, till it make an end of them, Zach. 9.1. ver. 31. Yet there want not, that expound this of the rod, wherewith, by God's appointment, the Assyrian had smitten them, that in all such places, there should now be much joy, ver. 29. See more on the next clause.

{with tabrets, and harps} This passage is exceedingly pestered with variety of expositions: some by the tabrets and harps, understand those sacrifices, which were offered with some kind of solemn music, Numb. 10.10. Psal. 81.1,2. to that purpose, drawing in hither from the next branch, the word of shaking, which they apply to the shake-offerings, Levit. 8.30,34. or to the lifting up of the hand in prayer, Psal. 141.2. and so the sense should be, that the Assyrian should be fought with, and prevailed against, by sacrifice and prayer, 2 Chr. 32.20,21. Others, that the Angels shall exceedingly rejoice, and make melody, that they were sent upon such an employment; and hither they strain the shakings, after mentioned, as implying the agitation of the hand, in the use of hand instruments. Others, of God's coming to battle against the Assyrian, in a triumphant way, as being sure of victory beforehand, and going forth to fight in such manner, as conquerors use to be entertained, when they come home from fight, as conquerors Judg. 11.34. 1 Sam. 18.6. Others, of the public joy and triumph, that should be in all places, where this miraculous overthrow had been wrought, as was after the overthrow of the Egyptians in the Red Sea, Exod. 15.1,20. Psal. 66.6. so 2 Chr. 20.28. Psal. 59.10. & 68.25. Jer. 31.4. And this should I incline to, but that this whole verse seems to run still upon the defeat, and the overthrow itself. Others, therefore, of those, that by music and merriments should seek to avert the rod of God, and either the dread, or the smart of it, as kings assay oft to do, that God will set, in a furious manner, upon such. Others, lastly, suppose that as we now use drum and fife, so the Jews, and other Eastern people, in those days, used tabor, and harp, in battle: and that thereunto the prophet should here allude, as intimating that with tabrets and harps, indeed; but other, than such as they used, to wit, thunder and lightning, and storm and tempest, and hailstones, instead of such, would God come to war against them, ver. 30. and the very noise of his warlike drums, and military music alone, should be sufficient, both to daunt and to destroy them, v. 31.

{and in battles of shaking will he fight with it} Or, against them: battles of shaking. That is, say some, by a kind of inversion, agitation of war: thereby understanding the enemy, who had destroyed God's people, and whom God would now destroy. Or, as others, rather, battles, wherein God will show his power, by shaking them to nothing in the sieve of vanity, before spoken of, ver. 28. which some of the Jewish doctors suppose here alluded to. Or, with the lifting up, and shaking of his hand over them, ch. 11.15. & 19.16. (in another manner against the Assyrian, than he formerly shook his hand, at Jerusalem, chap. 10.31. which may here be glanced at, as another of them intimates) will he fight with it; that is, as some, with the rod, before spoken of, ver. 31. Or, as one of the Rabbis, with the Assyrian camp. Or, with her, that is, with Assur, or, Assyria: for the names of countries, are commonly feminine in Hebrew: see ch. 15.1. Some render it, with them, or against them; as Exod. 14.25. Psal. 55.18. & 66.2. that is, with the Assyrians, supposing the word collectively taken, ver. 31. and the country put for the people. See ch. 31.8,9. The whole verse may well be rendered, as one of the Jewish commenters well observes; And it shall be, that in every passage of the staff, (that is, in every place, whereby it passes) which God shall cause to rest on them, with tabrets and harps, and warlike shakings, will he fight against them.

V. 33. {For Tophet is ordained of old, yea, for the king it is prepared; he hath made it deep, and large} The prophet closes up this prediction of the Assyrians' overthrow, with a rhetorical relation of what manner of place God had prepared for the execution of them, and in what manner, therein, they were to be dealt with. That which some understand, only of their destruction, here: others, of their torment, only, hereafter, in hell. A middle sort of the former, but not without reference also, to the latter; with whom I concur.

{Tophet} Heb. Tophte: With addition of a letter; which is not therefore always, a note of honor, or respect, as some have said. But it is, ordinarily, elsewhere termed, Tophet. And it is the name of a place, in the valley, lying on the south side of Jerusalem, Josh. 18.16. sometime belonging to one Hinnom, then owner of it, and after him to a son of his, and his posterity; in regard whereof, it is called sometime, the valley of Hinnom, Hebrew, Gehinnom: whence the Greek, Γέεννα, and the Latin, Gehenna. Sometime, the valley of the son of Hinnom, 2 Chr. 33.6. & Jer. 7.31. both Josh. 15.8. & 18.16. And sometime, the valley of his sons, 2 Kings 23.10. In this vale, stood Tophet, wherein the idolatrous Jews used to burn their children, in sacrifice to an idol, called Moloc, Levit. 20.2. 2 Chr. 28.3. & 33.6. And it had that name from the drums, or, tabrets, that their idolatrous priests used to beat upon, at the time of their detestable services, to drown the shrieks and cries of the poor sacrificed children. For it seems but a fancy, which one of the Rabbis here has, that it should be termed Tophte, from a word signifying to entice, or seduce; because everyone that is misled by his own concupiscence, (Jam. 1.14.) goes down thither. But this place, was by Josias, in detestation of the horrid acts therein committed, not destroyed only, but defiled, 2 Kings 23.10. Made a common laystall for the city, where dung and filth lay continually reeking; and it became afterward, a common place of burial, for the meaner sort, especially, of the people; and persons (as some say) executed by the hand of justice, which were not, ordinarily, suffered to lie unburied, Deut. 21.22,23. Also it is, by some, affirmed, that there such were burnt, who by the law, were to suffer that kind of death, Levit. 21.9. And further, that in some notorious crimes, the bodies of the persons executed, were thither thrown out; as to the Scalæ, Gemoniae, at Rome; and there lay without burial; as to Jehojakim was threatened, Jer. 22.9. until the flesh being rotted and wasted, the bones remaining of them, were there burnt: alluded unto, as they suppose, in the Gehenna of fire, (for so the words are) as a higher degree of judgment or penalty, in capital crimes, Mat. 5.21,22. And it is used, as in the writings of the Rabbis, so in the Scripture of the New Testament, for Hell; whereof it is a type, not unfit, Mat. 18.8,9. & 23.15. Mark 9.43,44. But what is specially meant by, Tophet, here, is questionable; among those especially, that understand it of some place, wherein this execution was done here upon earth. Of these some are of opinion, that in the vale of Benhinnom, this execution was done; the Assyrian camp, a great part of it, lying thereabout; or that there the Jews buried, or burnt the carcasses of them, as Ezek. 39.11,15. But this is of no certainty, nor great probability. See on ch. 37.36. Others therefore understand it of a tropical Tophet, a place that should be as a Tophet to them; that wheresoever they should lie encamped, when God's executioner should come to do his office with them, and to execute his master's doom upon them, that place should prove such a Tophet to them, as the prophet here describes. See ch. 66.25. and see of Ariel, somewhat the like, ch. 29.2.

{ordained} Fitted and furnished, as ch. 21.5.

{of old} Heb. from yesterday: which phrase is used, sometime, for some short space of time past, as we are, but of yesterday, Job 8.9. thou camest but yesterday, 2 Sam. 15.20. sometime, without any such restriction, as 1 Sam. 10.11. those that knew him by yesterday: that is, in time past, or beforetime: and so here. Howbeit, that fancy of the Jewish Doctor is too nice, who because the phrase, in Hebrew, of a thing past, runs commonly in those words, yesterday, and the third day, past, Gen. 31.2,15. Exod. 4.10. & 5.7,14. Josh. 4.18. would have here by yesterday, meant the second day of the creation, on which they hold that hell was made, which had an yesterday, indeed before it, but no third day. But to let pass the groundlessness of the conceit, he might have found the phrase used single, as here, so elsewhere, in the places above recited, and Mic. 2.8. So also, Heb. 13.8.

{it is prepared} So of hellfire, Mat. 25.41.

{for the king} For the King: which being understood of hellfire, there is no scruple of it; or, if of some place of destruction here on earth, in general, then his Temple proved his Tophet, chap. 37.38. But he escaping that tempest, that swept away so many thousands of his army, the question is, how it is said, to have been prepared for him. To evade, rather than to assoil this, some would have the words read, not prepared for the King; but prepared by the King: and the old Latin so renders it: some, by the King, understanding God, that great King, Mal. 1.14. the King of the whole world, Psal. 47.7. Others, King Ezekiah, who, say they, had purged that place, and voided it of those superstitious and idolatrous instruments and monuments, that it was packed and pestered with before, among those other trash and abominations of the like kind, which he is said to have taken away, 2 King. 18.4. and so made it a fit place to receive the Assyrian carcasses: not that he intended any such thing, in so doing; but that, by that work of his, it was made as fit for such an use, as if it had been of purpose thereunto designed. See the like, Mat. 26.12. But of such use of the particle, there is no example. Others therefore, retaining the received, and right reading, understand it, for the King, that is, for the forces he brings with him, and in whom he sustains loss, being thereby, both disappointed of his purpose, and much weakened in his power; as David suffered deeply in the diminution of his people; and it is said, therefore, to be done to him, 2 Samuel 24.12–15. or, as others, understanding the word collectively, King, for Kings, as Proverbs 25.3,4,5. for those Kings that serve under him, and those his commanders, whom he counts as kings, Chap. 10.3.33. see Chap. 31.8,9.

{he hath made it deep and large} Heb. he hath deeped, he hath broaded: that is, made it deep, and broad; capacious enough to receive as many as are designed to it: a defect of the person agent herein. Ezekiah, say some; others, God. It may be understood indefinitely, it is made deep and broad enough, as vers. 14. a defect of the pronoun, as Chap. 28.20,28. of the copulative, as chap. 27.4.

{the pile thereof is fire and much wood} Heb. the pile thereof, fire and wood abundance. See the like, Ezek. 24.9–10. he seems to allude to those piles of wood, that were used and spent there, in their cruel and inhumane sacrifices, or in the burning of bodies, and other abominable things there, when it came to be for either purposes employed.

{the breath of the Lord, as a stream of brimstone, doth kindle it} See v. 28. He seems to allude to that shower of brimstone, wherewith Sodom was destroyed, Gen. 19.24. so Ps. 11.6. beside, that all lightning is of a sulfury savor; any sudden destruction is compared to a great fire, that in an instant consumes any combustible matter. In somewhat the like manner is the destruction of Sennacherib's army, described, ch. 10.16–18.

{kindle it} Heb. burneth, or fireth it: see of the Leviathan, Job 41.18–21.

CHAPTER 31

V. 1. {Woe to them that go down to Egypt for help} This chapter contains another sermon, or prophecy, of the same subject with the former; and consists, partly, of a severe denunciation of destruction to those that were still obstinately bent to seek succor from abroad, from Egypt especially, and relied upon human helps, ver. 1–3. and partly, of a gracious promise of protection from God, unto all those, for their comfort and encouragement, that should constantly rest on him, or sincerely return to him, v. 4–7. together with a prediction of the Assyrians' overthrow, vers. 8,9.

{Woe} As ch. 30.1.

{go down to Egypt} Whither God had forbidden them to return, Deut. 17.16. & 28.68. Hos. 11.5. partly, that they might not seem to slight, or forget the benefit of their deliverance thence; and partly, also, yea, principally, that they might keep free from the superstitions, and idolatries, of that place and people, Jer. 2.17,18. See chap. 30.1,2.

{for help} Against the Assyrians, 2 King. 18.21. Chap. 30.6,7. and 36.8. as after, also, in process of time, for succor, Jer. 37.5. and for shelter against the Chaldeans, Jeremiah 43.5–7.

{and shall stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong.} See Chap. 30.16. Ps. 20.7.

{stay} See ch. 30.12.

{they are many} Heb. a multitude, as ch. 1.11. to wit, there; in Egypt where was both store and choice of them, Deut. 17.16. 1 King. 10.28,29. Ezek. 17.15.

{they are very strong} Or, rather, very many, as before: so the word is most commonly used in the Hebrew, though the other way, in the Syriac: see Ps. 40.5,13. & 69.5. & 139.17. Jer. 5.7. & 15.8. & 30.14,15.

{but they look not to the holy one of Israel, nor seek the Lord} Without whom, all help of man, or horse, is vain and helpless, Psalm 33.16,17. & 60.11,12. & 108.12. Prov. 21.31. See chap. 30.1,2.

{look not} Up to God, as ch. 17.7. See ch. 22.11.

{seek the Lord} Either by asking advice of him, 1 Chr. 15.13,14. ch. 38.2. Or by craving help and assistance, by prayer and supplication, from him, chap. 55.6.

V. 2. {Yet he also is wise, and will bring evil, and will not call back his words;} God is too wise, for them to go beyond with their projects; wherewith they shall not be able to prevent, or avoid that evil, which he is peremptorily purposed and resolved to bring upon them, as has already been foretold: see ch. 28.15,17,18. & 29.15,16.

{Yet} Heb. And: as ch. 8.10. & 29.2.

{he} The Lord, v. 1.

{also wise} Yea, only wise: 1 Tim. 1.17. Jude 25. and all their wisdom is folly to his, 1 Cor. 1.25. & 3.19. Job 5.19. and 12.13,16.

{bring evil} Affliction and destruction upon the obstinate wicked, for the evil of their ways, chap. 45.7. Jer. 11.11. and 18.11.

{call back his words} Heb. remove, as chap. 48.9. or withhold, or withdraw, Prov. 4.26. or revoke, and frustrate, leave undone, as Josh. 11.15. his words, what he has spoken, as Esth. 5.5. Psal. 103.20.

{but will arise against the house of evildoers, and against the help of them that work iniquity} He will raise up himself though he now seems not to look after them, and destroy the wicked, for all their helps and supports; yea, both them, and their aids together, v. 3.

{but} Heb. And: as ch. 30.20.

{arise} In hostile manner will I raise up myself, Psal. 9.19. & 12.5. See ch. 28.21.

{against the house of evildoers} That is, against Egypt, say some; but that is the help, in the next branch: against Israel, the ten tribes, say others: but this prophecy concerns not them. Rather, therefore, that family, if there be meant, some one special family, that had a principal hand in this project: or those families that had: or that malignant and rebellious people, considered as a body, or a family: of whom, chap. 30.1,9. So Ezek. 2.5,8. See v. 6.

{the help} Egypt, from whom they sought help, and that should assay to succor them, ch. 30.7.

{workers of iniquity} Or, wrongdoers, the common description of the wicked ones in Scripture, Job 34.5,22. Psalm 5.5. and 6.8. and 14.4. and 18.2. and 36.12. & 64.2. and 92.7,9. & 94.4,16. ch. 59.4.

V. 3. {Now the Egyptians are men, and not God} And unable therefore to help, or prevail against God, Ps. 9.20. & 60.11. see Ps. 52.9,7. Ezek. 28.9.

{Now} Heb. And.

{and their horses flesh, and not spirit} Flesh, in Scripture, is used, as a note of infirmity and frailty, Psal. 79.39. 2 Chr. 32.8. Jer. 17.5. Heb. 5.7.

{not spirit} Nothing like, in regard of power, to a spirit; one of whom, is able to do more, than many millions of horse, or men, can do: how many thousands did one Angel destroy suddenly in the Assyrian camp? Ch. 37.36. how many millions did one in an instant of time dispatch in the land of Egypt? Exod. 11.29,30.

{when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down: and they all shall fail together} Or, And when the Lord shall stretch out, or put out his hand, the helper shall stumble, and the holpen shall fall, and they shall all fail together. Heb. And the Lord shall stretch out his hand, and the helper shall stumble, &c. That is, by a common Hebraism, when the one is done, the other shall be. So 1 Sam. 17.34.

{stretch out his hand} The bare putting out of God's hand, shall be sufficient to overthrow, both all your own forces, and theirs also, that offer to assist you: so Jer. 15.6. Zeph. 2. v. 13.

{both} Heb. And. So 17.26. but here rather (if it be needful to express it) then: as ch. 6.1.

{he that helpeth shall fall} Heb. stumble. Psal. 27.2. See Chapter 3.8.

{fail} Or, perish, Job 4.9. Ps. 37.18. & 71.13.

V. 4. {For thus hath the Lord spoken unto me} Or, Howbeit, or Notwithstanding: as ch. 9.1. Job 5.7. because here begins the comfortable part of this prophecy; the gracious promise of protection. Albeit, that God intends thus to destroy both the Egyptian aids, and those that seek to them, for succor, against the Assyrian: yet will he not suffer the Assyrian to surprise Jerusalem: but he will protect it, against him, and destroy him. The like introduction, see chapter 21.16.

{Like as the lion, and the young lion, roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof} God will protect Jerusalem, no more regarding the multitude of the Assyrian forces, than some fierce lion, in the prime of his strength, will regard a company of shepherds, that shall assay to rescue his prey from him. See Mic. 5.8.

{Like as} Or, Like as when: for the one is frequently included in the other: see Est. 2.20. ch. 64.2. Jer. 5.26.

{a lion, and a young lion} Or, a lion, even a young lion: as chap. 1.6. or a lion, or a young lion: as Exod. 21.15. 1 Sam. 17.34. See ch. 30.6.

{roaring over his prey} Heb. shall roar; or rather murmur, mutter, grumble, or gruntle. The lion roars not, when he has his prey; as of the ox, and the wild ass, Job 6.5. but when pinched with hunger, for want of it, he is ranging after it, Ps. 104.21. or has it now, hasting to seize on it, in his eye, Amos 3.4. Chap. 5.29. but being possessed of it, he is in another, a new note, in a grumbling, or gruntling tone, over it; especially upon the approach of any that attempt to get it away from him: for such a kind of voice does the word, here used, imply, ch. 38.14. & 59.11. See ch. 8.20. Jer. 2.15. & 25.30.

{on his prey} Or, over it: as 1 Chr. 21.16.

{when a multitude of shepherds is called forth against him} Or, against whom a full company of shepherds is called out. Heb. whom a fulness of shepherds is called against him: a fulness, for a multitude: as Gen. 48.19. or, a full company: all that the town or village is able to make out: as the fulness of the world, for all that is in it, Psal. 24.1. whom against him, for against whom: a common redundancy, Gen. 1.21. Ps. 1.4. Jer. 1.2.

{is called forth against him} Or, as some read it, and so the old Latin, shall meet with him: and so the word is used, Deuter. 22.6. and it may well stand here; which if we admit, the text would be rendered, with whom a multitude, or full company of shepherds, shall meet.

{not be afraid} Or, daunted: as Ahaz was, at the rumor of the Syrians' confederacy with Ephraim, ch. 7.7. and as the Assyrians shall be with God's voice, chapter 30.31. where the same word is used.

{nor abase himself} As those of Jerusalem, even the king himself, did to the Assyrians, 2 King. 18.14,26. chapter 10.4. & 36.11. Heb. be humbled, Psal. 116.10. & 119.67. Eccl. 1.13. Zach. 10.2.

{for that noise} Or, the multitude: so called, of the noise, that multitudes are wont to make, Chapter 13.4. See Chapter 33. ver. 3.

{the Lord of hosts} So ver. 5. able without any foreign aids, sufficiently to defend his, and to discomfit any forces, that shall come against them. See ch. 1.9.

{come down} From heaven, as Psal. 18.9. & 144.5. ch. 64.1. by his angel, ch. 37.36. or go forth to war; as the word is used, 1 Sam. 23.11. & 29.4. because fights were most in the plain, Exod. 17.9,10. Judg. 4.11.14.

{to fight for mount Zion} That is, for Jerusalem, ver. 5. Zion, the principal part of it, the place of God's special residence in his temple, and the king’s in his palace, both there situate, put for the whole city, ch. 1.8. & 37.35. Some read the words, against Zion: as ch. 29.3. Hos. 8.1. and the initial particle so taken, as our English renders it, would carry it that way, as rendering a reason of what was said, v. 3. of the Egyptians helping, and the Jews helped by them, both falling together: but the verse next following, shows evidently, that the meaning is not against, but for, or in the behalf of it; as the preposition is oft used also, v. 5. and elsewhere, 1 Chr. 6.49. & 29.21. Lam. 5.17,18. Ezek. 27.30. where, against the, is against the sense and drift of the place.

{for the hill thereof} The hill, or knoll on which that city then stood: the words here used, rendered mountain, and hill, are of the same signification, says a Jewish critic: differing only in quantity; the latter, the less. For mountain, and hill, with us, though in common use, it may seem also so to be: yet if we regard the original, they differ, but as a Latin term, and a Saxon only, both importing the same thing: and that therefore, which is rendered a mountain here, is, elsewhere, rendered an hill, Ps. 1.6. & 15.1. & 68.15,16. but what is here termed an hill, may well be rendered, a knoll. For though Sion be termed a mountain, or an hill; in regard, either of the lower part of the city, standing on the side of it, Ps. 48.2. or in regard of the valley that lay beneath it, yet the rising, or higher ground, on which both the rest of the city, and Sion itself stood, may well be termed, rather, a knoll than an hill, in regard of those far higher hills that encircled it, Ps. 125.2. See Jer. 17.3.

V. 5. {As birds flying; so will the Lord of hosts defend Jerusalem} Another similitude, whereby the prophet illustrates God's working for the protection of his people: the former intimated his power and ability to do it: this, as some: his speed and alacrity, to the doing; or, as others, rather, his affection and sedulity in the doing of it.

{As birds flying} As fowl are wont to fly, either to their nests with all speed, when they perceive their young ones to be in some danger, or descry any making towards them, so will God come swiftly and suddenly to rescue and deliver his, Psalm 18.10. (the flight of fowl being an emblem of swiftness, Deut. 28.49. Hos. 8.1.) or, about their nests, fluttering over their young ones, to succor and shelter them, when any offer to seize on them; and flying to and fro on every side, to keep those off, what they can, that come to annoy them: so will God hover over those of his, that trust in him, and depend upon, to save and secure them: and over Jerusalem, in particular, to protect it: in such manner bestirring himself, that the enemy shall, on no side, find opportunity to assault it, Deu. 32.12. Ps. 91.1,2. and it may well be deemed, that the prophet herein alludes, to what the Assyrian had boasted; that he had seized upon the kingdoms of the earth, as a birds nest, and none durst wag the wing at him, ch. 10.14. but he should find it otherwise there, when he came to Jerusalem, ch. 37.33.

{will defend Jerusalem} The word properly signifies, to fence, and so to defend, by fencing a place round about, as a vineyard, ch. 5.2,5. or a garden, Cant. 4.12. which, from thence, has its name: so Psalm 34.7. & 125.2. Zach. 2.5. See chap. 37.35. Zach. 9.15. & 12.8.

{defending, also he will deliver it} Heb. defending, and he will deliver: a defective speech; for in defending, he will defend and deliver: of which form of speech, see further, on ch. 59.13. he will assuredly defend, and by defending, deliver it: a defect of the pronoun, as ch. 2. & 28. & 30.33.

{and passing over, he will preserve it} Or, rather, (transplacing the copulative, thrust out of his right place, and supplied needlessly, in a wrong one) passing over, he will pass over, and deliver it, or cause it to escape. For the word is of the very same notion with the former; that is, he will assuredly so pass over, as to save, and deliver the city; and withal, to defeat and destroy those that encamp against it, or intend evil to it, as he did sometime in Egypt, when he slew their firstborn, Exod. 12.12. for thereunto, the word used here, seems to allude; though some would have it import no more, than suddenly, as in a passage. But the former, is the rather justly deemed here to be intimated, because the word is nowhere else found in Scripture, used in that notion; but concerning that act of the angel, in Egypt, of which it is thrice used there, ver. 12,23,26. it is used, also, but once only of an assault, 1 Kings 18.26. which not unfitly, also, may be applied to God's dealing with the Assyrian camp; by assault whereof, he saved the city, ch. 37.36,37.

V. 6. {Turn ye unto him, from whom the children of Israel have deeply revolted} The prophet having propounded to them, God's gracious promise of preservation and protection, does now show them, what course those that had revolted from God, and failed in their loyal carriage to him, must now take, if they desire to have a share in the promised protection; to wit, by returning to him, from whom they had withdrawn themselves; which he, therefore, here exhorts them to.

{Turn ye} Or, Return: as Jer. 3.1. & 4.1. that it may answer to Revolt; some read it, They shall return: to wit, moved by the miraculous, both overthrow, and delivery: and so vers. 7. but the form of the verb will hardly bear it.

{unto him from whom} Heb. unto whom, or unto which: which some expound with such supply, as our text has; as designing the person, whom they were to return to: a defect of the antecedent: as Ruth. 2.9. 2 Chr. 1.4. and of the preposition: as ch. 18.7. & 32.2. & 52.2. Others, rendering it, according to that which, or according as, understand it, of the manner, or measure of their return: as your revolt has been deep and great; so let your return be proportionable thereunto: and indeed, so is the particle oft times used, Est. 3.15. Psal. 119.98.154.

{the children of Israel} Not the ten tribes; though true of them, Hos. 9.9. as if they were, by their example, warned, and admonished to do better, Hos. 4.15,16. but the people of the Jews, as v. 5.11,16. many, if not the main of them, and too many of the chief among them, had herein been faulty, see v. 1,2. ch. 30.1. and some, therefore, read this, as in the vocative, Return, according as you have deeply revolted, O ye children of Israel: which term, he gives them, not to grace them, but to mind them, what they boasted to be, and to tax, and shame them, for not answering the honor and worth of that title, but disgracing the stock they came of, by degenerating from him, whose name they bare. So Chap. 7.13. & 48.1.

{have deeply revolted} Heb. have deepened revolt; and there is the like phrase, ch. 7.11. as also, not unlike, used in the same argument, Hos. 5.2. & 9.9. This they had done, as by other enormities, so by their seeking to Egypt, and relying on an arm of flesh, v. 1,2. which is a revolting from God, 2 Chr. 16.7. Jer. 17.5. In the word of depth, some think there is an allusion to the depth of their plots and projects; and digging deep, as imagining to conceal them, even from God, ch. 29.15. It may well have some glance that way; but withal, it is not unlikely, that the prophet had a purpose to mind them, both of the grievousness of their defection and delinquency, and of the greatness, also, of the danger, that thereby they had plunged themselves into; as being sunk so deep in revolt, that unless they did rise, and get up again the sooner, by speedy and hearty repentance, returning unto God, from whom they had revolted, they were like suddenly to perish, without hope of recovery. See Pro. 9.18. & 22.14. & 23.27. of the change of the person, they have revolted, for ye have revolted, See ch. 29.15. & 30.19. v. 7.

V. 7. {For in that day, every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you, for a sin} Many interpreters understand this of the serious, and sincere repentance, and return of idolatrous persons unto God, testified by the breaking and abandoning of their idols, as chap. 27.9. & 30.22. Some, upon the Assyrian invasion, and before his overthrow, and of them, some conceive a reason to be here rendered, of what was formerly said, they shall return, v. 6. Others of them, reading the words, when in that day; or For in that day. Wherein men shall do thus, then will God stay his hand from proceeding further in judgment against his people, and turn it against the Assyrian, v. 8. chap. 10.12. and so it should come in, as an argument, to induce to repentance, in hope of such an issue. Others after his overthrow, being by that strange work of God, convinced; as of his power and providence; so of their own former sin and folly, and returning now from their idols, to their only true and living God, ch. 10.20. & 17.7. But others, rather, whom I herein concur with, expound it, as foretelling, what would befall all those, that persisted in their idol-worship, and resting on any other helps, save God, and his alone; that then they would cast away their idols, when by woeful experience, they should find, to their cost and smart, that neither their idols, nor their human helps, were able to stand them in any stead. So understood, it is the same, with what he had before, ch. 2.20. produced here, as there also, to persuade to return speedily to God, and to give over resting on such sorry shores, as are not able to support them, ch. 1.31. & 2.20,22.

{every man} Heb. a man; but so, chap. 9.20. here, the rather, because the verb is plural: whereas, chap. 2.20. it is singular: but there is another word for man, and that, also, there collective.

{shall cast away} So ch. 2.20. but the same thing, here intimated, by a word, that signifies properly, to despise, or set light by: so it is rendered, ch. 33.8. Amos 5.21. and because things of no account, are usually refused, rejected, thrown away and the like; hence it comes, that it is rendered sometime, refuse, chap. 8.6. sometime, reject, 1 Sam. 15.23. sometime, cast off: as ch. 5.24. so here, & so spernere in Latin, a se spernit procul.

{his idols} See chap. 2.20.

{which your own hands made for you} See ch. 2.8. and of the change of the person, v. 6.

{for a sin} Or, for sin. To commit that most heinous sin of idolatry. For so it is, chap. 2.20. to worship, instead of the true God. So of the golden calf, Moses, I took your sin, that is, the idol, wherein you had so grievously transgressed, Deut. 9.21. Or, as a learned writer of ours, and the rather, because there is no preposition in the text, of sin, with reference to the word hands; which your hands of sin; that is, your most sinful hands, had made for you. Of which manner of syntax, that author produces divers examples, Exod. 26.21. Levit. 6.10. 2 Sam. 22.32. Psalm. 35.19. & 71.9. Lam. 4.17. Ezek. 16.27.

V. 8. {Then shall the Assyrian fall with the sword, not of a mighty man, and the sword, not of a mean man, shall devour him} As God will deliver Jerusalem, so will he destroy the Assyrians, by the ministry of an angel, that intend, and attempt to destroy that city, having overrun the whole country, round about it, already; and cause their king, for fear, to retire to his own country, with such scattered ones as are left him, ch. 36.1,2. & 37.36,37.

{the Assyrian} Heb. Ashur, as ch. 10.5. the name, both of the country and people; here put for the king of Assyria, who is said to fall, and yet to flee; to fall in his forces; to flee in his own person. See ch. 30.31,32. & 37.36,37.

{fall} Be slain; as 1 Kings 22.20. Psalm 63.10. Luke 21.24.

{with the sword} Or, by the sword; as Ps. 63.10. not of a mighty man, or a mean man. (See of the terms, chap. 29.) Not of any man, one or other; (which of Sennacherib himself cannot be said, who was slain by his own sons, chap. 37.38.) but by an angel, to whom a sword is here given; as 1 Chr. 21.16,30. Not that he used any such material weapon, but to express his commission, and power to do execution; as the magistrate is said to bear the sword, Rom. 13.4. And God's power put in practice, by taking vengeance on his enemies, is called his sword, Chapter 34.4,5. and a mouth to devour with, is given to this sword, as to the material one, Deut. 32.42. ch. 1.20. Jer. 21.7.

{but he shall flee from the sword} Or for fear of the sword. Heb. from before, or from the face of the sword as chap. 21.15. Jer. 35.11. Seeing his forces defeated and destroyed, he shall, for fear of the like, likely to befall him, if he stay by it, betake himself to flight or, as some render it, supplying the note of similitude, which they suppose to be wanting, both here, and ver. 9. he shall flee, as from the sword: as if men with swords drawn, were pursuing him. There is a redundancy in the Hebrew: that has some emphasis in it, which our English cannot well express: He shall flee himself, or for himself. Which though in some other like forms, it may seem to have no such weight; as Exod. 18.27. Yet here seems to be, as if it had been said, He shall flee for his life; as of Elias it is said, 1 Kings 19.3.

{but} Heb. and; as ch. 29.13.

{and his young men shall be discomfited} Those of his forces that remain, and escape that hideous storm, wherein so many were slaughtered. For of those, that fell in it, before.

{his young men} His choice young men; properly; as Chap. 40.38.

{shall be discomfited} The Hebrew word, here used, is ambiguous. It may signify, they shall be unto tribute: or they shall become tributary. And so some here, according therein with the old Latin, expound it; because so it is most commonly used, Gen. 49.15. Deut. 20.11. Josh. 16.10. & 17.13. Lam. 1.1. And this exposition to make good, some say, that some of them pursued, and seized on, were made captives. Others, supposing that to be too much forced; and for that the Assyrians were never tributary, in those times, to the Jews, they deny this to be spoken of Sennacherib and the Assyrians, in Ezekiahs reign, and would turn it, wholly, to the kingdom of Christ. But the prophecy is too clear to be so shifted off. And as for those, that would have it understood of the Assyrians becoming tributary, sometime after, first, to the Chaldeans, and then to the Medes and Persians, they stray too far from the story, here intended. Others, therefore, render it. They shall be unto melting; for that is the proper notion, and common use of the root, and the signification of another word springing from it, Ps. 58.8. So the meaning is, either their multitude shall melt away; as 1 Sam. 14.16. or their hearts shall melt within them; as Josh. 2.11. & 5.1. & 7.5. and they shall faint for fear; as chap. 10.18.

V. 9. {And he shall pass over to his strong hold, for fear} The word, here used, signifies, properly a rock, c. 32.2. and in the next places any strong hold, or fort: because such were usually built upon rocks, and from their such situation, receive much strength. See on chap. 16.1. And for that to such places, in time of trouble and danger, men are wont to retire, and therein much to confide: (Prov. 18.10,11.) Hence by a metaphor, that is called a man's rock; wherein his strength consists, and whereunto he trusts, Psalm. 18.2. & 31.3. and 42.9. Some therefore, here, render the words, his rock, that is, his strength, says one; his forces which he confided in, says another, shall pass away, that is, shall fail, for fear shall perish; as Job 34.20. & 36.12. But others, taking the words in a sense nearer to the native use of it, read the text, some, His rock for fear he shall pass by, understanding by rock, a stronghold, situate in the frontiers of his country; or as some, his strong holds, collectively, and indefinitely; which for fear he should not dare to stay in, but pass by, to arrive at some surer place of retreat, as to Niniveh. Of which others understand the words, and read them, as our English has them, To his strong hold, for fear he shall pass over: that is, to Niniveh, his chief city, and of greatest strength; never thinking himself in safety, until he got thither, ch. 37.37. Thus the wicked fleeth, where none pursueth, Prov. 28.1.

{and his Princes shall be afraid of the Ensign} Some read the words, his Princes shall be afraid of flight: That is, as some with the old Latin, Shall flee with fear; or, as others, shall be terrified with the flight of their king. And it is true, that the word here used, has in sound, some affinity with that of flight; whence some ambiguity, ch. 59.19. but never so signifies, voweled, as here. Our version, therefore, is by most sound interpreters, and by the Jewish, generally, here maintained and approved. Howbeit, by being afraid of the ensign, some understand here, that they should be so affrighted, that if they espied but an ensign on some watchtower, by the way, (as ch. 30.17.) though within their own country, they should be afraid, as if some troops of soldiers were pursuing them: or, that they should be afraid, as men are wont to be, when they do indeed see an ensign, with some hostile forces making towards them. Supposing the note of similitude to be here wanting, as before, ver. 8. Others, that they should be stricken with fear, at the sight of those wondrous signs, and miraculous works, that God had wrought for his people. Or rather, (for I find not this word anywhere so used) of the ensign, or standard, that God, by his angel, had lifted up, in the slaughter of their fellows: for this is spoken of such of them, as had escaped, and survived the bitter brunt of that battle, in which the angel came down, as with God's standard, against them. See Exod. 17.15,16. & ch. 59.19.

{saith the Lord, whose fire is in Zion, and his furnace in Jerusalem} Whose residence is at Jerusalem; where his house is, and fire continually kept burning on his altar, in it, Levit. 6.13. which he also therefore will protect, ch. 37.35. or, who there has his furnace and his fire, to burn up his enemies, and the enemies of it, Lev. 10.2. Num. 16.25. Psal. 21.9. Zach. 2.5.

{fire} Or, hearth; as some render it, Ezek. 5.2. Or, flame; as others, ch. 50.11.

{furnace} Or, oven; as it is rendered, Lev. 2.4. Hos. 7.6,7. or chimney, as some render it Lam. 5.10. and so may not unfitly be here expressed, if the allusion be to housekeeping.

CHAPTER 32

V. 1. {Behold a King shall reign in righteousness, and Princes shall rule in judgment} Whether this chapter be a new sermon, or prophecy, distinct from the next before, or belong to it, and have dependence upon it, as well it may, yet is not so clear. That the former part of it, contains a description of the righteous and religious government of God's people, under Ezekiah, most concur. In the latter part of it, is a denunciation of judgments to be inflicted on God's people, for some space of time, v. 9,14. with a promise of a removal thereof, after that time expired, and restitution of them to their wonted estate, ver. 14.19. Some suppose, the prophecy to have been delivered in Ahaz his days; foretelling the happy entrance of Ezekiah, his pious son, after the decease of his ungodly father. Others, in the time of Ezekiahs reign, foretelling what manner of government should be in the state, now better purged, and settled than ever before, after the overthrow given to Sennacherib, and the deliverance of them from that distress, that his invasion had put them to, with reparation of the damage, that had thereby accrued unto them. See v. 10.

{a King} That is, Christ, say some, the King of his church, Psalm 2.6. Or, Ezekiah; as the Jews generally, and most of ours so Chap. 33.17. Yet a type of Christ, as before him, David, Ezek. 34.24.

{in righteousness} As Hos. 10.12. or according to justice: that is, justly, righteously; as the like, Lev. 19.15. Ps. 9.8. see Joel 2.23. where the same is: yet some render it, to justice: that is, to do justice: and after to judgment, or to right: that is, to execute judgment, or to do right: but the former seems the plainer.

{Princes shall rule} There is a particle in the text, which the Jewish critics deem redundant here; as it is, questionless, in some places elsewhere, 2 Sam. 3.30. 1 Chr. 3.2. & 26.17. Psalm 9.17. & 12.6. Yet some interpreters thus express it, as for Princes, they shall rule, as Eccl. 9.4. chap. 59.11. See verse 2.

{Princes} Those under Ezekiah, the inferior magistracy being now purged, and well ordered; and such as Shebna was, ch. 22.15. being either removed, or reformed. See ch. 1.26.

{in judgment} Or, according to judgment, or right. See ch. 1.27. not unjustly, by oppression, extortion, bribery, and iniquity, as formerly, ch. 1.23. & 60.18.

V. 2. {And a man shall be, &c.} The great benefit that shall hereby redound to the people, to wit, the righting and relieving of all those that have been wronged or oppressed, set forth by divers elegant and pregnant similitudes.

{a man} This some restrain to Christ: Others, to Ezekiah, the king before mentioned, v. 1. and the like is said of Solomon, Psalm 72.2,4,12–14. a type, also, of Christ: and they read the words, And that man, as conceiving a defect of the article, according to the like, Acts 17.31. 1 Tim. 2.5. But that seems, both a groundless, and a needless supply in this place. The word man, being here put indefinitely, or distributively: as Chap. 13.14. & 31.7. and has reference to the Princes before spoken of, as the Jewish writers well observe: and so the particle in the former verse, if the course of the context be well weighed, is not wholly without weight, the text being thus rendered, as for Princes (to wit, governing under the king, 1 Pet. 2.13,14.) they shall rule according to right; and (not the king alone himself, but) each one of them (also under him) shall be, such as is here described; a man, for each one, or any one, is most frequent in Scripture, ch. 2.20. & 3.5,6. & 9.20. & 19.2.

{as an hiding place from the wind} Heb. of the wind: that is, such a place of covert, as may protect man, or beast, from, or against the violence and injury of wind and weather. See the next branch: the word is nowhere else found, save here, in the singular form, and in the plural, 1 Sam. 23.23. where it is rendered, lurking places.

{and a covert from the tempest} Heb. a covert of a tempest: a defect of the preposition, either from, as Chap. 18.7. & 52.2. or against, as Psalm 53.5. Chap. 25.4. tempest of wind, or water, extraordinary, either in showers, or deluges, ch. 4.6. & 25.4. See Ps. 32.7. & 119.114. ch. 28.17.

{as rivers of water in a dry place} Or, as streams. (Heb. divisions, as ch. 30.25.) of water in a place of drought. Heb. in drought, or dryness: a defect of the noun regent, as chap. 25.5. Ps. 63.1. as streams of water in such a place, which not only moisten the parched ground, & make the place more pleasant and fertile, ch. 44.3,4. but are a mean, also, of much refreshing to the thirsty passenger, ch. 41.17–19. & 43.19,20. See Joh. 4.10.14. & 7.37–39.

{as the shadow of a great rock in a weary land} Shadow, for relief, succor, or shelter, Chap. 4.6. & 25.4. because, against the scorching heat of the sun, the shade affords much refreshing, whether from trees, and plants, where such are, 1 Kings 13.14. Jon. 4.6. or where they want, from some high hill, or rock, overlooking the plain.

{a great rock} Heb. heavy, as ch. 36.2.

{in a weary land} As Ps. 143.6. Prov. 25.25. where it is rendered, thirsty: see ch. 20.18. & 29.8. where men are weary of traveling through heat and drought, John 4.6. Mat. 11.28.

V. 3. {And the eyes of them that see, shall not be dim} Or, closed, as chap. 29.10. he hath closed their eyes. Which some understand, of spiritual light restored by the pure, and clear preaching of the gospel, in the kingdom of Christ, chap. 29.18. and 35.5. Acts 26.18. 2 Cor. 4.6. Eph. 1.18. opposed to the judgment threatened, Chap. 6.9. & 29.10. and that complaint of the condition of his people, chap. 42.19,20. or, as some rather render it, shall not look another way; as, look away from me, Job 7.19. chap. 22.4. and look away from him, Job 14.6. they shall not look another way, when holy things are tendered to them, and wholesome admonitions, are pressed upon them, as their manner formerly had been; and as those are wont to do, who have that presented to their view, which they list not to look upon. See Psalm 18.22. & 119.37,117. or, they shall not now look aside after their idols, and other frivolous stays, which they then relied and rested on, refusing to look after their only true stay, Chapter 31.1. but they shall now look unto God, and rely upon him, Chapter 10.20. & 17.7,8. and this latter reading, seems to suit, very fitly, with what follows in the next branch. But whether way we take it, it is not to be doubted, but that in Ezekiah's days, it was fulfilled in those, who by the judgments of God, then inflicted on the land, and sanctified to them, were refined and reformed, Chap. 48.10. See chap. 30.20. & 35.5. The meaning is, that his people (for those, here, are they, that See, or, as the word is, the Seers: as ch. 42.20. not the Prophets, as ch. 30.10.) who had the light of God's word shining brightly among them, and his judgments conspicuously manifested to them, should not now willfully turn their eyes aside from them, or shut them willfully against either, as those, Chap. 26. ver. 11.

{and the ears of them that hear, shall hearken} Heb. attend: as ch. 21.7. & 28.13. & 48.18: they that before refused to hear any word of God, or message from God, or to hearken to any advice given them by his prophets, from him, ch. 28.9–12. shall then attentively hearken to what is, from God, spoken to them, and readily yield obedience thereunto, ch. 29.18. See ch. 30.21. & 35.5. They seem to carry it too far, and to narrow it no less that restrain it to the people's attentive hearing of Christ, Mat. 7.28. Luke 4.22.

{those that hear} As before, God's people, that had God's word among them, and continually sounding in their ears, ch. 42.20.

V. 4. {The heart also of the rash shall understand knowledge} Heb. hasty: so also, ch. 35.4. such as were heady and inconsiderate, as fond and foolish persons usually are, shall then be better advised, and by attending to the word of God, come to understand aright the will of God. See Prov. 1.2–7. & 2.2–5. Heb. understand to know, or unto knowledge: When men so hear, that they understand what is spoken; and by understanding, attain to sound knowledge, Neh. 8.3,8,12. not like those, ch. 6.9. Mat. 13.19. 2 Tim. 3.7.

{and the tongue of the stammerers shall be ready to speak plainly} Men, by their religious speech, and communication, at which they did but stammer, when they assayed aught before, shall now manifest the inward alteration and change of their hearts, Mat. 12.34,35. or their language, that was before rude, harsh, savage, barbarous, unsavory, unpleasant, shall now be pure, pious, like the language of God's people, seasoned with grace, and pleasing in God's ear, Prov. 15.26. ch. 19.18. Zeph. 3.9. Eph. 4.29. Col. 4.6. See ch. 3.5,6.

{stammerers} See chap. 28.11. for this word, nowhere else found: and that there used, differing but in a letter, have near affinity in notion, also, the one with the other: and there is in the word, here, an allusion, either unto those, that out of a natural defect, cannot speak without stammering; or to those, that speaking in some barbarous language, seem so to do, unto those that understand them not, 1 Cor. 14.11.

{be ready} Heb. hasten; make haste: as ch. 51.14. a good haste, or speed, far differing from the hastiness, or headiness, of inconsiderate persons, taxed in the branch before going; and implying an inward readiness of heart to vent itself, in such sanctified communication, as is here imported.

{to speak plainly} Heb. to speak neat, elegant, or clear words, or things: a metaphor taken from the clearness of the air, in dry and fair weather, ch. 18.4. and a defect of the subject, as Gen. 42.30. hard, Psalm. 12.4. great, Prov. 5.16. right, for hard, great, right, words or things.

V. 5. {The vile person shall be no more called liberal, nor the churl said to be bountiful} The prophet, in these words, further describes the happy and well-settled condition of the Jewish state in those times. Some understand the words, as if the meaning were, that men having, in those days, the spirit of discerning, should be able to distinguish between good and evil; yea, between good and bad men, Rom. 2.18. Phil. 1.10. 1 Cor. 12.10. 1 John 4.1. Acts 8.23. Others, of the sincerity and ingenuity of the times, that neither the false prophets should soothe men up, any more in their sins; nor others, for fear or favor, flatter those that were in power and authority, the richer sort, and the great ones, Psalm 49.18. chap. 5.20. Ezek. 13.22. But the most, and best, that in the state reformed, and established, by Ezekiah, after his delivery from the Assyrian invasion, and the recovery of his health, from that deadly disease that soon after surprised him, chap. 38.5,6. having assurance given him from God, both of the continuance of his life, and of his reign in peace; base minded, and evil affected persons should not be now raised, and advanced unto places of honor and dignity, as in his father Ahaz his time, too many had been; whereof, also, some had continued their places, in the former part of his reign, the state being, as yet, unsettled; nor he able, by reason of wars with his neighboring adversaries, to do as otherwise he would: see Psalm 12.8. Prov. 28.22,28. & 29.2.

{vile person} The word is, in Scripture, commonly used for a fool: as Deut. 32.6. where wise, and it, are opposed: as also, in that speech of Abigail, excusing her husband's uncivil and churlish behavior towards David's messengers; Nabal is his name, and folly is with him, 1 Sam. 25.25. his name shows what he is, and so some render it here. Howbeit, in the native signification of it, it may seem to import, as our English well renders it, a vile person, a man of no worth: like a withered flower, or leaf, or branch, or plant, of no reckoning or esteem, ch. 18.1,4. & 64.6. See ch. 14.19. & 27.11. and both foolish and wicked ones (of whom, also, it is in the Proverbs of Solomon, especially used, and they may well go for the same) are persons of no worth, Prov. 10.20. But in this place, being opposed to a word, that has a notion of liberality in it, it seems rather to import tenacity and niggardliness; and our ancienter versions therefore render it, one of them, a niggard; another, a foolish niggard: and it may well be, that the prophet had a glance at the story of Nabal, 1 Sam. 25. and that the very name of Nabal, was among them, in those days, as with us, to this day, used as a byword, or a nickname, for a niggard: and that the prophet, the rather, made choice of it here; because this, and the other its opposite here, sound somewhat alike, as they lie together in the text; as if he had said, alluding to the names of men, in use formerly; Nabal shall not be Nadab, or Nadib: for such allusions to names are found in Scripture: as Ps. 144.4. Adam is like Abel; and all Adam is all Abel, Psa. 39.5,11.

{shall no more be called} That is, shall no more be, to be called; for to be: as chap. 61.3. & 62.11. Mat. 5.9. Luk. 1.32,33. such shall no more get up, and creep into such places, as those titles belong to. Heb. it shall not be called to him liberal; or liberal shall not be called to him; for he shall not be called. See the like, Prov. 16.21. chap. 1.26.

{liberal} The word indeed imports freeness, liberality, ingenuity; as appears by Exod. 25.1. & 35.5. Psalm 68.9. & 110.3. and is used commonly in Scripture, for a Prince or a Lord, Mal. 1.8. Prov. 17.7. & 25.7. Psalm. 118.9. & 146.3. because such persons should so be, Prov. 19.6. as the word, Lord, with us, also in its first original, is said to import: and the term among the Greeks, commonly given to great potentates, implies as much, Luk. 22.15. And so, I suppose, the intent of the prophet here is, that no Nabal shall be a Nadib; that is, no niggard, or base-minded fellow, a noble man, or a Prince. Our ancienter translations render it, gentle; A Niggard shall not be called gentle. Had they said, No niggard shall be called, or shall be a gentleman, they had come well near home to the mark.

{nor the churl said to be bountiful} Heb. and to the churl it shall not be said bountiful: such a word, or term, shall not be given him: it shall not be his title, or his style. So chap. 19.18. & 61.6. & 62.4. See also Job 34.18.

{churl} The word here used, and not elsewhere found, seems to be much, if not altogether the same, in sense with the former: the original of it, is uncertain; one of the Jewish critics says, it comes of a word, that signifies, to contain, as a measure does, and consequently to measure, ch. 40.12. 1 Kings 7.26. and would have it import one that does all things, as by weight and measure, taking and keeping account of every trifle, and not parting with a grain, or a crumb, above weight or measure, such an one, as with the Greeks is termed, μικρολόγος & Κυμινοπρίστης, one, as we say, that will cleave a hair. Another of them, though not unwilling to derive it from the same root, but in another notion, as it signifies, to contain, that is, keep in, Jer. 2.13. & 6.11. Yet, rather, fetches it from another of no unlike notion, that signifies, to restrain, and shut up in prison, which is thence, also, so termed, ch. 42.7. Jer. 32.7. & 37.4. and so it should have, in it, a notion of tenacity; and denote one that hoards up his treasure, and keeps it with him, as imprisoned. A third says, it signifies one that has those words rife in his mouth, mine own to myself: alluding therein, to a saying they have among them, from Esau's words, to his brother Jacob, Gen. 33.9. of four sorts of men: the first, of those that say, Mine thine, and thine mine: and that is, the way of the world or the way of tradesmen: the second, that say, Mine mine, and thine thine: and that is the middle sort, Esau's way. The third, that say, Mine thine, and thine thine own: and that is the Chasids (they might have said the Nadibs) the bountiful man's way. The fourth, that say, Thine mine, and mine mine own: and that is the wicked man's way. Now either he meant it of the second, and then the cilay should not be so bad, as the Naval, as his fellow Rabbi holds: or of the fourth, and then the one may well be as bad as the other, as, in likelihood, there is little difference between them the prophet's manner, being very frequently to deliver the same thing in divers terms. See chap. 57.1.

{bountiful} Or, magnificent, as some; who with the Jewish critics, supposing this to go a step beyond the former, render that munificent, this magnificent. It is nowhere else found, save Job 34.19. where some would have it rendered wealthy, because they find needy there opposed to it, and the abstract form of it, Job 36.19. wealth. But they should consider, that it is there coupled with Princes, and the needy opposed to either. And I suppose it, therefore, to be as well as the former, a title of honor; and concur with those, who in their versions, exhibit the noble, in the one place, and by nobility, in the other. The words of the prophet, I conceive should be rendered, to express his mind aright: nor shall any churl have the title of a Lord, or the like; the Hebraism, being adjoined in the margin; and to a churl it shall not be said, Lord; for so it is pointed in the text: he shall not be saluted by, or graced with any such title of honor. For how the word should come to signify bountiful; or, as some would have it, but in the better part, prodigal: to have it a degree above liberal, I see not: nor do I well understand, what should move some translators of great note, to render it noble, in Job; and liberal here.

V. 6. {For the vile person will speak villainy} In this verse, and the next, I conceive a reason rendered, why such should not, nor indeed ought to be, admitted into place of office, or honor; to wit; because persons so affected, would but grossly abuse their places, and the power that should be conferred on them, by virtue of their places, to their own disgrace, and the wrong of others. Yet some read the word, as a continuation of the former sentence, But he shall be called (supplied from the foregoing verse, as Job 14.5. & 24.19.) vile, or fool, that speaketh villainy, or folly, Chap. 9.17. men shall be accounted such as their words and dealings declare them to be, Mat. 12.33,37. Joh. 8.39,44. 1 Joh. 3.7,10. But the former better agrees with the genuine sense of the foregoing sentence; and the text yields it of itself.

{will speak villainy} His communication will be correspondent to his inward base disposition. See Chap. 9.17. but here more specially applied to the words and speech of persons, in place of authority, and in exercise of their power, Prov. 30.15. Hos. 4.18. Mic. 7.3. whom such manner of speech worst beseems, Prov. 16.10. & 17.7.

{and his heart will work iniquity} That is, will devise and contrive it; for that is properly the work of the heart, Psa. 64.6. So Mic. 2.1. the work is ascribed to the heart, because there it is forged, and from thence it proceeds, Mat. 15.9. Some read it, and whose heart worketh iniquity, as before.

{iniquity} Which in all men is inexcusable, but in judges, and place of judicature, most abominable, Psalm 58.1,2. & 82.1,2. Prov. 17.15. & 24.23,24. & 28.21.

{to practice hypocrisy} Or, in practicing (as Chap. 3.8. & 10.2.) profaneness, or abominable wickedness, as the word commonly, yea, universally signifies. (See Chap. 9.17. & 33.14.) and as the next branch intimates.

{and to utter error against the Lord} Or, and in uttering error, as some, of, or concerning the Lord: which they expound of delivering and teaching false doctrine: and the particle here is sometime so used, as Job 42.7. but the prophet speaks not here of ministers, but of magistrates, and their giving unjust sentence, and passing erroneous dooms against the word and charge of God. See Chap. 28.7. the particle is used for against, as here, so Chap. 23.11. Thus, rather, I take it; than as some of the Rabbis, of impious speeches, concerning God and his providence; such as, Psalm 14.1. & 53.1. & 10.11,13. & 94.7. for these are usually in their hearts, not in their tongues, in their minds, not in their mouths.

{to make empty the soul of the hungry; and he will cause the drink of the thirsty to fail} Or, in making empty the soul of the hungry, and in making the drink of the thirsty to fail, as before, or, and in that he maketh, &c. by unjust courses bereaving them of those means that should maintain them, and so causing them to starve, Chap. 3.14,15.

{make empty} A metaphor from emptying of vessels: as if they plucked their bread out of their bodies, and their meat out of their bowels, as Job 20.15,20,21. Jer. 51.44. or kept them from being satisfied, by withdrawing that from them, wherewith they should have been filled: as a river, or pool, is emptied, by deriving or diverting the streams that should feed it, Chap. 19.5,6.

{make empty the hungry} For by emptying to make hungry, or to starve. See the like, Chap. 24.10.

{hungry soul} That is, person, Psalm 107.9. but this phrase makes the speech here more emphatical.

{the drink of the thirsty} Not which he has, but which he needs, and would have, which he wants and desires.

{he causeth to fail} By withdrawing from him; which should procure it him when he thirsts: or, by such means, bringing him; as to hunger, so to thirst, and to perish by either; Chap. 5.13. Amos 8.13. See the contrary; Chap. 33.16.

V. 7. {The instruments also of the churl are evil} Heb. And the churl, or, The churl also, (as Chap. 29.19.) his instruments are evil. Where by instruments, some of the Jewish commenters understand, weights and measures: as if the meaning were, that such would use light weights, and scant measures, Amos 8.5. (though there the shekel is heavy, because, by it, they took their money) Mic. 6.10,11. supposing that thence also, such had that name; and the meaning to be, that such an one would forbear no evil course to enrich himself. But the prophet speaks not here of merchants, or tradesmen, but of princes, and men in place of authority and judicature. Others, therefore, rather by instruments, conceive to be meant, such under-officers, or adherents, as corrupt judges and great ones, do, ordinarily make use of by them, as instruments to negotiate with those, that have causes before them, or suits to them, or to help to bring about, and put in execution their wicked and unjust designs, Prov. 13.12. & 19.12. Amos 4.1. Zeph. 1.9. Or, as some of the Jewish doctors, such sleights and artifices, as persons so affected, are wont to use, for the perverting of judgment, and either bringing about, or smothering, and setting some fair and colorable pretense, upon their unjust and wrongful courses Mic. 2.1,3. & 7.3. Yet some would have it, he shall be called, or accounted, a churl, or, a niggard, whose instruments, that is, courses, are evil. See before, on v. 5,6. There is an elegancy of speech in the original, which our English cannot express: as if it were said, The toolman's tools are evil, or the like. The churl his instruments; as a Ruler his servants, Prov. 29.12. See ver. 1.

{he deviseth wicked devices} Heb. he consulteth, that is, contriveth; as Chap. 23.8. He will always be contriving some mischief or other; Psalm 36.4. The latter word, in its original, signifies a thought, or design, in general; but is for the most part, used for some wicked thought, design, or device and that not projected, or plotted only, but practiced; any vile, and abominable, either project, or practice, Levit. 18.17. & 19.29. & 20.14. And there was small reason for the Jewish critic, hence to collect, that the Cilay, here mentioned, is not so bad as the Nabal; because the one is said to devise, and contrive, whereas the other is said to do, and to utter: v. 6.

{to destroy the poor} Or, the afflicted; as the word properly signifies; but used for poor; because such more exposed to affliction and oppression, than others, Ps. 102. title, ch. 3.14.

{with lying words} Heb. words of falsehood; as Jer. 23.32. or matters of falsehood: as words of iniquity, for matters of iniquity, Ps. 65.3. and a word, or matter of falsehood, for a false matter, Exod. 23.7. By false suggestions, or wrongful dooms, to overthrow them in judgment, whom they ought to right and relieve, ch. 3.12–15.

{even when the needy speaketh right} Heb. judgment; as v. 1. Or, and by speaking against the needy in judgment. A defect of the particle, against; as ver. 2. of in as Ps. 9.16. Or as some, supplying the verb from the former member, and to destroy, or spoil judgment, when the poor speaketh, not regarding what he says; so some, not improbably.

V. 8. {But the liberal deviseth liberal things; and by liberal things shall he stand} So the most render it, and it is opposed to what was said, v. 6. of the niggard. Some read the words, but he shall be called liberal, or munificent, that takes liberal, or munificent courses and persisteth in the same. I conceive rather, that they ought thus to be read: But the Prince shall take ingenuous courses, and by ingenuous courses shall he be established, Prov. 12.7. or and for such courses shall he stand; as Dan. 11.31. The Prince, or the Lord, or the honorable man in those times (in disposition of heart & mind, answering his name) shall carry himself ingenuously, & honorably, forbearing, and abhorring such base and dishonorable courses, as the persons, before described, usually take & follow; and he shall not only take ingenuous and honorable courses, himself, but uphold and maintain others, also, in the like.

V. 9. {Rise up ye women, that are at ease; hear my voice; ye careless daughters, give ear unto my speech} The prophet in these words, makes entrance into his ensuing discourse, in the latter part of this chapter, concerning those troubles that were to come, before the establishment of the state, in manner before described; with an earnest exhortation unto those, whom it specially concerned: wherein, or by he excites them, rousing up themselves from, and shaking off that security, that at present possessed them, to attend diligently thereunto. See the like, in the like case, ch. 28.23.

{rise up} Either awaking out of your sleep of security: as Eph. 5.14. Or, rising from your beds, on which you lie at ease, reposing yourselves: as 2 Sam. 11.2. or, without special respect to any such present posture or disposal, setting other matters aside, listen seriously to what I say: as Numb. 23.18. for of rising to give reverence to God's word, as Judg. 3.20. seems not so well to fit here.

{ye women} and daughters. These two terms, some understand here properly of the weaker sex; as Chap. 3.16,17. The prophet directing his speech to them more specially, because they lived most at ease, and seemed, at present, most secure, as wanting that foresight, that the other sex employed in state-affairs, oft times has; as also, for that being as deeply faulty in some things, as the men, they were to suffer alike with them, in the troubles of the times, and were less able to endure hardship, Deut. 28.30,32.41. 2 Chr. 36.17. Ch. 3.16,17. Others think, that the men of that state, are so styled, here, for their effeminate carriage, and womanlike disposition. See Chap. 3.12. & 19.16. Others, lastly, suppose that thereby is meant, the towns and cities of Judah, (for this prophecy seems not to deal with Samaria; though some carry it over thither) which are commonly, in Scripture, compared to women, and were as daughters to Jerusalem, the mother-city, and at present, enjoyed much tranquility and peace, together with her, who neither also is here excluded. See the common phrase, Josh. 15.32,36,41,43. Lam. 3.51. And I take them both for the same: for I suppose that too nice, which some here have, who by women would have understood the greater cities, by daughters, the less. Howbeit, I suppose it, as was in the first place, propounded, to be directed to the women, the court-ladies especially; and by them to the men. See Ch. 3.16.

{careless} Heb. confident. Alluding to their vain confidence, for which they are so frequently taxed, Chap. 30.12. and 31.1.

V. 10. {Many days and years shall ye be troubled, ye careless women} So some read it, expounding it of the Babylonian captivity, which was to last for many years, Jer. 25.11. The words are in the Hebrew, Days above a year; as Job 23.2. or, Days upon, or unto a year; as chap. 29.1. or, (so some of the Jewish critics would have it) Days with, or beside a year; as Chap. 7.2. that is, as some, two years: a year upon a year; days, for a year: as Exod. 13.10. Numb. 9.22. but days, and a year, are here put as distinct things, which in those places is not. Some therefore would have it read, A year of days above a year, as 1 Sam. 27.7. which yet would amount to no more than the former; as 2 Samuel 13.23. & 14.28. Others, days over and above a year; that is, some space of time more than a year: a few days, say some; as Gen. 24.55. more than a few, say others: but within two years; as 2 Chr. 22.15,19. But the main doubt here is, whether the term of time, here described, concern the entrance into the calamities, here foretold, or the continuance thereof with them. Some suppose the former, and hence gather, that this prophecy was delivered about the twelfth year of Ezekiahs reign, some two year before the Assyrian invasion, when all seemed quiet, and well grounded for future firm peace, the neighboring adversaries subdued, and both church and state settled, 2 Kings 18.7,8. 2 Chr. 32.1. Others suppose, rather, the meaning to be, that this calamity, caused by the Assyrian incursion, under Sennacherib, should continue for more than a year, very near two; but should within that compass, be circumscribed. And indeed that so it was, may appear by computation of the times: for in the fourteenth year of Ezekiah, Sennacherib invaded the land of Judah, 2 Kings 18.13. and not long after his departure, Ezekiah being at death's door, had with promise of recovery, and of security against the Assyrian, or any other adversary, a lease-parol of his life, made him from God, for fifteen years, then to ensue: and sealed solemnly both, with a strange and unheard of miracle, chap. 38.1,5,6,8. Now Ezekiah reigning but twenty and nine year in all, 2 Kings 18.2. there cannot well be two entire years, between the thirteen years before the access of Sennacherib, and the other fifteen after his departure. And I concur therefore with those, who conceive, in these words, to be contained, a just limitation of that calamitous time, that lasted during the abode of the enemy in their land. See the like ambiguity, Chap. 16.14.

{for the vintage shall fail; the gathering shall not come} The enemy entering your land, shall make havoc of all, and so overspread the whole country, Chap. 7.19. & 8.8. that you shall have, neither opportunity, nor ability to get aught in, of the fruits of the earth; as no doubt, while the Assyrian forces continued among them, little vintage or fruit-gathering could be had with them. See Ch. 1.7.

{the vintage shall fail} The vineyards shall, either be spoiled by the enemies, ere the time of cutting the grapes, or then seized upon by them.

{the gathering} Of other fruits, Mic. 7.1. whence the feast of gathering, when their fruits were all gathered in, Exod. 23.16. and 34.22.

V. 11. {Tremble ye women that are at ease, be troubled ye careless ones: strip ye, and make ye bare, and gird sackcloth upon your loins} Break off your secure, and reckless courses, and betake yourselves to lamentation, and humiliation. See ch. 22.12.

{women that are at ease} See v. 9. But women is not here in the text: yet not unfitly inserted, as supplied from v. 10. before; the adjective is here also feminine.

{strip ye} Of your better raiment, and ordinary apparel, as in time of mourning they were wont to do, Exod. 33.5.

{make ye bare} See ch. 20.2,3.

{gird sackcloth} An emblem of mourning, being the ordinary mourning weed. See Ch. 15.3. and though wanting here, yet well supplied from ch. 22.12. It is made a badge also of a mean condition Chap. 3.24. Howbeit, I concur not with those, that suppose here intimated, a fitting of themselves for servile employments, as being to be taken captive by the enemy, and made drudges. Who also therefore render the words without supply, gird up your loins; as Luk. 12.35. See Chap. 47.2. But the particle, upon, which they observe not, intimates a defect to be supplied, of that wherewith they were to be girt.

V. 12. {They shall mourn for the teats, for the pleasant fields, for the fruitful vine} The cause and ground of the lamentation before prescribed them, the spoil, and loss of their pleasant and fertile lands and grounds; the pleasure they had wont to take in them, and the fruit and benefit that they received from them.

{They shall mourn} Or, Men shall mourn; or Lamentation shall be made. Heb. mourning they shall be, that is, mourning shall be: the participle put indefinitely. The word is used for mourners, at solemn burials, Eccl. 12.5. See further on the next word.

{for the teats} That is, as most, for their fertile fields and vineyards, which as teats, yielding abundance of milk, nourished and fed them: whence their land was said to flow with milk, Ezek. 20.6. as others, for want of milk in their teats to nurse their poor infants with, Lam. 2.11. & 4.3,4. But one of the Jewish doctors, whom I rather here concur with, reads the words, Beating upon their breasts: teats, for breasts: as we use the word breasts, for teats: and so render it, Chap. 28.9. the usual manner being in solemn mournings, and much heaviness, to beat upon their breasts. See Mic. 2.7. Luke 18.13. and the word here rendered mourning, is most commonly in the Latin version, expressed by a term, that properly so signifies. So the text would be rendered, There shall be beating upon the breasts. So rather, than with a learned writer, as an epithet of the word teats or breasts, for the mournful breasts, as, dry breasts, Hos. 9.14. Of the word teat, see on ch. 28.9.

{for the pleasant fields} Heb. fields of desire, or delight. See Ch. 2.16. Jer. 3.14. for them, that is, for the spoil, want & loss of them: as c. 24.11. for wine, see Lam. 4.9. there is a pleasant affinity of sound here, between the words rendered teats & fields: which our English cannot express.

{for the fruitful vine} Vine, collectively, for vines: as ch. 24.7. See the like use of the particle, 2 Sam. 11.26. Zach. 12.10.

V. 13. {Upon the land of my people shall come up thorns and briers, yea, upon all the houses of joy, in the joyous city} At these words the prophet seems, closely, and (as we may so say) abruptly to pass from the relation of that spoil of the country, that for some short time should be very shortly made of it, by the Assyrian invasion; unto the prediction of a far greater and more general devastation, and of far longer continuance, that in future times should further befall their land, in the Chaldean invasion; under Nebuchadnezzar, described in this verse, and the next. So that it is, as if the prophet had said, I told you before of some trouble that would befall you for a year and a day, (as we use to say) or for days, not a few after the year's end: but I am now further to acquaint you with a far greater calamity that hereafter will befall your whole country, and shall last longer, by much, than that. See the like passage from the destruction of Judah's two adversaries, the kings of Israel and Syria, to the invasion of Judah itself, by the king of Assyria, without any express connection, so much as a copulative, as in this place: chap. 7.16,17.

{land} As chap. 1.7.

{my people} As ch. 22.4.

{thorns and briers} As ch. 7.23,24. & 34.13. Hos. 9.6.

{yea} Or, also: as a Jewish critic here expounds it: and so most take it; as also some of ours render it, chap. 15.9. & 16.8. Not your land only, but your pleasant houses, and palaces, as well in the city, as the country, shall undergo the like sad and rueful condition, being both alike wasted, and with the like overgrown. Howbeit, some render it, burning: as it is taken, ch. 3.24. understanding it, of the burning of the houses and palaces of Jerusalem by the Chaldeans, 2 King. 25.9. 2 Chron. 36.19. Neh. 1.3. & 2.3. Some take it for a causal particle, as relating the procuring cause of this mischief, because over all the houses of merriment the city revels, or rejoices, because she is so full of nothing but reveling and excess, ch. 5.11–13. & 22.2,13.

{houses of joy} Or, pleasant, or merry-houses: so termed, either because they took much delight in them; as Sion is said to be the joy of the whole land, Psal. 48.2. Whence some would have temple and palace, both situate on that mount, here to be meant; or, because they were at present full of mirth, and merriment in them, as misdoubting no trouble near. See ch. 13.12. Amos 3.15. Briers and brambles shall grow in the waste places, where such houses had before stood, but were now by the enemy either burned down, or defaced and demolished: as ch. 13.22.

{in the joyous city} Or, the reveling city. For the words seems to import here, as elsewhere, some excess; as ch. 5.15. he that revels it: and, chap. 24.8. the noise of the revelers is at an end. By the city thus termed here, some understand Samaria; and of that land, some of the Jewish commenters understand all this. But that seems not so probable. Others, even of them also, understand Jerusalem; unto whom the same term is given, and her inhabitants taxed for their faultiness herein, chap. 22.2,13. Others take it more generally, in a collective sense, city, for cities: as chapter 25.2. and understand by it, in general, the several cities throughout the whole land of Judah. See the same term also used, Zephan. 2.15.

V. 14. {Because the palaces shall be forsaken, the multitude of the city shall be left} As if he should say, no marvel if those places be with such trash overgrown, when they are wholly abandoned by those people, that did formerly therein abide.

{Palaces} Heb. Palace. The king's house burnt down by the Chaldeans, 2 Kings 25.9. or if taken collectively, for Palaces, such goodly and stately buildings, as were more like princes' palaces, than private men's dwellings, ch. 13.22.

{forsaken} Or, as the Tigurine, and some other, disjected, dissipated, destroyed, as they suppose also the word to be taken, Ezek. 31.12. See ch. 33.23.

{the multitude} Or, noise: such as a multitude makes, ch. 31.4. See ch. 22.2. Lam. 1.1.

{shall be left} See ch. 6.11,12. but there seems here an inversion of the words: the multitude of the city shall be left, for, the city shall be left of its multitude: for that is sure the meaning, not, that a multitude shall be left in the city. See the like, ch. 57.10.

{the forts and towers shall be for dens for ever} As the fairest buildings shall be demolished, so the highest towers and strongest forts shall be dismantled, and lie waste, as well the one, as the other.

{the forts} Or, as some render it here, the cliff. For the word is singular, (which our translators deemed to be taken collectively, as the Jewish commenters also take it,) and is elsewhere rendered a tower, 2 Kings 5.24. and, a strong hold, Mic. 4.8. it seems to have been the proper name of a place within Jerusalem, about Mount Sion, in which many dwelt, and was encompassed with a wall. See 2 Chron. 27.3. & 33.14. Neh. 3.26,27. & 11.21. in all which places, the name Ophel, is in our version retained; and so I conceive it may well be here, and then it must be meant of Jerusalem; though the same term be used of a tower or fort about Samaria, 2 King. 5.24. Howbeit, there want not some learned critics, who suppose the word Ophel, to signify dwelling houses, cut out of the rocky ground, such, as much about Jerusalem was, and so called of a word, that signifies cloudy and dark, not as Jerome says of the tower Ophel, because it reached to the clouds; but because they were obscure and dark. But this I suppose to be a very groundless and improbable conjecture: besides that the word that signifies mist, or darkness, ch. 29.18. is of another root. This Ophel, and ophel a mist, differ as much, as Ab, a father, and Ab, a cloud.

{towers} Heb. tower, or watchtower. See ch. 23.13. & Jer. 6.27. Yet the word there used, coming near to our Beacon, differs in a vowel from that here used, & nowhere else so read; that it may seem to have been, as the former, the name of some other, place thereabout, that which Jerome, from some Jewish doctors, avouches; but on what ground; I know not: for in their commentaries we now commonly have, I find it not.

{for dens} Or, caves: as chap. 2.19. 1 Sam. 13.6. but here dens; because such intended, as wild beasts use to lurk and lodge in; and those that conceive the word ophel to signify such houses, as was before said, suppose that the wild beasts now took up their lodgings in those stony caves, so cut out, which men had before inhabited. But of that before.

{a joy of wild asses} That running at large, Job 39.5. Jer. 2.24. shall there play and disport themselves, where people used to take their pleasure, and make merry together before; for thereto he alludes here. See ver. 13.

{for ever} That is, for a long time: for about seventy years; if the prophecy be of the Babylonian captivity, Jer. 25.11,12. Dan. 9.2. for the word here used, does not always import an everlasting perpetuity, but some long space of time only: See chap. 14.20. & 25.2. And the doctors' critical observation, as well here, as elsewhere, fails, that would have the word here used, where it is full written, as here it is, to signify eternity.

{a pasture of flocks} Places for sheep and goats to graze on. See chap. 17.2.

V. 15. {Until the Spirit be poured upon us from on high} This sermon as others, both before and after, the prophet concludes with gracious promises of the restitution of God's people, being purged, by their foregoing afflictions, and God's ample benediction upon them. See chap. 30.4.

{until the spirit be poured upon us} Until God be pleased to send forth a gracious gale of his Spirit, that breathing mildly and gently upon us, may restore all to a flourishing estate and condition again with us. See, Psal. 104.30. chap. 44.3. Some refer it unto the restitution of them, from their long thralldom in Babylon. See Ezek. 37.5,6,9,10,14. Others, (among whom also some of the Jewish masters) to the times of the Messiah, and the plentiful effusion of God's Spirit in those days. See Joel 2.28. Zach. 12.10. Act. 2.17,18,33. I will not deny, but that it may comprehend either. Yet I suppose, it withal includes, and was in part fulfilled in Ezekiahs time also, and the restitution of the Jewish state after the defeat of Sennacherib; and the words following imply as well a temporal change, as a spiritual; though this typified by the former. And there may seem also some allusion, by way of opposition, to another kind of Spirit before poured upon them in judgment, Chap. 29.10. or to such as that rather, Hag. 1.9. as for those that expound it of the Spirit of judgment and burning, Chap. 4.4. I cannot accord with them, because that seems to imply a foregoing work in the purging of the people; and fitting of them for what is promised in this place.

{be poured} So the word is used, Gen. 24.20. Ch. 53.12. Howbeit, because the word signifies sometime, and most commonly to make bare, ch. 3.17. ver. 1. some render it, shall be made bare, that is, revealed, or in a conspicuous manner poured out, as ch. 30.30. & 52.10. & 53.1. But this seems somewhat over nice.

{from on high} From God above, Psalm. 18.16. & 102.19. & 144.7. or from Christ, residing now in heaven, Act. 2.33. & 3.21. Eph. 4.8,11.

{and the wilderness be a fruitful field, and the fruitful field be counted for a forest} Or, and then the wilderness shall be a fruitful field, &c. as ch. 30.29. This some expound of the equality that should be among them, after their return from the Babylonian captivity, the greater and wealthier sort being then brought low, and the meaner sort made even with them; to which purpose, also they apply that, chap. 40.4. But the words seem rather to import a general fertility, that should be in all places throughout the land; of which, as also of other expositions of this passage, see on chap. 29.17. See also Ezek. 34.26,27.

{the wilderness} Or waste: such as divers were in the land of Judah, 1 Sam. 17.28. & 23.15,25. & 24.2. Chap. 35.1. & 40.3. Mat. 3.1.

{be counted for a forest} That is, be as a forest: as chapter 40.15.

V. 16. {Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field} Heb. And judgment. There shall be upright dealing, and due execution of justice, without partiality, in all parts of the land: see v. 1,2. Jer. 31.23. ch. 60.21. The whole land being described by a distribution of it into two parts, the wilderness (consisting of woods and plains, on which their cattle, great and small, were kept, 1 Sam. 25.15,21. Luk. 15.4. & many towns & habitations were near to them, & upon them, as Zacharies, Lu. 1.39,40,80.) & the Carmel, consisting of such grounds, as were either eared and tilled for corn and grain, or planted with vines olives, and other fruitful plants; opposed here, to the wilderness: of which, see more, on chap. 29.17. For those seems to stray far from the prophet's mind, who by judgment understand here, God's vengeance executed upon the Assyrians, by justice his goodness, and mercy to the Jews. See ch. 1.27. & 33.5.

V. 17. {And the work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance for ever} The fruit and benefit that shall redound to the state and people, by this due execution & observation of justice, to wit, that they shall enjoy a constant tenor of peace, prosperity, quietness, and assured safety. See Ps. 72.2,3. Rom. 14.17. Jam. 3.18. The same thing, in effect, is in both branches implied.

{peace} That is, prosperity: whereof peace is both a procuring cause, Ps. 122.7. & 133.3. and a principal part, Ps. 119.165. Ch. 26.3. & 48.18. & 54.13. & 66.12.

{quietness and assurance} Or, confidence. See ch. 26.4. & 28.26. which may well be referred, not only to the settled tranquility, that they shall, then enjoy, living both free from fear of war, and hostile incursions from abroad, and from jars and broils at home amongst themselves; but a religious composure of mind also, resting quietly now upon God alone, and depending on him, with confident assurance of protection from him, Chap. 10.20. & 17.7. See chap. 30.15.

{for ever} Ch. 26.4. See ver. 14. as long as Ezekiah lives, say some, ch. 33.6. & 39.8.

V. 18. {And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places} A further description of that security and safety, that God shall in those times afford his people, in the several places of their abode, Lev. 26.5,6. ch. 4.5. & 26.1,3. & 33.20. Ezek. 34.25–28.

{a peaceable habitation} Heb. an habitation (as Exod. 15.13.) or, a fold (as 2 Sam. 7.8.) of peace, as a land of peace, Jer. 12.5. and an habitation of righteousness, Jer. 31.23.

{sure dwellings} Heb. dwellings of assurances, or confidences, that is, of most assured confidence: such as wherein a man is, or may be fully sure of safety and rest secure. See Prov. 1.33.

V. 19. {When it shall hail coming down on the forest, and the city shall be low in a low place} Those that thus render the text, knit this passage to the end of the verse foregoing; and indeed if it be thus read, it makes out no entire sense; as if it were said, they shall sit safe, when it haileth on the forest: or; as some; howsoever it hail, when the forest goes down, and the cities abroad are ruined. Others, to make the sense entire, render it, But it shall hail, when it falleth upon the forests; or when it doth hail, it shall come down upon the forest, and the city shall be brought very low, or be utterly abased. They that read the text thus, either way, expound it, some, of the ministry of the gospel thundering upon the consciences of wicked castaways, and throwing them, at length, down into hell, 2 Cor. 10.4–6. Hebr. 4.12. & 6.4–8. & 10.26–29. Matthew 11.23. Others, of God's judgments, that should now be bent against, and spent upon the wicked of the world, poured forth upon those that live without the pale of the church, and should ruinate their cities: or, as some, dividing their whole country into forests, or woods, not peopled; and city, places replenished with inhabitants (as the land of Judah before into land, wild and tilled, ver. 15.) it shall (as that plain where Sodom stood, Gen. 19.24.) be all utterly destroyed: or, as some other again, their country, that is as full of towns and cities, as a forest is of trees, shall be totally ruined. See Josh. 10.11. Psal. 11.6. chap. 10.33,34. & 28.2,17. & 30.30. There is yet another reading with those, that apply this to Jerusalem; then, say they, shall God's people enjoy this peace and safety, when God hath hailed upon the forest (that is, upon the land of Judah, wherein much woody ground was) and laid the city very low, that is, pulled down the pride of Jerusalem: this being the end for which God brought in the enemy upon them, not to destroy, but to humble them, Chapter 2.12–17. & 3.16. & 5.15. & 29.4. And these be the chief expositions, that most writers of note do give of this verse; from all whom, I must crave leave to dissent; and taking the text asunder, to deliver mine own thoughts of either branch apart, according to some hints given by two of the Jewish commenters; the one, concerning the former; the other, in the latter.

{when it shall hail coming down on the forest} Heb. And it shall hail, or he shall hail in descending on the forest; or as others, in the descent of the forest. Which, whether way we read, will come all to one. But some suppose the word rendered, in descending, or in descent; to be, not an infinitive, with a particle prefixed, but one entire word, a noun feminine, signifying hail: of which form, they give divers instances; and these thus read the words, And it, or he, shall hail with hail the forest: the meaning whereof, one of them very fitly gives, That God will preserve the fruits of the earth for them, that they shall not with storm and tempest be spoiled; and will therefore, in his providence, so dispose occurrences of that kind, that when storms of hail come, they shall light on the wild waste or forest, where it can do little hurt, and not on their corn grounds, or vineyards, or the like, where it might do much mischief, Ps. 78.47. & 105.32,33. and the prophet might well allude unto the division that God made with that hideous judgment between the land of Goshen, and the rest of Egypt, Exod. 9.22–26.

{and the city shall be low in a low place} That is, as most here take the Hebrew phrase, with abasing be abased: as chap. 22.18. or utterly abased, chap. 26.5. But they that thus render it, observe not the article prefixed to the word here used, and only cut shorter by the mid vowel here, than elsewhere; which as it sorts not so well with the word abasing, for which it is nowhere used (though the verb it comes of, be commonly so taken) so it is always joined with it, when it signifies (as it always does) the low ground, or the vale, distinct both from the hill, Deut. 1.7. Josh. 9.1. & Jer. 17.26. and from the plain too, 2 Chr. 26.10. whence the cities of the lower grounds, or the vale, opposed to those situate on the upper grounds, or the hills, Jer. 32.44. & 33.13. I render the words, therefore, after one of the Jewish scholiasts, the city (that is, cities, as chap. 25.2,3.) shall be low, or beneath in the low grounds, or in the vale, that is, as the Jew rightly understands it; Such shall be the tranquility and the security of those times; and through assurance of God's protection, so safe and so fearless shall they be, that they shall neither need, nor desire to build upon the hills and higher grounds only, that were places of greater strength, and better able to hold out against an enemy, Judg. 1.34,35. but should build towns and cities in the low grounds and the vale, where they might seem to be more exposed to peril and damage, by the irruption of any adversary, and indeed should be, if any such should invade the country, 2 Chr. 28.18. See 2 Chr. 20,29,30. & 32.22. so that in this passage, is a note of the security foretold and promised, v. 18.

V. 20. {Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass} The last benefit here foretold and promised, is God's blessing upon their labors, in earing and tilling their land, in causing it to return them a large and liberal increase, chap. 30.23,24. See ver. 15. And this is well subjoined to what went before: for the cities situate in the lower grounds (men, in times of peace, regarding wealth, more than strength; and revenue, than defense) were much better watered, and the grounds about them commonly more fertile, as we see it with us also, than those above upon the higher parts of the hill. God therefore promises, that as they should have opportunity, to till those rich and well watered grounds, so by his blessing upon their labors therein, they should receive rich crops from them, that should make them happy men, Lev. 26.3–6. Deut. 28.3,4,8. Ps. 144.13,15. If any, further, suppose hereby to be typified, God's spiritual husbandry in the ministry of the gospel, accompanied with his blessing, to the great joy and comfort of his ministers that labor therein, Mat. 13.8,13. Luk. 8.8,15. 1 Cor. 1.6–9. & 9.9,10. 1 Thes. 2.19,20. & 3.8,9. of which opinion, I find most to be; I oppose them not. Yet deem this to be the first, proper, and genuine sense; which, those that waive, decline the purpose and intention of the prophet in this place.

{beside all waters} So the particle is used, Exod. 14.9. Psal. 106.7. & 137.1. Eccl. 11.1. where that is, at least, alluded, that is here intended, to wit, that grounds well watered, yield much increase, ch. 35.6,7. Howbeit, I suppose none, either necessity, or probability, of that which some imagine, that the prophet should have any special eye here to the waters of Egypt, and the fertility of that soil, ch. 19.7. & 23.3.

{sending thither the feet of the ox and the ass} Putting in, these laboring beasts to ear the ground, and fit it for receipt of seed, Ps. 144.14. See c. 30.24. or, as some, to feed on the corn grown up, but green still, as an ordinary herbage, in regard of the great plenty of it, not turning them out into the common or waste, but sending them also into the field. See ch. 7.25. & 30.24. or to keep it down, when it begins to grow too rank; as in marsh grounds, new broken up, especially, is with us not unusual: Either of these, better than that of the ass, to bring in the corn, and the ox to thresh it out, Deut. 25.4. What dreams the Jewish dotards fetch out of these words, concerning their two Messiahs; the one, of the house of Joseph, the ox, Deut. 33.17. the other, of the house of Judah, the ass, Zach. 9.9. themselves, for the same, well deserving the title, that Jacob gives Issachar, Gen. 49.14. See on ch. 11.13.

CHAPTER 33

V. 1. {Wo to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee} This chapter of the same nature and subject with the next foregoing, consists of three heads, artificially interwoven, one within another: the distresses of God's people, their delivery out of it, and the destruction and overthrow of the adverse party. In the entrance, the prophet directs his speech to the enemy, foretelling & forewarning him, of what should befall him, to wit, that as he had made a spoil of others, and dealt perfidiously with them, when he had no just cause given him, to deal in that manner with them; so when the time set him for power and liberty so to do, shall expire, he should in like manner, as with others he had dealt, by others also be dealt with himself.

{wo to thee} Or, O thou: as chap. 10.5. & 18.1. You the Chaldean, Nebuchadnezzar, as some, Chap. 14.4. & 21.2. Hab. 2. 5,8. or, as others rather, the Assyrian, Sennacherib. See v. 8.

{and thou wast not spoiled} Or, when thou wast not spoiled: as chap. 30.20. when others did not spoil you, Jer. 34.1. Zach. 12.2.

{and dealest treacherously} Heb. art dealing treacherously. So did Sennacherib with Ezekiah, 2 King. 18.14.17.

{and they dealt not treacherously with thee} Or, when (as before) thou wast not treacherously dealt with. See the like form of speech, ch. 53.2. Gen. 40.15. Job 19.26. But here may a doubt be made: for did not Zedekiah deal treacherously with Nebuchadnezzar, when he rebelled against him, 2 Kings 24.20? and Ezekiah the like with Sennacherib, when he rebelled also against him? 2 Kings 18.7. I answer, Zedekiah indeed did so, because he was set up by Nebuchadnezzar, and had sworn allegiance to him, 2 Chr. 36.13. Ezek. 17.15–19. and hence it may be gathered, that Nebuchadnezzar is not here intended. But of Ezekiah, it cannot be so said: for neither was he, by the Assyrian, advanced to the crown; nor does it appear, that he ever engaged himself to him, though his father, it seems, upon the assistance by the Assyrian afforded him against the Syrian and Israel, to continue amity with him, had agreed, for some yearly contribution to be made him, which Ezekiah, at his coming to the crown, refused to make good; and is therefore said to have rebelled against him, because he refused to be under that heavy yoke of contribution any longer; which how great it had been, may appear by that vast sum that Ezekiah sent to make his peace again with him; and which, though by Sennacherib accepted, yet perfidiously he proceeded still in hostile manner against him, 2 King. 18.14–17.

{when thou shalt cease to spoil} When your time, by God prefixed, is once expired, you shall be bereft of your power, and others shall spoil you. So of the Babylonian, Jer. 25.12,14. Hab. 2.8. as you had formerly dealt with others, so shall others deal with you, Judg. 1.5. Jer. 50.16. Mat. 7.1. Rev. 13.10. & 16.6.

{shall deal treacherously with thee} That is, say some, the Chaldeans shall deal treacherously with the Assyrians; and the Medes and Persians afterward with the Chaldeans. For the former branch of spoiling, it may well be granted, that as the Assyrians spoiled God's people, so the Chaldeans spoiled the Assyrians; and the Medes and Persians in like manner spoiled the Chaldeans. But for treacherous dealing, though the Chaldeans, before subject to the Assyrians, (see 2 Chron. 33.11.) might in such kind be faulty, yet it appears not, how the Medes and Persians should come to be charged with disloyalty toward the Chaldeans. It seems rather meant of Sennacherib, against bonds of allegiance, as well civil as natural, slain by his own sons, ch. 37.38.

V. 2. {O Lord be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble} A prayer conceived, in the person of God's faithful people, entreating him, that since that they did by faith and patience depend upon him, expecting what issue he would be pleased to give, in the time of those present troubles, he would vouchsafe such succor and deliverance, as to other of his, he had formerly in the like cases afforded, Ps. 9.10. & 18.4,5. & 44.1,2. See ch. 26.16.

{we have waited for thee} See ch. 8.17. & 25.9. & 26.8. & 30.18. Ps. 22.4,5.

{be thou their arm every morning} Thus read, it should be a passage from person to person: as ch. 1.29. See ver. 4. or, as some would have it relating to the person of the church, as a mother presenting her children in her arms unto God their Father, to be taken into his protection: but it may better be read, be thou, who wast their arm every morning, our salvation also: a defect of the relative, as ch. 30.5,6,9.

{their arm} Their mighty and powerful support, succor, and safeguard, Ps. 89.21. & 136.12. Jer. 17.5. an arm to them, that is, to our forefathers, to your people in times past, Psal. 18.4,5. & 44.1. the pronoun, for the noun: as Gen. 15.13. Exod. 34.28.

{every morning} Heb. by mornings; that is, speedily or constantly: as Job 7.18. Ps. 73.14. & 101.8. & 143.7. Lam. 3.22.

{salvation} See ch. 11.2.

V. 3. {At the noise of the tumult the people fled; at the lifting up of thy self the nations were scattered} Or, as some, conceiving it to be a continuation of the former prayer; Let the people flee, let the nations be scattered: as Ps. 62.1,2. As others, they shall flee, they shall be scattered: as a prediction of the overthrow to be given to the Assyrian forces, consisting of sundry nations that served under Sennacherib, in way of answer to the people's prayer, 2 Chr. 32.20,21. But the manner of the prophets is to speak of things future, as past.

{at} Heb. from: as noting the cause, or ground of their flight and dispersion. So Ps. 18.12,15.

{the noise of the tumult} That was in the Assyrian camp, upon the descent of the angel, ch. 30.30,31. & 31.8,9. & 37.36,37. of the word here used, See ch. 29.5. & 20.4.

{the lifting up of thy self} As a judge, say some, to sit on the bench; or rather, as a warrior in fight, rousing up himself, and lifting up arm & hand to smite his foe, Ps. 118.16. See v. 10. In both branches, is implied how easily God is able to overthrow his adversaries; his bare voice, or hand lift up, is enough to do it, without striking any stroke, ch. 30.31.

V. 4. {And your spoils shall be gathered, like the gathering of caterpillars: as the running to and fro of locusts, shall he run upon them} One effect of the overthrow, by the angel, given the Assyrians, to wit, the spoiling of their camp, deserted by them, falling into the hand of the Jewish people. So v. 23.

{your spoils} Heb. spoil: as Deut. 22.14. that is, as most, the spoils of the Assyrians, that left and lost them, unto whom the prophet now bends his speech; as ch. 8.4. Zach. 14.1. Yet some, Your spoil, that is, of you the Jews; because they became owners of it: as David's spoil, or prey, 1 Sam. 30.20. though they seem to go out of the way, that understand it, of the spoils taken by the Assyrians, from the Jews, ch. 10.6.

{shall be gathered} As is usual after a defeat, 2 Chron. 20.25.

{like the gathering of caterpillars} The word is said to signify a kind of worm, in shape like a locust, but without wings: joined therefore with the locust is it, 1 King. 8.37. Psal. 78.46. and is so called of a word, that signifies to devour, or consume, Deut. 28.38. because they make spoil and havoc of all that is green, where they come, Exod. 10.15. Psal. 105.35. Joel 1.4. & 2.25. Some therefore expound it, Your spoils shall be as easily gathered, as the caterpillar devours herbs and grass. See ver. 23,24. Others, You shall be pillaged, and left as bare, as locusts and caterpillars use to leave the places where they have been, Joel 2.5. Others, You that as locusts and caterpillars, have destroyed and pillaged others, shall now be destroyed, and laid on heaps yourselves, and your spoils gathered together, as such vermin are wont to be. See Exod. 8.13,14. chap. 17.11. Howbeit, some suppose an allusion to those holes, wherein such vermin lodge themselves, and lay their eggs, in winter, where they may easily be taken up together, and so destroyed; and to eggs taken in a nest, are spoils compared, ch. 10.13,14. Yet this seems not to be so probable in this place.

{like the gathering} As such use to be gathered: a defect of the note of similitude: as ch. 28.1. expressed, Mic. 7.1. or, with the gathering: as ch. 24.22. either comes in sense to the same.

{as the running to and fro of locusts, shall he run upon them} The word rendered locusts is used generally, elsewhere, for ditches made to receive water, 2 Kings 3.16. Jer. 14.3. And so both some of the Jewish writers, and the old Latin, here, also, render it. The Rabbis expounding it of the noise that the Jews should make, going out to spoil the Assyrian camp, like the noise of water, running down into ditches, ch. 17.12,13. Others of the Assyrians gathered together into the valley of Tophet, as locusts or caterpillars swept into a ditch, there to be covered with earth, and destroyed, ch. 30.33. But the most deem it, a Syrian term, signifying locusts, and with little alteration, so also used, Amos 7.1. Nah. 3.17. And so taking it, some expound it, of the Assyrians, like locusts, overrunning the land, and laying it all waste, before the defeat given them, Joel 2.2,3. Others, of the angel falling in upon the Assyrian camp, and routing it as a company of locusts do upon a ground, which they suddenly depasture, Ps. 105.34,35. Others lastly, of the people pillaging the Assyrian camp; and running to and fro in it, and among the spoil they there meet with, as men, say some, that run up and down, to gather up the locusts; or, as others more probably, as the locusts themselves run to and fro in the corn, Joel 2. So the words would be read, as they are in the Hebrew; According to the running to and fro of locusts running among it; or, by those that after the manner of locusts running to and fro, shall run to and fro among it; to wit, the prey, or spoil, in the foregoing branch mentioned. See the like phrase, Chapter 1.7. and 13.19. a defect of the preposition noting the efficient: as Chap. 26.9. So in the next verse.

V. 5. {The Lord is exalted} Or, will be exalted, ver. 10. He will in glorious manner manifest his might, and gain much honor to himself, not only by the overthrow of his enemies, Ch. 2.11,17. & 12.4. & 59.19. but yet further, also by the restitution of his people, and settling them in a well-ordered, and firmly grounded state again, ver. 5,6.

{for he dwelleth on high} In the highest heavens: from whence he is able to pour down evils unavoidable, on the heads of those whom he hates: Psal. 2.4,5. & 11.4,6. & 33.10,11,13. & 93.4. & 115.3. chap. 24.18. and 57.15. But the words may, according to the Hebrew, be well thus read; For he that dwelleth (Heb. that is, dwelling: as Chap. 57.15.) on high, will fill Zion with judgment, and righteousness: and thereby gain abundance of honor to himself, Ps. 99.2,4,5.

{he hath filled Zion with judgment, and righteousness} Or, he will fill Zion; that is, Jerusalem; as Ch. 30.19. ver. 15. with judgment, say some, executed upon the enemy, and righteousness, that is, goodness; as Ps. 112.7. & 103.17. 2 Cor. 9.9,10. or, faithfulness, in performance of his promises; as 1 John 1.9. to his people, Chapter 1–27. Or, rather, with due execution of justice and judgment, in the state now refined, and restored to its ancient purity, ch. 1.21,25,26. See ch. 32.1,16.

V. 6. {And wisdom, and knowledge shall be the stability of thy times, and strength of salvation} Or, The stability of thy times, and strong safeguard sufficient, shall thy wisdom and knowledge be; the pronoun supplied from the former words, as ch. 58.13.) O Ezekiah: for to him the prophet here directs his speech; as foretelling by what graces in him, and his exercise thereof, the state should, in settled peace and safety, be established, during his days.

{wisdom and knowledge} See ch. 11.2. 2 Chr. 1.10.

{the stability} So the word is used, Exod. 17.12.

{of thy times} As Ps. 31.15. The time of your reign, ch. 39.8.

{strength of salvation} That is, saving strength, or strong safeguard. Heb. salvations: that is, all manner of, or all sufficient salvation; as 2 Sam. 22.51. Ps. 28.8. The words may well thus be rendered, Thy wisdom and knowledge (that is, your wise, and prudent carriage) shall be, (that is, shall procure to you; as John 12.50. & 17.3. Rom. 7.7.) for thy times, (during your days, chap. 39.8.) firmness of strength of salvations, that is, firm, strong, and all-sufficient safeguard. See the like continuation of regency, ch. 10.12. & 25.12. See also of this settlement of the state, under Ezekiah, ch. 32.17,18.

{the fear of the Lord is his treasure} Or, shall be. Heb. it. The pronoun for the verb substantive; as Ps. 44.4. Eccl. 1.5,10. Est. 7.5. ch. 43.10.25. The true service, and worship of God, Hos. 3.5. Heb. 12.28. shall be as dear unto him as any treasure, Psal. 19.9,10. & 119.72. or shall bring wealth to him, and enrich him, Ps. 112.1,2. & 128.1,5,6. Prov. 14.26. & 15.6. See Ezekiahs zeal in settling, and advancing the true worship of God, 2 Kings 18.3–6. 2 Chr. 29. & 30. & 31. and the great wealth that God endowed him with, 2 Chr. 32.22,23,27,29.

V. 7. {Behold their valiant ones shall cry without; the ambassadors of peace shall weep bitterly} The prophet, the more to amplify and magnify the greatness of God's goodness in the delivery of his people, which he comes afterward to relate, v. 20. and to show the opportunity and seasonableness of it, makes way thereunto, by declaring the great difficulties, and deep distress they were in, until it pleased God to send it: which is here two ways laid forth; First, by the uneffectual issue of all means used, to pacify the over-powerful enraged adversary, v. 7. And secondly, the spoil and waste he had made of the whole land, none being able to make head nor place to stand out against him, ver. 8,9.

{Behold} See ch. 29.14. & 30.27. & 32.1.

{the valiant ones} The word Erel, here only used, and not elsewhere, in Scripture, comes near to the word Ariel, chap. 29.1. and accordingly, many here diversely expound it. For first, because the altar is sometime termed Ariel, Ezek. 43.15. therefore so some take Erel here; reading the words, Behold their Erel, shall they cry without: that is, the Assyrians, in mockery, Behold their altar; intimating, that their sacrifices thereon offered, should now stand them in no stead. Others, because Ariel is sometime put for Jerusalem, and the temple, wherein the altar stood, Chap. 29.1,2. do by Erel, understand that city, and temple also, reading the words thus, They shall cry for their Erel, that is, for their city, and for their temple, and altar there, to see them so distressed, or destroyed. See ch. 29.1,2. Others again, because Ariel signifies a mighty Lion, or a Lion of God; and is put sometime, for a mighty, or a Lionlike man, 2 Sam. 23.20. thus render it, each most valiant among them, shall cry out: the noun singular taken collectively, or distributively, and joined with a verb plural; as Chap. 26.19. But the most, (and that most probable) say, the word signifies an herald, that uses to cry aloud like a lion, Chap. 21.8. Dan. 3.4. and whose speech carries power with it, as speaking in the person of his sovereign, whose messenger he is, and delivering his mind and message, Prov. 19.12. & 20.2. Eccl. 8.4. And hence the word is used among the Talmudists, for an Angel, whom that name is given to, both in Hebrew (the very word used in the next clause) and in Greek because they are God's messengers, Psal. 103.20. & 104.4. Heb. 1.7,14. So that the words hence, may well be read and rendered, their messengers, understanding thereby, either those that Ezekiah, and the state, sent with presents, unto Sennacherib, at first to stay him, if it might be, from proceeding further, as misdoubting that he had not power sufficient to oppose him, Luke 14.31,32. See 2 Kings 18.14. or those other, that afterward he sent to parley with Rabshakeh, when the Assyrian forces were now come nearer the city, Chap. 36.3.

{cry} Cry out. Through extremity of grief, as a woman in travail, Chapter 26.17. because they could not obtain that for which they were sent, to wit, any terms of peace without rendition, ch. 36.15,16.

{without} Either without the city, whither they were sent to meet with Rabshakeh, Chapter 36.3. or, abroad openly in the streets, not able to conceal their heaviness; but coming into, and passing along the city, with their garments rent, in mournful manner ch. 36.22.

{the ambassadors of peace} Not that brought tidings of peace; as ch. 25.7. (for they could not speed in their treaty) nor, as some would have it, that labored to have peace, upon any terms, made with the Assyrian, complotting, and complying underhand with him; as of Shebna, some surmise; (see on ch. 22.15.) but those which were sent with commission, to entreat of peace if, on any terms reasonable, it might have been compassed.

{weep bitterly} Heb. with bitterness. A defect of the preposition; as v. 5. See ch. 22.4.

V. 8. {The highways lie waste; the wayfaring man ceaseth} As in dangerous times, in a land pestered with soldiers; foreign forces especially, few dare travel to and fro; and those that are, by necessity, enforced so to do, shun the common roads commonly, as the most dangerous, and betake themselves to blind & less beaten byways, Judg. 5.6.

{the wayfaring man} Or, passenger. Heb. passing by the way, as Job 21.29. Lam. 1.12. & 2.15.

{ceaseth} Heb. resteth: for thence the Sabbath; because of that rest, cease from work, Gen. 2.2,3. So ch. 14.5. & 24.8.

{he hath broken the covenant} He, that is, the people of Judah, say some, have broken their covenant with God, and now suffer for it, God, by the enemy's sword, revenging the breach of his covenant, Lev. 26.15,25. Others, God himself, of whom the people complain, as not keeping the covenant he had made with Abraham and David, Psalm 89.28,34,39. But it is rather, the enemy Sennacherib, that he speaks of, who had received from Ezekiah, in way of composition, the sum by himself assigned him, and yet still proceeded in hostile manner against him, 2 Kings 18.14,17. See on v. 1.

{he hath despised the cities} Or, he scorneth cities: both by surprising and sacking of them, and by insulting over them, ch. 10.9,10,14. & 36.1,19,20. So Hab. 1.10.

{he regardeth no man} Neither any man, high or low; nor God neither, ch. 10.8,14. & 36.8,9. So Hab. 1.10. he regardeth none, either to keep faith to them, or to make spare of them; but breaks faith with them, and makes havoc of them, ch. 10.7. v. 1.

V. 9. {The earth mourneth and languisheth} Or, The land mourneth, it languisheth: being overrun by the Assyrian forces. See chap. 24.4.

{Lebanon is ashamed, and hewn down} Or, Lebanon is shamed, as bereaved of her trees, cut down for the service of Nebuchadnezzar, to make warlike engines for his sieges: see ch. 14.8. & 37.24. it is hewn down; which of the trees is proper, of Lebanon itself, not so: Or, as some, it is withered away: which being spoken of trees cut down, is not so fit: or, as others, it languisheth: but that we had in another word before. I suppose, we may well render it, it is decayed. The word is nowhere found, but here, and chap. 19.6. where it is rendered withereth; but may as well there also be, is decayed.

{Sharon is like a wilderness} Sharon, the name of a fertile and pleasant region, lying in the tribe of Gad, beneath mount Lebanon, and adjoining unto Bashan, as appears by, 1 Chr. 5.16. (howsoever some would place it in Ephraims portion, and some in Zebulons) there had David his herds of cattle fed, 1 Chr. 27.29. which argues the fatness of the soil, and the roses of Sharon were in request, Cant. 2.1. which argues the pleasantness of the place. See ch. 35.2. It is supposed to be the same with Lashsharon, mentioned, Josh. 12.18.

{Bashan and Carmel shake off their fruits} They have the fruit and leaves of the trees growing on them, shaken off, and beaten down by the enemy's rude soldiery: the word is used afterward, v. 15. or they are as waste, as a tree that has shed fruit and leaves, ch. 1.30. despoiled of all the fruit that the rich soil with them yields, like a fig tree that casts his untimely figs, when it is shaken with a stiff wind, Rev. 6.13. Yet some render the word bray, or roar, because of the lion's roaring; it is used, Jer. 51.38. and the Talmudists use it, for the braying of an ass or a camel: of a waste howling wilderness; but in another sense Moses speaks, Deut. 32.10. The former seems better here.

{Bashan and Carmel} Two other places, not unlike the former: of the former; see chap. 2.13. 1 Chr. 5.12,16. Psal. 22.8. Of the latter, see ch. 10.18. & 29.17. Jer. 4.26. Now because Sharon and Bashan were not in the land of Judah, but in some of the other tribes: some would have them here to be put figuratively, not for those particular places, but as Carmel is oft used, for places in Judah, like unto, and of the same condition with them; which though it be not improbable; yet it is not unlikely, that those places suffered much from that vast army of the Assyrians in their passage. Howsoever, the prophet's scope is to show, that the land was generally laid waste, as chap. 1.7,8. & 10.18. For as for those, that suppose the whole land, by the four boundaries of it, here described, Libanus on the North, Sharon on the West, Bashan on the East, Carmel on the South; I doubt whether their geography can be made good or no. I should concur rather with those, who suppose, that by these places, Sennacherib made his way unto Judea: for Carmel, says Tacitus in his history, lib. 2. stood between Judea and Syria. See Pliny l. 5. c. 19.

V. 10. {Now will I rise, saith the Lord: now will I be exalted: now will I lift up my self} Now will I arise, to help and deliver my people, when they are in these inextricable straits, see v. 2. Then it is most seasonable for God to strike in, when all seems given up for lost and gone, when all human helps and hopes utterly fail; man's extremity, being his opportunity, Ps. 11.3,4. & 12.5. & 78.65. & 119.126. ch. 37.3. & 59.16. See ver. 3,5. ch. 30.18.

V. 11. {Ye shall conceive chaff, ye shall bring forth stubble:} Your frivolous projects & designs, wherewith you Assyrians grow great, and whereof you promise to yourselves great matters, shall all be frustrate, and unable to produce aught: it shall be, as if you had sown chaff instead of grain, and stubble had come up of it instead of corn: see somewhat the like expressions, Job 4.8. Psal. 7.14. Prov. 22.8. ch. 59.4. chaff and stubble, for light stuff of no worth, or combustible matter; such as any puff of wind may soon blow away; any spark of fire suddenly set on a light flame, ch. 5.24. & 41.2,15,16.

{Your breath, as fire shall devour you} Or, your Spirit a fire, that shall devour you: a supply of the note of similitude in the one, as v. 4. of the relative in the other, as v. 1.

{your breath} Or, Spirit, as Job 15.13. the fire that you have blown and kindled, to burn others with, shall consume yourselves, as Dan. 3.22. or, your wrath and rage against God and his people, breathing out reproaches and blasphemies against either; or, the haughtiness of your hearts, or stoutness of your stomachs, shall prove your own overthrow, your own ruin and confusion; and shall be, not as wind only, to blow away all your vain projects, but as fire to devour yourselves, (Jer. 5.13,14.) by incensing the wrath of God against you, and procuring, from his hand, your utter destruction. ch. 10.11,12,16,17. & 37.3,4,23,29,36. Ps. 76.10,11. The Jewish doctors, some of them, reading the text, in your Spirit the fire shall devour you, thence gather, that the Assyrians had their inward vitals burnt up with the stroke of the angel, their bodies still standing bolt upright. But that is one of their groundless figments.

V. 12. {And the people shall be as the burnings of lime} Heb. burnings of lime; that is, as chalk that is burnt to make lime: see chap. 27.9. Some read it, as if they were cast into limekilns, as 2 Sam. 12.31. but so large a supply needs not; that of the note of similitude is sufficient, as v. 11. so here, and in the next clause.

{as thorns cut up shall they be burnt in the fire} Or, with fire, as Jer. 37.8. as thorns not growing, or green, that are not so easily kindled, but cut up, and sear, that will soon take fire, and are burnt oft times in the same place, where they lie, or if not there, elsewhere: see 2 Sam. 23.6,7. Ps. 80.16. ch. 27.4,11. By these similitudes, he describes that fatal blast, wherewith so many thousands were suddenly smitten in the Assyrian camp, and destroyed, as if they had been burnt up with fire, See ch. 10.16,17. & 30.27,28,30,33.

V. 13. {Hear ye that are afar off, what I have done; and ye that are near, acknowledge my might} God, by the prophet, calls upon all people, far and near, to take notice of, and seriously to consider of this remarkable judgment of his, executed upon the Assyrians: see c. 18.3. thereby also implying, that the vengeance taken on them should be such, and so notorious, that it should be talked of far and near, ch. 59.19.

{acknowledge} Or, take notice of, Heb. know: see ch. 1.3. Jer. 3.13.

V. 14. {The sinners in Zion are afraid; fearfulness hath surprised the hypocrites} What the ground of this fear should be, or who they be that should be thus surprised with it, is much questioned. Some, and so the most, understand the words of the wicked inhabiting Jerusalem, thus surprised and possessed with fears and frights; either upon the access of the Assyrian, mistrusting God's promises, and misdoubting his power, as not able to protect them against so potent an adversary, that by fire and sword carried all away before him: as Chap. 7.2,9. or being terrified with apprehension of that dreadful execution done upon the Assyrians; (as Psalm 119.119,120. Hab. 3.16.) and complaining of God's rigor and severity, with Cain, Gen. 4.13. and fearing lest the like vengeance should light also upon them. So Num. 16.34. 1 Sam. 5.10,11. & 6.19,20. Others would have it spoken of these wicked ones, the Assyrians, that lay near to Jerusalem, such of them, as had escaped, and survived the great overthrow of their countrymen and complices, inciting one another in all haste to be gone, as there being no staying by it, or standing out against such a God. So the Egyptians, Exod. 14.25. But this seems not to suit well, either with the words of the text, or with that which after ensues. I rather therefore take the words the other way, and concur with the first.

{in Zion} In Jerusalem: as ver. 5. by, or about Zion, is too harsh here.

{are afraid} Or, shall be afraid: as v. 5,6,7.

{fearfulness hath surprised} As Ps. 48.6. or shall surprise them, as before.

{hypocrites} Or, profane, or flagitious ones. See ch. 9.17. & 24.5. Those profane, that derided and jeered God's prophets formerly, when these judgments were by them foretold and denounced, ch. 22.13. shall now, when they perceive the enemies approach, and see that which before they would not believe, much of it fulfilled, shall then be clean out of heart, and at their wits' end.

{who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings?} That is, as some, with God, who is a consuming fire, when he is once incensed; and whose wrath once kindled, burns without stint or end, Deut. 4.24. & 9.3. & 29.23. & 32.22. Ps. 85.5. & 89.46. Heb. 12.29. or rather, as others, with the Assyrian forces which like a consuming fire wasted and devoured all before them, as those locusts, Joel 2.3.

{who among us} The words, or thoughts, at least, of those distrustful wicked wretches, and in the text therefore say they, or the like, would as a supply, be inserted: as Job 8.18. Neh. 13.25. ch. 22.13. & 26.19.

{who among us shall dwell} So the particle is used, Ezra. 2.65. for among, or of. But more commonly, yea, most usually, it has another notion with it, and is rendered, for us, Ps. 124.1,2. with Rom. 8.31. chap. 6.8. ver. 21. and so the best of the Jewish commenters here take it; reading the words who will gather for us: for so the word rendered, dwell, sometime signifies; as Psalm 56.6. and 59.3. and 104.2. In this prophecy, thrice together in one verse Chap. 54.15. and that there, as also in the Psalms, used of warlike preparations. They therefore conceive the meaning to be this, Who is able to stand for us, and to gather forces together sufficient to make head, and to protect us against so great an army, as the Assyrian brings with him, that has already overrun, and laid waste the whole land; chap. 36.1. I shall add one other reading, and so leave it. The word, here used, signifies, oft times, also to fear; as Job 19.29. Ps. 22.23. & 33.8. Hos. 10.5. So I conceive it may be here taken, and the words thus rendered, Who of us can but fear a devouring fire? such as the Assyrian army is. The negative in interrogations is oft times implied, and to be supplied; as Job 20.4. and 21.4. whereof see on Jer. 31.20. Thus read, the context would most clearly, and evenly run.

{with devouring fire?} The word with, is not in the text: and against, may be supplied, as well, as with, as Ps. 53.5. ch. 32.2. a devouring fire, is attributed to the enemy here, as to the locusts, Joel 2.3. Yet I doubt whether any allusion be here, (as some conceive) to that sacred fire, (adored anciently, by many people, in those parts, as having some kind of deity) that was carried before their kings. Of the Persian kings, see Xenophon, in the life of Cyrus, lib. 8. and of the latter Roman emperors, Herodian, in Commodus, and in Pertinax.

{everlasting burnings} This those that understand the passage of God, expound of those everlasting burnings in hellfire, Matth. 3.12. & 25.41. Mark 9.44. Yet with some allusion unto that fire, that burnt night and day upon the altar, Chap. 31.9. Levit. 6.2. in which place another word of very near affinity to this, is used. Howbeit, the word itself, properly seems to signify an hearth, on which fire is made, so it is rendered, Psal. 102.3. nowhere else found, save here and there: and some therefore here so render it, hearths of perpetuity, that have fire ever on them, or never lack burning. And this others understand, also, of the Assyrians' fury and rage, that was never satisfied; but as the fire that has never enough, Prov. 30.16. was incessantly spoiling, and making havoc, of countries and people, Ch. 10.7. See ch. 14.6. So hatred of antiquity or perpetuity; for inveterate hatred, or hatred long continued, Ezek. 25.15. See chap. 32.14. Yet neither do I conceive any allusion here to any such eternal fire, as they termed it, which, at first, kindled from heaven, was continually kept burning on their everlasting hearths (so they styled them) among the Magi in the Eastern parts, some small portion whereof was borne anciently, before the Asian kings, as Ammian reports, l. b. 23. which way soever the words be rendered, whether, who among us can abide, or dwell, (to wit, in safety) with a devouring fire, with continual burnings? or who can gather forces for us against such? or who can but fear such? they may well be the words of profane and wicked persons distrusting God's providence, and power to defend and protect them against the Assyrians: as if they should say, The prophets tell us, that God will protect this city, and deliver it out of the hands of the Assyrians, and we need not therefore to look after any aids from abroad: but who is there among us, that is able to raise forces sufficient to withstand them? or who is there of us, that can do other than fear; or that can promise himself safety; when he sees all the land on a light fire about him, against one that continually burns up all before him? A learned late writer, would have the context thus cut out, who of us shall abide? the fire devoureth, who of us shall abide? the burnings are everlasting. But I suppose, he walks herein by himself.

V. 15. {He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands, from holding of bribes; that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil} The prophet's answer to those distrustful persons' question; declaring who they are, that need not on such occasions be dismayed, but may contentedly rest on God, with hopeful expectation of assured protection, and undoubted safety; nor such indeed as they were, but such as were truly religious, and made conscience of their ways: of whom he gives a large description and portraiture to life in this place. See somewhat the like, Ps. 15. & 24.4.

{walketh righteously} Lives so: as Ps. 26.11. & 119.1. man's life and conversation being in Scripture compared to a way, and a walk, Ps. 1.6. Eph. 2.10. & 4.1.17. & 5.8. Heb. in righteousnesses; in a continued course of righteousness; and just dealing of all sorts, Ps. 106.3. ch. 56.1,2.

{speaketh uprightly} Heb. evennesses, or uprightnesses. See ch. 26.10. & 45.19.

{despiseth} As 1 Sam. 15.23. ch. 30.12. or; refuseth: as ch. 7.15,16. see ch. 31.7.

{gain of oppressions} Or deceits: but that rather, as Pro. 28.16. gain, by such courses gotten: as Lu. 16.9. the mammon, or wealth of unrighteousness, by unjust means procured, and compassed. See ch. 30.12.

{that shaketh his hands from holding of bribes} That is, as some, if a bribe chance to come into his hand, he shakes it off, as Paul did the viper, Acts 28.3,5. or rather, he shaketh his hands from receiving, (as it is rendered, Prov. 4.4.) or taking hold of (as Prov. 5.5. & 28.17.) of a gift, or a bribe: as Deut. 16.19. when it is offered and tendered to him; for it is not so much the holding or keeping of it, (which Judas himself durst not do, Mat. 27.3,5. it burnt like a spark of hellfire in his hand) but the taking of it, that the godly keeps his hands free from.

{stoppeth his ears} Ps. 58.4.

{from hearing of blood} Heb. bloods; that is, murder, cruelty, or any courses, or counsels tending thereunto; any the least motion to such purpose, he endures not to hear. See ch. 1.15.

{shutteth his eyes} Ch. 29.10.

{from seeing of evil} The very sight of evil in others is an eyesore to him, Ps. 119.158. Hab. 1.3,13. 2 Pet. 2.7,8. or, he carefully shuns such objects, by the sight whereof, he may be enticed, or induced to any evil, Job 31.1. Psal. 119.37. Mat. 5.28.

V. 16. {He shall dwell on high, his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure} The man described, as before, shall be as safe, as if he were in a fort impregnable, not to be taken by any force; and sufficiently furnished with store of provisions to hold out any siege.

{on high} Heb. in heights, or high places, chap. 58.14. such as are commonly deemed most safe, Psal. 18.33. he shall be as safe, wheresoever he be abiding, though his dwelling place be in the vale, as if he were seated on the highest rock, or hill, that is. See ch. 32.18,19.

{his place of defense shall be the munitions of the rocks} Or, his high place, or high fort, (as the word properly signifies. See Psal. 9.9. chap. 25.12.) shall be rocky holds; either founded on a rock, Mat. 7.24. or cut out of a rock, chap. 22.16. See both joined together, Ps. 18.2. & 31.3. impregnable, not for height only, but for strength too, such as rocks are, Judg. 15.8. & 20.45. Job 39.28. Prov. 30.26.

{bread shall be given him} Heb. his bread shall be given. Such bread; that is, such provision (see 1 Kings 4.22. Neh. 5.14.) as he shall desire, or shall have need of, (as ch. 32.6.) shall be afforded him, 1 King. 17.6. Jer. 37.21.

{his waters shall be sure} Or, his water, (for the word is in notion, singular, though in form plural. See Chap. 3.1.) that is, his drink; (for that was in those parts, the usual ordinary drink, Gen. 24.13,14,18,19. Joh. 4.7,9,11.) such as he shall have need of, shall not fail him. See the contrary; Job 6.15–20. Jer. 14.3. & 15.18. Chap. 32.6.

V. 17. {Thine eyes shall see the King in his beauty, they shall behold the land that is very far off} A further benefit and blessing, that such should enjoy, the sight of their king, and state, settled in prosperity and glory: and liberty to travel abroad unto the remotest parts of the land without danger or disturbance, in safety.

{see the King} That is, God, say some, in beatifical vision, Job 19.26,27. Mat. 5.8. Heb. 12.14. 1 Joh. 3.2. or Christ coming in glory, with comfort and joy, Mat. 16.27,28. & 24.30. Acts 1.11. Rev. 1.7. But the course of the context carries it to King Ezekiah, whom after the defeat of Sennacheribs forces, the persons above described, v. 15. (unto whom the prophet now turns his speech) should behold, not dejected, and in a submiss and low manner stooping, and seeking to an insolent tyrant, 2 King. 18.14. ch. 10.4. ver. 7,8. nor in sackcloth, and mourning weeds, as before in time of their distress, Chap. 37.2,3. but restored to his former state and dignity, yea, raised up to a far greater degree of honor and magnificence, than he ever in any former time enjoyed, 2 Chr. 32.22,23,27–29.

{they shall behold} They, that is, thine eyes (it is no change of the person, for the word is feminine) shall behold, or see, that is, visit; as 2 Sam. 13.6. behold, would do better in the former branch; see, in this.

{the land that is very far off} Heb. the land of far distances, Jer. 8.19. that which some understand of ambassadors repairing to Jerusalem out of countries far remote, 2 King. 20.12,14. 2 Chron. 32.22,23. ch. 39.1,3. but that the text will not well bear. But the meaning is, you shall not now remain mured up in Jerusalem, or in any other place of defense, as formerly, not daring to stir out for fear of being snapped up and surprised by the enemy, ver. 8. Lam. 5.9. but you shall be at full liberty to look abroad, and to travel safely and quietly all over your land, to the remotest parts of it, Psalm 31.8. and 119.45. Yet there want not those who understand all this spoken, not to the just, before described; but to some great ungodly one, and in particular to Shebna, as telling him, that the day should come, when he should see his sovereign, whom he now scorned and vilified, as a petty prince, in regard of Sennacherib, (see ch. 8.6.) in great state and magnificence, when as himself should be either exiled, or carried captive into a strange country, as was also foretold of him, chap. 22.18. But the former suits much better with the tenor of the prophet's speech.

V. 18. {Thine heart shall meditate terror: where is the Scribe? where is the receiver? where is he that counted the towers?} This some understand of their terrors and affrightments that they were in, while Sennacheribs forces were masters of the field, and they were now preparing to fortify the city against his approaches; as foretelling in what distractions they should then be, for the present, chap. 22.7–11. & 37.1,2. Others, of their calling to mind afterward, and with some delight now considering, what fears they had formerly been possessed with, and what speeches among those distractions had fallen from them; or insulting, as some think, over the enemy, now overthrown and dispersed, and demanding of Sennacherib, what is now become of his great officers, that he made use of in his camp: and this seems to be not improbable. Though I do not concur with those, who suppose this, and that of the apostle, 1 Cor. 1.20. to be of one and the same sense; which to make good, the old Latin translation has most unreasonably strayed here from the text.

{where is the Scribe} The words, as some, of people full of distraction, asking where is this officer, and that officer, to look after his charge. See ch. 22.7–11. or, as other, demanding where the enemy's officers now are. See ch. 51.13. and thus far it is not unlike to that, 1 Cor. 1.20. See somewhat the like also, ch. 19.12.

{The Scribe} Of the Scribes office among the Jews, See chap. 36.3. the old Latin renders it, the lettered, or learned man: as the word is used of Ezra, Ezra 7.6. But it seems to have been the title of some officer in the camp: some would have it to be one of the Council of War: Others, one that kept a record, and took account of the captives. I conceive it rather to be such an officer, as the Muster-master is with us.

{the receiver} Heb. the weigher: nor, as the old Latin; he that weigheth the words of the Law. But the tribute-gatherer, or the paymaster, so called, because they both received money by weight, Gen. 22.16. Jer. 32.9.

{he that counted the towers} Or, counteth, or surveyeth, or surveyed: he that surveyed the towers, or other parts about the city, as some, how to make the city most defensible, by slighting some of them, and strengthening the rest, ch. 22.10. or, as others, rather, such artists and engineers; or others, in the Assyrian camp, as took notice of such forts, as were to be assaulted, to consider what courses were to be taken for the more easy and speedy surprisal of them: as also, of what towers and galleries were to be raised and used for the taking of any fort or city: see on ch. 26.1. v. 20. For the old Latin translator is here most ridiculous, rendering it, the teacher of little ones; whereas the word signifies, a great tower, or fort, a tower, or fort, from its greatness so termed: whence the diversity of reading, 2 Sam. 22.51. & Psal. 18.50. Howbeit, some understand all this, as the words of discontented persons, despairing of any likelihood or possibility, of maintaining a siege against Sennacheribs forces; there is neither order taken, nor provision made, for the defense of the city; nor soldiers to muster, nor money to pay them, nor forts wherein to lodge them. But I concur rather with those, that understand them of the Assyrian officers.

V. 19. {Thou shalt not see a fierce people; a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.} Or, as some, Look not upon such a people; consider not the Assyrians, what a fierce and rude people they are, as Shebna, and some others, tell you, whereby to affright you, as if you could not but fall into the hands of such, and be at their mercy, if you stood out against them. But the received reading agrees better with the sequel of the context; as promising deliverance from the Assyrians, and giving them assurance, that they should not return to molest them again. See ch. 38.6.

{not see} Within the walls of Jerusalem, ch. 37.33. or, not see them again within your land, after you are once rid of them, as Exod. 14.13. you shall no more be vexed with such cruel strange people, they shall have no more access to you, ch. 16.4.

{fierce} As of a fierce countenance, Deut. 28.50. Dan. 8.23. yet some of the Jewish critics render it, a barbarous people, Ps. 114.1. by the change of a letter; the like whereunto they give instance of, in a word used for a chamber: and others of them deem it, a foreign term, of no family in their language.

{of a deeper speech than thou canst perceive} Heb. of depths of lip from hearing; or more than to hear: depths or profundities: as Prov. 9.18. depths, or profundities of lip, for speech or language, deep, profound, or not intelligible, as Ezek. 3.5,6. lip, for language, as Gen. 11.1. Zeph. 3.9. from hearing, that they cannot be heard or understood: of the phrase, see on chap. 23.1. & 28.20. to hear, for to understand: as ch. 36.11. whence also it appears, that the Jewish people did not commonly understand the Syrian tongue, which both the Assyrians and the Chaldeans ordinarily used, Dan. 2.4. the pronoun, though not amiss supplied, yet is not in the original; so, Job 15. ver. 7.

{of a stammering tongue} Or, ridiculous, or barbarous, rather: such, say the Jewish doctors here, as all languages are, besides the Hebrew; as the Greeks had the like esteem of all languages, save their own, Rom. 1.14. yea, such as any language seems to be unto him, that understands it not, 1 Cor. 14.11. See ch. 28.11. Deut. 28.49,50.

{that thou canst not understand} Heb. whereof understanding is not: for there is a want, not of the pronoun only, as before, but of the relative also, as v. 1,11,20.

V. 20. {Look upon Zion, the city of our solemnities} See how safe, and whole, Jerusalem is still, notwithstanding all the vain and presumptuous vaunts and menaces of the insolent enemy, that he would do thus, and thus, unto her, chap. 10.11. so Psal. 48.12,13. walk round about Zion, and tell her towers; mark well her bulwarks, and her palaces: and see if any one of them be wanting, or any breach, or flaw, made in any one of them, for all the enemy's might, multitude, and boastings, ch. 37.33. See ver. 16.

{Zion} Jerusalem, as ver. 5.

{the city of our solemnities} Or, solemn assemblies, or meetings, which were there held. See chap. 1.14. & 14.13.

{thine eyes shall see Jerusalem a quiet habitation} Free from those disturbances, wherewith she was formerly disquieted, Chap. 30.17,18. Ps. 128.6.

{a tabernacle that shall not be taken down} Or, removed, as some render it: the word is nowhere else found. But a learned writer refers it to an Ethiopic root, that signifies to bear, as a beast does man or burden, Mat. 21.7. Mark 11.2,7. The city is compared to a tabernacle, as ch. 54.2. yet not like to that tabernacle made by Moses, which was from time to time taken down, and removed from place to place, as they journeyed in the wilderness, Numb. 4.5. and 10.17. but as the temple built by Solomon, that stood constantly firm and fixed, Ps. 78.69. a type of the safety and stability of the church, Ps. 46.5. & 48.8. & 125.1. Mat. 16.18.

{not one of the stakes thereof shall ever be removed, nor shall any of the cords thereof be broken} No one tower, or palace, or part of it, shall be in the least degree impaired. See above, Ps. 48.12,13. an allusion to those cords, wherewith the curtains of the tent, or pavilion, supported with a pole, pitched in the midst of it, being fastened unto pins, or stakes, driven into the ground, do keep them tight, and so help to uphold it, ch. 54.2.

{not one of the stakes thereof shall be removed} Or, no stake whereof shall be removed. Heb. the stakes thereof shall not go: the noun is singular, the verb plural; which justifies, not one, in our version. See Ch. 26.19. and to make to go, is to remove, Job 19.10. as, to go, here, to be removed, plucked up, and pulled out of its place; the possessive, for the relative, as v. 21. Exod. 18.20. Job 3.3. Ps. 11.4.

{Stake} Or, pin: the word properly signifies a nail, or a pin, such as we use to hang things on, chap. 22.23,25. Ezek. 15.3. then such pins, or stakes, of what matter soever, as were used about tents, Exod. 27.19. Judg. 4.21.

{for ever} As ch. 13.20. & 25.8.

{nor shall any of the cords thereof be broken} Or, and whose cords shall none of them be broken. Heb. and all the cords thereof shall not be broken: all not, for not any: as Ezek. 18.22,24. See v. 14.

V. 21. {But there the glorious Lord will be unto us a place of broad rivers, and streams; wherein shall go no Galley with oars, neither shall gallant ship pass thereby} In this verse and the next, the prophet shows by whose powerful support and safeguard, the city should attain and enjoy this constant and assured safety, by God alone, and his protection of it, Chap. 26.1,3. Psal. 46.5. & 48.8. Zach. 2.5. compared here to a broad river, that is of much use and strength to a city; but withal, of so stiff and strong a current: that neither ship or galley, of any enemy, shall be able, with help of wind, or oars, or both, to get up thereby to it, to molest or annoy it; and the prophet seems to allude to, and meet with the conceit of those, that thought meanly of Jerusalem, because it had no such great river near it, as Niniveh and Babylon had, which the Assyrian boasted of, and to which he is compared, ch. 8.7. or such an one as Egypt had of Nilus, wherein they so much confided, Ezek. 29.3. but a small rivulet, or two only; which though they might afford water sufficient for the city, Psal. 46.3,4. Yet they had no great breadth of channel, to bear any great vessel, or ran with any strong stream, nor could afford much strength or defense to the city. See Chap. 8.6. But God, says the prophet, shall instead of such a river, as Euphrates, or Nilus, afford more security and safety unto us, than any such river did, or could do unto them; he will himself be such a river to us, so broad, and of so strong a stream, as neither the king of Assyria, nor any other enemy shall be able to pass. See Ezek. 47.5. or, as some expound it, he will make this city and land as Mesopotamia, that was environed with the branches of the one, as Egypt that was fenced and fed, and enriched with the streams of the other.

{there the glorious Lord will be unto us} Or, as some render it, the Lord will be, (or, will appear, will show himself) glorious, or magnificent for us; because the epithet is not wont to go before his master, or owner, in the Hebrew: or, will do gallantly for us; for so the word is afterward here rendered, to wit, in the overthrow of our enemies.

{a place of broad rivers and streams} Or as some, in place, that is, instead of such rivers and streams as Eccl. 3.17. a defect of the copulative; as Ch. 31.13. Heb. broad, of hands, or spaces; as the word is used, ch. 22.16. Ps. 104.25.

{wherein shall go no galley with oars} Heb. no ship of oar shall go in it, Of the syntax, see on v. 20. ship or oar, for, bark, vessel, or galley, rowed with oars. See Ezek. 27.5,6,26,29. shall go, that is, pass: as Ps. 104.26. there go the ships.

{nor gallant ship} The term given before to God. God, as he has done gallantly for us, in our present delivery; so he will for the future, so engage himself for our safety, that no enemy of what power soever, shall he be able to approach us, to disturb our peace, Ps. 91.4,9,10.

V. 22. {For the Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us} God alone has interest in us; to him alone we belong; and so long as we continue loyal to him, our sovereign, and walk according to the laws, by him prescribed us, we shall be sure of his protection and safeguard, Deut. 26.17–19. & 30.19,20. & 33.12,26–29. Ps. 81.8,9,13–15. ch. 48.17–19.

{our Judge} To right us against those that wrong us, Psal. 7.6,8,11. & 9.4. & 26.1. & 75.7. & 94.2. he seems to have some reference to those judges, that God raised up for the rescuing of his people out of the hands of their oppressors, Judg. 2.16. Acts 13.20.

{our Law-giver} Heb. Statute-maker, Gen. 49.10. a title given to God more especially, in regard of his people, unto whom he had prescribed such statutes and ordinances, as he had not to any other, Ps. 147.19,20. See Deut. 33.2,21. Jam. 4.12. of the term, see chap. 10.1.

{our King} He, and not the Assyrian, who yet has formerly tyrannized over us, ch. 26.13. and would still so do. See Ps. 44.4. & 74.12. & 89.18.

{he will save us} As a sovereign protects his subjects, that continue loyal to him, and live according to his laws, Ps. 7.8. & 72.4,12–14. See ch. 25.9.

V. 23. {Thy tacklings are loosed; they could not well strengthen their mast; they could not spread the sail} The prophet here returns again, to foretell the defeat given to the Assyrian forces; whereof somewhat before, v. 3. addressing his speech unto them, or to Sennacherib their chief commander, and he compares his vast army, here, to a great galleon, in distress at sea, and so incessantly pursued and driven with furious blasts of boisterous winds, that she is not able to bear sail, or keep up her mast, and cannot therefore but miscarry: and this resemblance he may the rather seem to have made choice of, because he had spoken before of goodly great ships, with top and topgallant, v. 21. See ch. 2.16. So that it is, as if he had said, Your shipping, O Assyrians, is, or shall be, wrecked; you have miscarried, or shall miscarry, as by shipwreck. See Psalm 48.7.

{Thy tacklings are loosed} So the old Latin, and divers other later versions; but that signification of the verb here used, is questioned; nor is there any place produced, where it is so used. The margin has it; They have forsaken thy tacklings; and so some other, they shall leave thy tacklings, or thy tacklings shall be left: they shall be let go, and give over, by those that should manage them; an argument of evident danger, and great likelihood of wreck approaching, when the mariners, as despairing of safety, give over the managing of their tackle, and leave the ship, to shift, as it may, for itself, Act. 27.30,40. And the word here used, does not unusually signify so to leave, or give over, Exod. 23.11. Judg. 6.13. 1 Sam. 10.2. Psal. 27.9. Prov. 17.14. Chap. 2.6. But some other render it, with the ancient Greek, Thy tacklings are split or broken; or, that which follows thereupon, they are dissipated, driven to and fro with the wind, or thrown about aboard the ship, as they conceive the word to be used, Chap. 32.14. Ezek. 31.12. See ch. 16.8. which way soever we take it, it seems opposed to that which he had said before of the city, compared to a tent, that no stake, or cord of it, should be stirred, verse 20. whereas of the enemy's army, compared to a ship on the other side, he says, that no mast or tackle of it should hold. For I cannot accord with those, that of a tent, or pavilion, expound this whole passage; by mast, in the next branch, understanding the pole pitched in the midst, to bear it up. See ch. 30.17. and much less with that, which a learned annotator exhibits, who renders it, as spoken to Sion, Thy sorrows are cast: you have no longer cause to be sorry: that the word signifies as well pains, as cords, Job 21.17. Ps. 18.4. & 116.3. is undoubted; but how that suits here, appears not.

{they could not well strengthen their masts} They, that is, the tacklings, which failing, the mast cannot stand.

{well} Heb. say some, the straightness of the mast: that is, they could not keep the mast upright: supposing the word here used, to be a noun substantive; but it is hard to find a place where it is so used. Others make it not a noun, but an adjective and render it, they could not hold, or keep the mast straight, or upright: and the word indeed seems so to be taken, Gen. 42.11,19. Prov. 15.7. Eccl. 8.10. nor do they miss of the true sense of the place, that here so understand it. Yet, because (as was intimated on ver. 21.) the adjective is seldom set before its substantive, in Hebrew: it is conceived rather to be an adverb, here, as our English translators took it, when they rendered it, well: as also, it oft elsewhere signifies well, or aright, Exod. 10.29. 2 Kings 7.9. Jer. 8.6. & 23.10. for, as for those, that would have it a note of similitude, though it be commonly so used, Gen. 9.7,9. 1 Ps. 1.4. Yet that has no place here; as little in mine apprehension that, which the forementioned learned writer suggests, the basis of the mast, that is, says he, of the standard, whereon the banner was to be displayed in the field; which God would not suffer to be fixed, much less the banner to be upon it displayed: but the prophet seems to be here in a diverse resemblance.

{could not strengthen} Heb. they shall not: for, they could not, or they shall not be able to strengthen, or hold fast, or keep firm: the indicative form, in a potential notion: as Num. 23.10. Deut. 4.28. Neh. 6.6. Job 9.3. & 14.4. Est. 5.14. ch. 10.19. & 26.18. Dan. 3.15. with 17. so also in the next branch.

{they could not spread their sail} Heb. the sign, or flag, or ensign, as the word most commonly signifies, and so divers interpreters, after the old Latin, here render it; understanding the word, some, of a flag, set on the top of a tent, or pavilion, to show whom it belonged to: Others, of the banner displayed in fight in the field: Others, of the flag on the top of the mast of a ship, which none of them, seem to fit well here. And others, therefore, lastly, after the Chaldee paraphrast, with the Jewish commenters, render it, as ours, here, the sail: the meaning of the words being, that their tackle was all so split, and torn, and dissipated, as well those that should keep the mast upright and steady, as those also, that should hold and guide the sail, that neither mast nor sail could do them any service; and their ship therefore destitute of all such necessary furniture, must needs be swallowed up of the sea.

{Then is the prey of the great spoil divided} Or, then shall the prey (as Gen. 49.27.) of a great spoil be divided. The spoil of the Assyrians' camp, after the defeat given them, and their sudden flight thereupon, ch. 32.8,9. divided among the Jewish people, as the Syrians, 2 King. 7.16. and of those of Moab and Ammon, 2 Chr. 20.25. and, as after a wreck of some great carvel, or carrack, laden with abundance of rich commodities, the coasting people are wont to seize on such of them: as on drift, come floating to the shore: see v. 4.

{prey of a great spoil} Or, as some of the Jewish critics, prey, and much spoil, or spoil in abundance: see ch. 9.7. a defect of the copulative: as ch. 32.13. See 2 Chro. 28.8.

{the lame take the prey} Or, shall take the prey. Heb. prey, or prey on the prey, as ch. 10.6. Ezek. 38.12,13. the lame shall do as the lepers did, 2 Kings 7.8. The weakest and most impotent shall be able enough to make spoil of them; as the Jebusites bragged that they could do with David and his, 2 Sam. 5.6,8. or, shall among the rest, seize on the prey, when the enemy is fled and gone, Ps. 68.12. ch. 37. v. 36,37.

V. 24. {And the Inhabitant shall not say, I am sick} No one inhabitant of Jerusalem, shall have cause to complain of any infirmity, contracted by the siege or invasion of Sennacherib; their health, or ability of body, shall not (as by long and strait sieges is usual) be in the least degree impaired: See Psal. 105.37. Others, the weak shall take heart; or, they shall have incolumity, health and strength, restored to them, Psalm 103.3. chap. 35.6. But the former is, I take it, more agreeable to the scope and drift of the prophet's discourse.

{the inhabitant} To wit of Jerusalem, v. 20. inhabitant, for inhabitants: as Chap. 5.3. Yet here rather distributively, than collectively, as there: the inhabitant shall not say, for no inhabitant shall say: see v. 21.

{I am sick} As 1 Sam. 30.13. or feel pain: as Prov. 23.35. or am weak: as Judg. 16.7,11.

{The People that dwell therein shall be forgiven their iniquity} Or, the People dwelling therein, being discharged of iniquity: for so it runs word for word in the Hebrew. Discharged, or disburdened of iniquity: as Psalm 32.1. or, as it may well be rendered, having iniquity taken off them; or, from them, 2 Sam. 12.13. Psalm 103.12. being by the hand of God upon them, refined and reformed; and God, upon their repentance, now reconciled unto them, Chap. 1.25.27. and his wrath, by their sins formerly incensed, remitted wholly, and removed, ch. 38.27. & 43.25. & 54.7–10. & 57.17,18. Jer. 31.34. a defect of the pronoun: as ch. 13.15.22.

CHAPTER 34

V. 1. {Come near, ye nations, to hear, and hearken, ye people; let the earth hear, and all that is therein, the world and all things, that come forth of it} Whether this chapter, and the next, belong to the prophecy, or sermon, recorded in the foregoing chapter; as some would have it, or contain another several one, is not altogether so certain. Yet the former seems not improbable. Howsoever, this chapter, for the subject matter of it, agrees much with Chap. 24. and the next, with Chap. 25. this being a prophecy of the destruction of the enemies of God's people: the next, of the restitution of the church. And this he makes entrance into, by a summons of all nations, yea, of all creatures: as Chap. 1.2. to take notice of, and consider, what he was about to do, as with one nation before, ch. 33.13. so now to all of them that had been enemies to his people; implying thereby, that what was here denounced, did nearly concern them all, and the several places of their abode.

{all that is therein} Heb. the fullness thereof: as chap. 42.10. Psal. 24.1.

{the world} The habitable world: as Mar. 16.15. or, the world that yields aught (as the word properly imports) for the food, and use of man or beast, opposed to the waste that is altogether barren, and devoid of aught, such as that, Jer. 17.6.

{all things that come forth of it} Heb. all the offsprings, or proceeds of it, ch. 22.24. & 42.5.

V. 2. {For the indignation of the Lord is upon all nations, and his fury upon all their armies} Or, will be against: as Gen. 40.2. & 41.10. God intends to proceed in wrath and vengeance against all those nations, that had been enemies to his people: or, as some, all the wicked of the world, in general. But these seems to enlarge it overmuch; as well, as those on the other side to over-narrow it, that restrain it to the king of Assyria, and his subjects or associates. See ch. 24.1. & 26.21. Joel 3.2. v. 8.

{indignation} Or, boiling wrath; for the word properly signifies a bubble. Hos. 10.7. (where it seems not so well rendered scum: froth, were better there, than scum: for which another word is, Ezek. 24.6,11.) such as are wont to rise on the top of the water, when the pot boils upon the fire, ch. 64.2.

{fury} Or, fervent wrath, from a word, that signifies heat, Ps. 19.5. & 39.3. whence the sun is so termed: chap. 24.24.

{all their armies} Heb. each army of them; that have waged or do wage war against his people. See ch. 24.21.

{he hath utterly destroyed them, and hath delivered them to the slaughter} Or, he will utterly destroy them, (make an anathema of them. Josh. 6.17,21. See ver. 5.) and will deliver them (Heb. give them, as Jer. 15.9.) unto slaughter. He has passed such a doom of destruction upon them, as sure to be put in execution, as if it were executed already. ch. 14.26,27. Joh. 3.18.

V. 3. {Their slain also shall be cast out} To be devoured by birds and beasts, (the multitude of the slain being such, that they shall want either person to bury them, or places to bury them in; or, people in detestation of them, casting their corpses out to lie and rot aboveground, Jer. 7.33,34. & 22.19.) as themselves had formerly dealt with God's people, Ps. 79.2,3. Jer. 34.20.

{and their stink shall come up out of their carcasses} Heb. and their carcasses, the stink of them shall ascend, or go up: a nominative put absolutely: as Psal. 18.31. & 104.17. See Exod. 8.14. ch. 66.24. Amos 4.10. Joel 2.20.

{and the mountains shall be melted with their blood} They shall run down with streams of blood, as with water, chap. 30.25. as if they were even dissolved into blood. See chap. 64.2,3. nor need we, with some interpreters, by mountains, understand here heaps of carcasses, piled up like hills, as those that Sampson made of the Philistines, Judg. 15.16. It is an hyperbolical form of speech, used in like manner of great plenty, of anything coming from the mountains, and the plants there growing, or the beasts there grazing. So, the hills shall flow with milk, Joel 3.18. and, the hills shall melt with wine, Amos 9.13.

V. 4. {And all the host of heaven shall be dissolved. and the heavens shall be rolled together as a scroll, and all their host shall fall down, as a leaf falleth from the vine, and as a falling fig from the fig tree} So great shall their fear and terror be, and so strange and dreadful the judgments of God inflicted upon them, that the whole frame of the creature shall seem to be dissolved, and the world to be at an end. See the like, ch. 13.10,13. & 24.21. Rev. 6.13,14. Yet neither do I concur with those, that understand these words of the general doomsday, though such things then shall be, 2 Pet. 3.10,11. no more than those in the Revelations are to be so understood; many things, in the course of the context, both there, and here, showing, that they cannot so be meant, and much less with those, who suppose no more to be meant, than the thickening and darkening of the air, by such abundance of foggy vapors and exhalations, ascending from the gore-blood and putrefied carcasses, and the production of divers meteors, consisting of such, that shoot to and fro, like stars, and fall at length to the ground. The one go too far, and the other fall far too short. It is the manner of God's prophets, in their descriptions of some extraordinary judgment, to set it forth in such colors, as if they were deciphering the face of that last universal judgment, whereof, such are, in some sort, resemblances and forerunners. See Dan. 7.9,10. Joel 3.12–16. as, on the other side, the restitution of God's people after some grievous calamity, and long affliction, is wont to be shadowed and set forth in such terms, as have caused many to be mistaken in them, conceiving no other, than the general resurrection, at the last day, to be therein described. See Chap. 26.19. Ezek. 37.2,13. Dan. 12.1,2.

{host} See Gen. 2.1. ch. 24.21. & 40.26.

{shall be dissolved} Heb. pine, or waste away, Lev. 26.39. Ezek. 24.23. & 33.10. Zach. 14.12. See ch. 3.24. & 5.24. the verb is plural, because the noun is collective. See 2 Pet. 3.10.

{rolled up as a scroll} Heb. as a book. and so Rev. 6.14. alluding to such books, as were then in use, called rolls, or volumes. See Chap. 8.1. so that as it could not be seen what was written in those books, when they were so rolled up; no more should the stars now, as they might formerly, when the heaven was spread abroad, Psalm 104.2.

{their host} The stars, Rev. 6.13.

{a leaf falleth} Or, as leaves fading, fall: as ch. 64.6. Jer. 8.13. for so the word properly imports; as the leaves of a vine, when they are withered fall. See ch. 1.30. & 28.1.

{as a falling fig} The like defect of the substantive, see ch. 28.4. where a fading, is for, a fading plant: such green figs as come first; but shed after a while, when others begin to put forth. See Rev. 6.13. The old Latin, and some of our versions supply leaf, or leaves, from the former branch, but the gender is feminine, which help to strengthen (as also does that of the Evangelist) the former, but some would have it taken neutrally, as is the feminine oft in Hebrew, and then it may include both.

V. 5. {For my sword shall be bathed in heaven} A description of the great slaughter that shall be made, ver. 2. and the persons that shall be slaughtered.

{my sword} Spoken in the person of God. his sword, for his power manifested in the execution of justice, Deut. 32.41. Jer. 50.35–37. Ezek. 21.1,9.

{bathed} Imbrued in blood: as Jer. 46.10. Heb. drunk: as Rev. 17.6. or soaked, see v. 7. or satisfied: as Ps. 36.8. Pro. 7.19. Jer. 31.14,23. v. 6.

{in heaven} According to a decree passed concerning it in heaven, Ps. 119.89. See v. 16. Though some of the Jewish commenters read it, my sword in heaven, or, that is in heaven, shall be made drunk. Which is yet more probable, than what another of them has, of slaying the great potentates first, that sit aloft, as in heaven, chap. 14.13,14. and after that, the inferior ones, that sit far below them, as on the ground, Psal. 113.7,8. See chap. 24.21. or, what some of our, following the old Latin, that reads the words in the time past, My sword hath begun to rage, as drunken men use to do, Prov. 20.1. in heaven, that is, in my church, among mine own people, Ezek. 9.6. 1 Pet. 4.17. styled heaven in Scripture, Rev. 4.1. & 12.1. and thence shall descend to those without the church, called the earth, Rev. 12.12. See Jer. 25.15,16,18,29.

{behold it shall come down upon Idumea, And upon the people of my curse, to judgment} The people and persons, whom this sword is to make slaughter of, are more specially the Edomites, and together with them, such other nations, as were destinated to destruction.

{behold} As ch. 10.33.

{come down} From heaven; as ch. 30.30. Rom. 1.18.

{upon} Come down upon, for, coming down light upon: as Exod. 19.20. The Lord descended upon the Mount, for descending, abode on it. Of which manner of speech; see ch. 13.12. & 38.17.

{Idumea} Heb. Edom: that is, Esau. See Gen. 25.30. & 36.8. here put for his posterity, and their country. See ch. 21.11. as the Moabites, ch. 25.10. so here and Chap. 63.1. the Edomites are marked out, as two of the principal enemies of God's people. See Ps. 137.7. Lam. 4.21.

{and upon} Or, even upon: as Ezra 1.8. if the Edomites be in this latter branch also intended. See v. 6.

{the people of my curse} Heb. cherem, Josh. 6.17. Greek, anathema, 1 Cor. 16.22. it signifies a thing devoted to destruction, Deut. 7.26,27. See v. 2.

V. 6. {The sword of the Lord is filled with blood, it is made fat with fatness} An intimation of a very great slaughter.

{sword of the Lord} As Jer. 47.6. See ver. 5.

{is filled} Or, shall be filled with blood; shall drink its fill of blood, v. 5. ch. 15.9.

{it is made fat with fatness} Or, it shall be fatted with fat; it shall eat abundance of fat: a resemblance taken from some greedy glutton or other ravenous creature, that has gotten, and eaten his, or its fill of fat beasts.

{and with the blood of lambs and goats, with the fat of the kidneys of rams} Or, even with, &c. for he relates more particularly what blood, and fat, before, he meant.

{of lambs, goats, and rams} Men of all estates and ranks: but these seem here mentioned, as of the meaner sort; for the greater sort follows, ver. 7. and it seems somewhat over nice, that some have of the common people, priests, and wealthy ones. Howbeit, it may well be questioned, whether the word carim, translated lambs, might not rather be rendered, bellwethers: as it is by some, not amiss rendered, leaders of the flock, or sheep, 1 Sam. 15.9. to the soldiery especially, the words seem to have reference: as Ezek. 39.18. & Rev. 19.18. and to those, that had some command among them. See on ch. 16.1.

{fat of the kidneys} Which they lie enwrapped in, Levit. 3.8. Deut. 32.14.

{for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea} What he called a slaughter before, ver. 2. and hereafter again, he now calls a sacrifice. For the word signifies as well to slay, as to sacrifice, Gen. 31.54. 1 Sam. 28.24. 1 King. 1.9,19. Howbeit, there seems an allusion here, to the beasts offered in sacrifice, whose blood, and fat, was reserved, as for God, unto whom they were sacrificed, Levit. 7.23–27. See ch. 1.11. Deut. 32.38. & to those solemnities, in which so great abundance of them was slain, 1 Kings 8.63. 2 Chr. 29.31–35. & 30.24. to which some also add, as implying that God's vengeance executed on his enemies and on the enemies of his people, is as pleasing to him, as any sacrifice whatsoever, ch. 1.24. Jer. 46.10.

{Bozrah} The Edomites' chief city, chap. 63.1. Jer. 49.19,13. so termed, not, as the Greeks, who by an inversion of the letters, call it, Byrsa, as if it had its name, from an ox hide, that should encompass the ground it stood on, being cut out into thongs; (for the word is the same, with the name of that place, of which they tell us such a tale,) but from the fortifications and strength of it, bearing that name, as the word imports, chap. 20.15. & 25.2. & 27.10.

{Idumea} As v. 5.

V. 7. {And the unicorns shall come down with them, and the bullocks with the bulls} The great potentates, and mighty commanders, by these greater cattle, and wild beasts, resembled, shall be pulled down, and slain, as well as the rest, Psalm 22.21. Jer. 50.27. Rev. 19.8.

{unicorns} Not such horned creatures like horses, as our painters usually portray; or wild asses, which some tell us of, with one straight horn in the forehead. Whereof, see Aristotle, in his history of living creatures, l. 2. c. 1. Elian, l. 4. c. 52. & l. 16. c. 20. & Pliny, l. 8. c. 21. & l. 11. c. 37. for such in these days, nowhere found, are deservedly deemed figments: and the horns we have, called unicorn's horns, are well known to be the horns, not of land beasts, but of sea creatures; one, the principal of them, kept, as a royal monument with us, taken out of the head of a vast-bodied creature, found dead, and floating in the sea; another of less note, broken off from the head of the like sea creature, that had run it through the ship's timber, and there left it behind her; but as some guess the rhinoceros, a vast beast, for shape, not unlike to the elephant, whom he is reported to fight with, but instead of his trunk, furnished and armed with an horn, of no great length, rising from his nose, as engrafted on it, (whence he is so termed) and slanting somewhat back toward the head of the beast; whereof cups are made, and set in silver of no great size, nor slightly esteemed only for rarity: and this way most of our interpreters go; from whom our margin here renders it, rhinocerotes. But other stick at it, for two reasons especially: First, because this beast is not found, but in India, and in the remotest parts thereof; nor is it likely, that it was commonly known among the Jews, as this creature appears to have been, by the frequent mention of it, Num. 23.22. Deut. 33.17. Job 39.9,10. Psalm 22.21. & 29.6. & 92.10. and that bred also with them, as may seem by Psalm 29.6. and again because, (to let pass what is said of its, not horn, but horns, Deut. 33.17.) the beast here mentioned, is elsewhere spoken of, as having goodly, lofty, and stately horns, Deut. 33.17. Psalm 92.10. which of the rhinoceros cannot be well said. Some therefore of the Jewish writers, suppose it to be that, which the Latins term Bubalus, the Italians, Bufalus: with us, some a buffalo; some a buff; from whom, again, some of ours, somewhat dissenting suppose it rather to be that kind of wild ox, which the Latin writers call Urus, partly, because they find this in Scripture joined commonly with oxen, and bulls, whereby they conceive it to be some beast of that kind; Deut. 33.17. Psal. 22.12,21. & 29.6. and partly, because that, as this is of special note for strength, Num. 23.22. for horns, Psal. 92.10. and for untamable fierceness, Job 39.9,10. so these, are all reported also to be in the urus eminent. For besides his remarkable strength, and bigness, wherein some of them are reported, not to come much short of elephants; his horns are said to be so large, that drinking cups, or vessels rather, of great capacity are made of them; and withal, his untamable fierceness to be such, that being taken in pits, they will be slain sooner, than mastered; and though coming into men's hands very young, they will rather be starved, than tamed. See Cæsar of the French war, l. 6. & Pliny l. 8. c. 15. & l. 11. c. 9. but this of the urus, and that former of the Bubalus, may well be reconciled, if we shall observe what Pliny informs us, that the name Bubalus was among the common sort of people, given to the urus, even in his days. See on ch. 51.20.

{come down} An allusion to beasts struck down, and laid along by the hand of the huntsman or the butcher.

{with them} Together with the meaner sort, mentioned v. 6. See Ps. 68.30.

{bulls} The word is used for such as are of most excellency and eminency in their kind, whether of horse, steeds, as we term them: & so Judg. 5.22. Jer. 8.16. & 47.3. or, neat, bulls, and so here: as also, Psalm 22.12. & 59.13. & 68.30. Jer. 50.11.

{and their land shall be soaked with blood, and the dust thereof made fat with fatness} That which was before said of the sword, employed in the slaughtering of them, verse 5,6. is here said of the ground, receiving the blood, and the fat of the slaughtered. See verse 5.

{their land} The Edomites' country, verse 6.

{soaked} Heb. drunken, says our margin: but the word is used for watering, in a plentiful manner, Psalm 65.10. Prov. 11.25. Chap. 55.10. and 58.11. watered with abundance thereof, as with water.

{the dust thereof} Heb. their dust: as, their land.

{made fat with fatness} Cloyed, and thickened with fat, See verse 6.

V. 8. {For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion} It is the time that God has appointed for the righting and avenging of wrongs done by them, to his people.

{the day of the Lord's vengeance} So ch. 63.4. for they strain the words exceeding far, or pervert it rather to a clean contrary sense, that would have it sound, nothing but matter of love, and kind affection and retribution of good in lieu of evils and afflictions, formerly sustained, see ch. 61.2.

{the year of recompenses} Or, retributions, as, the days of retribution, Hos. 9.7. taken in the worse sense, for retribution of penalty, for wrong done: as chap. 35.4. & 59.18. Jer. 51.56.

{for the controversy of Zion} The controversy that he has against you for the wrongs that you have done her, as, the quarrel of my covenant, Levit. 26.25. for the quarrel that I have against you, for the breach of covenants. Zion, for, Jerusalem: as ch. 1.8. and Jerusalem, for the whole state of Judah, ch. 33.20. whereunto the Edomites had from time to time been very injurious, and done them much mischief, Psalm 137.1,2. Lam. 4.22. Ezek. 25.12. Amos 1.11. Obad. 10. See ch. 45.24,25. & 47.3,6. Mic. 7.9,10.

V. 9. {And the streams thereof shall be turned into pitch, and the dust thereof, into brimstone; and the land thereof shall become burning pitch} A rhetorical description of extreme devastation, in way of allusion to the destruction of Sodom and Gomorrah, Gen. 19.24. Deut. 29.23. Rev. 19.20. & 20.10.

V. 10. {It shall not be quenched night nor day; the smoke of it shall go up for ever} This devastation of Idumea shall last long; as of cities burned down, the smoke, embers, and ashes, do a long time continue. See Jer. 7.20. Rev. 14.11. & 18.18. & 19.3.

{from generation to generation, shall it lie waste} That is, for many generations. See v. 17.

{it shall lie waste} Heb. be wasted: as chap. 60.11. shall be opened, for, shall stand open; and Neh. 1.3. is broken, and are burnt, for, continue broken and burnt.

{none shall pass through it, for ever and ever} Heb. ever of evers. See the like note of extreme desolation, Chapter 60.15. Jerem. 9.10,12.

V. 11. {The cormorant and the bittern shall possess it; the owl also, and the raven shall dwell in it} Such creatures, only, as haunt waste places, shall be, and abide there. See the like, ch. 13.18–22. & 14.23. Zeph. 2.13,14. Rev. 18.2.

{cormorant} Or, as some, the pelican; it is reckoned among the unclean birds, Deut. 14.17. Levit. 11.18. and noted for one, that keeps in waste places, Ps. 102.6. Zeph. 2.14. It seems, to be a waterfowl, and is supposed to be so termed, for swallowing down fish, shellfish especially, till by the heat of his gullet, or stomach, being in a manner concocted and made to open, he then casts up again, and so picks the fish out of the shell. Aristotle, history of living creatures. l. 9. c. 10. Pliny, l. 10. c. 40. Tully, of the Deity, l. 1.

{bittern} See on ch. 14.23.

{possess it} So, he will make it a possession, ch. 14.23.

{the owl} An unclean fowl, Levit. 11.17. Deut. 14.16. so called, because it shuns the clear daylight, and flies abroad, in the evening, or twilight; as the adulterer does, Job 24.15. it is rendered, the great owl, in Levit. & Deut. See v. 12.

{raven} An unclean fowl, also, Lev. 11.15. Deut. 14.14. that feeds upon carcasses and carrion, Prov. 30.17. Rev. 19.17,18.

{dwell} Instead of the former inhabitants, ch. 13.22.

{and he shall stretch out upon it, the line of confusion, and the stone of emptiness} It shall by line and level, be designed and laid out, to be an horrible desolation, and a waste wilderness: and in vain therefore for them, to attempt the restoring of it again, Mal. 1.4. a metaphor taken from the manner of masons and workmen, who when they are to take down some part of a building, are wont, by line and level, to mark out how far, or how much of it, is to be pulled down. See the like, 1 King. 21.13. Lam. 2.8.

{he shall} God shall, or, taking the word indefinitely, such a line shall be stretched out upon it: as ch. 22.8. & 33.1.

{stones} Or, plummet, or, level, as we call it, from the Latin, Libella, a stone, plummet, or other weighty thing, hanging on the line, or cord, to keep it right and straight, Zach. 4.10. See also, ch. 28.17. & Amos 7.7,8.

{confusion, and emptiness} The words are the same, used of that confused and formless shape of the lower part of the world, in its first production, Gen. 1.2. See ch. 34.10. Jer. 4.23.

V. 12. {They shall call the Nobles thereof to the Kingdom, but they shall not be there, and all their Princes shall be nothing} There shall be none of their nobles or princes left, to take the government upon them, if it were offered unto them. See ch. 3.6.

{They shall call, the Nobles thereof to the Kingdom} The particle to, is not in the text, and some therefore read it, The Kingdom shall call the Nobles thereof, to wit, to afford conduct, or defense to them: but the noun, and the verb, so joined, agree neither in number, nor person, and that particle is oft wanting, ch. 23.5. Ps. 45.7. Howbeit, the like irregular syntax is in the next verse. And a learned writer renders it, The Nobles thereof shall call for a Kingdom, when there is none there; that they might, under a king, enjoy their honors and places: so is the copulative used, Jer. 34.1. Neh. 2.13. Job 21.22.34.

{nobles} The word properly signifies white ones, Eccl. 10.17. Jer. 27.20. so called, because such are wont to go in white, that is, fair, goodly, and gorgeous apparel, Eccl. 9.8. Luk. 7.25. Rev. 3.4. & 7.9,13,14.

{and} Or, as some, according to that latter reading, but: as ch. 29.13.

{nothing} As chap. 40.17. & 41.12. or, none: as Amos 6.10. 2 Sam. 9.3.

V. 13. {And thorns shall come up in her Palaces, briers and brambles in the fortresses thereof} As in the places where such buildings formerly stood, when they lie ruined, is wont to be, chap. 32.13,14.

{And thorns shall come up} Or, thorns also: as ch. 32.7. Some render it, a multitude of thorns, because the noun is plural and masculine; the verb singular and feminine.

{in her palaces} The particle in, is wanting: as chap. 26.8. and 28.7.

{And it shall be an habitation of dragons} Ch. 13.22. & 35.7. Jer. 9.10,22. & 49.33. & 51.37. noted for abode in wastes, Job 30.29. Mal. 1.3. of the word, see ch. 27.1.

{and a court for owls} As if he had said, owls shall keep court there, alluding to the courts, that were usually before great men's houses, 2 King. 20.4. See ch. 35.7.

{owls} Or, ostriches, as some would have it, see Lam. 4.3. Heb. daughters of the owl, as it is commonly almost, generally styled: as Levit. 11.16. Deut. 14.15. and elsewhere: it may be, because less than those other kinds, mentioned, ver. 11,14,15. This, and the Tannin, in the branch next before, are found joined together, ch. 43.20. as creatures, both abiding ordinarily in the wilderness.

V. 14. {The wild beasts of the desert, shall also meet with the wild beasts of the island} Heb. Zijim, and Ijim: of which, see chap. 13.21,22.

{and the satyr shall cry to his fellow} Or, his mate, v. 15. one to another: as Gen. 11.3,7. See ch. 13.21.

{the screech-owl also shall rest there, and shall find for her self a place of rest} There being nobody to disturb her, chap. 17.2. Jer. 7.33.

{screech-owl} Or, night-raven: our margin, night monster: some of the Jewish doctors would have it to be a chameleon, that lives by the air: Others of them, an evil spirit, that haunts waste places (Mat. 12.43.) and our old Latin renders it Lamia, somewhat to that purpose; but the doting Talmudists tell us, that it is the name of Adam's first wife, made of the same mold with him, before Eva, Gen. 1.27. who because she would not be ruled by him, ran away from him, and became an evil spirit; whereupon also they write on a parchment, which they fasten over the door of the new married couple, Adam Evah, out Lilits. The word is nowhere else found in Scripture: it seems, by the name, to be some night bird; for as another of the like kind, ver. 11. was so called of the evening: so is this, as being a night-haunter, of the night.

{rest} Or, rest her. Heb. make to rest; or place her rest: the word is in like manner used, ch. 51.4. Jer. 31.4.

{a place of rest} Heb. rest, simply: as Gen. 8.9.

V. 15. {There shall the great owl make her nest, and lay, and hatch, and gather under her shadow} What creature this should be (the word being nowhere else read) the Jewish doctors agree not: some of them would have it the same with that rendered a bittern, ver. 11. (concerning which, see on chap. 14.23.) because the names differ but in a letter; and that such, as interchanges in Chaldee forms, especially, oft with the other. But other of them, deny that, and say it is another kind of bird: nor is it probable, that the prophet should mention the same twice. Our old Latin, following the Greek renders it, an hedgehog: some other, an ouzel, or her solitariness, supposed, by some, to be in Latin, called merula. The word having no known stem, or stock, it is hard given any certain, sentence of it: for whereas some would have it so termed, of skipping, or hoping, Cant. 2.8. the radical letters agree not, they differ as much, as ats, hasty; and az then: Howbeit, in the Arabic, the word of leaping, or skipping, is said to be so written, as this here, with az: whence, in Avicenna, is found the name of a serpent, so called, because it is wont to spring up from the ground, to fasten upon man or beast; which some therefore suppose to be here meant. That which might seem very probable, the words coming so near, the one to the other, kippoz, and kippazab, but that the text seems not so willing to admit it, ranking this among fowls; and describing the manner of her breeding, and brooding her young, in terms particular to that kind. I should suppose, therefore, if I may be so bold, to deliver my conjecture in so doubtful a business, that the serpent mentioned by Avicen, had its name from the fowl here spoken of, and the manner of its motion.

{lay} Heb. deliver: so ch. 66.7.

{hatch} Jer. 17.11.

{gather} Brood, her young ones, Mat. 23.37.

{under her shadow} Her wings, that shade and protect them, Ps. 91.1. Mat. 23.37.

{there shall the vultures also be gathered} Meet and flock together, as about a carcass such are wont to do, Matth. 24.28. Luke 21.37.

{vultures} It is found among the unclean fowl, Deut. 14.13. and and with the name a little altered, Lev. 11.14. where the old Latin renders it, the kite: some other, the falcon, so called of its swift flight, Deut. 28.49. Jer. 48.40. & 49.22. but the ancient Greek, as our here, and there, a vulture: so called of its color, because black as ink, Jer. 36.18.

{each one with her mate} Heb. a woman: and, or with, her friend, or familiar, Exod. 11.2. Jer. 9.20. a defect of the particles: as Ps. 5.4. See ver. 14,16.

V. 16. {Seek ye out of the book of the Lord, and read} Look into the book of the law, say some, wherein these curses are recorded; or, as others, when the day comes, of the execution of this judgment, take the book of this prophecy into your hands, and read over this passage; and see if any of these be found wanting here: or, these shall as certainly be found all there, as if they were, by name, entered each of them into a roll of record: and there you might be sure to find them, could you but have the sight of that book. Such like phrases, alluding to rolls and registers, are frequent in Scripture, Exod. 32.32,33. Ps. 56.8. & 69.28. ch. 4.3. Mal. 3.16.

{no one of these shall fail} Either of the several kinds: as Mat. 4.23. Luk. 11.42. or of the whole number, and tale of each kind, entered into God's lists: as ch. 40.26.

{none shall want her mate} There shall none of them be alone: but store of each kind, ver. 14. or, none shall be without her mate, that they may there breed, and replenish the country with such kind of wild creatures: as Gen. 7.2. Heb. a woman, or each one, and her familiar, they shall not visit: that is, miss, or want, as the word of visiting is used, Num. 31.49. 1 Sam. 25.15. in regard whereof, some render it, a woman, and her mate, they shall not miss; that is, neither the one, nor the other, shall be found missing, either in God's roll, by those that can come to the sight of it, or in the country designed unto them; and so it should, in effect, be the same with the former.

{for my mouth it hath commanded, and his Spirit it hath gathered them} An emphatical redundancy of the pronoun added to the noun: as Chap. 8.13. & 48.6. Or, my mouth, it is, that hath commanded (or given order to have this done) and his Spirit it is (whose mouth commanded it) that will gather them together, there to inhabit: the pronoun, for the verb substantive; as Eccl. 1.5, 10. Chap. 43.10, 13. a defect of the relative, as Chap. 33.1, 11, 19. and a passage from person to person, as ver. 5, 6. Chap. 33.4, 6, 17. he has given out a commission for it; and as by a secret instinct will bring them together, as he did sometime to Noah, Gen. 7.9. See Chap. 10.6. Joel 2.11.

V. 17. {And he hath cast the lot for them, and his hand hath divided it, unto them, by line} Or, he will cast the lot for them, and his hand will divide it to them by line. He will share it out to them, and divide it among them, as an inheritance, whereof many are coheirs; or a possession, wherein many are joint purchasers, is wont to be divided by line and lot, Psal. 16.5, 6. Mic. 2.5. the line being first used for the meting out of the parts; and the lot, for assigning of each one, out of the parts so set out and bounded, his share: so was the land of promise shared, Num. 26.53–56. Josh. 13.7. & 14.1, 2. & 18.4, 6. which the prophet may seem to allude unto, to wit, that as God had by line and lot, divided the Canaanites' country to his people: so he had, in like manner, divided the Edomites' land unto these wild and savage creatures, to inherit and possess it forever, or for many descents: for so it follows.

{they shall possess it for ever, from generation to generation shall they dwell therein} Heb. to generation and generation, that is, for many generations: as chap. 60.15. See ver. 10.

CHAPTER 35

V. 1. {The wilderness, and the solitary place, shall be glad for them, and the desert shall rejoice, and blossom as a rose} This chapter, and the former, are, questionless, two parts of one, and the same sermon, and have coherence evident enough, the one, with the other; that being of the dreadful destruction of the enemies of God's people, and the utter desolation of their lands: this, of the joyful and glorious restitution, exultation, and exaltation of God's people, thereupon ensuing, and opposed thereunto. So chap. 14.1, 2. & 25.1–9.

{wilderness} The land of Judah, that had before, by the enemy overrunning it, been made like a wilderness, Chap. 1.7. & 8.23, 24. & 14.17. & 32.12–14.

{solitary place} Or, waste. Heb. dryness, that is, land of dryness, or drought; as Psal. 63.1. chap. 32.2. & 14.18. and there may be in the word, an allusion to the name of Sion, thence derived. See Jer. 30.17.

{shall be glad for them} For the judgments of God, executed upon her malicious enemies, and her deliverance from their cruel oppressions. Psalm 48.11. & 98.10.

{the desert shall rejoice} Shall revive, recovering of her former devastations, and look as with a cheerful and pleasant surface again, Psalm 96.12. & 98.8. chap. 51.3. & 52.9.

{blossom} Or, flourish: for the land or ground is not so properly said to blossom, nor the rose neither, Psal. 72.7. chap. 27.6. Hos. 10.4.

{as a rose} Cant. 2.1. so as a lily, Hos. 14.5. where the same verb is used.

V. 2. {It shall blossom abundantly, and rejoice even with joy and singing} As the land, so the state also (for by the recovery of fertility and pleasantness to the land, is shadowed out also the flourishing condition of the state. See Chap. 4.2.) shall have a new face, shall put on a new habit. Whereas it was pensive and mournful before, it shall now abound with joy, Psal. 126.1, 2. ver. 10. Chap. 61.10. whereas formerly it was in a dejected and rueful condition, it shall now flourish exceedingly, and be more glorious, than before these calamities befell it. See on Chap. 33.17.

{blossom abundantly} Heb. flourishing, flourish: as Levit. 13.12. but to another purpose there.

{rejoice even with joy} Heb. exult, even with exultation; or, as some render it, even with exultation, shall it exult: a defect of the particle: as Chap. 33.7.

{and singing} Or, and singing it shall sing; for the verb is an infinitive, and implies, frequently, a defect of the indicative, or, imperative, or rather includes either of them in it. Exod. 20.8. where the word is, Remembering, for, Remembering remember, Eccles. 9.11. I returned, and seeing, for, seeing saw again. So Ezek. 1.14. Jer. 14.5. singing sing, for sing abundantly. So Psal. 132.16. See Jer. 31.12. & 51.48.

{the glory of Lebanon shall be given unto it, the excellency of Carmel, and Sharon} It shall now be, for stateliness; like Lebanon; a mountain full of lofty cedars, for wealth and beauty like Carmel and Sharon, two places of special note, for fertility and pleasantness. See Chap. 27.6. & 29.17. & 32.15. & 33.9.

{they shall see the glory of the Lord, and the excellency of our God} Either his people shall see it: as Chap. 33.17. & 52.8. & 66.18. or men shall see it; others also shall see it, and take notice of it; as well as they: as Psal. 98.3. Chap. 40.5. or taking the word indefinitely, the glorious majesty and power of God, shall be most conspicuously shown and seen, as in the destruction of the enemies of his people, and the overthrow of their lands and states; so in vindication of his people, delivery of them from their former distresses, and raising them to such a flourishing and glorious estate; that were in so great contempt before, Chap. 33.5, 10. & 40.5. & 59.19.

V. 3. {Strengthen ye the weak hands, and confirm the feeble knees} The prophet having before declared, both what judgments God intended to inflict on the enemy; and unto what estate he is resolved to raise up his people: hereupon he exhorts, and incites them to hearten and encourage one another, God's ministers especially, the weak and feeble-minded ones, with faith and patience, to expect the fulfilling of these gracious promises, Heb. 12.12.

{weak hands} Hands that hang down, Job 4.3. See chap. 13.7.

{feeble knees} Knees, for feebleness, ready to fall. So the word imports, Job 4.4.

V. 4. {Say to them that are of a fearful heart, Be strong, fear not} Be not out of heart, or dismayed, in regard of your present pressures, Chap. 40.1. & 43.1.

{fearful} Heb. hasty: as Chap. 32.4. prone to fear; opposed to confidence, Chap. 28.16.

{behold, your God will come with vengeance, even God with a recompense; he will come, and save you} God will, ere long, come to execute judgment on your enemies, and to work your deliverance.

{behold} As Chap. 30.27.

{your God} Whom your enemies jeer you with; demanding where he is, or what is become of him, Deut. 32.37. Psal. 42.3. & 115.2.

{will come} Though it seem long before he come, as the physician to the patient, that lies in pain; and relief to those that are in distress, Psal. 6.3. & 10.1. & 13.1. and the wicked think he will never come, Chap. 5.19. Zeph. 1.12. yet he will surely come, and that ere long, Chap. 30.27. & 40.10. & 66.15. Hab. 2.3. Heb. 10.37.

{with vengeance} To take vengeance on your enemies and oppressors, Chap. 34.8. & 59.17, 18. a defect of the particle with, both here, and in the next: as Chap. 34.15.

{recompense} Or, retribution. See Chap. 34.8.

{he will come, and save you} Or, when he cometh, he will save you; as Chap. 30.20. Ruth 2.9. See Chap. 33.22. & 50.1. performed, and made good, in part, in many gracious deliverances; at sundry times, from divers grievous calamities, from the Assyrian yoke, and from the Babylonian bondage, Chap. 37.35. & 38.6. Jer. 30.8, 10. but perfectly fulfilled in Christ, Chap. 9.5, 6. Mat. 1.21.

V. 5. {Then the eyes of the blind shall be opened} The great and manifold benefits, comforts, and blessings, that by those deliverances, should accrue to God's people, as well spiritual; as corporal.

{Then} When by the foregoing afflictions, God's people being now fitted for mercy, God shall be pleased to afford it, Chap. 1.25. & 4.2, 4. & 48.10.

{the eyes of the blind shall be opened} They that were before most stupid and brutish, shall now evidently see what affection God bears to his people, what care and regard he has of them, Psal. 58.11. & 126.2. or, those that were spiritually blind before, shall now, being enlightened, see, conceive, and understand, both the mystery of godliness revealed in God's Word, and his mercy and goodness manifested in his works, Psal. 34.5. & 107.43. & 119.18. See Chap. 29.18. & 32.3. & 42.7. & 43.8. fulfilled, corporally, in cures wrought by Christ, Mat. 9.27. & 11.5. & 12.22. & 20.30. & 21.14. Joh. 9.6, 7. spiritually, in the ministry of the gospel, by the efficacy of his Spirit, Act. 26.18. 2 Cor. 4.6. Eph. 1.18. Rev. 3.18.

{and the ears of the deaf shall be unstopped} They shall now listen to the Word of God speaking in his book, and by his messengers; that had no list to hearken unto either, before, Chap. 29.18. & 30.20, 21. & 32.3. & 50.5. Psal. 40.6. Job 33.16. fulfilled in Christ's time, both corporally, Mat. 11.5. Mar. 7.32. and spiritually, Act. 2.37, 41. & 8.6, 14. & 13.42, 48. & 16.14.

{opened} There is a pleasant consonancy between this term and the former; which our English cannot express.

V. 6. {Then shall the lame man leap as an hart} Even those that are lame shall get up, and go forth, to see the overthrow given the enemy, and gather some part of the spoils, Ch. 33.23, 24. or men shall be cured of such spiritual defects, in their souls, whereby they were disabled unto sincere, upright, constant, and cheerful walking in God's ways, Jer. 6.16. fulfilled in Christ's time, both corporally, Mat. 11.5. & 15.30. & 21.14. Joh. 5.8, 9. Act. 3.2. & 8.7. & 14.8. and spiritually, Rom. 6.4. & 8.1. Gal. 5.25. Eph. 4.8.

{as an hart} As men are wont to leap and spring up, upon sudden occasion of joy, Luk. 1.41, 44. Act. 3.8. or, walking both nimbly and steadily, in the good ways of God, Psal. 18.33. & 119.32. Heb. 12.13.

{and the tongue of the dumb sing} Those that have least tongue, or had no tongue at all, to aught that is good, Mat. 12.34. yet shall then, for joy, sing, and chant out the praises of him, that had done so great things for them. Chap. 26.1. & 32.4. ver. 2. fulfilled in the times of the gospel, both corporally, Mat. 9.32, 33. & 12.22. & 15.30. Luke 1.64. and spiritually, Mat. 21.16. Luke 2.20. & 19.37. & 24.50. Acts 3.8, 9. Rom. 15.11. Col. 3.16.

{for in the wilderness shall waters break out, and streams in the desert} One main ground of their joy, and their singing for joy, the great alteration that shall be, for the better, in the Jewish land and state. That which was a waste wilderness before, shall now be a well watered, and consequently, a fruitful and pleasant place. See ver. 1, 2. Chap. 30.23, 25. & 33.15. A type of the spiritual watering, whereby such persons and places become fertile and fruitful, that were barren of all grace and goodness before, John 7.38, 39. 1 Cor. 3.6–8. See the like promise to another purpose, chap. 43.20.

{shall break out} Heb. shall be cloven; that is, shall flow out from the earth, being cloven. So Psalm 74.15.

V. 7. {And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of dragons, where each lay, shall be grass with reeds and rushes} The same thing in other terms.

{parched ground} Heb. heat, chap. 49.10. or, scorching heat, for it has affinity with two words, that signify to scorch, or, burn: scorching heat, for, ground scorched with heat; as in the next branch, thirst, for, a land of thirst; a thirsty land: as also, Deut. 8.15. and, dryness, for a land of dryness; a dry land, ver. 1. The word, save in two places, this, and that other, is not found.

{shall become} Heb. shall be for, or, unto: as chap. 32.15. See chap. 41.18.

{springs} As Chap. 49.10.

{the habitation of dragons} Whose abode is in waste places. See Chap. 34.13.

{where each lay} Heb. her couch, or resting place: as it is rendered, Prov. 24.15. Jer. 50.6. where they, or each of them, lay. See the like form of speech, chap. 2.20. 2 Kings 5.13.

{grass with reeds and rushes} So the particle is used, Ezra 1.5. Jer. 19.13. or rather, a court for reed, or, cane, and rush: for either word, though collective, yet is singular. The word here used, does signify, most commonly, grass, chap. 15.11. & 40.6, 7. but sometime, also, a court, or, large open place, wherein grass usually grows. So in another form very frequently; but in this also, ch. 34.13. and so here.

{reed} Or, cane: for so the word is; and as yet remains in Greek, Latin, ours, and divers other languages. See ch. 19.6. & 36.6. & 42.3.

{rush} That uses to grow in moist and miry places, near to pools and plashes, Job 8.11.

V. 8. {And an highway shall be there, and a way; and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those} Having related the flourishing condition of the land and state with God's people, in the words beforegoing; because all that were of little worth, unless it might be quietly enjoyed, and were to continue such: he adds here another benefit, that God's people should be blessed with, to wit, peace and safety, chap. 32.18. & 33.20. described hereby freedom of passage from place to place, ch. 33.17. and the exclusion of such as might annoy or disturb, chap. 29.20. & 32.5, 6. & 33.19.

{shall be there} In the lands of God's people.

{an highway, and a way} A common roadway, and a causeway the one for man, with beasts and carriages; the other, for foot passengers: or, a causeway, and a way; that is, a way cast up: for so the word here, and nowhere else found, imports, a causeway, or, cast-way: as also another of the same family does, more commonly used, chap. 7.3. & 40.3. & 49.10. both coming from a word that signifies to cast up, chap. 62.10. Jer. 18.15. in ways used for firmness and sureness. Of the form of speech, see chap. 4.5. Howbeit, I suppose the word, or words here used, to be taken collectively, for ways, or causeways; as chap. 40.3. the ways shall not be neglected and lie waste, as formerly they did, chap. 33.8. Lam. 1.4. but shall be kept in due repair, and fitted for the conveniency of passengers, who shall travel freely and safely by them.

{it shall be called} Or, it shall be simply: See on chap. 32.5. & 62.12.

{the way of holiness} Or, a way of holiness, that is, an holy way; as hill of holiness, for an holy hill, Psalm 15.1. and city of holiness, for an holy city, chap. 48.2. or, the way of the Sanctuary: the way of the Temple; so it is called, as a place of holiness, Psalm 20.2. Ezek. 42.14. See ver. 10. or, the way of men of holiness, that is, of holy men: a way, for such alone, to walk or travel in, a type of the way to heaven, Mat. 7.13, 14. holiness, for holy men; as peace, for peaceable men, Psalm 120.7. charity, for charitable, Prov. 10.12. righteousness, for righteous, as most, chap. 41.2.

{the unclean shall not pass over it} Or, by which the unclean shall not pass: the positive for the relative; as chap. 30.6. & 47.4. unclean people, that is, strangers, such as the Assyrians, Syrians, Ethiopians, and Egyptians, shall have no more access to the land of Judah, to pass to and fro in it, as formerly, Lam. 1.10. nor shall the passage to God's house be pestered with unclean persons of their own, the state being now refined and reformed, chap. 1.25, 26. & 60.21. & 62.12. Revel. 21.27.

{but it shall be for those} To wit, for those saints, or holy ones. See ver. 9. the pronoun, for the verb substantive, as Eccl. 1.5, 10. Job 28.28. the pronoun, for the noun, as chap. 33.2. Heb. and, for but; as chap. 29.13. or, and, for for; as chap. 29.14. and so some here, but reading the words another way, thus; for he shall be with them (as ver. 7.) or shall be to them, to wit, a guide; he shall accompany them, conduct, and guide them, as he did the Israelites in their traveling to Canaan, Exod. 13.21, 22. & 33.14–17. that they may neither miss their way, nor miscarry in it, Psalm 23.3, 4. & 25.8, 9. & 119.130. Luke 1.79. And a learned late writer, notwithstanding the pause, takes in hither from the next branch; but he shall be walking the way with them, He, that is, God, shall go along with them, and accompany them in their way. Howbeit, I incline rather to the former reading, for that which follows, v. 9.

{the wayfaring men, though fools, shall not err therein} The way shall be so plain, and easy to find, being a causeway cast up, and so straight, and right on, without windings and turnings, such as other crossways are wont to have, Psalm 125.5. Prov. 2.13, 15. that even the simplest that are (of whom it is made a note, that they know not the way to the city, Eccl. 10.15.) shall not miss of it, or, through want of skill, stray from it, especially having such a guide at hand, as occasion is, to direct them, chap. 30.21. & 59.21.

{the wayfaring men} Heb. one going, or walking the way, or in the way; as chap. 65.2. taken collectively.

{though fools} Heb. and, which those that go the last way above mentioned retain: but so, chap. 41.5. or, even fools, as chap. 1.6.

{therein} Wanting; as, thereof, chap. 27.9. So Deut. 8.12. Jer. 6.16.

V. 9. {No lion shall be there, nor any ravenous beast go up thereupon; it shall not be found there} The plainness of the way, and freedom from men ill disposed and ill affected, was before: here is now security given, in regard of fierce or ravenous beasts, that might annoy passengers, and either destroy, or disturb them, in their passage to and fro.

{no lion} This passage some expound of men, for fierce and ravenous disposition, like to such wild creatures, as chap. 11.6–9. but of such, he seems to have spoken before. Others, of the Devil, that roaring lion, ravenous wolf, and red dragon, 1 Pet. 5.8. John 10.12. Rev. 12.3, 9. but it seems rather, as the words sound, and as Job 28.8. conceiving it to be understood of the removal, or restraint of such noisome and noxious creatures, as use to grow numerous in those places, that through want of inhabitants lie waste, Exod. 23.29. and had so done in many places of the land, in all likelihood, during the time of the forepassed pressures, where the inhabitants had, by the enemy, been driven from their dwellings: but it is here said, that now they should be rid of such, and no longer infested with them: see the like promise, Lev. 26.6.

{nor ravenous beast} Heb. ravenous of beasts: the word properly signifies, a burglar, one that breaks into houses, to rob and spoil, or murder and mischief, Ezek. 7.22. & 18.10. Hosh. 4.2. Mic. 2.13. more generally rendered, robbers, Jer. 7.11. alluded to, John 10.1, 8, 10. here used, for any ravenous creature, such, among wild beasts, as these are among men: ravenous, or ravener (for the word is substantive) of beasts, that is, not one, that in a ravenous manner makes havoc and spoil of other beasts; (though such commonly so do;) but one among beasts, that is so qualified, or that so practices; as, choice of firs and cedars, is not the choice that others make of cedars; but the choice ones among them, chapter 37.24. Jeremiah 22. verse 7.

{shall go up thereon} Or, shall pass along thereby: for so the word is oft used, without special notion of ascent, 2 Sam. 2.1. & 5.19, 20. chap. 36.10. See chap. 38.8. Howbeit, the word may seem to have somewhat more than so in it here; and to have some reference to the condition of the way before mentioned, being said to be a causeway, or a way cast up, and so raised to some height, ver. 8. as if he had said, that though wild beasts might lurk in some by-places out of the way; yet none of them should be so bold, as to come upon the causeways, to impeach travelers in their passage.

{it shall not be found there} Or, it shall not be there: as chap. 13.15. & 51.3. none of those ravenous creatures shall haunt the highways, as Judg. 14.5. 1 Kings 13.24. Prov. 26.13. alluded to, Jer. 5.6.

{but the redeemed shall walk there} The ways shall be free and safe, for those that God has reserved for himself, and delivered out of the foregoing straits and distresses. See v. 8.

{but} Heb. and, as ver. 8.

{redeemed} Or, reserved, rescued, delivered; as Psal. 107.2. chap. 51.10. & 62.12. & 63.4.

{walk} Or, go, travel, as ver. 8.

{there} Or, therein; as Deut. 8.12. wanting in both places: but here supplied from the former branch.

V. 10. {And the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads} Those that God shall have delivered, either from the Assyrian invasion, or the Babylonian bondage, both types of the spiritual deliverance of God's people by Christ, shall with expressions of much joy, repair after their wonted manner, to the set place of God's solemn service, being freed from their former tears and fears, and settled in an estate of continued joy and safety.

{ransomed} The word is in signification the same with that used, v. 9. as appears plainly, both here, and chap. 51.10, 11. the word signifies first, and properly, to redeem, or buy out; as Exod. 13.13. & 34.20. Num. 18.15–17. Job 5.20. but it is commonly used, in a more general notion, for rescuing, or delivering out of danger or distress, by any means or course whatsoever, Deut. 9.29. 2 Sam. 4.9. Psalm 55.18. & 34.22. & 78.42. chap. 29.22.

{shall return, and come to Zion} Shall return from captivity, or come back from those places, whither they had fled formerly for fear of the enemy. See Chap. 1.27. and 10.22. or shall return and come, that is, shall again repair (after their wonted manner, as the phrase is usual, Gen. 26.18. Psalm 78.41. Mal. 1.4.) to Zion, that is, to Jerusalem, where there was no free passage before, as chap. 23.20. or to the house of God, the Temple there situate; as Psalm 84.7. Chap. 2.2.

{with songs} Or, with a singing noise; or, with a noise of exultation: so the word properly signifies, Chap. 14.7. & 48.20. ver. 51.11. See ver. 2. either with such mirth as they repaired with to their sacred solemnities. See Chap. 30.29. or with solemn songs, penned on purpose for their present deliverance, Psalm 32.7. Chap. 26.1. & 38.9, 20.

{and everlasting joy upon their heads} Or, and with everlasting joy. See Jer. 2.37. or, and everlasting joy shall be upon their heads; the verb wanting, as Chap. 51.11. supplied, as Chap. 61.7.

{everlasting joy} Or, lasting joy, Heb. joy of an age, or of perpetuity, as Chap. 61.7. joy of long continuance here, Chap. 32.17. and to all eternity hereafter, John 16.22.

{upon their heads} Heb. head; as Chap. 51.11. on the head of each of them, as a precious crown, 2 Tim. 4.8. James 1.12. Rev. 2.10. & 4.4. & 7.9. or a garland, evergreen, and never fading, 1 Pet. 1.5. & 5.4.

{they shall obtain joy and gladness} Abundance of joy, chap. 51.3, 11. fullness of joy, in the light of God's favor; manifested in these, and the like gracious works wrought for them; but much more complete, in the immediate enjoyment of his glorious presence hereafter; the one being, as a type or shadow, so a forerunner, and earnest of the other, Psalm 4.7. & 16.11. & 89.15, 16. & 126.2. 1 Pet. 1.8. 1 Joh. 1.5.

{and sorrow and sighing shall flee away} The former griefs and groans, proceeding from their heavy foregoing pressures shall utterly vanish, and be clean forgotten, as if they never had been, Chap. 25.8. & 30.19. John 16.21. Rev. 21.4.

CHAPTER 36

V. 1. {Now it came to pass in the fourteenth year of King Ezekiah, that Sennacherib the King of Assyria, came up against all the defensed cities of Judah, and took them} The relation of Sennacherib's invasion of the land of Judah, together with the deliverance of the city of Jerusalem, and the destruction of a great part of his army, and the shameful flight of himself with the residue, and the murder of him, at home, by the hands of his own sons; is here inserted, out of the records, in the books of the Kings, and Chronicles, in this chapter and the next; both to clear some of the foregoing prophecies, and to confirm, and seal up the truth, both of the predictions therein contained, of those evils that were to befall the Jewish nation, for their sins; as also of the promises delivered in them, concerning God's protection and deliverance of his faithful people among them, and of the comminations of the defeat and overthrow, therein denounced, against their adversaries, chap. 10. & 14.24, 25. & 17.12–14. & 24. & 25. & 30–35. See the like relations, to the like purpose, inserted in the prophecies of Jeremy, Chap. 39. & 52. And this story, see 2 King. 18.13. & 19. & 2 Chr. 32.

{Now} Heb. And; as 2 Chr. 36.22. chap. 7.1. for with the copulative, the Hebrew oft begins new narrations. So Ezr. 1.1. Neh. 1.1. Jon. 1.1.

{it came to pass, that} Heb. it was: with a defect of the particle carrying on the relation: as Chap. 7.1.

{in the fourteenth year} About eight years after the surprisal of Samaria by Salmaneser, and the deportation of the ten tribes. See 2 Kings 18.10, 13.

{of King Hezekiah} See Chap. 1.1.

{Sennacherib} Heb. Sancherib. Herodotus, who makes mention of him, lib. 2. calls him, Sanacharib.

{King of Assyria} This Sennacherib seems to have succeeded Salmaneser in the Assyrian empire, either immediately, as most think, or mediately, as may well be deemed, Sargon coming between. See Chap. 20.1. Herodotus styles him, King of the Arabians, and Assyrians; not of the Arabians only, as Joseph the Jew misrelates him, lib. 10. c. 1.

{came up} A term used of military expeditions, See chap. 7.1.

{against all the fenced cities of Judah} In pursuit of the conquest, that his predecessors had made, Salmaneser of Samaria; and Sargon of Palestina, (Chap. 20.1.) he attempted now against Judea, upon pretense of the contribution withheld by Ezekiah, which unto Tiglath-Pileser had, in former times, been paid in yearly, by Ahaz his father, 2 King. 16.7–9. & 18.7.

{and took them} That is, either took the most of them; not all simply, (for some of them he had not yet taken: See Chap. 37.4, 8.) but all in a manner, some few only excepted, that seemed as nothing, in comparison of the rest: as those universals are frequently taken; see Chap. 64.6, 7. Jer. 6.28. and 9.2. or, he came up against them all, and took them, for, he came up against them all, with a purpose to take them: as, Balak arose, and warred against Israel, for, rose with a purpose to war against Israel, Josh. 24.9. against whom yet he never actually warred, Judg. 11.25. his purpose was to surprise them all, whatsoever the issue were: and this way that seems to look, and to lead, that we find, 2 Chr. 32.1. where it is said, that he encamped against the fenced cities, and thought to take them to himself. Howbeit, the former seems to suit better, both with the matter of the story, and the drift of the relation. Otherwise, no mention should be of the taking of any. Beside, that his purpose, there mentioned, may have a more special reference, not so much simply to the taking of them, as to the taking of them, to himself, that is, to have, and hold them, as his own; wherein he fell short of what his intent and purpose was. And he names expressly, the fenced cities, both here and there: as Chap. 25.2. to intimate the general overrunning, and subduing of the whole country before him. For those of less strength must of necessity yield, when those of defense were unable to hold out. See chap. 33.8.

V. 2. {And the King of Assyria sent Rabshakeh from Lachish, to Jerusalem, unto King Hezekiah; with a great army} See 2 King. 18.17. 2 Chr. 32.9.

{the King of Assyria} Sennacherib, 2 Chr. 23.29.

{Rabshakeh} 2 King. 18.19. mention is made of two others joined with them, to wit, Tartan (of whom, see also, chap. 20.1.) and Rabsaris; (of which name, see Jer. 39.3.) but those other two are here omitted, and notice is only taken of Rabshakeh; either because the principal man, in the commission, though last named, in the relation; or, as is most likely, because he was the principal speaker, and the best skilled of them, it may be, in the Jews' language, 1 King. 18.19. whether the term Rabshakeh, be the proper name of the man, or the title of his place; (as of Rabsaris is deemed) importing the chief butler, or, cupbearer to the king, is not very certain. For as for the Jewish tradition, that he should be an apostate Jew, (which some of them gather, because he spoke their language, ver. 13. and because they rent their garments, upon his blaspheming, v. 22. whereof see more there; weak grounds to build that conceit upon) and that he should be the prophet Esay's son, in relation to whose apostasy, the prophet should name his other son, that continued loyal and constant to his father's God, and in his faith, Shear-jashub, Chap. 7.3. it may justly be deemed, as many other of the like, a fancy of their own framing.

{from Lachish} A city of Judah, (of which, see Josh. 10.3, 32. & 15.39.) against which he lay encamped, 2 Chr. 32.9. and where Ezekiah's messengers found him, when they came to him, and there made an agreement with him, 2 King. 18.14. contrary whereunto, he now sends Rabshakeh from thence with forces, either to seize on him, or to besiege him.

{to Jerusalem} The head city of the kingdom, (see chap. 1.1.) which unless it should, upon the sight of his vast army, and his summons sent with it, surrender, he was resolved to besiege.

{with a great army} Heb. heavy. So also, 2 King. 18.17. See Chap. 32.2.

{and he stood by the conduit of the upper pool, in the highway of the fuller's field} Of this place, see on chap. 7.3. & 22.9.

V. 3. {Then came forth unto him} By the king's appointment, ver. 21. whom they had summoned to a parley, 2 King. 18.18. it being neither honorable, nor safe, for him, to go out to them himself in person.

{Then} Heb. And: as chap. 30.29.

{Eliakim Hilkiah's son, who was over the house} Or, high steward, advanced now to that office, which Shebna formerly held, as was by this our prophet foretold should be, Chap. 22.20, 22.

{and Shebna the Scribe} Or, secretary, who had been over the house, or high steward, before, Chap. 22.15. and this seems to be the first step to his utter downfall, foretold, and threatened, ch. 22.19. Of the office, see 2 King. 4.3. Besides, hence it is not improbably conjectured, that this man Shebna, was either a stranger born, or of base and ignoble birth, for that there is no mention at all made of his parentage, when as of the other two, the one before, and the other after him, there is. See Chap. 22.16.

{and Joah Asaph's son, the Recorder} Or, remembrancer: it seems to have been an office, not unlike to our Master of Requests. See 2 Sam. 8.16. alluded unto, ch. 62.6.

V. 4. {And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great King, the King of Assyria; what confidence is this wherein thou trustest?} He begins this message, that he would have them deliver, from his master, to Ezekiah, with his master's lofty title, The Great King; which the Assyrian kings then arrogated, as having the largest extent of any known monarch, and the Chaldean kings took up, after them, having dissolved their empire; (but indeed is the style best beseeming him, who is absolute Lord, and King of heaven and earth, Ps. 47.2. & 48.2. Mal. 1.14.) thereby to terrify King Ezekiah, as afterward to affright his people, ver. 13. And his main drift throughout his whole speech, is to show, that Ezekiah, could not have any ground of hope, to be able to stand out against so great a potentate, as his grand master was, either from any power of his own, or from any other to be expected from abroad, either from man, or from his God.

{I say (sayest thou) (but they are but vain words) I have counsel and strength for war} In these words, his intendment seems plain to be this, to upbraid him with vanity, and condemn him of folly, if he suppose himself able to match, much more, if to out-go his master, either in policy, or in power, being so defective in either: but the manner of speaking, being very concise, makes the sentence not so clear.

{I say (sayest thou)} These words, sayest thou, must of necessity be supplied, if we retain the reading, which the text here exhibits. But in the History of the Kings, 2 King 18.20. it is, not, I say, but, Thou sayest; the letters the same, and the points or vowels also, all save one; and this if we follow, no supply at all will need. Thou sayest, that is, you may say, peradventure; though it be folly for you so to do: an indicative form in a potential sense: as Num. 23.10. Neh. 6.6. Est. 5.14. Job 37.23. Chap. 26.9,18. Yet some would have it spoken by Rabshakeh in his own person, or in the person of his king, I say, it is but a vain thing, for you to say, or think thus, or thus: or, as some of our former versions; I said, surely, thou trustest in vain words: supplying that of trust, from ver. 4. But I rather take it to run here, as in the story whence it is taken.

{but they are but vain words} Heb. a word of lips; that is, say some, a word, that comes from the lip only; that which he could not speak from the heart; as being conscious to himself, of his own deficiency in either: so it should be, not unlike that, ch. 29.13. of honoring God with the lip, and not with the heart: but it seems rather to import vain and windy words, and the lip, to be opposed here, not so much to the heart, as to the hand: words without fruit, or effect; and may well be rendered, matter of lips, idle talk only: for the word, word, in Hebrew, does often signify matter; as it is also rendered, Prov. 16.20. and 25.2. So Prov. 14.23. the word, or matter of lips, is opposed to the labor of the hands; and profit, or advantage, said to come of the one; nothing but want to proceed from the other: and, a man of lips, Job 11.2. is put for, a talkative man; for one that talks much, but proves nothing. Nor can I accord, therefore, with those, who by a word of lips, here understand eloquence; because lip seems to be put, not for language alone, as Gen. 11.1. Zeph. 3.9. but for fineness of language, Job 12.20. yet so the Geneva version, rendering the text, I say, surely I have eloquence; as spoken in the person of Ezekiah: the use of the phrase carries it the other way, rather.

{I have counsel, and strength for war} The words thus read, are spoken as Ezekiahs, intimating a conceit, that he should have of his own sufficiency, for such requisites as were needful to wage, and maintain war with. But some of our former versions render the words, thus, but counsel, and strength are for war; as spoken by Rabshakeh, (but scoffingly) in way of advice to Ezekiah, not to rely on vain words, that would stand him in no stead; but to consider seriously what want he had, as well of good counsel, as of forces and arms, being both alike necessary for war. See Prov. 20.18. and 24.6. Luke 14.31. And there want not those, who read the whole passage in one continued tenor, Thou sayest (that is, you think, imagine, with yourself) that counsel, and strength for war, are but a matter of words; that is, as easy to be had, as words are; or, as others, that surely lip-labor (so say they in scorn, he terms prayer) is counsel, and strength sufficient for war: as if instead of these, he relied upon prayer. So the Jewish doctors. But these expositions seem over-forced.

{Now in whom dost thou trust, that thou rebellest against me?} If you have not a fond conceit of your own sufficiency herein, what other aid or power from abroad, is it, that you rely upon? that you dare offer to withdraw yourself from my obedience, whose predecessors, your father before you acknowledged, 2 Kings 16.7. and 18.7.

V. 6. {Lo thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean it will go into his hand, and pierce it.} Having endeavored to beat him, or scoff him off, rather, from confiding in any policy or power of his own: he now labors to take him off, from expectation of any sure assistance from abroad. If he think of any foreign forces, it must be from Egypt; but Egypt was more like to hurt, than to help: for that was her wonted guise. Which he sets forth, by a resemblance taken from a bruised, or broken cane, which if a man lay hold on to sustain him when he is in danger of falling, will not only fail him, but maim him, with the sharp toothed shivers of it, running into his hand.

{in the staff of this broken reed} Thus he terms Egypt. a staff, being an emblem of stay and support, (see chap. 3.1.) because she professed and promised support and succor to other people. See on Chap. 18.1. and 30.2. and 31.1. And a reed, or cane, rather, (for the Hebrew word here used, is the very same with our English; whence also by the Greek and Latin, it descended unto us) in way of allusion, partly, to those paper-canes; for which Egypt, abounding in them, and supplying other countries, far and near, with them, was famous; (see on ch. 19.6,7.) and partly, also, to such canes, as men commonly used for walking-staves; as we also do, at this day, and the weaker sort, for support. See on ch. 10.20. and 50.10. but withal, to a broken, or a bruised one, as the word is rendered, where from broken, it is distinguished, Chap. 42.3. and therefore unable to help, or uphold, Chap. 20.6. and 30.5,6. For whereas a learned late writer would have rendered it, not broken, or bruised, but frail; though, as we read it a reed, it may carry the better color; yet if the word be aright rendered, not a reed, but a cane; though the Hebrew word comprehend both, (because not of reeds, but of canes, are staves made) it will appear not so fit: since that the failing of it, as also the maiming of it, is here attributed, not to the matter of it, because a cane, which being firm and entire, would afford stay sufficient; but to the affection of it, because bruised and battered, and scarce able, therefore, well to sustain itself, much less to support another.

{so is Pharao King of Egypt to all that trust in him.} Not only, not helpful, but prejudicial and harmful. So had he been to Samaria, 2 Kings 17.4,5. and so he proved to Gods people, Chap. 30.3. and 31.3. See Ezek. 29.6,7.

V. 7. {But if thou say to me, We trust in the Lord our God: Is it not he, whose high places, and whose Altars Hezekiah hath taken away, and said to Judah and Jerusalem, Ye shall worship before this Altar?} Having endeavored to take him off from his confidence in man, and in Egypt by name; wherein, a party, at least, among them, had been very faulty, as appears, Chap. 30.1,6. and 31.1,2. he now strives to shake him off from his hold of, and trust in God, as one whom he had exceedingly wronged, in abridging his service, and restraining it to one place, which yet was no other thing than God himself had enjoined, Deut. 12.11,13,14. nor were those high places and altars, that he took away, the most of them, other than high places assigned to idol-service, 2 Kings 18.4. and for those other in which the true God was served, it is noted as a defect in his son Manasses reformation, in his latter, and better days, that they were not utterly removed, 2 Chr. 33.17.

{But if thou say} Heb. And (which may here well stand) if (as Deut. 12.21.) thou shalt say: as Jer. 5.19.

{said to Judah and Jerusalem} 2 Chron. 32.12. commanded Judah and Jerusalem, (that is, the inhabitants of either) saying.

{before this altar} 2 Chr. 32.12. before one altar, to wit, that in the Temple at Jerusalem, Chap. 31.9.

V. 8. {Now therefore give pledges, I pray thee, to my Master the King of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.} Since that you neither have power sufficient of your own to withstand my masters forces, nor have hope of help, either from God, or man; your best course is to come to agreement with my lord, and give him security for your future fidelity, and performance of what he shall further require of you; which if you do, I will undertake he shall furnish you with more horses, than you can find men to manage: Or, to let you know your own weakness, do but give me good security, and I will deliver you two thousand horse, upon condition, that you shall furnish them with riders, and do the best you can with them; or, if you cannot, that then you re-deliver them, and yourself together with them; or lastly, as others, engage yourself in fight with my masters forces, and I will furnish you with two thousand horse, to come forth with into the field, if you have but as many riders for them, as daring him to fight, and offering him, in scoffing manner, some helps, if he could, and dared undertake it.

{Now therefore} Heb. And now; as Chap. 30.3. Yet some retain the copulative here.

{give pledges} Or, hostages Heb. mingle thyself; as Ezr. 9.2. Psalm 106.35. Prov. 20.19. & 24.21. and the word, in the original, is very general, and may as well signify compound, or make agreement. Which some therefore understand of yielding himself into the hands of Sennacherib, on such terms, as he should propound to him, and engaging himself for the making of them good, as ver. 16. Others, of giving security, for the horses hereafter mentioned, or laying a wager upon them, because of undertaking by suretyship, the word is oft used, Prov. 6.5. and 11.15. and 17.18. and others, of joining battle, wherein two adverse parties are mingled either with other; because another word of the same notion is very commonly so used, Deut. 2.5,19,24. 2 Kings 14.10. Dan. 11.25.

{I pray thee} The word here used, as also that which answers it, the same with it, both in Greek and Latin, is a particle, either of asseveration and assent, Gen. 18.21. or of incitation, and putting on, Psalm 118.2–4. or, of obsecration and entreaty, Gen. 18.30,32. and hereafter, ver. 11. for this place controls those Jewish critics, who affirm, that perpetually it signifies now: it is here used, in the second notion, not in the third; for Rabshakeh would scorn to stoop so low, as to pray, or to entreat; and would rather therefore be rendered, go to, than I pray thee.

{and I will give thee two thousand horses} Either my master will furnish you with horse, for your use and honor, if you yield yourself to him: or, I myself, will at present, out of my own troops, afford you such a number of them, to do the best you can with them.

{if thou be able on thy part to set riders upon them} Implying, that he was not able to find so many among all his soldiery, that were expert and able riders. And the old Latin therefore renders it in the negative; and, or, but thou wilt not be able to set riders on them. Which howsoever it is by most interpreters deemed such a thing, as might probably be true; for that, say they, their kings were forbidden to multiply horses, Deut. 17.16. and the land of Judah was not so fit, either for the breed of them; for which cause, they stored themselves much with horse, out of Egypt, and other lands, 2 Chron. 1.16. & 9.28. or for the use of them, being hilly, in war; and few therefore among them had any great skill in horsemanship. Yet it seems rather to be an Assyrian brag and jeer, setting light by Ezekiahs forces, in regard of his masters, and withal, covertly nipping them, for their sending of supply to horses to Egypt, Chap. 31.1. as if he had said, they should not need, if they would be ruled by him, to send so far for horses, he would furnish them nearer at hand, with a greater number than they could well tell what to do with. See ver. 9. for though Egypt might have the greater plenty of horse, and be, in some respects, the fitter for breed of them; yet was the land of Canaan well stored also with them, as appears by the multitude of chariots, there recorded to have been anciently, which could be of no use, without horses. See Josh. 11.4. Judg. 4.3,13. as also by the number of them that Solomon kept, though he had many, also from other parts, as what king or country has not, though never so well stored itself, 2 Chr. 1.14. & 9.25. yea, the land in these very times, is said expressly to have been full of horses, and of chariots in abundance, chap. 2.7. nor were their kings inhibited to keep store of horse, sufficient for the defense of themselves, and the state: but that they should not give their mind wholly to multiply horses, or heap up treasure (for the charge is, concerning both, the same) as if their chief strength consisted in either, Deut. 17.16,17. Psa. 20.7. & 33.16,17. Prov. 21.31.

{to set} Heb. give: but so the word is commonly used, for to put, or set, Exod. 25.12,21,26,30. Jer. 6.27. and it is the rather used here, in reference to the former branch, as if he had said, if you can find riders, I will find you horses.

V. 9. {How then wilt thou turn away the face of one Captain of the least of my Masters servants?} How then, being so sorrily furnished, are you able to defeat any one of my masters least and lowest commanders? much less to deal with all his forces.

{How then} Heb. And how; as Dan. 10.17.

{wilt thou} Or, canst thou: the future is oft potential; see Jer. 2.23. or, darest thou, to wit, offer once to attempt it; as ch. 10.14. Jer. 2.23. Zach. 1.21.

{turn away the face} Or, turn back the face; as, turn back the battle, chap. 28.6. and the phrase implies a defeat, a causing to turn back without effect, as in suit, 1 Kings 2.16. Psalm 132.10. so in fight.

{of one} Or, of any one: one, for any one, as Job 14.4. Matth. 18.10.

{of the least of my Masters servants} As implying, that the least of them was able to command, and to furnish, far more than so. See chap. 10.8.

{and put thy trust on Egypt for chariots and for horsemen?} While you rely on them that can do you no good, but much harm. See ver. 6.

{and put thy trust} Some disjoin this branch from the former, rendering it, but thou puttest thy trust: but it runs better, as we have it, and would yet more smoothly, if it were, while thou trustest: for so the particle is used and rendered, Est. 2.21. Psalm 146.2. and so would be, 2 Kings 11.25. and he vexed Israel, while he reigned over Syria.

{chariots} Heb. chariot; see chap. 21.7. & 22.7.

V. 10. {And am I now come up without the Lord against this place to destroy it? the Lord said unto me, Go up against this land and destroy it.} The more yet to dishearten Ezekiah and his people, by cutting off all hope of help from above, he pretends, that he came by command, and commission from God. And it is true, that such a business was determined, and passed, in Gods secret disposition, ch. 10.6. but that was more than he ever once dreamed of, or had any intent to execute, ch. 10.7.

{come up} Come up; Or, go up: as 1 Kings 22.12,15. military terms: Heb. ascend: see ver. 1.

{without the Lord} The name Jehovah, as we now read and render it, Exod. 6.3. Psalm 83.18. or, that Son of four letters, that is, four lettered name, as the Jews style it, which that answers to, is here twice used; whereby it appears, that the same (notwithstanding the superstitious conceit, and groundless assertions, of not Jews alone, but some of ours also, to the contrary, concerning it) was in those times in use, and commonly known: and that, not unto Gods people only, but unto other nations also. Rabshakeh names it six several times in his speech, ver. 7. here, and ver. 15,16. see also, Gen. 24.50. Exod. 5.2.

{and destroy it} This, concerning the city, God had not determined; much less ever signed him any such commission: see ch. 37.33,35.

V. 11. {Then said Eliakim and Shebna, and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language, for we understand it; and speak not, in the Jews language, in the ears of the people, that are on the wall} In these words is related a piece of that submiss and dejected carriage, foretold, chap. 10.4.

{Then} Heb. And; as ver. 9.

{said} The verb is singular, because delivered but by one of them, though in the name of the rest also: See verse 12.

{I pray thee} Of this particle (for so only it is) see on ver. 8. and on chap. 38.3. it is rendered oh, Gen. 18.30,32. and so would rather be here, than, I pray thee; the rather, the speech running as in the person of no one of them, but them all.

{thy Servants} Too mean a phrase, for a kings messengers: But so Ahaz himself, before; I am thy Servant, 2 Kings 16.7.

{the Syrian language} Heb. Aramite, Ezra. 4.7. Dan. 2.4. by all which places (this and those) put together, it appears, that this language was in ancient times most generally spoken, being in ordinary use under those three great monarchies, the Assyrian, the Chaldean, and the Persian: and it is that, wherein some part of the Old Testament was penned; which we commonly, but causelessly, now call Chaldee, when as the Scripture itself, terms it Aramit, or Syriac; nor was it indeed more the Chaldean, than the Persian, or Assyrian language, though termed, Dan. 1.4. the tongue of the Chaldeans; because spoken with them at Babylon, and in the kings court especially; in regard whereof the Jewish children, being to attend the king there, were to be taught it.

{we understand it} Heb. hear it; as Gen. 11.7. & 41.15. & 42.23. So chap. 33.19. The courtiers and statesmen understood it, having for, and by negotiations learned it, and been acquainted with it, though the common sort of people then did not, chap. 28.11: & 33.19. howsoever, in process of time, after their return from the Babylonian captivity, and in the days of our Savior, when it was more corrupt, and had further degenerated from the Hebrew, which it had more affinity with before, it grew common among them; and is in that regard called the Hebrew tongue, in the New Testament, because then commonly spoken with them, Joh. 19.13,17. Act. 21.40. & 22.2.

{speak not in the Jews language} The Hebrew, their native language, Neh. 13.24.

{in the ears} For, in the hearing: as Ch. 5.9. & 22.14. Jer. 36.6.

{of the people} Herein they bewray overmuch timorousness, and diffidence; thereby occasioning the adversary to be more peremptory with them.

{upon the walls} Where the soldiers lay, and whither the people did, in likelihood, upon this occasion flock, many of them, to view the king of Assyria’s ambassadors, and to hear (if they could) also, what their message might be.

V. 12. {But Rabshakeh said, Hath my Master sent me to thy Master, and to thee, to speak these words?} Upon the discovery of their diffidence, manifested in the request they made to him, he carries himself the more arrogantly and insolently toward them; and endeavors to move the people to mutiny; whom he perceived them to be jealous of; partly by menacing them with a strait siege, and putting them out of hope of being able to hold out; and partly, by promising them very fair conditions, that the king his master would afford them, if they yielded themselves up to him, v. 16,17.

{But} Heb. And; as Chap. 31.2.

{to thee} Hence it appears, that the former request, though conceived, as in the name of them all three, yet was delivered by one of them only, as the foregoing speech was uttered by Rabshakeh alone, though two other were also joined in commission with him: see ver. 2. And it may be surmised, to have been a motion of Shebna’s own contriving of purpose, suspected to comply with the enemy, thereby to give them some hint of the peoples disposition, and occasion, by these means, to work further upon them.

{Hath he not sent me to the men that sit upon the wall} Heb. not to the men? with the note of interrogation only; the supply is from the former branch; the like whereunto, see 1 Chr. 10.11. Job 14.5. & 22.24. Chap. 10.5. & 30.29.

{that sit} That is are, or abide upon the wall] expecting the issue of the treaty: So Deut. 9.9. 2 Sam. 7.18. (for it is not to be imagined, that David conceived that so humble and solemn a prayer, sitting) Jer. 39.14. & 40.5,6.

{that they may eat their own dung, and drink their own piss with you} This he speaks to affright the people with expectation of a strait siege; such as that threatened, Ezek. 4.9,12,15. and as Samaria sustained, 2 Kings 6.25. Not that they were then in any such extremity; but that so they should be compelled to do, unless they yielded up the city.

{dung and piss} The Jews, because they account the words here used by Rabshakeh, no very cleanly terms, never read them, but two other in the room of them; in like manner they deal, not with Rabshakehs only, but with the Holy Ghosts language, 2 Kings 10.27. where they substitute another in the room of one; derived from the former of these, importing a common draught: Instead of the latter, they read the water of the feet: of which form of speech, see on chap. 6.2. & 7.20. from Deut. 28.56,57. and I find the very same used by Pliny, l. 30. c. 7. the water that runs by, or between the feet.

V. 13. {Then Rabshakeh stood, and cried with a loud voice in the Jews language} Then: Heb. And, as ver. 11. Rabshakeh stood: lifted himself, as much as he could (for he was standing, before, v. 2.) being not now to parley with them, that stood on even ground with him, but to speak unto them, that were aloft on the wall; and cried aloud, together with his body raising also his voice, that it might reach to the whole multitude of them, or to as many, at least, as might be. See ch. 33.7.

{and said, Hear the words of the great King, the King of Assyria} See verse 4.

V. 14. {Thus saith the King, Let not Hezekiah deceive you: for he shall not be able to deliver you} As he dealt before in his speech, addressed to the king, by his messengers, so now in his parley, directed to the people, he labors to persuade them, that neither their king, nor their God, should be able to deliver them, if they stood out against his master.

{to deliver you} Out of his hand; As it is, more fully, 2 Kings 18.29.

V. 15. {Neither let Hezekiah make you trust in the Lord} That which he both did himself, 2 Kings 18.5. and endeavored to make his people also so to do, 2 Chr. 32.6–8.

{saying, the Lord will surely deliver us} Heb. will delivering deliver us; as Exodus 5.23. 1 Samuel 30.8. So also, 2 Kings 18.30.

{the city shall not be delivered into the hand of the King of Assyria} This he might well assure them of; for God, by his prophet, had before promised as much, ch. 31.4,5. & 33.20.

{delivered into the hand} Heb. given into the hand: that is, the power; as 2 Kings 18.29,30. Jer. 15.21. & 26.24. and so, deliver out of hand, that is, from the power, v. 19. 1 Kings 18.29. Dan. 3.15,17.

V. 16. {Hearken not to Hezekiah; for thus saith the King of Assyria, Make agreement with me, by a present, and come out to me, and eat ye every one of his own vine, and every one of his own figtree, and drink ye every one the waters of his own cistern} He would bear them in hand, that their condition should be no way impaired, but bettered, rather, by yielding themselves up to his master. For they should quietly enjoy what they were possessed of at present, (which unless they came out, and compounded with him, they could not do,) and when he should see good to remove any of them into some other place, he would seat them in a land, in all respects, as good as their own.

{make an agreement with me by a present} Or, seek my favor by a present. Heb. make with me a blessing; or deal with me, by a blessing: a blessing, for, a gift, or present: as Gen. 33.11. Josh. 15.19. 1 Sam. 25.27. 2 Kings 5.15.

{come out to me} Yield yourselves up to me. So 2 Kings 24.12. Jer. 38.2,17,18.

{and eat} Or, and ye shall, or may eat. For that is the use of the imperative, in such kind of speeches. So Gen. 42.18. Do thus, and live, that is, if ye do thus, ye shall live: as Luke 10.28. Romans 10.5. See the like, Psalm 37.25. dwell for ever, 2 Kings 18.32. live, and die not. You shall freely and quietly enjoy each one his own, if you do, as I advise you.

{every one} Heb. a man: as ch. 9.20.

{of his vine, and of his fig-tree} That is, the fruit of his vine, and the fruit of his fig-tree: as Jer. 5.17. these plants and fruits mentioned, because most common in those parts for food and refreshing. See 1 King. 4.25. Mich. 4.4. Zachary 3.10. put here for all commodities and conveniences, as well for necessity, as for delight.

{and drink} Or, shall, or, may drink: as before.

{the waters of his own cistern} Or, the water (see chap. 1.22.) of his own pit: as Leviticus 11.36. Jeremiah 14.3. such as they had usually near unto their houses, for receipt of water, that they might have it, upon all occasions, ready at hand, alluded unto, Prov. 5.15.

V. 17. {until I come, and take you away to a land like your own land} Until I see good to remove you hence, as Salmaneser did your brethren of the other ten tribes, 2 Kings 17.6. and 18.12. This being the manner of conquerors, in those times, to remove the natives of a land conquered, into some other country, placing others in their stead, to keep them the quieter, and to put them out of hope, by rising, to recover their own again.

{take you away to a land} Heb. take you to a land, for take you, and carry you unto a land: a defective, or comprehensive speech, including two several notions in one term. So Gen. 29.9. take me (for, take, and bring me) two kids, Num. 11.16. take them (for, take, and bring them) unto the Tabernacle, Prov. 25.22. take coals (for, take, and heap coals) on his head, Ezek. 17.5. he took (for, he took, and placed, or set it) by great waters, Hos. 11.3. he took them (for, he took, and carried them) on his arms. So the words would there be rendered. See of the like, chap. 38.17,21.

{a land of corn and wine, a land of bread, and vineyards} A land that has plenty of these commodities; as the land of Canaan had, Deut. 8.8,9.

{wine} Heb. new wine, or, sweet wine, Chapter 24.7.

V. 18. {Beware lest Hezekiah persuade you} A defective speech, See the like Gen. 3.22. Deuter. 8.12. Job 36.18. Jer. 51.46.

{persuade you} Or, seduce you; or beguile you, as Jeremiah 38.22.

{saying, the Lord will deliver us} See on v. 15.

{Hath any of the Gods of the Nations delivered his land out of the hand of the King of Assyria?} Either this king, or other his predecessors. ch. 37.11,12,19.

V. 19. {Where are the Gods of Hamath, and Arphad?} What is become of them? See Chapter 37.19. or, Where were they, to wit, when they should have saved those that served them; but indeed could not save themselves. See Chap. 47.1.

{Hamath and Arphad} Of these places, see ch. 10.9.

{where are the gods of Sepharvaim?} See 2 Kings 17.24. whereby it appears, that this place (and so in likelihood the other also here mentioned) was not subdued by Sennacherib, (though he vainly arrogate the subduing of them to himself, verse 20.) but before his time, by Salmaneser, or some other of his ancestors.

{and have they delivered Samaria out of my hand?} Or, or have the gods of Samaria delivered it out of my hand? or could they deliver it, &c. the copulative in a disjunctive notion: as ch. 17.8. the indicative in a potential: as Job 37.23. v. 9. and a supply from the former branches, as ch. 10.5.

V. 20. {Who are they amongst all the Gods of these lands, that have delivered their land out of my hand, that the Lord should deliver Jerusalem out of my hand?} He boasts arrogantly of what had been done by others, (see verse 19.) and impiously yokes the living God with dumb idols, as of no more power than they. So Chapter 10.15.

{have delivered} Or, could deliver: as ver. 19.

V. 21. {But they held their peace, and answered not a word; for the Kings commandment was, saying, Answer him not} But. Heb. And: as v. 7. they held their peace; both the king’s messengers, and the people also, 2 Kings 18.36.

{not a word} Or, aught: as Jer. 26.2. not that they said, nothing at all to him; for to what end then went they out, but that they made no answer to these his vainglorious vaunts and blasphemous menaces; the king having beforehand given them instructions to the contrary, as well witting that to debate, and argue thereabout with him, would but incite him to further outrage. See Prov. 9.7,8. & 26.4. Amos 5.13.

{the Kings commandment was} Heb. it, for, was: the pronoun for the verb substantive: as ch. 34.16. & 43.10,13.

V. 22. {Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the Scribe, and Joah the son of Asaph the Recorder, to Hezekiah, with their clothes rent, and told him the words of Rabshakeh} Heb. And: as v. 12. See v. 3.

{with their clothes rent} Heb. rent of clothes: as 2 Sam. 13.31. & 15.32. Jer. 41.5. See the like syntax, Chap. 63.1. Either in the detestation of the blasphemies uttered by Rabshakeh; as the high-priest on the like pretense, Mat. 26.65. or, out of perplexity of mind, and extremity of grief, arising as well from the consideration of their own distress, as of the dishonor also done unto God: for this renting on such occasions was very usual, Gen. 37.34. 2 Sam. 1.1. & 3.31. & 13.19. Joel 2.13. see ch. 37.1. The Jewish doctors would hence gather, that Rabshakeh was a Jew by birth: because say they, the Jews’ manner was not to rent their clothes, upon the hearing of any blasphemer, unless he were a Jew. But neither does it by the text appear, that they tore their clothes at that very time, when he so blasphemed; but rather afterward, when they were come away from him: nor is there any good ground brought to prove such a restraint of that their demeanor: and the apostles’ practice may seem to control it, Acts 14.14. See of Rabshakeh, further before, on v. 2. and of the heavy plight of these messengers, ch. 33.7.

CHAPTER 37

V. 1. {And it came to pass, when King Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord} This chapter is the same in substance, with 2 Kings 19. It relates Ezekiah’s carriage upon the report of Sennacherib’s message, delivered by Rabshakeh, ver. 1–5. God’s gracious answer returned thereupon, verse 6,7. A second message of Sennacherib sent in writing, ver. 8–13. what Ezekiah did therewith, v. 14–20. God’s second answer thereupon, v. 21–35. The destruction of Sennacherib’s host, by an Angel, v. 36. of himself, by his sons, ver. 37,38.

{it came to pass, that} Heb. it was, — and: as Chapter 3.2.

{heard it} A defect of the pronoun: as ch. 31.5. v. 9.

{rent his clothes} In token of extreme grief: as his messengers before him, ch. 36.22.

{covered himself with sackcloth} Heb. sack: which God by the present judgment, called for, chap. 22.12. a further expression of inward regret, humiliation, and repentance, 1 King. 21.27,29. Jon. 3.6. this being the usual mourning weed in those times. See Chap. 15.3.

{went into the house of the Lord} Unto the Temple, to pray there where God had promised to hear, 1 Kings 8.18,19. & 9.3. 2 Chr. 7.15,16. (as heathen people and princes used in such cases for such purposes, to repair to the temples of their gods, Chap. 15.2. & 16.12.) and to perform that office in person himself, which he required in his behalf, and in the behalf of the whole estate, from the prophet Esay and others, v. 4. So 2 Chr. 20.3,5,6. Est. 4.16. Jon. 4.6,7.

V. 2. {And he sent Eliakim, who was over the household, and Shebnah the Scribe, and the Elders of the Priests, covered with sackcloth unto Esay, the Prophet, the son of Amoz} He rested not in his own performances, but sends to request the assistance of others, God’s prophet more especially, in prayer. See Jer. 21.1,2. So Paul himself, Rom. 15.30. 2 Cor. 1.10,11. Eph. 6.18,19. Col. 4.3. 2 Thess. 3.1.

{Eliakim, and Shebna} Two in chief place about him, See chapter 36.3.

{the Elders of the Priests} As those other two of the chief in the civil state; so those in the ecclesiastical, called the Elders of the Priests; to distinguish them from the Elders of the People, Numb. 11.16. 1 Sam. 15.30. chapter 3.14. called also the Elders of the Congregation, Levit. 4.15. and, of the land, 1 Kings 20.7. and, of Judah, or Israel, in general, 2 Chr. 5.4. & 34.29. So the Centurion procured the Elders of the Jews, to repair, in his behalf, to Christ, Luke 7.3.

{covered with sackcloth} In mourning apparel. See verse 1.

{Isaiah the son of Amoz} See chapter 1.1.

V. 3. {And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy} A day, for, a time: as ch. 26.1.

{of trouble} Or, distress, or straits: as chapter 33.2.

{rebuke} Whereby God rebukes us for our sins: as Job 33.19. Ps. 39.11. Hos. 5.9. or, taunting, and reviling, wherewith the enemy taunts and reviles both God, and us, verse 4. Hab. 2.1. and so rather here.

{blasphemy} Or, provocation, Ezekiah 35.12. or contempt, or reproach, Neh. 9.18,26. See Chapter 5.24.

{for the children are come to the birth, and there is not strength to bring forth} We are in great distress and extreme difficulties, out of which we are by no means able to wind ourselves: resembled here by the condition of a woman that has hard labor, has been long in sore travail, but cannot be delivered, her own strength being quite spent, and that she goes with so feeble, that it cannot work for itself, to procure, or further its own delivery. See ch. 26.17,18.

{birth} Heb. breach, or breaking place: the mouth of the matrice; the nearer whereunto, the fruit of the womb approaches, the stronger and sharper the pains are. So the word I rather suppose to signify, with the most part of the Jewish interpreters, than as some other of them, who would have it to be the stool, spoken of, Exod. 1.16. See ch. 66.9. Hos. 13.13.

V. 4. {It may be the Lord thy God will hear the words of Rabshakeh, whom the King of Assyria his Master hath sent to reproach the living God, and will reprove the words which the Lord thy God hath heard} It may be God, though not in regard of us, who by our sins have deservedly brought these evils upon ourselves, yet in tender regard to his own honor and Majesty, which these wicked wretches thus abuse and insult over, and will do so much more, if they prevail further against us, will be induced to show mercy unto us, and vindicate his own honor, by delivering of us. The argument that God’s own people were wont anciently to plead with, in the like cases: See Num. 14.13–16. Josh. 7.9. Psalm 74.18,23. & 89.50,51. & 115.1,2. and God himself professes oft times to have had special regard hereunto, in the sparing of his people, Deut. 32.26,27,36–38. verse 35. ch. 48.11. Ezek. 20.8,9,13,14,22. & 36.20,21,32.

{the Lord thy God} Not only the God whom you worship, or serve, as his servant at large: as Dan. 3.17,18. but the God whom you in a more special manner belong unto, as his prophet. So 1 Sam. 15.21. 1 Kings 17.1.

{will hear} Not that he doubted whether God had heard him; for he could not be ignorant (of what he also afterwards implies) that there is in every place, as an eye of God seeing, Prov. 15.3. so an ear of God hearing, as well bad, as good, Psalm 94.7,9. but to hear, is here to take notice of, and to make it by some special sign, or work, to appear, that he so does, Psalm 4.1. & 65.5. & 86.17. for when God forbears to right the wrongs offered to his people, and indignities done to himself, he seems, in the eyes of flesh and blood, not to hear, or to regard either, Psalm 22.2. & 44.23,24. & 94.7. ch. 40.27. & 49.14.

{the living God} The true God. So called, Psalm 42.2. Jer. 10.10. in way of opposition, to lifeless, dumb, and dead idols, Psalm 116.4–6. Jer. 10.5.

{and will reprove the words} Will convince them of folly and vanity, by showing, that he can do, what they say he cannot do, ch. 36.20. as he convinced Nebuchadnezzar’s words, by delivering his three servants, Dan. 3.15,17. so the word is used, Job 6.25,26. And so the Chaldee here takes it, and some of the Jewish doctors. But the words may be referred to the king of Assyria, and his messengers, their language; and read, as thus knit, to the former, to reproach the living God, and to taunt us, or and to taunt, (simply, to wit, the living God, as before,) with the words that the Lord hath heard. See verse 3. and this way, besides some of the Rabbins, go, the ancient Greek interpreters, the old Latin, and divers others. So some take the word, as Job 15.3. and so there is a defect, of the particle instrumental; like that, Psalm 17.13,14. so of the other before the verb infinitive, to taunt, but supplied from the former branch. Which yet also will not need if with one of the Jewish commenters, whom a learned late writer therein seconds, we render the text, and hath evinced, or demonstrated, (endeavored at least so to do) by such words, as the Lord hath heard. So he supposes the word to be taken, Gen. 24.14,44. and 31.42.

{wherefore lift up thy prayer for the remnant that is left} Wherefore. Heb. And: as ch. 29.13.

{Lift up prayer} Because voice, heart, and hand, are wont all to be lifted up in earnest prayer, 2 Chron. 32.20. Psalm 141.2. Lam. 3.41.

{thy prayer} Not without good ground required of God’s prophet, whose office it is as well to be the tongue of God’s people, by prayer to God for them, 1 Sam. 12.23. as to be God’s mouth to them, by delivering his word to them, Jer. 15.19. Mal. 2.7. Acts 6.4. a defect of the pronoun. as ch. 30.23.

{for the remnant} For a great part of the land was surprised and spoiled by the enemies’ forces already. See Ch. 33.8. and 36.1. over, and besides the ten tribes, gone before into captivity, 2 Kings 17.6. & 18.11. which some suppose also here respected; but see v. 32.

{that is left} Heb. that is found: that is still in being. So 2 Kings 25.19.

V. 5. {So the servants of King Hezekiah came to Isaiah} Heb. And, (as 2 Kings 3.9.) the servants of the King, (as also v. 1.) his courtiers before mentioned, verse 2.

V. 6. {And Isaiah said unto them; Thus shall ye say, unto your Master; Thus saith the Lord, Be not afraid of the words which thou hast heard, wherewith the servants of the King of Assyria have blasphemed me} Thus shall ye say, or Thus say: as the imperative for the future, ch. 26.16. so the future for the imperative: as Gen. 32.4. 1 Sam. 11.9. of the words] Heb. from the face of the words. So 2 Chr. 20.15. c. 30.17.

{thou hast heard} By the report of your messengers, v. 1. and I much more immediately by myself, verse 4.

{the servants} The word here used, is, in his native sense, a name of age, and signifies a boy, or a youth, Gen. 37.2. & 41.12. Chap. 3.5. & 7.16. & 8.5. but because such are usually under the government, and the command of their elders, hence both it, and the words in Greek and Latin, answering it, are used as terms of state & condition, for a servant, Judg. 7.11. 1 Sam. 9.22. Est. 2.2. Acts 4.25. in both notions together, it is found used of one, and the same person, 2 Kings 9.4. the young man, the Prophets Servant, (so the words would there be rendered) one that attended upon Eliseus, as Eliseus did upon Elias, 2 Kings 3.11. In the latter notion it is here taken: yet it may well be here, not without some privy nip; when God uses this term of ambiguous notion, that might as well import his boys, as his servants, instead of that used elsewhere of them, 2 Chron. 32.16.

{blasphemed} Or, reproached, as it is rendered, Numb. 15.30. ch. 43.28. & 51.7. or reviled because this, and reproaching, are distinctly used, verse 23.

V. 7. {Behold, I will send a blast upon him} Or, Behold (so he begins his doom likewise, ch. 10.33.) I will put a Spirit into them. Heb. Behold I am giving (as Jer. 5.14.) a blast on him, or Spirit on him, which some understand of the report brought him, of the Ethiopian expedition. Others rather, because this, and the report, seem here distinguished, of a fear or terror that God would strike into him: for the word, Spirit, is usually taken for any strong and efficacious affection and disposition, of what nature or kind soever. See Num. 5.14. Ch. 11.2. & 19.14. & 29.10. and such a fear or affrightment God is read to have stricken into persons and people, either for the restraint or diversion of them, from pursuit of evil intended against his people, or for his people’s more easy prevailing against them, Gen. 35.5. Exod. 23.27. & 34.24. 2 Chr. 14.14. & 20.29. Some conceive it to import only a mind to return, as if it were said only, I will work in him, on such news brought him, a willingness to return: but that seems not so full; though the Rabbins run, as with one consent, that way, and some of ours also after them. Yet of ours, some other again suppose it to be meant of carrying him away headlong, as with a stiff blast, or gust of wind; as Zac. 4.6,7. & 7.14. But this seems too forced.

{and he shall hear a rumor} Of this rumor, see v. 9. though some would have it meant, of the tidings brought him of the slaughter made in his army, vers. 36.

{and he shall return to his own land} See vers. 37. that which also he began to do, upon the former report. See v. 8.

{and he shall fall by the sword in his own land} That is, be slain with it: as chap. 3.25. see the complement, v. 38.

V. 8. {So Rabshakeh returned} Heb. And; as ver. 5. Whether he went back with that great army, wherewith he came before Jerusalem, chap. 36.2. some make it a question: there seems to me no likelihood, that he should so do, because it appears not, that he returned to his master, for any other end, save to acquaint him, what issue his parley had with them of Jerusalem, and to receive instructions how to proceed further with them; for which purpose, his own return, with some small retinue, was sufficient: nor was his master’s second message likely to take any effect with Ezekiah, when the forces were withdrawn, that did formerly affright him.

{and found the King of Assyria warring against Libnah} This Libnah was a royal city, having a king of her own, before the conquest of Canaan, Josh. 12.15. after the conquest whereof, it fell by lot to the tribe of Judah, Josh. 15.42. & was one of those cities, which out of that tribe were assigned unto the Levites, Josh. 21.13. It had some time revolted from Judah, under Joram, 2 Kings 8.22. 2 Chron. 21.10. but was, it seems, after recovered again, though by what king of Judah, is uncertain. It seems to have been situate not far from Lachish, Josh. 10.31.

{for he had heard that he was departed from Lachish} From whence he had before dispatched him, with two other commanders, and a great part of his army, unto Jerusalem: though whether having first taken it (as most conceives, and seems not unlikely) or no, is not expressed. But concerning the occasion of his removal from thence to Libnah, divers conjectural reasons are rendered. Some say, because Libnah stood more towards Egypt, thereby to stop the passage of any aid from thence. Others, that he might make towards Tirhakah, that was coming against him. I suppose rather, to make his approaches nearer to Jerusalem, with the residue of the forces which he retained still with him. So that as Joshuah, moving from Jerusalem-ward, and clearing the coast before him, went from Libnah to Lachish, Josh. 10.29,31. So Sennacherib making onward toward Jerusalem, went from Lachish to Libnah. Meanwhile those of ours are very wide, who make Libnah here to be Pelusium, a city of Egypt, misled by Joseph the Jew, who in the tenth of his Antiquities, Chap. 1. misrelates this story, affirming, that Sennacherib having taken all the cities of Judah and Benjamin, save Jerusalem only, sent Rabshakeh, and some other with him, to take in Jerusalem, but went himself, in person, into Egypt, where lying in siege before Pelusium, news was brought him of the Ethiopian forces coming against him, to aid the Egyptians: for fear of whom, breaking up his camp there, and returning into Judea, he found his forces left in those parts, destroyed by the plague. Which relation varies much from the sacred story, as that author too oft does.

V. 9. {And he heard say concerning Tirhakah, King of Ethiopia, he is come forth to make war with thee} To wit, Sennacherib lying before Libnah, had such tidings brought him, whether true indeed, as those that came to Saul, and diverted him from the pursuit of David, 1 Sam. 23.27,28. or raised upon some vain and groundless surmise, as befell the Syrians sometime at the siege of Samaria, 2 Kings 7.6. is not certain. Whether of the twain it were, certain it is, that it put him into thoughts of leaving Judea, and withdrawing of his forces thence, with what speed he might.

{Tirhakah} The Greeks and Latins call him Tharaks, and Tarachus, and Eusebius tells us, that he was an Ethiopian, but king of Egypt, which seems not so well to accord with the words of the prophet in this place; he seems to have been the same with that, Ethiopian king, of whom Strabo speaks in his Geography, lib. 2 and 15. by the name of Tearchon, or Tarchon: for that termination, the Greeks use much in proper names, whence Jesua, Jason, 2 Mac. 2.24. and Sarug, Sargon, Chap. 20.1. Joseph, more corruptly than any other, unless his copies be corrupted, calls him Tharsices, or Tharsicen.

{King of Ethiopia} Not of Egypt, as Eusebius, and some other from him. Heb. of Chush: whereof see, on chap. 11.11.

{he is come forth} Or, gone out: a term used commonly of warlike expeditions, as 2 Sam. 2.13. & 11.1. Psalm 60.9. cha. 42.14. Jer. 4.7.

{to make war with thee} Either by coming to assist the Jews, as chap. 20.5,6. or by invading the Assyrian’s own country in his absence, while his principal forces were in foreign employment; which seems the more likely of the twain, because it put him into thoughts of looking home.

{and when he heard it, he sent messengers to Hezekiah, saying} Yet before he would withdraw his forces that lay before Jerusalem, or depart the country, as he was resolved to do, he thought good to make trial whether Ezekiah; whom by the somewhat over-base demeanor of some of his messengers (see ch. 36.11.) and his own former submiss carriage (2 Kings 18.14.) he surmised to be well near utterly quailed, would, upon a second summons, suddenly give all up, or no.

{and when he heard it, he sent} Heb. and he heard, and sent. The like structure, see Ruth 2.9. chap. 30.30. & 35.4. and the like defect of the pronoun, ver. 1.

{messengers} Whether the same, that before, or some other, is not certain: the latter more likely; but the message the same.

{saying} Not by word of mouth, but by writing: see ver. 14. as Zachary, yet speechless, wrote, saying, Luke 1.63. whence an ancient Father, proves writing to be speaking, against those of his times, who deemed their subscriptions no denial of their Christian profession.

V. 10. {Thus shall ye speak unto Hezekiah, King of Judah, saying} The instructions given by him, to his messengers, are related, as spoken to them; but were indeed delivered to them in writing, to be delivered by their hand to Ezekiah, as a letter from him, though not directed to him, as if he scorned to grace him, so much as to write to him; but had sent him only a copy of the instructions, that he had given his messengers, whereby he might sufficiently understand his mind. See ver. 14.

{Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the King of Assyria} See cha. 36.14,15.

{thy God} As if he were the God of that nation alone, and had a finite and circumscribed power, exercised only among that people. So the Syrians speak of God, 1 Kings 20.23. and some such conceit, the Jewish doctors suppose, that Jonas had, Jon. 1.3.

V. 11. {Behold thou hast heard what the Kings of Assyria have done unto all lands, by destroying them utterly; and shalt thou be delivered?} See Chap. 36.19,20. & 10.13,14.

{destroying them utterly} See chap. 11.15. them, that is, their inhabitants: so ver. 18.

V. 12. {Have the Gods of the Nations delivered them, which my fathers have destroyed?} Or, Could the Gods of the Nations, whom my fathers destroyed, deliver them? See on chap. 36.20.

{as Gozan} A city of the Medes, so called of the river, beside which it was seated, 2 Kings 17.6. & 18.11. by Ptolomy termed, Ganzania.

{and Haran} A city of Mesopotamia, called also, Charran, Gen. 11.31. Act. 7.4. it is joined with Eden and Ashur, Ezek. 27.23. and by Lucan, is termed, an Assyrian city.

{and Rezeph} A city of the same region; in Ptolomy, called Resapha.

{and the children of Eden which were in Telassar?} Children, that is, inhabitants, or natives; as chap. 11.14. Jer. 2.16. of Eden, a region in Mesopotamia; or, as some, in Chaldea, but the former name, seems sometime to include also the latter. (See Acts 7.2. with Gen. 11.31.) so called from the delightsomeness of it: for the word, itself signifies delicacy, or delight, Psalm 36.8. Chap. 47.8. in the eastern part thereof was that pleasant garden, or Paradise seated, wherein our first parents at first were placed, Gen. 2.8. See Ezekiel 27.23.

{Telassar} Some, with one of the Chaldee paraphrasts, would have this to be Resen, a city mentioned, Gen. 10.12. Others, that Seleucia, of which Strabo, lib. 11. Some remains of the ancient name of it, seem to continue in the term, Thelda, found in Ptolomy; and Thilutha, mentioned by Marcelline, l. 24. a place of great strength, situate on an island, in the midst of the river Euphrates: which yet, whether so called, as some would have it, as if it were Tell-Ashur, that is, a bank, set to keep out the Assyrian, may deservedly be doubted: nor want those, who suppose it to be the same with Elassar, Gen. 14.1. Of the term Tell, in the name of this, and divers other towns and cities. see on Jer. 30.18.

V. 13. {Where is the King of Hamath, and the King of Arphad, and the King of the City of Sheparvaim, Henah, and Ivah?} Before he spoke of their gods, now of their kings; whom their gods, or idols rather, could not save: nor can I accord with that learned critic, who would have Melec, here, to be the same with Moloc, not a king, but an idol. See Chap. 36.19. and of Hamath, and Arphad: See chap. 10.9. & 11.11. 1 Chr. 18.9. Jer. 49.23.

{Henah and Ivah} These two, though omitted, chap. 36.19. yet were before mentioned also in the first message, 2 Kings 18.34. what places they were is very uncertain, little mention being made of them, save in this Assyrian embassy. Some resemblance of the one of them, to wit, of Hena, some deem to be found, in the term Ingiline (for the last letter of it, the Greeks express oft by G. see on chap. 1.5.) the name of a territory bordering upon Mesopotamia, whence the heretics, called Angelici, are by some deemed to have had their denomination. See Epiphanius, Heresy, 60. though some other suppose it to be Ange, a city of Arabia the fertile, mentioned by Ptolomy. The other of them called Ivah here, seems to be the same with that, which is termed Avah, 2 Kings 17.24. which some would have to be the land of the Avits, who dwelt sometimes in the Philistines’ country, until driven from thence, they seated themselves, as they think, in Arabia, the desert. See Deut. 2.23. for for as those Avits, mentioned, Josh. 13.3. divers, both of Jewish writers, and ours, deem them to be no other, than the Hivits, Exod. 23.23. one letter being put there for another.

V. 14. {And Hezekiah received the letter from the hands of the messengers, and read it:} Hence it appears, that the message itself, was sent to him in writing; though it be not unlikely, that the messengers, as occasion was, would, by words of mouth, be pressing the same things. See ver. 9,10.

{letter} Heb. books; 2 Kings 5.5–7. Jer. 29.1. in the plural, as here, 1 Kings 21.8. 2 Kings 10.1. & 20.12.

{and Hezekiah went up into the house of the Lord} See ver. 1.

{went up} Because it stood on high, and they went to it by degrees, Chap. 2.3. Ezek. 40.6. or, simply went thither, as ver. 1. See Chap. 7.1,6. So Chap. 28.22.

{and spread it before the Lord} Not that God might read it, as himself had done; as if otherwise he could not have notice of it, or were not sufficiently acquainted with it already; but that by the tender of it thus, as before God’s face, he might express the earnestness of his desire, that God would be pleased to take special notice of it, and to induce him the rather so to do. A learned interpreter renders it, and he read it before the Lord: and a word, almost the same with that here used, differing only in the diverse placing of a point (as Sibboleth, and Shibboleth, Judg. 12.6.) signifies sometime, to expound, Neh. 8.8. whence some have thought, that the Pharisees had their name; but neither is that here used, nor is either of them found used for to read.

V. 15. {And Hezekiah prayed unto the Lord, saying} Heb. before the Lord: as Psalm 40.2.

V. 16. {O Lord of Hosts, God of Israel} See Chap. 1.9. & 17.6. & 45.15.

{that dwellest between the Cherubins} Who do in a conspicuous manner, exhibit and manifest yourself, in your Temple, as in your palace, the place of your residence among your people, and in it, more specially, upon your Ark, therein placed, as on your throne, or seat of estate, where you will be convened, and sought unto; and from whence you have promised to hear, and to help, Exod. 25.22. Num. 7.89. 2 Chron. 7.15. Psalm 20.2,6. & 68.28,29. & 80.2.

{dwellest} Heb. sittest, as on your royal seat, or chair of estate; as 1 Kings 2.12. Psalm 9.4. or dwellest, or residest; as in your palace, 2 Sam. 7.2. Psalm 132.13,14.

{between the Cherubins} Or. Cherubim, or Cherubs; for one note of plurality suffices. See Seraphim. Chap. 6.1. The word Cherub, is of doubtful, both original, and signification. Some suppose, that both this, and the word Seraph, do in the first place signify those celestial spirits, that minister unto, and attend upon the most High, the Sovereign Lord of heaven and earth; and it seems to be, not improbable, for what other could, or should be those so termed? Gen. 3.24. Ezek. 10.3,8,9. Though I conceive not on what ground it should be affirmed, as by some it is, that either of their knowledge, or the abundance of it, they should be so termed, there being somewhat indeed in the word, that may signify abundance, nothing that has any notion of knowledge. But the word here, as also in the story of the furniture of the Sanctuary, and elsewhere, is most commonly used, for certain symbolical images, whereby those celestial ministers, were in a bodily shape represented, Exod. 25.18,19. & 26.1,31. 1 King. 6.23,32,35. That they had a resemblance of some living creature, cannot be doubted. For mention is made of their wings, Exod. 25.20. 1 King. 6.24. And some would have them to have been winged calves, or oxen; because that which is called, the face of a calf, or an ox, Ezek. 1.10. is called the face of a Cherub, Ezek. 10.14. Others, and so most of the Jewish doctors, suppose them to have been, as we decipher them, like winged boys: and their critics, some of them, would have them so termed, from the particle of similitude; and the word rabe, or rabia, that signifies a boy: for the figure they give them, it is not improbable; but for the notation of the word, there is little likelihood of it: the word though in Chaldee and Syriac, so signifying, yet in Hebrew never so used. Nor do I suppose, that any instance of the like composition can be produced. The first letter seems radical, and the word to have been deduced from some Hebrew root, though now unknown. That seems more probable, that some other have, who suppose, that by a transposition of letters, (whereof many instances may in the Hebrew be given,) the word Cherub, may be deduced from the word Recheb, that signifies a chariot, both, for that the Cherubs, or Angels, are called God’s chariots, Psal. 68.17. and God is said to come riding on a Cherub, as a prince, or commander on his horse, or in his chariot, Psal. 18.10. and that the name of a chariot, is expressly given to the Cherubs, here mentioned, 1 Chr. 28.18. for they are these two that stood fixed on the lid of the Ark, called the Propitiatory, Exod. 25.18,19. from whence God spoke to Moses, Num. 7.89.

{dwellest between the Cherubim} The word between, is not here in the text, nor in any of those places, where this phrase is used, 1 Sam. 4.4. 2 Sam. 6.2. 2 King. 19.15. Psal. 80.2. So that it is no more in the text, than that sittest the Cherubs, or, dwellest (that is, inhabitest) the Cherubs; sittest on them: as he is said, to stand over them Ezek. 10.18. or, to abide among, or between them; as he is said, to speak from between them. Num. 7.8,9. a representation of his Majestical presence, among his glorious troops in heaven: and I should choose rather to render it, that residest, than (as the Greeks and Latin) that sittest, because the Ark, on the lid whereof these Cherubs were fixed, is called God’s footstool, Psal. 99.5.

{thou art the God, even thou alone, of all the Kingdoms of the earth} And, not of ours only, as Sennacherib supposes, ver. 10. Ch. 10.10,11. See Psal. 103.19. and Nebuchadnezzar’s confession, Dan. 4.17,32,34,35.

{thou art} Heb. thou he: the pronoun for the verb substantive: as Chap. 9.15. & 43.10,13. ver. 19.

{thou alone} Deut. 6.4. Psal. 86.10. Chap. 43.10,11.

{thou hast made heaven and earth.} The peculiar character of the true God; whereby he is distinguished from all counterfeit gods, Psal. 96.5. & 146.6. Chap. 42.5. & 45.24. Jer. 10.11,12. & 32.17.

V. 17. {Incline thine ear, O Lord, and hear; open thine eyes, O Lord, and see;} Hear their words, and behold his letter, ver. 14. that is make it by some act and work to appear, that you have heard the one, and seen the other, and take notice of either. So Dan. 9.18. See on ver. 4.

{Incline thine ear} A metaphor taken from those, that bow down the head to listen to such as speak to them, from below, and in special manner therefore attributed to God, whom, as sitting aloft in the highest heavens, Chap. 57.15. & 66.1. we speak unto, from here below, Eccl. 5.2. so Psal. 31.2. Dan. 9.18. yet is it used more largely; for as God is said to incline his ear unto us, so are we said to incline our ear, also, to him. See Chap. 55.3.

{and hear all the words of Sennacherib, which hath sent to reproach the living God} Or, who hath sent: because it is spoken of a person. Or, and of him, whom he hath sent, as some render it, to wit, of Rabshakeh, Chap. 36.2. ver. 4. see 2 King. 19.16. but the former seems the better, because it needs no supply, nor is any defect apparent: for Rabshakeh’s words were his master’s, delivered in his name, ch. 36.4. beside, that Ezekiah in this clause seems rather to have respect to the contents of the present letter, than to the words of the former message, which he laid open to God before, vers. 1.4. The words may be read, wherewith he hath sent to reproach the living God, see ver. 4.

V. 18. {Of a truth, Lord, the Kings of Assyria have laid waste all the Nations, and their countries} Heb. Verily, Lord, &c.

{all the Nations} Before mentioned. So it is, 2 King. 19.17. but the Hebrew text here has it, all the lands; lands, for nations of those lands, as it is more fully expressed, 2 Chr. 32.13,17. So ver. 11. See Chap. 66.8. And there is in the words, a sylleptical, or comprehensive form of speech; whereby two divers notions, are in one word comprised; the one expressed, the other implied, and to be supplied, to make the sense up entire; when it is said, have laid waste nations and countries, for, destroyed the nations, and laid waste their countries. See the like, Exod. 20.18. they saw the thunderings, and the lightnings, and the sound of the trumpet, for, they saw the one, and heard the other, Luke 1.64. his mouth opened, and his tongue that opened, this loosed, 1 Cor. 3.2. I made you drink milk, not meat; for, drink milk, eat meat, 1 Tim. 2.12. I permit not a woman to teach, but to be in silence; permit not the one, command the other, 1 Tim. 4.3. forbidding to marry, to abstain from meats; inhibiting the one, enjoining the other.

{and their countries} Heb. country, or land, taken collectively, for countries, or lands; or distributively rather, for the country and land of each of them.

V. 19. {And have cast their gods into the fire} Heb. giving, for, giving have given: a defective form, as Chap. 59.13. that is, have surely given, or cast; (as the more usual phrase is, Judg. 1.8. & 20.48. Psal. 7.47. in all which places, yet there is an hypallage, or a kind of transposition) their gods (that is, their idols: as Psal. 96.5.) into the fire: as David dealt with the Philistines’ gods, 2 Sam. 5.21. giving into the fire, for, casting into the fire: as Ezek. 15.4,6.

{for they were no gods} Heb. they no gods, for, they were no gods: the pronoun for the verb substantive: as ver. 16. no gods, 2 Chron. 13.9. Gal. 6.8.

{but the works of men’s hands, wood, and stone, therefore they have destroyed them.} So Psal. 115.4. & 135.15. Chap. 40.19,20. & 44.12–17. Jer. 10.3,4. Dan. 5.4,23. He mentions those, the rather, of the baser matter, because those the enemy less regarded, and therefore burnt them; whereas they made booty of those that were of stuff more precious, chap. 46.1. See Jer. 43.12.

V. 20. {Now therefore, O Lord, our God, save us from his hand} Heb. And now: as Chap. 36.5. hand, for power: as chap. 36.15,18. do you that for us, that their gods could not do for them, ver. 12.

{that all the Kingdoms of the earth may know that thou art the Lord, even thou, only.} Psal. 83.18. Chap. 59.19. See ver. 16. thou, thou only: as, thee, thee only, Psa. 51.4. the gemination makes the sentence the more vigorous.

V. 21. {Then Isaiah the son of Amoz sent unto Hezekiah, saying} Heb. And: as Chap. 36.22. sent, in likelihood, by some messengers, that the king had sent unto him, as before, ver. 2. to understand whether he had any further word of answer from God. See Jer. 37.17.

{Thus saith the Lord God of Israel} So styled here, in way of opposition to those sorry gods, of other nations, as before, ver. 16.

{whereas thou hast prayed to me against Sennacherib King of Assyria} Or, What thou hast prayed unto me for, against the King of Assyria, I have heard: so it is, 2 Kings 19.20. and the word here used, though of more general extent in the use of it, yet in its original, having a notion of judicature in it, whence the ambiguity of it, Psa. 106.30. signifies properly, such a prayer, wherein a man, though in all submiss and lowly manner, does as it were debate the case with God, and plead the equity of that, which he sues unto him for. Such are those of Moses, Num. 14.13–19. of Joshuah, Josh. 7.7–9. such are divers in the book of Psalms, Psalm 7. & 10. & 13. & 74. & 88. & 89. & 115. and such is this of Ezekiah; and the word therefore is very significantly here used; as also again, Chap. 38.2. Some join the words thus to the former, Thus saith the Lord God of Israel, to whom thou hast prayed. See the like syntax, chap. 49.23.

V. 22. {This is the word which the Lord hath spoken concerning him:} In way of answer to your latter prayer, ver. 15–20. or, as some, This is the thing (word, for thing, as Eccl. 8.3.) that God commandeth, to be returned in way of answer, to him; but this seems to be over-strained.

{concerning him} Or, against him; as Jer. 49.1,7.

{The virgin the daughter of Zion hath despised thee, and hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee} Or, the Virgin, daughter of Zion, despiseth thee, and derideth thee; the daughter of Jerusalem shaketh the head at thee. Some understand the words, as spoken, not of the inhabitants of Jerusalem, scorning and deriding Sennacherib; but of his scoffing and scorning them, thus rendering the text, He hath despised thee, and mocked thee, O virgin, daughter of Zion, he hath shaken his head at thee, O daughter of Jerusalem. But the text will not bear it; for the pronouns are masculine, the verbs feminine.

{virgin daughter of Zion} Some suppose the term of virgin to be here given unto the city of Jerusalem, because she had not hitherto been surprised or forced by any foreign power. But neither is that true; for Joash, king of Israel, took it, and pillaged it in Amaziah’s reign, 2 Kings 14.13,14. nor does it seem to be the true notion of this title, being given to other places, whereof that cannot be said: Howsoever the Jewish critics say, that it is always to be so taken, where it is applied to place or people. Others, therefore, would have it given to the Jewish people, the inhabitants of Jerusalem, as to God’s church, which he had as a chaste virgin espoused to himself, chap. 54.5. Hos. 2.19,20. 2 Chron. 11.2. Rev. 14.4. and had as great care of, as any man or woman had of a darling daughter, abiding yet under their wing, chap. 49.15,16. Zach. 2.5,8. but considering, the same term is given, even by this prophet also, to other people; as to Sidon, chap. 23.12. and to Babylon, chap. 47.1. I suppose, it would rather be rendered, damsel, a term given to those states, as in beauty, bravery, stateliness, and delicacy, resembling a damsel of noble birth, and according to her parentage, curiously educated. But of the style, see more, on chap. 1.8. & 23.12.

{daughter of Jerusalem} As before of Zion: for the place itself, or the inhabitants of it; as Jer. 2.13. Sion, and Jerusalem, the same, as chap. 1.27. for as for those, that by the daughter of Sion, would have understood the people of the upper city, by the daughter of Jerusalem, the people of the lower city, it is over-nice; nor accords with those other places of the prophet, where both terms are likewise used, chap. 3.3. & 4.3,4. & 10.12,32. & 24.23. & 31.4,5,9. as also is that of a learned writer, who by the daughter of Babel, Zach. 2.11. would have understood the region or territory of Babylon, whereof Babel was as the mother, because inferior towns are commonly called daughters, in relation to their mother city, Josh. 15.31,36,41.

{shaken her head} Heb. the head, as Psalm 22.7. they shake the head: which yet is more fully, Psalm 109.25. and Lam. 2.15. they shake their head: and so is not amiss here rendered, she shaketh her head: but then her should be in a diverse character, to note a defect of the pronoun, as Deut. 25.12. and as ver. 23. As he sometime shook his hand, in menacing manner, at her, chap. 10.32. so shall she shortly shake her head in scorn and derision at him: see Jer. 18.16. Mat. 27.39.

{at thee} Heb. after thee: When instead of your hands, wherewith you brag that you would do great matters, verse 24. you shall be glad to betake yourself to your heels, and to turn your back to her; a secret gird at his shameful flight, ver. 37. 2 Chron. 32.21.

{thee} Sennacherib it is, whom he speaks unto, but calls not by his name, as not vouchsafing to name him.

V. 23. {Whom hast thou reproached and blasphemed?} Or, reviled? see ver. 6.

{and against whom hast thou exalted thy voice, and lifted up thine eyes on high?} Do you well know, and consider with yourself, who it is, against whom you do so insolently advance yourself: see Exod. 5.2. & 9.16,17.

{and} Or, or; as chap. 36.19.

{exalted thy voice} In big words, and presumptuous language: though alluding, it may be, also, to Rabshakeh’s loud crying, chap. 36.13. Heb. the voice; as chap. 13.2. a defect of the pronoun, as ver. 4.22. supplied, chap. 40.9. & 58.1.

{lifted up thine eyes on high} A lofty look, a sign of an haughty heart, chap. 2.12. see on chap. 10.12. otherwise, the phrase is used in no evil sense. Gen. 19.22. chap. 40.22.

{even against the holy one of Israel} In blaspheming his name, taunting his people, and traducing and disgracing his Anointed: so Exod. 5.2. & 9.17. Psalm 2.1,2. & 74.19. and 89.51. of the style given to God here, see on chap. 1.4. Some end the interrogation at voice, and read the rest of the verse, by way of enunciation: as showing either wherein, or against whom he had carried himself so insolently, in that thou liftest up thine eyes on high; or, thou hast even lifted up thine eyes on high, against the holy one of Israel: and so the insertion of even, in our version, should be needless, which yet is very frequent, ver. 16.20. chap. 41.12. & 43.10,11,25. the copulative being put for that; as chap. 22.20. or, even; as chap. 27.1. But the received reading seems the better, because more agreeable to the manner of our prophet, whose common custom is to express the same thing, by divers notions, laid down in distinct branches, as in this very argument, chap. 10.12. besides, that it suits not so well, to say, thou exaltest thy voice, in that thou liftest up thine eyes: or, the question, being of the former, to return answer to it by the latter.

V. 14. {By thy servants hast thou reproached the Lord} Heb. By the hand of thy servants: as Exod. 35.29. chap. 20.2. Jer. 27.3. it is, 2 Kings 19.23. thy messengers. See chap. 36.2. and verse 4,14,17.

{and hast said} Or, in that thou sayest; for that use of the copulative does not amiss here: see on verse 23.

{By the multitude of my chariots, am I come up to the height of the mountains, to the sides of Lebanon:} Or, with the multitude of my chariots. I have with my chariots, not with my foot forces only, got over the highest mountains that lay in my way, and I have brought them all safe over the tops of the hills, notwithstanding the great number of them (a matter of no small difficulty) partly, by cutting out, and leveling of ways for them, where the grounds were rough and rocky, (a practice alluded to, chap. 40.3,4.) and partly, by felling of such trees as obstructed their passage. So did Xerxes make way for his army through Athos, in his expedition against Greece, Herodote, l. 7. Annibal over the Alps, into Italy, Livy, l. 21. Vespasian in his march towards Jerusalem, over the mountains of Judea, Joseph of the Jewish war, l. 3. c. 11. which mountains seem to be by the Assyrian also here specially intended, together with those in his way thither, and chiefly those about Jerusalem, that seemed to make the access thither the more difficult, Psalm 125.2.

{the height of the mountains} Or, the highest mountains, or hills; as Psal. 95.4. and as afterward, the tallness of cedars, for the tallest cedars: and the choice of firs, for the choicest firs.

{the sides of Lebanon} One of the famousest mountains in those parts, mentioned, as one of the limits of the promised land, Deut. 3.25. & 11.24.

{and I will cut down the tall Cedars thereof, and the choice fir trees thereof;} Or, I will cut down the tallest of his Cedars, and the choicest of his firs. Heb. tallness, as Chap. 10.33. Ezek. 31.5,10.) and choice: as Jer. 22.7. either to clear his way for his army to pass, or to furnish him with timber, for works and lodgings. See chap. 14.8. the meaning seems to be, that nothing could, or should hinder him in his passage toward, and his approaches to Jerusalem, which he principally aimed at. Howsoever, as he threatens to hew down Lebanon here; so God threatens elsewhere to hew down his Lebanon. See chap. 10.33,34. and so accordingly did, vers. 36. But the words may well be rendered, in the time past, I have cut down, &c. and so the next, I have entered, &c. as the foregoing words were; those ensuing, also, ver. 25. so run; for he seems in this whole passage to vaunt of what he had done.

{and I will enter into the height of his border, and the forest of his Carmel.} This passage is somewhat otherwise read in the book of Kings, 2 King. 19.23. and the readings compared, will afford us the more light, whereby to find out the right meaning of the text. What is here termed merom, that is, height, or high place, rather: as Chap. 26.5. is there called malon, that signifies an inn, Gen. 42.27. Exod. 4.24. or, a lodge, or lodging, Chap. 10.29. Jer. 9.2. by both which terms, is, undoubtedly, the same thing meant; and somewhat it must be, about Mount Lebanon, or, appertaining thereunto: and I conceive it to be no other, than the tower of Lebanon, situate on the eastern side thereof, with its prospect towards Syria, Cant. 7.4. called an high place; because it stood aloft, and was high built, of purpose, to overlook the country before it: and a lodge, or lodging, in regard of the garrison, that being a frontier place, was, for the security of the place, lodged in it: though it is not improbable, that the Assyrian might also, in way of contempt, so term it; as a place, in his reckoning, of no more strength, or worth, than a sorry lodge, in a park, or garden. See of Jerusalem, chap. 1.8. and of some other lands, Chap. 24.20. In both places it is said to be the high place; or, lodge, of its end; (so, rather than border; for which the Hebrews have another word) because it stood at one end of the mountain, looking toward Damascus, the head city of Syria, that lay eastward from Judea, Chap. 7.8. & 9.12. our English renders it, lodgings; as taken collectively, and intending not some one, but such forts and holds as were on the frontiers thereabout situated, for the better security of the adjacent parts: nor is this interpretation altogether improbable: but admitted there, it should have been accordingly, high places, here; the words following, in both places the same, are by divers good interpreters, otherwise rendered, than our version has them, not, and the forest of his Carmel, but (as the Hebrew points, though by the Jews themselves, here not observed, lead unto, distinguishing between the two last words,) his forest, and field. or fruitful field: as the word is rendered, chap. 32.15. it is word for word in the Hebrew; and I will go; or, have gone, (gotten up) unto the high place of the end thereof, forest, field, or fertile field thereof: as if he had said, having felled his trees, and so made passage for my army, I will march, or, have marched, with it, to his high garrison tower, and so through his forest, to the fertile fields that lie below it. I am not ignorant, that the Jewish interpreters here understand by Lebanon, the land of Judea; so called, say they, because it is the highest ground in the world; (which what ground they have for, I know not: but know it certainly to be untrue) by the tall cedars and firs, the great men of the land: as Chap. 2.13. by the high place, or lodging, the Temple, God’s dwelling, Psalm 78.69. & 132.13,14. as also, that divers of our writers tread in the same track; some conceiving the land of Judah to be meant here, likened to Lebanon, for height and stateliness; to Carmel, for fertility and pleasantness. Others, by Lebanon, understanding Judea; by the forest, the wilder part of it; by Carmel, the manured; by the lodge, or inn, as they render it, Jerusalem: and that Jerusalem seems, sometime, to be in Scripture called Lebanon, or to be likened, at least, to it, appears, Jer. 22.23. Zach. 11.1. But that which I have before delivered, seems to me to be the genuine sense of this place.

V. 25. {I have digged, and drunk water} The text, 2 King. 19.24. is somewhat fuller, I have digged, and drunk strange waters; that is, springs of water, where none appeared, and which had been formerly unknown. He boasts of his power and policy, that could find out means, to furnish with water, such a numerous army, as emptied the pools, and dried up the rivers wheresoever they came. The Jewish doctor, as he widens it too much, so, withal, he extenuates it not a little, when he would have the meaning to be, I undertake no work, but that I finish; as those, that wanting water, dig, till they find what to drink: of digging for water, see on Gen. 26.18–22. Num. 21.27,28. Psal. 84.6. and of furnishing with water, beyond expectation where none to be had; that whereby God, at sundry times, has manifested, and is wont to magnify his power, and his providence, and wherein this vain boaster professes himself able to do strange matters; See Exod. 17.1–6. Num. 20.1–11. Judg. 15.18,19. 2 King. 3.17,20. Neh. 9.20. Psalm 74.15. & 78.15,16. & 107.35. & 114.8. Chap. 41.17,18. & 43.19,20.

{and with the sole of my feet have I dried up all the rivers of the besieged places} As if his army had been so great, that with their feet alone, they were able to dry up all the pools and rivers wheresoever they came; not unlike the Syrian’s vaunt of his forces, that he brought men more than enough, with him, to carry all the dust of Samaria away in their fists, 1 King. 20.10. as also to what the Greeks report of Xerxes his army, that they should drink whole rivers dry at a dinner. Juvenal, Satire 10. See Herodote, lib. 7. and Justine, lib. 2.

{with the sole of my feet} as Psal. 57.6. or, footsteps, as Psalm 85.14. that is, wheresoever I set footing, as Josh. 1.3. I do with the multitude of men and beasts, that I bring along with me, drink all dry. So some of the Jewish commenters. But other of them, rather, I dry up all with the very footing of them. And he speaks it, as if the rivers were dried up in a trice, so soon, as he set but the sole of his foot on them; as Jordan was divided and dried up so soon, as the plants of the priests’ feet, that bore the ark of God, touched the water thereof, Josh. 3.15,16. For it seems to come far short of the Assyrian’s boasting, that some would have the meaning to be, that he dried up great rivers, enclosed with high and strong banks: as Cyrus did Gyndes and Euphrates, Herod. lib. 1. Jer. 50.38. to make them fordable for his forces.

{have I dried up all the rivers} As the Psalmist, of God, Thou driest up mighty rivers, Psal. 74.15. See Chap. 42.15.

{the rivers of the besieged} Or, fenced, or, enclosed. Heb. rivers of session, siege; or, enclosure. See Chap. 19.6. that is, either such rivers and streams, as running beside cities, make them the more difficult to besiege, and the better able to hold out a siege. Or, such waters derived from some river, into pools and enclosures, made for that purpose. Some Jewish critics would by the word here used, understand Egypt; because the name in Hebrew comes near unto it: as if he should brag that he had dried up the rivers of Egypt, which God threatens to do, Chap. 11.15. but that another of them, not undeservedly, controls the whole passage: some render in the future, I will dig and drink waters, and with the sole of my feet, dry up all the waters of the siege; as aiming at Jerusalem, and the preparations made by them, to furnish themselves with water, expecting a siege, Chap. 22.9,11. and the courses taken by them to keep his army from water, by obstructing the springs that might afford it them, 2 Chr. 32.3,4. He boasts therefore, that their endeavors, in either kind, should prove but lost labor; he would dry up all their store, and provide water sufficient for his forces, by digging deep, and bringing of springs to light, where none had ever been seen, or dreamed of before. And this so well suiting with the story itself, would not lightly be rejected. Howsoever the words be rendered or read, the scope of this his vain vaunting, is to imply, that no place had been, or could be able to hold out against him, who was able, by his power and policy, to overcome all difficulties, to level mountains, and dry up rivers, for the freer passage of his forces, and yet to furnish them, also, with all necessary provisions, where they were most unlikely to be had.

V. 26. {Hast thou not heard long ago, how I have done it, and of ancient times, that I have formed it?} Hitherto was Sennacherib brought in vaunting of his own designs and doings; now God turns his speech again to him, controlling him for his folly. And as he told Ezekiah, that he could not but have heard, what his ancestors, the kings of Assyria, and he himself also had done, ver. 11. So God demands of him, whether he had not heard from his prophets, to whom he had revealed it, and by whom he had formerly published it, c. 48.3. That God had in his secret counsel, designed all those things to be done by his progenitors and himself, both concerning other nations, and concerning his own people, which he fondly arrogates to his ancestors, and to himself, Deut. 32.27. Chron. 10.13. Whereas he and they, were all but God’s instruments therein, and had never, without him, been able to do what they did. See Chap. 7.17,20. & 10.5,6,15. & 20.4. So many, both of the Jewish commenters, and ours. But divers other, go another way, reading the words, Hast thou not heard, that I long ago did it; or, made it, and, or, that of ancient time I framed it? Applying the note of time, not to the Assyrian’s ear, but to God’s act & expounding the text, Some, of the works that God had formerly done for his people, such as the Assyrian king, here, vaunted of, in making a passage for them through the red sea, Exod. 14.21,22. and through Jordan, Josh. 2.10. & 3.16. but this seems not so probable. Others, of the city, and state of Jerusalem, which he had founded and established, Psal. 48.8. & 78.68,69. & 149.2. Chap. 14.33. & 22.11. And this seems very probable.

{long ago.} Heb. after from. It is used sometime of place, 2 Chr. 26.15. Ezr. 3.13. sometime of time past, as here, and 2 King. 19.25. to come: as 2 Sam. 7.19.

{how} Or, that: a defect of the particle, as Psal. 55.2. Chap. 10.12.

{I have done} Or, I made: as Chap. 44.2. & 46.4.

{it} Or, this; as Psalm 109.27. as having reference to the thing, either spoken by Sennacherib, or done by God, Chap. 41.20. or, her; that is, the city of Jerusalem. Of which before, ver. 22. though, not naming her here; but speaking of her, as the only her that God regarded. So Jer. 33.2.

{of ancient times} Heb. from days of priority, or, antiquity; as cha. 33.7. that is, from eternity, say some, understanding it of God’s purpose, Chap. 25.1. In former times; long since, say others, understanding it of his work, Chap. 44.2. For those Jewish masters do but trifle here, that tell us of the Messiah, and Jerusalem, made before heaven and earth; and of Tophet, made for Sennacherib on the second day of the world. See Chap. 30.33.

{formed it} Or, framed it. The word is taken from the potter’s act and art, in framing of earthen vessels; Jer. 18.3,4,6. that is, say some, decreed, determined, that it should be done; as Chapter 14.24,26. Acts 2.23. & 4.2. Eph. 1.11. 2 Tim. 1.9. 1 Pet. 1.20. As the potter conceives in his mind beforehand, the fashion of that which he intends to frame. See Chap. 26.3. & 29.16. Others, framed, and effected by my own might, without help of nature, or human art, or force; as Gen. 2.6,8. Chap. 45.18. But as others, rather, formed, or, framed her. This city and state, the framer whereof, he is in a more special manner, by this prophet, oft said to be, Chap. 43.1,21. & 44.2,21,24. and 64.8.

{now have I brought it to pass, that thou shouldst be to lay waste fenced cities, into ruinous heaps} What I formerly purposed, should be effected concerning those nations and cities, which I would have destroyed, that have I now done by you, Chap. 24.1,10,12. & 25.2. & 26.5. & 27.10. Or, as others, reading the words, by way of interrogation, And now should I bring it to be laid waste, and fenced cities to be ruinous heaps? or, to be ruinous heaps, as fenced cities? Should I suffer this place, which I so framed, to be laid waste, and destroyed by you, as if I had founded it to no other end? See chap. 45.18. and that you should do with it, or the cities belonging to it, as you have done with some others, verse 18. See Jer. 33.2,6.

{have I brought it?} Or, should I bring her to that pass? A potential sense: as Chap. 26.9.

{that thou shouldest be to lay waste} Or, that it, or, she should be laid waste. Heb. and, (for that; as Chap. 16.12.) thou, or, it, or, she (for the second person masculine, and the third feminine, or neuter, are in this form the same) shall be to lay waste, or, unto vastities, or, desolations; (for some make it a noun, as the like word, Psal. 73.19. & 74.3. or, that thou shouldest be to lay her, or, it waste: for so the words also may well be rendered; and the want of the pronoun is very rife, Chap. 31.5. ver. 22.

{to lay waste defenced cities into ruinous heaps} That is, to lay waste, by bringing them, or by laying waste, to bring them, to ruinous heaps: To lay them waste in that manner, that they become ruinous heaps. A defective form of speech; such as ver. 18.

{ruinous heaps} Or, heaps over-grown; to wit, with grass, weeds, shrubs, and other like trash, as waste places are wont to be. So the word not elsewhere found, save Jer. 4.7. is deemed to imply, from a word of the same notion or of near affinity with it. See Chap. 27.10. & 32.14. 1 Macc. 4.38.

{defenced cities} Either of other nations, Chap. 25.2. or, of Judah and Jerusalem; (see Jer. 34.1.) whereof, though he took many, yet he razed them not, Chap. 27.10. or, as the defenced, cities, to make this city heaps, (Psal. 79.1.) as some other, so served by him; which albeit the Chaldeans were afterward suffered to do, Mic. 3.12. yet the Assyrian never did. The note of similitude supplied, as ver. 27.

V. 27. {Therefore their inhabitants were of small power; they were dismayed, and confounded} Heb. And; as ver. 20. So read, it renders a reason why those cities were by the kings of Assyria, so surprised and ruinated, to wit, because the inhabitants of them had no power of hand, or courage of heart to withstand them: and therefore they were so enfeebled and disheartened, because it was God that brought that evil upon them: so Exod. 23.27,28. Josh. 2.11,12. & 5.1. Howbeit, it may as well be read, Whose inhabitants. And they, for, whose; as, and he, for, who; Mal. 3.1. compared with Mat. 11.10. and so it proceeds to relate the condition of the persons, as well as of the places, that had, by the Assyrians, been subdued.

{of small power} Heb. short or, shortened of hand; as chap. 50.2. & 59.1.

{they were as the grass of the field, and as the green herb on the house-tops, and as corn blasted before it be grown up} An extreme weakness and feebleness; or a soon and sudden destruction, or both, by divers lively resemblances copiously described.

{as} A defect of the note of similitude: very common in Scripture; that yet needed not to have been supplied, save in the first branch. See the like, Psal. 11.1. Chap. 33.11,12.

{the grass of the field} Heb. herb; as Deut. 32.2. see Psal. 90.5,6. & 102.4,11. & 103.15. Chap. 40.6. Mat. 6.30. that is easily trodden down by the foot, not of wild beasts only, 2 Chr. 25.18. but of the least, and feeblest cattle. See chap. 26.6.

{the green herb on the house-tops} Or, green tender herb; as it is rendered, Deut. 32.2. Job 38.26. or, tender grass; as 2 Sam. 23.4. Prov. 27.25. grass; simply, Gen. 1.11,12. Job 6.5. Chap. 15.6. Jer. 14.5. herb; as here, Psal. 37.2. Chap. 66.14. It is deemed, properly, to signify the first putting forth of aught that springs out of the ground, as the former, the same when it is come to some growth, as the green herb: so Psal. 129.6.

{corn blasted before it be grown up} Heb. blasting before standing; as standing, for, standing corn, (of which defect, see on chap. 17.5.) so blasting, for, corn of blasting; that is, blasted. The abstract, for the concrete, as chap. 35.1,7. the word most commonly is supposed to signify arable ground; for which purpose, a dry soil is wont to be preferred before a moist. It is here only used for blasting, by the Hebrew critics therefore deemed, through the change of a letter, to descend from another root, that signifies to blast, Gen. 41.6,23. and the word indeed used, 2 King. 19.26. is apparently so: Whence it is also manifest, that either the scribe’s pen slipped here in a letter, (the letters of either word being much alike) or, that both words, though differing in a radical letter, were used for one and the same thing. Howbeit, a late learned writer, retains the word here in that other sense, rendering it, as a land, or arable ground, before corn, to wit, to be sown in it, while it lies fallow. But the other term here used, signifies properly corn, not as sown, or sprouting out, but standing; got to height, and expecting harvest; and the parallel place in the story, requires to take it the other way.

Ver. 28. {But I know thine abode, and thy going out, and coming in, and thy rage against me} I am well acquainted with your doings at home, your enterprises abroad, all your counsels, all your courses; and take notice of your insolent carriages against me.

{I know} Not, as I know the ways of the righteous, by way of approbation, acceptation, and care to give a good issue to them, Ps. 1.6. but by a general notice of them; in that they neither are, nor can be concealed from me, Psa. 94.11. & 139.1–4. and by a special notice, also, that I take of them, in due time to deal with you, for them, as, for them, you deserve to be dealt with, Jer. 17.10. & 48.30. Hos. 5.3. Amos 5.12.

{thine abode} As Gen. 24.55. or thy dwelling; as Jer. 9.6. as we say to one, that takes overmuch upon him; we know where you dwell, Sir: or, thy sitting: as Psa. 139.2. Lam. 3.63. your abode at home, and what you do there, because opposed to business abroad: so Deut. 6.7. & 11.19.

{thy going out, and thy coming in} As Deut. 28.6,19. Psalm 121.8.

{thy rage against me?} Heb. thy raising up of thyself (in a raging manner) against me: the verb is not found anywhere in this emphatical and reciprocal form, save in this argument: the preposition signifying usually unto, is used here for against, as Chap. 33.11. el, for al, as Jer. 47.5,7. & 50.7,26,29. & 51.1. So in the next verse.

V. 29. {Because thy rage against me, and thy tumult is come up into mine ears} Heb. Thy raging; or, raising up of thyself: as v. 28. the verb infinitive, for the noun.

{thy tumult} The word here used, does most usually signify tranquility, Job 12.5. chap. 32.11. & 33.20. but here, and 2 Kings 19.28. tumultuation, as springing from another stock; whence the word, that signifies a tumultuous noise, chap. 13.4. & 17.12. & 66.6. and is framed with a reduplication of the last letter, to imply an intention of the thing thereby signified. Howbeit, some of the Jewish commenters would have the word taken in his common sense, reading the words (which they suppose defective) with supply from the former branch, and, or even, the rage of thy tranquility, that is, thence arising, or thereby procured; as Prov. 1.32. but this seems over-nice, and a nicety needless; not unlike the conceit of those, that would deduce the word in this sense, of noise and tumult, from that, of ease and tranquility, because ease and tranquility, is wont to breed pride and insolency, Jer. 48.11.

{is come up} So Psalm 74.23. the noise of thine adversaries; the tumultuous noise of those that rise up against thee, goeth up continually. See 2 Chron. 28.9. Ezr. 9.6. Jon. 1.2.

{into mine ears} It makes so loud a cry, that I cannot but hear it, and take notice of it. So Gen. 18.20. chap. 5.9. Jam. 5.4. See ver. 4.17.

{I will put my hook into thy nose, and my bridle in thy lips; and I will turn thee back, by the way, by which thou camest.} Because you rage and rave on this wise, like some great unruly fish, or some fierce wild beast, or some headstrong horse, I will take you with my hook, or, I will ring you, and bridle you, and lead you whither I list; turn you about, and make you go the way you would not, turn you back from the place you principally intend, and with shame and confusion return you to your own home. So chap. 30.28.

{hook into thy nose} Alluding either to a fish-hook, wherewith fish taken, are drawn which way the fisherman pleases, Job 41.1. Ezek. 29.4. & 38.4. Amos 4.1. or to such rings as men put into the noses of bears and buffaloes, to keep them in, and over-master them with; Ezek. 19.4,9. or, to a chain, or collar, put about the neck of a dog, or some other beast, with a cord, or leash fastened thereunto, whereby to lead him, as some of the Jewish masters would have it; but the mention of the nose, seems not well to admit it: and the most of them go to the first way; I should rather the second.

{my bridle in thy lips} My bridle, or snaffle, or bit; as it is rendered, Psa. 32.9. where, from bridle, it is distinguished; and the Jewish doctors affirm it to be an instrument made of iron to put into beasts’ mouths; in thy lips, that is, in your mouth; wherewith to rein and restrain you, and to keep you within compass, as the rider does the horse with bridle and bit, whereby he has him at command, Psa. 32.9. & Prov. 26.3. chap. 30.28. Jam. 3.3.

{and turn thee back by the way that thou camest} See verse 34.

V. 30. {And this shall be a sign unto thee;} God now turns his speech from Sennacherib, whose dismission, or mittimus, he had now signed, ver. 29. as his mission, and commission before, chap. 10.6. unto Ezekiah, whose faith to confirm, in the assured expectation of of his speedy delivery, he confirms his prediction and promise of it, with a sign, though of a thing afterward to ensue. See on chap. 9.6. and the like, Exod. 3.12. I am not ignorant, that some, both of the Jewish writers, and ours, suppose, that Sennacherib should upon the report of Tirhakah’s coming against him, withdraw his forces from Jerusalem, go forth to meet him, pass into Egypt, having spent two years in that expedition, return again to the siege of Jerusalem, and receive that fatal discomfiture there, and so it should be, a sign antecedent, not subsequent, to the main matter, to be thereby assured. But these things are spoken without any ground of story, sacred, or other; nor seem to suit so fitly with the relation of the penmen of Scripture, either here, or in the other holy records, 2 Kings 20. and 2 Chr. 32. See ver. 36.

{ye shall eat this year that which groweth of itself; and the second year, that which springeth of the same; and in the third year, sow ye, and reap, and plant vineyards, and eat the fruit thereof.} A sign of this nature, God was pleased to assign them, not only thereby, to assure them of further indemnity from the Assyrian, and deliverance out of their present difficulties and distress, but to encourage and comfort them also, against those distracting thoughts, that might arise in their minds, concerning necessary provisions, for them and their families, when the siege should break up, the land being so wasted by the Assyrians, and such spoil made of all, as by an enemy is wont to be, in a country that is not his own, chap. 1.7. for God hereby engages himself, so to provide for them, that from those very returns of their land, that it should of itself yield, notwithstanding the havoc that the enemy had made, and the want of liberty and opportunity to till and manage their grounds, they should have food sufficient, both for the present year, and the next.

{ye shall eat} That is, your people, the inhabitants of Jerusalem and Judah, shall eat, that is, have food sufficient to sustain them, as cha. 65.3. Heb. eating, a defective speech: for eating, ye shall eat: see the like, cha. 59.13.

{this year} Heb. the year, as Jer. 28.16. so, the day, for this day; or, today, as Jer. 1.10,18.

{that which groweth of itself} So is the word used, Lev. 25.5,11. where it is enjoined, that in the Sabbatical year, or year of cessation, or intermission, they should not till their grounds, nor prune their trees, nor reap the increase of the one, nor gather the fruit of the other, but let all lie common, and eat out of the field only from hand to mouth, as we say, that which came up of its own accord, either forth of the ground, by grain and seed, the year before, shed; or from off their trees, without any husbandry used about them; God engaging himself, by promise, so to bless them with increase, the foregoing year, that the proceed of it should afford store sufficient, both for that year, and the next also, until the harvest time came, of what had been that year sown, and the gathering of their fruits from the trees, that year dressed, Lev. 25.20–22. Now hence some gather, that the fourteenth year of Ezekiah (for in that year it was that Sennacherib invaded Judea) was a Sabbatical year, and that should be the reason, why that year, they should feed upon such things, as the ground, unmanaged, should yield. Others, that not this year, but the next, was the Sabbatical year; and that this year being hindered from tilling and sowing, by the enemy’s invasion; and the land therefore affording nothing to sustain them, but what the ground of itself yielded; and the next year being a Sabbatical year, wherein, by the law, they were inhibited to ear, or sow aught, they must for that year feed on that which sprang up, from what came of itself the year past. Others drive off the Sabbatical year, one year further, to the sixteenth of Ezekiah, the hindrance from tilling and sowing, say they, being in the fifteenth, from the enemy; in the sixteenth, from the law. To examine strictly those dissenting opinions; and compute exactly the Sabbatical years, from the first observation of them, unto these times, is a matter of much difficulty, and would require a far longer discourse, than these Annotations will admit. Sufficient it is, that God here promises, that for two years together, they should have a competence of sustenance from that, which their land, untilled and unmanaged, should afford them of itself, notwithstanding the great waste that the enemy made of it, and the fruits of it. See Judg. 6.3–5.

{that which springeth of the same} This to be the meaning of the word, here used, is generally, in a manner, agreed: howsoever the Rabbins, some of them, add frivolous fables of fruit-trees, by miracle suddenly shooting up again, and bearing fruit, where the enemy had cut them down; and of corn, in like manner, where it had been burnt down by the enemy, as also, Popish commenters, in favor of their old Latin version, of their feeding the second year on apples, and the like, only. The word is nowhere else found, but here, and (with a transposition of letters, the like whereunto, is in other words also observed) in 2 King. 19.19.

{sow ye} You shall have liberty, without either impeachment from the enemy, or inhibition, otherwise, to sow, and reap freely, and quietly to enjoy the fruits of your lands and labors, Psa. 128.2. of this use of the imperative form, see on chap. 36.16. The words imply a plenty of provisions, that their land, then tilled, should afford them, with much comfort and cheerfulness to be enjoyed by them, Deut. 8.7–10. chap. 65.13. See chap. 4.2. & 30.23–25.

V. 31. {And the remnant that is escaped of the house of Judah, shall again take root downward, and bear fruit upward} From the promise of a blessing more than ordinary, upon their land, he passes to the like, concerning the state, and themselves; That albeit, they had been much diminished and impoverished, by the Assyrian invasion; yet those that remained of them, having escaped the Assyrian sword, should thrive and prosper; & the state that was thereby so shrewdly shaken, that it seemed ready to fall to the ground, should be settled again, and restored to the same, or to a better and more flourishing condition, than it enjoyed before those broils. See the like promise, chap. 27.6. and the complement of it, 2 Chr. 32.22,23.

{the remnant that is escaped of the house of Judah} Heb. the escaping of the house of Judah that remaineth, or, is left; ch. 4.2. & 10.20. Ezr. 9.15.

{shall again take root} Heb. shall add to root, as ch. 10.20. & 52.1. to root, for to take root, as ch. 40.24. Jer. 12.2. a metaphor from plants or trees, that being sorely shaken, and loosened with violent winds, yet settle, fasten, and take firm hold again at the root.

{downward} As trees, which the lower they shoot down with the root, become the more firm. See Virgil, of the esculus, a kind of oak, in his Poems of Husbandry, l. 2.

{bear fruit upward} Shall become so conspicuous like a tree laden with fruit, that to other people abroad, their thriving and prosperity shall appear, Chap. 4.2. & 60.21,22. & 61.3,9.

V. 32. {For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion} There shall be a certain number of people, who having escaped the Assyrian’s sword and hand, by repairing to Jerusalem, and continuing there in safety, shall, when the siege is broken up, and the enemy gone out of the land, return in peace to their former possessions, and wonted places of abode, and be settled again in them. See the like, Jer. 4.5. & 34.11. & 37.11,12.

{go out} Either to view the enemy’s camp, now left, and to gather the spoils of those that came to spoil them: so some, as Cha. 33.23,24. or, rather, to return to their own dwellings again, from which, for fear of the enemy, they had fled; and others of the city, to their lands and possessions abroad, which, for fear of the enemy, before, they dared not do, Chap. 33.17.

{a remnant} A small company remaining, in regard of those multitudes that had miscarried in the troubles of the times. Chap. 1.9. & 10.21,22. & 17.6.

{they that escape} Heb. an escaping: as Ch. 10.20. ver. 31.

{the zeal of the Lord of hosts shall do this.} This God will do, out of a due regard to his own glory, and a fervent affection of love to his people: as Chap. 9.7. ver. 35. Ezek. 36.5.

V. 33. {Therefore, thus saith the Lord, concerning the King of Assyria} Heb. unto the King of Assyria: as in the next words, unto this city: but so is the particle used, also, ch. 22.22.

{He shall not come into this city} Heb. unto this City: as Josh. 8.5. though it be used also for into, as 2 King. 7.12. but here rather, unto, he shall not so much as come at it, much less enter into it, and surprise it, as he made full account to do. For the truth is, Sennacherib never came himself, in person, to Jerusalem, though he sent men and messengers thither. See Chap. 36.1,2. ver. 9,34.

{nor shoot an arrow there} Nor shoot so much as an arrow into the city, to annoy, or hurt any there; or to strike down those, that, for defense, might appear upon the walls; though it is not unlikely, that his army lying before it, and near unto it, would be exercising of their archery. Heb. and he shall not: and so afterward thrice repeated; adding much vehemency and vigor to the sentence.

{nor come before it with shields} Heb. with shield: not that his army came thither unarmed; or without shields, for defense, with swords and weapons of offense only: but that either he should not in person so present himself with his guard of shield-bearers, (whereof, see 1 King. 10.16,17. 2 Chr. 9.15,16. & 12.9–11.) or with his forces, so furnished, to make any assault upon the city. Some learned, conceive by shields, to be meant, here, a kind of military frame, consisting of a great number of shields joined together, somewhat like the tiling, or shingling of a roof, by the Latins called testudo; because their shield resembled a tortoises shell, under the covert whereof, being thereby secured against shot of arrows, and stones, that might be cast down upon them, they made their approaches to the walls of cities besieged, or assaulted. Of this see Livy, l. 44. Ammian, l. 26. and Vegetius, l. 2. c. 16. But whether this device were so ancient, as these times, or no, may be doubted.

{nor cast a bank against it.} So 2 Sam. 20.15. or, mount; as it is sometime rendered, Jer. 6.6. Ezek. 4.2. so the Chaldee here understands it: and the notation of the word may seem to carry it this way. For it comes of a word that signifies to cast up: and it is used, commonly, of the casting up of earth; to make a causeway; or cast way: thence so termed, Chap. 62.10. of the use thereof, in war, and siege of cities, see Hab. 1.10. Howbeit, the Hebrew doctors, (whom divers of ours follow, rendering it, nor discharge an engine,) affirm it to be an engine; such as the Romans call balista; wherewith they used to cast great stones, with much violence, either against the walls of cities and forts besieged, or into the forts and cities themselves: to this purpose pressing, Jer. 6.6. where mention is, of cutting down wood to make such withal; and Ezek. 17.17. where towers are joined with them, from the tops whereof, they used to discharge them. Of the engine, see Ammian; l. 23. and Vegetius, l. 4. c. 22. See of the like, 2 Chron. 26.15. The word is here in the singular number, as those, also, of arrow, and shield, before; though collectively taken to make the speech more emphatical: he shall neither shoot arrow into it, nor come with shield before it; nor discharge engine against it: and it is always joined with a verb, that signifies to pour out; which helps to confirm this latter opinion, concerning the right signification of it: it has its original from being lift up: its construction, from the use of it, in throwing, or pouring out stones and the like. See, besides the places already cited, Ezek. 21.27. & 26.8. Dan. 11.15. and there seems to be a defect in the phrase to cast, or, pour out the balist, for, to pour out stones with the balist: as, to throw out, or shoot the bow, for, to shoot arrows with the bow. Psalm 78.9. Jer. 4.29. our term of discharging, does very fitly express it.

V. 34. {By the way that he came, by the same shall he return} So vers. 29. A proverbial form of speech, having in it an intimation of some attempt, without issue, or of labor in vain. He shall go as he came, and lose all his labor: as Jer. 14.3. But it seems here to import somewhat more; to wit an ignominious return, with some few scattered troops, through those countries, by which he had marched in great state, with such a gallant and numerous army, before. See ch. 10.8. & ver. 14,15,37.

{and shall not come into this city, saith the Lord} or unto: see vers. 33. The same thing is repeated, and God’s own word again given upon it: he began with it, and concludes with it, and firms to it, to give the stronger assurance of it; because it might seem a thing most improbable, almost incredible, that Sennacherib, having so great an host with him at Libnah, not many miles from Jerusalem, and a puissant army before Jerusalem, yet should not so much himself, as come thither: for what could be imagined, that should stay, or hinder him from so doing? And they much diminish the force and weight of God’s words, when they render them, he shall not come into this city: besides both the prime and most proper use of the particle, and short of that, which the story itself holds out.

V. 35. {For I will defend this city to save it} Heb. I will shield, (for thereof comes the word shield, used, ver. 33.) or, fence, (for thereof, also, comes the name of a garden, as a place fenced, and enclosed, Cant. 4.4.) this City, to save it (see 2 Chr. 32.22.) that which no other fence, without him, could effect. See Psalm 5.12. & 32.10. Zach. 2.5.

{for mine own sake} In regard of my own glory: which this insolent varlet endeavors so to obscure and debase: so elsewhere; I wrought for my name’s sake, Ezek. 20.9,14,22,44. & 36.21,22. See ver. 32.

{and for my servant David’s sake} See chap. 29.1. & 38.5. To show thereby his entire and constant affection to David, and high esteem of him, in doing good to, & taking care of, the safety and welfare of his seed, for him, Exod. 20.6. & 34.7. (see Ruth 2.20. 1 Sam. 12.22,23. 2 Sam. 9.3.) and to make his word and promises good unto him, concerning the establishment of his house, 2 Sam. 7.11,15,26. Psal. 89.29,35,36. & 132.11,12. So 1 King. 11.12,13,32,34,36,38. & 15.4,5. 2 King. 8.19. hence the ground of those prayers, 1 King. 8.25,26. Psal. 132.1,10.

{my servant} The style that God is wont to give unto those, whom he will thereby show, in more special manner, to affect and respect: as to Moses, Num. 12.7,8. to Job, Job 1.8. & 2.3. & 42.7,8. to David, most frequently, 2 Sam. 7.5,8. 1 King. 11.13,36,38. See the same promise and passage with this, 2 Kings 20.6. Ch. 38.6.

V. 36. {Then the Angel of the Lord went forth; and smote in the Camp of the Assyrians an hundred and fourscore and five thousand} The complement of that which had been more than once before threatened, Ch. 10.12,16–18,33,34. & 14.25. & 30.27–33. & 31.8. & 33.23.

{Then} That is, as many interpreters, some two year after the prayer of Ezekiah, and God’s promise, by Esay, concerning the deliverance of his people, ver. 35. For they suppose, that Sennacherib, having upon Tirakah’s rising against him, withdrawn his forces out of Judea, and spent two years in the conquest of Ethiopia and Egypt, returned back to Jerusalem, to renew the siege of it, and then received this blow. See ver. 30. But these be mere surmises; for which no good record of antiquity, is produced: and the course of the relation being carried on in this manner, by a continued thread, without interruption, both here, and in the sacred history elsewhere, 2 Chron. 32.20,21. seems not to admit any such distance between the one, and the other. Yea, the express words in the book of Kings, puts the matter, in my apprehension, out of all doubt. For the penman of that book, or that part of it, wherein this story is recorded, having related Sennacherib’s first message, together with an army sent unto Jerusalem, from Lachish, 2 King. 18.17. the return of his messengers, back from thence, unto Libnah, whither, from Lachish he had removed, Chap. 19.8. then the tidings brought him of the Ethiopians against him, ver. 9. and his second message thereupon, by letter, unto Ezekiah, ver. 10–14. (all which must needs be, before any expedition into Ethiopia, or Egypt,) Ezekiah’s prayer, presently, upon the receipt of the letter, ver. 14–19. and God’s gracious answer, by Esay, thereunto, ver. 20,34. he subjoins immediately to prevent all mistake in this kind, and excluding all conceit of any long delay in the execution of what God, by the prophet, had promised; And it came to pass in that night, that an Angel of the Lord went out, ver. 35. What night, but the very next after the message, by the prophet, sent from God? Thus the links of the story are so close-clasped together, that there is not the least gap, or flaw left, for any such disjuncture of time, to be forced in, without breach made in the chain itself. In the Hebrew, both here, and there, it is, And; as ch. 36.3,9,11.

{the Angel of the Lord} Or, an Angel of the Lord: not an evil spirit; as yet some; they are nowhere so styled: but one of those blessed spirits, that are of God’s soldiery; which he is wont to make use of, as well for the protection of his people, as for the destruction of his and their enemies, Gen. 32.1,2. 2 King. 6.14–17. Ps. 34.7. & 68.17. & 103.20,21. Heb. 1.14.

{went forth} From heaven, where these glorious troops attend on God’s Majesty, Matth. 18.10. Luke 1.19. or, from the Lord, that sent him, 2 Chr. 32.21. See chap. 30.27. or, went forth, in a warlike manner about this work. For it is a military term, 2 Sam. 11.1. See ver. 9. and so some take it, Gen. 10.11.

{and smote} With plague and pestilence, say some: as 2 Sam. 24.15,17. so, not Berosus, as some mistake it; but Joseph the Jew, l. 10. c. 2. says, that Sennacherib returning from the conquest of Egypt, found his army thus consumed with the pestilence: but that seems not so likely, because the noisomeness of such a malady, would have infected the whole country; with thunder and lightning, say other: which is not altogether improbable. See chap. 30.30. or, with an hidden combustion, that scorched and killed them. See ch. 10.16,17. which, say some of the Jewish writers, did so consume their bodies to ashes, that neither the land might be annoyed with their carcasses, nor the people troubled with interring them; & yet neither burnt their garments, (no more than the fire did, that slew Aaron’s sons, Levit. 10.2,5.) nor defaced their ornaments, that the people might enjoy their spoils. See ch. 10.16. & 33.23.

{In the Camp of the Assyrians} As some, lying before Libnah, where Sennacherib himself, with a great party of it was, ver. 8. Others, set down before Jerusalem, whither no small body of it had been sent to beleaguer it, while the residue stayed at Lachish, ch. 36.2. there being no mention or probability of the departure of it, as yet, from thence; though it be not unlikely, that some such matter was intended, had not this sudden blow prevented it: & here some proceed so far, as to particularize the place, where this blow was given; some affirming it to have been in the valley of Jehoshaphat, 2 Chr. 20.25,26. Joel 3.12. Others in the valley of Gehinnom, Josh. 15.8. ch. 30.33. But these are mere uncertainties. I suppose the slaughter was made, as well in the one part of the camp, as in the other; as well in that before Jerusalem, as in that also before Libnah. Nor was the distance of place between the one, & the other; such as could impeach the dispatch of that execution, by an Angel, in an instant, when as within so short a space of time, an Angel, in likelihood, slew all the firstborn, throughout the whole land of Egypt, Compare ch. 30.27,30–32. with this place, & Exod. 12.22,29. with Heb. 11.28. & 1 Cor. 10.10. what God is said to do in the one, an Angel is said to do, in the other: because by the ministry of an Angel it was done. see c. 31.8.

{an hundred and fourscore & five thousand} A great slaughter indeed, as it is termed, ch. 30.25. and a slaughter of great ones, there termed towers; for so it is said, 2 Chr. 32.21. The Lord sent an Angel, which cut off all the mighty men of valor, and the Leaders and Captains in the camp of the King of Assyria. Rabshakeh, in likelihood, with his companions; among the rest. See ch. 10.16,33. where these great ones are called his glory, his lofty boughs, and his tall trees: as the meaner sort of them, that make up this reckoning, his thorns, and his thicket, ver. 17,34. for I cannot believe what some of the Jewish masters groundlessly gather from that passage in the Chronicles, that this whole number should consist only of the former. This story and remarkable passage of God’s providence, the Devil has endeavored to obscure and deface, (as many other of the like nature, recorded in Scripture,) partly, by displacing of it, and partly, by blending of it with idle fictions of his own: this to effect, he has made use of the Egyptians, who, therewith, to gain estimation to themselves & their idols, relate, that Sennacherib invading their country, Sethon a priest of Vulcan, who was then their king, being upon some disgust deserted by his soldiery, and in regard thereof, in great distress, betook himself to his idol, before whom having deplored his present condition, he fell into a sleep, wherein his god appearing to him, willed him to arm such of the common people, as were willing to follow him, & go out the next day against the enemy with them, & he should be sure to do well enough. This oracle given him, his god the night following, sent a multitude of field-mice into Sennacherib’s camp, consisting of Assyrians and Arabians that gnawed asunder all their bow-strings, and leather thongs of their quivers and their shields; by which means on the morrow, finding themselves thus disarmed, they were enforced to fly, and by the Egyptian (though raw) forces, fell many of them in their flight. So Herodote, l. 2. from the reports of the Egyptians to him, when he was among them, by whom also he was shown an image, said to be that Sethon’s, with a mouse in his hand, and this motto adjoined to it; Let men learn devotion, by looking on me. And thus, as Sennacherib would have ranked the true God among heathen idols: as no more able to save his people, than they were, those that served them: so has the Devil, by them, endeavored to detract from him the honor of this admirable work, and to attribute it to their idols.

{and when they arose early in the morning, behold they were all dead corpses} Heb. and they arose-and behold. The like syntax, see c. 35.4. v. 7.

{when they} To wit, those of the enemy’s party, that had escaped with their lives: as 1 King. 20.29,30. or the people of Jerusalem, that expected to hear further of them.

{behold} A note of admiration not without just cause prefixed, before the relation of so sudden, and so stupendous a change. So in the prediction of it, ch. 10.33.

{they were all dead corpses} Yet not all simply, but all in a manner: the main body of the army, and the most of the great ones: for some, with Sennacherib himself, escaped. See ch. 17.14.

V. 37. {So Sennacherib King of Assyria departed} He was not destroyed then, with the rest of his forces: God reserving him as to be destroyed at home, by his own sons, so surviving the loss, to see the power of that God, whom he had set so light by. The like have some deemed of Pharao, because he is not expressly mentioned, as perishing together with his troops: Exo. 14.18. & 15.4. but we have elsewhere, as well clear Scripture against Pharaoh’s escape, Psal. 136.15. as for Sennacherib’s escape here, see Job 21.30.

{So} Heb. And; as ver. 8.

{departed} With such a sorry remnant of his great army, as was left, ch. 31.8,9.

{and went and returned} with confusion of face, to his own land, 2 Chr. 32.21. especially being to pass through some of those countries, which he had formerly subdued, and in great pomp and state, marched through before. See ver. 34.

{and dwelt at Nineveh} the strong hold, that, for fear of the sword, he fled to; nowhere staying by the way, as nowhere thinking himself in safety, until he got thither. See chap. 31.8,9. or and sat down at Nineveh, 2 Sam. 7.1. & 11.1. kept himself quiet there, and went out to war no more. So some of the Jewish commenters, not amiss: his loss was so great, as he could not soon recover; his shame such, as he had no list to look much abroad. See 2 Chr. 32.21.

{Nineveh} The chief city of Assyria, built there by Nimrod, nephew to Cham, by his son Cush: after that out of the land of Shinar, or Chaldea, where he was first seated, he had broken into the country of Ashur, the son of Sem; and is in Scripture constantly termed Nineveh, Gen. 10.11,12. 2 King. 19.36. Jon. 1.2. & 3.3,4,6,7. & 4.11. Nah. 1.1. & 2.8. & 3.7. which name, also, is sometime found in profane authors; as in Ptolemy, l. 8. c. 6. Sect. 5. and in Ammian, l. 18. c. 9. Howbeit, the most historians, both Greek and Latin, call it, Ninos and Ninus, and report it to be so named, from a king of that name, who first founded it, which is directly contrary to the records of holy Writ. And indeed, who sees not that Ninos, or Ninus; are no other than Nineveh, molded into a Greek and Latin form? and it is not improbable, that the Ninus, they write of, was no other than Nimrod, for some of them make him the first king of the Assyrians. See Diodore, l. 2. c. 1. who is said to have been the first that, by war, invaded any neighbor country; (see Justine, l. 1.) which is as much in effect, as of Nimrod, Moses reports, Gen. 10.10,11. where the word used, is observed to imply no less. See on ver. 36. Howbeit, the word Nineveh, may, to some, seem to come nearer to the Greek Ninuas, or Ninyas, which they say, was the name of their Ninus his son. See Diodore, ibid. c. 21. and from him, might Nimrod be deemed to have given Nineveh that name; as Cain called the city that he built, by the name of his son Enoc, Gen. 4.17. if it could be made to appear, that Nimrod had any son of that name. But it is more probable, that from the name of the city, the Greeks, at first, forged the names both of the father, and the son. The like whereunto, both they, and other writers are wont to do, when the names of cities and countries, are such, as they find no other certain, or probable ground of, to fasten them on some one man of note, or other, who sometime bore that name, that either founded, or forced them, and so became lord of them; as by a multitude of instances might easily be shown. Nor can I therefore be induced to concur with that learned writer, who presuming, not Nimrod, but Chus, the father of Nimrod to be Ninus, supposes, that Nimrod building this city, called it, not by his own, but by his father’s name Nineveh, as Ninaveh, that is, Ninus his habitation, or dwelling place, since, neither is it the manner of those oriental tongues, to put the governing word, after the governed; nor does it appear, that either Cush, or Nimrod, were either of them, so anciently known by the name of Ninus. Nun, indeed, or Non, we read to have been the name of Joshua’s father, Exod. 33.11. Num. 13.9. 1 Chr. 7.27. and, Nin, for, a son, or for issue, we find, Gen. 21.23. Job 18.19. Esay 14.24. but neither do we anywhere find Nin, to be a proper name of any one, or other; nor either Nun, Nen, or Nin, to have been the name either of Cush, or Nimrod, or, of any of Cham’s posterity; and consequently, not of the first founder of Nineveh.

V. 38. {And it came to pass, as he was worshiping in the house of Nisroch his god, that Adrammelech, and Sharezer his sons smote him with the sword} Thus was he reserved, as Pharao, in the slaughter of the firstborn, Exod. 12.30. to see the deliverance of God’s people, and the destruction of his own; and then to be slain at home by the hand of his own sons, in the temple of his god, who was not able to save him, as the God of Israel had his, from the evil that he threatened, and had intended against them; who also had foretold this his end. See ver. 7.

{And it came to pass, as he was worshiping} Heb. And he was bowing himself: as 2 Kings 5.18.

{in the house} The temple. See on Chap. 15.2.

{of Nisroch} Of this idol, save in this story, we find no mention in Scripture; nor that hitherto has been observed by those, that have made diligent search into the monuments of antiquity in this kind, elsewhere. It may seem to have been the Sun, whom, most of those eastern people, chiefly adored, under divers names, Ezek. 8.16. and may seem to have been so termed from his circular motion, whereby he traverses the heavens, between the two tropics, from a word of that notion, Jer. 2.23. For as for the conceit of a learned writer, who would have it to import a God of soft, or tender, flight; answering to the Greek Ζεὺς ὁ Φύξιος, unto whose temple, therefore, as to a sanctuary, Sennacherib should flee for succor; it neither has ground in story, and is too far fetched; and as little probability carries that of another, who would bring Nisroc up to Rac, found in Shadrac, Dan. 1.7. which (says he, but without proof) in the Babylonian language, signifies, the Sun. Joseph, l. 10. c. 2. calls this idol, Arasce.

{Adrammelec} The name of an idol, which those of Sepharvaim adored, 2 King. 17.31. the word signifies a magnificent King; both titles given to the true God, Chap. 33.21,22. and their manner was, as to give unto their idols, the titles of the true God; so to impose the names of their idols, on their children, or on those whom they would honor, and had in esteem. See on Chap. 39.1. Dan. 1.7. & 4.8.

{Sharezer} An Assyrian name, composed of Shar, and Etser; from whom, it grew to be in use, also, among God’s people: as appears, Zach. 7.2. Joseph in his Antiquities, corruptly calls him Selenaar.

{his sons} These words here written, are read, but not written, 1 Kings 19.37. and are very remarkable, much conducing to aggravate the dismal end of this impious and insolent miscreant, having his life taken from him, by those who had received life from him. Divers causes, the Jewish commenters relate of this their unnatural attempt and design: which, because they seem to be but fabulous fictions, such as they are nothing sparing of, I forbear to rehearse. See Chap. 33.1. Joseph says they were his two elder sons; but without ground.

{smote him with the sword} That is, slew him; as Deut. 20.13. See ver. 7.

{and they escaped into the land of Armenia} So that the murder of the tyrant, by his own sons, for the present, went unpunished; no justice being done on them, for the death of him, that had unjustly, himself, done so many to death. See Judg. 1.5. 1 Sam. 15.33.

{Armenia} Heb. Ararat; on the mountains whereof, the Ark, wherein the whole stock man and beast was enclosed, rested after its floating so long to and fro, when the deluge was abated, Gen. 8.4.

{and Esarhaddon and his son reigned in his stead} Of this Esarhaddon, there is mentioned also, Ezr. 4.2. whence it may appear, that sometime after, he renewed the attempts of his ancestors, against the land of Israel. For he further emptied that country of its natives, by Salmaneser there left, and peopled it with some colonies of his own, who there profess to have been brought thither by him, therein prosecuting what Salmaneser had in part done before him, 2 King. 17.4,24. and it is not unlikely, but it was he also, who after Ezekiah’s decease, by his forces, under the command of others, (for it appears not, that in person he did it,) re-invaded Judea, took Manasses prisoner, and carried him to Babylon, which was, it seems, as yet subject to the king of Assyria, 2 Chr. 33.11. But he is thought to have been the last of that monarchy. Some suppose him to have been the same with him, whom Ptolomy calls Assaradinus; and the names, indeed, come very near. Others would have him to be him, whom the Greeks call Sardanapalus; because the Assyrian monarchy ended in him: nor are this name and that of Esar-haddon, much asunder. For Sardanapalus, is no other, than Esar (or Sar,) -haddon-pul; a compound of those three simples; the last whereof, pal, or, pil, or, pol, or, pul; (for they come to all one,) is found in those Assyrian and Chaldean names, (for it is common to both,) sometime single, as in Pul, 2 King. 17.19. sometime prefixed, as in Pil-etser, 2 King. 15.29. sometime inserted, as in Nabo-pol assar, mentioned in Ptolomy; sometime annexed, as in Esar Haddon-Pal, or, Pul, whence Sardanapalus.

CHAPTER 38

V. 1. {In those days was Ezekiah sick unto death.} This story, of Ezekiah’s sickness and recovery, a remarkable monument, both of the uncertainty of all outward prosperity, and how soon and suddenly our greatest joys may be blasted; as also, of God’s, as well power, as pity, in being able to bring back from the threshold of death, and so doing Psalm 9.13. is recorded also, in 2 King. 20.1–7. 2 Chron. 32.24.

{In these days} That is, say the Jewish writers, three days, before that slaughter made in the Assyrian army: for on the third night of his sickness, that, say they, fell out. But if Ezekiah then lay sick of so dangerous a disease, how could he, with Sennacherib’s letter, go up to the Temple? Chap. 37.14. when as it is apparently implied, that by means thereof, he was restrained from access to God’s house, ver. 22. Some of ours would have it to be in Sennacherib’s absence, while he was in employment against the Ethiopians and Egyptians: concerning which, see on Chap. 37.35. from 2 Chron. 32.20,22. and the reason they render is from ver. 6. where deliverance from, and defense against the king of Assyria, is promised: whereby it appears, say they, that this sickness did precede that deliverance. But this may easily be avoided: for the promise there seems to be, and well may be, of a continued preservation and protection, for the future. See on the place. Others, therefore, after Joseph the Jew, in his Antiquities, l. 10. c. 3. hold, that this sickness befell Ezekiah, shortly after Sennacherib’s defeat, and departure thereupon. Nor does the computation of Ezekiah’s years and reign, any way control this. For in Ezekiah’s fourteenth year, Sennacherib invaded Judea; and having received a submiss message and moneys, according to his own demand, from Ezekiah, sent notwithstanding his army, a great part of it, unto Jerusalem, supposing it would be suddenly, upon the very sight thereof, delivered up to him. This his army had not long lain there, but that Rabshakeh, who at his access thither, had presently summoned the city, receiving no such answer, as he looked for, returned to his lord, whom he found dislodged from the place where he left him; & upon tidings brought him of the Ethiopian king’s expedition, sending a letter back to Ezekiah, to try what might be done, before his camp were broken up: and Ezekiah, upon receipt of it, seeking by renewed suit unto God, that was from God, by the prophet promised, which, without longer delay, was the very next night performed. Now all this might very well have been accomplished within the fourteenth year of the reign of Ezekiah, especially if the invasion were made about the beginning of the year: but allowing for the dispatch of them some good part of the fifteenth; and this sickness following very shortly thereupon the reckoning of fifteen years ensuing, will well consist with twenty nine of his reign fully complete. Of the phrase itself, see ch. 4.1,2. Jer. 3.16,18.

{sick} What kind of disease this was, is not certain: some deem it to be that which we call the plague. Thus much only appears, that that it was some disease, accompanied with a malignant ulcer, ver. 21. Much more uncertain it is, for what special cause it was, that God pleased thus to exercise him, about which, many are pleased to deliver their conjectures, some improbable; as those, who suppose it was to chastise him for not marrying before. But neither does it appear, that he was not before married; nor is any set term of time defined in the Law, at which men ought, in those times, to enter into that estate; nor do we read of any, that were chastised for leading a single life. Others, somewhat more probably, to keep him from being lifted up, after so great, and sudden, and strange a deliverance, that which man’s nature is too prone unto (see 2 Chr. 26.16 2 Cor. 11.7.) and Ezekiah himself was, not long after, overtaken with, 2 Chron. 32.25. or to correct him, for coming short in thankfulness, answerable to so high a favor; that which he was sometime after found somewhat defective in, 2 Chron. 32.25. or, thereby further to refine him, and fit him for such favors, as he meant further to confer on him, chap. 1.25. 2 Cor. 4.16. Heb. 12.10,11. or thereby to inure him, to depend constantly upon him, and keep closer to him; considering what need he had of his continual support, 2 Cor. 1.9,10. or lastly, to withdraw his heart and affections from the things here below, and to cause them to mount up, and aspire more unto heaven, 2 Cor. 5.1,2. And these, or some of these, or some other, not unlike these, might God have an aim at, in this passage of his providence: but which, or what, in particular, is no easy matter for any mortal man to divine. See Job 10.2. Rom. 11.33,34. and it is safest for us, therefore, to be sparing in defining aught therein.

{unto death} The disease being such as was deadly in its own nature. See Joh. 11.4. Phil. 2.27.

{and Isaiah the Prophet, the son of Amoz, came unto him, and said unto him; Thus saith the Lord} being sent unto him from God, not so much to give him a visit, as to deliver him the message hereafter related.

{Set thine house in order} Command, Or, Give charge concerning thine house: as ch. 45.11. & 48.5. As if he had said; make your will, and dispose of your estate, that there may arise no question or controversy about it, after your decease.

{for thou shalt die, and not live} Heb. thou art dead; no better than a dead man, as sure of this disease to die, as if you were already dead. So Gen. 20.3. Joh. 3.18. Rom. 8.30. Yet a secret reservation there was, though the sentence seemed peremptory, to humble and to try him; as in that of Nineveh, Jon. 3.4. See Jer. 18.7,8. Ezek. 3.18.

{die, and not live} As, live, and not die, Ezek. 18.21. and, not die, but live, Psal. 118.17. an emphatical form of speech, only; not, as some of the Rabbins fondly and falsely expound it; Thou shalt die, in this world, and not live in the next.

V. 2. {Then Hezekiah turned his face toward the wall, and prayed unto the Lord} Then, to wit, after this message delivered to him, and the departure of the prophet that brought it. See on ver. 4. Heb. And; as ch. 37.36.

{turned his face to the wall} As he lay in his bed, not out of sullenness and discontent, as Ahab, because he wanted of his will, 1 King. 21.4. nor because he could not endure to behold the face of God’s prophet, that had brought him so sad a message, as Eliseus tells Joram, 2 King. 3.14. (for the prophet departed, when he had done his errand) but, as some conjecture, because the Temple stood from his house on that side, toward which, they used in their private houses to pray, 1 King. 8.35,48. Dan. 6.10. and so the Chaldee paraphrast expressly renders it. As others, that being sequestered from the company of those about him, and having withdrawn himself from such variety of objects, as might in his devotions distract or disturb him, he might with the more privacy, the more intention of mind, and the more freedom and fervency of spirit, address himself unto God. See somewhat the like, 1 King. 18.42. and the contrary, upon a diverse occasion, 1 King. 8.14. where it is rendered, and the King turned his face about; and so the word properly signifies. They swerve too much from the simplicity of the text, who by wall, would have the heart here meant; because the walls of the heart are mentioned, Jer. 4.19.

{prayed} Of the word here used, See on ch. 37.21.

V. 3. {And said remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart; and have done that which is good in thy sight.} Thus God’s servants, in an humble and modest manner, dare appeal, even to God himself, for the sincerity and integrity of their hearts, and for their serious care, and sedulous endeavor, to please him and to approve themselves and their courses unto him, Job 10.7. & 23.10–12. Psal. 7.3–8. & 18.22,23. and do plead sometime the same unto God, as expecting, therefore, favor and mercy at his hands; not in regard of any matter of merit in them, or of reward, deservedly for the same due to them; (for they acknowledge all that they do, or can do, to be but duty, and due debt, Luk. 17.10. Rom. 8.12. 1 Joh. 2.6.) but in regard of his gracious promises freely made thereunto, Psal. 5.12. & 7.10. & 33.18,19. & 34.15,19,22. & 37.39,40. & 91.1–16. See Neh. 5.19. & 13.14,31. Ps. 26.1–9. & 86.2. & 119.22,31,38,94.

{Remember} So Nehemy, in the places above-cited; and the Psalmist, Psal. 25.6,7. & 18.32. & 89.5. Not that God can forget aught, much less any good, that is done by any, or for any of his, Heb. 6.10. but then he is in a special manner, said to remember either person, or performance, when by some act of mercy, or bounty, exhibited to the one, or for the other, he makes it to appear, that he takes notice of, minds, and accepts of either. So Gen. 8.1. & 18.29. & 30.12. See the like, ch. 37.4,17.

{now?} The same word that was used before, ch. 36.11. and might better be rendered, I pray thee, here, than there. The words run thus in the text; I beseech thee, O Lord, remember, I beseech thee. For the word repeated, is with very little difference the same, Ana, and Na, and of the same notion usually; and there is the very same repetition found twice in one verse, in the Hosanna, Psal. 118.25. whence some, too much addicted to Jewish fopperies, would have Ana, to be one of the names of God; because it is joined both here, and there, with Jehovah; and the Jews so use it in their prayers.

{How} Heb. that; as ver. 7.

{I have walked} Heb. I have made (that is inured, or accustomed) myself to walk. I have studiously and carefully applied myself so to live, and so to behave myself. So Gen. 24.40. or, I have constantly so conversed and carried myself; as Lev. 26.12. 1 Sam. 12.2. Ps. 26.3. See of Ezekiah, 2 King. 18.5,6.

{before thee} As in your sight, Gen. 5.22. & 6.9. & 17.1. Psal. 16.8. & 119.168. Luk. 1.6.

{in truth} In sincerity, 1 Sam. 12.24. 1 King. 2.4.

{with a perfect heart} Or, an entire heart; when the heart is not divided between God and the creature, or between God, and some false god, but is entirely set upon him; though a man may have his failings in some things, as Ezekiah also, and some others had, to whom yet this commendation is given. See 1 King. 8.61. & 11.4. & 15.3,14. 2 Chron. 25.2. whereas of some other, it is said, that some good things they did, but not with an entire heart, 2 Chr. 25.2. See of Ezekiah, 2 Kings 18.6.

{have done that which is good in thy sight} Heb. the good in thine eyes, as Jer. 26.14. that which has been acceptable and well-pleasing to you, and accepted of you, 2 Chron. 29.2. as that is said to be evil in God’s eyes, that he mislikes and disallows, Gen. 38.10. 2 Sam. 11.27. ch. 65.12. so that is said to be good in the eyes of God, that he likes and allows, Lev. 10.19. Deut. 6.18. 1 Sam. 3.18. 1 Chron. 18.13.

{and Hezekiah wept sore} Heb. wept with great weeping; as 2 Sam. 13.36. This grief of Ezekiah, thus manifested, is supposed, to have proceeded, partly, from an apprehension of some displeasure, that God had conceived against him; in regard whereof, he should be taken away so soon, and so suddenly, after so great a deliverance, as one deemed unworthy to enjoy the blessed fruit and comfort of it, as befell that nobleman for his unbelief, 2 Kings 7.2,19,20. partly, from a foresight and forecast of such danger and disturbance, as might befall church and state; much out of frame, both when he came to the crown; and much distracted and disjointed again by the late invasion, should he then be taken away, before either were again well settled; especially, since that he had then no son to succeed him; and the want of an heir-male (many, in regard thereof, taking occasion to pretend title to the crown) might be a means of producing much distraction in the state: for his son Manasses, that succeeded him, was, as yet unborn; as appears by his age, when he came to the crown; for he was but 12 years old at his father’s decease, 2 King. 21.1. whereas his father lived fifteen year after this sickness, ver. 5.

V. 4. {Then came the word of the Lord to Isaiah; saying} A speedy return of a gracious answer, agreeable to those free promises, ch. 58.9. & 65.24.

{Then} Before he was gone out into the city, or unto his own house, while he was yet in the king’s house; for he was not yet gone out into the middle Court; or, as some read it, gone out of, to wit, the king’s house, which had three courts within the utmost wall, or compass of it; one, next to the chief house; another, next the street; and a third between those other two: (See 1 King. 7.8. & Jer. 36.12. & 37.15.) which Esay had not yet entered, being still in the first, or at least, was not gone out of, when this message came to him, 2 King. 20.4. where the reading is Court; but the writing is City; because, say some of them, the king’s palace was as a city; and the courts thereof, as the streets of a city. And they render this, as one reason, why God was pleased to return such an answer, by the same messenger, so speedily, ere he were gone out of the king’s court, 2 King. 20.5. that it might not be known and divulged in the city; that a doom of death had, from God, been passed upon their sovereign, which might have produced some evil consequences among the people. This is not improbable. Whereunto we may add, that God hastened his answer, that he might not hold his dejected servant over-long in affliction of mind, anxiety of spirit, and solicitous suspense; and by the same messenger, by whom he had sent the former, to give the stronger assurance of the certainty of it; which might have been more questionable, had the message come by any other: and that the same party might, to others abroad, relate jointly together, both the one, and the other. So dealt he with David: he sent Nathan to him, at the same time, ere they parted, both to convince him of his sin, and the heinousness of it; and withal, upon his humble confession and acknowledgment thereof, to assure him of pardon, 2 Sam. 12. ver. 12,13.

{Then} Heb. And: as ver. 2.

{came} Heb. was: as Jer. 1.2,4.

{the word of the Lord} By a secret inspiration, a message from God: as 2 King. 1.15. & 3.15. Act. 10.19. & 11.12.

V. 5. {Go, and say to Hezekiah} Return, or, Go back, 2 King. 20.5. Heb. here. Going, go: as Jer. 13.1. & 28.13.

{and say} Heb. thou shalt say: as ch. 6.9. & 7.4.

{Thus saith the Lord, the God of David thy Father,} For whose sake also, he bears a loving and tender affection to his issue: and to you more specially treading in his steps, 2 King. 18.3. chap. 16.5. See ch. 37.35. Jer. 13.13. & 17.25. & 33.17,21–26.

{I have heard thy prayer} see ch. 37.4,21.

{I have seen thy tears} Taken special notice of them, and taken them to heart: as Exod. 3.7. see Psal. 56.8. Though the prophet had neither heard the one, nor seen the other; yet God, in heaven, had, Psal. 34.15.

{behold, I will add to thy days fifteen years} I will not only recover you of the present disease, so that you shall be able, within three days, to go abroad again, 2 King. 28.5. But I will over and above that, assure unto you a lease of your life, for fifteen years longer: such a favor, as we never read the like, afforded unto any other of his servants, though very high in favor with him. See Gen. 27.2. Psal. 39.4. and no marvel, therefore, if it be ushered in with a note of attention, and serious consideration: behold (see ch. 7.14. & 37.7.) and sealed, being an unusual grant, with an unwonted miracle, ver. 8.

{I} Who before had passed, by my prophet, a sentence of death on you, ver. 1. Deut. 32.39. 1 Sam. 2.6. Psal. 68.20. Hos. 6.1.

{I will add} Heb. I am adding: or, I am he, that will add: as ch. 29.14.

{to thy days} That is, to the days, say some, that were formerly allotted you in my secret purpose, Job 7.1. & 14.5. as if God’s counsels were not fixed, ch. 25.1. & 26.3. to the days; that in the course of nature, he might have attained to, say others, but could not have attained, had he been given up to the violence of this present disease, Job 15.32. Ps. 55.23. See 1 Sam. 26.10. but the meaning is plain, to those years, that he had lived already.

{fifteen years} The one half, in likelihood, and it may be precisely, of the whole time of his reign: For this is, not without ground, deemed to have fallen out, about the fortieth year of his age, and the fifteenth year of his reign: for he was full twenty five year old, when he began his reign: and full twenty nine he reigned, 2 King. 18.2. 2 Chronicles 29.1. so that the fortieth of his age, and fifteenth of his reign, are in part, at least, coincident: In part, I say, because they might have divers beginnings, and expirations accordingly. So that half the time of his reign, he enjoyed peace and tranquility, without interruption: see ver. 6,15. chapter 39.6.

V. 6. {And I will deliver thee, and this city out of the hand of the King of Assyria; and I will defend this city} Hence some infer, that this sickness of Ezekiah befell him, before the dissolution of the Assyrian camp. But of that there is no necessity, in regard of aught here spoken. See on ver. 1. The promise before made to them, in the time of their distress, by the Assyrian forces, chap. 37.35. is again here renewed, to give Ezekiah assurance, not of his life only to be prolonged, but of peace and tranquility to be continued unto him, together with it. For Ezekiah might have some doubt, lest Sennacherib, though having so great a blow given him: yet might in some space of time, recover himself again, and either he, or some of his successors, might return to molest him, and the state again, out of a desire to be revenged for the former discomfiture: and that after his decease appears to have been, in some sort, effected, 2 Chron. 33.11. Now this to meet with, and to ease Ezekiah’s mind of all such misdoubt and dread: God promises to continue this his protection, both of him and his city: and to safeguard them, against whatsoever power any king of Assyria should be able to raise, or make against either. That which Sennacherib made account was more than God could do, Chapter 36.20. & 37.10,11. Ezekiah prayed for, well knowing, that he could, chapter 37.20. and God by promise engaged himself to do, for the present, there, chapter 27.21,25. for the future, also, here. See 2 Chron. 32.22.

V. 7. {And this shall be a sign unto thee from the Lord, that the Lord will do the thing that he hath spoken} Ezekiah had craved a sign for the strengthening of his faith, vers. 22. and the sign here mentioned, being put to his choice, 2 Kings 20.8,10. Thus is God content, in mercy and goodness, to comply with man’s infirmity, and condescend to his weakness: and as the nurse leading the little child, to stoop down to us, when the short hand or arm of our feeble faith, is not able to reach to his, 2 Chronicles 32.24. See Genesis 15.8–18. Judges 6.36,40. Chapter 7.11,14. and 37.30.

{that the Lord} The pronoun relative, for the demonstrative particle: as ver. 3.

{will do the thing} Heb. word: as Gen. 20.10. & 21.11.

V. 8. {Behold} See before, ver. 5.

{I will bring again the shadow of the degrees, which is gone down in the Sun-dial of Ahaz, ten degrees backward} Heb. I am bringing, or do bring again: as ch. 3.1. & 44.3. Jer. 29.3,4.

{the shadow} Made by the sun: and the sun, consequently, together with it: as in the next branch is expressed.

{of the degrees} Marked upon the surface of the dial, to show the progress of the sun, and the process of the day together with it.

{which is gone down} Or, by which it is gone forward. See more hereof on the next branch.

{in the Sun-dial of Ahaz} Heb. in the degrees of Ahaz, (that is, in the dial which king Ahaz, Ezekiah’s father, had for public use erected, in some open place, about his palace, marked out with a certain number of lines, or degrees, such as before,) in the Sun, or with the Sun; on whose motion the shadow with the progress, or the regress of it, wholly depended; the particle may be taken the latter way, as well as the former: as 1 Sam. 1.24. Hos. 5.6.

{so the Sun returned ten degrees, by which degrees it was gone down} By the Sun, some here would have understood the shadow which the sun made on the dial; because it is said to have gone back by so many degrees, as it had gone forward on Ahaz his dial. And some hence would infer, that the course of the universe was not inverted, or altered; but the shadow, only, upon the dial; called here the sun, as the windows are so called, by which the sunshine is let in, Jer. 15.9. but neither can it well be conceived, how the shadow made by the sun, should go backward, or forward, without the sun; nor could foreign people, in remote places, have taken notice of it, had no alteration been in the course of the universe. See chap. 39.1. nor is any such thing found, as is intimated in that place of Jeremy: nor is it necessarily so implied in the text, that the sun went forward, or backward, on Ahaz his dial, either here, or, 2 King. 20.9–11. where there is no mention of the Sun, but of the shadow only. Though it be true, that the retrograde motion of the sun, appeared by the shadow upon the dial: for there may well be a transposition of the words in the text, as our English has conceived it, or the text be otherwise expounded, as shall afterward appear.

{returned} Or, went back; as is more fully before expressed, so many degrees, as it had already gone forward. Which some suppose to have been done in an instant; and then the day so much longer than ordinary, by so much of it, only, as was already spent. Others are of the mind, and so the most, that the sun went back in his ordinary pace, and then the day must be twice so much longer than ordinary: as much time being spent in his return to the point, at which he rose; as much more in his coming back to the point, from whence he had returned.

{ten degrees} What space of time was by each of these degrees described and limited out, is uncertain. Some would have them whole entire hours; ten of such twelve, as are mentioned, Joh. 11.9. and then should that day have been, if the sun went back suddenly, two and twenty hours long; if an ordinary pace, (as they seem to hold) thirty two hours long. But against this is objected; First, that if it had been of this latter and larger size, it had been longer than that, when the sun stood still in Joshuah’s day: for that was no longer than two days, at most; a day of four and twenty hours, Josh. 10.13. whereas this should be, within four hours, as long as three days: and yet of that day, it is said, that there was none like it before, or after it, Josh. 10.14. 2 Neither size will suit with the choice that Ezekiah was put to, of having the sun go ten degrees forward, or backward, 2 King. 20.9,10. For if they were entire hours, the sun was already within two hours of setting; and could not go, therefore, above two such degrees forward; nor by above two hours (which his going forward must do) hasten the night. Others, therefore, conceive these degrees to have been but half hours; and that is the opinion most received; and so the day should be of seventeen hours, if the sun retired in an instant. And so some define it: or of twenty and two hours, (two only short of Joshua’s day) if he kept to his pace: for ten degrees, that is, five hours of the day were past, what time this miracle was wrought. So that it was about their fifth hour complete, our, eleven. Ten degrees, that is, five hours were spent in his regress, and as many in his renewed progress, unto the point from which he retired. All which put together, make twenty two hours. Yet there want not those, that allow each degree but a quarter of an hour, and so enhance the number of them on the dial; from twenty four to forty eight: so the day should be cut shorter by five hours, at least. But it is not very probable, that the day should be minced into so many small shreds on the dial. The Jewish doctors tell us, (but that is one of their tales) that the day was shortened, just so many degrees at Ahaz his death, as it was lengthened at Ezekiah’s recovery.

{by which degrees it was gone down} Heb. in the degrees; or, by the degrees which it had gone down. And according to our reddition of it, therefore, should be a transposition of the words in the text; by the degrees which; for, by which degrees. Some following the order of the words, as they lie in the text, render them, in the degrees; and expound them, in the Dial, thence inferring, what above is related. And it is true, that in the foregoing words, the dial of Ahaz his setting up, is called, Ahaz his degrees: by a synecdochical form of speech, whereby the part is put for the whole, because it consisted of a gnomon; or, index, and a table, or plane, marked with those degrees. But the word is there without the article: whereas it is here, as in the beginning of the verse, with the article prefixed: and is to be taken, therefore, rather for the degrees themselves, wherewith the motion of the sun was measured, and discovered upon the dial. And the words therefore may well be rendered, by the degrees which it (to wit, the sun) had proceeded.

{it was gone down} This if we take the word strictly, and understand it of the sun: it should imply, that the sun was then in his declination, and that it was past high-noon, or midday, so many hours, as those ten degrees made up. So he should return, not to his morning point, but to his zenith, or meridian, where in Joshuah’s days he stood still, Josh. 10.13. But this seems not so likely. Some understand it of the shadow on the dial; supposing it to have been like our sundials, against some wall, whereon the shadow descends, as the sun gets up, and ascends again, as the sun declines and goes down. So the miracle might commence from some part of the forenoon, according to the degrees spent, and past, from the sun-rising. But the dials seems to have been no mural, or vertical, but an horizontal one. And some of the Jewish writers tell us, that it consisted of an half-circle, whereon those degrees were signed with an index, or style, situate in the midst thereof; the shadow whereof, falling upon the verge of it, showed, how, by degrees, the day went away. And to meet with such doubts, the plainest way, is, to expound the word rendered, gone down, not strictly of declination, or descension, but of progress, simply considered, without any notion of ascent, or descent properly so termed. So you may find it used, Judg. 11.37. & 15.11. 1 Sam. 23.6. 2 Sam. 23.21. 2 Kings 8.29. Jer. 18.2. & 22.1. and so it may well be rendered here, which it had passed; or, by which it had gone forward.

V. 9. {The writing of Ezekiah, king of Judah, when he had been sick, and was recovered of his sickness} The inscription, or title of the ensuing hymn, declaring the occasion of it; like that, 2 Sam. 22.1. Psalm 18. and 34. their titles. The manner of God’s people, anciently, was, upon some special favors received from God, to conceive, and compose solemn forms of thankful acknowledgment. See Exod. 15. Judg. 5. 1 Sam. 2. Psalm 18. & 30. & 34. Chap. 12. & 25. & 26.

{writing} That it might remain upon record, to posterity, Deut. 31.19,22. Psal. 78.5,6. ver. 19.

{when he had been sick} Heb. in being sick: so Deuteron. 4.46. chap. 5.5.

{was recovered of his sickness} Heb. lived from his sickness; as ver. 16,21.

V. 10. {I said} I thought; I made full account; as Psal. 14.1. & 32.5. & 39.1. Lam. 3.18,54.

{in the cutting off of my days} When the prophet brought me that message from God, that I must die, ver. 1. Then are things said to be done, in Scripture, when, by God’s messengers, from him, they are either promised, or denounced, Jer. 1.10. compared with Jer. 18.7,9. Hos. 6.5.

{cutting off} A borrowed speech, taken from the practice of weavers, who, when their web is wrought out, cut it off from the loom, v. 12–14. Lam. 3.54.

{my days} The time of my life, Psal. 39.4,5. & 100.2,24. See on ch. 1.1.

{I shall go to the gates of the grave} As the gates of death, Psalm 9.13. & 107.18. Of the word grave, here used: see on Chapter 5.14. For what the Popish writers, here, some of them, prate of their Limbo, not far from hell-gate, wherein some of their own, also, here control them, is ridiculous. I passed a doom of death upon myself; I looked for nothing but death, 2 Cor. 1.9.

{I am deprived of the residue of my years} Which I hoped to have lived, and in course of nature, might have done. So Ps. 55.23. & 89.45. & 102.24. Heb. I am made to miss the residue of my years: so some; referring us to those places where the same word, but in another form, signifies to miss, or, be missing, 1 Sam. 20.18. & 25.7,21. Or, as others, I am bereaved of the residue of my years; affirming it to be an elegant term, taken from the use of the word in the Kedaren, that is, the Arabic tongue. They seem to strain a little too much, who would read it, the residue of my years, is failed from me: though they produce the like defect of the particle, Jer. 10.20.

V. 11. {I said} As before, v. 9.

{I shall not see the Lord} I shall not visit his Temple anymore, among those that there worship, Psalm 27.4. and 42.2. and 84.7.

{even the Lord in the land of the living} Among those that survive, ch. 53.8. Ps. 27.13. & 116.9. v. 19. He redoubles the word Jah, rendered, the Lord; (of which, see on ch. 26.4.) to express his ardent affection to God’s service, and to intimate his desire of life, to that purpose, v. 22.

{I shall behold man no more with the inhabitants of the world} I shall no longer converse with men here on earth. See Gen. 27.49. Exod. 18.28. I despaired of life. 2 Cor. 1.8. The state of persons deceased, is described, sometime, by others not seeing of them; as Job 7.8. sometime, by their not seeing of others: so here.

V. 12. {Mine age is departed, and is removed from me, as a shepherd’s tent} Heb. My generation, (as Jer. 2.31. Acts 13.26.) that is, mine age, as ours render it) or, mine issue, (my posterity, as others; because he had no male-issue then: see ch. 53.8.) or, mine habitation, (as Ps. 84.10.) is made to go, (as Job 4.21.) and is carried away from me, (in a forcible manner; as one is carried away,) into captivity: for so the word properly signifies, in this form nowhere else used. I am bereaved of my continuance, or abode here, by the violence of my disease; as one that is, in hostile manner, forced out of his dwelling place; it being as soon and suddenly thrown down, and I severed from it, as is a shed, that a shepherd sets up for his shelter, and removed, from place to place at pleasure, ch. 24.19. Jer. 4.20. Lam. 2.6.

{I have cut off like a Weaver my life} He returns to the borrowed speech before used, verse 10. taken from the weaver’s practice, cutting off his web from the loom, either when the web is woven out, as usually; or, as upon special occasion, at sometimes, before it be finished. So again, ver. 12,13. His meaning is, as some, I have shortened my life, or provoked God to shorten it, by my sins, as Gen. 38.7,10. See ver. 17. or, as some other, my life is cut off by me, that is, by God, some occasion, by me, given him so to do, though the doing of it be sore against my will; as of Judas, it is said, that he purchased a field with the reward of iniquity, Acts 1.18. though purchased, by the priests, not by him, with the money wherewith they hired him, Matth. 27.6,7. I suppose it is to be referred rather to his estimation and account of himself. I made no other account, but that my life would be so cut off. I should bring it suddenly to an end. See ver. 10. 2 Cor. 1.9. The word rendered, cut off, is nowhere else found in Scripture: (though in the Chaldee paraphrast, sometime) only a noun derived from it, that signifies cutting off, Ezek. 7.25. and the name of a beast, chap. 14.23. & 34.11.

{he will cut me off with pining sickness:} He, (that is, God) will cut me off, (as Job 6.9.) or, I shall be cut off; (the word being taken indefinitely; as ch. 2.19. & 17.13. & 22.8,19.) with pining sickness: so some, because the word comes of a root, that signifies, to attenuate: whence also this name is given to the poorer and meaner sort of people, Jer. 40.7. & 52.15. but others render it, from the thrum; because some Jewish critics hold it, to signify those thin and loose threads, that hang dangling down at the end of the web; whence it is used also for locks, because they resemble such, when disheveled especially, Canticles 6,7. and so the metaphor from the weaver’s manner of doing, is still continued.

{from day, even to night, wilt thou make an end of me.} Heb. from day, unto night: that is, as some, from morning, to evening, (as Gen. 1.5.) you will continually and uncessantly pursue me, until you have made an end of me; or, this very day, before night come, you will dispatch me. See Job 4.20. there is a passage from person to person; as chap. 21.10. & 25.5,6. & 31.7. Amos 9.1. and some would have inserted, I said; as ver. 10,11. but that is needless.

V. 13. {I reckoned until morning} Heb. I set, or put, or propounded to myself (as the word is used, Psal. 16.8. & 119.30.) I thought within myself, till morning, or while yet morning was, that is, as some expound it; I made account, overnight, that I might live until morning; as others, rather, I made account, ere the morning were over, that an end would be made of me; that I should not live, either the morning, or the day, at least, (as morning is taken, Gen. 1.5.) to an end.

{that as a lion, he will break all my bones:} So most interpreters take it, as a relation of what his thoughts were, and what he made full account of, that this would betide him ere morning were over. Yet some render them; But as a lion he, or, it broke all my bones. Whereas I had conceived some hope of holding out till the next day, my disease, or God by it, did so grievously handle me in the night, as if some fierce lion had crushed all my bones to pieces: that that hope of mine was utterly dashed and quailed. Of the similitude, see Jer. 50.17. Lam. 3.4. sore pains are by the breaking of bones oft expressed, Job 7.15. Psalm 6.2. and 51.8. Prov. 14.30. and 17.22.

{from day, even to night, wilt thou make an end of me} See the same, ver. 12. From this reiteration of the same thing again, some gather, that Ezekiah was two days in this extremity; that in the former verse, is expressed his first day’s thoughts; in this, his second’s: But this observation is of no great certainty. It may rather intimate the fixedness of his thoughts, and the vehemency of his affection thereupon.

V. 14. {Like a crane, or a swallow, so did I chatter; I did mourn as a dove} This, some apply to his prayers, as very quick and short, by reason of his pains. Others understand it of his speech, so suspended, with the violence of his disease, and the excess of his grief, that he was not able to utter any articulate voice: as Psalm 77.4. but this his prayer recorded, ver. 2. does sufficiently control. The meaning seems to be, that his pains and grief, both joined together, did wring from him such sighs and groans, in the bemoaning of himself, as might well be compared to such kind of noise, or mournful sounds, as these fowls, or their young ones, or their dams, when their young are taken from them, are wont to make.

{a crane, or, a swallow} The connexive particle is not in the text: in regard whereof, the old Latin make them but one fowl, rendering it, the swallow’s young, or young swallow; and the Greek, likewise one only, a swallow: but the defect of the particle, as well in the copulative, as in the disjunctive notion, is frequent. See chap. 5.6. & 17.6,14. & 27.7. & 28.24. and that they are the names of two several fowls, and both such as change their abode with the season of the year, appears from Jer. 8.7.

{crane} The word is Sus, or Su, as the Jewish critics require to have it read, which howsoever most of the Jewish masters affirm to signify a crane; some rendering the reason thereof, because it is a tall fowl, and goes upright, like an horse, who bears also the former name; Yet there want not, (whom I rather herein accord with) that conceive it, to signify a swallow, so termed from her note, or the noise she makes, not unfitly expressed, by the word Sis. And I the rather hereunto incline, because of the Egyptians’ fable of their Isis, that was turned into a swallow. See Plutarch, of Isis, and Osiris, and Symachus here so renders it.

{a swallow} The Hebrew word is Agur, or Gnagur, (as some pronounce it) both here, and in Jeremy, not elsewhere found, which some of the Jewish writers would have to be a swallow; some, [unclear]. Yet others rather suppose it to be a crane; which from the Greek γέρανος, we so term. whereunto they are the rather induced; because not only the Greek comes near it, but the Latin, Grus, comes in a manner full home to it. And again, for that by a transposition of letters, in the holy language very usual, (see ch. 36.16,30.) it seems to come from the word Arog, or Gnarog, that signifies to bray, as Deer do when they want food, either pasture, or water, Joel 1.20. to whose voice, which a crane’s, rather than a swallow’s, resembles, does the Psalmist compare his groaning after God, using the same term of either, Ps. 42.1.

{chatter} Aloud and apace, as those fowls, in parting with, or missing their young; or peep, as their young ones do, when they miss their dam, or want meat. Of the word, see ch. 8.20. and 10.14. and 29.4.

{mourn as a dove} So chap. 59.11. Ezek. 9.16. the mournful and doleful tone, that turtles and doves have, is well known. See of the word, rendered mourn, ch. 8.20. Ezek. 2.10. and of his mourning, v. 2.

{mine eyes fail with looking upward} Toward heaven, to God, for ease and relief, 2 Chr. 20.12. Ps. 123.1,2.

{fail} Heb. are exhaust, or spent: as Job 28.4. ch. 19.6. a metaphor from rivers drawn dry, the vigor of them is wasted; my sight fails. So Ps. 6.7. & 31.10. & 38.10. & 69.3. & 119.82,123. but some of the Jewish commenters render it, are lift up; according to a word near unto it, but rising from another root, Prov. 26.7. this, if we admit, there needs no supply: but neither is the word anywhere found so used; nor is that other word agreed on, so to signify, in that place of the Proverbs; nor does the root it comes from, signify to lift up, simply, but to draw up, used properly of water, out of a well or pit, Exod. 2.16,19. alluded to, Prov. 20.5. & Psalm 36.1,3. compared also, with Psalm 40.2. I choose therefore rather, to stick to our version; only rendering it, as the former, in the time past; mine eyes failed, or were exhaust, with looking, or while I looked upward: a comprehensive, or complicated kind of speech, whereby two diverse notions are enfolded and wrapped up in one word. So Ps. 89.33,34. thou hast profaned his crown to the ground; that is, profaned it, by casting it down to the ground; as it is afterward there expounded: so ch. 14.12. how art thou cut down to the ground? for, hewed down, and laid along on the ground; and ch. 21.9. her Gods hath he broken unto the ground, for, has he broken and cast down to the ground. See further on v. 17.

{O Lord I am oppressed} Heb. it oppresseth me; to wit, my disease: it is so strong upon me, that it presses me down beyond my strength, Psalm 32.3,4. & 38.2,4,6. 2 Cor. 1.8. Here I suppose would fitly be inserted, I said; oft wanting, and supplied; as Nehem. 9.25. Job 8.18. chap. 22.13. and 26.19. See ver. 10,11.

{undertake for me} He compares his disease to a bailiff, or sergeant, that, from death, as a merciless exactor, had so attached him, and taken such hold on him, that unless God would be pleased to undertake for him, as his bail or surety, or to rescue him, at least, there was no means for him to escape. See somewhat the like, Job 17.3. Ps. 119.122. where the same word is used; yet some render it, ease me; and the word signifies, indeed, sometime, to be sweet, pleasant, or pleasing, Psalm 104.34. Prov. 3.24. & 13.19. Jer. 31.26. Mal. 3.4. but never actively, to sweeten, nor anywhere, to relieve, or ease. Others of ours render it, weave me out; for, because they find a word of the same family with this, to be used for the woof, Lev. 13.51. and some allusions to weaving, went before, verse 10,12. they suppose the verb here used, may signify to weave; and the former similitude therein prosecuted; as if it had been said: though this disease would cut off the web of my life before it be completed: yet Lord be you pleased to weave it out still, and lengthen it to its due period. But this seems somewhat too far fetched.

V. 15. {What shall I say? he hath both spoken to me, and himself hath done it} This passage, some, make part of Ezekiah’s former complaint: but as checking himself therein, and intimating the fruitlessness of his complaint, and the unlikelihood of speeding in his former request: as if he had said: to what end do I thus bemoan myself in vain, and spend words to no purpose? it is God that has passed a doom of death, and what he has doomed, he will do: and there is no either debating the matter with him, or murmuring against him, or restraining him from what he intends to do. So Job 9.12,32. & 11.10. & 23.13,14. Ps. 39.9. c. 29.16. or, to what end, do I seek to him, to undertake for me, when it is he himself that does it? But others, at the foregoing verse, end his complaints, and relations of his sad and forlorn condition, and at this, begin his narration of God’s unexpected mercy and goodness to him, in revoking his former doom, returning a gracious message in the room of it, and, accordingly, accomplishing it: as if he had said, according to some, what I said, he spake, and did. What I requested of him, for the prolonging of my life, he promised to do, and accordingly did. Or, as others, what shall I say? What shall I make more words, in way of relating my then sad condition? like that of David, to Mephibosheth, 2 Sam. 19.29. Or, how can I sufficiently, in any words, express God’s goodness toward me? like that of David, to God, Psal. 106.2. & 116.12. & 139.17,18. he has both said, and done it: both promised me recovery, and accomplished what he promised, 2 Kings 20.5.

{he hath both spoken} Heb. and he hath said, as Jer. 17.16. & 32.44.

{unto me} Or, concerning me, as chapter 36.7. either concerning my death, as some, or, concerning my recovery, as others, rather.

{himself hath done it} Heb. he hath done, with a defect of the pronoun, it. as chap. 44.23. though some, to exclude any such supply, bring in the pronoun, expressed in the text, after the verb: which yet will not so well do here: because the neuter, commonly, is feminine.

{I shall go softly, all my years, in the bitterness of my soul} So those that understand the foregoing branch, of the message, or doom, of death: I shall, hereafter, have no joy of my life: I shall go drooping all my life long. But this seems not to be his meaning. For what hope, or expectation, could he have, of living years, that despaired of holding out a day to an end? See v. 12,13. Others, therefore, render it, I will be thinking on this favor that God has shown me, all the days of my life, as long as I live, v. 20. Ps. 34.1. & 116.2. or, I shall pass the rest of my life peaceably and quietly, after this bitter brunt is once over, v. 6. ch. 39.8.

{go softly} That is, pensively say some: as one oppressed with extremity of grief. So Ahab, 1 Kings 21.27. Or, softly, that is, deliberately, or considerately, says a Rabbin, as men use to do, that are seriously thinking on some weighty matter. (to which purpose, the old Latin, I will reckon up to thee) As minding God’s mercy herein showed him, and confessing to, or praising his name for the same. Or, rather, softly: that is, quietly, and cheerfully: as the word is used, also, ch. 42.4. being nowhere else found: as those are wont to do, that march in state, says one: as a nurse, that leads a child gently by the hand, says another, from the use of it, in the Talmud: rather, as men are wont to walk leisurely, where they fear no danger of surprisal: contrary to the manner of those that are frighted, or possessed with fear, ch. 28.16. Jer. 46.5. & 48.9.

{in the bitterness of my soul} Whereof, verse 17. so Job 7.11. and 10.1. or, after my soul’s bitterness, when it is past, and gone. So is the particle found used, Chapter 18.4. See Chap. 53.8.

V. 16. {O Lord, by these things men live: and in all these things is the life of my Spirit: so wilt thou recover me, and make me to live} That is, as those that admit this reading: By your promises and performances of the same, is the life of man prolonged, and mine among the rest, whom you have restored to life and health, Deut. 8.3. Mat. 4.4. See ch. 64.5. And this sense the words will very well bear. Yet they are by divers, divers other ways rendered, by some, thus: Other men may live beyond these years, that you have now assigned me, but among them all the life of my Spirit, by miracle thus continued to me, has this advantage above theirs, that thou wilt maintain it in health and life; that is, in vigorousness to the last. By others, it is thus read: Beyond those years, that you by some message, assign them, men may live, and among them all, so may the life of my Spirit be produced: and I hope, therefore, or entreat you, therefore, that thou wilt yet, relieve and quicken me. By others again, unto all those, that shall live in time to come, beyond these years, shall the life of my Spirit be made known, how thou hast made me to sleep, and quickened me: brought me to death’s door, and raised me up again. By some lastly to let pass the rest, In these, yea in all these troubles of divers sorts, threatening death, ch. 37.3. & 38.1. Yet, doth the life of my Spirit live: thou hast made me to sleep, (or, rather, recovered me,) and revived me. The former require too many supplements to make them up: this last, least of any.

{by} Heb. upon: as ch. 3.5,6. or, beyond: as Job 22.24. & 23.2. or, by, as Gen. 27.40. Ps. 9.4.

{men live} Heb. they live: an indefinite form of speech.

{in all} Heb. unto all: as most commonly: and so v. 17. or, in: as ch. 26.9. & 28.2.

{the life of my Spirit} See Gen. 2.7. Chapter 42.5. Psalm 104.29,30.

{so} Heb. and: or so: as Prov. 17.3. ch. 53.7.

{wilt recover me} Or, hast recovered me: restored me to health and strength: so Job 39.7. is the word used: and as some also, Psalm 1.26.2. Some render it, thou hast made me to sleep, understanding thereby, some, (as above) the sleep of death, Psalm 13.3. some, natural rest: as if he had been distempered, through want of sleep, which God had been afterward pleased to afford him, Psalm 127.2. Jer. 31.26. but the word signifies, sometime, indeed, to dream, Chapter 29.7,8. and so most take it, Ps. 126.1. never to sleep.

{make me to live} Or, made me whole, as v. 9. or, kept me alive: as Exod. 1.17.

V. 17. {behold} See what a sudden change here was. So Chapter 17.4.

{for peace I had great bitterness} Or, upon my peace (as chap. 30.6.) or, after my peace, (as Jer. 52.31.) came great bitterness. Not long after my deliverance from those difficulties, I had been in by the Assyrian king, and his forces, when I made account, that now I should enjoy peace and rest, this grievous affliction then suddenly surprised me. See ver. 1. so Job 29.18. & 30.15. Jer. 8.15. & 14.19.

{for peace} That is, instead of it, as Gen. 11.3. or presently upon it; or after it; as Gen. 7.4. Heb. unto; as Gen. 50.21. whence some would expound it, My bitterest afflictions became salvation to me; that is, they turned to my good, Ps. 119.67,71. Rom. 8.28. Heb. 12.11. but the former seems the sounder.

{peace} Tranquility and prosperity, Chapter 48.18. and 57.19,21.

{great bitterness} Heb. bitter bitterness, or, bitterness bitterness, for abundance of bitterness, or, bitterness upon bitterness; grief upon grief: so, justice justice, for, exact justice, Deut. 16.20. peace peace, for, perfect peace, ch. 26.3. bitterness, for, matter of grief and vexation; as v. 15. 1 Sam. 22.2. Ruth 1.20,21.

{but thou hast in love to my soul delivered it from the pit of corruption} Heb. and (for, but, as chap. 29.13.) thou hast loved my soul from the pit of corruption: a concise, or comprehensive form of speech, comprising two notions in one term; whereof, the one is expressed, the other is suppressed; but implied, and to be supplied in the version, that the sense may be entire; so Psal. 118.4. the Lord answered me in largeness, for the Lord answered me, and set me in a large place, or, set me at large, enlarged me. Jer. 46.27. I will save thee from afar, for, I will save thee, and bring you back; or, in safety bring you back from a far country; Acts 27.44. they were saved to the shore, that is, they were saved, and brought, or, brought in safety unto the shore; so 1 Sam. 7.2. they lamented after the Lord; that is, with lamentation, they looked, or sought after him; 2 Corinthians 5.2. Ye have not mourned, that he might be taken from among you, that is, out of grief, or in mournful manner, endeavored, or taken a course, to have such an one cast out of your society; as it follows, there, ver. 13. see here, before, ver. 14. and after, v. 21. as also, ch. 1.4.

{love} The word here signifies a propension, whereby a man’s soul is strongly carried toward some party, whom he is exceedingly taken with: see Gen. 34.8. it is frequently used, of God’s love to his people, Deut. 7.7. & 10.15. & 21.11. and of them to him. Psalm 91.14.

{my soul} For, me; as Ps. 3.2. & 116.7,8. & 119.25.

{from the pit} The grave, Psalm 32.3. & 103.4. the word here used signifies as well destruction, as a pit; whence some ambiguity in that latter place; and that which is here called the pit of corruption, or consumption, is, Psal. 55.23. called the pit of destruction; the same word being there used in the latter place, that is here in the former.

{of corruption} Or, consumption. The word it comes of, signifies to waste, and wear away; as garments, over long worn, use to do, Deut. 8.4. & 29.5. Psal. 102.26. ch. 50.9. it is applied to men’s bodies also, and the parts thereof, Gen. 18.12. Psalm 32.3. Lam. 3.4. attributed here to the grave: because it wastes and rots men’s bodies, as old clouts and rags rot, or, consumes them, till they be not; as the Psalmist speaks, Psal. 72.7. where this very word is used; another term of the same notion, see ch. 10.25. where with that consumption, the Assyrian is, in wrath, threatened, from which, Ezekiah is here, out of love, delivered.

{for thou hast cast all my sins behind thy back} You have no more minded, regarded, or taken notice of my sins, which might justly have caused you to deny me this favor; than as if you had cast them behind your back; a borrowed speech, taken from the manner of men, who are wont to cast behind their back, such things as they list not to look on, have no regard of, nor desire to mind, or remember, Psal. 16.22. & 50.17. see somewhat the like expressions, Ps. 85.2. Chapter 43.25. Jeremiah 31.34. Micael 7.19. we know the common by-word of the wallets, or, two parts of the wallet; the fore-part, into which we put other men’s faults, and the back-part, into which, our own. But we must set our sins before our face, if we would have God to cast them behind his back, Ps. 50.21. & 51.3.

V. 18. {For the grave cannot praise thee: death cannot celebrate thee} The deceased cannot perform those offices anymore, whereby you are honored; your name celebrated, and the glory published and propagated here on earth, among the sons of men, Psalm 6.5. & 30.9. and 80.18. and 88.10–12. and 115.17,18. the grave, for, the buried; and death, for, the dead: as circumcision, for, the circumcised, Rom. 15.8. Gal. 2.9. Phil. 3.5. the same thing repeated in divers terms.

{cannot praise thee} Heb. will not, or, shall not confess thee; as Ps. 6.5. & 105.1. Mat. 11.25. and so ver. 19. the indicative form, in a potential notion; as chap. 26.18. so in the next word, and the next branch.

{celebrate} Or, praise, thence, hallelujah; the first, and last word of divers Psalms; Psalm 106. & 146–150. Rev. 19.1,4,6.

{they that go down into the pit cannot hope for thy truth} Dead bodies laid up in the grave, can neither see, nor expect: neither take notice of, nor look for your faithfulness and truth, in the performance of your gracious promises, Eccl. 9.4–6,10.

{they that go down into the pit} So the word is used, Gen. 37.22,24. Exod. 21.33. ch. 14,15,19. and why some should here render it, a cistern, I see not: for the phrase, see Ps. 88.4. Ezek. 26.26. & 31.16. & 32.24,25.

V. 19. {The living, the living he shall praise thee, as I do this day} They that survive, and they alone can, and each of them should: the repetition is emphatical; as the like, Psalm 51.4. & 76.7. this being the principal end to which men should live, and for which they should desire life, Psalm 80.18. & 102.21. & 115.18,28. and 119.17,88,175. Rom. 14.7,8. Phil. 1.20,21. See v. 22.

{as I do} A defect to be supplied, from the former branch; as I now praise thee; as Job 14.5. 2 Chron. 10,11. Chapter 30.29.

{the father to the son shall make known thy truth} To transmit the memory thereof unto posterity, Ps. 78.3,4. & 145.4. Joel 1.3. The syntax is, as 2 Sam. 3.30. Jer. 40.2.

{thy truth} Your faithfulness in the performance of your promises, as v. 18. Ps. 25.10.

V. 20. {The Lord was ready to save me} Of his readiness, see v. 4. Heb. The Lord to save, a defective form: as, the ears of the people were to the book, Neh. 8.3. and, thy servant to thy fear, or service, Psalm 119.38. that is, attentive to the one, and devoted to the other.

{therefore we will sing my songs to the stringed instruments, all the days of our life, in the house of the Lord} As at present he praised God, by his hymn, penned to that end, on purpose; so he does, by solemn promise, further engage himself so to do, as well in public, as in private, as long as he lives: so Psalm 34.1. & 104.33. The memory of God’s mercies should abide with us, when the act of them is over: as the scent of the civet does in the box, though the civet itself be gone, Psalm 105.5. and 119.93. & 145.7.

{therefore} Heb. and: so ch. 37.20,26.

{we will sing my songs to the stringed instrument} Heb. we will hand my hand-instruments.

{we} He speaks in the plural, as men of some note and repute do, sometime, of themselves; (so Gen. 39.27. Dan. 2.36. Job 18.1. Cant. 1.4.) or, to imply a joining of others together with him, in this sacred and solemn action: as Ps. 34.3. & 142.7. so Num. 22.6. Job 18.3. Cant. 1.4.

{will sing} The word properly signifies to handle, or play upon such an instrument as is managed by the hand. See on chapter 23.16.

{my} Because more specially concerning me: or the song sung to them, composed by me: though some suppose the jod here, to be no pronoun, but a paragogical production of the word only, and then there will be no my, in the text. See somewhat the like, Jeremiah 22.24. Lamentation 1.1. and Psalm 50.10. so Hab. 3.19.

{stringed instruments} Or, hand-instruments, rather: for the word is more general. We find in Scripture, their ancient musical instruments reduced to two heads, the Nechiloth, Psalm 5. and the Neginoth, Psalm 6. the Nechiloth, were wind instruments, such as were managed by wind, or breath, as pipes, fifes, flutes, trumpets, cornets, and the like: so called, because they are pierced, or bored through, and made hollow, to receive and transmit the wind, or breath, that produces the sound. See ch. 2.10. & 30.29. The Neginoth were hand-instruments, such as were managed by the hand, not the stringed only, whether touched with the fingers, as lute, and harp: or struck over with a quill, as the cittern, or with a bow, as the viol, but such, also, as are shaken to and fro, as the cymbal, or beaten, whether with hand, or stick, as the timbrel, so called, from the fore mentioned word, that signifies to touch, strike, or play upon any such kind of instrument, whether without song, or singing thereunto, 1 Sam. 16.16,17,23. & 18.10. & 19.9. 2 Kings 3.15. Psalm 68.25. and the word here used, is sometime, therefore put for a song, that is sung thereunto: as Job 30.9. Psal. 69.12. & 77.6. Lam. 3.14,63. which may help to justify our version, that here so renders it.

{all the days} See on ch. 1.1. no day should pass over his head, without some mindfulness of this mercy, or, so long as he lived, he would be praising God for it, so oft as he should have occasion to repair to his house, Ps. 145.1,2.

{of our life} See before, we will sing.

{in the house of the Lord} The Temple: as Chap. 37.14. which he desired health to repair to, ver. 22. he would praise God for it, as well in public, as in private, that others might be affected also with it, receive spiritual good by it, be incited to serve God, trust to him, and depend on him, with expectation of the like success: and that as many had (no doubt) joined together in prayer for him, so many might return praise to God with him, and in his behalf: this being the end of holy assemblies, as well to bless God for benefits received, as to seek him for them, Deuteronomy 16.15. 2 Chro. 20.26,28. Psalm 9.14. and 22.22,25. and 34.1–6. and 40.10. and 66.13–15. and 111.1. and 107.32. and 149.1. and 150.1. 2 Cor. 1.11.

V. 21. {For Isaiah had said} The hymn reported, the penman of this part of the book, whether Esay himself, or any other, returns again to the story, annexing two passages of it, not before specified in this verse and the next. Heb. And Isaiah said; but well rendered, had said: as the like, Gen. 12.1. because done before his recovery, and the hymn before related, penned by him thereupon, v. 9. See 2 Kings 20.7.

{said} No doubt, by God's direction and appointment.

{Let them take a lump of figs, and lay it for a plaster upon the boil} Whether this plaster, according to God's appointment, by the prophet prescribed, had any power or virtue in it, to help forward the cure intended, is much questioned. Some think that it had not, no more than the clay, that our Savior tempered, to open the man's eyes with, that was born blind, Joh. 9.6,7. used, only, to intimate the cure, and to enhance the miracle, the cure being accomplished by such means, as had, of themselves, no power to produce it. Others suppose, that it might have some natural power, to put forward the thing intended; for that they find in good authors, that figs are held useful, either for the dissolving, or ripening of swellings, and those also, that are with some malignity accompanied. See Celsus, lib. 5. ch. 28. & Pliny, lib. 23. chap. 7. Against which, some except again, that figs are deemed so, where no ulcer is, as here there was. But whether any such efficacy were in the plaster, or no, certain it is, that the cure was miraculous, and the effect, in a way, extraordinary; that Ezekiah brought so low, by so violent a disease, as himself describes it, ver. 13,14. and an ulcer of that malignity, should with the use of so slight a remedy, be so raised up, and recovered, that he should be able within three days, not to rise from his bed, or sit up only, but without danger to go abroad, 2 Kings 20.5. God would have him, and others, hereby, learn, not to neglect the means, when God either enjoins, or affords them, for their good, corporal, or spiritual, that they may not by tempting him, bereave themselves of the benefit that they might have reaped by them. See 2 King. 5.10–14. Mat. 4.6,7. & 22.4,5,8. Luk. 7.29. & 14.16–24. Acts 27.24,25,31.

{lay it for a plaster upon the boil} Heb. bruise it (for so the word signifies, Lev. 21.20. found in no other place of Scripture, but here, and there) upon the boil; bruise it upon the boil, for bruise it, and lay it, or lay it bruised upon the boil. So Prov. 26.7. can a man take fire (for, take, and carry, or taking fire, carry it) in his bosom, and not be burnt; and Prov. 25.22. where the very same word is, compared with Rom. 12.20. so shalt thou take coals of fire (that is, take, and heap, or lay, or having taken coals, heap, or put them) upon his head. Of such concise language, see before on v. 14,17. It is more fully expressed, 2 Kings 20.7. they took, and laid.

{it} The lump. Or, them; the figs: the same defect is, 1 Kings 20.7.

{upon the boil} Or, ulcer: one of the plagues of Egypt, Exod. 9.9–11. See also, Job 2.7,8.

{and he shall recover} Heb. he shall live: as ver. 9. so Num. 21.8,9. this shows, that this was done by direction from God. Otherwise, the prophet could not have thus ensured the success of it. The complement whereof, after the thing done, is recorded, 2 Kings 20.7.

V. 22. {Hezekiah also had said} Heb. And Hezekiah said, so before, v. 21.

{what is the sign} Or, what shall be the sign? as it is rendered, 2 Kin. 2.8. what sign may I have of the certainty of what you tell me?

{that I shall go to the house of the Lord?} To wit, so suddenly so soon, being in so low and weak condition, as now I am: for the promise of God was, that he should on the third day, go abroad, and repair to God's house, 2 King. 20.5. and the same is repeated in craving a sign, 2 Kings 20.8. so that the sign seems to have been desired not so much to seal the lease of the ensuing term of his life, as the sudden recovery of his health; which seemed to him, a thing so strange, and in a manner incredible, that he desired to have it, by some sign, ensured to him: the rather, in likelihood, encouraged to make that request, because God, of his own accord, had before given him a sign to assure him of delivery, from the king of Assyria, ch. 37.30. And that learned man, that would have the word to be understood, as spoken not by way of request, but in way of wonderment only; What a miracle will this be, that I shall go to the Lord's house? considered not the course of the story, whence this is taken: and is controlled by the prophet's answer there recorded, 2 King. 20.9.

{go up} To wit, within these three days, 2 King. 20.5,8. go up, as, went up, ch. 37.15.

{to the house of the Lord} The temple: as Chap. 37.15. His first journey, upon his going abroad, was to the temple: partly, to publish his recovery, and to make it known to the people, that hung in suspense, uncertain what was, or would become of their king, whose continuance with them could not, but be earnestly desired by the better part among them: but, principally, to praise God, in public, in the special place of his solemn service, and in the face of his people, therein joining together with him, it being one main cause, for which he desired life, and health. See v. 20. So Ps. 27.4. & 42.1,2,4. & 84.2. & 122.1. Ezek. 46.2,10.

CHAPTER 39

V. 1. {At that time Merodach Baladan, the son Baladan king of Babylon, sent letters, and a present to Hezekiah} This story is recorded also, 2 Kings 20.12–19. briefly touched with some aspersion upon Ezekiah, concerning it, 2 Chr. 32.25,26,31. It is here inserted to make way; and give some light unto some ensuing prophecies, concerning the Babylonian captivity, and the deliverance from the same.

{At that time} Shortly after Ezekiah's recovery, 2 King. 20.7.

{Merodach} This was the name of one of their idols, Jer. 50.2. As it was an usual thing among God's people, to insert some of God's titles into the names of their children; so the manner of the heathen people, was to impose their idols' names on their sons, favorites, and followers. Hence Merodach, here, and Evil-Merodac, 2 King. 25.27. See Dan. 1.7. & 4.8. As also, Rom. 16.1,14,15. 1 Cor. 1.12. Phil. 2.25. 1 Thess. 1.1. His name at large is supposed to have been, Merodac-ken-pad, whence Mardokempad, in Ptolomy. So his idol, Merodach should be but a part of his name; as Nebo, another of them ch. 46.1. of his father's; or as some his grandfather's; Nabo-nassar; of his son's, Nabo-pol-assar; and of his son's son, Nabu-chadnatsar. For that learned man seems to be mistaken, who conceives this Merodach, to be Nabopolassar, who understanding that so many degrees the sun went back, in Ezekiah's dial, began thereupon to divide the day into hours. Nor do I find, where the author he cites, says aught of the latter; and he is expressly against the former. I might add, that this crosses the relation of the Rabbines, of Merodac's being accustomed to eat the third hour of the day, and then sleep to the ninth, and that on the day that the sun went thus back, he found it morning still, when he awoke. But the one seems to be as authentic as the other. He is called Berodac, 2 King. 20.12. whether by a slip of the scribe's pen, the letters being much alike; or by a change of the letter, in common speech, is uncertain. But so Dimon, for, Dibon, ch. 15.9. And this man's nephew, as is supposed, commonly called, Nebuchad netsar, is in Jeremie's prophecies, oft termed Nebuchadretsar, Jer. 25.1,9. & 37.1. & 39.1. Some would have Merodac, to be a common name to the kings of Babylon, as Pharaoh, anciently, to the Egyptian kings, and Ptolomy, in latter times; Candace, to the Ethiopian queens, Acts 8.27. and Caesar, to the Roman emperors, Act. 25.10,12. But hereof is no great probability, nor any good proof made. See on Jer. 50.2.

{Baladan} So called, by his father's name, then added, it may be, to the former, when he came to succeed him. The name is found mentioned, by Berosus, a very ancient writer of the Chaldean affairs, Joseph. antiquities, lib. 10. ch. 3. It is a compound name of Bel, or, Bal, one of their deities, chap. 46.1. (found also in Bel-shatzar, Daniel 5.1.) and Adan; found likewise in Nabuzar-adan, 2 Kings 25.8.

{Baladan the son of Baladan} As Bartimeus, the son of Timeus, (if we may compare kings and beggars, together) Marke 10.46. added here, it may be, to distinguish him from some other of that name. His father, or grandfather (Son put for Nephew, as Dan. 5.18,22. some suppose, to have been Nabonassar, mentioned by Ptolomy, from whose reign the chronologers use to draw their computations of those times: yet not to have been so called, until he came to the crown; but Beladan, or, Balada, by his native name before: contrary to that which is said of his son. They walk by themselves, that would make, either the father, or the son, a Mede. One of the two Baladans, some suppose to be to him, whom Ctesias, calls, Belitanas; whose shrine, or sepulcher, at Babylon, was in high estimation, for many after-ages.

{king of Babylon} Yet not so absolute a king, as may seem, but that he held, in some sort, from the king of Assyria, that great king, as they then termed him, ch. 36.4,13. for out of his country, the king of Assyria drew people to inhabit some part of the dispeopled land of Samaria, 2 King. 17.4. and unto his city, did the Assyrian king's captains carry king Manasses prisoner, 2 Chr. 33.11. Howbeit, about this time, the luster and power of the Assyrian being much impeached and impaired, by the defeat given to Sennacherib, the Babylonian kings growing weary of the Assyrian yoke, began to entertain thoughts of shaking it off, and making themselves more absolute, as not long after they did laying ground for a new monarchy; as large as that other, on whose ruins it was reared.

{sent letters} Heb. books; as ch. 37.13.

{and a present} See 2 Chr. 32.23.

{for he had heard that he had been sick, and was recovered} The occasion of this embassage, is, in part, here related, (he had heard of his sickness) to congratulate his recovery, 2 King. 20.12. He had heard also of the defeat given by miracle, to the Assyrian forces; and of the miracle granted upon Esay's prayer, for the confirming of Ezekiah's faith, concerning his recovery, 2 Kings 20.11. and in regard of the one of these two, in likelihood, of the latter, he is said also to have sent to inquire, 2 Chr. 32.31. Which yet no way favors their fancy, who would have the shadow only to have gone back on Ahaz his sun-dial, the sun holding his ordinary course still in the sky: for he sent not to inquire, whether such a thing were done or no, (which in his own country they could not but see and observe) but whether, upon such an occasion, it had been done; and at such a one's request. And for the former, the like seems to be implied; where it is recorded, that upon that defeat, presents were, from foreign princes, sent to Ezekiah, 2 Chr. 32.21,23. He sent, in likelihood, therefore, the rather, partly, out of his disaffection to the king of Assyria, of whose overthrow, and power, and repute, thereby clipped, and eclipsed, he was glad; and partly, also, out of a desire to curry favor with Ezekiah, and entertain amity with one, who appeared, hereby, to be highly in favor with so powerful a God, as could, on that wise, command, both in heaven, and on earth. That which one of his lineage, also, was enforced to confess, Dan. 4.35.

{was recovered} Heb. grown strong again.

V. 2. {And Ezekiah was glad of them} Being overmuch taken with, and somewhat puffed up with so solemn an embassage, from a prince so remote, and of no small power, with whom he had never had any commerce, or intercourse before. And there may seem to have been two special causes of this his affection; his repute and his profit. For he deemed it, a matter of no small repute and honor to him, that the report of what had befallen him, and God had done for him, should fly so far abroad, and that hereby occasion was ministered, to make his state and wealth further known, to such a potentate, as he was. And again, he might suppose, that compliance with such a one, might turn to his advantage. For the Babylonian might be induced to attempt somewhat against the Assyrian, whom he perceived that he bore no good affection unto, if he should be offering, at any time, to molest him again. Certain it is, that some smatch of elation and sinister affection was in it. See 2 Chr. 32.25,31. and see David's like infirmity, or, as himself terms it, folly, 2 Sam. 24.1,10. Instead of what is here said, He was glad of them, or on them, is read, 2 Kings 20.13. with change of one letter, he heard of them, or on them: which may minister suspicion of some slip of a pen, in that place; as in Berodac, above. See v. 1.

{and showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointments, and all the house of his armor, and all that was found in his treasures; there was nothing in his house, nor in all his dominions, that Hezekiah showed them not} Some of the Jewish writers say, that Ezekiah did this, not of his own accord, but at the request of the Babylonian ambassadors, who desired the sight of them. And therefore understand those words, that are read, 2 Kings 20.13. as they expound them, & ours render them, He hearkened to them: he condescended therein to them. This is but a mere conjecture of theirs. But howsoever, by the issue, it appears, that there was some spice of vanity, and ostentation, in it; which afterward he smarted for, 2 Chr. 32.25.

{his precious things} Or, his spicery: or, odoriferous drugs. The same word is found, with little difference, in letters interchangeable, Gen. 37.25. & 43.11. And it seems to be derived, from a word that signifies to pound, or, beat to powder; because such drugs and spices, are wont to be so dealt with, to make confections of them, Exod. 30.34–36. Howbeit, some of the Jewish doctors would have it a more comprehensive term, and to signify, as ours, in the text, render it, any precious things, of what kind soever. Which some, the rather, incline unto, because mention is made, afterward, of spices apart. But the one word, may be here used of odoriferous drugs, the other, of spices, for other uses. And so the old Latin seems to distinguish them, interpreting the former, spices, or drugs, the latter, odors, as the Greek, perfumes.

{precious ointment} Heb. good oil; as Ec. 7.1. So c. 57.9. Hos. 12.1. Oil, for ointment: because the ordinary ground of them, Exod. 30.24,25.

{all the house} Or, every house; for there might be divers of them, so ch. 1.5.

{of his armor} Of which see ch. 22.8. Some render it, jewels; and it may as well be wardrobe: for the word is very general. See ch. 22.24. including all arms, 1 Sam. 31.9. weapons, Jer. 21.4. jewels, Gen. 24.53. garments, Deut. 22.5. instruments, 1 Chr. 15.16. vessels chap. 52.11. cask, Jer. 48.11. household stuff, Gen. 31.37. Ezek. 12.4. of any kind whatsoever. The first, which our version gives in the text, seems most probable in this place.

{all that was found in} For all that was in: an usual Hebraism. See ch. 13.15.

{his treasures} Or, treasuries. For the word is used here, as elsewhere, for places, wherein stores, of all sorts, are stowed, 1 Chr. 26.24. & 27.25. So ver. 4.

{there was nothing} Of worth sufficient for the sight of such persons. Heb. not a word, for, not a thing. So Gen. 19.21. 1 Kings 10.3. Psalm 141.4. so also, v. 4.

{in his house, nor in all his dominion} Heb. and, or, or; (as ch. 36.19.) in his whole dominion. The sight whereof, when they were there, and report of what they had seen when they came home, might, in likelihood, prove a bait to the Babylonians, inciting them, in succeeding times, to attempt the gaining of so rich and flourishing a kingdom. For Babylon, in likelihood, was not in those times, so goodly, and stately a place, as afterward: Nineveh, at that time, being the great city, Jon. 1.2. & 3.2,3. the chief seat of the Assyrian monarchy, c. 37.37. by the ruin whereof, was Babylon raised.

V. 3. {Then came Isaiah the prophet unto king Hezekiah, and said unto him; what said these men? and from whence came they unto thee} By these questions, and that other, v. 4. the prophet not coming on his own head, but sent on God's errand, as Nathan to David, 2 Sam. 12.1. would draw from him a relation of his own inconsiderate act, and make way by his answer thereunto, to the message, which, from God he was to deliver unto him.

{Then} Heb. And; as ch. 28.4. and so ver. 4. & 5. & 8.

{And Ezekiah said, they are come from a far country to me, even from Babylon} So it is said of Babylon, Jer. 4.16. And Ezekiah seems the rather to mention the remoteness of the place, from whence they came, as implying, that he could, in common civility, do no less, than show all the kindness, and afford the best and amplest entertainment that might be, to those that had come so long a journey, on so kind and friendly an embassage. Of Babylon, Heb. Babel; see on ch. 13.1.

V. 4. {Then said he, what have they seen in thy house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures, that I have not showed them} An ingenuous confession. See on v. 2.

{among my treasures} Heb. in my treasuries; see on v. 2.

V. 5. {Then said Isaiah to Hezekiah, Hear the word of the Lord of hosts} Hear what, for this your oversight, God now says to you: so cha. 28.14.

V. 6. {Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried to Babylon} A sad message, and such as might well quail and quell all the joy that Ezekiah had of this so glossing and well pleasing an embassage, fulfilled, partly, in his son Manasses his days, 2 Chr. 33.11. but principally in the days of Jehojakin, and Zedekiah, 2 Kings 24.12–16. & 25.6–21. God, thereby, showing how deeply he detests pride and vain glory, and how severely he sometime, chastises it in his own, even his dearest, and best beloved. See 2 Sam. 24.10–13. Not that this failing in Ezekiah, was the main cause of this grievous evil, here foretold; but to intimate that what he had unadvisedly done, should help to whet them on to the doing of it; and by the acquainting of him with it, to sad his soul, and give him occasion, thereby, to humble himself for his folly therein: which, accordingly also he did, 2 Chr. 32.26.

{Behold} I shall tell you that which you did little think of, when you showed these men all your stores. So chap. 29.14. & 37.7.

{the days come} Heb. coming; the time is a coming. So Jerem. 7.32.

{thy fathers} Your ancestors; the kings, your progenitors. So chap. 37.12.

{shall be carried to Babylon} As ch. 8.4. being seized on by the king of Babylon, & his ministers; so the Syrian threatened Ahab, 1 King. 20.5,6.

{nothing shall be left saith the Lord} As you concealed nothing from them. See on v. 2.

V. 7. {And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon} This is news yet sadder, and more heavy than the former: a man's sons are much dearer to him, than his substance, and their welfare, than his wealth: this was the worst tidings that came last to Job, Job 1.18,19. See also, 1 Sam. 8.11,13. and the prophet delivers it, in variety of terms; (as God to Abraham Gen. 21.1.) thy sons, that shall issue from thee, and whom thou shalt beget; the more to move affection, and to make the deeper impression.

{whom thou shalt beget} Either immediately, as Manasses, 2 Chr. 33.11. or mediately, as those his issue, and yours by him, of the blood royal, 2 Ch. 36.6,10,20. Dan. 1.3,4.

{shall they take away} That is, shall be taken away; the verb taken indefinitely: as ch. 8.4. Luke 12.20.

{and they shall be} Or, that they may be; to make them so: so the particle is oft used, ch. 13.2. & 19.15.

{eunuchs} Or, officers; for the word is used for either. See Gen. 37.36. ch. 56.3. Jer. 41.17.

V. 8. {Then said Hezekiah to Isaiah, Good is the word of the Lord which thou hast spoken} A pious speech of an humbled soul, acknowledging all that God wills, or does, to be just and good; & willingly, therefore, submitting himself thereunto. So 1 Samuel 3.18. 2 Sam. 15.26. Job 1.21. Ps. 39.9. & 119.75,137. Lam. 3.22. Mic. 7.9.

{he said moreover} Heb. and he said; as cha. 30.26.

{For there shall be peace and truth in my days} It is yet a great favor, that God has vouchsafed me, in delaying this evil, that it shall not come in my time, (as 1 Kings 21.29.) and in giving me assurance of continued peace and safety, during my life. See Chap. 28.6.

{For there shall be} Or, Yet there shall be; as ch. 9.1. or, That there shall be: as Job 11.6. & 23.3. to wit, is it not good? as it is more fully, 2 King. 20.19. See there.

{peace and truth} Or, assured peace. So Chap. 26.3. and 20.18. Jeremiah 14.13. and 33.6. Howbeit, there seems to be an allusion to the solemn form of salutation, then in use, peace, and truth, Est. 9.30.

CHAPTER 40

V. 1. {Comfort ye, Comfort ye my people, saith your God} In the foregoing chapter, was an hint given of the Babylonian captivity. And by the subject matter of the ensuing prophecies, it may appear, how fitly the story, therein related, was here inserted. For the subsequent sermons are generally, most, if not all of them, concerning that their captivity, their delivery out of it, and the restitution of their state and church, in after-times; but so, that they rest not in that, but reach still further, unto the spiritual delivery of God's people, from the far more direful thraldom under sin and Satan, by the Messiah typified, the advancement of his kingdom, and enlargement thereof, by the subduing and bringing in of those nations, that had formerly been enemies thereunto. The sermon, in this chapter contained, the prophet makes entrance into, with a promulgation of God's purpose, concerning his people's deliverance; the approach thereof, he commands, for their comfort, to be published to them, by his messengers, ver. 1–5,9–11. and the undoubted certainty of the performance of it, notwithstanding all obstructions and difficulties lying in the way, is confirmed, first, from the stability of God's word, illustrated by the fickleness and frailty of all human excellency, ver. 6–8. Secondly, from the immensity of his power and essence, illustrate by the feebleness and vanity of all creatures, idols especially, ver. 12–20. and concluded with a tart check to idolaters, for their impious presumption, verse 21–26. and a gentle reproof of God's people; for their diffidence of support and deliverance, verse 27–31.

{Comfort ye} It is the speech of God by the prophet, directed first to the prophets, that were to live in the time of the Babylonian captivity; as did Jeremy, Ezekiel, and Daniel; and secondly, also, to those holy persons, endued with a prophetical spirit, that lived near our Savior's coming in the flesh; as Zachary, Luke 1.67. Simeon, and Anna, Luke 2.25,26. and to the apostles, likewise, and their assistants, that were to publish the glad tidings of salvation by Christ, not to the Jews only, but to the Gentiles, Acts 13.23,33,46,47. It is redoubled, to add the more emphasis to it: as verse 9. Zeph. 2.1.

{my people} Whom I have not utterly cast off, or forgotten; though for the present, I may seem not to regard, v. 27.

{saith your God} Heb. will your God say; and so divers interpreters, not amiss, as foretelling what charge and instructions God would give, in those times, to his ministers and messengers, for their dealings with his people.

{your God} Who will shortly show himself so to be, ch. 14.1. ver. 10. Rom. 3.29,30. & 10.12.

V. 2. {Speak ye comfortably to Jerusalem} Heb. Speak to the heart of Jerusalem; as Gen. 24.3. & Hos. 2.24. Jerusalem, that is, God's people, ver. 1. those that sometime dwelt there themselves, or are the issue of them; that have special relation to Jerusalem, either that below, or from above, Galat. 1.26. So verse 9. chap. 51.17.

{cry unto her} Publish, proclaim it; as ver. 6. So Dan. 3.4. Jon. 3.2,4.

{that her warfare is accomplished} The word here used, does signify, sometime, a set term of time, Job 14.14. Sometime, service in general, whether military, or other, Num. 4.23. & 8.24. sometime, a set term of service, Job 7.1. and so here; the set term of her service, or servitude, is expired. Heb. fulfilled; as Gen. 29.27. Acts 2.1. that the time, which was by God prefixed, for the continuance of her captivity and servitude, under the Chaldeans, is now at an end. See Jer. 25.12. & 27.7. Dan. 9.2. and so that the term likewise prefixed for their servitude, though of another nature, under the law, is now expired, at the bringing in of the Messiah, Gal. 4.1–4.

{that her iniquity is pardoned} God's wrath is pacified and appeased towards her, and he reconciled again to her, having for Christ's sake, in whom satisfaction is made for the sins of all God's people, forgiven, and forgotten all those her transgressions, that were the procuring causes of her captivity, Chapter 43.25. Jer. 31.34. Dan. 19.24. Romans 3.25,26. Hebrews 9.15,26. Hebrews her iniquity is accepted; or, the punishment of her iniquity: as the word is used, Gen. 4.13. an allusion to those sacrifices, or sacred rites, used for expiation of sin, which being accepted, the sin is said to be expiated, Lev. 1.4.

{that she hath received of the Lord's hand double for all her sins} Not that satisfaction was by any of their sufferings made unto God's justice for their sins, that nothing could do, but the blood of Christ alone, Heb. 10.4–10. much less, that they had suffered more at God's hand, than by their sins they had deserved; for they confess, that God had punished them far beneath their iniquities, Ezra 9.13. Lam. 3.22. but that she had in a large measure been chastised by God for her transgressions, endured so much to the full, as he deemed fit to be inflicted, Ps. 80.5. double, for, abundantly, as ch. 61.7. Jer. 16.18. & 17.18. Rev. 18.6.

V. 6. {The voice of him that crieth in the wilderness} Or, This shall be, or, Let this be the voice of him, that crieth in the wilderness. This shall be, or, Let this be the subject matter, that shall then be proclaimed. Yet the prophet may seem here to speak of it as if in a prophetical rapture, at present, he heard it. So ch. 13.4. & 66.6. Jer. 4.15,19,21,31. & 31.1,5.

{of him that crieth} Collectively, of those that are sent out to publish the return of God's people from Babylon, unto their own country again; and of those, likewise, that give warning of the Messiah his coming, of John the Baptist more especially, Mal. 4.5. Matthew 11.14. Mark 1.2,3. Luke 1.76,77. John 1.22,23.

{in the wilderness} The wastes that lay between Babylon and Judea; as implying the place where this cry should be made; to the people, that dwelt near at hand thereabout; and so the text runs, both in the ancient Greek version, and in the evangelists, who seem to have followed the same, Mat. 3.3. Mar. 1.3. Luke 3.4. John 1.23. which yet, as it respects the appearance of the Messiah; so it has a more special relation unto, the wilderness of Judea, where John Baptist's father lived, and wherein he began his preaching, Luke 1.39,40,80. Mat. 3.1. Mark 3.1,4. Howbeit, some, regarding the points of distinction in the Hebrew, refer this clause to the words following, and making them part of the cry, read the text in this manner.

{In the wilderness prepare ye the way of the Lord} It is a figurative speech, borrowed from the practice of great princes and potentates, who when they are to remove from place to place with their train and attendants; or to lead military forces into foreign parts, are wont to send their harbingers before, to survey the coasts, and with the help of pioneers going along with them, or the inhabitants of places adjacent summoned in to assist them, to clear the way from obstructions, and facilitate their passage. See on Chapter 37.24. and see the like, Chapter 62.10.

{In the wilderness} Because in such places, there being ordinarily no beaten roads, the ways are usually overgrown, and uneven, and the passages commonly obstructed. And it has an eye to those waste and desert places, that God's people were to pass by, in their return from Babylon, into their own country: as Chapter 41.18,19. and 43.19,20. but withal, alluding to their traveling in former time, through the wilderness, from Egypt, to Canaan, Num. 10.33.

{Prepare ye the way} Not that the people of the countries, by which God's people were to pass, in their return from Babylon, should be called in, to clear and fit the way for them: but that their passage home, should, by God's providence, and his good hand upon them, be made as easy and expeditious for them, as if such a thing had been done. See Cyrus his proclamation, how well it suits herewith, Ezra 1.3,4. and the effect of it there, ver. 5,6. See also, Ezra 7.7–28. & 8.21–3,31,32. Spiritually, the way is prepared for Christ's coming, by ridding men's hearts of those mystical thorns and thickets, briers and brambles, of evil concupiscence and corruptions, wherewith they are either by inbred vitiosity, or by practice and custom of sin, wholly overgrown, Jer. 4.4. Hos. 10.12. Heb. 6.8. that which in a special manner was performed by the ministry of John, Mal. 4.5,6. Mat. 3.1,2,7–12. Mark 1.4.

{of the Lord} By which God's people may pass under his conduct, as formerly, to the land of Canaan, Exod. 13.21,22. Num. 9.17–23. Ps. 68.7. ch. 58.8.

{make straight in the desert a highway for our God} The same thing in other forms repeated.

{make straight} Or, even, or both; make it straight, and lay it level, that they may not be compelled to fetch tedious compasses about, and wind to and fro, to avoid the unevenness of the way. See ch. 26.7.

{a highway} Or, causeway, a way cast up for the more convenient passage. See ch. 35.8.

V. 4. {Every valley shall be exalted, and every mountain and hill shall be laid low; and the crooked shall be made straight, and the rough places plain} Luk. 3.5. The way shall be made even and easy, for their more convenient and commodious passage, all impediments & obstructions being remedied and removed, ch. 41.15,16. & 42.16. & 45.11. Zach. 3.7. The words may be read, as spoken by way of injunction, that so they may run in one tenor with the former, ver. 3. Let every valley be raised, and every mountain and hill taken down, or laid low, made even and level with the other, as much added to the one, as is taken from the other, that there may be an equality; as 2 Cor. 8.14. (because hill and dale make the passage more troublesome and tedious) and let the crooked way, or place, be made a straight one, and the rough places plain. Howbeit, what God wills to be done here, he says, he himself will do, that is, cause to be done, Chapter 42.16.

{the crooked} To wit, place, way or passage: a defect of the subject: as ch. 34.4. Ezek. 13.15. the word may signify perverse, as we render it, Jer. 17.9. or crooked, as our version has it; and as another word, in a parallel place, ch. 42.16. and so both the Greek, and the evangelist, Luke 3.5. Yet the word, in its native notion, signifies a supplanting place, or passage (for so the verb it comes of, is constantly found used, Gen. 27.36. Hos. 12.3. Jer. 9.3.) such a way, as men are subject to trip and stumble in, as rough and stony ways commonly are; see ch. 62.10.

{straight} Heb. straightness; Psalm 45.6. or evenness, as Psalm 26.12. for the word most commonly signifies a plan, Deut. 3.10. & 4.43. Josh. 13.9,16,17. the abstract for the concrete, or a defect of the regent: straightness, or evenness, for a place of straightness, or evenness, that is, a straight, or even place, a plan: so also, chap. 42.16. Zach. 3.7.

{rough places} A defect of the subject, as before: the word here used, comes from a verb, which, as most think, signifies to lift up, Exod. 28.28. & 39.21. where alone it is in Scripture found: whence a noun commonly rendered elation, or pride, Psal. 31.20. and another used by the Jewish doctors, for a stone, or pebble, that lying higher than the ground, or path, makes the way rough and uneven; and the Jewish doctors therefore expound the word here, of places rough or rugged with hillocks, clods, stones, or other eminences, that make it uneven and troublesome to travelers. Only one of them would have the verb in Moses signify, to join, or bind together, and the substantive, in the Psalm, a combination, and the adjective, hills joined one to another. But the former, as the more received, so seems the more probable.

{plain} Or, a plain, as we use the word substantively: for the word signifies properly, a vale, or a plain, Genesis 11.2. Deuteronomy 11.11. Chapter 41.18. & 63.14. this clause may well be the same, in effect, with the branch next before-going: the sum of all is, that all impediments and encumbrances, great or small, should be removed.

V. 5. {And the glory of the Lord shall be revealed, and all flesh shall see it together} Or, That the glory of the Lord may be revealed, and all flesh may together see it. So some, as rendering a reason, why all this preparation is required, that the Lord may generally be seen coming in pomp and state. But the clause annexed, confirms the received version. The meaning is, that God's power manifested in the deliverance, reduction, and restitution of his people, shall be so conspicuous, that not they alone themselves; but others also of all sorts, shall see it, and take notice of it, Psal. 126.2. A typical resemblance of God's majesty, and glory manifested in Christ, for the salvation of all his, Joh. 1.14. See Psal. 97.6. ch. 33.13. & 66.18.

{all flesh} That is, all the elect, say some, as all flesh, for the whole Jewish nation, Jer. 45.5. but the word seems more general; and to import all nations, as well Gentiles, as Jews as Joel 2.28.

{see it} A defect of the pronoun; as Jer. 17.6. and so in the next clause.

{for the mouth of the Lord hath spoken it} And it shall certainly therefore be effected, how improbable, or impossible soever, it may seem in man's sight. So Chapter 1.20. and 58.14.

V. 6. {The voice said, cry.} Heb. A voice saying. which some render in the future, A voice shall say, which they understand of a voice of Christ, speaking to his apostles, and suggesting unto them what they should preach. Others, in the present: There is a voice, that saith, which yet they expound, as spoken prophetically of the time to come. But we need not decline the received version; the prophet relating a charge, that God had by an inward voice, in vision given him. Howbeit, I shall rather render it, A voice, than The voice, partly, because there is no article in the text; and partly, to distinguish it from the voice before-mentioned, ver. 3. See the like, Rev. 14.13.

{And he said, what shall I cry?} He, that is, the party unto whom the voice came, and that charge was thereby given, demanding what it might be, that he was to proclaim: the prophet Esay himself, as I conceive it: for the prophets' manner is to speak in the third person, of themselves. So chap. 2.1. Howbeit, the conceit of that Jew is most frivolous, who supposes the prophet, as repenting him of his over-forwardness in offering to be sent, before he knew what his errand would be, chap. 6.8. was now grown more wary; and would first know what it was, that he was thus to publish. But this vain conceit of so unsuitable a disposition to so heroical a spirit, as this our prophet was endowed with, I should not mention, but that I find it, to have taken with some great ones.

{All flesh is grass, and all the goodliness thereof is as the flower of the field} The subject matter of that which he was to proclaim: which to make the text, therefore, the more clear and entire, some insert, And he, or it (to wit, the voice) said, Cry. The like supplies, see Neh. 13.25. Job 8.18. Psal. 27.8. But the question is, to what end, or upon what occasion this sermon of man's frailty, is here enjoined to be made. Some would have it done, for the fitting of men to receive Christ, and the doctrine of salvation, by Christ. And, indeed, the serious consideration of man's own infirmity and impotency, notwithstanding all his natural endowments and excellencies, to save himself, or to afford aught that may conduce thereunto, is a special means to induce, yea, enforce him, to go out of himself, and to make him willing to seek for salvation by Christ. But the scope of God, by the prophet, in this place, seems rather to arm and confirm the hearts and minds of God's people against such doubts and distrustful thoughts as might arise within them, or be suggested to them, in the time of their captivity, concerning the impossibility of the foregoing promise, of the releasement & restitution, especially, considering the great power of the Babylonians, under whom they were captives: which to remove and blow away, the prophet is willed to proclaim, that not the Babylonians alone, but all the men in the world, were they put all together into a body, were but grass, and all their might and excellency, no other, than as some goodly and beautiful, to look upon, Mat. 6.28,29. but tender and fading flower, that cannot endure so much as the least puff of wind; such as God is able, with a word of his mouth, to defeat and destroy, yea, with the least blast of his breath, to disperse and blow clean away. And so it has reference to the close of the foregoing discourse; for the mouth of the Lord hath spoken it, ver. 5. that which also it returns unto, in the end of this passage, as being the main end intended in it; but the word of our God shall stand for ever, v. 8.

{All flesh is grass} So Ps. 37.2. & 90.5,6. & 92.7. & 103.15. ch. 37.27. 1 Pet. 1.24.

{flesh} Man, or mankind, Gen. 6.12,13. so verse 5. But in the word here, is an intimation of man's infirmity and frailty; as Gen. 6.3. Ps. 78.39. ch. 31.3. Jer. 17.5. and so it is used of Christ, Rom. 8.3. Heb. 5.7.

{is grass} That is, is like grass, is as grass; as in the next branch, is as a flower: a defect of the note of similitude; as Chapter 28.1. and 33.4,11. but it is that, that makes the sentence more emphatical; as if he should say, he is not like grass only, he is no other than grass, with God especially. So, not like vanity only, Psalm 144.3. but vanity itself, Psal. 39.5. & & 63.9. not as a wind, but a wind that passeth away, and returneth not, Psalm 79.39. See the like, Job 7.7. and 8.9,14. So verse 7.

{and all the goodliness thereof} The Hebrew word properly signifies, benignity, bounty, or goodness, Proverbs 20.6. and because that is a thing, that usually makes men desirable, and to be had in estimation and repute, Prov. 19.20. hence it comes to pass, that the same word is used for grace, or gracefulness, or glory, as it is here rendered in the ancient Greek, and by the apostle, 1 Pet. 1.24. See Exod. 33.19,22. where the one is deemed to be expounded by the other; and there appears, therefore, no necessity of altering the text, as some would do. The word seems to import, whatsoever natural endowments, may make men to be had in admiration, or estimation, with others, as persons of eminency, and ability to effect great matters. And one of the great Jewish masters observes it, to be ordinarily used for any excellency, or eminency, either in good, or in evil. See Psal. 16.3. See also of man's vanity, ch. 2.22. Those, that pressing the propriety of the word, understand it to be meant of piety, or moral goodness, I conceive to go beside the intendment of the prophet, in this place: as well as the Jewish commenters, who expound it of the Gentiles, the enemies of God's people especially, all whose goodness, say they, is but sin; (not unlike that, Rom. 14.23.) or, if they had done any good, yet it perished, & was not regarded, in regard of the wrongs that they did to God's people, Ezek. 18.24. or the good that they intended, or do to any, dies with them, when they die. Ps. 146.4.

{as the flower of the field} Or, as a flower of the field: as any one of them, the tenderest, and of least continuance or vigor so Job 14.2. Ps. 103.15.

{The grass withereth} Psalm 37.2. and 90.6. and 102.4. Chapter 15.6.

{The flower fadeth} Chap. 28.1,4. James 1.10. and so does man and all his excellency, together with him, Ps. 49.17. & 73.19,20. & 146.4.

{because the Spirit of the Lord bloweth upon it} Or, when the breath of the Lord bloweth upon it: The flower fades, if but the wind blow upon it, Psalm 103.16. James 1.11. called God's breath, Psalm 147.18. whence some of the ancients do so understand that, Gen. 1.2. man, and his excellency, is all likewise blasted, if God do but blow upon it, ver. 24. Hab. 1.9. who, as with a word, with a breath, he made and created all things at first, Gen. 1.2. and 2.7. Psalm 33.6. and when they are ruined, can raise and renew them again, Ps. 104.30. so with a bare blast of his breath, he can much more dissipate, & blow clean away, both the creature itself, and whatsoever might or power it is able to make, Job 34.14,15. Ps. 104.29. Dan. 2.34,35. Zach. 4.6,7. Some expound it of the Spirit of God, discovering the vanity of all human excellency. But that seems not so much intended in this place.

{surely the people is grass} Or, surely all people, (as all flesh, before, v. 6. supplied, as 1 Sam. 30.8. & chap. 30.17. and as the like, chap. 58.13.) are grass. And the Babylonians therefore and your mightiest adversaries whosoever. So Ps. 39.5. surely every man, or all men, in his best, or surest, his most settled estate, is all, or altogether vanity see ver. 6. Some restrain it to God's people; as if the meaning were, that even in them, by nature there is no preeminence above others: but if they have any, it is of God's free grace only, Rom. 3.9. but this seems to narrow the text overmuch, and to be beside the scope of the prophet.

V. 8. {The grass withereth, the flower fadeth; but the word of our God shall stand for ever} This some understand of the Jewish people: that, howsoever through human frailty and mortality, many of them might die, during the time of the captivity, and so perishing, not partake in the promised delivery; yet God's promise, should be fulfilled, and remain firm to the residue, Rom. 3.3. & 9.6. & 11.1,5. But the meaning, rather, seems to be, that men being but frail and infirm creatures, their plots and projects might miscarry, and their attempts and designs be frustrate; but God's word and purpose, in whatsoever he spoke or promised, should be sure to stand firm, and take place, maugre all the oppositions that man might make against it, Ps. 33.10,11. & 119.89,91. ch. 14.26,27. & 55.10,11. Dan. 4.35. Mat. 5.18. Mar. 13.31. The apostle Peter applies it to the work of regeneration, wrought in the soul by the ministry of the word, 1 Pet. 1.23,24,25. So John 8.51. 2 John 2.

{stand} Firm. See chap. 7.7.

V. 9. {O Zion, that bringest good tidings, get thee up into the high mountain} Or, O thou that bringest, or tellest good tidings to Zion, get thee up into an high mountain. The former reading some of the Jewish commenters follow; and the most of ours understanding the text; they of Jerusalem, as being the head-city, from whence these good tidings were to be divulged unto the whole country, round about: ours, also, of the glad tidings of salvation by Christ, from thence to be published unto other people abroad, Chap. 2.3. Luk. 24.47. Rom. 10.18. But they consider not that the message, or tidings, concerning the dissolution of the Jewish captivity by Cyrus, at Babylon, was not to come abroad from Jerusalem, but to be carried from Babylon thither. The latter reading, after the Chaldee paraphrast, some of the Jewish doctors, and after the old Greek and Latin, some of ours also admit and approve. And according to it, those are called upon, that were by public authority to be employed about the divulging of the edict made by Cyrus, for the freedom of God's people from their long and tedious captivity, and the liberty granted them for return into their own country, as 2 Chron. 36.22,23. Ezra 1.1,2. or any other that were to go upon the like errand, to get up into places of eminency, from whence they might best be heard, to acquaint as many, as might be, with this comfortable news. So chap. 52.7. Nah. 1.15.

{Zion} The same here with Jerusalem; as chapter 1.27. and 37.32.

{that bringest good tidings} The word, here used, is in a feminine form. That which seems to have misled many, in applying it to Sion; because the names of cities are, in Hebrew, feminine. But the feminine form is used, in Scripture, sometime with a masculine notion; Eccl. 1.1,12. The Preacher (a feminine form) the son of David, king of Jerusalem: and this very word, Psalm 68.11. The Lord gave the word, and great was the company (not of women-preachers, though the form be feminine, but) of those that published it. And so the Greek, in the masculine, renders it here. For the reason of the phrase; there is a twofold figure in it; a threefold, I might say: there is, first, an ellipsis, or a defect of the subject: as, standing for, standing corn, Chap. 17.5. fading, for, a fading plant, ch. 28.4. And the word wanting, to be supplied, is a feminine, to wit, nephesh; howbeit, not simply, as it signifies, a soul; but as by a synecdoche, or comprehensive form of speech, it is put, and that very frequently, for a person, Gen. 12.5. & 14.21. & 46.26. Rom. 13.1. 1 Pet. 3.20. This supplied, there will appear to be a periphrasis, or a circumlocution in it, as a preaching person, for, a preacher: so a publishing, or, reporting party, or person; for, a publisher, or, reporter. The word good, is not in the text, nor, necessarily, implied in the word; though it be in that which the Greek here uses; for the word signifies simply and indefinitely, to report, or, publish aught, without any special notion of good or evil, 2 Sam. 18.19,20. Yea, it is used of one that brought very bad tidings of the loss of the ark, 1 Sam. 4.17. Howbeit, because it is more frequently used of gladsome messages, 1 Sam. 31.9. 1 King. 1.42. Jer. 20.21. And it must of necessity be so rendered, 2 Sam. 4.10. the reading may well be here retained; though, thou that bringest tidings, were sufficient: the subject matter of the message, being not, in the present passage, expressed; as it is, chap. 52.7. The word here is singular as there also, but taken collectively; and so comes home to that in the Psalm.

{get thee up} Heb. ascend thee. A redundant elegancy, yet having some emphasis in it; as Gen. 12.1.

{into the high mountain} Or, into an high mountain. Alluding as some, to the situation of Sion, ch. 2.2. & 14.13. But that was formerly rejected. Others therefore conceive, that there is a respect had to their sentinels that were seated, commonly, (as our beacons) on the top of some high hill, which such as brought tidings of public concernment, were wont to repair unto; and there having by some sign, set up, called people together, to publish to them what news they brought, or message they came with. So chap. 42.11. & 52.7. Apparent it is, that men use to get up into some eminent place, that desire to be heard of many, Deut. 27.12,13. Judg. 9.7. 1 Samuel 26.13,14. Jerem. 20.22. so did our Savior, Matth. 5.1.

{O Jerusalem, that bringest good tidings,} Or, O thou that bringest good tidings to Jerusalem, as before.

{lift up thy voice with strength} Or, strongly, Psal. 29.4. 1 Chron. 25.5. Jon. 3.5. Cry with all your might, as loud as you can, that as many as may be, may hear you, having a double advantage from the height of the place, from whence you speak, and from the shrillness of your voice: so ch. 58.1.

{lift it up} A reduplication emphatical; as ver. 1. and a defect of the pronoun: as ver. 5.

{be not afraid} Make no scruple or doubt of publishing it, though the tidings you bring may seem never so unlikely to be credited; for it is certainly true, and shall be undoubtedly made good, chapter 35.4.

{Say unto the cities of Judah,} The sometime inhabitants of them (as Jer. 11.12.) though, at present, driven from them, and dispersed here and there: but to the cities, the rather, because they were to be repaired, and re-edified, upon their return to them. See ch. 44.28.

{Behold your God} Your God with whom the heathen have so oft, and so long twitted you, during this time of your captivity, as unable to relieve you, Deut. 32.37,38. Psal. 42.3. & 115.2. Ezek. 36.20. and of whom yourselves have had some doubtful thoughts, as if he did not regard you, but had clean forgotten you, ver. 27. chap. 49.14. is now at hand, ready to show forth himself, to their conviction, and your comfort, Deut. 32.39. So chap. 12.2. & 25.9. & 41.27. & 52.6. As it has reference to the Messiah, Behold he that was so long before promised, and has so long been expected, is now, at length, exhibited, Hag. 2.7. Zach. 9.9. Mal. 3.1. Luk. 2.15,30. Act. 13.32,33. or, as some, behold that Jesus, whom you denied, and crucified, but is risen again from the dead, received into heaven, and set there at the right hand of the Father, the same is your God, Act. 2.23,32–36. & 2.14,15,20,21. But the former seems to sort better with the type here first intended.

V. 10. {Behold} As ch. 35.4. & 62.11. Zach. 9.9.

{the Lord God will come with strong hand} As chap. 8.8. Exod. 13.3. Ezek. 20.33,34. and so there should be such a defect of the subject as before, ver. 9. and so most of the Jewish commenters on the place take it. Howbeit, because the word here is masculine, whereas the word for an hand, in Hebrew is feminine; (howsoever one of them would salve that incongruity, by a place, Ezek. 2.9. where a masculine relative has reference to it) the text is by one, (that herein dissents from the rest, whom some of ours also follow) read; The Lord God will come against the mighty, or strong one; that is, taking the word collectively; as the like, Jer. 9.23. Amos 2.14. against the mightiest, and most powerful enemies of his people, whether temporal, as the Babylonian, or spiritual, as Satan; so is the particle used, Exod. 14.25. and 20.15. Num. 12.1. See chap. 49.24,25. Luk. 11.21,22. Col. 1.13. Heb. 2.14. 1 John 3.8. But a late writer supposing the particle to be here redundant, as elsewhere, reads the words, The Lord will come strong. See on ch. 26.4.

{and his arm shall rule for him} Or, his arm shall rule over him; that is, prevail against him; to wit, the mighty one before-mentioned; his power, Chap. 51.5. & 53.1. of itself sufficient fully to effect his own work and will, Psal. 115.3. & 135.6. chap. 59.16. shall overcome and oversway all opposition, chap. 41.2. & 59.16. Rev. 6.2. I suppose the term lo, that is, him, or to him, may well be here an elegant redundancy, as oft it is, Exod. 18.27. he went to him. See ch. 59.16. and before ver. 9.

{his reward is with him} So chap. 62.11. he comes with a recompense of mercy and bounty, unto all those that have faithfully adhered unto him, constantly depended upon him, and patiently expected his appearance; for their delivery from their forepassed thraldom, Psal. 9.18. & 58.11. chap. 28.16. & 30.18. & 61.7. Jer. 31.16. and of wrath and fury unto those, that have been the afflicters and oppressors of them, chap. 35.4. & 59.18. & 66.15. Psal. 31.23. The apostle has the like of Christ's coming to judgment at the last day, Rev. 22.12.

{his reward} This some refer to the rewarder, the Lord, called his, because to be given or rendered by him, Ps. 62.12. Rom. 2.6. Others, to the rewarded, the mighty, or, strong, before spoken of, as called his, or their reward; because to be received by him, or them, Ps. 28.4. But the parallel place to this, ch. 62.11. not admitting this latter, carries it strongly for the former.

{with him} He comes furnished with rewards of either kind, to be presently rendered without further delay, Mal. 3.17,18. & 4.1,2. Howbeit, I suppose that over-nice, that one of the Jewish doctors has, who expounds this passage of God's freeness in working for his people, that he is not like other shepherds (for a shepherd he is compared to ver. 11.) that keeps sheep for hire, Hos. 12.12. Zach. 11.12. but he feeds his freely, his hire is all with himself, he brings it with him, he demands nothing from them, Chapter 43. ver. 25.

{and his work before him} This some refer to the mighty ones, as before; whose wicked works for which God will recompense them with wrath, are said to be, in God's sight, known to him, and observed by him, whatsoever they may surmise to the contrary, Psal. 94.5–11. Chap. 66.18. Others, to the persons to be rewarded in general; but by work, understanding recompense for work, as Chap. 49.4. & 65.7. Psal. 28.4. Jer. 25.14. and so this passage should be the same with the former. But others, lastly, refer it unto God himself; his work, that is, the work he comes to effect for the deliverance of his, is before him, it lies open to him, ready to be accomplished by him, there lying nothing in his way, that may any way impeach his free passage to it, or progress in it. See the like phrase, Gen. 13.9. & 47.6. Ps. 5.8.

V. 11. {He shall feed his flock like a shepherd} The office that God in Scripture does usually make choice of, whereby to decipher his sedulous and tender care of the good and welfare of his people, Ps. 23.1. & 77.20. & 78.52. & 80.1. applied in more special manner to the Messiah, Ezek. 34.23. and owned by him, under the title of the good shepherd, Joh. 10.11,14. called also the great shepherd, Heb. 13.20. and the chief shepherd, 1 Pet. 5.4.

{he shall} Or, will; as before, will come: and so after, will gather, will lead.

{feed} Under the term of feeding, (being of large extent) is comprised all necessary attendance and accommodations, conducing to the safety and welfare of a flock; as provision of pasture, protection against rapine, preventing of straying, cure of such maladies, relief of such infirmities as sheep are wont to be subject unto, and the like. See Psalm 23.1–4. Ezek. 34.3,4,11–16.

{his flock} His people, Ps. 100.3. Ezek. 34.31.

{he shall gather the lambs with his arm} Or, as some, into, or in his arm; that is, bring them together, and take them up in his arm: a concise speech, such as ch. 38.17,21. Jer. 13.6. & 36.21. and, arm, for arms; as Ps. 10.5. he will have a special care of dealing charily with weak and feeble ones, supporting their infirmity. So Chap. 42.3. Matthew 11.28.

{and carry them in his bosom} Or, lap: as chap. 49.22. when they are wearied with traveling: a defect of the pronoun; as chap. 30.2.

{and shall gently lead those that are with young} So some of the Jewish critics take the word here used, as signifying such as have been covered by the male, from a word, used, Gen. 31.12. Some other of them, that give suck, 1 Sam. 6.7,10. Psalm 78.71. because hence the word signifying a sucking-child, Chap. 49.15. & 65.20. the same is found used, and likewise diversely rendered: as 1 Sam. 6.7,10. Psalm 78.71. So Gen. 33.13. where, see Jacob, how chary of over-driving such; and as chary a hand would God cause to be had, in bringing his people home to their own country, fitted with all convenient accommodations, for their safety by the way, Chapter 60.4,9. and 66.20. Ezra 1.6. See how chary, also, Christ was of over-charging his novices with aught, that they could not yet well brook, Mat. 9.14,17. Joh. 16.12. and Paul therein imitating him, 1 Cor. 3.1,2.

V. 12. {Who hath measured the waters in the hollow of his hand?} Because it might be suggested, or supposed, that though no power of man were able to hinder God from working so strange, unexpected, and as little believed a work, for the delivery of his people; yet their gods might be able to cross him, in that his intending design; the prophet invites them to the serious consideration of God's infinite and inconceivable power and essence, such as neither any counterfeit deity is able to imitate, nor any creature's skill is able to express. See the like, Proverbs 30.4.

{who hath measured the waters in the hollow of his hand?} Or, who can measure the waters (that is, the sea, Gen. 1.10.) in his fist? the word is used for a handful, 1 Kings 20.10. Ezek. 1.3.19. and the indicative is oft used potentially, in Hebrew. See Num. 23.8,10. Jer. 2.23,32. Dan. 3.15. with 17. who can? he, and he only, in whose hand are the depths of the earth, which together with the water, make but one globe, Ps. 95.4. and in whose fist, the whole air, that environs either, is enclosed, as Agur, Prov. 30.4.

{and meted out heaven with a span} Or, or (as ver. 13.) can (as before) mete out heaven with his span? a defect of the pronoun; as Job 39.21. the word is used, 1 Sam. 17.4. Ezek. 43.13. It is a borrowed speech, taken from builders and carpenters, that use to mete out their work, sometime by rule, and sometime, also by hand, ch. 44.13. See ch. 48.12.

{and comprehendeth the dust of the earth in a measure?} Or, or can comprehend (as before) the dust of the earth (that is, the main body of it, as cha. 26.19. Dan. 12.2.) in a measure, or in a tierce; as the Hebrew word intimates, derived from a term, that signifies three, for notation correspondent to the Latin triental: it seems by the use of it, Ps. 80.5. to have been a drinking, or quaffing cup, as well as a measure; of what capacity it was, our Jewish masters tell us not: some of them say, it was a great measure, and cite the Psalmist, not improbably, to that purpose, so termed, because it contained as much as three lesser. Other of them say otherwise, that it was no great measure; but it was so termed, because it contained a third part, only, of a greater vessel, or cask: and the one sort, therefore, would have it, there, to comprehend the three captivities, Jehojakim's, Jehojacin's, and Zedekiah's; the other, to resemble their abode in Babylon, as but a third part of their sojourning in Egypt. Thus they leave us in mere uncertainties. I suppose it to have been used for a cup, with the former, of capacity more than ordinary; and by the notation of it, a cup of three, as containing so much, as might well make three draughts or so much as three of those cups, that they were ordinarily wont to drink at one draught: but for a measure, or vessel, to mete out materials, whether liquid, or solid with; to have been among those that were reckoned of the least ordinary size; that might well be deemed a sorry measure to deliver earth out by, or other like trash, yea, or matter of more worth, that yet might be reputed of a deep and large size, either to offer a man to drink of, or to enforce him to take down, when the liquor is very unpleasant, and such as he likes not: it must here, of necessity, to import no such great vessel, that it may, with some proportion, answer the fist, and the span. Nor can I, therefore, so easily accord with that learned man, who would have it to signify the third part of an Epha, as the Seah is said to do; (see Chap. 27.8.) because by a word near unto it, that measure is in the Ethiopic language expressed, Mat. 13.33. The old Latin renders it, with three fingers: which would suit well with the former, if there were any good for it; but none appears.

{and weighed the mountains in scales, and the hills in a balance} Or, and weigh out the mountains by a beam, and the hills in scales, or in a balance? there are two words here used, which, say our Jewish masters, signify two sorts of engines, or instruments, used for the weighing out of commodities, or wares, the one for greater quantities, the other for less: but that is somewhat too general. And I suppose they have no other ground for it, save because the mountains are said to pass the one, and the hills the other. They are both found together, Prov. 16.11. Where the words are rendered, a just weight and balance, but would rather be a just beam, and balance: the former word, save in those two places, nowhere else found, is, by some of them, said to signify (and that not improbably,) such a beam, as is used to weigh commodities, by hanging of a stone, or other weight at the one end, and the material that is to be weighed, at the other, it being marked with certain notches, or figures, whereby the certain stint of the weight may be discerned, such, I am told, that they use oft with us, to weigh hay in the field: the latter word more common, and used after again, verse 15. seems to answer the Latin bilanx; whence our balance, and is so termed, from the two scales, hanging at either end, which from the similitude of them, the Latins call dishes, the Hebrews, ears. The meaning is, that God can as easily lift up the highest and greatest mountains that are, yea, all of them together, great or small, as a man can do any ordinary weight, at a beam, or in a scale.

V. 13. {Who hath directed the Spirit of the Lord; or being his counselor hath taught him?} Or, who directed the Spirit of the Lord: or taught him? As there is none that can do aught of the things before mentioned: so was there none assistant to him by way of aid or advice, in the creating and constitution of these creatures at the first, nor needs he any such help or direction, for the contrivance or execution of aught that he determined to do.

{directeth the Spirit of the Lord} The word signifies, sometime, to mete out, as ver. 12. sometime, to direct, or carry a thing evenly, as men's works are, when they are cut out by rule, and squared by line and level. So Ezek. 18.25,29. and 33.17,20. and so most here take it: sometime, to weigh out, as Job 28.25. or, to ponder, taken metaphorically: and by weighing, or pondering of things, to explore, or examine them: or, by searching into them, to attain to an exact knowledge of them: as by weighing of things in the balance, or at the beam, men come exactly to know their weight, Psal. 62.9. Dan. 5.27. So it is taken, Prov. 16.2. & 21.2. & 24.12. So the ancient Greek by the apostle retained, Rom. 11.33. 1 Cor. 2.16. renders it here, who hath known the Lord's mind? Who can so dive into his secret thoughts, or purposes, as to come to discover what he intends to do, or by what courses he means to carry on what he intends? And this way also divers go. Howbeit some of the Jewish doctors, to bring in the four elements, by Spirit here understand the air, as it seems to be taken, Prov. 30.4. and as for the wind, Joh. 3.8. And because the verb sometime signifies, also, to dispose, or, establish, 1 Samuel 2.3. they expound the words, who hath ordered, or settled the air? or, who is it, that meeteth, or weigheth out the winds? Job 28.25. And there ending the question, they make the answer to it, the Lord. But this nicety rents the text too much asunder. Either of the former is probable enough.

{or} Heb. and; as ver. 13. so ch. 17.8.

{being his counselor} Of his counsel or of counsel with him. Heb. the man of his counsel, or his man of counsel; as Psal. 119.24. There is a defect, either of the particle, as Rom. 1.29. 1 Pet. 2.4. which the apostle expresses by the verb-substantive, or of the note of similitude, as v. 6. So some; who read, who as his counselor? supplying also the relative from the former branch; as the Greek, and the apostle also does, Rom. 11.34. There is an allusion to such counselors, as kings use to have about them, and which they cannot well want, 1 Chron. 26.32. and 27.33. Prov. 11.14. and 24.6. See Chap. 3.3. and 9.6. See the same term in another sense, Chap. 46.11.

{hath taught him} Heb. made him to know; as Exod. 18.16. Prov. 22.19. Ezek. 20.11. Has instructed him in aught, or acquainted him with aught that he was ignorant of before: or showed him what he should do, or how he should do it. See Job 21.23. & 36.22,23.

V. 14. {With whom took he counsel, and who instructed him, and taught him in the path of judgment? and taught him knowledge, and showed him the way of understanding?} Or, with whom doth he consult, that he may (as Josh. 24.9. Mal. 1.9.) instruct him, (Heb. make him to understand, as Psal. 119.27.) and teach him the course of judgment; (how to carry himself judiciously in his affairs, or uprightly, in execution of judgment) or (as ver. 13.) may teach him knowledge, and acquaint him (Heb. cause him to know) the way of understanding? Hebr. understandings: as Ps. 78.72. which some expound of variety and multiplicity of understanding: and so such plurals, sometime, seem to import, 2 Sam. 22.51. Psalm 18.50. Prov. 1.20. but yet sometime they seem to extenuate and diminish; as this very term, chap. 47.11. and so here, understandings, not for all manner, but for any manner of understanding. See the like, ver. 29. It is, in effect, the same, only somewhat enlarged, with the former, ver. 13. implying, that God, in no work of his, receives any instruction, or direction from any; as earthly kings and potentates are wont to do from their counselors, whom, in state-matters of great moment, or deep concernment, they usually confer and consult with, 2 Chron. 30.2. Est. 1.13.

V. 15. {Behold the nations are as a drop of a bucket, and are counted as the small dust of the balance,} This is added, to show the invalidity and inability of any human power, to oppose God in his purposed work, or in the least manner, to obstruct any passage of his providence: and withal, to encourage his people, not to fear any might or malice of man: but to rest steadfastly, with full confidence of heart, upon him, for the making of his promises good unto them, chap. 51.7,8,12. Psalm 60.11,12. and 62.8,9. and 146.3–6.

{the nations} As some, the Chaldeans, your lords and masters, at present, chap. 26.23. Or, rather, all nations, they, and others; (as before, ver. 6,7. and after, ver. 17.) are all of them put together.

{as a drop of a bucket} That hangs on it, or falls from it, in the drawing of it up; or that stays behind, when the water or liquor is poured out, and yet minishes not the measure: the former word is nowhere else found; the latter only, Numb. 24.7.

{they are counted} All one here with, they are; as it is in the former branch: so ch. 29.17. & 32.15. & v. 17.

{as the small dust of the balance} Or, as the powder of the balance: such as hangs on the scale, and yet alters not the weight; or stays still in it, after the spice weighed in it, is poured out: as a thing of no considerable worth, or weight: the word (in this notion nowhere else found) comes of a root, that signifies the breaking of clods to small dust, 2 Sam. 22.43. Ps. 18.42. or the beating of spices to fine powder, Exod. 30.36.

{Behold} In way of admiration, as before. So Chapter 29. verse 14.

{he taketh up the isles as a very little thing,} Or, he taketh up, and throweth away (for the word includes both: see ch. 63.9. with Jer. 16.13. & 22.26.) the isles (the lands or countries, as c. 41.1.) as powder: the word signifies any thing beaten very small, or thin, Exod. 16.14. Lev. 16.12. thin, or beaten thin, for thin powder, or powder so beaten: a defect of the subject, as ver. 10. expressed, ch. 29.5. The old Greek, by mistake of a letter, renders it, he casteth them out as spittle: and the letters, by reason of the near affinity of their figure, are taken the one, oft, for the other. See 1 Chr. 1.6,7,50,41,50. Jer. 2.20. & 15.14. See also, v. 12.

V. 16. {And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering} Or, a sacrifice, so called because it ascends, or goes up, upon the altar, Psal. 51.19. (for they narrow it too much, that render it, a whole burnt offering, from which it is there distinguished) rather than as some, because it goes up all into smoke, Psalm 37.20. Judg. 13.20. The meaning is, no creature, or matter, is sufficient to furnish a service of God, answerable to his infinite greatness; though all the beasts, harboring in that spacious forest of Lebanon, should be slain, and all the wood growing on it, felled to fire them with, it would come far short of a sacrifice, proportionable to his greatness unto whom it were to be tendered. See cha. 66.1. and of Lebanon, see Psalm 29.6. & 104.16. ch. 3.13. & 37.24.

V. 17. {All nations before him, are as nothing, and they are accounted to him less than nothing, and vanity} See Dan. 4.32. for the former; Ps. 62.9. for the latter.

{before him} In his sight; as Job 26.6. or compared with him; as Gen. 2.18,20.

{are counted to him} Either are so deemed by him, or are so in reference to him. See on ver. 15.

{nothing, and vanity} Or, nothing, or, vanity; and, for or; as ver. 13. less than nothing, or a thing of nought; a thing of no shape, or worth, or use. The word is used of that rude, confused, and shapeless mass, out of which the creature were afterward formed; Gen. 1.2. applied to things stripped of all their beauty, state, endowments, & furniture, and reduced to extreme desolation and confusion. See Chapter 24. ver. 10.

V. 18. {To whom then will ye liken God?} Heb. And (as Chapter 28.2,20.) to whom will ye make God like? what human creature, or counterfeit deity, can you imagine to be any thing like such an infinite and almighty essence, Ps. 89.6,8. and 96.4,5.

{or what likeness will ye compare unto him?} Heb. and (as ver. 13.) what similitude will ye set him up? Or, fit him with? it may well be understood of images, made to resemble and represent God, Act. 17.29. albeit the word be used also of furnishing a table, ch. 65.11. and of setting battle in array, 2 Sam. 10.17. the former whereof, might well suit with verse 16. the latter, with ver. 17. but that the term of similitude will hardly admit either. The scope hereof seems to be, not only to dissuade them from attempting to resemble God, by any visible shape or figure, Deuter. 4.12,15–19,23,25. or to strengthen them against the idolatry, though never so pompously set out, that they might be tempted unto, in Babylon, chap. 44.21. Jer. 10.1–13. Dan. 3.1,2. but chiefly, and principally, to confirm their faith, and to settle their minds in an hopeful expectation of their deliverance from God, according to his gracious purpose and promise, ver. 2. by setting forth, as his infinite might and majesty, so, the meanness, baseness, emptiness, and nothingness, of men or idols, or aught else whatsoever, that might enter into competition with him, or offer to make any opposition against him. See cha. 46.5. Jer. 10.6.

V. 19. {The workman melteth a graven image} Having laid forth God's inconceivable might, majesty, and immensity, he proceeds now to discover the vanity, baseness, and imbecility of idols. See the like, ch. 41.6,7. & 44.9,20. & 46.6,7. Jer. 10.3–5,8,9. Ps. 115.4–8. and 135.15,18.

{workman} Or, brazier, or founder; the word is a very general term. See of it, on Chap. 3.3. See also, verse 20. Chapter 41.7. and 44.11–13. But here, more specially, one that works in metals; as 1 Kings 7.14. 2 Chron. 24.12. Chap. 44.12. and 54.16.

{melteth} Or, casteth; as ch. 44.10. So their gods must pass the fire, before gods they can be.

{a graven image} He melts some metal, either brass, or some such baser stuff, because they will not be at the cost to have it all of massy gold, or silver; which being melted he casts into a mold, and so makes an image of it, to be further graven and polished, before it go to the goldsmith to be gilded, or overlaid with gold: so that in the words, there is a kind of anticipation, he melteth, or casteth a graven image, that is, metal to make an image, that being melted shall be graved: so chap. 44.10. See of the like, chap. 24.10. and 44.9. and 47.2.

{and the goldsmith} Heb. the finer: as it is rendered, Prov. 25.4. and the like, Mal. 3.2. or founder: as Judg. 17.4. See ch. 41.7. the term, though not so general as the former, yet comprehends founders of all sorts: though those more specially, that are employed in the finer sort of metals for the making and refining of them. So ch. 46.6. Jer. 10.9,14. & 51.7.

{spreadeth it over with gold} Exod. 39.3. beats out gold into thin leaves or plates: and therewith overlays and covers what the other had produced and polished, thereby to add the more show and state unto it, ch. 46.6. Jer. 10.9.

{and casteth} Heb. a burning, or melting chains, that is, silver to make chains, as before.

{silver chains} Heb. chains of silver (as, gods of gold and silver, Dan. 5.4. for golden and silver gods) therewith to adorn it, as 1 Kings 6.21. or to fasten it unto some post or pillar, or some staple driven into either; that it may not fall or stir, but stand fast and steady, bolt-upright; ch. 41.7. & 46.7. Jer. 10.5. for of such chains, also, is the word used Ezek. 7.23. Nah. 3.10.

V. 20. {He that is so impoverished, that he hath no oblation chooseth a tree, that will not rot: he seeketh unto him, a cunning workman, to prepare a graven image, that shall not be moved} The poorest man that is will have some god, or other, wooden one, rather than fail of one, Chapter 44.14,15. Deuteronomy 28.64. and is so sottish and senseless, as to imagine, that a silly wright, of a sorry piece of wood, is able to make him a god, Chapter 46.6. Jer. 10.3.

{so impoverished, that he hath no oblation} Heb. impoverished, or penurious of oblation: it is a word, in this form, nowhere else found; but one near it, for a poor man, Eccl. 4.13. & 9.15,16. another for penury, or scarcity, Deut. 8.9. Howbeit, because the word is here in an entire form, not such as is in regiment usual, some would have the text rendered, he that is impoverished doth for an oblation choose a tree that will not rot. But this another excepting against, as not regarding the pause at oblation, renders it, he that is in danger voweth an oblation. So the word is used in another form, for to be endangered, Eccles. 10.9. and with the Rabbines (says he) frequently. I adhere to the first, reading the words with a more familiar supply, To him that is impoverished, an oblation is. There is no man so weakened in his estate, but he will have some offering or other, he will find somewhat to furnish himself with, in this kind.

{oblation} Such as they offered toward the building of the sanctuary, Exodus 25.2. and 30.13. has nothing of any great value to lay out upon, or confer toward the making of his idol.

{chooseth a tree that will not rot} Or, makes choice of some wood (as Deuteronomy 4.28.) that will not rot: such as the cypress is said to be, much used, therefore, for such purposes, Theophrast, lib. 5. ch. 5. Pliny, lib. 16. ch. 40,41,42. See chap. 44.14. a defect of the relative; as Chapter 33.19. and so in the next branch.

{cunning} Heb. wise: as ch. 3.3.

{workman} Wright, carpenter, or carver: the word was before used, for one that works in metal, ver. 19. here, for one that works in timber, as also, ch. 44.13.

{a graven image} Or, a carved one rather, because of wood: not of stone, or metal.

{that shall not be moved} Or, may not stir; being fixed and fastened to the wall, or some other sure stay. See v. 19.

V. 21. {Have ye not known? Have ye not heard? Hath it not been told you from the beginning? have ye not understood from the foundations of the earth?} The prophet, in these words, is generally deemed to turn his speech to God's people, as charging them with extreme stupidity, if having not only the light of nature, and the sight of the creature, as other people had; but the word of God, also, and the story of the creation, and the administrations of God therein related, and registered, they should yet entertain such base conceits of the deity, as those heathen idolaters did: so chap. 41.8,9. & 44.21. Howbeit, I suppose, that he still persists in dealing with the heathen idolaters, whose folly, and stupidity he was laying forth before, ver. 18–20. admiring their blockishness and brutishness, if they never took notice of, or had never heard aught concerning God, or were not able by the very frame of the creature, though they had never heard word of him, to conceive a deity that had given being thereunto, and the infinite power and wisdom of him that had so done, Ps. 8.3,4. & 19.1–3. Rom. 1.19,25.

{Have ye not known?} Or, Do ye not know? as Ps. 14.4. & 82.5. & 92.6. ch. 44.18. Heb. will ye not know? as taxing their willful and affected ignorance: so Psal. 36.3. & 82.5. 2 Pet. 3.5. yet the future may be put for the present; as 2 Sam. 3.38. 2 Chron. 32.13. so in the next clause, Heb. will ye not hear? for, have ye not heard: did you never hear aught of those strange passages of God's providence, wrought for his people; the report whereof has gone abroad unto other nations far and near, Exod. 15.14–16. Num. 14.13,14. Josh. 2.10,11. ch. 59.19. 2 Chr. 32.31.

{from the beginning} Being understood of God's people, from the time that they first were a people, or that God severed them to himself, ch. 41.9. & 44.2. or, if of other people, also, from the very beginning of the world; the notion of a deity being engraven in man's heart, at first, and by tradition also propagated and transmitted unto posterity. Hebrews from the head: as Chapter 41.4.

{have ye not understood from the foundations of the earth?} The particle from is not in the text: nor does the ancient Greek, or old Latin, therefore, own it; which divers interpreters, therefore, following, read the words, have ye not considered the foundations of the earth? Or, do ye not understand the foundations of the earth? To wit, that they were made, or laid by God, Ps. 102.25. But our English versions, all of them, admit it; and it is oft omitted, where it is to be supplied, as ch. 18.7. & 32.2. & 52.2. here to be fetched in from the clause next before-going: for explication, see Rom. 1.20. the best comment upon this place.

V. 22. {It is he that sitteth upon the circle of the earth} Or, as the margin has it, Him that sitteth; as continuing the sentence, understand, or consider him, from the foundations of the earth, who sitteth: or, as some of our former versions, that he sitteth: or, that it is, he who sitteth; as ver. 28. upon the circle of the earth; or, above the circle of the earth: as Gen. 1.20. as sovereign Lord and ruler of it, having heaven for his throne, and the earth for his foot-pace, Chapter 66.1. as, the circle of the earth, here: so, the circle of the deep, or the sea, Proverbs 8.27. and the circle of heaven, Job 22.14.

{and the inhabitants thereof are as grasshoppers} Or, as locusts: as the word is rendered, 2 Chr. 7.13. where it appears to be one of the creatures that made havoc of their grain, which grasshoppers are not wont to do: and it seems, therefore, to be some kind of locusts (from which yet it is distinguished, Lev. 11.22.) or of some other kind very near unto it: such they are, even the greatest giants, and the mightiest of them, in regard of God, as the Israelites seemed such to the sons of Anak, Num. 13.33.

{that stretcheth out the heavens as a curtain} Psalm 104.2. ch. 42.5. such curtains, as their tents did ordinarily consist of, Exod. 26.1. Cant. 1.5. ch. 54.2. Some render it, as a canopy: the word nowhere else used, some would have to signify a fine, or thin sheet, or veil: because it comes from a word, that has a notion of thinness. I suppose it rather to signify a thin skin, or film: because tents were usually made of skins, Exod. 36.19. and a word very near to it, of the same stock, is used for a film, or thin skin, overgrowing the eye, Levit. 21.20.

{and spreadeth them out as a tent to dwell in:} Heb. to sit in: as a general, in his pavilion, 1 King. 20.12. or, to dwell in, as his palace, Ps. 11.4. & 33.13,14. & 123.1.

V. 23. {That bringeth the princes to nothing} Or, That bringeth (Heb. giveth, as Chapter 41.2.) princes (for there is no article in the text) to nothing. See Job 12.21. Psal. 107.40. Chapter 41.11.

{he maketh the judges of the earth as vanity} The judges, that is, the rulers, Judg. 2.16. Act. 13.20. as vanity, or, a thing of nought. See v. 17. ch. 44.9.

V. 24. {Yea, they shall not be planted: yea, they shall not be sown: yea, their stock shall not take root in the earth} Heb. Yea, they have not been planted, yea, they have not been sown, yea, their stock hath not taken root in the ground. Which some render in the present tense, they are not planted, nor sown, nor doth their stock take root. Which they diversely expound, some applying it to idols, as having not so much firmness, as trees, or plants, that are set, or sown, and take deep rooting in the ground: which these do not. Others, of princes and potentates, before spoken of, as like, not to trees, or plants, such as before: but as grass, that is neither set, nor sown, but comes up of itself; nor takes any deep root, as trees do, and is therefore soon and suddenly gone, Psal. 37.2. ver. 6–8. But I see no cause, why we should alter the tense that the text exhibits. Which one of the Jewish commenters understands, as that which may be said of them, Surely, they were never planted, nor sown, nor did their stock ever take root: alleging to that purpose, Job 8.18. and the sense, indeed, is no other: but the words may be rendered, as thus depending on the former; he so brings them to nothing, that they are, as if they had never been planted, as if they had never been sown, as if their stock had never taken root in the ground: albeit, like goodly oaks, or cedars, they seemed to have taken such deep rooting before, that they could not easily be stirred, much less removed, or plucked up by the roots, Ps. 37.35,36. Ezek. 31.3–14. Job 18.16,17,19. the particle is thrice repeated, to add the more vehemency to the sentence; as the like, Gen. 43.8. Ezra 8.21. ch. 41.26. & 48.8. See the like syntax, and supply also, ch. 10.15. Job 39.16. supply likewise, Jud. 9.30. and the contrary expression, Job 14.9. especially if the term, there used, be (as some learned would have it,) a verb, not a noun.

{and he shall also blow upon them, and they shall wither} Or, yea, let him but blow upon them, and they shall wither; or, for he doth but blow upon them, and they are withered. Heb. and he hath even blown upon them, and they shall be dried up, or, withered. See the like, both matter, and model of speech, Psal. 103.16. the copulative, for the causative: as v. 26. See before, v. 7.

{and the whirlwind shall take them away as stubble} A bare blast of God's breath blowing upon them, shall be sufficient, not to blast them only, and cause them to wither away; but to blow them away, also, like stubble, or chaff, with a whirlwind, chap. 41.2,15,16. Job 15.30.

V. 25. {To whom then will ye liken me, or shall I be equal?} Or, That I should be like him; as Prov. 26.4. and, for, that: as ch. 53.2. See v. 18. ch. 46.5.

{saith the holy One} God, who is holiness itself; and none holy as he, 1 Sam. 2.2.

V. 26. {Lift up your eyes on high} To the heaven, to the starry sky, ch. 51.6. Job 35.5.

{and behold who hath created these things} Heb. and see; that is, consider; as 1 King. 20.7. Jer. 2.19,31. who it is that created these, to wit, the stars, that numberless host, (Gen. 15.5.) which there you see; and who is, therefore, far more excellent, than they, and of an infinite power, that was able to create them, Genesis 1.14,18. and 2.1. Job 26.13. Psalm 8.3. and 19.1,2. and 136.7–9. and 148.3,5.

{that bringeth out their host by number;} Who it is, that bringeth out their host by tale; that musters them, and keeps a list of them, as a general, or commander, does of his soldiers, and brings them forth, every one, in his due place, as a chieftain draws out his soldiers on a training day, into the fields, each one in his proper rank and station, Job 38.37. Psalm 104.19. and 147.4.

{their host} See Gen. 2.1. ch. 1.9.

{he calleth them all by names} Heb. by name; and so it would be rendered, as Exod. 33.17. I know thee by name; for as for that, Ps. 147.4. it is not aright rendered, he calleth them by their names; it is in the Hebrew, he calleth names unto them, that is, he gives them names, or, imposes names on them: the same syntax, that is, Gen. 2.20. and 26.18.

{by the greatness of his might (for that he is strong in power) not one faileth} By reason of his infinite power and greatness, he has another manner of command over his heavenly host, than any commander has over his companies; some of theirs may fail them: when they should appear before them, or attend upon them: it is otherwise with his; they appear each one constantly in his place, ready prest to do service to God, his general, in whatsoever he shall please to assign him unto, Judg. 5.20. Psalm 148.8. cha. 37.36. & 48.13.

{of his might} Heb. mights: as Ps. 78.51. So v. 28.

{for that} Heb. and: as Psalm 60.11. Chapter 64.5. So v. 24.

{not one} Or, no one; or, not any: to wit, of them, as ch. 34.16. Heb. man faileth not; man, for, each, or any one: as Exod. 25.20. Chapter 41.28.

V. 27. {How sayest thou, O Jacob, and speakest thou, O Israel?} Hitherto the prophet had bent his discourse against the sottish folly, and brutish stupidity of idolaters, in their vain conceits concerning their base idols, and their ridiculous practices about them. Now he turns the stream of his debate unto God's own people, taxing them as persons that had been taught better things, for their diffidence and distrust, either of God's care of them, or power to relieve them, or both: Jacob, and Israel, for those of his posterity: as chap. 29.22,23.

{My way is hid from the Lord?} God looks not after me, nor takes notice of those things that do befall me, no more than as if they were concealed from him, and were hidden from his sight. So Gen. 4.14. Psalm 31.22. & 94.7. Howbeit, in Scripture, the term, of being hid, does oft import difficulty, and imply something hard to be done. So Deuteronomy 17.8. if a matter be hidden from thee; that is, be too hard for thee to decide. Jeremiah 32.27. Is any thing hidden from me? that is too hard for me to do? So also, Genesis 18.14. & Jeremiah 32.17. and it may likewise be so here understood, My way is hidden from God, or is too hard for God; that is the course to be taken for our delivery out of captivity, is a matter too difficult for God himself to effect: we account it a thing altogether impossible: yea, this very word seems so to be taken, Job 3.23. to a man, whose way is hidden, that is, involved in such difficulties, that he cannot possibly get out; for so it follows, whom God hath hedged in: See Lamentation 3.7. Hosea 2.16. whether way we take it, they are the thoughts and imaginations, even of God's own people, in the time of their captivity. See the one, Chapter 49.14. and the other, Ezekiah 37.11. the latter I rather follow, because of what follows, verse 28,29.

{my way} Not the course that I take; but that is taken with me: not, what I do, but what I endure: as, my wrong, Genesis 16.5. See Jeremiah 51.35. or, the course that is to be taken for me, or with me, for the effecting of my deliverance.

{and my judgment is passed over from my God} He regards not my cause, nor to right the wrong done me. So Job 27.2. and 34.5.

{my judgment} That is, my cause, my right, as Psalm 9.4. Lamentation 3.59.

{is passed from my God} Or, passed away from my God: as Jeremiah 8.13. or, it is so past, that God cannot redress it: it is a cure too hard for God himself; for in such a notion is this preposition oft used: see the places pointed to, in the former branch: spoken by them, as not expecting aught in this kind, from him: and that either supposing that he did wholly neglect them, or doubting of his ability, in some sort, to relieve them; their state being so low, and their condition so desperate; for that some such tang, and taint, these their complaints were touched with, appears by the answer returned thereunto, v. 28,29. See Jeremiah 30.12,13.

V. 28. {Hast thou not known} Or, Dost thou not know? as 1 Cor. 3.16. & 6.9,15,16,19. Are you yet to learn that which you have been so oft told and taught? Or, as our Savior to his disciples, Matthew 15.16. Are ye also without understanding?

{Hast thou not heard?} See verse 1.

{That the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, nor is weary?} That God as he created the world at the first, so he still rules and governs it, and all things in it, from the one end of it to the other, without toil or travel, Job 38.24. Psalm 9.7–9. John 5.17. and is able therefore, having all power, both to deliver you, when he sees good, Chapter 63.1. and, meanwhile, to support and sustain you, to keep you from fainting and failing, be you of yourselves never so feeble, or, far spent, verse 29,31. Philip 4.13.

{that} A defect of the particle, as Chapter 4.3.

{the everlasting God} Heb. God of perpetuity, or eternity: as Genesis 21.33. See Psal. 9.10. & 10.16. & 90.2. & 102.12. Chapter 26.4.

{creator of the ends of the earth} Maker and ruler of the whole world, from the one end to the other, Chapter 41.5.

{he fainteth not, nor is weary} As men do oft, when they have over-wrought themselves, Judges 4.21. 1 Samuel 29.10. 2 Samuel 21.15. Chapter 44.12. the words may well be rendered, he is neither tired nor toiled, for that is the proper signification of either word.

{there is no searching of his understanding} His wisdom in the government of the world, and in the dispensation and disposition of events and occurrents, concerning the creature, is such, as is beyond the reach of man's shallow capacity, Psalm 147.5. Chapter 55.8,9. Romanes 11.33.

V. 29. {He giveth power to the faint; and to him that hath no might, he increaseth strength} He makes his might to appear in man's weakness, 1 Corinthians 1.17,18. 2 Corinthians 12.9. enabling those to do, and endure any thing, Philip 4.13. Collosians 1.11. who, of themselves, are able to do nothing, John 15.5. 2 Cor. 3.5. and 4.7. and 10.4,6.

{to the faint} Or, the weary one, or the tired, Chapter 50.4. Jeremiah 51.58,64.

{no might} Heb. mights: as verse 26. but there, mights, for, abundance of might, or might of all sorts; but here, mights, for, any might at all: as understandings, for, any understanding at all, Chapter 27.11. thus those plurals, that usually have a notion of abundance and excess, yet sometime have on the other side, (which few observe) an intimation of scarcity and want: but this most in the negative. See Chapter 16.18.

{increaseth strength} Gives abundance of strength. Hebrew multiplieth strength, or, maketh it to abound: as of glory, Daniel 11.39.

V. 30. {Even the youths shall faint and be weary, and the young men shall utterly fall} Such as are of greatest might and strength, and are best able, to endure labor and travel, and to hold out in such work, as they are employed about, yet shall faint and fail, when weak and feeble ones, by God assisted and supported, shall stand fast by it, and hold out to the last, Psalm 33.16. Amos 2.14. See the like frame of speech, Psalm 34.20.

{even the youths shall faint, and be weary} Or, The youths may be even tired and toiled, for the particle, even, (Heb. and: as chapter 11.6.) is joined to the former verb, and the latter verb has a notion of toilsome labor, Genesis 31.42. ch. 49.4. & 62.8. & 65.23. and both here seem potential, as these also, Psalm 34.10.

{young men} Or, choice youths; for that is the notation of the word; expressed also, Jer. 48.15. 1 Sam. 9.2.

{shall utterly fall} Heb. shall stumbling stumble; that is, shall be ever and anon stumbling: as folk, faint and feeble, or toiled and tired out, are wont to be, it is distinguished from falling, Psalm 27.2. ch. 8.15. though it may here include both; or by the antecedent imply the consequent; as Psalm 107.12. chap. 59.14.

V. 31. {But they that wait upon the Lord} Heb. And: the copulative for the adversative; as chap. 36.12. they that with patience and tranquility of spirit expect his aid, and the performance of his promises in their due season, Psalm 40.1. and 130.5,6. ch. 8.17. & 28.16. & 30.18.

{shall renew their strength} As Job 14.7. & 29.20. Eccle. 8.1. or, change: as Genesis 35.2. & 41.14. chap. 8.10. they shall have a new supply of strength, enabling them to bear up, and hold out, when they seem to be clean spent; Psalm 37.26. & 103.3. 2 Cor. 1.8,9. & 4.8,16,16. & 12.9,10. a defect of the pronoun possessive: as Chapter 13.22.

{they shall mount up with wings, as eagles} Fowls, that fly strongly, and swiftly; and that build and soar aloft, Deut. 28.49. 1 Samuel 1.23. Job 39.30. Proverbs 23.5. Jer. 49.16. Hosea 8.1. They shall as easily overcome, and get over all difficulties and obstructions, that encounter them in their way, as if they had wings to fly over them, Exodus 19.4. Deut. 32.11. Rom. 8.35,37. Rev. 12.14.

{with wings} Heb. with feather. So the word properly signifies, Psa. 68.13. & 91.4. but here, feather, for, wing; and wing, for, wings, as Psalm 55.6. Ezekiah 17.3.

{they shall run, and not be weary; and they shall walk, and not faint} Or, they shall run, and not be tired; they shall walk, (that is, proceed, or, go on,) and not be toiled. See verse 28,30.

CHAPTER 41

V. 1. {Keep silence before me, O islands} Whether this chapter joined to the former, make up one sermon, or be an entire discourse of itself, is not generally agreed; sure it is, that it is much of the same argument with the former. For in it God foretells, by his prophet, that it may not be ascribed to any other, what he intends to do, for the rescuing and reduction of his people; challenges the false gods to do, any of them, the like; and both them, and their worshipers, to hinder him in the execution of it; if they can, with all the power that they are able to make.

{Keep silence before me} Heb. to me; that is, Keep silence, and hearken to me; or, with silence hearken to me. Of such defective, or comprehensive forms of speech see on chapter 38.17,21. God standing up to debate his cause, by his prophet, against the enemies of his people, with them, and their idols, directs his speech to them, rather than to their idols, that were as well deaf, as dumb, Psalm 115.5,6. and as the manner of men is, where they are about to speak, unto multitudes especially, Job 29.9,10. and 33.31,33. Acts 21.40. requires silence, that he may be heard. So Chapter 48.14,16.

{O islands} Or, Lands; as Chapter 20.6. and 40.15. You people of several countries. So after, verse 5. yet some would have the islanders and borderers on the sea-coast, intended in this branch; other people in the next: but I suppose the same persons intimated in either.

{and let the people renew their strength} Let the nations make all the power they can, for the support of themselves, and their idols, and to hinder, if they be able, the work that I foretell, and intend to effect, for the delivery of my people. Of the phrase and defect of the pronoun in it, See on chapter 40.31.

{the people} That is, the Jewish people, say some, of whom, cha. 41.31. but the word is plural; and never used, but of nations of divers lands, chapter 17.12,13. & 43.9. & 49.1.

{let them come near, then let them speak, let them come near together in judgment} That we may parley, and debate the matter together: as ch. 1.18. they shall have free liberty to speak, and say what they can for themselves: they shall not say, that they were condemned unheard. So verse 21. chapter 45.20,21. and 48.14,16.

V. 2. {who raised up the righteous man from the east} The most interpreters, following the Chaldee paraphrast, and the main stream of the Jewish commenters, understand this passage of Abraham. Though some of the Jewish doctors interpret them of the Messiah; with whom, some of ours, also, therein accord. Howbeit, I suppose that the things here spoken, are meant of Cyrus, that was to deliver God's people out of the Babylonian thraldom, and to restore them, to their country and former freedom again (though a type of Christ, and of spiritual freedom, from the thraldom of sin and Satan, by him achieved,) to whom whatsoever is here said, does most exactly agree. See Chapter 44.28. and 45.1.

{who} Which of all your idols? or, Who but myself? verse 26. who so long before do now foretell it, Chapter 44.28. See verse 4.

{raised up} V. 25. ch. 45.13. Act. 13.23. He speaks in the prophetical strain, of a thing to come, as already done: and so in the two places pointed to: as all there agree.

{the righteous man} Heb. righteousness: which those that apply it to the Messiah, expound, that just one, Acts 22.14. our righteousness, Jer. 23.6. 1 Cor. 1.30. those that understand it of Abraham, righteousness, for, a man of righteousness; that is, a righteous man, Gen. 15.6. as, peace, for a man of peace, a peaceable man, Psal. 120.7. and, wisdom, for a man of wisdom, a wise man, Mica. 6.9. But the text may well be rendered, in righteousness: as chapter 42.6. and as it is expressly said of Cyrus, chapter 45.13. to manifest my righteousness and faithfulness, (for faithfulness is also a branch of righteousness, Hebr. 6.10. 1 John 1.9.) in the fulfilling of my promises, and in righting the wrongs done to my people, Chap. 1.27. and 46.13. 2 Thessalonians 1.6,7. the defect of the particle, in, is most frequent. See Ch. 26.8,18. and 28.7. and 33.7. and 34.2,13. but especially, ch. 45.23.

{from the east} Christ, and righteousness introduced by him, Dan. 9.24. from the eastern parts of the world; from Judea, Rev. 16.12. say some; Abraham, from Chaldea, situate eastward from Canaan, say others, Gen. 11.31. & 12.4,5. & 29.1. But in Scripture, Chaldea is constantly termed, as from Canaan, north, Jer. 1.13–15. & 4.6. & 6.1,22. & 10.22. But Cyrus rather, from Persia, lying east from Babylon, v. 25. ch. 46.11.

{called him to his foot} Abraham to go to and fro at his command, and as he should appoint him, Genesis 12.1. Hebrews 11.8. Or, Cyrus, whom he singled out to do him service, to be led by him, and be at his command, chapter 44.28. & 45.1,2,3,4. for that is it, which this phrase imports. Gen. 30.30. Judg. 4.10. Matth. 8.9.

{gave the nations before him, and made him rule over kings?} This some apply to the reproach of those two kings, Pharao, and Abimelec, rebuked by God for the wronging of Abraham, Genesis 12.17. & 20.3. Ps. 105.14. the most, to the victory that Abraham achieved against those four kings, Genesis 14.14,15. But as the former has no affinity with what here follows; so, nor does the latter suit well with the words ensuing: for though Abraham then overcame these four kings in fight, yet that he ever ruled over any king, or country, we read not. It is rather, therefore, meant of Cyrus, who subdued many countries and kingdoms, with their kings, and having subdued them: reigned over them, chapter 41.5.

{gave nations before him} To be subdued by him, ch. 45.1. the article is not in the text.

{made him rule over} Subdued to him: as Chap. 40.10. a defect of the pronoun, as Hosea 6.4.

{he gave them as the dust to his sword, and as driven stubble to his bow} Or, made them (continuing the sentence) as the dust to his sword, as driven stubble to his bow? or, whose sword made them as dust, his bow, as driven stubble. So that he beat them, as to dust, Psal. 18.42. and they were no more able to stand before him, than small dust, or dry stubble before a stiff gale or puff of wind, Ps. 1.4. & 35.5. & 83.13. ver. 15,16. ch. 40.24. Jer. 13.24. the demonstrative, for the relative; as Jer. 5.15.

{gave} Or, made: as Jer. 44.22.

{them} A defect of the pronoun: as Chapter 30.2. and 40.11.

{sword, and bow} The weapons of war, then most in use, Psal. 44.3,6. chapter 21.15. the one to smite with at hand; the other, to strike with at distance, Psalm 37.14.

V. 3. {He pursued them} As Psalm 18.37. or, so that he pursued them: as Psalm 109.27. carrying on the sentence to the end of the verse.

{and passed in safety} Hebrew he passed in peace; that is, both with safety, and success, 2 Samuel 3.21. Judges 18.6. without disturbance, or resistance, to any purpose: as Exodus 11.7. Chapter 45.1.

{even by the way that he had not gone with his feet} Or, a way he had not gone with his feet. For there is no more in the text; not turning back by flight, as Sennacherib, the way that he came, Chapter 37.29. or, rather, passing safely under God's conduct, (as Jer. 2.17.) chap. 45.2. through such places as he had not formerly been acquainted with; to wit, Abraham, say some, unto Damascus, Genesis 14.15. or, Cyrus, rather through Assyria, and the countries adjacent, into Chaldea, and unto Babylon. See on Jeremiah 50.2. & 51.46. no strangeness, or uncouthness of way, shall be any impediment to his passage; as chapter 42.16. a want of the relative there is in the text: as Chapter 42.16. and 55.5. Which yet will not need, if a learned late writer's note be admitted, who renders the text, he shall not go the way with his feet; that is, he shall proceed with that speed and expedition, that he shall seem rather to fly, than to go. But this, to me, seems somewhat strained.

V. 4. {Who hath wrought, and done it?} Who was it, or is it, that did, or does all this before spoken of, verse 2,3? it; as Chapter 31.15. or these things, as Psalm 22.31. Malachi 2.17.

{calling the generations from the beginning} Hebrew from the head; as Chapter 40.21. or, Who is it that calleth the generations from the beginning? or from the first? supplying the interrogative from the former branch. Who as he made man at first, so continues the race of mankind throughout all ages, Gen. 1.27,28. Acts 17.26,28. or, that has ruled, does rule, and shall rule, the whole race of mankind, from the beginning of the world, to the end of it: authority implied in calling, that is, in imposition of names, whereby persons, or creatures, may be called, Gen. 1.5,8,10. & 2.17. Dan. 1.7. and so in having them at call, and command. See on Chapter 40.26.

{I the Lord, the first, and with the last, I am he} The answer to the former demands. It is Jehovah alone, that has done all these things; and no counterfeit deity, none but he, Ps. 136.4. ch. 44.24.

{the first and with the last} Who have ever been, and ever shall be, Ps. 90.2. & 102.27. ch. 40.18. & 43.10. & 44.6. & 48.12. Rev. 1.17. & 16.5. & 22.13.

{I am he} That does all these things: or, I am, to wit, the first; and with the last: I am, in being: as John 8.58. before Abraham was, I am: the pronoun demonstrative, for the verb substantive; as Psalm 44.4. Thou he my King, for, Thou art my King, or I am the same, as Thou art he, for, Thou art the same, Psalm 102.27.

{with the last} That is, continuing with, and ruling this whole world to the end of it, Psalm 146.10. or, before whom, there was none, nor shall any be after, that shall continue as long as any creature shall have being, chap. 43.10. A learned late writer, thus renders this verse, Who hath wrought and done, and calleth the former generations? (that is, those now past,) I the Lord the first, and the latter? (to wit, the generations that are yet to come, who calls, as before,) I the same. I propound it only, and leave it to the consideration of the learned.

V. 5. {The isles saw it, and feared; the ends of the earth were afraid, drew near and came} The effect that these strange works of God set on foot, for the deliverance of his people, in raising up of Cyrus, and making him so successful, had upon the idolatrous nations, far and near; to wit, that they were stricken with much amazement and affrightment; and laid their heads together, to consult, by what means, to help and secure themselves; which (silly sots) they could not devise how to effect, but by recourse had to their counterfeit gods, and by making them more idols, as if their safety consisted in the multitude of such fopperies, cha. 2.8. Jer. 2.28. & 11.13. Yet the words may be, and are, by some, thus read and rendered; When the isles see it, and are afraid, the ends of the earth are affrighted, let them draw near and come; and so forward. See at the close of v. 7. a defect of the adverb of time, as ch. 17.6. & 26.10. So v. 17. See v. 1. & ch. 44.11.

{isles} Or, countries, that is, the people of several countries. See v. 1.

{saw it} Considered or took notice of it; as ch. 40.6. Ps. 119.153,159. a defect of the pronoun; as ch. 37.1,9.

{feared} So Exodus 15.14,15,16. for to the circumstances and effect of the deliverance out of Egypt, does God oft allude, in foretelling, and relating of that other out of Babylon. See ver. 17–19.

{the ends of the earth} Not the earth itself; as Chap. 40.28. but the inhabitants of the utmost parts of it, whose habitation reaches to the land's end: as Psalm 65.8. & 67.7. & 98.3. verse 9. Jeremiah 50.26.

{drew near, and came} Not to God, to appear before him; but to take counsel together, how to secure and save themselves; as Joshu 10.1–4. & 11.1–5.

V. 6. {They helped every one his neighbor, and said every one to his brother, Be of good courage} They endeavored to hearten and encourage one another to hold out, and stand to it, in hope of help from their idols. So Exodus 14.5,6,9. 1 Samuel 4.6–9. Psalm 64.5.

{every one his neighbor} Or, one another. Hebrew a man his neighbor, as Genesis 11.3. Jeremiah 31.34.

{said every one to his brother} Or, said one to another: as Genesis 26.31. Jeremiah 34.17. a supply from the former branch; as Genesis 1.16. 1 Chronicles 10.11.

{Be of good courage} Hebrew Be strong, 1 Samuel 4.9. Psalm 27.14. and 31.24.

V. 7. {So the carpenter encouraged the goldsmith} The workmen, whose employment is about making idols, were right glad, and ready to take hold of the opportunity to be set on work about the forging and coining of new gods; loath, with Demetrius, to have idolatry go down, and their trade to grow out of request, Acts 19.24,27.

{So} Hebrew And; yet so, Chapter 37.9. & howbeit, the copulative here retained, is better.

{the carpenter} See Chapter 40.19,20.

{the goldsmith} Or, Finer, or Founder. See Chapter 40.19. and 46.6. And so some of the Jewish doctors; howbeit, some other of them, by the former, understand the founder; by the latter, the workman, that overlays it with plates; as Chapter 40.19.

{and he that smootheth with the hammer} The gold or silver plates, that the idol is to be overlaid with, Chapter 40.19. Jeremiah 10.9. a defect of the instrumental particle; as Psalm 17.13,14. yet some render it without any such supply. See the next note.

{him that smote the anvil} Or, as others, he that beateth out the metal on the anvil. But the former word, in Hebrew, is a noun, not a verb; and signifies not a smiter, but smiting as another of the same stock, Prov. 18.6. & 19.29. and thence a term for an hammer, Judg. 5.26. the latter word nowhere else in Scripture found, for an anvil (though the Jewish doctors, some of them, so expound it; and, some other of them, an hammer) comes of a word, that signifies, to shake, or disturb, and trouble, Gen. 41.8. Psal. 77.4. Dan. 2.1,3. whence a term for a bell, Exod. 28.33,34. but it is most commonly and frequently used for a course, or a turn, Gen. 18.32. Josh. 6.3. Some, therefore, of the Jewish commenters, read this passage thus; the carpenter encouraged the founder, or, the metallist that smooths the hammer, for smiting on the anvil, or, for smiting by turns. And to confirm this, they call in the Chaldee paraphrase, from whence they gather, that the former word pattish, should signify an hammer of the greater size; a sledge, the latter, to wit, paam, one of a smaller size, it being say they, the manner of workmen, to make use of the greater, for the beating out of their work at first; and of the lesser, afterward, for the polishing of it. Whereas, other of them would have the former word to signify the lesser hammer; and the latter, the bigger: that which is more agreeable to the words of the text, wherein the former seems to be the polishing hammer. See Chap. 44.12. But the truth is, the Chaldee seems not to take the word paam, for any hammer at all, either bigger, or less; but expounds it by the word zimna, that answers to paam, as it signifies, a turn, or course. It uses a word, indeed, withal, that in the writings of the Talmudists, imports an hammer, of any sort or size indifferently; whether one to beat iron out, or one to crack nuts with; as by the places, out of their discourses produced, appears. But that seems to appertain to the exposition of the foregoing word holem. Nor do I find any place alleged, either out of sacred Scripture, or Talmudical writer, wherein the word is taken, either for hammer, or anvil. I suppose, therefore, that this passage may well be thus rendered, and the smoother with the hammer, the smiter by course; that is, he that polished the work, him that wrought at the forge. Heb. smiting, for a man of smiting; a smiter, or one that smites, as men of derision, for deriders: such as use to deride, Prov. 29.8. Chap. 28.14. a defect of the substantive regent. Of the like whereunto, see on ver. 2. Howsoever, thus must their gods be handled and hammered, ere they can attain their deity.

{saying, It is ready for the soldering} It is sufficiently beaten out at the anvil, it is now time to put the parcels of it together, and to fasten, with solder, the joints one to another. Or, as others, rather, more agreeably to the original; saying, of the solder (so is the particle used, Chap. 38.15.) or, of the soldering, (the word is nowhere else used, but for joints, or junctures, in the plural, 1 Kin. 22.34. 2 Chr. 18.33.) it is good, the pronoun, for the verb substantive; as ver. 4. It is well soldered, the joints are well fastened one to another.

{and he fasteneth it with nails, that it should not be moved.} They fasten with nails, either the frame of plates joined together with solder, unto the wooden stock underneath it, that the joints may keep the faster, and hold the firmer together, (as the Jewish commenters understand it) or the image, itself, to some wall, post, or pillar, that it may stand fast, in the place assigned it, and neither fall, nor be stirred; as most of ours take it. See chap. 40.19. and 46.7.

{he fasteneth} That is, some one of them, or other; the verb taken indefinitely, as Gen. 48.1. he told (that is, one told) Joseph.

{fasteneth it} The idol; such as is mentioned, Chapter 40.19. the pronoun, for the noun, as Chapter 33.2. and 35. ver. 2.

{that it should not be moved} Or, that it stir not; a defect of the particle, as Psalm 93.1. It is not to be omitted, that some of ours read the whole passage, from ver. 5. hitherto, not as spoken in way of relation, what the enemies of God, and his, did; but delivered, by way of permission, and provocation; as if it were said, Let them, when at the sight of these things, they begin to be troubled, draw near, and convene; let them assist and encourage one another; let the idol-makers join together, and conspire to make their work as firm as they can. See the like, chapter 8.9,10. Let others consider, and judge of it.

V. 8. {But thou Israel art my servant, Jacob whom I have chosen, the seed of Abraham my friend.} From the idolatrous pagans, God turns his speech to his own people, endeavoring to confirm and strengthen them, against all fear from the adverse party, undertaking to secure them, and make them successful against all that should oppose them.

{But} Heb. And; as ver. 8.

{thou Israel art my servant} Or, rather, thou Israel my servant: or, who art my servant: and so forward, in way of compellation and description of the party spoken to, unto ver. 10. of Israel and Jacob: see ch. 40.27. To him was the promise, made before to Abraham, solemnly renewed, Gen. 28.13,14.

{my servant} Not as all men, yea, all creatures are God's servants at large, Psal. 119.91. but in a more special manner, taken into his family, to be his household-servants, to have them near about him; and to reside, himself, among them, Levit. 25.42. & 26.11,12. Deut. 9.28. Psal. 22.30. & 148.14. Eph. 2.19. See ch. 43.1. & 44.1.

{whom I have chosen} To be a peculiar people to myself, Exod. 19.4,5. Deut. 7.6. Psalm 135.4. Heb. whom I have chosen thee; a redundancy in that language rife, Psa. 1.4. & 144.8. the like is in the next verse.

{the seed of Abraham} His posterity: as Psalm 105.6. 2 Cor. 11.22. whom God for his sake regarded, Deuter. 7.7. and 9.27. and 10.15.

{my friend} So 2 Chr. 20.7. Jam. 2.23. whom I freely loved, Deut. 4.37. and who entirely loved me, Gen. 22.12. and with whom I was pleased to enter into a solemn league of amity, as well defensive, as offensive, Gen. 12.2,3. & 15.1,18. & 17.2,7. Thus is God a friend, even to his friends' issue, as well as to himself, Exod. 20.6. Psa. 37.26. & 115.13,14.

V. 9. {Thou whom I have taken from the ends of the earth,} Heb. whom I have taken thee; as before, ver. 8. The word, Thou, is here needless: there is, as a redundancy in the pronoun, so a defect in the verb: entire and full, it is thus; whom I have taken, or took, and brought from the ends of the earth, or, from the land's end; as Psa. 72.8. v. 5. to wit, in Abraham, their progenitor, in whose loins they then were, (as Judg. 2.1. God is said to have brought them out of Egypt in their parents, then all deceased, Num. 14.29–31.) and whom God took and brought from the land of Chaldea, unto the land of Canaan, in which also, afterward, he settled his seed, Josh. 24.2,3. Of the supply, see on Chap. 38.17,21. and see the like, Gen. 27.9. Jer. 30.10. yet it follows not hence, as some would infer, that Abraham was the party mentioned before, ver. 2. for the sequel is of no necessity. And the next branch does exclude the exposition of those, who would understand this, of the bringing of the Israelites out of Egypt. Nor do they seem to go less wide, who, either with the Jewish doctors, understand this passage of the deliverance of them from the captivity of Babylon, a place far remote from their own home, Chap. 39.3. Jer. 30.10. Or, as some of ours, of the elect, called out of all parts of the world, by Christ, Chap. 56.6,7. Matth. 8.11.

{and called thee from the chief men thereof} So is the word used, Exod. 24.11. and it signifies great ones, chief, or choice men, so termed; as reserved, and set apart from others of less reckoning: as the word, whence it comes, imports, Gen. 27.36. Num. 11.17. Eccl. 2.10. a borrowed term, from things that are kept close and safe under the arm-holes, Ezek. 13.18. Jer. 38.12. meant of Abraham, whom God called out of Chaldea, from those great men there allied to him, or among whom he lived, Gen. 12.1. Josh. 24.2,3. So rather, than as some, from the great men, their hard masters in Babylon, chap. 26.13. & 43.14. Or, as others, of the elect called, when the great ones are passed by, Matth. 11.5,25. 1 Corinth. 1.26,27.

{and said unto thee, Thou art my servant, I have chosen thee} That is, I made thee my servant: or, made choice of thee to be my servant, as Ezek. 16.6. I said to thee, live; for, I saved thy life, or, kept thee alive: and, say to my soul, I am thy salvation, for, do thou save me, Psal. 35.3. and so it is, the same in effect with the former, ver. 8. or, I made it known to you, that I had made choice of you to be my servant, and would not cast you off, Gen. 17.7.

{and not cast thee away} Or, and have not refused thee; as the word is rendered, chap. 8.6. Or, and I will not cast thee off; as 2 King. 23.27. See 1 Sam. 12.22. Psal. 94.14. Jer. 31.37. & 33.26. Rom. 11.1,2.

V. 10. {Fear thou not} Ver. 13,14. Chap. 8.12. & 37.6. & 43.1,5. Lam. 3.57.

{for I am with thee} Gen. 15.1. & 26.3,24. & 46.4. Exod. 3.12. Chap. 43.2,5. Jer. 1.8,19. & 15.20. Acts 18.10. that is, security all-sufficient, Psalm 23.4. & 27.1,2. and 46.2,3,11. Romanes 8. ver. 31.

{be not dismayed} As those that have nothing but their idols to trust to, ver. 5. the word signifies properly, to look about, Chap. 17.7,8. Or, to look aside, Chap. 32.3. as men are wont to do, when they are in distress, Psal. 142.4. then to be amazed; as in such cases men oft are, Chap. 29.9. and lastly, to be dismayed, as here. See ver. 23. Jer. 46.27.

{for I am thy God} I the true God, endued with all power, am your God, Gen. 17.7. Psa. 48.14. & 84.11. & 144.15. Cha. 63.1.

{I will strengthen thee} Or, I strengthen thee: and so, I help; I uphold: See ver. 12. cha. 40.29,31. Psa. 46.1.

{yea, I will help thee} Psal. 46.5.

{yea, I will uphold thee} Psal. 41.12. & 63.13. Cha. 42.1. the redoubling of the particle adds much weight to the words: as chap. 40.24. importing, that no strength, or aid, or support, shall be wanting, that in any kind shall be needful for them, 2 Cor. 12.9.

{with the right hand of my righteousness} Or, by my right hand of righteousness: that is, my righteous right hand. See on cha. 2.20. & 30.33. a right hand of righteousness, for, a righteous right hand: Or, a right hand working righteously; as, a right hand of falsehood, Psalm 144.8,11. for, a false right hand: or, a right hand working falsely and fraudulently. God's right hand, for his acting power, Psa. 17.7,14. & 118.15,16. his righteous right hand, for his active power exercised in righting the wrongs done to his people, and in the faithful performance of his free promises made to them. See Chapter 1. ver. 27.

V. 11. {Behold, all that were incensed against thee, shall be ashamed and confounded:} Of the note prefixed, see Chap. 10.33. & 30.27. & 40.10. Before, was a promise of all strength, aid, and support, to God’s people: Now, a denunciation of shame, confusion, and utter destruction, of their enemies and opposites, Exod. 23.22. Zach. 12.3.

{incensed against thee} So ch. 45.24.

{ashamed and confounded} Psalm 25.3. and 40.14,15. and 139.5.

{they shall be as nothing} They shall come to nothing, or be as a thing of nought, ch. 40.17. V. 12. Or, they shall be as if they were not, or never were, ch. 40.23,24.

{they that strive with thee shall perish} Heb. the men of thy strife, or, of thy quarrel, or, thy men of strife, or, quarrel; they that strove or quarreled with you: So Job 31.35. See Psalm 35.1. Chap. 50.8.

V. 12. {Thou shalt seek them, and shalt not find them} Or, Thou shalt seek them, but shalt not find them; as Cant. 3.1. & 5.6. Or, Though thou seek them, thou shalt not find them. They shall be so destroyed, that you shall wonder to think what is become of them, Job 26.7–9. Psa. 9.5,6. & 10.15. & 37.35,36. Dan. 2.33.

{even them that contended with thee} Heb. the men of thy contention, or, thy men of contention; your contendents. See v. 11. The word comes of a verb, that signifies sometime, to flight, or brawl, as Num. 26.9. sometime to fight, or bicker, as Ps. 60. title, it may here import either, or include both.

{they that war against thee} Or, that war against thee; that it may run in the same tenor with the former. Heb. the men of thy war, or, thy men of war; not that warred with you; but that maintained war with you, or waged war against you.

{shall be as nothing, and as a thing of nought} The whole passage may well be thus rendered; they that contended with thee, shall be as nothing, (ch. 40.23. Ps. 39.5. Hag. 2.3.) Or, as that which is not, (Gen. 30.1. Chap. 37.3.) and those that warred with thee, as nought; as (ch. 34.12. & 40.17.) Or, as that that is gone, or hath failed, and is not, Gene. 47.15,16. chap. 5.8. & 16.4. & 29.20. for both the negative particles are, in substance, the same.

V. 13. {For I the Lord thy God will hold thy right hand} Or, It is I the Lord thy God, that hold thy right hand; that is, hold you by your right hand, to keep you up, Psalm 63.8. & 73.23. ch. 42.6. & 45.1. & 51.18. or, go hand in hand with you, to assist you, as your friend and fellow in fight, Psal. 83.8. See Prov. 11.21. or, that strengthen thy right hand; and enable you to prevail against all your opposites, Psalm 80.17. Ezekiah 30.25. Hos. 7.15. so is the word used, Dan. 11.1,6.

{saying unto thee} Heb. that am saying, as before, am holding; that say unto thee, Lam. 3.57. See on v. 9.

{Fear not, I will help thee} Or, I help thee. See v. 10.

V. 14. {Fear not} As before, v. 10,13. Repeated again and again, to confirm them against the consideration of their powerful enemies, and their own weak and low condition.

{thou worm Jacob} That are such in the eye and estimation of your enemies, who trampled upon you as such a contemptible creature. See Job 25.6. Psa. 22.6.

{and ye men of Israel} Or, as some render it, ye few men: and so the ancient Greek: but then it should be, men of number, as Gen. 34.30. Deut. 4.27. Jer. 44.23. Others, ye dead men, that are as dead men, ch. 26.19. Ezek. 37.11–14. and so the old Latin. But they mistake the vocal point, for men, and dead men, in Hebrew, differ but in a vowel. Yet had they said mortals, it had not been much amiss. See on ch. 2.9.

{I will help thee} Or, I help thee: I am your assistant, verse 10,13.

{saith the Lord, and thy Redeemer, the holy One of Israel} Or, even thy Redeemer: that is, deliverer, and rescuer. So is the particle used, chap. 40.30. See chap. 54.5.

V. 15. {Behold} As Chap. 7.14. ver. 11.

{I will make thee a new sharp threshing instrument, having teeth} Heb. I have made thee like unto such a cart, or sled, as they used to thresh out their harder grain with. Of which, see on chap. 28.25,28. (the note of similitude is wanting, as chap. 40.6.) a new one: and in that regard, the stronger, and sharper, being neither worn, nor blunted with use: as 2 Samu. 21.16.

{sharp threshing instrument} Two words are here used: the former whereof, morag, signifies a sled, in general, 2 Sam. 24.22. 1 Chr. 21.23. not found elsewhere: the latter, charuts, more peculiarly such an one, as was used, commonly, for threshing out of corn, chap. 28.25,28. as also, sometime, to torture men with, 2 Sam. 12.31. Amos 1.3. so called from a verb that signifies to cut, yet not, as cut, as some would have it: though the form be passive: and it is so, when taken for a ditch, Dan. 9.25. but of cutting, because it cuts the straw, in threshing out of the grain: nor is it an adjective, as our version makes it, rendering it sharp, but a substantive, either joined to the former, by apposition, as his fellow, in way of specification, as a damsel, a virgin, Deut. 22.28. a woman, a widow, 2 Sam. 14.5. a woman, an harlot, Judg. 11.1. a man, an eunuch, Act. 8.28. and so here, a sled, a threshing one; or, ruled by the former, as Joel 3.14. the valley of the threshing, or, of the threshing sled: or, as some there render it, of concision, or cutting: and so here, a sled of cutting: or threshing, that is, a cutting or threshing sled, to distinguish it from other sleds, that are used for other purposes.

{having teeth} Heb. a master, or owner of mouths: as, an owner of wing, for a winged fowl; or one that hath wing, Prov. 1.17. and an owner of horn, for an horned creature, or one that hath horns, Dan. 8.6. mouths, for teeth, or the like: here a sled, whose wheels are furnished with iron-spokes, or teeth, as we commonly term them, chapter 28.28. Amos 1.3. as a sword of mouths, for a double edged sword, Psalm 149.6. Prov. 5.4. and a two-mouthed, for, a two-edged sword, Heb. 4.12. and to fall on, or by, the mouth, for the edge of the sword, Genesis 34.26. Exodus 17.13. Luke 21.24.

{thou shalt thresh the mountains} I will make you able, not to withstand only, but to over-master, subdue, and destroy all your enemies, (see Judg. 6.7. 2 Kings 13.7. chapter 25.10. Amos 1.3.) be they never so great, or, strong, so lofty, or mighty, chapter 2.14. Zach. 4.7. fulfilled, as in many glorious victories, as well as deliverances, at sundry times vouchsafed God’s people, after their return from captivity, Zach. 2.5. & 12.2,3,6. so principally, and more fully accomplished in the reign of the Messiah, Dan. 2.34,35,44,45. 2 Cor. 10.4,5.

{and shalt beat them small} Or, to small dust, or powder. So the word properly signifies, Exod. 32.20. & 30.36. 2 Kings 23.7,15. chap. 29.5. you shall thresh them in another manner than corn is wont to be threshed. See chap. 28.28. See also, Matth. 21.44. a defect of the pronoun, as our reading yields it; such as Chapter 40.15. yet it may be rendered without such supply, thou shalt thresh, and beat, or grind to dust, or powder, the mountains.

{and shalt make the hills as chaff} See verse 1,16. Psalm 18.43.

V. 16. {Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them} You shall disperse them, and make an utter riddance of them; not like chaff, that stays in the floor, when the grain is there winnowed, reserved for some further use; but that, which upon winnowing in some open and high place, in a stiff wind, is carried clean away; or, upon winnowing on the floor, is, by the whisking of the wind, blown out of the floor, and so scattered, that it cannot be recollected; See Jer. 4.11. & 15.7. & 51.1,2. Dan. 2.35.

{and thou shalt rejoice in the Lord, and glory in the holy One of Israel} Or, but (as v. 8.) thou shalt rejoice in the Lord (as Ps. 9.14. & 13.5. & 14.6.) thou shalt glory, (as c. 42.14.) or boast thyself, (as Jer. 9.22,23.) of the holy One of Israel, ver. 14,16. ascribing to him, whatsoever he has enabled you to do, or has done for you, ch. 12.1,6. & 25.1–5. & 26.1–6.

V. 17. {When the poor and needy seek water, and there is none, and their tongue faileth for thirst; I the Lord will hear them, I the God of Israel will not forsake them} When my people, detained in captivity at Babylon, or elsewhere, Zach. 9.12. or by the way in their return home from thence, through waste places, v. 18,19. shall be in distress, through want of water, or other necessaries; and consequently, when any poor soul shall be in perplexity for want of any spiritual consolation, I the Lord will not be wanting unto them, for any necessary supply, Chapter 12.3. John 4.10. and 7.37. 2 Corin. 12.9. A defect of the particle when: as chapter 17.6. & 26.10. v. 5.

{hear them} By a gracious supply, show, that I have heard them, even by satisfying their desires, chap. 59.9,10. Psal. 107.5,6,9. Hos. 2.22.

{their tongue faileth for thirst} Sticking to the roof of their mouth, for want of moisture, Ps. 22.15. & 137.6. Lam. 2.11. faileth, as ch. 19.5. Jer. 51.30.

{I the God of Israel} Hereby showing himself so to be, verse 10,13.

{will not forsake them} Gen. 28.15. Josh. 1.5. 1 Sam. 12.22. Heb. 13.5. verse 9.

V. 18. {I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water} I will alter the very course of nature, and cause those places to yield water, where none ordinarily is, rather than my people shall want means of comfortable subsistence; an allusion to those extraordinary courses taken by him, for the supply of his with water in the wilderness, what time they traveled from Egypt to Canaan, Exod. 17.6,7. Num. 20.10,11. Ps. 105.41. & 107.35. & 114.8. ch. 35.7. & 44.3.

{high places} See Jeremiah 12.12. and 14.6. Howbeit, a learned late writer, would have it rather, in low places; as after, in the valleys, in the plains. See Chapter 13.1. Jer. 3.2. But it is rather in high places, in opposition to the valleys; in places as well of the one condition, as the other. See chap. 30.25. a place parallel to this.

{in the midst of the valleys} Or, in the valleys, as ch. 19.19. & 24.13. See Deut. 8.7. Ps. 104.8,10.

{dry land} Heb. land of dryness: as Psalm 63.1. Chapter 35.1. & 53.2.

{springs} Heb. goings out, or issues: and so, Ps. 107.33,35. for there is another term for springs or fountains, as before. See Ps. 74.14. & 84.9. ch. 12.3.

V. 19. {I will plant in the wilderness, the cedar, the Shittah-tree, and the myrtle, and the oil-tree: I will set in the desert the fir-tree, the pine, and the box-tree together} I will not furnish them (only) with water, to quench their thirst; but beset the way which they are to pass by, (where the heat of the sun might, for want of shade, annoy them, as in wild wastes, it oft falls out,) with such shroudy trees, as shall afford them shade, and may much refresh them in their travel, cha. 55.12,13. Yet the meaning is not, that God would, by miracle, cause such kind of trees to spring up in the way, where no such were before; but that he would, by his providence and provision, make their passage as convenient & commodious unto them, as if such a thing had been done. So v. 3. see Ps. 105.39. chap. 4.5,6. & 32.2.

{plant} Or, place, or set. Hebrews give: as Gen. 39.20. 2 Chr. 6.13. & 18.10.

{cedar} A goodly tree for shroud and shade, Ezek. 31.3.

{Shittah-tree} Divers conceits concerning this kind of tree, what it should be, because groundless, I spare to relate. The most of the Jewish commenters suppose it to be a choice kind of cedar; in regard whereof, some of them make the cedar here mentioned, and it, but one and the same tree; as if it were said, the cedar of Shittah; that is, the cedar that yields the Sittah-wood; which appears to have been a wood of some special note and worth. See Exod. 25.5. & 35.7,24. but they seem rather to be reckoned up here, as trees distinct, in like manner, as the rest. It is nowhere found mentioned in Scripture, save here, and about the furniture of the tabernacle. Concerning which, what fables the Talmudists tell us, of the Israelites planting them in Egypt, by Jacobs admonition, and their carrying the wood thereof out of Egypt, by Moses his direction; and of an whole wood of them, growing near to Mount Sinai, that the people should fell, wherewith to make them tabernacles, I forbear to insist on.

{myrtle} A very pleasant and delightful tree, of a fragrant smell, in regard whereof, it was, by the painims, dedicated to Venus: thence had Ester her name, Hadassah, Est. 2.7. by the Greek historians termed Atossa; the branches whereof, travelers, for their refreshment, (and as by them deemed to have some efficacy to keep them from weariness in travel) used to carry in their hands, by the way. See Pliny, liber 15. Chapter 29. it is reckoned among the shadowy trees, Nehemiah 8.15. See Zachariah 1.1.8.

{oil-tree} Heb. tree of oil; the olive tree, whose fruit yields oil, Exodus 30.24. Judges 9.9. Romanes 11.17. hence the sucking of oil out of the flinty rock; that is, from those rocky places, on which the olive trees grew, Deut. 32.13. Of the beauty and shadiness of it, see Hos. 14.6,7.

{fir} About this tree, also, there is some dissent among the Jewish masters, but the most agree it to be a fir: which is the more likely, because musical instruments were made of the wood thereof, as at this day with us, 2 Sam. 6.5. It is joined oft with the cedar, ch. 14.8. & 37.24. Zach. 11.2. See ch. 55.13. & 60.13. in which place, all these latter three trees are mentioned, and joined, as here, together.

{pine} This word being nowhere else found, but here, and chap. 60.13. is very ambiguous; the Rabbines, after their manner, where they are as uncertain, as others, say, it is a kind of cedar, and so leave us at random. Most of ours take it to be the pine, or the pitch tree: which some guess to be so called, from the noise that the branches thereof make, when they are shaken with the wind: and the root, whence it seems to spring, is used of such a noise, as horses use to make, trampling, or prancing with their feet, Judg. 5.22. Nahum. 3.2. Others derive it from an Arabic word, that signifies eternity: either because it holds his verdure all the year long: as some kind of flower, thence called by the Greeks, Amarantum, alluded to, 1 Pet. 5.4. & with us everlasting; or, because, though the wood, or timber thereof, is of long continuance: for they seem to stray further, who, by change of a letter, yet not altogether unusual, would have it deduced, either from the rosin, that it yields, or from another Arabic word, found in that version, Hos. 14.6. that signifies to flourish.

{box-tree} Of this, also, the Rabbines tell us, that it is a kind of cedar. Yet some of them say, that it is the brasil tree: and some, as our version has it, the box: it is no oftener found, than the former. Nor can I assent to a writer of great note, who in his version, renders it, shadowy trees, such, as groves commonly consist of, whence he would have them so named: as if it denoted no particular kind of tree: but such, in general, as yields much shade: such as those reckoned up, Nehemiah 8.15. and those pointed to, Hos. 4.13.

V. 20. {That they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the holy One of Israel hath created it} Or, That men may see, and know, &c. other people, as well as God’s own: for the verbs are indefinite. So Psalm 109.27. a place parallel to this. See ch. 40.26. verse 4.

{consider} Hebrews lay: to wit, their heart, to these things, or these things to heart: as it is more fully, ver. 22. cha. 42.25. Hag. 1.5,7.

{the holy One of Israel} ver. 14,16.

{created it} Has appointed it so to be: as Chapter 37.26. or, has effected it: the word is used, as of the creation and production of the creatures at first, Chapter 40.26. and 45.12,18. so, of strange works that may justly be deemed as works of creation, ch. 4.5. Jerem. 31.22.

V. 21. {Produce your cause, saith the Lord} Heb. cause to come near; as ch. 46.13.

{bring forth your strong reasons} Heb. make to come near (as Exod. 21.6. 1 Sam. 14.18. for the words are both of the same notion,) your strong, to wit, reasons, or arguments: a defect of the subject: as chap. 40.10.

{saith the King of Jacob} Psalm 44.4. and 89.18. and 149.2. cha. 33.22. God turns his speech to the idolatrous people, challenging them to produce the strongest pleas they can, in the behalf of their idols; and to prove the truth of their religion, by producing the like works foretold first, and effected afterward, by those whom they adore, to those of his before-mentioned, when they shall see them accomplished; and withal, take notice, how long before, warning had been given of them. See verse 1,2.

V. 22. {Let them bring them forth, and show what shall happen} A defect of the pronoun, as ver. 15. or, rather, without any supply, here needless; Let them come forth, and declare what will happen. Let your idols do it. He challenged the idolaters, before, to say what they could, for their idols. He tells them here, what he would have their idols to do. See ver. 23. There is an elegant consonancy in the Hebrew words, which our language cannot well express.

{Let them show the former things what they be} Let them show what they can foretell, or effect; or have formerly foretold and effected. So ch. 44.7. & 45.20,21. & 46.10. and 48.14.

{that we may consider them} Heb. and we will (as ch. 37.26. & 53.3.) set our heart upon them. See v. 21.

{and know the latter end of them} Or, the issue of them; how they came afterward to pass. Heb. the posterity of them; as Deut. 32.20.

{or declare us things for to come} Heb. make us to hear (as v. 26. Ps. 51.8.) things to come; as Gen. 41.35.

V. 23. {Show the things that are to come hereafter; that we may know that ye are gods} As verse 2. see verse 20. Hebrews. And we shall know; which may well be retained, else, as before, verse 22. the copulative, for the finitive.

{yea, do good, or do evil} To your friends, the one; to your enemies, the other; as I, for mine; verse 10–20. but neither of both can you do, Jer. 10.5. & 14.22.

{that we may be dismayed, and behold it together} Heb. and we shall be astonished, or amazed, or dismayed (as verse 5. and behold, before and we shall know, and behold: a defect of the pronoun, it; such as ch. 37.1,9. Or, (because sight goes, in nature, before astonishment, or amazement, as verse 5. (when we see it; as ch. 31.3. & 43.11. Jer. 34.1. Zach. 12.2.

V. 24. {Behold, ye are of nothing} See 1 Cor. 8.1. Or, ye are less, or worse than nothing: the particle is oft used, in a comparative notion: as Psalm 8.5. Job 11.6. the pronoun, for the verb substantive: as v. 10,29.

{and your work of nought} The work that is done about you, or by you: all that is done with you, or that yourselves do, is less, or worse than nought, as verse 29. or worse than that of a viper: so the word lengthened with one subservient letter, is found used, Job 20.16. Chap. 30.6. & 59.5. they are of less worth, than the hissing of such a serpent: or they do not only no good nor benefit, but much mischief to those that adore them, and adhere to them, Psalm 16.4.

{an abomination is he that chooseth you} To worship as gods, chap. 44.17. or, most abominable (as Lev. 18.22. ch. 1.13.) is he that (a defect both of the verb substantive, antecedent, and relative, as Jer. 2.8,11.) delighteth in you: as ch. 1.29. & 58.5,6.

V. 25. {I have raised up one from the North, and he shall come} God having challenged the false gods, to show what they have done, or can do: does now again relate, what himself had done. Some render the verbs, both, in the time to come, I will raise up, and he shall come. And they supply, for want of the noun following, the former verb, not one, as our version, as of a particular person: but a people: which does not recede much from the former, since that party, albeit he were but one, it is certain that he brought people, yea, peoples along with him. But we need not depart from the words of the original, that runs thus: I raised up one, and he came: (for so it was before, v. 2. in the question there, which this answers to, here, and it is spoken here, as of a thing already accomplished, as there: so ch. 43.14. & 45.13.) or, I raised up one that he might come, or to come: as v. 22,24. to wit, at my call.

{from the rising of the sun shall he call upon my name:} Or, from the rising of the sun, one that might proclaim, or to proclaim my name: as Exod. 33.14. Now, this some understand of Nebuchadnezzar the former, that subdued and captived God’s people, said, everywhere, to come from the North, Jer. 1.13,15. & 4.6. of Cyrus, the latter, that delivered them out of captivity, and is said to come from the East, Chapter 46.11. to show, say they, that both their captivity by the one and delivery by the other, were of God’s appointment and disposal. But I conceive, rather, with others, that Cyrus, is the party intended in either, who was a Medo-Persian, himself, of a medley race: a Persian, by Cambyses his father: and a Mede, by Mandane his mother, and carried along with him, in his expedition against Babylon, of his subjects out of both kingdoms, some out of Media, that lay more northerly to it, Jer. 50.3,9. others, out of Persia, that lay more to the East of it, ver. 2. Chap. 46.11. Yet some expound it of Christ, that should gather his dispersed out of all parts of the world, Psalm 107.3. Chap. 43.5,6. & 49.12. Mat. 8.11. Joh. 11.52. of whom Cyrus was a type. Howbeit, they make over-large reckonings, who by the sun-rising, would understand East and West; by the North, North and South, to hook in the whole world.

{call upon my name} So did Cyrus, say some, because the Persians worshiped no idols; but, rather, proclaim my name; as did Nebuchadnezzar, say some, who both praised him, himself, and proclaimed him to others, Jer. 39.11,12. & 40.2,3. Dan. 3.28,29. and 4.2,3,34. but it seems rather to have reference to that solemn proclamation of Cyrus: whereof, see 2 Chron. 36.22,23. Ezr. 1.1,2.

{and he shall come upon Princes, as upon mortar, and as the potter treadeth clay} Or, that he might come (as the like before) or go (as Gen. 7.1. Ezek. 36.22.) and tread down, or trample upon princes. (See the like defective, or comprehensive forms of speech, cha. 38.17,21. howbeit, the supply here, is from the branch ensuing, as ch. 23.5.) as mortar, and he as a potter that treadeth clay: a defect of the relative; as v. 24. see Psa. 18.42. Nah. 3.14.

{Princes} Such as God shall subdue to him; as Astyages, Cresus, Baltasar, and others. See ver. 2. chap. 45.1. or rather the Babylonian captains and commanders, Jer. 51.28,57.

V. 26. {Who hath declared from the beginning, that we may know? and before time, that we may say, he is righteous?} Which of your gods did, or could, foretell this, that I foretold above one hundred, well near two hundred year, before it came to pass; and, you see, at length, fulfilled? See on chapter 13.22. See also, chapter 43.9.

{declared} See v. 22,23. or declared this: as ch. 45.21. & 48.14. See the like defect, 1 Cor. 9.10.

{from the beginning} Heb. head: as ch. 40.21. & 48.16. that is, long before: as in the next branch, before time; or from before time. Heb. from before, or, from to the faces: as Jer. 7.24.

{that we may know} Heb. and we shall know: as ver. 23. and so afterward, and we shall say.

{He is righteous?} He is to be justified and allowed of, in his claim, to a deity, he may justly go for a god; or, may deservedly, claim the name of a god, Deut. 25.1. cha. 43.9. See v. 23. and the like defect, 2 King. 10.9. Prov. 24.24. ch. 3.10,11. & 43.10,11. A late learned writer would rather have it rendered, he is true; because the word, in Arabic, is so commonly used; and righteousness, where it is given to God, does oft signify truth, as chap. 42.21. & 45.23. So the Chaldee, and the Greek, here: it is truth, the one; true, the other. And he renders thus the whole passage, who will declare former things? we will know (or acknowledge him, or them) and those things that were before? we will say, he is true. Let others judge of it.

{yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words} There is never an idol of you, that foretold aught of it; nor priest, or prophet, belonging unto either of them, that reported it (Heb. making to hear: as ver. 22. ch. 52.7. & 53.1.) from them; nor any of your worshipers, that has heard aught of it, either from yourselves, or from any of you, by any of them, since neither yourselves can speak aught, Psal. 115.5. and 135.16. nor are any of your priests and interpreters able to say aught thereof, chap. 47.12,13. The repetition of the particle, makes the speech more emphatical: as chap. 40.24. So verse 23.

V. 27. {The first shall say to Zion; Behold, behold them, and I will give to Jerusalem one that bringeth good tidings} Or, as some, I the first (that is, God, v. 4.) will say to Zion, Behold, behold them: Or, as others, I will give a prime, or chief one to Zion, to wit, Christ, Cant. 5.10.) and a bringer of good tidings to Jerusalem, who shall say, Behold, behold them. Or, as others, again, I will first give to Zion, and to Jerusalem, one joyfully publishing, Behold, behold them. But these, all, invert the words of the text too much. I suppose the words may be best thus rendered, with least force to the text, and most fitness with the context, I say first to Zion, Behold, behold them; and give to Jerusalem a bringer of glad tidings.

{The first shall say} Or, I first say, or said; I am the first that signified aught to Sion, either concerning her deliverance, or the destruction of Babylon; and the persons, by whom either of these should be effected, that which none of your idols, or wizards, could do, v. 26. a defect of the verb: as Psa. 27.8.

{Behold, behold them} That is, say some, the things now foretold, and then fulfilled: but the pronoun is not a neuter, but a masculine, as our version well renders it: which some expound of the people under Cyrus his command, coming to ruin Babylon, and to release God’s people. See Cha. 13.4,5. & 21.9. Jer. 51.41,44. Others, of the Jews returning in flocks, and troops, from captivity. See ch. 49.12. the repetition adds more vehemency and evidence to it: as Cha. 65.1.

{will give} Or, do give: do send, do assign.

{to Jerusalem} This, and Sion, here, are all one: as Chap. 1.27. & 40.9.

{one that bringeth good tidings} That is, Cyrus, say some, Ezr. 1.1,2. Christ, say other, Chap. 42.1. & 61.1. John Baptist, say other, chap. 40.3. the prophet Esay, say others, who foretold all this, see chap. 61.1. But I conceive that no peculiar, or particular messenger, is here meant, but that the word is used collectively, messenger, for messengers: as Chap. 40.9. and 52.6,7.

V. 28. {For I beheld, and there was no man; even among them, and there was no counselor, that when I asked of them, could answer a word} God here drawing to a conclusion of the controversy, concerning the deity, or divine power of idols, and having formerly summoned all their proctors and patrons, to come in and plead for them, ver. 1,21. does now address himself to pass sentence, as a judge, where none appears in behalf of the party questioned, neither himself, nor any for him, that since they are not able to produce aught in their own defense, nor any other, in their behalf; he therefore concludes against them, that there is no matter of deity in them, but that they are mere vanity, counterfeit gods, and base idols, verse 29.

{For I beheld} Heb. And I beheld: that is, But I looked about, as ch. 31.2. Or, Now when I looked about, to see whether any would make appearance: as v. 17. ch. 30.20. & 35.4. & 37.9,36. Psa. 142.4. so afterward.

{there was no man} Or, not any, ch. 40.20. for it is used, not of man alone, but of any creature whatsoever.

{even among them} As v. 12. any of their idols. For I cannot agree with those, that understand it of God’s people: as chap. 59.16. and 63.3. the whole course of the context runs another way.

{no counselor} None that could give any advice what was fit to be done, ch. 45.21.

{that when I asked of them, could answer a word} Heb. and I asked of them, and they returned (the same construction with that before) a word or aught, Job 13.22. Jer. 26.2. Mat. 22.46. the verb taken potentially: as Jer. 2.23,32.

V. 29. {Behold, they are all vanity} Jer. 10.3,15.

{their works are nothing} See ver. 24.

{their molten images are wind and confusion} Molten images, distinguished from graven images, chap. 48.5. but put here for images of all sorts, both the one, and the other, promiscuously, as Jer. 10.14. & 51.17.

{wind} Of no solidity, stability, efficacy, or utility; but such as cause much sorrow and vexation to those that have dealing with them, Psal. 16.3. v. 24. Jer. 10.15. in regard whereof, they are sometime termed by a word that signifies sorrow and pain, chap. 10.10. and 48.5. like a puff of wind that passes away, and cannot be held or kept, Psal. 78.39. Prov. 10.15. & 27.16. and blasts, sometime, in its passage, Psalm 103.16. chap. 40.7. Ezek. 17.10. being no solid substance, cannot feed or nourish, Prov. 11.29. Hos. 12.1. yea, being enclosed in the body and bowels, not only affords no nutriment, and is a fit emblem, therefore, of labor in vain, whereof comes no emolument, Eccles. 5.16. Hos. 8.7. but disturbs digestion, hinders concoction, and produces, oft, pain, and torments intolerable, Chap. 26.18.

{confusion} Of this term, see on chap. 24.10. & 34.11. & 40.17,23.

CHAPTER 42

Ver. 1. This chapter, and the two next ensuing, which together make up but one sermon, are much of one subject, relating and foretelling the blessings that God would confer upon his people; partly, by Cyrus, and partly, yea, principally by Christ, discovering the vanity of idols, and sottishness of idolaters, taxing his people for their incredulity, blindness, excesses, and obstinacy, the causes of their captivity; and yet promising pardon and restitution, upon their sincere repentance.

{Behold my servant} The words of God the Father, speaking of Christ, as the evangelist expounds and applies it, Mat. 12.18. so called, in regard of his human nature, and office of Mediatorship, Chap. 49.3. & 53.11. Phil. 2.7. Rom. 15.8. on whom are all the promises of God founded, Gen. 22.18. and ratified in him, 2 Cor. 1.20. And of the Messiah does the Chaldee paraphrast expound it, and some of the Jewish commenters, after him. Howbeit, some of them expound it of Cyrus; which some of ours, also, but as a type of Christ, admit. See Chap. 44.28. & 45.1. And if it be objected, that some things, hereafter spoken, will not agree to Cyrus, it is by them answered, that in the like prophecies, some particulars agree to the type, and not to the truth: as Psalm 22.6. & 40.12. Some to the truth, and not to the type: as Psalm 16.10. with Acts 2.29. and 13.36,37. Or, to the type, in one sense, to the truth, in another. So in those Psalms, wherein David is a type of Christ: as Psalm 2. and 16. and 22. and those, in which Solomon: as Psalm 45. and 72. Some things are spoken, that must, of necessity, be understood of them, in one notion, of Christ, in another: of Pharao’s daughter espoused to Solomon, and the church, to Christ, the one typified by the other, Psalm 45. the same may be said. Others of them, again, understand it of Jacob, and Israel (which the ancient Greek, therefore, has over-boldly thrust into the text) and the godly of his posterity, because the term is so oft given unto them, Chap. 41.8,9. and 44.1,2. & 21.24. & 45.4. & 48.20. And others, of the prophet Esay, unto whom they apply those places, Chap. 43.10. & 44.26. & 49.5. which a late writer also avows. But these two latter carry no probability at all with them.

{whom I uphold} Whom I am with, to strengthen, support and enable him, unto the office and work that I have assigned him, Ch. 49.5,8. Christ principally, chapter 53.10. John 16.32. & 17.4. Cyrus, as a type of him, chapter 45.1,2,5. Or, as the Jewish doctors read it, whom I lean upon: as kings do on those that serve them, 2 Kings 5.18. & 7.2,13. whom I trust unto, or rely upon, for the performance of what I entrust him with: and this, also, many of ours admit. See of Christ, Heb. 3.2. of Cyrus, chapter 44.28. But I find not where the word, here used, has this notion; the former, very commonly and constantly, Exodus 17.12. Psalm 16.5. & 17.5. & 41.12. & 63.8. cha. 33.15. & 41.10,13. and to that, therefore, I adhere. Heb. I will uphold him, the demonstrative, for the relative: as chapter 33.20,21.

{mine Elect} Or, choice one: the term is used of Moses, Psalm 106.23. of Saul, 2 Samuel 21.6. of Israel and Jacob, and his posterity, Psalm 105.6,43. & 106.5. chapter 43.20. & 45.4. & 65.9,15. See chapter 14.1. & 41.8,9. & 44.1,2. of Christ true, in a more special manner, set apart by God, for the work of mediation, chapter 43.10. John 6.27,29. & 10.36. 1 Peter 1.20. & 2.4. of Cyrus, as a type, designed for the deliverance of God’s people, chapter 44.28. & 45.3,4.

{in whom my soul delighteth} Or, is well pleased; Deuteronomy 33.11,24. Ezekiel 20.40. who alone is in special manner acceptable to me, Matthew 3.17. & 17.5. and no means of reconcilement, or free access to me, but by him, John 14.6. Ephesians 1.4,6. & 2.14,18. a defect of the relative: as Genesis 39.4. chapter 40.20. & 41.3. verse 5. and by a metaphorical respect had to man, his soul, for himself: as chapter 1.14. Amos 6.8. with Hebrews 6.13. which yet may have some reference to Cyrus, in regard of the work done by him, and, by God, accepted of, for the good of his people, Chapter 45.3,4. and whom he is, therefore, said to affect. See Chapter 48.14.

{I have put my spirit upon him} Or, on whom I have put my spirit: the like defect, with that in the first branch. Of Christ, see chapter 11.2. and 61.1. John 1.33,34. and 3.34. of Cyrus, see Ezr. 1.1. as of Sampson, Judges 13.25. and of Saul, 1 Samuel 10.9,10.

{he shall bring forth judgment to the Gentiles} He shall be their governor, executing judgment upon them, and among them, calling, converting, conquering, subduing, ruling, and over-ruling them by his word and Spirit, Psalm 2.8. and 45.4,5. and 110.2. chapter 2.3,4. and 49.6. Revelations 6.2. and 19.11–16. So of Christ: Of Cyrus, as proclaiming God’s mind and purpose to all people, concerning the restitution of his people, and executing of his judgment on those that detained God’s people in captivity, and such as adhered to them, Ezra 1.1. See verse 3.

V. 2. {He shall not cry, nor lift up, nor cause his voice to be heard in the streets} Of Christ, some expound it, that he shall not come with noise and stir, or with pomp and state, as worldly princes and potentates are wont to do, but in a meek, still, quiet, and lowly manner, Zachary 9.9. Matthew 12.14,19. and 21.5. Others, that he shall not carry himself contentiously, and clamorously, with passion and perturbation; (for anger and clamor, go commonly together, Ephesians 4.31. and persons possessed with wrath and rage, are so loud, many times, that they may be heard abroad in the streets: therefore, Matthew renders it, he shall not contend) but shall advisedly and considerately demean himself, and dispose things with tranquility and calmness of spirit, chapter 11.2. (in which sense, also, some apply it to Cyrus) The Hebrew commenters conceive it to have respect unto worldly judges; who, in keeping courts, are fain to speak with extension of voice and vehemency, to cause men to keep silence, and attend to their dooms; which the Messiah shall not need, men being of themselves ready to hear and obey him, though speaking calmly and quietly to them, Genesis 49.10. 1 Kings 19.12. Psalm 18.44,45. Chapter 2.3.

{lift up} his voice: to be supplied from the following branch: as chapter 30.17. So verse 11. Yet some of the Rabbines supply, face: He shall not lift up faces. That is, He shall not respect the person of any, Exodus 23.3. Deuteronomy 16.19. 2 Chronicles 19.7. Matthew 22.16. Romanes 2.8–11. But the former seems the plain and genuine sense of the place.

V. 3. {A bruised reed he shall not break, and the smoking flax shall he not quench:} Either, as the Jewish commenters, he shall not tyrannize over, but nourish and cherish the poor and feeble ones, such as are wont, by great ones, to be oppressed, Psalm 72.2,4,12–14. Ezek. 34.22,23. Or, as most of ours, he shall not deal roughly and rigorously with weak and tender souls, but shall support and strengthen them, deal mildly and gently with them, and be tender-hearted towards them, chapter 40.11,29–31. Ezek. 34.14. Some apply it to Cyrus, as an instrument of delivering and rescuing God’s then poor and feeble ones, as a shepherd his sheep, out of the hands of their oppressors, and from those countries, into which, by their cruelty, they had been scattered, chapter 44.28. and 45.13. Ezek. 34.4–6,12,13.

{a bruised reed} Or, cane. An emblem of inability, and imbecility: See chapter 36.6.

{the smoking flax} Flax, that is, a wick of flax; as flax, for strings, or, threads of flax, Judges 15.14. And so fully, threads of tow, Judges 16.9. smoking; having more smoke, than light, chapter 50.10. or, burning dimly, almost spent, and ready to go out; as those that are dim-sighted, and can hardly see, having almost lost their eyesight, of whom the word is used, Genesis 27.1. 1 Samuel 3.2. Zechariah 11.17.

{not quench} As chapter 43.17. Heb. not quench it: a redundancy: as Genesis 2.17. Matthew 21.41. He shall not blow out, but blow up, raise, trim, supply, snuff, and make to burn brighter, Exodus 27.21. 1 Samuel 3.3. The positive implied in the privative: as in the branch foregoing.

{he shall bring forth judgment unto truth} Though he favor the weak, yet shall he not spare the wicked, but judge according to truth and equity, Exodus 23.2,3,6. Leviticus 19.15. Deuteronomy 16.20. chapter 11.3,4. John 7.24. See verse 1,4. truth is used sometime for, equity and fidelity, Judges 9.16. chapter 38.3. and 48.1. sometime, for the due and full performance of aught, Joshua 2.12. 2 Samuel 7.28. John 1.14,17. It may well be taken either way here.

V. 4. {He shall not fail, nor be discouraged, until he have set judgment in the earth} He shall not faint, nor be disheartened, in regard of those difficulties that shall encounter him, in his pursuit of the work enjoined him, but go on courageously, until he have dispatched it: See John 17.4. Hebrews 12.1,3. See also chapter 45.1,2,5,13. The evangelist renders it, Matthew 12.20. until he bring forth judgment unto victory. That is, until he have overcome all oppositions that he shall meet withal, in the execution of the judgment to be executed by him, according to God’s purpose and appointment; and subdued all the enemies and oppressors of God’s people. This of Christ, see Romanes 8.36. and 16.20. 1 Corinthians 15.25. Revelations 3.21. and 6.2. Of Cyrus, chapter 44.28. and 45.1.

{fail} As a lamp, or taper, does when it is even spent, and the oil, or wax, that fed it, fails. For it is the same word that was of a wick, verse 3. And some, therefore, expound it of seeing clearly, and discerning things aright in judgment, chapter 11.2,3. See Deuteronomy 34.7. Zechariah 11.17. And they expound the whole passage thus; He shall be neither misled by ignorance and mistake; nor forced aside through fear. But I conceive the former here intended, when men faint, their eyesight fails, 1 Samuel 14.29. Lam. 5.17. For they are wide, who expound it, He shall do nothing in passion, or anger; because of that, Psalm 6.7. For the word there signifies, not anger, but grief; as Eccl. 7.3.

{be discouraged} Heb. be broken. The same word that was used of a reed, or cane, verse 3. or, bruised. For it differs somewhat from broken, verse 3. and it is used in a notion of oppression, 1 Samuel 12.3,4. chapter 58.6. Hosea 5.11. Amos 4.1. whence some here expound it actively, He shall not oppress. But the word is used passively, in the former sense, Ecclesiastes 12.6. Others, He shall not run; referring it to another root, and expounding it, either of timidity and cowardice, that sets men on running, chapter 21.14,15. Jeremiah 48.9. or of temerity and turbulency, that makes men run on head, Job 5.13. Proverbs 19.2. and so the meaning should be; He shall do all things considerately and advisedly, not hastily, or rashly: See verse 2. But I concur rather with the first.

{until} This particle is here taken, not in way of determination, as if he should then begin to faint and fail, though not before; as Genesis 24.19,33. and 27.44. and 49.10. 1 Samuel 1.22. Psalm 132.5. chapter 36.17. but in way of continuation; that so long he should persist and hold out, without fainting or failing, there being no needful mention of not fainting, or failing, any longer, than till then; because from thence forward, all difficulties being now utterly removed, there could be no suspicion, or fear of aught in that kind. So Genesis 28.15. Psalm 71.18. Canticles 3.4. chapter 22.14. Matthew 1.25. and 13.33.

{set judgment} Settled things in due sort, according to God’s appointment.

{in the earth} Or, on the earth, here below: as Psalm 73.6. Matthew 6.10. and 18.18. Or, in the land, to wit, of God’s people; as distinguished from other nations, mentioned in the next clause. So chapter 4.2. and 14.2. and 16.1. and 19.24. But whether way we take it, I cannot assent unto that late learned annotator, who, by judgment, understanding condemnation, (as the like term is used, John 5.24,29.) would have the words to be rendered, until he lay condemnation along on the ground: as some, says he, are said to lay justice on the ground, Hosea 10.7. that is, until he has utterly abandoned and abolished it. But this sense seems too coact, nor to fit so well in this place.

{and the Isles shall wait for his law} The Isles, or, Lands: as verse 10. chapter 41.1. and 51.5. and lands, for, people, or, nations: as chapter 37.18. Not the Jews only, but the Gentiles also: the people of divers countries, shall willingly, and readily receive and embrace his doctrine and dictates. Law, for, doctrine: as chapter 1.10. See Genesis 49.10. Psalm 18.43,44. chapter 2.3,4. Acts 2.42. and 13.49. and 14.1.

V. 5. {Thus saith God the Lord} The former word signifies might and power: and so the Greek, sometime: as Exodus 20.5. and some of ours constantly express it, the mighty God: though that in a version need not, no more than for us, in English, to say ever, for God, the good God; albeit the term of God be deemed, not without good ground, to come from the word, good. Of the latter, see on ch. 1.2. verse 8. This large description of God is here inserted, as well to intimate his ability to go through with whatsoever he undertakes, as his fidelity in making good all his promises.

{he that created the heavens} Or, heaven: see ch. 1.1. Gen. 1.1. ch. 40.26. & 48.13. Zach. 12.1.

{and stretched them out} Or, it: as a curtain, or canopy, Psa. 104.2. ch. 40.22.

{he that spread forth the earth} Made it appear above the water wherein it lay, as buried and drowned before, Gen. 1.9. Psa. 136.6. ch. 40.22. & 44.24. 2 Pet. 3.3. The same word that is used of the sky that overspreads the earth, Gen. 1.6–8.

{and that which cometh out of it} Heb. the offsprings, or, the proceeds of it: as ch. 34.1. See Gen. 1.11.

{he that giveth breath unto the people upon it, and spirit to them that walk therein} Or, thereon, rather; as verse 4. breath, and spirit of life, Genesis 2.7. & 6.17. Proverbs 24.27. Job 33.4. Acts 17.25,28.

V. 6. {I the Lord have called thee} Christ my Son, and servant, Psa. 2.8. Heb. 5.4,5. See ver. 1.

{in righteousness} In a just and righteous course; or, in faithfulness, to fulfill my promise, ch. 1.27. & 46.13. Acts 13.23,32,33. See cha. 41.2. & 45.13.

{and will hold thine hand} To direct and assist you, Psa. 16.8. & 73.23,24. ch. 41.13. & 42.1. & 45.1.

{and will keep thee} From miscarrying, Psalm 17.8. and 91.11. ch. 49.2.

{and give thee for a covenant of the people} To be a Mediator and a ratifier of the covenant, plighted between me and my people the Jews, Gen. 17.4,17. & 22.18. Deut. 5.3. & 29.10–12. ch. 49.8. Rom. 15.8. 2 Cor. 1.20. Hebr. 7.22. & 11.24.

{for a light of the Gentiles} Or, to the Gentiles. To comfort and cheer them up, as light is cheerful and delightful, Eccl. 11.9. Psal. 27.1. Or to bring them out of spiritual darkness, into the light of grace and life, ch. 9.2. and 49.6. Luke 2.32. Acts 13.47. and 26.18,23. Col. 1.13. Or, to go before them, and conduct them in the way that tends and leads to life eternal, Luke 2.22. A metaphor taken from such as go before passengers, journeying in the dark, with a light: or to the pillar, that by night, conducted the children of Israel in the desert, Exod. 13.21,22. Num. 9.15. and 10.33. Psal. 105.39.

V. 7. {To open the blind eyes} To enlighten the minds of those that were, by nature, spiritually blind, with the sound knowledge of saving truth, ch. 35.5. Acts 26.18. 2 Cor. 4.4,6. Eph. 1.18. and 4.18,19. Rev. 3.18.

{to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house} The same thing, in divers terms repeated, to deliver them from the thraldom of sin and Satan, whereof their captivity in Babylon, was a type, ch. 45.13. and 49.9. and 61.1. Zach. 9.11. Luke 4.18. Rom. 6.6,14. Col. 1.13. 2 Tim. 2.26. Tit. 2.14. Heb. 2.14,15.

{prisoners} Heb. prisoner. But taken collectively: as Psa. 79.11. & 102.20. chap. 10.4. and 24.22. properly, a bound one, Psalm 68.6. Whence also the prison house is called an house of band, or, bonds, Jer. 37.15.

{prison} Heb. closure: or house of closure: or, shutting up: as Psalm 142.5. ch. 24.22. where the notation of the word is, closure: for an house, or place of enclosure, as restraint, for an house, or place of restraint, 2 Kings 25.29. Jer. 52.33.

{sit in darkness} Or, in the dark: as Psalm 88.6. Like prisoners in a dungeon, into which light has no access, chap. 9.2. Luke 1.79.

{prison-house} Heb. house, or, place, (for the word is in Hebrew, a very general term, Job 8.17. 2 Sam. 15.17. Psalm 84.3. Prov. 8.2. Ezek. 1.27.) of restraint: as 1 Kings 22.27. 2 Kings 17.4. Jer. 37.4. and 52.31. verse 22. It is used with an ellipsis either way, sometime, house, or, place alone, as some take it, chapter 14.17. sometime, restraint alone, for house, or, place of restraint; as above.

V. 8. {I am the Lord, that is my name} Or, This, to wit, Jehovah, Exod. 15.3. is my name, Psalm 83.18. the name, whereby I am, and will be discerned, and distinguished, as having my being of myself, from all idols, and false gods, that have their being from others, Exo. 3.14. Deut. 6.4. 1 Kings 19.21,22. And thereby I will also, in a more special manner, be known to my people, in making good all my gracious promises to them for their good, Exod. 6.3. For the Talmudists, and those that follow them, are here most ridiculous, who read the words, Hu is my name; and thence coin us a new name of God, which they use in some of their prayers: as they do also Ap’hu, from 2 Kings 2.14. Whereas the word signifies no more than this, or, that, here; he also, there.

{and my glory will I not give to another, nor my praise to graven images} I am jealous of my glory, and will not suffer it, therefore, to be imparted to any other, but will severely avenge myself on any that shall so do, Exod. 20.5. Deut. 4.15–19,23,24. Or, I will not suffer my glory to be impaired, as it would be, should I fail in the performance of any of my predictions, or promises; and so give idolaters occasion to advance their idols above me. See chapter 48.11.

{to another} To any other, simply. Or, to any other (that is, strange: as Mar. 16.17.) another, for, another god: or, a strange god: as Psalm 16.4. A defect of the substantive, (as ch. 43.12.) taken collectively in either.

{graven images} For images of all sorts. See on chapter 41.29.

V. 9. {Behold the former things are come to pass, and new things do I declare: before they spring forth I tell you of them} As in times past I have been true in my promises, so will I be for time to come, Josh. 7.5. and 23.3,5. 1 Kings 8.23–25. Or, as my predictions to Ezekiah, concerning the Babylonian deportation so long before delivered, have already been effected. So now I foretell other things, concerning the downfall of Babylon, and the deliverance of my people, temporally, by Cyrus, spiritually, by Christ; long before any seeds, or signs of either, appear. That which before he challenged any of their false gods to do; and whereby he confirms his own divine power, and convinces them as counterfeits. See chap. 41.22–24,26,28,29.

{spring forth} Or, bud out, Gen. 2.5. And as there, when no sight of any such matter yet appeared, or means that might produce it.

{tell you} Heb. make you hear; as ch. 41.26.

V. 10. {Sing unto the Lord a new song;} A new song. That is, say some, an excellent one: or rather, a new song, of a new matter, for a new mercy, upon a new occasion. For it has reference to those new matters, mentioned, verse 9. See ch. 43.19. Jer. 31.22. Psalm 32.7. and 33.3. and 96.1. and 98.1.

{and his praise from the end of the earth} Or, from the land’s end: as Psalm 72.8. ch. 24.16. Either from all parts, where God’s people remained as exiles, as ch. 11.12. or where Babylon had exercised her rigor, ch. 14.5–7,16,17.

{ye that go down to sea} That are employed in shipping, as merchants, or, as mariners, Psalm 107.23. Let all praise God everywhere, both by sea and land, Psalm 96.11,12.

{and all that is therein} Heb. the fullness thereof: as Psalm 96.11. and 98.7. Yet not fishes, but men, that trade and traffic there. For that seems over-nice that some here have, that the islands themselves should be called the filling of the sea, as being set in the sea, like pearls, or precious stones, in the hollow of a ring, or other jewels: Because of such the word is sometime used, Exod. 25.7. and 28.17.

{the Isles, and the inhabitants thereof} Or, lands, as verse 4. or, sea-coasts, and those that border upon the sea: as Chapter 24.15.

V. 11. {Let the wilderness, and the cities thereof, lift up their voice} See the like defect, verse 2. See chapter 35.1.

{the villages that Kedar doth inhabit} The Arabians, or Ishmaelites that dwelt in scattered villages, or in tents, Gen. 25.13. Chap. 21.17.

{let the inhabitants of the rock sing} Or, of Petra, the chief city of Arabia: See Chapter 16.1.

{let them shout from the top of the mountains} That is, as some, those that are most savage, such as mountaineers commonly are, Jer. 3.2. but to be civilized under the kingdom of Christ, chapter 2.4. and 11.6–9. Others think it an allusion to those sentinels, or, watchtowers, situate on the tops of high hills, or other eminencies; from whence messengers used to call people together, to acquaint them with what good tidings they brought. chapter 40.9.

{top} Heb. head: as chapter 2.1.

V. 12. {Let them give glory to the Lord, and declare his praise in the islands} Or, Lands, or Countries: See verse 10.

V. 13. {The Lord shall go forth} To wit, to war against the enemies of his people: See chapter 37.36.

{as a mighty man} Or, a mighty one: so Job 16.14. Psalm 78.65.

{he shall stir up jealousy} Or, his jealousy; that is, his raging wrath, and fierce indignation, Prov. 6.34. so Deut. 19.20. chapter 59.17. fitly termed jealousy, because proceeding from a vehement and ardent affection, both of love to his people, and regard to his own honor, Deut. 4.19. chapter 37.32. Zach. 1.14. a defect of the pronoun; as chapter 40.12. he will set with much fury and fierceness upon them: See Psalm 78.38.

{like a man of war} Heb. a man of wars, as 1 Chronicles 28.3. a man much exercised in wars, that has fought many battles: See Exodus 15.3.

{he shall cry} Or, shout, Psalm 78.65. as military men use to do, in giving the onset, in joining battle in the field, or onslaught in the assault of a city: See Jer. 48.33. Amos 1.14.

{yea, roar,} Like a mighty fierce lion, that breaks in with violence upon the flock; and with his hideous roaring, affrights both sheep and shepherd, Amos 1.2. and 3.8. or, make an hideous cry; for the word that signifies roaring properly, is another, this is nowhere found, but here, and Zeph. 1.14. and imports a louder and more hideous cry, than the shout before-mentioned.

{he shall prevail against his enemies} Or, behave himself mightily, or, play the valiant man, Job 13.25. See Psalm 118.15,16.

V. 14. {I have long time holden my peace, I have been still, and refrained myself} Or, I have restrained myself, for there is no copulative in the text; so chap. 41.16. The words of God himself, (in regard whereof, some prefix the word, saying, as Psalm 105.15. Acts 7.32.) professing, that he had long forborne to execute judgment, and take vengeance in the behalf of his people, (as Psalm 50.21. and 83.1.) restraining his wrath, (ch. 48.9. & 62.1.) like a woman in travail, striving to hold in her breath; for the next branch seems to imply some allusion thereunto, see Jeremiah 44.22. the word is used of Joseph, Genesis 43.21. & 45.1.

{long time} Heb. from an age. So Genesis 6.4. Jeremiah 5.15.

{now will I cry like a travailing woman} Or, cry out; (the word is nowhere else found) as a woman in pain, that being not able to hold her breath any longer, cries out in her travail, and can have no ease, or rest, until she be delivered, Chap. 26.17. Rev. 12.2. Hence, some would have one of the Hebrew midwives, in Egypt, termed Pua, Exodus 1.15. which may not be altogether improbable, because they are conversant about women, in such cases; or rather, because with much cry, her mother had been delivered of her; as Jabez his mother, of him, with much pain, 1 Chr. 4.9. for they seem to mistranslate the word, who render it, to hiss, as some kind of serpent, whose name comes near it, Chapter 14.29. & 59.5. for that name is deemed to come from another root: nor does that seem to be the tone of women in travail. See Chapter 29.4. The meaning is, I will now hasten the execution of my wrath, with all speed, without further delay; as if I travailed, and were in pain, until it were executed. See Chapter 1.24. & 65.6. Luke 12.50.

{I will destroy, and devour at once} Heb. smitten down: as Job 5.5. or, sup up, as Jeremiah 2.24. and 14.6. An allusion to such ravenous wild beasts, as do so suddenly swallow down what they have slain, that they may seem to go quick down their throats, or to be slain, and swallowed at once, Psalm 124.3. yet because the former word signifies, properly, to lay waste, or, make desolate, some apply the former word, to the lands, or countries, the latter to the inhabitants. See Ezek. 36.3. where both words are joined together, as here.

V. 15. {I will make waste mountains, and hills, and dry up all their herbs} The herbage that the mountains afford to man and beast, Psalm 50.10,11. and 65.12. & 72.3,15. and 104.13,14. & 147.8. The meaning is, he will lay desolate the whole country of Chaldea, and of those that were adjacent and adjutant to it, Chapter 13.9. Accomplished by Cyrus, in his expedition against Babylon. He compares the vengeance that he intends to execute upon Babylon, to a devouring fire, that consumes all before it. See Deut. 32.22. Psalm 83.13. & 97.3. Joel 2.3. They seem to wring the text needlessly, who by mountains, and hills, here understand cities and towns; by the herbage, their inhabitants.

{and I will make the rivers islands, and will dry up the pools} ch. 50.2. It was so done by Cyrus, in the siege of Babylon. See Jer. 50.38. & 51.32.