Isaiah 50-66

ANNOTATIONS ON THE BOOK OF THE PROPHET ISAIAH

CHAPTER 50

V. 1. {Thus saith the Lord} This chapter, and the next, are not improbably deemed to make one sermon, spent in a conviction of the Jewish people, as authors of their own forlorn condition; together with a justification of God and his ministers, against them, verse 1–9, an exhortation to the godly party, among them, to rest and rely upon God, in these calamitous times; with a sad commination to those that trusted to aught else, verse 10,11, a consolation and encouragement, by promised protection, against their enemies' power, unto those, that so did, chapter 51:1–8, a pathetical supplication of them, unto God, to manifest his power, formerly showed in their delivery, together with a gracious answer of God thereunto, verse 9–16, and a compellation of God's people thereupon, calling upon them, to raise up themselves, and come out of that desolate condition, in which they had a long time lain, verse 17–23.

{where is the bill of your mother's divorcement, whom I have put away?} The people of the Jews, during the time of their captivity, seemed to be in a manner divorced from God, and by God, whom they had been formerly joined to in marriage, Jeremiah 3:8,14. See chapter 49:21. Now whereas, among that people, many times, for very frivolous occasions, men were wont to put away their wives, Matthew 19:3, but the law then commanded that a writing, or bill of divorce should be given them, Deuteronomy 24:1, wherein also some suppose (but that without ground) that for saving the woman's reputation in such case, there should, if not, the particular ground of the divorce be declared, yet a clearing of her from any imputation of disloyalty. But howsoever it be for the latter, in allusion to the thing itself, God here calls upon his people to produce the bill of divorce, by which he had discharged them, and himself of them, as implying, that either none such could be produced, for that he had not, in any such manner, put them away; but they had willfully, of their own accord, gone away from him, chapter 1:4. Or, if any such were extant, and could be produced, it would thereby appear, that the breach began on their part; that they had rather forsaken him, than he them, and that it was not for any slight occasion, but for their disloyalty, that they had been cast off; Jeremiah 3:1,2,20, Hosea 2:2,5. For whereas some interpreters would so mince the matter, as if the Jewish people, though they had been, by God, severed, as from bed and board only for a time; during their deportation, and the destruction of the temple; yet they had not been divorced from him, nor had joined themselves in marriage to any other, though they were defiled with many, which therefore nothing hindered, but that they might be received again by God, upon their return: Yet the contrary hereunto appears, both that God had put them away, as by a bill of divorce; and that their carriage had been such, as came within compass of that law; and that God, notwithstanding as not obliged thereby, nor taking advantage of it, would again receive such, as he had so repudiated upon their return, Jeremiah 3:1,2,6,7,8,12,14. Nor will that hold, which the Jewish doctors have here, that Jeremy speaks of Israel, the ten tribes, that were never to return, or have king again, and are therefore, said to have had a bill of divorce given them; whereas Esay speaks of Judah, that were to return from captivity, and to have Messiah for their king: For return is both proffered, and promised, as well to the one, as the other; and Christ as a common king to them both, Jeremiah 3:12–14 & 31:1,4–6, Ezekiel 37:16–25, Hosea 3:4,5. Yet true it is, that God did never utterly cast off the whole body of his people, but had his reserved ones, in all times, among them, Romans 11:1–5.

{where is} Hebrew, where that: but the pronoun demonstrative, is put for the verb substantive, as chapter 49:21 & 66:1.

{your mother's} The Jewish church and state, is resembled by a woman, a mother; whose sons, her people, are said to be, chapter 49:20,21. So Hosea 2:2.

{bill of divorcement} Hebrew, book of abscission, or cutting off, Deuteronomy 24:1, so called, because the woman was thereby declared to be cut off from her husband, unto whom she had formerly been joined in wedlock.

{I have put away} Hebrew, sent away, or dismissed, Deuteronomy 24:1,3,4. So of Israel, or the ten tribes, Jeremiah 3:8,9, Hosea 2, verse 2.

{or which of my creditors is it, to which I have sold you?} Among the Jews, parents many times falling behindhand, or being in want, did sell their children to help themselves, or pay their debts, Exodus 21:7, and their creditors, unto whom, they were not able to make satisfaction otherwise, took their children for their debt, 2 Kings 4:1, Matthew 18:25. God alluding therefore thereunto, wills them to name the creditor, to whom upon such occasion, he had sold them; which was a thing that could not be, God being not a debtor, or owing aught unto any, Romans 11:35,36.

{my creditors} Hebrew, lenders, Deuteronomy 24:11, chapter 24:1.

{behold, for your iniquities have you sold yourselves} They rather had sold themselves unto sin, to purchase liberty for their inordinate desires and delights, 1 Kings 21:25, chapter 52:3, John 8:34, Romans 6:15,16, 2 Peter 2:19. Or, ye are sold: For in the Hebrew it is no more, and although the passive form is in Hebrew used sometime in a reciprocal notion, as chapter 1:15,24 & 45:20, yet there is no necessity of it here: for it is well known, that for some offenses, men were sometime, by law, sold, Exodus 22:3. But the ground, and cause of the sale, was then from themselves. And so was it with this people, when God sold them, sometime, unto slavery, for their sins, Judges 2:13,14 & 3:7,8, Psalm 44:11,12.

{and for your transgressions is your mother put away} Or, dismissed, as verse 1. for your transgressions is your mother dismissed;] as if the children were so exceedingly unruly, and rebellious, and the mother so fondly addicted to them, that without casting out both, no quietness could be had, Genesis 21:10, Galatians 4:30. Or, indeed, because the state or church, resembled by the person of a mother, and the persons, or people, in the generality, at least, of whom the church and state did consist, as of limbs a body, 1 Corinthians 12:12, but resembled by sons, or children, are, in effect, one and the same. See on chapter 62:5. Howsoever we take it, the meaning is, that God had not out of any peevish, or selfish humor, cast off their mother, and them, with her; but for her, and their disloyal and rebellious carriages, which yet, if they put away repented of, and reformed, they might be received, and taken in again, Jeremiah 3:1,12,14, Hosea 2:4,5.

V. 2. {wherefore when I came, was there no man? when I called was there none to answer?} Hebrew, why came I, and there was not a man? Or, not any one? (as Jeremiah 5:1, implying a general defection, chapter 59:16 & 64:6,7.) I called, and there was no answerer, or, none that would answer: a note of willful obstinacy, Proverbs 29:19. For the syntax, see the like, Genesis 14:14, chapter 30:20 & 44:14. As their refractory, and rebellious courses, not any unkindness, or harsh carriage, on God's part, had procured their captivity, and brought them into that desolate and disconsolate condition; so it was not any unwillingness thereunto, or inability on God's part, who had never willingly cast them off, that retarded their delivery. It was their obstinate refusal to return to God by repentance, though by his prophets, oft and earnestly inviting, and inciting them thereunto, that kept them still in this deplorable plight, chapter 5.43.1. & 65:2, Jeremiah 5:3,23,25 & 8:6 & 11:7,8, Zechariah 7:11,12.

{I came} He came to them, by his ministers, and messengers, 2 Chronicles 36:15, Jeremiah 15:19 & 35:14, as to those other, Ephesians 2:17, 1 Peter 3:20, yea, not by his servants only, but by his Son, Matthew 21:34,37, John 1:11, unto which coming (but groundlessly) some restrain this.

{Is my hand shortened, at all, that it cannot redeem? or have I no power to deliver?} Am I not as well able to rescue and deliver you out of the hands of those, that hold you in thraldom now, as in time past? out of Babylon, as out of Egypt? See chapter 59:1,2.

{shortened at all} Or, any whit shortened, Hebrew, shortening shortened. See Numbers 11:21.

{that it cannot redeem} Or, rescue: as Psalm 107:2. Hebrew, from rescue, or redemption: as, from saving, from hearing, chapter 59:1.

{Behold, at my rebuke, I dry up the sea} Or, with my rebuke, I can dry up the sea: for these futures, have oft a potential notion in them. See on chapter 49:15. I am able to do it with a word of my mouth; and to rescue your forefathers from eminent, and imminent destruction: I sometime did it, Exodus 14:21,29, chapter 15:10. He rebuked the Red Sea, and it was dried up, Psalm 106:9, for though God's rebuke be not a verbal, but a real rebuke, yet what therein he does, he does it with as much ease, as if he did it with a word, Psalm 76:6.

{I make the rivers a wilderness} Or, I can make (as before; to wit, with my rebuke, to be supplied from the former branch, as chapter 47:9.) the floods (as Psalm 93:3, the floods, both of the Red Sea, and of Jordan, Joshua 2:10 & 3:14, though the former principally here intended,) as a wilderness: (as dry as wastes are wont to be) or, as a plain, as easy to pass, as any plain ground. See Lamentations 5:9. So Psalm 107:33, He turneth floods into a wilderness; and, chapter 42:15, I will make floods, lands, or, dry lands: and chapter 63:13, He led them through the deep, as an horse in the wilderness, or, on the plain. See chapter 51:10.

{their fish stinketh, because there is no water, and dieth for thirst} The like is intimated, chapter 19:5–8,10, Ezekiel 29:4,5, Hosea 4:3, Zephaniah 1:3.

{their fish stinketh} So when the waters were turned into blood, Exodus 7:18.

{because there is no water} For want of water. Hebrew, from no water being, as chapter 5:9, from no inhabitant being.

{dieth for thirst} Hebrew, with thirst: as Hosea 2:5. See Psalm 105:29.

V. 3. {I clothe the heavens with blackness, and make sackcloth their covering} Or, I can clothe (as before, verse 2.) the heavens with blackness. I can cause the heavenly bodies to withdraw all their light, as if they were turned into darkness, in token of my displeasure, chapter 13:10, Ezekiel 32:7, Joel 2:31, Amos 5:8, Matthew 24:29 and 27:45, as I did also sometime in Egypt, Exodus 10:21–23.

{make sackcloth their covering} Make them as black, as if they were covered over with sackcloth; such stuff, as the Kedaren curtains were made of, Canticles 1:5, and as they used to cover themselves with, in time of solemn humiliation and mourning, Psalm 35:9,10, Jonas 3:6,8. So Revelation 6:12, The sun became black, as sackcloth of hair, as sackcloth made of goats' black hair. Hebrew, sack; as chapter 3:24.

V. 4. {The Lord God hath given me the tongue of the learned} In the passage ensuing, the prophet maintains his own ministry, by relating of God's furnishing him with endowments fit for it, and his faithful discharge of his duty therein: and that partly, to justify God himself; of whom before, verse 2, who had come to them, and called upon them, to reclaim, and reduce them, by no sorry silly person; but such as whom having assigned unto that office, he had sufficiently qualified for the same: and who had accordingly applied themselves diligently and constantly thereunto, notwithstanding all the obstructions and oppositions they had met with, in the execution thereof: and there was nothing, therefore, wanting on his part, for the bringing of them home again to him, chapter 5:4, and withal, to clear himself, concerning his own carriage in his place, against all his opposites, corrupt princes, false prophets, and refractory people, that had bandied together, and bent themselves jointly against him, using him with all scorn and contempt: and so it has reference to his former discourse; and partly, also, to strengthen thereby, the pious party among them, in firmer assurance of those gracious promises of God, wherewith he was sent unto them, that his messages, concerning them, might be the more efficacious with them, for their consolation and encouragement: and so it looks forward to what ensues, verse 10, chapter 51:1,4,7. See the like passages in the apostle Paul, concerning his apostleship, Romans 11:13, 1 Corinthians 4:1–19 and 9:1,2 and 15:10, 2 Corinthians 1:12 and 2:14–17 and 3 and 4:1,2 and 5:20 and 6:1–10 and 10 and 11 and 12 and 13:1–10. It is true, that divers interpreters understand all this, as spoken in the person of Christ; and there are divers passages that very fitly agree in to him, and whereof concerning Esay, there is no mention, in the holy story: but as some other, of prime note, well observe, the same may be said of sundry particulars, in Psalm 22 and 40 and 69, applied expressly unto our Savior Christ, in the New Testament, Matthew 27:34,35,43,46 and Hebrews 10:5–10, and yet, none make doubt, but that those psalms but as they were by David composed; so in his own person, they concerned him: and that, in all likelihood, in some particulars, which yet are not found expressly recorded in the story of him.

{The Lord God} Hebrew, Adonai Jehovah; the Sovereign self-being: and so verse 5.

{hath given me} He, from whom every good gift, and endowment, comes, John 3:27, Romans 12:3,6, 1 Corinthians 4:7 and 7:25 and 12:4–6, James 1:17.

{me} The prophet Esay. See chapter 8:11 and 49:1,2, and Jesus Christ much more, John 3:34, Colossians 2:3,9, whom he sent furnished, beyond measure with all abilities, requisite, for information, and consolation, of his elect.

{the tongue of the learned} The word signifies one well skilled in spiritual doctrine, in divine truths. Such an one, as our Savior speaks of, Matthew 13:52, for the word there used, fitly answers this. See on chapter 8:16.

{that I might know how to speak a word in season to him that is weary} Hebrew, to season a word, or timely, or, seasonably, to deal a word, (for the word, nowhere else found, comes from that which signifies time, or, season, Ecclesiastes 3:1,7, and imports the timely, or, seasonable, doing of aught;) to the weary, that is, to minister a word of comfort and consolation to a soul, that lies under heavy pressures, and is almost tired out with them, chapter 61:1,2, Matthew 11:28, as another Barnabas, a son of consolation, Acts 4:36, and do it in due season, when it is most needful, and may be most advantageous to the poor distressed soul. See Proverbs 25:11, Ecclesiastes 3:11. Some render it, to him that is thirsty, expounding it, to such as thirst after knowledge, are desirous to hear, and learn: but the word signifies, not thirsty, but faint, and weary, Psalm 107:5, chapter 40:28,29.

{he awakeneth morning by morning} Or, he awakeneth me morning by morning: the pronoun wanting, as chapter 46:3. Or it may be carried on to the next clause, he wakeneth, or, stirreth up, (as Haggai 1:14, Zechariah 4:1.) morning by morning, or, morning after morning, (Hebrew, in the morning, in the morning, that is every morning: as chapter 28:19.) he stirreth up, or, raiseth up, (I say) mine ear (every morning) to hear as the learned. He does incessantly, day after day; and very early, every day, not by fits and starts only stir up my spirit, and instruct me, Psalm 16:7, John 5:20 & 8:28.

{he wakeneth mine ear} He stirs up my spirit; as Ezra 1:1.

{to hear} To listen, and attend diligently, to what he is pleased to disclose unto me, Psalm 85:8, Habakkuk 2:1, Acts 16:14, Revelation 2:7,11.

{as the learned} As teachers are wont to excite, and stir up their scholars; and doctors, their disciples: and so the word of stirring up is to be supplied from the former branch; or, as those that are not learners only; but learned: and that affect, and desire to be further taught, and more learned are wont to hearken and attend, and then is the word of hearing, to be thence supplied, as the learned use to hear. The word first, and properly, signifies one taught; in the next place, one learned. See chapter 8:16 & 54:13.

V. 5. {The Lord God} As before, verse 4.

{hath opened mine ear} Or, opened mine ear; to wit, then, when, he called me to this office, as he touched my tongue then, to refine it, and thereby to enable me, to speak in fit, and due manner to his people, chapter 6:7, Jeremiah 1:9 & 15:19, so he opened mine ear also, to hearken to him, to receive the word from him, as chapter 35:5, and to be dutiful and obedient to him, in whatsoever he should require of me, or set me about, as Jeremiah 1:7. For hearing, in these, and the like phrases, implies as well obedience, as attention, 1 Samuel 15:22,23, Psalm 81:8,11,13. See somewhat the like, of David, and of Christ, Psalm 40:6, though the word there used, be diverse from this, and, by some deemed to look another way. But of Christ's obedience to God his Father, see Luke 2:49, John 4:34 & 5:19,36 and 6:48 & 8:26–29 & 17:49,50, Philippians 2:7,8, Hebrews 5:8, of persons disposed the contrary way, Psalm 58:4,5, chapter 28:11,12 & 30:9 and 33:15 & 42:18–20, Jeremiah 6:10, Zechariah 7:11, Acts 7:51,57.

{and I was not rebellious, neither turned away back} Or, I was not disobedient, (as Psalm 105:28.) nor turned backward, Psalm 44:18. I did neither hang back, (as Moses sometime, Exodus 3:11,13 and 4:1,10,13.) nor refuse to go, when God sent me; as Jonas, Jonah 1:3, but offered myself freely, and readily, to his call: nor did I afterward flinch, or shrink back, for any opposition, or evil usage, I met with: as Jeremy sometime, Jeremiah 20:7,9. See chapter 6:8. See also of David, and of Christ, Psalm 40:7,8, John 14:31, Philippians 2:8, Hebrews 10:5, of Paul, Acts 26:19, Galatians 1:15,16.

V. 6. {I gave my back to the smiters, and my cheeks to them, that plucked off my hair} How these particular evil usages were by Esay endured, no story informs us: yet that he did undergo much opprobrious usage, and many affronts, in the prosecution of his prophetical employment, from the profane great ones of the times, under Ahaz especially, there need no great doubt be made. See chapter 28:14. But of our Savior, we have express and pregnant relations of what in this kind he endured, Matthew 26:27 & 27:26, Luke 22:63,64, John 18:23. See on verse 4.

{my cheeks} Job 16:10, Lamentations 3:30, Micah 5:1.

{plucked off the hair} To wit, of the beard, Ezra 9:2, which does clothe the cheeks also, as well as the chin; for though the word hair, be not expressed in the original, which has reference only to the pluckers off, yet the word does properly and peculiarly, signify a plucking off of hair; and is well, therefore so rendered, both here, and Nehemiah 13:25.

{I hid my not face from shame, and spitting} Shame, for, shameful and opprobrious usage, Micah 2:6.

{spitting} Hebrew, spittle, Job 7:19. See Numbers 12:14, Luke 18:32, Job 30:10, a practice used, as well in way of detestation, as of contempt, Matthew 26:47 & 27:30, Mark 14:65.

V. 7. {For the Lord God will help me} Or, but, or, Yet, the Lord, or, Sovereign, Jehovah; as before, verse 4,5, and again, verse 9. Hebrew, And: as chapter 42:25. His encouragement to persevere, from assurance of God, assistance. So verse 9. See the like, Psalm 118:7, Jeremiah 15:26, chapter 42:10,13,14.

{therefore shall I not be confounded} Or, ashamed; as chapter 54:4, Jeremiah 3:3 & 8:12, for it is the same word, in notion, and notation, with that which was rendered shame before, verse 7, and has reference thereunto; as if he had said, their shameful usage of me, shall never shame me, shall never make me ashamed. See Acts 5:41.

{therefore have I set my face, as a flint} A form of speech, noting extreme obstinacy in some, Jeremiah 5:3, Zechariah 7:12, settled and fixed constancy in others, Ezekiel 3:8,9, and so here.

{and I know that I shall not be ashamed} Or, blush: which comes near to the Hebrew term here used; in notion the same with the former. See, Psalm 25:2,3 & 119:6, chapter 29:22.

V. 8. {He is near, that justifieth me} God is ready to justify me, by approving my mission, and his acceptance of my employments, against those that oppose my ministry, and traduce me, as a false prophet, as many did Paul, for a counterfeit apostle, 1 Corinthians 4:2,3, 2 Corinthians 13:6,7, for so the word, much mistaken by many, does there properly signify. This some understand of Christ, according to those places, John 16:10, 1 Timothy 3:16. See chapter 49:4. Others, because of the apostle's, either allegation, or allusion rather, to it, Romans 8:33,34, understand it, as spoken in the person of God's people in general; as chapter 29:22 & 41:10–14 & 45:24,25 & 46:13 and 49:25 & 54:19, where the same things, in effect, here spoken, are applied unto the body of that people. But the apostle's manner is, to enlarge the promises of God, made to some particular persons, as to Jacob, Joshua, David, and others, Genesis 28:15, Joshua 1:5, Psalm 23:1, extending them unto all the faithful in general, as having a joint interest therein with them, Hebrews 13:5,6, and the apostle's argument, borrowed hence, stands firm and good, in general, that whom God justifies, it is in vain for any man to attaint, or condemn.

{who will contend with me?} Enter plea against me, or implead me, chapter 49:25 & 54:17.

{let us stand together:} As the accuser, or plaintiff, and the defendant, such as have suits in law, one with another, are wont to do before the judge, Exodus 22:9, Deuteronomy 19:17.

{who is mine adversary?} As some render it the master, or, owner of my cause, or, of my judgment: but rather, my master, or, owner of suit: judgment, for, cause, or lawsuit, as, 2 Chronicles 6:35, Job 9:19, and master, or owner of suit, for one that sues; as master or owner of business, for, one that hath business, Exodus 24:14, and, my master, or owner of suit, for, one that has any suit against me: my impleader, or he that enters any action against me; so, thy men men of strife, for, they that strive with thee, chapter 41:11.

{let him come near to me.} Let him join issue with me; as chapter 41:1.

V. 9. {Behold, the Lord God will help me:} As verse 7.

{who is he, that shall condemn me?} Or, who is it, that shall, or, can condemn me? Hebrew, make me guilty, convince, or condemn me, as guilty, Deuteronomy 25:1, Proverbs 17:15, Romans 8:34, the pronoun, for the verb substantive, as Ecclesiastes 1:10, chapter 50:1, the relative wanting, as 49:25, and the future in a potential notion, as verse 3.

{Lo, they shall all wax old as a garment;} All my opposites shall be worn out; I shall survive to outwear them, to see an end of them, a proverbial form of speech, Psalm 120:26, chapter 51:6, Hebrews 1:11, a garment for an old or overworn garment, such, as Joshua 9:4,5, Jeremiah 38:11, or a moth-eaten garment; as the next clause implies, a defect of the adjunct, as chapter 1:18 & 5:6. wax old, that is, be consumed, or wasted, as Psalm 32:3, or, perish; as it is expounded, Psalm 102:26. So chapter 41:11, those that contend with thee, shall perish.

{the moth shall eat them up} Another proverbial form, Psalm 39:11, chapter 51:8.

V. 10. {Who is among you that feareth the Lord,} He turns his speech from those obstinate, and opposite ones, to the pious and obedient; as endeavoring to support and sustain them amidst the common calamities, that were to befall the nation: so withal implying the small number of such among them. So Psalm 25:12 & 90:11, chapter 53:1, John 12:37,38.

{that obeyeth the voice of his servant,} Hebrew, that heareth: but to hear, for to obey. See on verse 4. That yields obedience to the word of his servant; Christ, as some, chapter 42:1 & 53:11, speaking either by himself, Luke 4:18,21,22, Hebrews 1:1,2. Or, by his ministers, Luke 10:16, 2 Corinthians 5:20 and 13:3, Ephesians 2:17. Or, as others, the prophet Esay himself, sent by God, to inform, and instruct, his people, and to acquaint them with his will, chapter 44:26. A note of one that sincerely fears God, as to tremble at his word, chapter 66:2, so to yield obedience thereunto, Ecclesiastes 12:13.

{that walketh in darkness, and hath no light?} Hebrew, no shine, as Amos 5:20, no light shining (as Proverbs 4:18.) upon him, or into him; as a man in a dungeon, where no glimpse of light strikes in, to walk in darkness, is sometime to live in wickedness, 1 John 1:6, and so the Jewish commenters, some of them, here understand it; as if it were said, you that walk in blind paths, and take wicked courses, return to God, and trust in him: sometime to live in misery and distress, Psalm 23:4, and so rather here; as other of them also much better and most of the best with us; that is, in the greatest depth of misery and calamity that may be, without any means of relief or comfort. So are light and darkness oft taken, Psalm 18:28 and 112:4, chapter 9:1,2. See chapter 8:22 & 9:19, Amos 5:18. Some observing the Hebrew pauses, end the demand at the foregoing branch, where the middling stop stands in the original; and joining this limb to the next following, read the words thus; Let him that walketh in darkness, having no light, trust in the Lord. Or, he that walketh in darkness, etc. let him trust in the Lord; which comes all to one; Let such as you, or so many of you, as are in straits and difficulties, as well as others, partaking with the rest, in the common calamities of the times.

{let him trust in the name of the Lord} Let him live by faith and sustain himself by confidence in, and assurance of, God's powerful protection; who is able to draw light out of darkness, to give light in darkness, to turn darkness into light, and to bring out of darkness into the light; to give inward joy and comfort amidst all calamities, to support and sustain under all heavy pressures, and to deliver out of all distresses, Genesis 1:2,3, Exodus 10:22,23, Esther 3:15 & 4:3 & 8:16,17, Psalm 1828. 11.2,4,7, chapter 9:2 & 49:9 & .2, Luke 1:79.60, 2 Corinthians 4:6. See 1 Samuel 30:6, Habakkuk 2:4 & 3:17,18, Hebrews 10:38.

{and stay upon his God} As a man stays up himself with a staff, that he rests upon for support, Psalm 18:18 & 23:4, chapter 10:20, (for thence is the metaphor taken. See chapter 3:1 & 36:6.) so let him rely, and rest himself upon his God, whom he cleaves close, and continues loyal unto, (Deuteronomy 4:3,4 & 26:17,19, chapter 28:16, Psalm 73:25–28.) by constant dependence upon him, staying up, and supporting himself from sinking down, and fainting away through incredulity and despair, Psalm 27:13. So may such, and such only, boldly do, their expectation never failing them, Psalm 125:1,2, chapter 28:16 & 49:23, their sincere confidence in God being here opposed, as well to the folly and vanity of those that withdraw themselves from God, and trust to other stays, Jeremiah 17:5,6, Jonah 2:8, verse 11, as also to the groundless presumption of such, as promise to themselves protection and safeguard from him, while they carry themselves disloyally, and rebelliously towards him, chapter 48:1,2, Jeremiah 7:8–10.

V. 11. {Behold all ye that kindle a fire,} The expositions of this passage, are so numerous, and so various, that it would be overlong to relate, and much more to discuss them all. I will pitch only upon one or two of the principal, and most probable. By the fire therefore here mentioned, some understand the fire of God's wrath, which wicked persons, and obstinate wretches, do incense against themselves by their sins. So some of the Jewish commenters, and most of ours also, pointing us to those places, Deuteronomy 32:22, Jeremiah 5:14 & 17:4. But others, rather, understand by it such other means of light, support, relief, and comfort, as the wicked worldlings of those times that relied upon, for their succor and safeguard, in, and against those evils and calamities, that were denounced against them and the state, by the prophet. See chapter 28:15 & 30:7,12,15,16, for to these, the prophet's opposites, that scorned God's word, and refused to hear it, or yield obedience unto it, chapter 28:13,14 & 30:9,12, does the prophet here direct his speech. So in the word, here, is an allusion, not to such a fire, as burns and consumes; as chapter 9:18 & 26:11, but to such a fire, as men kindle in cold, wet, and winter weather, to warm, relieve, comfort, and cherish themselves with, chapter 44:16, Jeremiah 36:22, John 18:18, Acts 28:2. See the like allusion, chapter 47:14.

{that compass yourselves about, with sparks} Hebrew, girders on of sparks or brands: that begirt yourselves with such; as some are said to gird on strength, or to begirt themselves with strength, 1 Samuel 2:4. Most render the word, here used, sparks, and suppose an allusion to such sparklings, as upon collision of steel and stone, are wont to start out, or, to such sparkles as are wont to fly about folk, upon the blowing up of brands: no unfit resemblance of such, as by their rebellious provocation, so incense and blow up the fire of God's wrath, that the sparks fly about their ears. See chapter 42:24,25, and this way may that seem to incline, that in Chaldee, and Syriac, a word from this deduced, is deemed to signify, sparks, in the paraphrase, on Exodus 24:18, and on Habakkuk 3:4, in which latter place, yet it seems rather to import such coruscations, or flashes of light, as use to shoot out of the clouds, somewhat like unto horns, for so the Hebrew word there used signifies, as also a Greek and Latin, correspondent thereunto, whence some ambiguous versions, and fabulous constructions of them, Exodus 34:29. But to let that pass, the word itself here used seems rather to signify brands, than sparks: It is nowhere else found in Scripture, save here, and Proverbs 26:18, where it is well rendered in the text, firebrands, not so well in the margin flames, or sparks; for such as play the madmen, or make themselves mad, (that is, feign themselves such; as make thyself sick, that is, feign thyself to be so, 2 Samuel 13:5, for of such the wise man there speaks) are not wont to fling flame, and sparks, but to cast firebrands about. And the Chaldee there renders it, torches, or tapers; as also one of the Jewish critics upon this place informs us, that the term is used for such parcels of wood, or coal, as being fired at one end, were out of engines discharged in fight against the enemy, or shot into places besieged; the use of guns, and gunpowder being in his times, and long after, in these parts of the world, at least unknown. And it seems therefore to be a term parallel to that other elsewhere used, that signifies, a firebrand, Judges 15:4, Amos 4:11. Those shifts, therefore, and fetches, which these profane wretches relied upon, and from whence they promised sufficient warmth of relief, comfort, yea, and safety to themselves, being on every side therewith begirt, the prophet compares unto brands, that should afford them little heat, or light, but smoke enough, to vex and choke them with. See chapter 7:4.

{walk in the light of your fire, and of the sparks, which ye have kindled} Brands here again, not sparks: for men use not to kindle sparks, though upon kindling of fire sparks in brands, especially, are wont to fly about. Some, because the former word here used, is sometime used for a furnace, or a flame. (See chapter 31:9.) would have it rendered, Go into the furnace, or flame of the fire, ye have kindled; as foretelling, that thereby they should be consumed, to wit, by the fire of God's wrath, which themselves had kindled, and heated, as an oven, to consume themselves, Psalm 21:9. But I suppose rather that the prophet, in way of derision, wills them to make trial, when time shall be and need require, what light of comfort their own fire, with all the muster of brands kindled by them, and set about them, will be able to afford them. See verse 10. No, the light of the wicked shall be put out in darkness, and go away in a stifling stench, Job 18:5,6 & 21:17, Proverbs 20:20 & 24:20, a defect of the relative, as chapter 49:25.

{This shall ye have of mine hand} This take from me God's messenger, that now speak unto you; hand, for ministry; as Malachi 1:1. Or, as most take it, spoken in the person of God which some therefore read as in the present tense, This is unto you from mine hand, that is, this obcecation of mind, and obduration of heart, is, through my just judgment, for your former obstinacy, befallen you, chapter 6:10 & 29:10, Matthew 13:14. But others, rather, in the future, as our version gives it, this that I now tell you, shall, in conclusion, befall you, whatsoever you now fondly flatter yourselves with, chapter 28:15,17,18.

{ye shall lie down in sorrow} You that have refused to walk in the light of God's favor, Psalm 89:15, and in obedience to his word that holy fire, that affords both light and heat, Psalm 119:105,92,93, Luke 24:32, John 12:35,36, shall, notwithstanding all the fire that you kindle, and vain lights that you set up for yourselves, wander in the dark, and meet with nothing but perplexity and confusion in the end, Psalm 16:4, chapter 8:21,22 & 28:19 & 30:12–14, Jeremy 13:16.

{lie down in sorrow} A metaphor from an uneasy bed, whereon, one that made account to ease and refresh himself, finds nothing but disease and pain, and is in worse case, by reason of the uneasiness of it, than he was before he betook himself to it, Job 7:3,4,13–15, chapter 28:19,20. Or, to bedclothes, wherein a man lies enfolded, and wrapped up over head and ears. So Jeremiah 3:25, we lie down in our shame, and our confusion covereth us, and 1 John 5:19, the whole world lieth down in evil. Howbeit, some, both of the Jewish commenters, and others, conceive in it, an intimation of death and destruction; because of decease the word is oft used, Genesis 47:30, 1 Kings 20:10, Job 7:21, chapter 14:8.

CHAPTER 51

V. 1. {Hearken to me ye that follow after righteousness, ye that seek the Lord} The prophet returns here, to comfort and encourage the godly party again, endeavor to keep them from being dismayed, and discouraged, either by the consideration of their own fewness and feebleness, verse 2,3, or by the apprehension of the supposed might, together with the joint malice, and multitude of the adverse party, verse 4–8.

{Hearken to me} As chapter 41:1 & 44:1 & 49:1.

{ye that follow after righteousness} Hebrew, pursuers of righteousness, as, pursuers of mischief, Psalm 119:150, that continue constant in the serious and sedulous practice of holiness, and righteousness, Proverbs 21:21. Or, as some, that seek righteousness by faith in Christ, Romans 9:31,32, but the former here rather, as also, chapter 56:1,2, Matthew 5:20 & 6:33. There seems in the phrase a metaphor, either from a worldly man's eagerness, in following the world, in some gainful trade, whereof, he never has enough, Ecclesiastes 5:10. Or, the instancy of huntsmen, or military persons, in pursuit of their foe, or prey, 2 Samuel 2:19. So Psalm 37:15, chapter 1:22, Hebrews 12:14.

{that seek the Lord} The character of a true Israelite, Psalm 24:6. See chapter 55:6, Zephaniah 2:3.

{look unto the rock, whence ye are hewn} Or, were hewn, rather. Abraham and Sarah, from whom, they came, as stones cut out of a rock, or digged out of a quarry; Daniel 2:34. Some would have Abraham here termed a rock, as a dead, and dry, rocky substance, unfit to yield issue, Romans 4:19. Others, for the firmness of his faith, Genesis 15:6, Romans 4:3,18–22, as Peter was a rock, or a stone, Matthew 10:2 & 16:18, John 1:42. Neither seems necessary, and the latter of the twain the less: as not seeming at all, in this resemblance, to be regarded: Since that it is not the firmness of Abraham's faith, that is here propounded for imitation, but the bareness, and barrenness of him, and his wife, in regard of issue, and the improbability, yea, in human apprehension, impossibility, of attaining to any increase in that kind; such much less, as afterward issued from them: not what Abraham upon God's word believed, but what God did for Abraham, verse 2.

{and to the hole of the pit, whence ye were digged} Or, to the hollow of the cistern: whence ye were digged, Jeremiah 2:13, to Sarah, and to her womb, deemed as dead, and utterly disabled unto issue, Genesis 11:30 & 16:1 & 18:11,12, Romans 4:19, (for from the word here used, has a woman her name in Hebrew; and to a well, or cistern, is the wife compared, Proverbs 5:15.) until God, beyond the course, or power of nature, opened her womb, as he did that hollow place in Lehi, Judges 15:19, and gave her power to conceive issue, Hebrews 11:11. There is a want of the relative, either pronoun, or adverb, as well in this branch as in the former also.

V. 2. {Look unto Abraham your father, and unto Sarah, that bare you} The explication of the former words, in plainer terms: a want again of the relative; in the latter branch; as chapter 50:11.

{Abraham} The name then given him, when a large issue was promised him; at which time, with an enlargement, he was by God himself, so named; as the father of a great multitude: whereas he was called Avram only, as an high, or lofty father, before, Genesis 17:5.

{your father} Theirs in a more special manner, because descended from him, both by Isaac, in whom his seed was to be reckoned, Genesis 17:21 & 21:12, and by Jacob, to whom the birthright, and blessing was devolved from Esau, Genesis 25:33,34 & 27:29,30,33,35,36, and was, through him, derived unto all his posterity, Genesis 49, Exodus 24:4 & 27:11,21, Deuteronomy 33. Otherwise, there were divers nations also besides the Israelites, of the lineage of Abraham; as the Ismaelites, the Edomites, and others. See Genesis 17:20 & 21:13 and 25:2–4,12–18 and 36, and of him, therefore, as more peculiarly their father, did the Jews much vaunt, Mark 3:9, John 8:33,39.

{Sarah} The name likewise given her, at the same time with Abraham's; signifying a lady, or princess, without limitation, or restriction, at large: whereas she was formerly termed Sarai, signifying my lady, or my princess, as with a relation to Abram, her husband, and lord, or prince, alone: for the one title she gave him, Genesis 18:12, 1 Peter 3:6, and the Hethites, the other, Genesis 23:6, her ladyship, or princessdom, being now to be enlarged, Genesis 17:15,16.

{that bare you} The word implies the pain of breeding, and birth; in Rebecca more remarkable, Genesis 25:22, the same word is found, Psalm 51:55, that bare you; not immediately but mediately, in Isaac to Abraham, Genesis 17:21, a defect of the relative, as before verse 1, chapter 47:11.

{for I called him alone} Or, how I called him alone: as the particle is used, Exodus 19:4, Psalm 119:159, chapter 66:24, Lamentations 1:9. Or, how, when, he was but one, I called him, Hebrew, when one, I called him: one, for, one only, or, but one, as Deuteronomy 6:4, Zechariah 14:9, one only, or, a lone man: because though married, yet childless; and in regard of issue, as wifeless: she being barren, and aged, in course of nature past childing, and not without issue only, but past hope of any by her, Genesis 15:2 & 16:1. See Ezekiel 33:24, and above, on verse 1.

{and blessed him, and increased him,} God's blessing is no verbal, but a real blessing: the bestowing of a blessing. So Genesis 1:28 and 9:1, and this blessing of multiplication, and increase, was more specially though, among many other blessings, conferred upon Abraham, Genesis 12:2,3 & 15:5 & 17:2 & 18:18 & 22:17,18, here pointed to, as picked out of the whole heap; to strengthen the faith of God's people, against the conceit and apprehension of their paucity, and imbecility, by setting before their eyes, a pregnant pattern of God's power, able to raise up, of one, and that one, not a decayed only, but, in some sort, as a dead one, an issue for multitude, like the stars of the sky, and sands of the sea, beyond number, Hebrews 11:12, and no less able, therefore, to do the like also for them. See chapter 49:19–21, Jeremiah 31:27, Ezekiel 37:11–14,26.

V. 3. {For the Lord shall comfort Zion, he will comfort all her waste places} God can do, and will do as much for his church, as he sometime did for Abraham.

{shall comfort Zion} Or, will; as in the next branch.

{comfort Zion} He will comfort his people; (so is Zion taken, chapter 1:27 & 49:14.) not by speaking only comfortably to them, chapter 40:1, Hosea 2:14, but by relieving, and refreshing of them, chapter 12:1 & 49:13 & 54:9.

{he will comfort all her waste places} Or, wastes, chapter 49:19. By restoring the ruined city, and state, to her wonted beauty and luster again, chapter 49:8 & 54:3 & 58:11.

{and he will make her wilderness like Eden} He will raise her up to a flourishing estate, and make her land, as pleasant and plentiful, as paradise; called Eden, for the daintiness and delightfulness of it, Genesis 2:8,9 & 13:10, Ezekiel 36:35. See on chapter 4:2 and 35:1.

{and her desert} Or, champaign, as Joshua 11:2 & 12:3.

{like the garden of the Lord} As a garden of God: that is, a most excellent one: as mountains of God, for, goodly great mountains, Psalm 36:6, and cedars of God, for, goodly tall cedars, Psalm 104:16, and, an host of God, for, a mighty great host, 1 Chronicles 12:22. Or, as the garden of Eden. (The same thing in other terms,) so called, Genesis 13:10, Ezekiel 28:13, because of God's own planting, Genesis 2:8. See chapter 60:21 & 61:3.

{joy and gladness shall be found therein; thanksgiving and the voice of melody} So Jeremiah 33:11. See chapter 35:10.

{shall be found there} Or, shall be there: as Esther 1:5, chapter 35:9.

V. 4. {Hearken unto me, O my people; and give ear unto me, O my nation} My peculiar people, whom, from all other nations, I have set apart, and singled out for myself, Exodus 19:5, Deuteronomy 7:6. See chapter 28:23 & 44:1.

{for a law shall proceed from me} As a law sometime proceeded from me in Mount Sinai, Deuteronomy 33:2, so a second law, in the doctrine of the gospel, not for the restitution of my church, among you only, but for the information, and direction of other people also, shall hereafter go abroad from me, chapter 2:3, Psalm 110:2.

{and I will make my judgment to rest for a light of the people.} The judgment, here spoken of, is no other, than the law, or, doctrine before mentioned. For, law, doctrine, judgment, word, precept, statute, are words promiscuously used oft one for another. See Psalm 19:7,8,9 and Psalm 119 throughout.

{make to rest} So some render it, that is, I will settle it, there; to wit, in my church: because the word signifies sometime to rest, chapter 34:14, Jeremiah 50:34. Others, I will suddenly execute my judgment. I will speedily do, what I now speak: because this stock has oftentimes a notion of suddenness, Jeremiah 4:20 & 18:7, see verse 5, and others again, because it signifies sometime to break: as Job 7:5, render it, I will cause my judgment, that is, my doctrine, to break forth; as light is said to break out. See Psalm 119:130, Hosea 6:5, and though this seem not altogether improbable, yet because that use of the word seems not so clear, I go rather with the first. For the Jewish doctors here seem to run counter to the text; as if the meaning were, that God would cause his people to rest a while, while he executed judgment upon the Gentiles; as chapter 26:20, Jeremiah 50:34.

{for the light of the people} Hebrew, peoples: as Psalm 117:1, to enlighten their minds with the saving knowledge of God's truth, Psalm 19:7,8 & 119:105,130, Proverbs 6:23, 2 Corinthians 4:6, Revelation 1:20. See chapter 49:6.

V. 5. {My righteousness is near} The time approaches, of accomplishing my promise, in the deliverance of my people, chapter 1:27 and 48:13 and 56:1, an effect of my faithfulness, and righteousness, 1 Thessalonians 5:24, 2 Thessalonians 1:6,7, Hebrews 6:9,10, 1 John 1:9. See chapter 13:22. They force it overmuch, that would have it, my righteousness; that is, my righteous one: applying it to Cyrus; as most do, as forcedly expounding the like of Abraham, chapter 41:2.

{my salvation is gone forth} The decree is gone out for my people's deliverance, which shall speedily be accomplished either as having respect unto God's purpose revealed unto the prophet, and by him to his people, chapter 14:24–27. Or, to Cyrus his edict, as ready to go out, or gone out already, Ezra 1:1,2. See chapter 13:22 and 43:19.

{and mine arms shall judge the people:} Hebrew, peoples; as verse 4. Arms, in the plural, to intimate the greatness of God's power, and the large extent of the exercise thereof; either in the subduing and taking vengeance of those that had been enemies to his church, and oppressors of his people, chapter 25:10,11,12 and 32:2–8 and 49:25,26. Or, in the managing of his church, and the nations, out of all parts gathered into it, chapter 2:4. See chapter 59:16.

{the isles shall wait upon me} Or, lands, countries; even those about, and beyond the sea: as chapter 49:1. See chapter 42:4 and 60:9.

{and on mine arm shall they trust} On his power and might, manifested, in the execution of judgment upon the enemies of his people, and in the rescuing of them, out of their hands, chapter 52:10 & 59:16,19, Psalm 98:1,2. Or, on his word, and gospel, by which, having subdued them, and brought them in to himself, he shall, also, as by his mighty arm, and powerful scepter, rule and reign, in the midst of them, chapter 53:1, Psalm 110:2, Ezekiel 20:33,34, Romans 1:16, 1 Corinthians 1:16.

V. 6. {Lift up your eyes to the heavens: and look upon the earth beneath} Consider how firm and stable they seem to be. See chapter 40:26, Psalm 24:2 & 93:1 & 104:5.

{for the heavens shall vanish away like smoke} Hebrew, be dissolved or melted, as salt; so the word properly signifies. See Jeremiah 38:11, and so does a late learned writer expound the Greek word precisely answering it, Mark 9:49, every sacrifice shall be wasted, or consumed with fire and so pass into smoke, Psalm 37:20, chapter 34:4, Matthew 24:35, 2 Peter 3:10, Revelation 6:14.

{and the earth shall wax old like a garment} Psalm 102:26, Hebrews 1:11, Mark 13:31. See chapter 50:9, verse 8.

{and they that dwell therein} Or, thereon; as Matthew 6:30. Hebrew, her inhabitants.

{shall die in like manner} Joshua 23:14, 1 Kings 2:2, Job 14:1,2, Psalm 89:48, Hebrews 9:27.

{in like manner} That is, as smoke, or old rotten rags, the matters before mentioned: so interpreters, generally; taking the term here used, for a note of similitude: as usually it is, Psalm 1:4, chapter 16:6. But a late learned annotator renders it, as a louse; taking it for a noun, (for a note of similitude there is here besides) whose plural is, found, Exodus 8:16,17,18, and the words of the text do not only well bear it, but seem even to require it. See somewhat the like, Psalm 39:11, as a louse, for, as any sorry despicable vermin.

{but my salvation shall be forever, and my righteousness shall not be abolished} Though heaven and earth fail, yet shall not my promises fail, nor the salvation therein promised; those shall sooner fail, and have an end, than these shall, Psalm 119:89,90, chapter 45:17 & 50:9 & 54:10, Matthew 5:18, Mark 13:31, John 3:16, Hebrews 12:28.

V. 7. {Hearken unto me} As verse 1.

{ye that know righteousness} Not only that know it, and what belongs to it, but that approve, regard, and make reckoning of it. So is the word of knowing, frequently used, Psalm 1:6, Proverbs 12:10, Matthew 7:23, Romans 7:15. See verse 1.

{the people in whose heart is my law,} That highly esteem of it, and heartily affect it; having it not in the head only, but in the heart also, Psalm 37:31 and 40:8 & 119:97,103,111,112,113,127,128.

{fear ye not the reproach of men, neither be ye afraid of their revilings.} See chapter 8:12 & 41:10–14, Matthew 10:28, Luke 12:3,4, Acts 5:40,41.

{men} Hebrew, man, or mortal, miserable men. See on chapter 2:9.

{afraid} Rather terrified, affrighted, damped, disheartened, chapter 31:9, Jeremiah 10:1.

{of their revilings} Or, with their spiteful taunts: for so the word seems to import, chapter 37:6,23, Psalm 44:16.

V. 8. {For the moth shall eat them up like a garment,} A proverbial speech. See chapter 50:9, Job 13:28, Psalm 39:11.

{and the worm shall eat them up like wool.} Another proverbial form of speech; for notion, one with the former: wool, for a woolen garment, more prone to breed mites and moths, than linen.

{but my righteousness shall be forever, and my salvation from generation to generation.} Hebrew, to generation of generations, as Psalm 102:24. See on verse 6.

V. 9. {Awake, awake,} This is spoken either in the person of God's people, or by the prophet himself, moving in their behalf.

{Awake, awake,} Or, Arise, arise; raise and rouse up yourself, so, verse 17, chapter 52:1. So also Jeremiah 6:22 & 25:32, because the term of awaking, seems not to suit so well with the arm. Yet according to the like, of tongue, lute, and harp, Psalm 56:8 & 108:3, it may be retained, and the sense of it applied unto God; whose arm is his power, and his power the same with himself. Manifest yourself to be awake, and to watch for us, and over us, Psalm 121:3,4, and that in a powerful manner; who, at present, by suffering us to lie in misery, under heavy pressures, may seem to be asleep, and not at all to regard us, or look after us. So Psalm 44:23 and 78:65 and 80:2. The redoubling of the word, intimates the vehemency of their affection, and earnest desire of speedy relief and release. See the like, Judges 5:12, chapter 52:1, so Psalm 13:1 & 94:3.

{put on strength} Show forth your might, in that manner, by succoring and saving of us, that it may evidently appear, and as conspicuously be seen, as a man's garment is on him, that wears it. See chapter 52:1 & 59:17 & 61:10, so Psalm 93:1 & 98:1,2,3,5 & 40:5.

{O arm of the Lord} See verse 5, chapter 52:10.

{awake, as in the ancient days, in the generations of old} Arise, and bestir yourself, as in former times you have done, Psalm 44:1, chapter 63:11–14. Hebrew, in days of antiquity (as chapter 37:26.) generations of ages, as years of ages, Psalm 77:5.

{Art not thou it that hath cut Rahab} Or, that did cut, or hew Rahab: that by Rahab is meant Egypt, so far as I know, no doubt is made. But how Egypt came to be so termed, is not altogether so generally agreed. Most are of opinion, that from her pride, and power pretended, at least, (chapter 30:2,3,7.) that name was given her. See Ezekiel 30:6, and the word may well import, either. See Job 9:13, Psalm 90:13. Howbeit, a learned author conceives Egypt to be so termed, from the figure, or form, of the lower part of that country; which the river Nilus, having with one entire stream attained unto, does at the head thereof, where it is sharpest and narrowest, divide itself into two main channels; and so shooting down on either side of the land, growing wider and wider, encloses it in that manner, till it arrive at the sea, that it makes it to be of a pyramidal, or triangular form, with the point upward, and the basis beneath, to the seaward. Hence the Greek term this part of Egypt, Delta, because it had the shape of their D. thus drawn Δ, and the Egyptians themselves called it Riph, or Rib, by a word that signifies a pear, the fashion whereof it bore: whence the head city of the middlemost canton, within that land, was named Athribæs; which signifies, the heart of a pear, and some late authors, also, make mention of the name Errif, with the Arabic article prefixed. Rib and Rahab therefore he holds to be all one; as Nahal, and Nilus. And these things, indeed, carry some good show of probability with them. Howbeit, it may be doubted, whether this Rif, or Rib, for a pear, be an homebred Egyptian word or no. For it may not, without some good ground, be suspected, that as the Arabian Phil, or Pil, and with their article Elphil, for an elephant, sprung, as most learned deem, either from the Hebrew Eleph, for an ox, or the Greeks and Latins, Elephas, recised and reversed; so that this Egyptian Rib, or Riph, for a pear, was taken from the Latin Pyrum, the Latin termination being cut off, and the term itself inverted; that which the rather may be supposed, because in those pieces of the Egyptian language, which learned men have of late acquainted us with, words, as well Latin, as Greek, are found not a few. And the Arabian Errif, may more justly be deemed to descend from the Hebrew Rahab, than the Hebrew Rahab to have flown from it, as Nilus, from Nahal, not Nahal from it. I should therefore rather incline to the received notation of this name, given unto Egypt, being a proud and potent state, from a ready Hebrew original; than to one so far fetched about, from grounds, neither of any great certainty, nor of approved antiquity; and appliable, in comparison, but to a small part of the country.

{and wounded the dragon} Or, didst thrust through, (as the word properly signifies. See chapter 2:19 and 5:12.) Or, slay, (as it is well rendered, Ezekiel 28:9 and 32:26, and would also be here) the whale. (See chapter 27:1.) Pharao, Psalm 74:14, so termed, in regard of the streams of the river Nilus, amidst which, his abode was, and the neighborhood of the sea. See Ezekiel 29:13 & 32:2.

V. 10. {Art not thou it which hath dried the sea, the waters of the great deep?} Or, which did dry the sea: as before, verse 9, the Red Sea, Exodus 14:21, chapter 50:2.

{that hath made the depth of the sea, a way for the ransomed to pass over?} Or, didst make the deeps or deep places (as wastes, for waste places, verse 3, so also, Psalm 69:2.) of the sea, a way for the rescued ones; (as Psalm 107:2, those that he not only delivered out of Egypt; but rescued also from the hand of Pharao, who pursued them with the sword, and was ready to seize upon them, Exodus 14:10–13 & 15:9.) to pass by, or pass through, Exodus 14:22, chapter 43:16 & 63:11–13.

V. 11. {Therefore the redeemed of the Lord shall return, and come with singing unto Zion} Or, So, in like manner. Hebrew, And; but so also is the copulative oft used, Proverbs 26:7, chapter 41:7.) the Lord's rescued ones shall come again unto Sion, with song. See chapter 35:10, those that shall be delivered from the Babylonian captivity; God being able to do as much for these now, as he did for those then, chapter 43:16 & 44:27 & 50:2.

{and everlasting joy shall be upon their head?} Or, with song, and everlasting joy upon their head. So it was rendered, chapter 35:10. See chapter 43:20.

{they shall attain gladness and joy; and sorrow and mourning shall flee away} See chapter 35:10, it is all of it, God's answer to the former supplication, in way of an humble expostulation propounded, verse 7,8.

V. 12. {I, even I, am he that comforteth you} See verse 2. The word is, for the greater emphasis, redoubled; as chapter 43:25.

{who art thou, that thou shouldest be afraid of a man that shall die; and of the son of man, that shall be made as grass?} A secret reproof of them, that having the immortal, and almighty God, to their protector and Savior, should be afraid of a frail mortal man, chapter 2:22, Matthew 10:28, verse 7,8.

{that thou shouldest fear} Hebrew, and thou shalt fear. See the like syntax, Genesis 23:19, Joshua 24:7, chapter 53:2.

{man, and son of man} As Job 25:6, Psalm 8:4.

{that shall die} As verse 6, Psalm 118:6 and 146:4, a defect of the relative, both here, and in the next branch; as also, chapter 50:9.

{shall be made as grass} Or, shall become grass, or made like hay: but there is an emphasis, in the omission of the note of similitudes, as chapter 40:6, Psalm 27:3 and 90:5,6. Hebrew, shall be given grass, or hay: but the word of giving, signifies oftentimes to make, Numbers 14:4, Nehemiah 13:26, Jeremiah 9:14, and, to be made, for to become.

V. 13. {And forgettest the Lord thy maker} Consider not his power and what he is able to do for you: to forget, for not to consider; as Hebrews 12:5. See chapter 40:27–29.

{thy maker} Chapter 44:2, Hosea 8:14.

{that hath stretched out the heaven} Chapter 42:5 and 45:12.

{and hath laid the foundations of the earth} Chapter 48:13, Job 38:4, Psalm 102:25.

{and hast feared continually every day} Or, all the day long, as Psalm 44:22, Romans 8:36, were never free from fear; but lived in a perpetual expectation of death, Hebrews 2:15, notwithstanding the assurance given you, by God, of his constant protection, chapter 43:1,2.

{because of the fury of the oppressor, as if he were ready to destroy;} Or, had made himself ready to destroy; and there were no possibility of escape: So Genesis 19:19,30, Exodus 14:10–12.

{and where is the fury of the oppressor?} What is now become of the fury of the Babylonians your oppressors, whose fury you stood so much in fear of? They are perished, and it is gone, Psalm 9:5,6 & 76:10, chapter 16:4.

V. 14. {The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail} Or, The exile (he that is gone, to wit, out of his country, as Jeremiah 48:12, for the word captive, is not in the original) is hastening to be loosed. (Hebrew, to be opened; as chapter 15:17, Job 12:18 & 39:5, that have the prison door opened to him, and to be set free from his bonds and restraint; is hastening to be loosed, for shall hastily, or speedily be loosed. So Genesis 41:32, God is making haste to do it, that is, will do it speedily, out of hand.) and he shall not die in the pit, (but shall be timely released) nor shall his bread fail, as in sieges, and such restraint, it oft does. See Jeremiah 37:22 & 38:9,10, that which some apply here to that spiritual food, John 6:27. See chapter 33:16. The meaning is: My people, that are at present driven out of their own country, and clapped up in holes and dungeons, chapter 42:22, shall be speedily set at liberty; Nor shall they perish in their prisons, and places of restraint, for want of food, by delay; nor in their journeying home again, through want of victuals, by the way. See chapter 49:9,10. Yet I cannot omit, that some here read the words, He (to wit, the oppressor, that now holds you in bondage, verse 13.) shall hasten, (that is, hastily bring out, as 1 Kings 22:9.) the exile that is to be loosed. Or, as with an allusion to the Egyptian deliverance, He hasteneth, or shall make haste, the oppressor going to and fro, or running up and down, (so the word seems to be taken, chapter 63:1, Jeremiah 2:20.) to set at liberty; and so it is said of the Egyptians, that God said, that Pharao and his followers should (as also accordingly they did) come to Moses, and to his people, and instantly press them to be gone from among them, Exodus 11:8 and 12:31–33, and so the meaning should be, that God would enforce the Babylonians to do the like by them. But this seems not to flow so freely from the text, as the former.

{in the pit} That is, in the hole, or the dungeon, as chapter 42:22, Zechariah 9:2, but the word, here used, is applied commonly to the grave, Job 33:18,24,33, Psalm 30:9 & 55:23, the rather here made use of, because the place of their captivity, seemed to be unto them, as a grave and the getting out of the one, as impossible, as the rising from the other, chapter 26:19, Ezekiel 37:11,12.

V. 15. {For I am the Lord thy God, that divided the sea, whose waves roared} Hebrew, And; as chapter 40:26. Or, I the Lord thy God, am he, that divided the sea, when his waves roared; and so read, it should have reference to that of the Red Sea; before spoken of, verse 10, which being effected, by a stiff and strong blast of wind; beating back the current of it, Exodus 14:12, could not be done, say those, that so render it, but with an hideous roaring noise: But I find not where the word here used does signify, to divide, save, as any thing, that is cracked or broken, may be said to be divided: and so Job says, Job 7:5, my skin cracketh, or breaketh: and of the sea, it is said, Job 26:12, By his power he breaketh the sea; as it is commonly rendered: where interpreters dispute much what should be meant by breaking of the sea: For it cannot be there understood of the dividing of the Red Sea: it being generally agreed, that Job was ancienter than those times: and the most therefore understand it, of troubling the sea, and setting it on working, as Psalm 107:25, Jonah 1:4,13, and so, also, both the ancient Greek, and the old Latin, here render it, reading the words, that trouble the sea, and the waves thereof roar, Psalm 93:3. Howbeit, because the word, used both here, and there, has oft in it a notion of quietness, and rest, (see on verse 4.) of troubling, or disturbing, that I can find, nowhere; I suppose the words may rather, in either place, be rendered, and so also, Jeremiah 31:35, I the Lord thy God, am he that stilleth the sea, (that makes it calm and quiet) when the waves of it roar, and being able to rule, and still the raging sea, and much more able to curb and quiet the rage of man; and to suppress and quell the power and fury of any oppressor, verse 13, Psalm 75:10, chapter 25:5. This exposition the latter branch much strengthens; nor is there any thing wherein the power of God ordinarily more appears, nor whereby in Scripture it is more frequently extolled, than by the quieting and laying of storms and tempests at sea, and the keeping of that vast and unruly creature within compass, Job 38:8–11, Psalm 65:7 & 77:16,19 & 93:3,4 & 104:6–9 & 107:23–29, Jeremiah 5:22, Jonah 1:4–16, Matthew 8:24,27, Mark 4:39,41, Luke 8:24,25.

{whose waves roared} Or, when the waves thereof roar, Hebrew, and its waves roar. So Proverbs 3:24, chapter 44:14. See God's people on this ground strengthening their faith, in assurance of all-sufficient protection from God, amidst all troubles, turmoils, and tumults whatsoever, Psalm 46:1–3 & 65:7 & 93:3,4.

{the Lord of hosts is his name} Or, whose name is the Lord of hosts, as chapter 47:4 & 48:2, and does not therefore vainly boast of more than he is able to do, having all creatures at command. See chapter 1:9.

V. 16. {And I have put my words in thy mouth} Or, as some, I will put, etc. There is much doubt, and debate, whom these words should be spoken to. Some would have it spoken to the church of God, to Sion, or Jerusalem: but to it he speaks in the feminine gender, verse 12,17, whereas here, in the masculine. Others, therefore, to the people, of whom the church consists, in the last clause of the verse, to Israel, or Jacob; out of whose mouth, God promises that his word should never depart, chapter 59:20,21. Others, and so most of the Jewish, and some also of ours, conceive that God turns his speech to the prophet, whom he had acquainted with his will, and made choice of to deliver it unto his people, and that in such words and terms as he had prescribed him, or dictated to him. See the like, Numbers 22:35 & 23:5,16, Jeremiah 1:9. And others, lastly, to Christ, whom the Father, had fully opened all his mind unto, concerning what was to be done, in behalf of his church, and appointed him to acquaint his people with it, John 3:32,34 & 5:19,20 & 8:26,28. Or, of all the prophets in general, Christ himself not excluded, by whom, God, through his gracious promises, comforts his church, chapter 40:1, verse 12, Luke 24:25. I concur with those who take the whole passage, as spoken to Esay in particular, thereby to assure his people of the undoubted performance of the things foretold by him, as coming from God himself, who was able to effect them. Yet so, as that they have a further respect to Christ, who, in an higher, and more eminent manner, they also concern. See chapter 49:2 & 61:1,2.

{and have covered thee under the shadow of mine hand?} Or, with the shadow of mine hand have I covered thee. See chapter 49:2.

{that I may plant the heavens, and lay the foundations of the earth.} Hebrew, to plant an heaven, and to found an earth: To make a new world, a new heaven, and a new earth, chapter 65:17 & 66:22, 2 Corinthians 5:17,18, 2 Peter 3:13, Revelation 21:1, that which may not amiss be here understood, as said to be done, by Esay ministerially, or prophetically; as the like is said of Jeremy, by preaching, publishing, prophesying, and giving assurance of the doing of it. See Jeremiah 1:10 & 18:9, and the next clause here, by Christ Jesus actually, and effectually, as being the person, by whom the church is planted and built, Jeremiah 31:28, Matthew 16:18, all things in it are made new, Revelation 21:5, and all things both in heaven and earth are restored and settled, Ephesians 1:10, Colossians 1:20. Some, with the ancient Greek, render it, wherewith (referring it to the word, hand, before mentioned) I planted the heaven (or, stretched it out, by change of a letter, as verse 13.) and founded the earth, as if he had said; I will protect you with the same hand, wherewith heaven and earth were built: and some, so long as the heavens shall continue built, and the earth founded: as containing a promise of an everlasting protection. See on verse 6,8. But I see not how the words of the text, though never so much tortured, will yield either of these two.

{and to say to Zion, Thou art my people} Or, Thou shalt again be my people. See Hosea 1:10 and 2:1,23. Esay, by foretelling; Christ, by fulfilling the restitution of the church, Romans 9:24,26.

V. 17. {Awake, awake} Or, Arise, arise. Hebrew, Raise, or rouse up thyself; as chapter 64:6. The prophet, or God, by the prophet calling upon the people, as some, to awake and rouse up themselves from the sleep of sin, and the drowsiness of security, 1 Corinthians 15:34, because the apostle seems so to apply it, Ephesians 5:14, though I suppose another place there alluded to. Or, as others, rather, in the first place, at least, and in the literal sense, to raise and rouse up themselves, from that drooping and disconsolate estate and condition, wherein they had long continued, being much dejected and disheartened, during the time of their captivity. See chapter 26:19 & 52:1, implying, that there should be out of hand, a strange and sudden alteration of that their condition.

{stand up} Sit no longer on the ground, nor lie in the dust, as the manner of prisoners, and mourners, is wont to be, 2 Samuel 13:16,17, Ezra 9:3, chapter 47:1. See chapter 52:1.

{O Jerusalem} The same with Sion, verse 16, the state and people of the Jews, chapter 1:27.

{that hast drunk at the hand of the Lord, the cup of his fury} That have sustained grievous things, inflicted on you, by God, for your sins; yea, that began of this cup to others, and have drunk deep of it, Jeremiah 25:15,17,18,29 and 49:12, Ezekiel 23:31.

{drunk} Afflictions, in Scripture, are commonly compared to some bitter, unpleasant, yea, or poisonous potion, Jeremiah 8:14 and 9:15 and 23:15, especially considered, as proceeding from God's wrath, Job 21:20.

{at God's hand} Hebrew, from God's hand; as chapter 50:11, because inflicted on her, by his disposition; in whose hand it is to dispose good and evil, at his pleasure, Psalm 75:6–8, chapter 45:7, Jeremiah 51:7, Lamentations 3:37,38, Habakkuk 2:16.

{the cup of his fury} Or, his cup of wrath, as the word is well rendered, Deuteronomy 29:28, Job 19:19, Esther 3:5, Psalm 37:8, Proverbs 15:1. For it signifies properly and primarily, heat. See chapter 42:25, then anger, or, wrath, as we also use the word heat, when we say, the man is in a heat: because anger, causing the blood to boil about the heart, heats, and inflames; while his heart is hot, Deuteronomy 19:6, whence also the Latin, excandescentia. See chapter 5:25, and yet further, because poison heats, and inflames, the same word is used also for poison, Deuteronomy 32:24,33, Psalm 140:4, applied to the Lord's arrows, Job 6:4, as here, to his cup, and to the wine, in his cup, Jeremiah 25:5, and I see not what should inhibit the rendering of it so here, his cup of poison, that is, his cup tempered with poison: it has at least sure, some allusion thereunto. See Jeremiah 8:14 & 9:15, Lamentations 3:15. See also, Revelation 14:10 and 16:19.

{cup} The word taken from some certain proportion, or allowance of drink, to servants, or other, at meals; or to mariners, and passengers, sometime at sea, is in Scripture used, sometime, for such a portion of favors and mercies, as God is pleased to afford any. So Psalm 16:5. Sometime, for such a quantity of evils, and judgments, as, in his justice, he deems fit to inflict upon any, Psalm 11:6, Lamentations 4:21, Ezekiel 23:31, Matthew 20:22,23 & 26:39, John 18:11, Revelation 18:6.

{thou hast drunk the dregs of the cup of trembling, and wrung them out} Or, that hast drunk, (a defect of the relative, as verse 12.) and sucking out, or in drinking sucked out (as Psalm 75:8, the dregs thereof shall they suck out, drink; that is, in drinking suck out: for there is no copulative in either place) the dregs, or lees, (the word in this passage only used, signifies such thick stuff, as sticks usually to the bottom and comes not so easily away) of the cup of trembling, or of concussion, or horror: as the word it comes of, is well rendered, Nahum 2:3, the fir trees shall be terribly shaken: a potion so strangely strong, as makes all that drink it, to stagger, and quake, and shake, in terrible manner, every limb and joint of them. See an instance of it in Baltasar, Daniel 5:6, yea, in Habakkuk himself, Habakkuk 3:16, at the sight only of the character, that forewarned it, with the one; at the bare report of it, with the other. So Psalm 60:2,3, such a potion as made the whole land to shake, as made a terrible earthquake in the whole state; (see chapter 2:19, and so Zechariah 12:2, where some also render it poison, as others, astonishment, in the psalm; for they that render it slumbering, as if it imported some soporiferous potion, seem to warp from the word's original: such a cup they had before drunk, when they were possessed with a spirit of slumber, and security, chapter 29:9,10, which was a means to bring on this, that not only roused them out of that security, but cast them into a clean contrary fit, and plight of terror and astonishment, and of this latter, it is here intimated, that she had drunk very deep, when she is said to have drunk it down to the very dregs, yea, to have drained, or sucked out the very lowest of it, the lees after the rest, that are usually the strongest, and are reserved for the worst of wicked ones, Psalm 76:8, as the Jewish state is said to have done, both here, and Ezekiel 23:34.

V. 18. {There is none to guide her among all her sons, whom she hath brought forth; neither is there any that taketh her by the hand, of all her sons, that she hath brought up} Either that guideth her, in the former branch; or, to take her by the hand, in the latter branch: for the form is the same, to wit, a participle, as also, of, or, from, all her sons, in either. She had not any one of all those, that had been bred, and brought up in her, neither king, prince, nor prophet that was able to sustain, and hold her up or direct her what course to take, when that dreadful concussion, from that direful potion, before mentioned, verse 17, befell her. See chapter 3:6–8. An allusion to one, that being overmastered with some strong heady drink, has none to lead him or to lend him an hand, to keep him from falling down to the ground, Jeremiah 32:12,14.

{none to guide her} Hebrew, none leading, or no leader to her.

{brought up} Or, reared. Hebrew, made great, as chapter 1:2.

V. 19. {These two things are come unto thee} Hebrew, are happened to thee: for the Holy Ghost does not waive that term. See Ecclesiastes 8:14 & 9:11, nor our Savior himself, Luke 10:31, and it is used of those things, that fall out beyond man's expectation, and foresight without his contrivement, or beside his intent and purpose. See the like, chapter 47:9.

{Who shall be sorry for thee?} Or, as some, Who is sorry for thee? as if it were said, and yet who takes your afflictions to heart? or is at all affected with them, as implying, that she had been utterly abandoned in them, Jeremiah 15:5, Lamentations 1:12 & 2:15. Or, who shall mourn, (as it is expressed, Job 2:11.) or, lament (as Psalm 69:20.) with thee. Or, who shall bemoan thee? as it is rendered, Jeremiah 15:5, Nahum 3:7, for it has not a bare notion of sorrow, or grief: but such an expression of a fellow feeling of the miseries of another, whereby the same is made known unto him, and that for this end, to help, if it may be, in some degree, to lighten, and lessen his heaviness and grief: and these two, are ordinarily yoked together, condoling, and comforting, both in some of the places before mentioned, Job 2:11, Psalm 69:20, Jeremiah 15:5, and in this.

{desolation, and destruction, and the famine, and the sword} Hebrew, devastation, and contrition, or breaking, as we say, to shivers: for from hence our shiver seems to come. So chapter 1:28 & 30:13,14. He spoke of two, he reckons up four; the question is, how this seeming difference may be reconciled? Some, by the two, at first propounded, understand those two before related, desolation, or affliction, from the wrath of God, by the enemy, from abroad, called also, God's cup, Jeremiah 51:7, verse 17, and want of consolation, of means to relieve and support her, from any of her own, at home; none of them affording her, or being able to tender unto her, the cup of consolation, Jeremiah 16:7, verse 18, both also here intimated: in the numeration of evils, the one; in the questions concerning the condoling with her, and comforting of her, the other. See chapter 54:11. Others suppose that those two evils, are contained in these four terms; the evils comprised in them, though branched into four sprigs, yet reducible to two heads, to wit, either, evils during the siege of the city, hunger, and sword, and evils, ensuing the surprisal of it, devastation, and destruction, or, evils concerning the city, devastation, and destruction, and evils concerning the citizens, famine and sword: or, as some others, supposing them to be twice repeated, desolation, and destruction: and again, as the same, in effect, with the former, famine, and the sword, that is, as if he had said, desolation by famine, and destruction by the sword: but these latter seem more coact: the first to have least force; the rather for that these four here mentioned, were all ingredients of that cup of wrath, that poisonful potion, that God in his just judgment, had deservedly reached out to them.

{by whom should I comfort thee?} Or, whom shall I make to comfort thee? as some: but that without example; rather as our version, By whom: a defect of the particle, as chapter 63:12. By whose help, or aid, should relief be procured for you? as Nahum 3:7. Or, by what example of others, that have been in like distress, should I assay to minister comfort to you, as implying, that her calamity was matchless, without example, or precedent. So Lamentations 2:13. The former suits better with that before, verse 18, and that after, verse 20. The preposition is wanting; as Psalm 17:14. Now all this is here inserted, to show, that notwithstanding this her forlorn, and desperate condition, God was able to raise, and restore her, and would do it.

V. 20. {Thy sons} Of whom, verse 18.

{have fainted} Or, do faint: as Jonah 4:8, Amos 8:13, they that should help to relieve, and sustain you, verse 18, or, to condole with you, and comfort you, verse 19, are in as bad plight, as yourself, Lamentations 1:11,12 & 2:11,12.

{they lie} they faint, they lie; that is, they lie fainting: as, they hasted, they forgat, for, they soon forgat, Psalm 116:13.

{in the head of all the streets} That is, in the city of Jerusalem, at the end, beginning, or entrance of every street there, where they either had been surprised, and seized on, by the enemy, like beasts, taken in a toil, Lamentations 4:18–20, Ezekiel 19:4,8, or, lay starved, and pining with famine, for want of food, Lamentations 2:19 and 4:5. head of the streets, Nahum 3:10, as, head of the ways, Ezekiel 16:25,31.

{as a wild bull in a net} As that fierce creature, when he is taken in the huntsman's toil, and so mashed, and entangled in it, that he is by no means able to wind himself out, though having clean spent himself, by striving so to do: what creature it should be, that is here mentioned, the Jewish doctors themselves are very uncertain. Some of them tell us, it is a kind of bird, or fowl; but of what kind they say not: and that is apparently false; for it is mentioned among the beasts allowed for food, Deuteronomy 14:5, and it is therefore most generally agreed on, to be a beast; which some of the Jewish masters affirm to be a kind of wild ox, or bull; which our version follows, nor do those seem to have swerved from the same notion, that render it, Bubalis, a buffal, or a bugel: for howsoever the word Bubalus, is, with the ancient Greeks and Latins, the name of a beast in Africk, not much bigger than a calf, and shaped somewhat like a stag; whereof, see Oppian l. 2. Yet Pliny tells us, l. 8, c. 15, that even in his time, the common sort of people had begun to give that name to the Uri, a kind of wild oxen, that Germany bred; whereof Cesar, in his sixth book of his war with the Galles, tells; that some were not much less than an elephant. See on chapter 34:7. The ancient Greek version, and old Latin translation in Moses, render it Oryx. This Aristotle, in his history of living creatures, l. 2, c. 1, says, is single horned, and cloven footed: and so Pliny, in his natural story, l. 11, c. 46, who further, l. 8, c. 53 affirms it, to be a kind of wild goat, whose hair grows toward his head: But Oppian, in his hunting treatises, l. 2, describes it, as a very fierce beast; not much less than the rhinoceros (for height I suppose he means, rather, than for bulk of body) with upright, massy, exceeding hard, and sharp horns, wherewith he would venture upon any beast, wild boar, wild bull, leopard, or lion: and this author may the better be herein credited; because in his times, this beast came to be exhibited, in public shows, at Rome, where Martial tells us, it cost the price of many a dog, l. 13, Epigr. 95, for those things that Ælian, and Orus relate of it, seem fabulous. But the conjecture of some other, to me, seems more probable; who conceive the Hebrew, To, or Tho (for that is the name of it, both here, and in Moses,) to be the same with that, as in name they agree, which the Greeks, and from them, the Latins call Thos, reported to be a kind of wolf, longer tailed, but shorter legged, and yet swifter; because nimbler; than the ordinary wolf, living by prey, not of himself prone to set on man, though not fearing him neither; but fighting with dogs, and lions, Aristotle, l. 2, c. 17 & l. 6, c. 35 & l. 9, c. 44, Pliny, l. 8, c. 34 & l. 10, c. 74. Oppian adds in his hunting treatises, l. 3, and in his fishing treatises, l. 1, that they are a mongrel kind, bred between a wolf, and an ounce; and do prey much upon deer.

{in a net} The word signifies a net, or toil, set to take beasts in, Psalm 141:10, the preposition is wanting, as Psalm 35:7.

{they are full of the fury of the Lord} Hebrew, being full of heat, or wrath of the Lord. See on verse 17, that is, of calamities, thence proceeding, chapter 9:19, Romans 2:8,9.

{of the rebuke of thy God} See on chapter 50:2.

V. 21. {Therefore} Or, Notwithstanding. So the course of the context necessarily requires it to be rendered. Notwithstanding this your forlorn, helpless and hopeless estate, that in man's eyes may seem altogether irrecoverable, yet the Lord will alter your condition, and raise you up out of it, and restore you to your former luster again. See the like use of this particle, chapter 30:18, Jeremiah 16:14 & 30:16.

{hear now this, thou afflicted, and drunken, but not with wine} Not drunk, at present, with ordinary wine, or strong drink, as your people had too much wont to be, when they reveled it in the times of your better estate, chapter 5:11,12 & 22:2,13 & 28:1,3,7, Hosea 4:11. What time you were drunk also, as well with pride and security proceeding from the height of your prosperity, chapter 29:9,10, Jeremiah 2:31 and 22:21, as you are now, with anguish and vexation of mind and spirit, arising from the depth of your adversity, Lamentations 3:15,19, but with that strong potion, in God's cup of wrath, verse 17, and the dismal effects of it, which makes all that drink deep of it, as you with others have done, not drunk only, but even mad drunk, and to fare as persons distracted, Jeremiah 25:16 & 51:7, Ezekiel 23:33,34.

V. 22. {Thus saith the Lord, the Lord and thy God, that pleadeth the cause of his people} Whom, being their sovereign Lord, he has undertaken to protect. See chapter 49:14 & 50:7,9,10. Hebrew, will plead. So chapter 49:25, Jeremiah 50:34, not, by a mere verbal, or vocal; but by a real, and active plea, as Ezekiel 38:22, a defect of the relative, as verse 18.

{Behold,} A note prefixed, to stir up not attention only; but admiration, upon consideration, and contemplation, of the strange change and alteration that was now to ensue. So chapter 10:33.

{I have taken out of thine hand} Or, I will take out of thine hand: that which I put formerly into your hand, Jeremiah 25:17,18. I will do that for you, that none of yours can do, verse 18,20. I will alter your condition.

{the cup of trembling} Whereof, see on verse 17.

{even, the dregs of the cup of my fury:} Or, with the dregs of my cup of wrath. See verse 17, that is, together with the dregs thereof: the noun repeated for the pronoun, as Jeremiah 2:4, 2 Timothy 1:18, the former particle supplied, as chapter 5:9, this latter, as chapter 34:15 and 35:4.

{thou shalt no more drink it again} Hebrew, thou shalt not add to drink it further; that is, either thou shalt drink it no longer, as chapter 23:12. Or, thou shalt not drink it any more; as Genesis 8:21. See chapter 54:9. But the former rather.

V. 23. {But I will put it into the hand of them that afflict thee} I will remove my wrath from you; and I will pour it out upon them, that have been your oppressors, chapter 49:26. See Lamentations 4:21.

{But} Hebrew, And; which may also be here retained.

{that afflict thee} Or, vex thee; as Job 19:2. Or, as some, oppress thee; supposing it to be the same with that, chapter 49:26, altered only by a small slip of the scribe's pen: but there is no need to question, or alter the reading, the word whereof it comes regularly being oft used for to vex, or afflict, Lamentations 1:5,12 & 3:32.

{which have said to thy soul} That is, to thee, as Psalm 3:2 and 11:1.

{Bow down, that we may go over} That have trodden you down, and trampled upon you as a despicable people: an allusion to the insolent usage of those eastern kings, to set their feet upon the necks, backs, and bodies, of conquered persons, and to make them, as their footstools. See Joshua 10:24, Psalm 66:12 & 110:1, chapter 10:6, Jeremiah 12:10.

{go over} Or, go over thee: the pronoun supplied as chapter 49:7 and 58:9.

{and thou hast laid thy body as the ground} Or, and lay (the words still of her insolent masters; the future, as oft, in an imperative notion, so 1 Samuel 2:3.) thy back (as chapter 38:17 & 50:6, Proverbs 10:13 & 19:29 & 26:3.) as the ground, for us to tread on. See Psalm 44:25 & 119:25, chapter 52:2.

{and as the street to them that went over} Or, as the street to passengers: that we may as freely tread upon you, and go over you, as men go along the streets.

CHAPTER 52

V. 1. {Awake, awake} The former part of this chapter, unto verse 13, seems to be no other, than an appendix to the foregoing prophecy, or sermon, running all along in the same tenor, with the latter part of it, and very aptly closing with it.

{Awake} Or, Arise. The prophet calls upon Sion to do that herself here, which she had called upon God to do for her before, chapter 51:9, to wit, to rouse up herself, and pluck up her spirits. See chapter 51:12 & 60:1.

{put on thy strength, O Zion} Be of good courage, and make it to appear that you are so. See chapter 51:9.

{put on thy beautiful garments, O Jerusalem} Hebrew, thy garments of beauty, or bravery; as it is rendered, chapter 3:18. Put off your prison garments, your captive attire, your mourning weeds, your servile garb, lay aside now your wonted raiment, and put on your best and bravest apparel; your estate being clean altered, and changed for the better. See Genesis 27:15 & 38:14 & 41:24, Ruth 3:3, chapter 61:10, Jeremiah 52:33, Zechariah 3:4,5.

{the holy city} Hebrew, city of holiness; as chapter 48:2. Now being purged and refined, as having passed through the furnace, by the fire of affliction, to be restored to her former purity again, chapter 1:25 & 4:3,4 & 62:12.

{from henceforth there shall no more come into thee the uncircumcised, and the unclean} Hebrew, there shall not add that shall come into thee, or against thee: as the particle is used, Numbers 23:21,23. For the syntax, see the like chapter 29:1 & 47:5, Hosea 1:6. You shall no longer be possessed, nor shall any more be invaded by heathen people, as by the Syrians, Assyrians, Egyptians, and Chaldeans, you have been, 2 Kings 16,18,23,24,25, chapter 63:18, Lamentations 1:10. See chapter 60:18 & 62:8. Or, wicked ones shall not harbor with you, chapter 35:8 and 60:21 and 62:12, Revelation 21:27. But the former here rather.

V. 2. {Shake thyself from the dust} That you sat in before, as a mourner, Job 2:8 & 42:6. Or, lay along in, as a prisoner, or captive, that are wont to lie, disregarded, and ill entreated, on the bare ground, and in the dust, Psalm 7:5 & 44:25 & 119:25. Or, shake the dust from thee, which you have gathered, by lying flat on the ground while you were made, as a common footstool, for your proud, and stately lords, and masters to tread upon. See chapter 51:23, which this may well reflect upon; and there seems an hypallage, or, inversion in the words, Shake thee from the dust, for, shake the dust from thee. So in the next clause.

{Arise, and sit down O Jerusalem} Rather, Arise, sit up, O Jerusalem: for the copulative is not in the text, and the word of sitting, is here used, not for sitting down, but for sitting up, as Genesis 27:19, where Jacob to his father Isaac, that lay bedridden, arise, sit up. As Babylon is commanded, to come down, and sit in the dust, chapter 47:1, so is Jerusalem here willed, to rise from the dust, and sit up.

{loose thyself from the bands of thy neck} That is, loose the bands from off thy neck: an hypallage, as before, such bands, or chains, as prisoners, or captives, are wont to be fastened with, by the neck, to some post, or staple, or one to another, as beasts in a yoke. See Jeremiah 27:2,8,12 & 28:23,24, Lamentations 1:14. So Jeremiah 40:4, I loose thee from the bands on thy hands, for I loose the bands from off thy hands; or, them, from off you.

{O captive daughter of Zion} Or, Daughter Sion. See chapter 1:8.

V. 3. {For thus saith the Lord, Ye have sold yourselves for nought} I sold you not; but you sold yourselves by your sins, or ye were sold for nought: for the Hebrew text says no more: the Babylonians to whom you were sold, paid me, whose servants you were, nothing for you, not so much as thanks, Psalm 44:12, so that I gained nothing by the sale of you, but reproach from the hands, and mouths of those, unto whom you were sold, verse 5, Daniel 1:2 & 5:2,3,24.

{and ye shall be redeemed without money} Hebrew, without silver, as Exodus 21:11, chapter 55:1. I will require you back from them again, without ransom, chapter 45:13. So that God's argument runs thus; You were my people, I had interest in you; the Babylonians have gotten you into their hands; they pretend to hold you, as good purchase; but I had never aught of them for you: and there is no reason, therefore, but that you should be restored without ransom. Thus does God plead the cause of his people. See chapter 49:24,25 and 51:22.

V. 4. {For thus saith the Lord God} Hebrew, the Lord Jehovah: as chapter 50:4,9.

{my people went down aforetime, into Egypt, to sojourn there} In time of famine, Jacob went with his whole household thither, Genesis 46:6.

{went down} See chapter 30:2 & 31:1.

{into Egypt} The particle is wanting, as also in those texts.

{and the Assyrian oppressed them without cause} The interpreters do exceedingly dissent about the sense of these words: Some by Assur, here, would have Pharao understood, the Egyptian king, for his cruelty towards God's people, and his evil usage of them, termed Assur; because therein resembling the Assyrian king. Some of them proceed so far, as to affirm, that that Pharao, which oppressed God's people in Egypt, was no Egyptian; for he would there have known Joseph; but an Assyrian, Exodus 1:8. So the meaning should be. My people did not invade Egypt in warlike manner, but came thither to sojourn; and during their abode there, did them no wrong, but were beneficial to them, preserved them alive from perishing through famine, by their foresight, and built them divers cities, Genesis 47:19, Exodus 1:11, and yet they oppressed them, and dealt very cruelly with them, Exodus 1:13,14,16. But this exposition is built upon a very forced interpretation, and a mere groundless, yea, an improbable, conjecture. Others, by Assur, here, understand the king, or kings of Assyria, and some, Salmaneser, that had carried captive the ten tribes, 2 Kings 17:11. Some, Tiglath-Pileser, and Sennacherib, that pillaged and plundered the other two, 2 Kings 16:8,17,18 & 18:13–17, the one called in by Ahaz; the other indeed, because Ezekiah had at first revolted from him; yet after his submission, and composition made, contrary to his covenant, besetting, and distressing Jerusalem, chapter 33:8. Others again, by Assur, or the Assyrian king, understand the Babylonian, Nebuchadnezzar, so called, say they, because Babylon was sometime subject to the Assyrian, and the kingdom of Babylon, a branch of that empire. See 2 Kings 17:24, 2 Chronicles 33:11, and the Babylonian was afterward possessed of that monarchy, which the Assyrian kings had held before. Now again among them, there is some dissent about the connection of this latter branch of the verse, with the former: for some knit them together, as our version, with a copulative, so the first, they went down into Egypt, and Pharao causelessly wronged them: and so some of those also, that go with the latter branch, applying from the latter branch, what was implied, but not expressed in the former; the Egyptians, at first, wrongfully oppressed them, when they sojourned with them, and the Assyrians, and the Babylonians have of late done the like. Others give the copulative, an adversative notion; and, for, but, as chapter 29:13 and 53:5, and they conceive the context to run thus; My people did, of their own accord, sometime, go down into Egypt, where they had means afforded them, that kept them from perishing by famine, and were there seated in the best, and richest part of that land, Genesis 47:4,6,11,13,17. Now, by this means they became Pharao's subjects, and he might justly claim some interest in them, and refuse therefore to part with them; but you Assyrians, and Babylonians, can make no such claim; you have violently invaded them; by force transported them out of their own land, into your dominions. If I compelled them to deliver them, and plagued them, for their evil usage of them, Deuteronomy 26:5,6, I may much more justly both constrain you to re-deliver them, and that freely too; and take vengeance also upon you for the wrongs that you have done them, having, for nothing, without any just cause on their part given you, afflicted, and oppressed them: and it may indeed be so understood; for howsoever it be true, that God's people had, at his hand, deserved whatsoever at their enemies' hand they had endured; and that God had, for their sins justly given them up into their hands; yet they intended nothing less, whatsoever they might pretend, than the executing of God's judgment, or the righting of the wrongs done to him, whom they both otherwise, and even therein also, wronged much more themselves; they minded nothing but the satisfaction of their own ambitious humors, the wreaking of their wrath, and the exercising of their cruelty upon them, chapter 10:5–14 & 47:6, Jeremiah 50:7,17. So in the psalms, God's people complain to God, of their causeless sufferings, in regard of their enemies; because, though they had trespassed against him, yet, they had not trespassed against them, Psalm 7:3–5,8 and 25:18,19,21 & 35:7,12,24 & 41:4–9 & 69:4,5. Among this great variety, all circumstances weighed, I concur with those, who understand this latter of the Assyrians, as the words expressly give it; which I suppose may well comprehend the whole race of those kings above mentioned, with their issue, that had from time to time infested either house, as well that of Judah, as that also of Israel, as the like is thereby designed, Jeremiah 50:17. And I conceive, that the sufferings of God's people by the Egyptians, are intimated, as well in the former branch of the verse, as by the Assyrians in the latter: yet not so much the causelessness of the wrongs done them, as the fruitlessness of their sufferings, in regard of any gain that God got thereby, to be intimated in the word, for nought: as Psalm 44:12, for nothing of wealth, or worth.

V. 5. {Now therefore what have I here saith the Lord, that my people is taken away for nought?} The words are in the Hebrew word for word, And now what to me here, that (as Job 11:6, verse 6.) or, when (as Job 3:22, for the word may signify either) my people is taken away freely? Now this most interpreters take, as reflecting upon the words foregoing. Some expounding it, what should I do? should I sit still, and do nothing, when my people when my people are thus causelessly oppressed, and detained from me injuriously? Or, what should I do, but deliver my people, as formerly, in the like case, I have done? Others, what do I here, to wit, at Jerusalem, when my people are in Babylon, and do not rather haste thither to deliver them thence? Others, again, What do I here, to wit, at Babylon, as kept in captivity with my people, in a profane country, in a strange land, from my temple at Jerusalem, Psalm 137:4. I conceive this verse to be of a distinct subject from what was mentioned in the former: he had pointed at two several oppressions of his people, in the words foregoing, both past, and gone; the one by the Egyptian, the other by the Assyrian: he now passes on to the third, that was present, and concerning which he was dealing with his people, at present: for the prophecy is delivered, as to the people held by the Babylonian in captivity, assuring them of speedy deliverance out of it.

{Now therefore} Or, And now: as the Hebrew is; at this present.

{what have I here,} Hebrew, what to me here? what accrues unto me? what gain get I by this present oppression of my people, more than by either of the former?

{that my people is taken away for nought?} Or, when, or, since that: as Job 38:5. Or, as some, for my people is taken away for nought: and so the particle is taken, chapter 28:27, but I adhere rather to the former.

{is taken away} So the word signifies, Psalm 51:12, Hosea 4:11 and 13:11. Or, (for so it may very well be rendered,) is led away, or, is carried away: as Genesis 12:15, to wit, captive; as Jeremiah 48:46, opposed here, to their voluntary descent into Egypt, verse 4.

{for nought} As before, verse 3, my people are taken from me, and carried away, and I receive nothing at all for them. I have no more now from the Chaldeans, than from the Assyrians before.

{they that rule over them, make them to howl saith the Lord;} Their lordlike masters (chapter 26:13 and 49:7.) use them with extreme cruelty, chapter 47:6. They suffer much, and I receive nothing, for all the hard service my servants endure.

{and my name continually every day is blasphemed} That is all I had from the Assyrian before, chapter 37:4,6,17,23,24,29, and that is all I get from the Babylonian now, Daniel 3:15 & 5:23, chapter 14:13,14, Ezekiel 36:20,23, as my people suffer in their persons, so I myself, in my reputation, being deemed unable to deliver my people. Thus profane persons, by the sufferings of God's people take occasion to blaspheme, and to insult, even over God himself, Psalm 3:2 & 42:3 & 74:22,23 & 89:50,51.

{every day} Or, all the day long: and thus rather for the article as Genesis 6:5, Psalm 44:22, chapter 51:13, Romans 8:36, which is wanting; when it is, every day: as Psalm 7:11 & 140:2 & 145:2.

V. 6. {Therefore my people shall know my name:} I will no longer endure this loss and reproach: but I will make my power known, by the deliverance of my people, Psalm 106:8, chapter 49:26 & 63:14. It may seem to have an eye to God's words unto Moses, Exodus 6:3. I will make myself known to my people, by my name Jehovah, as I did to them in Egypt, by making my word good, by fulfilling my promises.

{therefore they shall know in that day} A supply from the former branch; as Genesis 1:16,30, 1 Kings 10:11.

{in that day} At that time, when this is effected; as chapter 26:1.

{that I am he that doth speak: behold it is I.} That is not Esay, or any other my messenger, but I the Lord, that speak by him; who now foretell and promise, what I will then fulfill and perform, chapter 42:9 & 48:3,5. That it is I that do speak, saying (supplied, as Psalm 105:14,15.) Lo, here I am, ready to do what I have undertaken, and by promise engaged myself to make good. See chapter 42:27 and 65:1. There is a trajection in the words, with a repetition of the particle intervenient, not unlike that, chapter 59:18.

V. 7. {How beautiful upon the mountains are the feet of him that bringeth good tidings.} The joyous and gladsome entertainment of those that should bring tidings into Judea, and unto Jerusalem, of the dissolution of the Babylonian captivity, Nahum 1:15, and of those, much more, that should publish salvation, purchased by Christ, Romans 10:15, Galatians 4:15,16.

{How beautiful} Or, comely, or, sightly, as Proverbs 19:10 and 26:1, Canticles 1:5,10 and 2:14. Or, delightful, or desirable, Jeremiah 6:2, for that, the root it springs from, does first, and properly signify.

{are the feet} How welcome will such be when they come; foot, or feet, for the person himself, say some, as Psalm 38:16 & 119:59, Proverbs 6:18 & 7:11. Or, how welcome will their coming be? foot, and feet, for coming, say others, as Genesis 30:27, 2 Kings 6:32. Yet there seems here to be some emphasis in it, as if it were said, the very feet, of such, though sweaty, dusty and dirty with travel, yet will be deemed desirable and amiable unto God's people, in regard of the tidings they bring to them; and they ready to fall down at them, as ready even to kiss them. See Acts 10:25.

{upon the mountains} Alluding either unto such high places, on which beacons, and watchtowers, were situate, which those were wont to get up unto, thence, by some sign given, to call people together, that had some message, or tidings, to publish unto them, chapter 40:9. Or, to the mountains, rather, that Jerusalem was environed with, Psalm 121:1 & 125:2, and he seems to speak, as if he saw messengers coming over these hills, to bring tidings from Babylon to Jerusalem, of the captivity broken up. See the like chapter 13:4.

{of him that bringeth good tidings} The word good, should be in a different character; for the word is indefinite to good, or bad. See chapter 40:9. of him that bringeth good tidings; that is of the prophet Jeremy, says one, that defined the time of the captivity, Jeremiah 25:12 & 29:10, Daniel 9:3, but poor Jeremy found but very sorry entertainment among his people, for all that his determination: Nor is it probable, that people would be so much taken, and so deeply affected with a prediction of a deliverance, to come seventy years after, from a very calamitous captivity, that they were then suddenly to enter into. The word is rather taken collectively, and indefinitely, not aiming at, or pointing to, any one in particular; but intending any whosoever, one, or more, that should come with such tidings. See chapter 40:9 & 41:27, as in such cases men are wont to contend, to go one before another, and to strive who shall bring the good news first, 2 Samuel 18:19–23. See Jeremiah 50:8.

{that publisheth peace} Hebrew, maketh to hear; as Nehemiah 8:15. peace, that is prosperity and welfare; as chapter 48:18.

{that bringeth good tidings of good,} A superfluous repetition; it would be simply rendered; of him that bringeth good or, glad tidings: for the word here used signifies either, 1 Kings 22:8, Proverbs 15:15, Zechariah 9:17.

{that publisheth salvation,} Deliverance, corporal, by Cyrus; spiritual, by Christ, chapter 51:5. Hebrew, that maketh to hear; as before.

{that saith to Zion, Thy God reigneth} Your God has manifested, and magnified his royal power, by the destruction of his enemies, and the deliverance of his people; but chiefly, and principally, in his spiritual kingdom erected, and exercised by his Christ, Psalm 93:1 & 97:1 & 99:1, 110:1–7 & 146:10, Revelation 6:2 & 11:15 and 19:6.

V. 8. {Thy watchmen shall lift up their voice} Hebrew, the voice: the pronoun wanting, as chapter 49:22,23. Of another syntax, see anon. Your prophets and teachers, (chapter 60:10, Ezekiel 3:17 & 33:7, Hebrews 13:17.) shall with much joy, and loud voice, publish your deliverance. See chapter 40:9, an allusion, as there, and verse 7, so here as some think, to the manner of those that bring tidings, and tell them aloud, in high places, that as many as may be, may hear them; but the term of watchmen, suits not so well to such. I rather take it, to have an eye to those, that are placed upon watchtowers, to espy, and give notice of the approach, or coming afar off, of any that may be deemed to come for relief, in straits, or with good tidings after some great battle fought, conquest achieved, or the like. See 2 Samuel 18:24–27, as the former sort, the tidings-bringers are said to appear on the hills, not far distant from the city, verse 7, so the watchmen from the walls, and turrets, about the city, who either descrying them afar off, and by their gesture, or other signs, discerning that they come with good tidings, or receiving, as the usual manner is, the report of things first from them, shall, in the manner here mentioned, publish it to others. See 2 Kings 7:10,11.

{with the voice together shall they sing?} So chapter 51:11, they shall come with song, or singing to Zion: But the particle expressed there is wanting here; as chapter 33:5, and oft elsewhere. But some therefore thus render the context; As for the voice of thy watchmen; or, as others, the voice of thy watchmen, without aught else prefixed, (which I take to be the better, as Canticles 2:8, as if he heard the one now, saw the other before, verse 7, and were ravished at the hearing of the one, at the sight of the other;) they lift up the voice, they sing together; and this reading, the points, and pauses, in the Hebrew, incline to. Some think it has some reference, either to the singing and shouting of the priests and Levites, and others, at the founding of the temple, Ezra 3:10,11. Or, to their singing together afterward in the temple, at the dedication of it after it was built, Ezra 6:16, but they were works of a later date, than this here respected.

{for they shall see eye to eye, when the Lord shall bring again Zion.} They shall clearly, and evidently, behold those things fulfilled, that had before by them been foretold, these things performed that had been promised, 1 Peter 10–12.

{eye to eye} Numbers 14:14, face to face, Genesis 32:30, and mouth to mouth, Numbers 12:12. See Jeremiah 32:4.

{when the Lord shall bring again Zion.} So is the word generally rendered, both here, and Psalm 14:7 & 53:6 & 126:1, in all which places, yet it seems to be word for word in the text, when the Lord shall return again to Zion, with a want of the particle to, as, chapter 35:10 and 51:11, and it may well be so rendered also in those places of the psalms; when the Lord shall turn to the captivity of his people; and, when the Lord turned unto the captivity of Zion: when in mercy and favor, he turned again to them; as Numbers 10:36, Psalm 90:13, chapter 63:17. So the sense will be, when the Lord shall return unto Zion again; either to his people that had sometime held it, but had been dispossessed of it, and detained long from it, or, to the place itself, to take up his abode, and make his residence again there, as in former time he did, Psalm 132:13,14, chapter 31:9, for God is said to come along with his people, in the front of them, at their return, verse 12. They shall clearly see God himself returning, in conspicuous manner, together with his redeemed ones unto Zion. And this way the most of the Jewish commenters go: Nor can it be denied, but that the word, in the form here used, is commonly, almost generally, intransitive; and signifies, not to reduce, as in another form, but to return. Howbeit, some places there are, wherein it seems to require a transitive notion, as Job 42:18, the Lord turned the captivity of Job. & Nahum 2:2, The Lord hath turned the pride of the excellency of Jacob; and so without any supply, it may well be here as our version has it. See Jeremiah 30:3,18.

V. 9. {Break forth into joy, sing together, ye waste places of Jerusalem:} That have lain long ruined, but shall now be re-edified, chapter 44:28. Hebrew, wastes; as chapter 49:19 & 51:3. See chapter 14:7 and 35:1 & 44:23 & 49:13 and 45:1 and 55:12.

{for the Lord hath comforted his people,} Returning in mercy to them, verse 8. See chapter 51:3.

{he hath redeemed Jerusalem.} Set her at liberty again, verse 3. See chapter 44:23 & 48:20, Luke 1:68.

V. 10. {The Lord hath made bare his holy arm in the eyes of all the nations:} Or, hath stripped up his arm; as alluding to the gesture of those, that strip up the sleeve of the arm, to strike the more readily with it. See Ezekiel 4:7, chapter 53:1. arm, for power: as chapter 51:9, which place this seems to reflect upon. The Lord according to your desire, and suit to him there has raised up himself and shows forth his might, in most conspicuous manner, in the sight of other people, as well as your own, that they cannot but take notice of his handiwork, both in your adversaries' destruction, and in your deliverance, Psalm 98:2, chapter 26:11.

{holy arm} Hebrew, arm of holiness; as Psalm 98:1.

{in the eyes} For, in the sight, Psalm 98:2, as, in the ears, for, in the hearing, chapter 36:11.

{and all the ends of the earth shall see the salvation of the Lord} Or, that all the ends of the earth may see; as chapter 41:20,22. Or, so that all the ends of the earth have seen; as Psalm 98:3, the salvation of the Lord; which he has wrought for his people, chapter 49:26, which shall be so remarkable, that notice shall be taken of it, even in the remotest parts of the world, on every side, unto the land's end, Psalm 67:8 & 98:3, Micah 5:4, Luke 3:6.

V. 11. {Depart ye, depart ye, go ye out from thence:} Get you with all speed out of Babylon, you that have been hitherto detained in captivity there, chapter 48:20 & 62:10, Jeremiah 50:8 & 51:6, 1 Corinthians 6:17, Revelation 18:4.

{touch no unclean thing,} Keep yourselves pure and clean, free from heathenish and idolatrous defilements, 2 Corinthians 6:17 and 7:1, 1 Timothy 5:22, James 1:27, an allusion to legal pollutions, contracted by touch, Leviticus 11:24,39–44 & 22:4–6, Colossians 2:21.

{Go ye out of the midst of her} Or, out of her; as chapter 5:8, to wit, out of Babylon, as before: a double repetition redoubled.

{be ye clean, ye that bear the vessels of the Lord.} Either you that are to bear back the holy vessels, that Nebuchadnezzar had carried away to Babylon, being, by Cyrus, now restored, Daniel 1:2, 2 Chronicles 36:7, Ezra 1:7,8,11. See the charge, by Esdras, given unto them, Ezra 8:28. Or, you priests that are to handle them in your ordinary ministrations, Leviticus 21:6,23, Numbers 4:5,15 & 19:13,19, Ezekiel 22:26, Haggai 2:13,14, and so all Christians called to be spiritual priests, 1 Peter 2:5,9,13, Revelation 1:6.

V. 12. {For ye shall not go out with haste,} Or, in haste; hastily, as they were enjoined to eat the passover, Exodus 12:11, and as they are said to have gone out of Egypt, Exodus 12:33, so that they could not have time to provide themselves of necessaries, Exodus 12:39, Deuteronomy 16:3. But the word seems to import somewhat more than so here: you shall not make haste out of fear, as if you misdoubted, lest you should be intercepted and stayed again, by those that detained you before: for the word it comes from, properly signifies, to tremble, Deuteronomy 20:3, and consequently to make haste out of fear, 1 Samuel 23:26. It implies therefore, a frightful or, trembling haste, a making haste out of fear, Psalm 31:12 & 116:11.

{nor go by flight,} As if you fled; as they seemed to do out of Egypt, Exodus 14:5, and as those are wont to do, that steal away without the privity of those under whom, or, in whose power, they are, Genesis 31:20,21, and this therefore, and the former, flight, and haste, are, as here, so elsewhere, joined together, 2 Samuel 4:4, 2 Kings 7:7,16. You shall not go away hastily, out of fear, or by stealth; but you shall depart freely, peaceably, quietly, by commission from public authority, taking your own time, without tumult, noise, or fear of aught, chapter 55:12, 2 Chronicles 36:23, Ezra 1:3,4.

{for the Lord will go before you; and the God of Israel will be your rereward} Hebrew, the Lord is walking, or, marching before you; and the God of Israel is gathering you up, or, closing you: as Numbers 10:25, Joshua 6:9,13. You shall not need to fear aught, either in setting out, or on the way; for God will secure, and safeguard you, on every side, both before, and behind. It is an allusion to God's conduct of his people, in their departure from Egypt, and passage through the wilderness, by the the pillar of cloud, and fire; which sometime went in the front with them, and sometime also stood in the rear of them, as was most conducible for their protection and safety, Exodus 13:21 & 14:19,20. So chapter 58:8.

V. 13. {Behold} At this verse seems to begin a new sermon; certain it is, that they belong to the same subject, with the next chapter, and do together with it, jointly make up an entire prophecy, concerning Christ, his person, parentage, condition, manner of life, sufferings, humiliation, exaltation, benefit redounding thence to his, and honor to himself.

{Behold} So is the prophecy of his birth ushered in, chapter 7:14.

{my servant} This prophecy, the Jewish commenters themselves affirm to be very difficult; and howsoever their later masters strive all they can, to turn it from Christ, in hatred to whom, they strangely ring, and wrest the several passages of it, writhing, and wriggling them, sometime one way, and sometime another, (wherein I could wish, that some Christian writers had not too far concurred with them,) by, and in applying them, some to Moses, some to Esdras, some to Jesus the son of Josadak, some to Josias, some to Ezekias, some to Esay, some to Jeremy, some to Israel, in general, or the main body of the just ones returned from the captivity; (unto none of all which, the subject matter of it will agree) yet the Chaldee paraphrast expounds it of the Messiah; and so likewise some of them acknowledge upon the place, that their ancient doctors did. The title was before given unto Christ, chapter 42:1, and hereafter, chapter 53:11, so called by God the Father, who here speaks of him, because he did him service in the work of man's redemption, Luke 2:49, John 5:17,30 and 6:38 and 9:4 and 10:18 and 12:49 and 14:31 and 17:4 and 12:21, Philippians 2:7,8, for the deliverance of his elect from the thraldom of sin, and Satan, Matthew 1:21, Galatians 1:4 and 3:13, 1 Thessalonians 1:10, Titus 2:14, Hebrews 2:14,15.

{shall deal prudently} So the word seems to be used of David, 1 Samuel 18:30. Or, shall prosper; and so it is generally deemed to be used of the Messiah, descended from David, Jeremiah 23:5, of whom also it is said, chapter 53:10, that the pleasure of the Lord shall prosper in his hand.

{he shall be exalted, and extolled, and be very high.} Divers terms heaped up, to express in part the transcendent, and unexpressible advancement of Christ, in regard of his human nature, assumed by his deity, the Eternal Word, to subsist in one person with it, John 1:14, Hebrews 2:16. For the Talmudists do but trifle, when they dream of three distinct degrees in the text; exalted above Abraham, extolled above Moses, and advanced above the angels; though the things themselves be true, John 8:53,56, Hebrews 3:3–5 & 1:4–7, but not so particularly here intended. Rather, as some of ours every way exalted, that men are ordinarily wont so to be; to wit, when raised from a mean estate to some honorable condition, or from a private life, to magistracy, and government, Genesis 41:14,40–44, Psalm 105:17–22 and 78:70,71 and 113:7,8, Ecclesiastes 1:14. Or, when furnished with such parts, and endowments of wisdom and understanding, as makes them admirable in the eyes of others, Genesis 41:39, 1 Kings 3:12 and 10:24, Daniel 1:19,20 and 5:11, and when enabled to perform and go through with great matters, whereby they become famous, and renowned, far and near, 2 Samuel 7:8,9, 2 Chronicles 26:5–8. In all which respects, our Savior was most eminently exalted, above all creatures in heaven, and earth; as by the Scriptures above pointed to, and those typical psalms, 2 and 45 and 72, 110, most evidently appears. See on chapter 53:4. See Ephesians 1:20–22, Philippians 2:9,10, Colossians 1:19 and 2:3,9, Hebrews 2:7,8 and 12:3.

V. 14. {As many were astonied at thee} The speech of the Father, not of Christ, as before; but unto Christ, whom he here directs his speech unto. The words some expound, of an astonishment at Christ, in way of admiration of him, in regard of the power of his deity, and his excellent parts, appearing, and manifesting themselves, partly, in his manner of teaching, and partly, in the miracles, and mighty works wrought by him, Matthew 7:28,29 and 8:27 and 13:54 and 22:33, Mark 1:22,27 and 6:2 and 7:37 and 11:18, Luke 9:43. But this sense suits not well with the course of the context. The word rather, according, both to the original, and the ordinary use of it, is here to be understood of such an astonishment as arises from the contemplation of some strange, uncouth, and rueful spectacle of desolation, deformity, misery, or the like. So is it used, Leviticus 26:32, where the notation of it also is expressed. So also, 1 Kings 9:8, 2 Chronicles 7:21, Jeremiah 18:16 & 19:8 & 49:17 & 50:13, Ezekiel 26:16 & 27:35 & 28:19, and no marvel, if many were astonished at the sight of our Savior's condition, in regard of those base, disgraceful, and despiteful usages, that were offered, and done, to him, in the time of his humiliation here on earth, when his followers were so amazed at the relation of them, when they were sometime foretold them, Mark 10:32–34.

{(his visage was so marred more than any man, and his form more than the sons of men)} Those that expound the foregoing branch, of men's wondering at Christ's excellencies, make these words the second member of the collation, which the note of similitude, prefixed to the former, shows, here to be intended: as if the text ran thus; As he was sometime highly admired for his powerful words and works; so he shall afterward be as much abused and disgraced again. But the reddition of the similitude, comes afterward in the next verse: this being inserted between both, by way of parenthesis, with a transition from person to person, in this prophet not unusual; (see chapter 1:29,30 & 2:9 & 3:25,26, and we need not therefore, with some of ours, either offer to alter the text, or understand the former, of one person; and the latter of another: that, of Israel, this, of Christ,) as rendering a reason, why at sight of our Savior, in time of his depression, many should be so astonished. Howbeit, the words are not so to be understood, as if our blessed Savior had, in regard of his bodily person, or presence, been some strange, deformed, or misshapen creature; but in regard of his outward estate, coming of mean, and obscure parentage, chapter 53:2, living in a low despicable condition, chapter 53:3, exposed to scorn, and contempt, and to much affliction, through the whole course of his life, chapter 53:2, and more especially, yet, in regard of what he was also in his personal appearance; through the base and despiteful usages, that he sustained at the hands of his malicious and mischievous adversaries, when they had gotten him into their power, Psalm 22:12–18 and 69:19–21 & 71:7, chapter 50:6 and 52:5,7,10, Matthew 26:67,68 and 27:16–44, Mark 14:65 & 15:15–32, Luke 22:44,63 & 23:26,33,35,39, John 19:1,5,16–18,23,29. A learned late writer would have this passage read by way of interrogation, as the words of those that wonder at the sight of Christ, thus rendering the text, saying, (as Psalm 105:15.) is his visage in such manner corrupted, or, marred? etc. But the former version seems the more familiar, and to come off more freely.

{his visage was so marred} His watching, dragging to and fro, from place to place, buffeting, scourging, carrying his cross, and other misusage, could not, but much alter the state of his body, and impair, yea, deface all the sightliness of it. Howbeit, the word visage, here, and form, in the next branch, seem to be taken more largely for all outward appearance, both of bodily shape and of state, or condition in general, as sight or appearance, chapter 11:3, John 7:24, and form, 1 Samuel 28:14, 2 Timothy 3:5, and face, or person, Deuteronomy 16:19, Romans 2:11. So chapter 53:2. Hebrew, such the corruption of his visage more than, or, above a man: for they seem wide here, who drawing the word from another root, would have it rendered, the unction of his person above any man, Psalm 45:2,7.

{more than any man} Hebrew, than a man: a man for, any man, or, any one; as chapter 4:11 & 40:26 & 50:2, so that he seemed rather as a worm, than a man, Psalm 22:6.

{and his form more than the sons of men} As if no form, or shape of a man, were left to be seen in him: as some render those words, Psalm 38:3, chapter 1:6, the same notion in other terms; as Job 25:6.

V. 15. {So shall he sprinkle many nations} The reddition, or latter part of the collation, concerning Christ's exaltation, opposed to the former, concerning his humiliation, verse 14, and further confirming and illustrating what concerning Christ's success, and advancement, was before delivered, verse 13.

{sprinkle} The Jewish commenters expound these words, some of them, of the slaughter that he should make of his enemies; he shall sprinkle them, that is, shed their blood; chapter 63:3, their blood was sprinkled upon my garments; some of them, of the reports that shall go abroad of his honor, and valor; for the term of sprinkling, or dropping rather, is, say they, used of speech, Deuteronomy 32:2, Ezekiel 20:46 & 41:2, Amos 7:16, Micah 2:6,11. So the meaning should be, he shall make them to sprinkle, or drop; that is, give them occasion to talk of him: but the word of sprinkling, is one, those of dropping, other: and this never found so used; though those are. Others of them again, but without example, likewise, would have the word taken, in a notion of dispersion, he shall, say they, grow strong, and drive away the horns of the heathen, that had formerly dispersed God's people, Zechariah 1:21. But these interpretations are groundless, and forced. Ours expound the words much to one effect; to wit, that Christ should bedew many nations with the doctrine of the gospel, by the ministry of his apostles, and thereby convert them to the faith, through the efficacy of the Spirit, accompanying the same, and working faith in them, chapter 59:10,21, Matthew 28:18, Acts 2:33,38,41, Romans 10:17, 2 Corinthians 3:6. Or, which comes all to one, that he should sanctify, and cleanse them with his Spirit, imparted to them, by the word, and with his blood, by faith applied unto their souls, Ezekiel 36:25,27, John 15:3 & 17:17, Acts 15:9, Galatians 3:2, Ephesians 5:26, 1 Peter 1:2, 1 John 1:7, Revelation 1:5 & 7:14, an allusion, as some think, to the water, and washing with it, used in the evangelical baptism, Matthew 3:11, John 3:5, Acts 2:38 & 21:16, 1 Peter 3:21, as others, to the the legal baptizings, or sprinklings, with water, or blood, or both mixed together; for the sanctifying of some, and cleansing of others, that were legally unclean, Exodus 24:6,8 & 29:4,20,21, Leviticus 13:6,7,8, Numbers 19:12–21, Psalm 51:7, Hebrews 9:10,13,14,18–22 & 10:8,10,22.

{many nations} As many persons astonished at him before; verse 14, so many people now taken with him, and converted to him, chapter 2:3, yet many, not all; as Matthew 28:18, because not accepted by some, though offered to all, Acts 2:41 and 17:11,18,32–34.

{the kings shall shut their mouths at him} Kings simply, (for there is no article in the original) or even kings (as chapter 51:12,22 and 60:10 & 62:2.) shall shut their mouths (Hebrew, mouth as, tongue, also, Job 29:10.) out of reverence and respect, out of another manner of astonishment at him now, than before, verse 14, to wit, out of admiration of his incomparable excellency. See Job 29:9,10. Or, being so convinced of the truth of his teaching, that they shall not be able, or dare once to contradict it, Luke 21:12,15. See Job 40:4,5, Psalm 107:42, Micah 7:17. But the former seems rather here chiefly intended. For the Jewish critic does but dally here who, to make this suit with his forced fancy, concerning the foregoing branch, would fasten upon this a double sense: the word here used, says he, has a twofold notion; of opening, and of shutting; of opening, as it signifies to skip: for in skipping, or leaping, the feet are opened, Canticles 2:8, of shutting, or closing, Deuteronomy 15:7, Job 5:16, here it may import both: they shall open their mouths to talk of him; and they shall shut their mouths, in way of wonderment at him. But this is to make a Delphic word of God's word. And yet such quirks are too many much taken with.

{for that which had not been told them, shall they see; and that which they had not heard, shall they consider.} For, Hebrew, And; as chapter 40:29. They shall see those things fulfilled, which their wizards could never foretell; nor had been told by any other, and they shall hear such mysteries, yea, not hear them only: but consider seriously of them, and understand them aright. (See chapter 1:3.) as they never had been made acquainted with, or had once thought on before, chapter 41:26 and 45:21 and 64:4, Romans 16:25,26, 1 Corinthians 2:8,9. Or, as others read, and render the words; they to whom it had not been related, or, to whom nothing had been related of him, shall see: and those that had not heard; shall consider, or, understand. So the ancient, both Greek and Latin, and of ours not a few. See chapter 65:1, Romans 15:20,21. I go rather with the former; the syntax seeming to me the more familiar, and the fuller. The same way go the Jewish commenters, save that some of them conceive it spoken, not simply, and absolutely, but comparatively; they shall see greater glory, and excellency in him, than ever they heard, or dreamed of; they shall find, and know his magnificence to go far beyond whatsoever they had been told, or could conceive of him before. See of Solomon, 1 Kings 10:6,7.

CHAPTER 53

V. 1. {Who hath believed our report?} Or, who believeth our report? Or, doctrine; as chapter 28:19. Or, preaching, as some render it, Hosea 7:12. Hebrew, hearing, chapter 28:19, that which they hear from us; those glad tidings before mentioned, chapter 52:7. Some for the better connection of the ensuing discourse, with the former, prefix the adversative particle, But; rendering the words: But who believeth our report? that is, who, say they, of the Jewish people: the fewness of those that received the gospel among that people, being opposed to the multitudes of other nations, that should embrace it, and believe in Christ, chapter 52:15. So the words contain a complaint of the paucity, and small number of those, among the Jews, that gave any credit to the prophecies foregoing, concerning Christ, and the doctrine of his kingdom, and his glorious advancement, either in the times of this our prophet, and other his fellow messengers; or, in the time, that being exhibited in the flesh, he lived here upon earth: unto which times, we find these words applied in the gospel, John 12:37,38, Romans 10:16. See chapter 49:4, John 3:32 & 5:43,44 & 7:5,48, Acts 28:22. See for the form of speech, Psalm 90:11, chapter 50:10.

{and} Or, or; as, chapter 40:13,18.

{to whom is the arm of the Lord revealed?} His mighty power working by, and manifesting itself in Christ, and in the ministry of his word, chapter 40:10 & 51:5 & 52:10, Romans 1:16, 1 Corinthians 1:18,24, which must from God be revealed, before it can be believed, chapter 54:23, Matthew 11:25 & 16:17, John 6:44,45, 1 Corinthians 2:9,12, Galatians 1:12. Hebrew, upon whom; which some taking hold of, thus render the text; upon whom is the arm of the Lord stripped up, or, made bare? that is, on whom has the ministry of his servants an efficacious work, for the converting of them unto God? a metaphor, say they, taken from workmen, who are wont, for the better expedition, to strip the arm up to the elbow, when they go about their work. See chapter 52:10. But this seems overcurious; nor will the Greek, in the gospel, bear it: and the particle, though it usually signify upon; yet is it also frequently used for unto; as Exodus 20:3, to my face: so the words there are, 2 Kings 18:27, compared with Esay 36:12, Psalm 13:6 & 18:41, chapter [unclear]:12, with verse 11.

V. 2. {For he shall grow up before him, as a tender plant} Hebrew, And; which both the old Greek, and Latin, and some other after them retain. Others, render it, Indeed, as chapter 30:20. Or, Yet; as verse 7, chapter 46:7, and others again, not a few, whom our version concurs with, For; as verse 11, chapter 52:15 & 64:5, as ushering in a passage, wherein the ground is discovered, and a reason rendered, how it came, or should come to pass, that so few of the Jewish nation should entertain Christ, as the Messiah, and their Savior, and give belief to the doctrine of the prophets and apostles, concerning him. They looked for a Messiah to come in princely state, with royal attendance, and secular power, that should reign and rule, as some mighty monarch, and set them free from the bondage of the Roman empire, and when they saw nothing less; but all clean contrary in Christ, hence came it to pass, that they were offended in him, and could by no means be induced to believe that such an one should be their Messiah, Matthew 13:55,57, Luke 24:21, John 7:27,41,52, 1 Corinthians 1:23.

{grow up} Hebrew, ascend; which some understand, of Christ's exaltation; as if it were said, that he should rise and grow great, for all this, that so few entertain him, and believe in him. And some of note, to this purpose, would thus join this verse with the latter part of the former; And he, on whom the arm of the Lord shall be revealed (to wit, Christ) shall grow up: but this offers too much violence to the context. And albeit, the word here used, does sometime import a rising, by advancement, and improvement of height, strength, stature, or state, chapter 40:31, Jeremiah 51:53, yet it is used commonly of plants, simply springing up, without any such special connotation, chapter 32:3, and all the circumstances of the text do carry it another way, as in the opening of the words will appear.

{before him} This small particle is very variously expounded. Some understand it, of God; that in the sight of God, he should be great, and highly esteemed, though mean, and of no account in man's eyes, as the like is said, in express terms, of John his harbinger, Luke 1:15, and, in effect, of Christ also, Luke 1:32. Or, that by his most wise, and powerful providence, he should be produced, and under his protection, having his eye perpetually upon him, grow up to a great height, chapter 52:13. Others, of the people, in whose eyes he should appear, and seem to be such, as is hereafter intimated. Others, of Christ himself, that he should be lowly, and of small esteem in his own sight; as it is said of Saul, 1 Samuel 15:17, and in the person of Christ, Psalm 22:6. Others, lastly, of none of all these; because no express mention of any of these, unto whom it may fitly be referred, but of the outward show that Christ should make, rendering the text, for his appearance, or outward show, or state: for the word face, in Hebrew, is very frequently so used; as was before showed, on chapter 52:14, and answers to the word sight, or, appearance; used afterward, in the last clause of this verse. for sight, as, for height, Proverbs 25:3, where the same particle is so used; and this best suits with the scope, and current of the context.

{as a tender plant} The word tender is not in the text; and true it is, that the term here used, is of a large extent in the ordinary use of it, comprehending branches of all sorts, without distinction of strength, or size. See Psalm 80:11, Hosea 14:6, Job 8:15,16,30 & Ezekiel 17:4, where, though our version renders it, a young twig, which would do very well here; yet the words, next before-going, control it there. The word properly signifies, a suckling, or sucking child, Numbers 11:12, Psalm 8:2, 1 Samuel 15:3 & 22:19, Jeremiah 44:7, Lamentations 2:11 and 4:4, and so the ancient Greek, and some after them, here take it; but the resemblance, here used, admits not that. In the next place, therefore, the word does signify sometime, a branch, or, bough, in general, because it sucks, and draws the sap and moisture, as milk, from the root, or stock, from whence it shoots up, or spreads out, Romans 11:17. Sometime, more specially, such a plant, or, twig, as resembles for its tenderness, and smallness of growth, some suckling, or sucking child: so is it used, Job 14:7, where it is not amiss rendered, a tender branch; and may well here (the circumstances of the place, not well admitting only, but requiring it) a tender plant, or young twig, as we use to say, a sucker: for so use we to term such young plants, as shoot up from the root of some elder tree, or stander. See chapter 11:1. This some understand of the mean beginnings of Christ's kingdom; though afterward wonderfully thriving and prospering, Matthew 13:31,32, Mark 4:27–32. Others, rather of Christ himself. See chapter 11:1.

{and as a root out of a dry ground} By root, some understand here, a sprig, sprouting out, or springing up from a root; as chapter 11:10, Revelation 5:5, but it may be here taken in its ordinary notion; the word, sprig, or twig, or plant, being supplied from the former branch, as is not unusual. See on chapter 51:8, and so the words may be rendered; and as, or even as (as chapter 1:6 & 40:30.) the twig, or plant of a root, that riseth out of a dry ground. Hebrew, a ground of drought, or dryness, as Psalm 63:1 & 68:6, where it is strange (says the Jewish commenter) that tree, or herb, should take root, and much more unlikely, that it should thrive, and bear fruit, as this plant was to do, chapter 52:13, verse 10. By this dry ground, some understand the Virgin Mary, Christ's mother, in regard of hope of issue, while she should so continue, as such. See chapter 56:3, Luke 1:34. Others, of the decayed stock of David, and mean family of Jesse, that then seemed to be a dry tree, or dead trunk of a tree rather; as being reduced to a far lower estate, than it was in at first. See chapter 11:1. But I suppose we need not appropriate this limb of the collation, unto either of these, albeit, the consideration of the mean, and low state and condition of both these (Joseph the Virgin's husband being also taken into them) come within compass of that, which is here aimed at; to wit, the mean condition of our Savior, which made him so despicable in the eyes of his own people, Luke 1:48 & 2:24 & 3:23, Matthew 13:55, Mark 6:3. It is sufficient, that by this resemblance is intimated, such a poor, and bare condition, without sightly show or state, as might well be compared to some sorry plant, that had, with much ado, shot up, and got above ground from some, almost sapless root, in some such waste and waterless place. See Jeremiah 17:6.

{he hath no form, nor comeliness} The former word applied to a plant, seems to import the sightliness, or comeliness of a plant, or tree in regard of the trunk, and body of it, its shape, proportion, straightness, smoothness, well coloredness, and the like: for it comes of a word, that signifies, to delineate, draw out, or portray aught, in its due shape and lineaments, Joshua 15:9,11 & 19:13, chapter 44:23, and applied to mankind, or womankind, signifies a person well composed, and complexion, well faced and featured, or well proportioned, and shaped, Genesis 29:17 & 36:6. So it is used also of beasts, Genesis 41:2, where, with its epithet, it is rendered, well-favored, and might as well be, well-featured, and fat: fatness bettering the feature of a beast, as leanness defaces it: the latter seems to have reference, in plants, to that sightliness of them, that proceeds from the leaves, and blossoms, and keys, and fruits, or other like verdure, wherewith such are wont to be arrayed and adorned. So it is used, Leviticus 23:40, where they are enjoined at the feast of tabernacles to take the fruit, (that is, boughs, or branches, as it is explained, Nehemiah 8:15. Or more specially leafy boughs, and branches, (for so the word there used, properly signifies. See Proverbs 11:28.) of trees of sightliness, or goodliness, that is, of sightly, or goodly trees, (as it is there rendered, of such trees, as were thick with leaves, and twigs, as in both places it is afterward expounded) to make them booths of. And hence applied to beasts, it is attributed to such, as are furnished, and garnished with goodly and stately heads or horns, Deuteronomy 33:17. Given to men, and women, it is used of such, as are attired and decked with goodly and gorgeous apparel, chapter 63:1, Ezekiel 16:10,14, where the word is also used. Hence those speeches in the Proverbs, In the multitude of people, is the sightliness of a king, Proverbs 14:28, as if he had said, not so much, in his rich and royal robes, as in the numerousness of his subjects; and Proverbs 20:29, the bravery of young men is their strength; and the sightliness of old men is the gray head; that is, vigor and valor, sets out, and adorns the one; and his gray hairs, the other; more than fine, and gay apparel does either. Now leaves and verdure, are to plants, as vestments and attire, unto man, or woman. Howbeit, some of the rabbines, on Genesis 29:17, where beauty in two distinct respects, is given unto Rachel, and use made of these two words, by the former, understand the feature, or composure of the face, by the other, the clearness of the complexion or countenance. But I suppose them not to be so strictly here taken. Howsoever, the mean estate of the Messiah, void of all show and luster, that is wont to draw men's eyes after it, is here very pithily and pregnantly, set forth, and deciphered, by the resemblance of such a plant, as has neither height nor strength, nor comely shape, nor leaves, or verdure, to make it any way sightly, or desirable. Or, if it shall be deemed, that in the former branch only, some plant is alluded unto, the person of man rather in this latter; such a party is here intimated, as for personage and state, may be compared unto such a plant, as by such notions has been described. See chapter 1:30.

{and when we shall see him, there is no beauty that we should desire him} Hebrew, and we shall see him, and no sight (or sightliness; for so the word sounds, having an elegant consonance, with the term of seeing, whence it is derived, chapter 52:14, and comprehends both the former) is (to wit, in him, a defect of the pronoun, as Deuteronomy 3:12, chapter 35:9, the like syntax, see Proverbs 4:23, chapter 37:9,36.) Or (as it may be rendered; by supply from the former member, as Genesis 1:16, chapter 52:6.) we shall not see any sightliness in him; and we shall desire him, for that we should desire him: as chapter 40:25, Malachi 1:9, that is, for which or in regard whereof, we should have any desire, or affection unto him: neither is there any need, as some would, to supply the negative from the former branch, as Psalm 9:18, Proverbs 30:3, rendering the words, and we shall not desire him, there being as much implied without it. He that is styled, the desire of all nations, Haggai 1:7, (whence some are of opinion, that Mechmed, or Mahommed, borrowed his name, that he might be deemed as another Messiah) and who much better than Daniel, might be termed, a man of desires, Daniel 10:11,19, having all desirable things that can be; yea, all desirableness, treasured up in him, Colossians 2:3,9, in true beauty, and excellency, far exceeding and surpassing, not the sons of men only, Psalm 45:2,7, but the angels themselves, Hebrews 1:4, yet appears so stripped, and divested of all show of any such matter, Philippians 2:6,7,8, that his own people, when they see him, can discern nothing at all sightly, or desirable in him. See Ch. 52.14.

V. 3. {He is despised, and rejected of men} It was not enough to say of him, that he was not desired, ver. 2. but he adds further now, that he was, as some: not base only and despicable, but even vile, and abominable creature, both despised, and rejected. See Chap. 49.7. despised, as of Jeconiah, Jer. 22.28. rejected of men: or, as some, taking the word for a noun: a rejection of men; the abstract for the concrete; as 1 Cor. 4.13. But I conceive it rather to be a participle, found entire, Ezek. 3.27. but here contracted, because it rests on the word adjoined to it: and it is not amiss rendered by our translators, rejected of men; that is, as one of the Jewish commenters; either more abject than any man, as Chap. 52.14. (as so there should be a want of the preposition there used, as there is also, Chap. 20.7. & 32.2. and that in this very notion, also) Chap. 65.5. or, one severed, and cast out from the company and society of men; as scarce deemed worthy the name of a man, Psalm 22.6. and unworthy, therefore, to converse with men, or to have any communion with them. See of Paul; Act. 22.22. and this latter fits well with the Hebrew; for it is word for word, leaving of men, or, ceasing from men: as one that cannot be admitted to any society with them: the condition of the leper, Levit. 13.46. 2 Chr. 26.21. deemed in that regard, as dead, Num. 12.10,12,14. See Psalm 31.11,12. & 88.4,5–8. So rather, than as one, the last, or lowest of men: as Paul of himself, the last, and least of the Apostles; yea, the least, or (as the word imports, composed of a twofold degree of comparison) less than the least of the Saints; not worthy to be called an Apostle, 1 Cor. 15.8,9. Eph. 5.8. so here, as we would say the very list, or fag end of mankind, one, at whom the nature, and name of man ends; so mean, and so low, that the nature of man can hardly descend lower, and may therefore seem scarce worthy the name of a man. See Psalm 22.6. and what Agur of himself, Proverbs 30.2. But this seems to strain somewhat too far. Howbeit, Christ of himself says, that he was to be made nought-worth, or nothing, Mar. 9.12.

{a man of sorrows} Not of sorrow barely; but of sorrows: not a man full of sorrow, or filled with sorrow only; as the psalmist speaks Our soul is exceedingly filled with scorn, and contempt, Psal. 123.3,4. but, a man of sorrows, as the psalmist elsewhere; My soul is full of evils; with evil of all sorts, or all sorts of evil, Psal. 88.3. and as Solomon, a man of wicked devices, Prov. 12.2. a man, not wholly set upon, and addicted unto evil, only; such an one as Moses describes, Gen. 6.5. all the device of whose heart, (or whatsoever he devises) is all day long only (that is, continually nothing but) evil: but a man made up of evil, or wicked devices of all sorts; that devises nothing but evil, and refrains no device that is evil, Psal. 36.4. as if he consisted of nothing but such: so a man of sorrows, of sorrows of all sorts, so full of them, that he may seem to consist wholly of them to be made of no other mold: nothing but sorrow to be seen in him, (see Chap. 1.6.) and variety of sorrows, sorrows of all sorts; such sorrows, as for our sake he sustained, and for our sins, verse 4,5.

{and acquainted with grief} The participle here used, is by the Jewish critics diversely expounded. Some of them would have it signify cut off, or destroyed with infirmity, or grief. So they suppose the word whereof it comes, to be taken, Judg. 8.16. Prov. 10.9. & 14.33. Jer. 31.19. Ezek. 19.7. but these places are not so pregnant; and others of them, understand them as in another notion: the most of them therefore herein depart from them; and expound it according to the ordinary use, and sense of the verb: some known by infirmity; well known, or commonly known, to be much subject thereunto, and exercised therewith, one so encompassed with infirmities, as, Heb. 5.1. that they cannot but appear, and be seen in him by all that behold him: thus they take it, because the word is in a passive form, and is by most so taken, Deut. 1.13,15. but those passive forms have sometime an active, or a neuter notion, as in our languages, also, sometime the like: and so others of them, as most of ours, take this here, rendering it, one knowing of infirmity; as it sounds word for word, that is, knowing it experimentally: as it is said, he that knew not sin, 2 Cor. 5.21. that neither had drawn aught of it from any other, nor done any himself: and as the tree inhibited, was called the tree of the knowledge of good and evil, Gen. 2.9,17. not, as the devil suggested, because the fruit thereof eaten, had a singular power to give man a notional knowledge of good and evil, which before he had not: but because, upon the eating of it contrary to God's command, man should come to have an experimental knowledge of evil, as well as of good, which before he had not: yea, and in some sort, of the benefit and excellency of good also, being by the want, better; by the loss of it (which is yet more) best known, so we use to say, such an one never knew what misery meant, having lived free from it, and, a man never knows what health is, until he have had a fit of sickness: thus it might be rendered, knowing of infirmity, as men knowing of the sea, 1 King. 9.27. and, knowing of the times, Est. 1.13. and, knowing of good and evil, Gen. 3.5. (for so the words are in those places) that is, skillful in those things: and as we use to say, a knowing man, for one skillful in aught: or, to fit it better to the Hebrew form, a man skilled in infirmity, as both the ancient Greek, and some of ours, also, take the word for skillful, or skilled, in the place of Deuteronomy before pointed to: or, as the word taught, C. 54.13. does sometime imply, not only learned, and so skilled in aught, but one also expert, or experienced in, and accustomed, or inured unto aught, Jer. 2.24. & 3.23. and the word of learning is used by the apostle, both of himself, Phil. 4.11,12. and of Christ, Heb. 5.8. so the word here may be taken, one inured to infirmity, or grief, and accustomed thereunto; which by ours is very fitly rendered, acquainted therewith; as we use to say of those, who not only know one another by hearsay, or by sight, but that have familiarly conversed together. Or, lastly, as some render the word, both in Moses, and here, known of it: as those are said to be well known of us, that we have been frequently conversant, and familiarly acquainted with, Hos. 5.5. Amos 3.2. which, as it comes nearest to the ordinary acception, and construction of the terms in the original, so is it the same, in effect, with the last before proposed. Howsoever, the notice, or acquaintance, is attributed to the person, in the one; to the affection, in the other: both which, in substance, come all to one: and import thus much; That Christ, and human griefs, and infirmities, were to have great, and much acquaintance, the one with the other, he having had in his person, much experience of them, and they constantly keeping together with him: a great comfort to all those that have interest in him, Hebrews 4.15.

{grief} The word here used; (as the root also from whence it springs) has, in the first place, a notion of disease, or sickness, Chap. 38.1,9. in the next place, (because sickness usually brings pain, and weakness with it, they are either of them used, sometime, in a notion of vexation, and grief: as Eccl. 5.17. & 6.2. Jer. 5.3. Hos. 5.13. sometime, in a notion of infirmity, and weakness, as Judges 16.7,11,17. Chap. 14.10. and of either of these, proceeding as well from any affliction of body, or mind, as from any natural disease: in either of which latter notions, it may well be here taken, not so fitly in the first: because we read not of any peculiar disease, such as we usually appropriate that term unto, that our Savior was troubled with, all his life: and by some of the ancients, it is not improbably deemed, that he was not exercised with any such; it being not so suitable for him, to have any disease hanging on him, that showed his power constantly, in the healing of others; that it might not be objected to him, as in another kind, and upon another occasion, it was; Physician heal thy self, Luk. 4.23. infirmity for infirmities, collectively, as Heb. 5.2.

{and we hid as it were our faces from him} The words in Hebrew are both diversely read, and diversely resolved. For some make the first word a participle, as one hiding, or one that hideth: and the participle, in that flexion, is very commonly so framed. Others make it a noun verbal, as an hiding, and some verbals of that form are found. Again, some render the last, the particle with the pronoun from us, and that not a few embrace. Others, from him, and so the pronoun in that form, is most frequently used, yet in the other notion, also, not unusual, Gen. 3.22. Psal. 2.3. Hence arise variety of versions; Some render the words, and he hid, as it were the face (that is, his face, the pronoun supplied, as Chap. 59.2.) from us; or he is as one that hideth his face. Heb. the face from him, or of him: but of this latter construction, I find no suitable example. But whether of these two ways we read, or render the words, they import such a condition of dejection, and confusion, and of affection thence arising, as makes a man, like one ashamed of himself, to cover his face, as not enduring to look up, or to be seen, and to shun the sight of others: and so the meaning should be, he is one, who, as conscious to himself, either of the deformity, and loathsomeness of his person, or of his despicable and dejected estate, hides his face from human sight: the one was the leper's case, Levit. 13.45. the other, Babylons, Chap. 47.3,5. and hence, together with the help of another word in the next verse, have the Talmudists coined us a tale, how that one of their great masters met with their Messiah, at Rome, where he found him, lying among the lepers. But others render the words, and as an hiding of faces, or of the face, (for the word, though of a plural form, yet is ordinarily of a singular notion, as Prov. 25.23. Cha. 59.2.) from him, or as he, from whom one would hide the face, or his face; as before: that is, as one, whom men hide their faces from: this sense our version follows: and following it, it may seem that it should rather be rendered; and as one, from whom the face is hid, or men's faces are hid: for according to this reading, the words are more general, and indefinite; there being no our, in the text. Now hiding the face, proceeds, sometime, from a reverent respect, and awful dread, Exod. 3.6. 1 King. 19.13. sometime, from some glorious splendor, that dazzles the eyesight, Chap. 6.2. Exod. 34.30,33. 2 Cor. 3.13. sometime, from some strange passion of love, that with a kind of ravishment, affects the lover, upon the sight of his beloved, and casts him into fainting fits. Cant. 6.5. compared with Chap. 4.9. (for they, palpably abuse, both that Scripture, and the church's eyes, that is, her teachers, who thence would force a malignity intimated in them,) sometime from pity, and compassion; when men cannot endure to see some person dear unto them, or any of the same nature with them, cruelly dealt with, or otherwise, in some lamentable condition, Est. 8.6. sometime, out of extreme hatred, or at least, out of displeasure, indignation, or wrath, 2 Sam. 14.8. Psal. 10.1. & 27.9. Chap. 54.8. & 59.2. sometime, out of neglect, and disregard; as from one, whom we list not to look after, Chap. 58.7. sometime, out of detestation, as from some vile, loathsome, abhorred, and abominable creature, whom we cannot brook, or abide to behold, Chap. 1.13,14,15. and to this purpose, one of the Jewish commenters tells us, that there is a certain people that cannot endure the sight of a Jew, but turn the face from him, wheresoever they meet with any of them. But whether that be, or ever were so, or no, is not much material; not at all, to this text. Howbeit, in this last notion, wherewith some also take in two of the next before it, I conceive the words may well be here understood. See Chap. 49.7. yet not concurring with those that attribute this, hiding of the face, unto pity and compassion; because it crosses the main drift of the whole context: nor consenting with them, that suppose the covering of men's faces condemned to die, to be here pointed at; as Ch. 25.7. Est. 7.8. To which purpose, they draw in also the blindfolding of Christ, Luk. 22.64. but that is the covering of the party's own face by others, not the hiding of others from him. Howbeit, all things well weighed, I incline rather to the first, both reading, and rendering; because it both fits well the scope of the place, as importing a despicable and shameful condition, and that of one, who seemed to be divested of that magnificence, which formerly he had been possessed of. See Joh. 17.5. Phil. 2.6,7,8. Heb. 12.2. and flows most freely, without any force at all, from the terms used in the text.

{he was despised} Or, he is despised as in the beginning of the verse, Ps. 22.6. repeated again for the more emphasis. So Ch. 14.26,27. Psal. 68.22.

{and we esteemed him not} Or, esteem him not; (Phi. 2.7. he made himself of no esteem) or regard him not; as the word is rendered, Chap. 33.8. he regards no man, Psal. 144.3. the great contempt that should be offered unto Christ by the Jewish nation, being expressed here in a form of extenuation, but to be conceived in a notion of exaggeration, as if it had been said more fully. We shall not only, when he comes amongst us, afford him no respect, or regard; but shall very reproachfully, and disgracefully abuse him. See the like manner of speech, Prov. 10.2. Treasure wickedly gotten shall not profit; that is, shall do a man much mischief: and, the father of a fool shall not rejoice; he shall have no joy, but much grief, of him, Prov. 17.21. and, It is not good to have respect of persons in Judgment, that is, indeed, it is stark naught, Prov. 24.23. and, If any man love not the Lord Jesus, let him be anathema, maranatha; that is, accursed, without revocation, irrevocably, and irrecoverably accursed, 1 Cor. 16.22. a text by some, extremely tentered; meant of such, as out of mere malice alone against knowledge oppose Christ, and Christianity, such as our Savior speaks of, Matthew 12.32. and the apostle, Heb. 6.6. & 10.26,27,29.

V. 4. {Surely he hath born our griefs, and carried our sorrows} He took upon him, not our nature alone but the infirmities also of it; and became liable to such sorrows of affliction, and pains, as man's sinful nature is exposed, and subject unto, Rom. 8.3. Heb. 4.15. ver. 3. Or, the griefs and sorrows, that he is said to have been so abundantly exercised with, ver. 3. (for these words have apparent reference to the very same there used) he sustained for us: and are therefore called ours; because procured to him, by our sins; and sustained by him, for the discharge of our sins, unto the guilt whereof, out of love to us, undertaken by him, they were deservedly due, Heb. 9.29. 1 Pet. 2.24. & 3.8. Some would have the former word rendered, he took away, or hath taken away, our griefs, that is, our sins, the procuring cause of them, together with the griefs themselves, the effect of them: And it is true, that the word signifies, sometime, to take away, as Job 7.21. and that our Savior is said to take away the sins of the world, Joh. 1.29. but the sequel of the context carries it another way; tending to show here, rather the ground, and cause of his sufferings, than the end, or issue of them. This passage the evangelist makes use of, in relating Christ's practice, in the healing of corporal infirmities, not so much, as I conceive, thereby intimating that those bodily maladies, and the cure thereof, was, (as some would have it) a type of those diseases of the soul, that Christ came principally to free men from, and his deliverance of them from the same: but that by his tender pity, and compassionate affection towards persons so affected, and afflicted, he showed that he had assumed, together with our nature, the infirmities of the same; and had therefore a lively fellow-feeling of those pains and griefs, that did from the same proceed, in others.

{yet we did esteem him stricken, smitten of God, and afflicted} The reason why they so much disesteemed Christ, to wit, because they made no other account, but that all those afflictions that befell him, were, by God, for his own evil deserts, inflicted upon him, out of a disaffection to him, Phil. 22.7,8. & 71.11. Matth. 27.39–43.

{yet} Heb. and; as Ch. 50.7.

{we esteemed} The same word, by an elegant antanaclasis, is here repeated, that the prophet had made use of in the verse before-going, but in a different notion here, from that there: they did not esteem him, that is: made any account of him, because they esteemed, that is, accounted him to be one out of grace and favor with God, yea, to be one pursued by him, with those evils, for his sins. The very like conceit, that Jobs friends had of him, for his sufferings, Job 4.7,8. & 8.4. & 22.5–11.

{stricken, smitten, and afflicted} Three several terms used, to express the greatness, and grievousness of his sufferings; as three other of near nature, being joined together, to intimate the eminent, and incomparable height of his ensuing honor, C. 52.13.

{stricken} Or, plagued: so it is rendered, Psal. 73.14. now because the noun hence deduced, is used of the stroke, or plague of leprosy, Levit. 13.3,9,20. and very oft in that chapter; hence the Rabbines, some of them, abuse this place, to prove that their dotage before touched; that the Messiah should sometime be a leper: and the old Latin renders it, as a leper: which yet may bear a warrantable sense. See ver. 3. But that of the Talmudists, is a most ridiculous fancy, such as their rhapsodies are fraught with, not a few: the word is general, comprehending any stroke, plague, or affliction whatsoever: and they may as well prove, that Asaph, the author of that 73. Psalm, was for a long time a leper, from the passage therein pointed to, as from this, that the Messiah was so, or ever should so be. See V. 8.

{smitten of God} That is, as some would have it, most grievously smitten; it being the manner of Scripture, by such forms, to express the eminent greatness of any thing: as Sinners of God, for grievous sinners, Gen. 13.13. and, a sleep of God, for a deep sleep, 1 Sam. 26.12. See Jer. 2.31. But that he was grievously smitten, was conspicuous enough; nor did they deem amiss therein: their mistake was, that they thought him thus handled by God, in way of vengeance for his sins. So they wickedly and impiously deemed of Christ, when they saw what grievous things he suffered. And it is but an idle foppery of some popish writers, to require the words to be read, God smitten, as intimating the deity of Christ: because the word, of, is not expressly in the text: when as they cannot be ignorant, who know any thing in the Hebrew, that the course of the construction, of noun with noun, does necessarily imply it. Beside, that this reading directly crosses the prophet's intention; as intimating, that the Jewish people should acknowledge Christ, notwithstanding his sufferings, to be God; who, on the contrary, therefore condemned him, as guilty of impiety and blasphemy, and were enraged against him for it, because he professed himself to be the Son of God, one with the Father, and equal to God, Mat. 26.53–56. Joh. 5.18. & 10.31,33. & 19.7.

{and afflicted} To wit, by God, as before; for that have all the three words reference unto: as if all that befell him, came not from man's malice against him, but God's just wrath and displeasure.

Verse 5. {But he was wounded for our transgressions} Heb. And; the copulative, in an adversative notion, as Chapter 36.12. and 40.31. The right ground, and true cause of Christ's suffering, is, in this verse, and those following, related, in way of opposition, to that vain and fond conceit, that his own people had of him and them.

{wounded} So both the ancient Greek, and old Latin, render the word here used; and some, smitten, to have it answer to the latter end of verse 4. which comes, much in effect, to the same; as descending from a word, that signifies, to smite, to wound, to thrust thorough, to slay. Others, render it, polluted, or profaned, used, and dealt with, as some common, vile, or profane thing; as descending from the same root but in another notion; whereof see Psal. 89.39,44,45. Chap. 43.28. & 47.6. but the word deduced from that root in whether notion of the twain, is somewhat different from that, that is here used, as may be seen, Ezek. 32.26. I suppose, therefore, that the better reading is that in the margin of our Bibles; He was tormented, or pained: for the word comes regularly from a root, that signifies properly, to be in pain; as women, or other creatures, that bring forth, with pain, are wont to be, at the time of their travail, so Ps. 51.5. where, as the one word, there used, has in it a notion of the heat of delight, in conception, as Gen. 29.39,41. so the other, of sharpness of pain, in production, as Job 39.1,2,3. & 29.9. and it is used, commonly, of any grievous torment, or pain, proceeding from vexation, affliction, or fear, Job 19.20. Prov. 26.10. Chap. 13.8. & 26.18. and 51.9. Jer. 5.3. and this word, the prophet, delighting much in consonances, may seem the rather to have made choice of here; because it comes very near, in sound, to the word rendered grief, ver. 3,4.

{for} Heb. from; that is, because of, as Psalm 12.5. Chapter 48.4. Obad. 10. as importing the principal cause of Christ's sufferings, man's sins, Romanes 4.25. 1 Corinthians 15.3. so in the next branch.

{our transgressions} Or, defections, revolts, (as some not amiss render it, both here, and Chap. 59.12,13.) or, rebellions; for so the word it comes of, is commonly rendered, 2 King. 1.1. & 3.5,7. & 8.20,22.

{he was bruised for our iniquities} The word used again, verse 10. signifies properly, to beat, or break, or crush to pieces, or grind to powder. See Chap. 3.15. used ordinarily, of grievous oppression, and affliction: yea, such as tends to, and ends, if not stayed, in destruction: Job 4.19. & 6.9. & 19.2. and 22.9. Psal. 72.4. & 90.3. & 94.5. Lam. 3.24.

{the chastisement of our peace was upon him} He was chastised to procure our peace, by removal of our sins, that set God and us asunder, Chapter 59.2. the guilt thereof, being discharged with the price of his blood, 1 Peter 1.18,19. and to reconcile us unto him, Rom. 3.25. & 5.1,10. 2 Cor. 5.19,21. Eph. 2.13–17. Col. 1.19,20. 1 Pet. 3.18.

{and with his stripes are we healed} Heb. by his stripe, or bruise: for the word properly signifies, the mark, or print of a stripe, or stroke, remaining upon some part of the body, black and blue, by gathering and settling together of the blood there; from whence it has this name, Exod. 21.25. Prov. 20.30. and the same signifies the Greek word, whereby it is expressed, 1 Pet. 2.24. But it is used also for any sore, and grievous stroke, or hurt; such as those, by which the same is wont to be produced, Genesis 4.23. See Chap. 1.6. Jer. 30.12. and such, no doubt, our Savior, as well in the propriety of the term, as otherwise also, bare in his body, being not buffeted only, but scourged, as he was, Mat. 26.67. & 27.16.

V. 6. {All we like sheep, have gone astray} In these words is showed wherein those iniquities, and sins of ours, for which our Savior suffered, do consist.

{All we} By nature, none of us excepted, Ps. 14.3. Rom. 3.12,23. Eph. 2.2,3.

{like sheep} Or, like lost sheep; as more expressly, Ps. 119.176. So clusters, for clusters left, Chap. 24.13.

{have gone astray} As sheep stray, sometime scared and scattered, by dogs, or wolves, or thieves, or the like, Joh. 10.12. or forced to seek abroad, for want of pasture, Gen. 47.4. Jer. 14.5. sometime, again of themselves, out of a silly disposition. Luke 15.4. so it is with men also, in either respect, resembled by sheep. There is a straying, or wandering, enforced, when they are driven, by violence, from their wonted places of abode. Of which, see Psal. 119.176. Jer. 50.17. Ezek. 34.4,6. Zach. 13.7. Mat. 26.31. Mar. 14.27. But this is not the straying here spoken of; and there is a voluntary straying, (they are not willing only, but love to wander, Jer. 14.10.) a wandering out of self-will not a corporal, but a spiritual straying; by which, men, of themselves, wander from God, and go astray from the way of truth, and life; from those ways and courses, that God has prescribed them in his word; and directs them unto, by his Spirit. Of which, see Psalm 14.3. & 53.2. & 58.3. & 119.67. Rom. 3.12. 1 Pet. 2.25. James 5.20. and this is the straying here spoken of.

{we have turned every one to his own way} We have turned the face (to wit, away from God, and his ways, and) looked after every one his own way. So the Hebrew word used, both here, and Chap. 56.11. (a parallel place) as also, Jer. 2.20. (where the notation of it is) properly signifies: and because in so doing, the face, and whole body with it, are turned about; hence it comes to pass that the word is also used, for to turn, or to return, as Numbers 14.25. Deuteronomy 1.7,40. and 2.3. & 16.7. See Deut. 31.18,20. Jer. 7.24.

{every one to his own way} So Chapter 56.11. All agree in turning aside from the right way; but they herein disagree, in that each one has a byway of his own, which they turn unto; some running after one lust, or vice, or evil course, or idol, some after another, Ch. 55.7. & 57.17. Eccles. 11.9. 2 King. 17.30,31. Jer. 2.28. & 11.13.

{and the Lord hath laid on him the iniquity of us all} Heb. hath made the iniquity of us all to meet on him or to light, or fall on him, rather. Some of the Jewish doctors, to divert this place from being understood of Christ's satisfaction, by his sufferings, made for sinners; because the word here found, is sometime used of intercession by prayer, as Jer. 7.16. and here also, ver. 12. would fain turn the word that way; as if the party here spoken of, were, by prayer, only to have mediated, and pacified God's wrath, for the sins of some other, as Moses did sometime for his people, Exod. 32.12,14. Num. 14.19,20. Psal. 106.23. and because the word would not sound handsomely, if it should be said here, the Lord interceded, or prayed, as it is afterward; he interceded, or prayed; they would have it rendered; the Lord made him to intercede, or to pray: But neither produce they any instance of the word so used, nor will the syntax admit, or endure such a sense: For what a strange piece of nonsense were this; the Lord made him to intercede the iniquity of us all upon him? and both the words before, ver. 4,5. and those also following, ver. 7,10,12. do evidently hold out to any eye, not willfully winking, that satisfaction was made to God's justice, and his wrath pacified, towards those, that had interest therein; not by intercession, and prayer only, but by penalties, and sufferings. The word, therefore, is not amiss rendered by our interpreters, where they give it, word for word in the margin, the Lord made to meet on him, and it may well be, to meet with him, as our English phrase is wont to express the like. So Chap. 47.3. I will not meet thee, as a man, and the revenger of blood, shall slay the murderer, where he meeteth with him, Num. 39.19,21. (as Exodus 23.4. if thou meet with thine enemies ox, or ass.) Or, where he lighteth on him; as he lighted on a place, Gen. 28.11. which place, some of the Jewish masters themselves, also, refer us to, for the notion of the word, in this place: and so, here, it may more fitly be rendered; he made the iniquity of us all to light upon him: as, the arm of God is said (though another word be there) to light upon Assur, Chap. 30.30. or, which I conceive to be the fittest expression; he made it all to fall on him: for so the word is, in the first form, very frequently rendered, fall upon him, 2 Sam. 1.15. 1 King. 2.29,31. and, fall upon the Priests, 1 Sam. 22.18. and, he fell upon the Priests, ver. 20. and, he fell upon him, 1 King. 2.25,34,46. and, he fell upon two men better than himself, 1 King. 2.32. God made it to fall on him as man is wont to fall in hostile manner, with a weapon, on his foe. God inflicted on him, whatsoever was requisite, to the satisfying of his justice for all the sins of all his Elect ones, even of all that trust in him, Joh. 3.14,15,16. & 11.50,52. 2 Cor. 5.14,15. Heb. 2.9,14,15.

{the iniquity} Not the stain, or taint itself of sin; but, as the Jewish doctors themselves, well expound it, the guilt and penalty of it; a portion of punishment, in some regard proportionable, to whatsoever was due unto their sins, and to themselves for the same. So is the word taken, Gen. 4.13. Lev. 20.17,19,20. 1 Sam. 28.10. Lam. 4.6. which two latter places, the Jewish commenters here point us to. The Greek interpreters render this passage much in the same words, that the apostle uses, Romanes 4.25.

V. 7. {He was oppressed; and he was afflicted} A very pregnant place, for the satisfaction made by Christ's sufferings for our sins, were it fitly rendered, and rightly understood. The words are, word for word; It was exacted, and he answered. It was exacted; or, It is exacted; as some also well render it: that the former word does properly, and commonly, signify, to exact, cannot be denied. The Jewish commenters, themselves, observe on the place, that it is usually meant of moneys; directing us to that place, 2 King. 23.35. he exacted the money. So Chap. 58.3. ye exact all your labors; or, as some, all your debts: and, of a stranger thou mayest exact it; but not of thy brother, Deut. 15.2,3. hence the name of an exacter, so frequent in Scripture, Job 3.17. & 39.7. Chap. 3.12. & 9.4. & 14.2. & 60.17. Zach. 9.8. & 10.4. and that it is here a passive, the same writers here observe. The old Latin renders it, He was offered, as if the word were parallel to that other, from whence the Corban comes, mentioned, Mat. 15.5. and so the meaning should be, he was made to approach, or offered as a sacrifice, ver. 10. But this version arises from a twofold mistake: For, first, the word here used, and that other, of approaching, differ, as our Jewish critics tell us; as Sibboleth, and Shiboleth, Judg. 12.6. And secondly, this latter, in the passive form, carries always neutral; neither an active, nor passive sense: it signifies, to approach, not to offer, or make to approach, not yet to be made to approach, or to be offered. So Gen. 33.7. Exod. 20.21. Chap. 29.13. The word, therefore: is the same rather, with that, 1 Sam. 3.6. where it is said, the people, being in a strait, were pressed, or distressed: and so also, Chap. 14.24. save that there it is used, more metaphorically, here properly; there, personally, here, impersonally; as the words of the text evidently show: For there is neither noun, nor pronoun, before the first word of the verse; but a pronoun expressly before the next: which evidently controls their conceit, who expound it of the person, from whom it was exacted, and render the words, He was exacted, which yet they expound, it was demanded, or required of no other, but of him: the sense is sound, but the construction harsh, and not sorting well with the frame of the context. This the Rabbine himself saw, and thereupon expounds it; It was exacted, to wit, money says he, by way of tax, or assessment, as 2 King. 23.34,35. and he was afflicted, namely, the people of whom it was required, by stripes, or strokes, being beaten, because they paid not the sums required of them, as the people in Egypt were beaten, when they could not make up the full tale of bricks, Exod. 5.14. But the great doctor had no regard, to the current of the context: for that runs in a constant, and continued course and tenor, not as speaking of one, and the same party or parties, both sinning and suffering, or sustaining penalties, for their own defaults: but as one, suffering for the sin of another, and sustaining grievous penalties, for defaults made, and faults committed, by other persons. Some of ours therefore read it; It is exacted, and he is afflicted. Others, It was exacted, and he was afflicted. Or, When it was exacted, he was afflicted. Of which manner of syntax, see on ver. 2. that is, the penalty due to God's justice, for our sins, ver. 6. was exacted; and he sustained the same for us. For that which a learned late annotator suggests, who would have it rendered, he was humble, or humbly submitted himself, not opening his mouth, because of Pharao it is said, Exod. 10.3. thou refusest to be humbled: Neither does that place and this, suit well the one with the other: (It is one thing to be humbled; another to be humble.) and this interpretation seems to decline from the drift of the precedent discourse, whereupon this has dependence. The words, as formerly read, do sufficiently confirm the doctrine of satisfaction made to God's justice, by Christ's sufferings for our sins. But yet some further strength may be, from hence, added thereunto, if we consider the latter term a little more exactly: For howsoever it be true, that the word, here used, do in the passive form signify, to be afflicted, or humbled, as Exod. 10.3. Psal. 119.107. and so in a grave, or weighty form, it is used, ver. 4. which this may here seem to have reference unto: and that the word used in a notion of answering, be seldom found, but in an active form: yet, as in the notion of affliction, the word is used, sometime, in an active form passively, for, to be afflicted; Psal. 116.10. so in the notion of answering, it is sometime used actively, in the passive form, not to be answered, either verbally, as Job 11.2. or, really, as Job 19.7. Prov. 21.13. but, to answer; and that either verbally, or really, also. In the former sense, some understand that place, Psal. 119.167. before I answered, (that is, say they, before ever I was able to speak, as ver. 172. my tongue shall answer, that is, speak of, thy word,) I went astray; as parallel to that, Psal. 58.3. and having respect to inbred pravity: but the word seems to be there: as in an active form, so in a passive sense: and in a signification of affliction, and humiliation, as it is commonly expounded. Howbeit, the word is found elsewhere, in a passive form, with an active sense, and that without any question, in the notion of answering, Ezek. 14.4,7. as also the word of speaking is Psal. 119.13. Ezek. 33. 30. Mal. 3.13,16. And somewhat to this purpose, an author of good note expounds this text, thus rendering the words; It is exacted, and he undertaketh, (a term that some of the ancients also use, in the opening of this text) that is, says he, the penalty due to us, was in rigor of justice exacted; and he became a sponsor, or surety for us, by undertaking, in our behalf, the discharge of it. And though the word, says he, in Hebrew, be not found so used; yet in Latin, the word respondere, that is, to answer, comes from Spondere, that signifies to undertake; and the word, to answer, in the French tongue, is so commonly used. Hereunto may be added, that the old Latin seems to look this way, that renders the text, He was offered of his own accord, or because he himself would: which version, howsoever it fail much, in the former term, as has already been showed; yet it comes home to us, in the latter word; implying a voluntary undertaking, or engaging of himself (see Jer. 31.20.) unto God his Father, in our behalf, as a Surety, (so is he termed, Heb. 7.22.) for the payment of our debt. And, which is yet more than so, that albeit, the Hebrew be not found expressly, and directly used for such a sponsion, or engagement; yet that in this very form that here it has, it is twice used in the place of Ezekiel before pointed to; I the Lord will answer him (to wit, the man that repairs to me for advice, with an idol in his heart) and again, I will answer him by my self, and that in a notion, not of a verbal, but of a real answering and so I conceive it is to be taken here, It was exacted, and he answered it. (the particle being necessarily, as oft elsewhere, supplied, See Chap. 48.5,6.) that is, he not only undertook it, but discharged it. So we use the word commonly in our English tongue, to answer a debt, for to discharge it. And so of our Savior it is most true, that he answered our debt, and caused our bond to be, canceled, that it might not come to be put in suit, against us, any more again. See Joh. 19.30. Rom. 4.25. Col. 2.14. A singular comfort to every sincere Christian soul.

{yet he opened not his mouth} Heb. And; But so we had it before, V. 4. and it may well be here retained, if we keep to the received reading of being oppressed, and afflicted, as if it were said, having respect to his patience, for all the oppressions and afflictions, that he sustained for others, and that in regard of those, by whom he suffered them unjustly: yet was he silent, he neither murmured, or repined, at God's disposal of things in that manner, nor used any railing, or reviling speeches, against those that dealt so despitefully with him, but carried himself calmly, and quietly under them, Mat. 26.39,42. Mar. 14.36. Joh. 18.23. 1 Pet. 2.23. Howbeit, if we admit the sense in the second place propounded, and pressed, of exacting, and answering, that is, undertaking, or discharging, the copulative shall not need at all, to be altered: for the words will well go on in way of connection to the former: as if it were said; Having an eye to his voluntary obedience, and submission to the will of his Father, and agreement thereunto, he undertook willingly what his Father required of him, and as willingly when the time came, underwent it; neither hanging back, or opposing aught, in way of contradiction thereunto, when it was by his Father propounded to him, at first; nor afterward seeking to shift it off, when he was to perform what he had engaged himself unto, by pleading aught for himself, & the releasement of him, from their most unjust proceedings, in whose hands he then was. See Ch. 50.5,6. Mat. 26.62,63. & 27.12,14. Mar. 14.60,61. & 15.3,5. Luk. 23.9. Joh. 10.18. & 14.31. & 19.11. to open the mouth, an usual form, (the antecedent, put for the consequent) for, to speak. So Job 3.1. & 33.2. Psal. 78.2. Prov. 31.8,26. so to open the lips, Job 32.20. and on the contrary, not to open the mouth, for to be silent, not to say aught, Psalm 39.9. Proverbs 24.7.

{he is brought as a lamb to the slaughter} The Hebrew word is more general, and signifies a sheep; which word of ours, it comes near to in sound. and it is so rendered also, Act. 8.32. where this passage is related, Psal. 119.176. Jer. 50.17. and yet more largely, lesser cattle, Ch. 7.25. as parallel to another word used, V. 6. but, as more specially intending, sheep there, in regard of the silliness thereof; so here, in regard of the ordinary number of them, above any such other cattle, brought to the butchery, Ps. 44.22. Jer. 12.3. Zach. 11.4. Rom. 8.36. and their quiet carriage, in driving thither: the text may well be rendered, as a sheep that is led to the slaughter; as Jer. 11.19. As a sheep, that goes as quietly, to the shambles, or the slaughter-house, as if it were going to the fold, wherein it is usually lodged; or the field, where it is wont to feed. See Jer. 11.19.

{and as a sheep before her shearers is dumb} This latter word, whereof Rachel had her name, Gen. 29.6. is, by the ancient Greek interpreter, rendered; a lamb, and so Act. 8.32. Luke, retaining that translation, gives it. Howbeit, it signifies an ewe, as appears plainly, Gen. 31.38. & 32.14. where these rachels are distinguished from rams, as also, Cant. 6.6. where they are described with twins by their sides: and the word, though of a masculine form, yet is of a feminine gender, as is manifest, by the verb, or participle, joined with it: and he seems to mention the ewe, as the quieter of that kind, because the rams are sometime more unruly.

{is dumb} So Psalm 39.2,9. Or tongue-tied: for that seems to be the first notion of the root it comes of, to bind, or tie up, Ge. 37.7.

{so he openeth not his mouth} Heb. and; used here, for the note of similitude; as also, Psal. 1.3. and 109.17. Prov. 10.25. and 17.3. Ch. 10.26. and so it is rendered, Act. 8.37. Of the phrase, see before.

V. 8. {He was taken from prison, and from judgment} In the exposition of this passage, interpreters do exceedingly dissent, and that about every word, and particle, in it. Howbeit, they may in general be referred all to two heads, either of those, that understand them of Christ's humiliation, and oppression only, and the harsh, cruel, and unjust courses, whereby his life was taken from him, Mat. 27.18,24. Act. 2.23. & 3.14,15. & 13.28. Or, of those, that conceive them to be spoken of his deliverance out of those afflictions, and distresses, injuriously inflicted; and his advancement from them, to a glorious condition, Luk. 24.26. Act. 2.24,33,36. & 3.15,21. Phil. 2.8,9. 1 Tim. 3.16. Heb. 2.9. 1 Pet. 1.11.

{taken} That is, as some, taken away, put to death: as Psal. 31.13. Prov. 1.19. as others, drawn away, to wit, unto judgment, and to punishment, by death; as Prov. 24.11. but the structure is not here, and there alike: yea, as some, supposing the particular manner of his death here designed taken up to the cross, John 3.14,15. and 12.32,33. but of such use of the word, no instance is brought. Others, he is taken up, from hence, and received by God, into glory; as Gen. 5.24. Mar. 16.19. Luke 24.51. Act. 1.9,11. 1 Timo. 3.16.

{from} So the word most usually signifies; and so many here take it, as meant of being delivered, and set free from the matters here mentioned: as, from work, Gen. 2.2. from enemies, Psal. 44.4. from bands, Jer. 40.4. others take it, for, by, or through, as noting the means whereby, or the manner how, he was brought to his end. So Job 7.14. & 37.10. Jer. 10.14. Or, for; as implying the cause producing, procuring, or impellent. So Ps. 12.5. V. 5. C. 65.14. others, for without, without being imprisoned, or having any due course of judicature, taken with him: as the particle seems to be used, Ps. 109.24. Lam. 4.9. but neither are those places parallel; and one produced to that purpose, has a negative joined with it, Job 31.19. Others, lastly, for, after: after that he had passed those harsh, and unjust courses taken with him. So is the particle used, Dan. 11.23. Hos. 6.3.

{prison} Supposed to be so called, as a place of coercion, or restraint (see on Chap. 44.7.) for the verb, whence it comes, signifies to shut up, or restrain, Gen. 20.18. Deut. 11.17. yet, for a prison, the word is nowhere found to be used: nor was our Savior ever imprisoned; though that would stand well enough with their exposition, that render the particle without. Others, therefore understand by it, restraint, or distress: and this not unfitly agrees with the native signification of the word; used for the shutting up or, restraint, of the womb, (so the words are) Proverbs 30.16. that is, the womb shut up, or, restrained; as Jacob speaks to Rachel, Gen. 30.2. nor can it be denied, or doubt made, but that Christ was under restraint; and in distress, proceeding from such strict restraint. Others, of such anguish, and anxiety of mind, and spirit, as Christ's soul was possessed of, arising from the apprehension of God's wrath; both in his agony, Luke 22.44. and upon the cross, Mat. 27.46. Others render it, dominion, power, tyranny, oppression: and a term of the same stock, differing but in a vowel only from it, is used sometime for power, authority, or magistracy, Judg. 18.7. and the root they both spring from, for to have power, or to prevail, 2 Chr. 14.11. and this very word sometime for such power abused: for oppression, or tyranny. So Psal. 107.39. where it is also joined with the particle here used: and it suits well with the power, both of Jews, and Gentiles, unjustly exercised against Christ, Psalm 2.1,2. Act. 4.25–27. Others would have it to signify, here, a congregation, or a multitude: because another word of kin to this, is used for a solemn assembly. See on Chap. 1.13. and this some refer to the assembly of the Jewish rulers, wherein Christ was condemned, Mat. 26.57–66. Others, to the popular multitude, that were instant to have him crucified, Mat. 27.15–26. Mar. 15.8,15. Luk. 23.18–25. and to these therefore, as well as those, by whom they were incited, is the murder of Christ ascribed, Luk. 24.20. Act. 3.23,26. & 3.13,14,15. & 7.52. & 13.27. but neither is the word itself any where, as I conceive, so used; nor its kin, of other, than a solemn assembly, called together by authority; not of a confused, or disorderly multitude on their own heads gathered together.

{and from judgment} This some understand of judgment, in general, either, without which, or by which, or after which, exercised, and executed upon our Savior, he was, either taken away, or taken up. Some more particularly restrain it, either to the Jewish assembly's censure of him, Mat. 26.66. Joh. 19.7. or, to Pilates sentence passed upon him; Luk. 23.24. distinguished from the act of the rude multitude, which they conceive implied in the word before-going. Nor want they, that expound it of the judgment of God, and the torments by him inflicted upon him, implied in the word curse, Gal. 3.13. I concur with those, who by these two terms, understand oppression, and judgment, as comprehending all those harsh, and cruel courses, as under pretense of judgment, were exercised upon our Savior, whereby his life was taken from him, and himself taken away, for the time; or, from which, he was after a while freed, being, after the sustaining of them, taken hence, and taken up unto God, as Enoch, and Elia before him; of both whose assumption, the same term is used, Gen. 5.24. 2 King. 2.9,10. But I incline rather to the former, because the course of the context, both before, and after, as well in this verse, as in the next, runs still upon his sufferings.

{and who shall declare his generation?} Or, who can declare? for the indicative future, is oft potentially used. See Chap. 26.18. & 49.15. This passage, some understand of the generation of Christ, from eternity, in regard of his Godhead, Prov. 8.24,25. Others, of the production of him, and that of a virgin, without knowledge of man, in regard of his manhood, Luk. 1.34,35. and some, of both jointly; as also that, Psal. 2.7. Acts 13.33. Some by generation, here, understand neither of these; but, either, his continuance, reading the words, but who can reckon his age? living now to eternity, beyond all number of days, or years, Ro. 6.9. Heb. 7.3,8,15. Rev. 1.18. agreeable to that, he shall prolong his days, ver. 10. that, which they extend also to his body, the church, Psal. 125.1. Jer. 31.36,37. & 33.25,26. Mat. 16.18. Heb. 7.25. and for continuance of time, the word is commonly used; as Chap. 13.20. & 60.15. Or, of his issue, rendering the text: who can count, or, reckon, his race? his spiritual seed and issue, being a numberless multitude, Gen. 15.5. & 22.17,18. Jer. 33.22. Heb. 2.10,13. Rev. 7.9. as agreeable to that, he shall see a seed, verse 10. so is the word taken, Psal. 22.30. & 24.6. & 49.19. & 73.15. & 112.2. In the first sense, most of the ancient writers take it: & in the two latter, most of the latter. What the first should do here, cannot easily be made to appear; the latter if we admit, according to the former interpretation, at least of the foregoing branch, the copulative would be turned into an adversative, as ver. 10. yet who can reckon his age, or, count his race? But there want not those, that turn the words another way: and they conceive them to run in an abrupt, and passionate form of speech, as complaining either of the strangeness of the things that befell him: & they then read the words, who would have said of his generation? to wit, that such things should have, in his age, or time, befallen him? as, Who would have said to Abram, that Sarah should give suck? Gen. 21.7. or, of the monstrous impiety, and wickedness of them, that dealt in this manner with him, that came to save them: and then they render the words, Who can utter, or describe, his generation? or, his age? that is the wickedness of the men of his time, or the age he lived in: the verb signifies to speak, or utter, Job 12.8. Psal. 69.12. & 143.5. his generation, or age, for, the men of his time: as, his generations, or ages: for, those of the times wherein he lived, Gen. 6.9. So is the word very frequently used, Gen. 7.1. Deut. 32.5,20. Psal. 73.8. Mat. 11.16. & 12.39. & 16.4. and 17.17. And this sense seems not improbable; as well suiting, both with what ushered it in, and what attends on it. As for that of another, Who could declare his stock? that is, who would say, that he was begotten of God, or the Son of God, seeing him depressed, and abased so beneath the meanest of men? Chap. 52.14. it gains with me no acceptance; because I find not where the word is in that notion used. Besides, that the centurion, unto whom the execution was committed, seeing the manner of his death, and, in likelihood, observing his last words, recorded, Luk. 23.46. is, both by Matthew & Mark, reported to have broken out into those words, of a truth, this man was a Son of God, Mat. 27.54. Mar. 15.39.

{for he was cut off out of the land of the living} Or, as some read the words, (those especially, that expound the two foregoing branches, of his deliverance, and exaltation) though he were cut off: as the particle is used, Gen. 8.21. Josh. 17.18. Chap. 12.1. But what if we read it according to the exposition of the branch, next before, deemed not improbable; as continuing the sentence in a notion of wonderment, that he should be cut off, (so the particle was used before, ver. 5,6.) as a tree that was hewn down, 2 King. 6.4. that he should be thus taken away, by a violent death, from abiding and conversing on earth, among men, that there live, Psal. 27.13. & 52.5. and 116.9. Chap. 38.11.

{for the transgression of my people was he stricken} The words thus read, are the same in substance, with what was before said, ver. 5. See there. But some read them thus rather; by the transgression of my people was he stricken. Heb. from, but of the various use of that particle, see on the first branch of this verse: in this sense, the words conceived, the sentence may still be continued, and carried on thus, that (the particle supplied from the former; as 1 Sam. 24.30.) by the transgression of mine own people he should thus be stricken, Act. 2.23. & 3.13–15. & 13.28.

{my people} Either mine Elect, for whom he died: as Col. 1.24. 2 Tim. 2.10. or, those obstinate wicked, that pursued him to death, 1 Thess. 2.15.

{was he stricken} As ver. 4. Heb. the stroke was upon him: so the pronoun is found used in a singular notion, Gen. 9.26,27. Job 20.23. & 22.2. Psal. 11.7. & 28.8. Chap. 44.15. contrary to that which both some popish writers, to fasten willful corruptions upon the Hebrew text, affirm; and some Jewish doctors also, to divert this testimony from the Messiah, avow: both either of gross ignorance, or of mere malice; for other of the Jewish masters, and that of prime note, for grammar especially, observe the affix here used, to be as well singular, as plural: and the places above recited, whereof some also are by them alleged, do evidently evince as much. Howbeit others, and that of ours also render it, they were stricken; the stroke was upon them, taking the pronoun in a plural notion, as it is commonly used, Exo. 15.15. Deut. 33.29. Ps. 2.5. & 17.10. & 21.11. & 49.11. & 104.9. and so some understand it, of the Jewish people, upon whom; according to their own imprecation, Mat. 26.23. the stroke of God's wrath, shortly after, lighted and lies heavy, to this very day, for their crucifying of Christ, Mat. 21.39,41. & 23.37,30. & 24.22,23. Luk. 13.34,35. & 21.20–24. 1 Thess. 2.15,16. And some of those that go this way, knit this member thus to the former; because he was cut off through the transgression or, wickedness of my people; therefore, shall they be smitten, or, they are smitten; (for the prophet speaks of these things, as already in execution, and act) the stroke shall be, or is, upon them. But the course of the context carries it on, rather, the former way, and makes the passage clearer to what follows. For they seem to go further out of the way, who taking the affix in a plural notion, would have it understood, either of Christ, considered jointly with those, as one with him; for whom he suffered, 2 Cor. 5.21. or of those alone, whom the stroke was due to; rendering the text, he was cut off from the land of the living, for the iniquity of my people, unto whom the stroke belonged, was due, or, was intended; for this, the words will hardly bear.

V. 9. {And he made his grave with the wicked, and with the rich in his death} Some writers of note, suspect these words to have been by some means transposed, and suppose, for the fitting of them, to the story of the gospel, concerning his death with malefactors, on mount Calvary, Mat. 27.33,38. Mar. 15.28. Luk. 22.37. and his burial, in Josephs sepulcher, Mat. 27.57,60. that the text ought thus to be read; And his death shall be disposed of, with the wicked, and his grave with the rich. The like thoughts have some other had of Psal. 35.7. and of Act. 7.16. but to give way to such conjectures, seems unsafe. To let that therefore pass, and take the words as we find them, at present, in the text; the expositions of them in the lump; may be referred to two heads: the one of those, which seems the more improbable, who understand the words, as concerning either the effect, or the efficacy of Christ's sufferings; to wit either, that those wicked ones, and rich ones, that had had an hand in the procuring of his death, should pay full dear for it; being given up to endure the like harsh and cruel usage, at the hands of others, as Christ, at their hands had sustained: as Chap. 43.3,4. or, that even wicked men, and those great ones too, who are wont to be most obstinate, should be subdued and made subject to the scepter of Christ, by the power and efficacy of his passion, Psal. 110.2. The other is, of those, who conceive them to be meant, wholly of his sufferings themselves, either, that the Jewish people should put him into the hands of heathen people, the Romans, and their ruler Pilate, Mat. 20.19,20. Joh. 18.35. who by that means, having condemned him, and dealt with him, as with a malefactor, should dispose of his death, and burial, at his pleasure, Mat. 27.2,57,58. Luk. 23.1,2,50,52. Joh. 18.28–32. & 19.6,11,12,38. Or that God should deliver him into the hands of wicked men, and rulers so to be disposed of by them, for either, as themselves pleased, Luk. 22.53. Act. 2.23. & 4.27,28. Howbeit, among the latter there are, who, together with his sufferings, conceive an intimation of some honor done him, concerning his burial; as if it were said, that though his grave, were, in ordinary course to have been among malefactors; yet it was with the rich: being buried in honorable manner, by Joseph, in his own tomb, Mat. 27.57–60. and that to show, that all penalty and shame for sin, were fully satisfied for, and had an end at his death; according to that, Joh. 19.40. Howbeit, that seems rather to have been manifested, at, and by, his resurrection, Rom. 4.25. & the reception of him, in soul first, (though that not so conspicuous) Luk. 23.43,46. and in the whole man, not long afterward, into heaven, Joh. 13.1. & 16.10. 1 Tim. 3.16. otherwise his abode in the grave, though a rich, and honorable man's grave, under the power of death, for a time, was a branch of his humiliation, and is reckoned, as a part of his passion, Act. 2.24,27. Nor want there here again some others, who would have hereby intimated, Christ's carrying of our sins, which in his body he bare on the cross, 1 Pet. 2.24. with him into the grave, and there burying them, that they may not appear any more in God's sight, as Gen. 23.4. Psal. 88.5. to which purpose, also, they hook in hither that of the apostle, Rom. 6.4. Col. 2.12. as also that of Dan. 9.24. to shut up and seal up sin, as they would have the words there read, with some reference to the shutting up of Christ in the sepulcher, and the sealing up of it, Mat. 27.66. And as this in the former branch, so the precious riches of his blood and death in the latter, 1 Pet. 1.19. Eph. 1.7,8,18. & 2.7. & 3.8. Col. 1.27. All which to make out, the two concretes in the text are presumed to be put for the abstracts, wicked ones, for, wickednesses: & rich, for riches: and the text is rendered, He put wickednesses in his grave, and riches in his death. But these things seem overmuch forced, and far-fetched. Nor seems it safe, or fit, to strain Scriptures thus, to wring points of faith from them: nor should I have mentioned them, but for the great note of their author.

{And he made his grave with the wicked} Heb. And he gave, or, shall give the wicked, or, with the wicked, his grave: which the old Latin swerves too far from, rendering it, He gave the wicked for his grave: Now some here, by he, understand God, by whose hidden counsels, and predetermination, these things were done; and without whom, men could not have had any such power over him, Mat. 26.53,54. Joh. 19.9,10. Others, the Jewish people, by whose hands they were acted and executed, See Act. 2.23. & 4.47,28. But others conceive, not amiss, that the words may well be taken indefinitely, and so rendered by a passive form; (of which manner of construction, See on Chap. 34.11. and the like to this, Gen. 40.15. his grave was given to the wicked, (as Levit. 13.49.) or, was disposed of (for so, the word of giving, oft signifies. See Chapter 41.2.) by the wicked, (as Chap. 7.17.) or, with the wicked: (as Chap. 28.15.) that is, as if he had been one of that rank, ver. 1. say some; or because in mount Calvary he was buried, say others, Joh. 19.41,42. where malefactors' corpses used to be laid. But this latter seems not so suitable to the tenor of the story. For albeit, the place of his burial was not far distant from the place of his execution; yet it was in a private garden, belonging to a man of eminent place, wherein he had cut a sepulcher out for himself, Mat. 27.57,60. Mar. 15.43,46.

{and with the rich in his death} Or, and to the rich; as before, for the particle is the same: by the rich, some understand Joseph, that begged, and buried Christ's body, called a rich man, Mat. 27.57. Others, Pilate, that had the power to dispose of Christ's corpse, and of whom Joseph begged it, Mat. 27.58. conceiving a rich man, to be put here for a ruler; as Ecl. 10.6,7,20. because those usually are such: thus they that expound it of some particular person, which may carry the better show with it; because the former word, wicked, was plural, this, singular. But many other conceive the word rich, here to be taken collectively, and the same persons to be meant by both; those that had an hand in the death of Christ, as well the baser sort of people, as the rich and wealthy rulers, whether of the Jewish nation, or the Roman state, whom (say those, that understand the place of the vengeance, by God executed, on either, for the death of Christ,) their riches should not ransom, nor relieve in the day of wrath, Prov. 11.4. Ezek. 7.19. as yet they are usually wont to do; Prov. 13.8.

{in his death} Or, at his death; as Job 27.19. at their death; though in another notion there, than here: for there it is said of some, that they shall be buried at their death: that is, in mean and base manner; their corpses being committed to the ground, as soon as their breath is out of their bodies, without further care or, cost; whereas, though our Savior's body was, shortly after his decease, disposed of, for burial, yet was it curiously shrouded, and richly embalmed before he was laid up in the grave, Mar. 15.46. Joh. 19.39,40. so the particle is used also, Ezr. 9.4. Est. 1.12. Heb. deaths; as Jer. 16.4. hence the Jewish doctors (whose expositions I meddle the less with, in this present prophecy, because they run most upon another ground) strive to wring this prediction awry, and to turn it, from the Messiah, or any other particular person, to the main body of their own people, who, though innocent, say they, yet were put to death, as malefactors, because they would not change their religion, Psal. 44.22. and, were made away, if rich, not for their wickedness, but for their wealth: & that some, by one kind of death some by another: some burnt, some slain, some stoned, and the like: but the word, though plural, is found elsewhere also, applied to one particular person, as to the King of Tyre, Eze. 28.8,10. where it is said of him, that he shall die the death of the slain; & the deaths of the uncircumcised: and so the apostle of himself, also in deaths oft, 2 Cor. 11.23. that is, not in hazards, and dangers of death only; but in afflictions, and vexations, as sore and painful, as death itself, and such as might well go, for as many deaths, 1 Cor. 4.9. & 15.31. Luk. 9.23. 2 Cor. 1.9. & 4.8–11. & 6.4,5,9. & 11.23–27. and the same might by the prophet, as well, yea, far better, be said of the Messiah, as of the Tyrian prince, by the prophet, in the one place: or, of himself, by the apostle in the other: besides, that the Chaldee paraphrast, renders it in the singular number. Nor can I condescend unto those, though of prime note, who, having put the word people, into the text, and set it in the front of the verse, render the words, unto their own death; as importing, that the Jews, by delivering up of Christ, brought destruction upon themselves: as having reference to the imprecation by themselves passed upon them, at the delivering up of him, Mat. 27.25. See before, ver. 8. There is another reading, that the Rabbines some of them, here exhibit; as if it were not made up of a servile particle, and a noun, with his affix; as both we, and themselves, also, commonly take it; but a noun only, with a pronoun affixed unto it, and so should signify his high places. Which I should not mention, save that some, not popish writers only, but ours also, and those of note, do not only take notice of it, but admit it, and press it, as intimating the stateliness of the sepulcher, wherein Christ's body was laid; as if Josephs monument were, as stately an one, as Shebna had built it for himself, Ch. 22.16. But this reading, the points, or vowels, in the original, refuse, and refute: nor do the doctors, that cite it, give any approbation of it; nor will this reading cohere handsomely with the rest of the context. I suppose, that as the latter part of the foregoing verse, so the forepart of this, run on in a continued series, containing matter of admiration, in this manner; And that his burial should be at the disposal of wicked ones, and of rich ones, or, rulers, at his death; that is, that wicked great ones should have such power given them over him, as not only to take his life away from him, by a violent and most cruel death; but after that perpetrated, to dispose of his dead corpse also for his burial, at their pleasure.

{because he had done no violence, neither was any deceit in his mouth} This reading may stand, not amiss, with the expositions of those, that conceive the foregoing words to be understood, either of the revenging hand of God, upon the Jews, for the death of Christ, or of some honor done him, in, or at, his interment; or of the benefit that from his death and burial, accrue to the faithful: nor so well with theirs, that go the other way before mentioned; for the construction seems overmuch strained, when the meaning is made to be; because they envied him for his integrity, both in life and doctrine, Mat. 27.18. yea, though not only no man could convince him of sin, Mat. 27.19,23,24. Luk. 23.14,15. Joh. 8.46. but even the devil himself could find nothing amiss in him, Joh. 14.30. But the words would rather be read, as they sound, not for any iniquity, that he had done, nor guile that was in his mouth. So Job 16.17. where the very same form of speech, and words also, are found, Not for any injustice (so the word is there rendered) that is in mine hands; that is, albeit he had done nothing amiss, Mar. 7.37. Luk. 23.41. for the word rendered violence, is more general: and is used for any wrong, Gen. 16.5. Psalm 7.16. Jer. 51.35. and the Greek therefore gives it, sin, 1 Pet. 2.22. according to that, 1 Joh. 3.5. in him was no sin: so also, but there the negative only transposed, 1 Chron. 12.17. without any wrong, that is in my hands: for so it would be rendered, both in Job, and there; there being in either place, a defect of the relative, as also here; and the like, Chap. 50.9. and 51.12. Nor does that at all cross this exposition, which a learned writer objects, who having himself sometime rendered the text here, although, or, when as yet, he had done no wrong, does afterward revoke it, because never finds the particle here used, in such an adversative, but frequently in a causal notion, for it is plainly in a causal notion, when it is said, not for, or, because of, any wrong he had done: which is the very same, in effect, with what himself had before given, albeit he had done no wrong, and he had no cause therefore to reverse; his grammatical construction only, was not so exact.

{neither was any deceit in his mouth} Or, nor for any guile, that was in his mouth: a defect, of the particle; as Psal. 59.3. but supplied here from the former member of the distribution & of the relative, also, as before: it is rendered, 1 Pet. 2.22. neither was guile found in his mouth: to be found, for, to be; as Luk. 17.18. So Chap. 30.14. 51.3. There was nothing amiss with him, either in word, or deed.

V. 10. {Yet it pleased the Lord to bruise him, he hath put him to grief} Or, Yet the Lord being willing, (as 1 King. 13.33.) or, desiring, (as Psal. 34.12. for the word seems to be here, as in those places, a participle,) to break him, did put him to pain, or, torment.

{Yet} Heb. And: as Ver. 4,7.

{bruise} Or, break. See on ver. 5. not, that his body was battered to pieces; or, that any bone of him was broken, Exod. 12.46. Psal. 34.20. Joh. 19.33,36. but as the psalmist of himself, I am sore broken, Psal. 38.8. and as we use to say, that a man is much broken, with age, sickness, grief of mind, evil usage, and the like: all which and much more, were together in Christ's sufferings.

{put him to grief} Or, as some, suffer him to be put to pain, or, torment; because this form, oft has in it, a notion of permission: as Psal. 37.33. & 119.10,116. Chap. 63.17. and true it is, that God did not incite, or instigate those wicked wretches, unto those vile, and cruel courses and carriages, that they offered unto Christ, Jam. 1.15. but yet that his sufferings were by God predetermined for the salvation of mankind, is expressly said, Act. 2.23. & 4.28. and of Absoloms wicked act, we know what is said, 2 Sam. 12.11,22. of the word, see on ver. 3,4. the pronoun, him, is wanting in the text; as Chap. 13.2. supplied here from the words before.

{when thou shalt make his soul an offering for sin} So if it be read, it may well close with the foregoing branch, as implying such harsh, and hard usage of him, then put in execution, and exercised, what time he was made such a sacrifice. Otherwise, as if as most seem to take them, they relate to the after fruits and benefits, mentioned in the words ensuing, it would rather be rendered, when thou shalt have made his soul an offering for sin: as, Chap. 4.4.

{when} Heb. if. So Num. 36.4. Job 21.6. Chap. 28.25.

{thou shalt make his soul} As, 2 Cor. 5.21. a change of the person; the speech being turned to God; as Ch. 2.9. or, his soul shall have made itself an offering; for the second person masculine, and the third feminine, are in letters, and sound, the same, his soul; that is, himself: or, he himself, as Psal. 3.2. and as God made a sacrifice of him; so he made a sacrifice of himself, Eph. 5.2. Heb. 91.4,25,26. But the former seems the better.

{an offering for sin} Heb. trespass, or, sin. So Levit. 5.19. & 7.5. Zach. 14.19. and so of our Savior, 2 Cor. 5.21. God made him sin; that is, a sin sacrifice: a sacrifice for sin, Rom. 8.2. for the word sacrifice, is there also wanting; as Heb. 10.8. because he had undertaken for the guilt of our sins, ver. 7. and sustained for us, the penalty due thereunto, ver. 5,6. 1 Cor. 5.7.

{he shall see his seed} Heb. a seed; that is, issue, posterity, as Gen. 15.3. thou hast not given me a seed: and Gen. 4.25. God hath set me a seed: and, so shall thy seed be, Gen. 15.5. his is not in the Hebrew; but may be supplied: as oft elsewhere, ver. 3. Chap. 27.6. & 40.12. yet not greatly needful here: a seed, indefinitely, is sufficient. It is that which our Savior of himself, applying it to himself, and the fruit of his sufferings; If the grain fall into the ground and die there, it fructifies, and multiplies; it brings forth much fruit, Joh. 12.24,32,34. and so Christ by his death, brought many sons to God, Heb. 12.10,3. even a numberless progeny. See on verse 8. who can reckon up his race? as from Abraham and Sarah, that were esteemed, a dead stock, the one: and no better than dead, the others, Gen. 18.11,12. Rom. 4.19. Heb. 11.12. and from Isaac destinated unto death, & received again, in a manner, from the dead; sprung a numberless issue, Ge. 22.2,10. & 26.24. & Heb. 11.17–19.

{see seed} Live, and survive to see them; as Job lived to see his sons, and sons' sons, Job 42.16. and thou shalt see thy children's children, Psal. 128.6.

{he shall prolong his days} The pronoun is wanting; as before: in regard whereof, the words have a twofold sense given them, Some expounding them, of Christ himself, who, after his resurrection, should die no more; nor live a while here, and then die again; as some other, raised to life, for a time, 1 King. 17.22. 2 King. 4.35. & 8.5. & 13.21. Luk. 7.15. & 8.55. Joh. 11.44. but live, and reign, for ever, Act. 13.34. Rom. 6.9,10. Heb. 7.25. & 9.27,28. and Rev. 1.18. Others, of his issue, the race of Saints; (and the ancient Greek, and old Latin, go both that way) being to continue successively here on earth, to the world's end, and from thenceforth to live with him in glory for ever, Mat. 16.18. & 28.20. and 25.46. Joh. 25,29. & 11.25,26. & 14.19. 1 Thess. 4.17. and then it should be read, he shall see a seed, that shall prolong its days, with a supply of the relative; as Chap. 51.12. but the former seems more probable. Of the phrase, see Deut. 17.20. Prov. 28.16.

{and the pleasure of the Lord shall prosper in his hand} Or, the will; as the old Latin gives it, according to that Joh. 4.38. and 6.38. Or, the desire, as the word is rendered, 1 Sam. 18.25. Or, the purpose of the Lord, as Eccl. 3.1,17. and 8.6. it has reference to the verb, from whence it comes, used in the first branch. That which God intended to effect, by giving him up, Rom. 8.32. V. 9. and for which he was well content, & pleased so to do, shall, by his means, and ministry (so the word hand, is ordinarily used, Chap. 20.3. and 37.24. & 6.4–7.) accordingly take effect. See ver. 11. 52,13.

V. 11. {He shall see of the travail of his soul, and shall be satisfied} Or, as some render it, He shall see the fruit of the travail of his soul, and shall be satisfied. That is, he shall receive, and enjoy that, as the effect, and issue, of all the pains that he has taken, and pain that he has endured; that shall give him full content.

{shall see} To see, is commonly used, for, to perceive, or enjoy; as, to see good, for, to receive, or, enjoy good, Ps. 34.12. Job 9.25. Jer. 17.6. to see life, for, to enjoy life, to live, Eccl. 9.9. Joh. 3.36. & it is used frequently, without any further addition, to behold, what one much desires, with great delight, Ps. 35.2. & 54.7. & Ch. 60.5. & 66.14. so here.

{of the travail} Heb. from the travail; as, to eat of one's bread, Lev. 22.13. Num. 15.19. and, to drink of one's wine, Dan. 1.5. Jer. 51.7. travail, for the fruit of his travail, as, labor, for the fruit of one's labor, Psal. 128.2. thou shalt eat the labor of thine hands; eat, and enjoy that, for which your hands have labored; or, from the travail, that which proceeds, and comes from it; as, from the eater came meat, and from the strong, sweet, Judg. 14.14. and the word rendered travail, signifies properly toilsome, troublesome, wearisome labor, Deut. 26.7. Job 5.7. Psal. 107.12.

{the travail of his soul} For, his travail, or, his own travail; as, his soul, for, himself, ver. 9.

{shall be satisfied} A metaphor taken, either from persons, that, having been much pinched, and pained with hunger and thirst, have food, or drink, afforded them now to their fill, which they so much wished for, and earnestly desired before, Psal. 107.5,9. Mat. 5.6. or, from the husbandman, that has his fill of those fruits of the earth, that he has taken much pains for; or, of trees, and plants, that he has taken much pains about, 2 Chron. 31.10. Joel 2.26. contrary to that, Hos. 4.10. Mic. 9.14. Hag. 1.6. See Prov. 12.11. and 28.19. 2 Tim. 2.6. But there are two other expositions, (to pass by the rest,) that carry some good show of probability with them, we have authors of good note for them. The former render the words thus, When, he shall see his soul (that is, himself, as before,) freed from trouble (having an end put unto all those troubles that he was here exposed unto, and exercised with) he shall be satisfied, that is, most abundantly filled with glory, being taken up into heaven, and set there at God's right hand, Psal. 16.11. & 17.15. The latter (that which to me seems the more probable of the twain) read the words thus; For the travail of his soul, he shall see seed, and be satisfied: For the travail of his soul, that is, because he hath travailed: as, for my knowledge, that is because I knew, Chap. 48.4. he shall see a seed: supplied from the verse before-going, as, Job 3.17,18,20,23. & 22.24. Chap. 52.26. and he shall be satisfied: that is, much refreshed, and gladded therewith: and the metaphor they suppose taken from women delivered of child, after hard, and long labor: which sense, and notion admitted, I should rather render the text after the travail of his soul; that is, after his travail: yet the word, soul, may be the better retained; because a feminine term, and that sex here alluded to rather: by whose pangs, in travail also, are Christ's sufferings deciphered, Act. 2.27. for so the word there used, properly signifies. After these therefore (for so the particle is oft used, as was before showed, on ver. 8.) past, and gone, he shall see seed: He shall not travail in vain, as those complain, that they did, as if they went but with wind, Chap. 26.18. and that the babe was come near to the breaking place, but no power to bring forth, Chap. 37.3. God would not cause to travail, and deny delivery, Chap. 66.9. but the fruit of his travail, so much desired, he should obtain, to wit, a numerous issue of faithful souls begotten to God, which he himself also should survive to see with much joy, (that which women oft in that case fail of, Gen. 35.17,19. 1 Sam. 3.18–21.) being so taken therewith, as a woman, that being safely delivered, after sore and sharp labor, forgets now all her forepassed sorrow, for joy of her much desired birth, Joh. 16.21. And this exposition, the words of the text do very well bear: though I adhere rather to the first.

{by his knowledge shall my righteous Servant justify many} These words are delivered, as in the person of God the Father, with whose words he began; Chap. 52.13. and the like passages from person to person, we oft meet with in this prophet, as Chap. 13.11. & 17.10. and 22.19. & 26.19. and they hold out unto us, the main fruit, and effect, of Christ's passion, before-mentioned, man's justification, and reconciliation, to God, Rom. 3.24,25. & 5.1,8,10. and the seed, or issue, that he should see, & rest satisfied in, for all the pains that he had undertaken, and for their sakes, undergone: the persons thus justified, and saved by those sufferings, whereby satisfaction was fully made unto God, for their sins, Heb. 2.10,13. The greatest satisfaction to his soul, is to see souls justified, by faith, in him; as the greatest joy, and contentment of mind, to his faithful ministers, to see souls won, and begotten, by their ministry, to him, 1 Cor. 4.15. Gal. 4.19. 1 Thess. 21.9,20. 2 Joh. 4. 3 Joh. 3.14.

{by his knowledge} Or, to make it more plain, and take away all ambiguity, the knowledge of him: not his knowledge, taken subjectively; his own knowledge, as some would here expound it: the knowledge, that he has himself, either of God, Mat. 11.27. Joh. 8.55. & 10.15. or, of them, Joh. 10.14,27. but his knowledge, taken objectively, that is, the knowledge, whereby they know him, Phil. 3.8. 2 Pet. 1.3. & 2.20. So Psal. 5.7. thy fear: for, the fear of thee, and, my fear, for the fear of me, Jer. 32.40. & Psal. 139.17. thy thoughts, for, my thoughts of thee: and, my wrong, for, the wrong, by others, done to me, Gen. 16.5. Jer. 51.37. Yet not, that the bare knowledge of Christ, is that, whereby we are justified: for the devils themselves, both know, and acknowledge him too, Mar. 1.24,34. Luk. 4.34,41. but by knowledge of him, is meant, faith on him, Act. 25.23. & 26.28. the antecedent, for the consequent, as Joh. 17.3. because the knowledge of him, is the ground of trust, and confidence in him, Rom. 10.14,17. 1 Joh. 5.20. as the belief of him, though not the justifying act of faith (for the devils, also, believe and tremble, Jam. 2.19.) yet, is put for trust, and confidence, in him, Act. 13.39. Rom. 10.9. 1 Joh. 5.1. for that act, whereby we are said to be justified, where the apostle states the controversy concerning justification, Rom. 3.25,26. and whereby the same is more fully expressed, and more precisely defined, Joh. 3.15,16,18,36. Act. 16.31. and 20.21. & 24.25. Rom. 10.14. Gal. 2.16.

{my righteous Servant} My Servant: because serviceable to God his Father; yea, unto the Elect of God also, in the work of man's redemption. See Chap. 42.1. & 52.13. Mat. 20.28. Mar. 10.45. Luk. 22.27. Rom. 15.8. Phil. 2.7. righteous Servant, as, righteous Lord, Psal. 11.7. (the adjective, before the substantive, not so usual in that language) called therefore that righteous one, Act. 3.14. & 7.52. and 22.14. because wholly free from all act, or taint, of sin, ver. 10. 2 Cor. 5.21. 1 Joh. 3.5. which unless he had been, he could not have been, either a fit priest, Heb. 7.26. or, a fit sacrifice, 1 Pet. 1.18,19. to make satisfaction to God, for the sins of others, having need to satisfy for his own sins, & for himself, Heb. 7.27. 1 Pet. 2.18.

{shall justify} Some would have the word, here used, to signify no other, than a converting of men to godliness and righteousness, by wholesome instruction, and religious institution: as the ministers of God, or teachers, are said to make many wise, and righteous, Dan. 12.3. for so, questionless, the word is there taken: and in a notion, near thereunto, Rev. 22.11. the term being used of inherent righteousness, as we usually speak, and as the Scripture, also, uses the word righteous, and righteousness, Mat. 5.20. & 6.31. Luk. 1.6,75. Eph. 4.24. or sanctification, as it is more distinctly, and specially termed in Scripture, Rom. 6.22. 2 Cor. 7.1. 1 Thess. 4.3,4. 2 Thess. 2.13. and true it is, that none are justified, but such as are withal sanctified, 1 Cor. 6.11. as also, that we have as well the one, as the other, from Christ, 1 Cor. 1.30. & 6.11. Heb. 9.14. & 10.10. 1 Pet. 1.2. Rev. 1.5,6. but yet that is not the notion of the word, in this place, but by justifying, is here meant, as also, through the whole discourse of justification, in Pauls epistles, Rom. 3.24,25,26,28,30. and 4.2,5,25. & 5.1,9,16,18. Gal. 2.16. 1 Cor. 6.11. (in which last place, also, justification, and sanctification, are expressly distinguished, the one from the other) to wit, of the discharge of men, from the guilt of sin, by making satisfaction unto God for the same: as evidently appears by the whole course of the context, and the main matter of the prophet's discourse in this place: as well by those passages before, that clear the way to this, ver. 5,6,7,10. as also, by the reason of it rendered, in the very words next ensuing: For being wholly discharged, of all sin and all iniquity: that is, of all guilt of sin, either for the omitting of aught, that they were bound to do (for that also makes guilty, and liable to the curse, Deut. 27.26. Gal. 3.10,13.) or, for the committing of aught, that they ought, not to have done; yea, or in regard of any the least warping, as well as swerving, by any obliquity of heart, or spirit from the law of God, the only strict, and straight rule of all righteousness (for that also comes within the compass of sin, and iniquity; 1 Joh. 3.4. and 5.17.) being thus (I say) discharged of all guilt of sin whatsoever, and of what kind, or name soever they must of necessity become, and justly be deemed (so far, as concerns any guilt of sin) perfectly righteous, Romanes 5.19. Phillip 3.9. and be consequently justified, that is, even in justice acquitted, and assoiled, whensoever they shall be cited to appear at God's tribunal, Romanes 3.26,30. & 8.1,33,34. But of this notion, and use of the word justify, see more on Chapter 3.25.

{many} So Matthew 20.28. and 26.28. Romanes 5.15,19. even, all that trust in him, Psalm 2.12. and 37.40. John 3.15,16,18,36. & 6.29,35,40. & 11.25,26. Act. 10.43. & 13.38,39. 1 Joh. 2.2. therefore many, because satisfaction made by him, for many, V. 12.

{for he shall bear their iniquities} Heb. and he shall bear their iniquities; but the copulative is oft used, in a causal notion; as implying the cause, or reason, rendered, of what was before said. So ver. 2. Psa. 75.1. & 95.9. & 108.12. Chap. 38.21. & 40.26. & 52.15. yet it may also be rendered; whose iniquities he shall bear: for the copulative oft supplies, also, the place of the relative; as Job 20.11. & 37.5. Ch. 4.6. & 17.2. & 28.1. whether way we here take it, either as rendering the reason, why he should justify so many; because he should bear the guilt of their sins, and thereby make full satisfaction unto God for them; (for by such bearing of them, 1 Pet. 2.24. he should take them away from them, Joh. 1.29.) or, as describing the persons, whom he should justify; not all promiscuously, but those only, whose sins he undertook to discharge, and for whom he laid down his life; that is, the faithful and penitent alone, unto whom, only, he promises to make good this favor, and assigns to share in the fruit of his intercession, and sufferings, Mat. 9.13. & 11.28. Mar. 1.15. Joh. 3.18. & 17.9,20. it will come, in effect and substance, all to one, & the result of all will be, that Christ justifies those, and those alone, that rely on him, and belong to him, by his sufferings for their sins, Rom. 5.8,9. See ver. 10.

V. 12. {Therefore I will divide him a portion with the great; and he shall divide the spoil with the strong} In this passage is related another fruit, and effect of the sufferings of Christ, and his service, exhibited unto God his Father therein; to wit, the multitudes of those, that God the Father would for the same bestow upon him, to the advancement of his honor, being adorned, and enriched with them, as a victorious conqueror, and triumpher, with rich spoils and booties, taken from those, whom by fight, he has subdued.

{Therefore} So the apostle: Therefore also, Philip 2.9. because he has done me and finished, this faithful service, refusing no pains, hardship, or evil usage, attending upon it, Ch. 50.5,6. V. 10. and in the next branch again. See Joh. 17.4,5. and the apostle Paul of himself, 2 Tim. 4.7,8. and of all the faithful, our Savior himself, Rev. 3.21.

{I} God the Father, who spoke before, V. 11. so Ps. 2.8. See John 6.37,39,44,65. Act. 2.47. & 11.21.

{will divide him a portion with the great} This some understand of a portion of honor and dignity, collated upon Christ, not as the first-born only, in one respect, Rom. 8.29. Col. 1.15. unto whom a double portion was due, Deut. 21.17. but, as the only-begotten also of the Father, in another respect, Joh. 1.14. far above all creatures, either men, or angels, Psal. 45.7. Eph. 1.21. Phil. 2.9. Col. 1.18,19. Heb. 1.3,4,6,9. and they suppose it to be taken from the division of inheritances, Josh. 14.1. Prov. 29.24. Luk. 15.12. in regard whereof, they insert the word portion, which is not in the text; as some other also who expound it by that, Psal. 2.8. I will give the heathen for thine inheritance; and thou inheritest all nations, Psal. 82.8. understanding it, as spoken of the great princes, and potentates of this world, that should be brought in, and made to submit, and stoop to the scepter of Christ, Ch. 49.23. & 52.13,15. & 60.3,10. Psal. 72.10,11. and to avoid ambiguity, lest any should seem to share herein with Christ, and yet in some kind and degree, some are said so to do, Ch. 49.23. & 60.10. Mat. 19.28. Joh. 17.22. Rev. 2.26,27. & 3.21. & 21.7.) they would have the words rendered, I will divide him great ones for a portion. Others, again, insert the word, spoil, supplied from the next branch, thus rendering the words, I will divide great ones to him, for a spoil; or I will divide him a spoil of great ones: whereby they understand those principalities and powers, of the kingdom of darkness subdued, spoiled and triumphed over, by Christ, Col. 2.15. an allusion to the distribution of spoils, after some great victory obtained, or conquest achieved, Judg. 5.30. Psal. 68.12. 2 Chr. 20.25. Chap. 9.2. & 33.23. Zach. 14.7. Heb. I will divide to him, of, or in great ones, or many: (for the word is ambiguous, and is used as ordinarily in the one notion, as in the other, of multitude, as of magnitude, whence the like ambiguity, Psal. 35.11. & 119.162.) Some therefore here render it, I will give many to him, or bestow many on him, and that with very good probability: For howsoever it be true, that the word, here used does signify, in the first place, to distribute, or divide, Josh. 22.8. Neh. 13.13. yet the word is used sometime, at the second hand, simply, for to impart, bestow, give, assign, or attribute, even where no distribution is necessarily implied, or, at least intended: because of division, and distribution, that is the ordinary end. So is the word deemed to be taken, Deut. 4.19. of the Sun, Moon and Stars, which the Lord has imparted, and assigned, unto all Nations, bestowed upon all alike, Deut. 29.26. whom he had not given unto them, Job 21.17. he gives sorrows in his anger, Job 39.17. of the ostrich: he hath not imparted unto her understanding: where the same particle is found before understanding, that is here, before great, or many. And it seems to be no other here, than there; but note only of the accusative case, as it is commonly termed; as also, Exod. 7.20. Lev. 24.16. Job 21.12. Eccl. 5.10. Lam. 1.17. Jon. 3.5. So the meaning should be no more than this, that God would bestow many upon him, or give many unto him, to be his subjects, whether with an allusion to a portion of inheritance; as Psalm 16.5,6. or, the distribution of spoils; as Genesis 49.27. it is indifferent.

{he shall divide the spoil with the strong} It is by the best interpreters acknowledged, that the same is in some other terms repeated here, that was intimated in the words foregoing: this difference only observe, that the Father's donation and appointment, was pointed to there; Christ's possession, and enjoyment of what was by his Father's donation assigned to him, here. Divers go the same way here, that our English does; he shall divide the spoil with the strong, (as Prov. 16.17. to divide the spoil with the proud; and Prov. 29.24. to partake with a thief; but another particle there:) that is, say some, he shall settle his kingdom, among the great and mighty kingdoms of this world; as sharing in some sort with them, Rev. 11.15. the old Latin reads it, he shall divide the spoil of the mighty that is, as some, the spoils that Satan, the strong man, had formerly been possessed of, Luke 11.21,22. but I find not yet, where this particle is used, as a note of the genitive case. Some render it, that he may divide the spoil with the strong: so the copulative was used before, ver. 2. see there; as if it were said, I will furnish him with all endowments, whereby he may be enabled to grapple with, conquer, plunder, and triumph over, all the enemies of man's salvation, Col. 2.15. to which purpose also, some other, he shall divide the mighty as a spoil. But in the last place some render it; (which to me seems most probable) he shall obtain, receive, perceive, or possess, very many for a prey: for as the word, that primarily signifies, to divide, or distribute, either inheritance, or prey, does signify, in the next place, to impart, assign, or give, and bestow, in general, in relation to the giver, so it is used also, in general, for to inherit, receive, obtain, and possess, in relation to the receiver. So Josh. 18.2. those remained that had not yet received their inheritance, Job 27.17. He (that is, the wicked man) shall prepare it, but the just shall wear it; and the guiltless shall inherit, obtain, possess, or enjoy his silver, Psal. 60.6. I will obtain Sechem, or possess it, make myself Lord of it: and for the word commonly rendered strong, it is very apparent, both that the verb, from whence it comes, has very usually a notion of multitude in it. (See on Chap. 31.1.) and the word itself is most frequently used, to signify very many; as Chap. 8.7. Gen. 18.18. Num. 14.12. Deut. 4.38. & 9.1. & 11.23. & 26.5. Josh. 23.9. Joel 2.5. Mic. 4.7. and, for a prey, the word so joined with very many, without any particle coming between, is also not unusual: for so it is said, Psal. 135.11. he gave their land an inheritance, that is, for an inheritance. So that the words, thus resolved, intimate the numerous or innumerable, rather, multitude of those that should be converted unto Christ (of which, see Act. 2.41,47. & 4.4. & 6.7. & 8.6,11. & 11.21. & 13.44,48. & 21.20.) whom he is said to obtain and possess, or enjoy, as a spoil or a prey: in allusion either to the choicest substance, jewels or garments especially, that were reserved, and set apart, for the general, or commander in chief, to wear; riding in triumph, Judges 5.30. 2 Samuel 12.30. or, to captives, great ones especially, taken in fight, or conquest, and following the conqueror, as an addition to his magnificence and honor, Chapter 45.14. and 49.18.

{because he hath poured out his soul unto death} Poured out, as water is poured out: so is the word used, Gen. 20.24. and so the psalmist of himself, in the person of Christ, Psal. 22.14. I am poured out like water: and so some expound the phrase here used; pour not out my soul, or life, Psal. 141.8. because when the soul departs, the life goes with it: he poured out his soul, or his life; (so the word is used, Psal. 26.9. & 31.13. & 35.4. and 56.6.) as if he had made no more reckoning of it, than of water: as it is said of the martyrs slain for him, that they loved not their souls, that is, their lives, unto death, Rev. 12.11. they parted with their lives, for his sake as freely, and as willingly, as if they valued, or loved them not, (which helps to explain that, Luke 14.26.) they did that in Christ's cause, that himself before, for them, to fulfill his Father's will, had done, Joh. 10.17,18. & 14.30,31. So the apostle of him; He became obedient unto death, Phil. 2.8. See Luke 23.46. of pouring out of the soul, in another sense, to wit, by prayer with tears. See 1 Sam. 1.15. compared with Ch. 7.6. Ps. 42.3,4. Lam. 2.19. and of our Savior somewhat near it, in that notion, Heb. 5.7.

{and he was numbered with the transgressors} Or, with transgressors: for there is no article in the text. He was reckoned, as such an one, as one of that rank; being put to the same death, that malefactors used to suffer, in the same place, where such were ordinarily wont to be executed; and at the same time, when some other also in the same place were to suffer: two notorious thieves; the one, crucified on his right, and the other on his left hand, he hanging in the midst between them, as the principal of them, Mat. 27.38. wherein the evangelist tells us, that this prophecy was fulfilled, Mar. 15.27,28. yea, he was not only reckoned among them, but cast behind them; or (if you will) for height of evil desert, preferred before them, when Barabbas, that notorious miscreant, was required to be let loose, rather than he should be let live, Mat. 27.16,17,20,21. Mark 15.7,11. Luke 23.18,19,25. Acts 3.14,15.

{and he bare the sin of many} The penalty of the sins of all that numerous, or numberless multitude, before-mentioned, that were, by the ministry of the gospel, so brought home to him, as sincerely to trust on him, verse 5,6. which, by bearing also for them, verse 4. 1 Peter 2.24. he took away from them; Joh. 1.29. and by discharging them of the guilt thereof, V. 7. brought them into a justifiable condition, even in God's sight; and at his tribunal, V. 11.

{and made intercession for the transgressors} For those very transgressors, or wicked ones, by whom he suffered Luk. 23.34. wherein Steven also imitated him, Acts 7.60. for the article, here emphatical, seems to point unto that special act, and those particular persons; but has relation, also, to Christ's intercession for sinners, that belong to him, and have interest in him, Rom. 4.5. & 5.6,8,10. which continues still, and shall do unto the world's end, Rom. 8.34. Heb. 7.25. & 9.24. 1 Joh. 2.1,2.

CHAPTER 54

Verse 1. {Sing, O barren} This chapter some suppose to belong to the former sermon, or prophecy, beginning at Ch. 52.1. and proceeding on from thence, in a continued discourse, concerning the state of the church restored, unto ver. 12. which having been there interrupted, with a digression, concerning, either the Messiah, or some other, whom they suppose to be there meant, should, in this chapter, be returned unto again. But most take it to be a new prophecy, distinct from the former, though much of the same subject, and argument, with it: Howsoever, it has a good coherence with, and dependence upon, the latter end of the former: For that ended with mention, as has been showed, of those multitudes that should be converted to Christ: this begins with those swarms of people, that should be bred by, and brought into the church; and is wholly spent in predictions, and promises, of the enlargement and advancement thereof, together with the continuance of it in that estate.

{Sing} Or, Shout, for joy; as Ch. 12.6. Zeph. 3.14. Zach. 2.10. for there is also a crying out for grief, Lam. 2.19. where the same word is used.

{O barren, thou that didst not bear} A want of the relative; as Ch. 51.12. and so in the next branch. This some understand of the Jewish church and state, returned from captivity, which, during the time of that Babylonish bondage, seemed to be as a widow, or a lone woman, barren without hope of issue, ver. 4. See Ch. 49.21. Others, of the Gentiles, to be called in, by the ministry of the gospel, who had been before barren, and brought none forth unto God, being without Christ, without God, in the world, Eph. 2.1–3,12. It may well be understood of the church under the New Testament, consisting jointly of Jew and Gentile; though with reference unto that former, as a type of this latter. See Galatians 4.27.

{break forth into singing, and cry aloud, thou that didst not travail} The same thing repeated in other more emphatical terms, implying abundant matter of exceeding great joy. Of the terms, see on C. 12.6. & 14.7. & 55.1,2.

{travail} For bear, or bring forth, the antecedent for the consequent; as Ch. 23.4.

{for more are the children of the desolate, than the children of the married wife, saith the Lord} Heb. many from, or in comparison of, them, for, more in number than they; as it is rendered, Gal. 4.27. See the like use of this particle, Judg. 5.34. Psal. 45.7. Prov. 22.1. Eccl. 7.1. That is, as not a few: the Jewish state, that had been a long time desolate, shall abound in people much more than either herself formerly, in her flourishing estate, as some; or than other kingdoms and provinces, say others, that had enjoyed a continued succession of kings, (a king say they, being as an husband to a state) which she for a long time wanted; and cities inhabited, whereas their land had been depopulated, and their cities ruined: and they observe withal, that Jerusalem, even in her latter times, is reported, by Pliny, l. 5. C. 14. to have been the famousest, or fairest city, not of Jewry alone, but of all the eastern parts. But the most refer it to the spiritual estate of Sion, to the Jerusalem, from above, unto which more children were to be begotten, and bred again, by the ministry of the gospel, 1 Cor. 4.15. 1 Pet. 1.23. of the Gentiles, that were wholly barren before; than of the Jews, that were sometime fruitful, Rom. 9.23,26,30. Rev. 7.4,9. And there is thought to be in the words, some allusion to Sarahs case, though a long time barren; yet in issue afterward going beyond Hagar, Gen. 11.30. & 17.19. & 21.12. & 22.17. Gal. 4.27,31. or to Hannah, in regard of Peninnah, at first, barren, and yet afterward more fruitful than the other, 1 Sam. 1.5,6,20. & 2.5.

Ver. 2. {Enlarge the place of thy tent} Heb. widen; as Cha. 5.14. Implying, that her issue and inhabitants, should so increase and multiply, that she should want room to receive them. See Chapter 49.20,21. and 60.4,5. it has reference to their ancient manner of dwelling in tents, Gen. 12.8. & 18.1. & 26.17. & 33.19. Hebr. 11.9.

{and let them stretch out the curtains of thine habitations} That is, let the curtains (of which their tents consisted, Exod. 26.1,12. Jer. 4.20.) be stretched out, for the verb is used impersonally. See the like. Ch. 33.1. & 34.11.

{spare not, lengthen thy cords} Or, spare not to lengthen (as, multiply, wash me, for multiply to wash me, wash me over and over, again and again, Ps. 51.2.) thy cords: wherewith those curtains were fastened, whereof their tents consisted, unto pins, or stakes, driven into the ground. See Ch. 33.20.

{and strengthen thy stakes} Make them strong, and sure; drive them fast into the ground, that they may be able to hold, and keep right, such a weight of curtains, of that length and breadth, that yours must be, being fastened to them, by those cords. See hereof also, Chapter 33.20.

Ver. 3. {For thou shalt break forth on the right hand, and on the left} The reason why the tent was to be enlarged; because her issue, that must dwell in it, would be multiplied, and room on every side, on either hand, was to be made for them. See Chapter 49.20.

{break forth} That is, bring forth, and propagate abundantly: so is the word used, both of mankind, and other creatures, Gen. 30.30,43. Exod. 1.12. 1 Chr. 4.38. Job 1.10. and it is a metaphor, taken, either, from the breaking forth of issue, at time of delivery, Gen. 38.33. See Ch. 37.3. or, from such plenty of any material laid up in a storehouse, as being more in quantity, than the place is able well to contain, breaks through the walls that enclose it, Proverbs 3.10.

{on the right hand, and on the left} That is, say some, to the south, and to the north, or, southward, and northward, as intimating which way the church should most propagate: because the face being turned eastward; (which part of the world, as placed before man, so situate, has its name. See on Ch. 2.6.) the south is on the right hand, (thence in Hebrew denominated. See Ch. 21.1. & 43.6.) and the north on the left. But this is too nice: the phrase, on the right hand, and on the left, is used for, on either side, Exod. 14.29. Num. 22.26. 2 Sam. 16.6. Ch. 9.20. In the phrase, there seems a defect, to be thus more fully made up; thou shalt bring forth, or, be delivered of those, that shall break out, (through the curtains of your tents, if it be not made the wider to hold them) both on the right hand, and on the left; as alluding to a storehouse, so unreasonably stowed, that the walls are enforced to give way, on either side. See Zach. 2.4.

{and thy seed shall inherit the Gentiles} This, some understand of the Jewish people, who, after their return from the captivity, did, in process of time, enlarge their territories, and encroached upon some parts of Moab, Edom, and Syria; according to that promise made by God, to Abraham, Gen. 22.17. Thy seed shall possess their enemies gates. But whatsoever was therein then done, was but a dim shadow of that which is herein principally intended: to wit, the inheritance which God would give unto Christ, and to his church together with him, by multitudes of faithful converts, in all parts of the world. See on Chap. 46.12. and 53.12. A work begun by the apostles; the children of the former church, and carried on by those, that succeeded them, in the spreading of the gospel, Mathew 28.19,20. Mark 16.15. Luk. 24.47. Acts 1.8. Romanes 10.18.

{and make the desolate places to be inhabited} They shall people the world, that lay as desolate before, with a new race of faithful people, V. 1. as after their return from the captivity, they reedified, and replenished their cities, and country again. Psalm 6.9.35. Ch. 44.26. & 49.8. & 51.3.

V. 4. {Fear not} Do not, out of a distrustful conceit, entertain groundless fears, as if the things, now foretold you, were matters incredible, and impossible to be performed. See Ch. 41.10,14. & 43.1. and 44.8.

{For thou shalt not be ashamed} Or, blush, Ch. 50.7. as one frustrate of his expectation, and failing of his hopes, Rom. 5.5. or, you shall not continue still in, or return again unto, that deserted, dejected, and reproachful condition, wherein, at present, you are, Ve. 6. See Chapter 29.22.

{neither be thou confounded; for thou shalt not be put to shame} The same thing repeated in other terms; to give the fuller assurance of the performance of the things promised, and add further strength to the feeble faith of his poor people, Ch. 35.3,4. So likewise, Chap. 29.22.

{for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more} Or, but thou shalt forget, &c. as the particle is expressed, Chap. 30.16. & 49.25. so great, and glorious shall your condition be, and your issue so ample, that it shall drown the memory, both of your mean and reproachful estate, which in your younger years, you sustained, in the Egyptian servitude, Jer. 2.2. Ezek. 23.3. and the like also, which you do now undergo, in your present Babylonian bondage, Ch. 49.21. Lam. 1.1. you shall no more regard them, (so great shall your joy be) than as if they had never been, Ch. 65.16. Joh. 16.21. See the like expressions, Gen. 41.30,31,51.

Ver. 5. {For thy maker is thine husband, (the Lord of hosts is his name)} Or, Thy Maker (whose name is the Lord of hosts) (as Chap. 51.15.) is thine husband. The Sovereign Lord of the whole world, who has all the creatures at his command, and who, at first founded you, Deut. 32.15,18. Psal. 149.2. Chap. 43.1. & 44.2. is joined in marriage unto you; and will again live and dwell, as an husband, with you, to make you fruitful in issue, and honorable in estate, as beseems the wife of such an one to be. See C. 65.2. Hos. 2.19,20. Eph. 5.25,27,32.

{Maker} Heb. makers; for the word is in the plural number; as Job 35.10. See the note there.

{and thy Redeemer, the holy One of Israel, the God of the whole earth shall he be called} Or, and he, that is, thy redeemer, the holy One of Israel; or thy redeemer, who is the holy One of Israel, shall be called the God of the whole earth. He that founded you, will now rescue, and restore you again, Chap. 49.7,26. and will not be only (to be called: for to be: as Ch. 4.3. & 56.7.) the God of Israel, as formerly he has been, Deut. 26.17,18. both the God of all nations, throughout the whole world, Ch. 56.3,7. Zach. 14.9. Mat. 28.19. Rom. 3.29,30. & 10.12,13.

V. 6. {For the Lord hath called thee, as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God} Or, as some render the words, For the Lord will call, or revoke thee, as a woman that hath been forsaken, and grieved in spirit, & a wife of youth, though thou wast rejected, will thy God call, or name thee.

{the Lord hath called thee} Or will call; or, as some, will recall thee: as, out of Egypt I called back my son, Hos. 11.1. God will reunite you again unto him, as a man his wife, that he had left for a time, Jer. 3.1,12. & 4.1.

{as a woman forsaken} By her husband, upon some dislike or difference, falling out between them; so seemed she to be, during the time of her captivity, Chap. 62.4. See V. 7.

{grieved in spirit} In regard of her barrenness, say some, that was reproachful in those times, 1 Samuel 1.6–8,15. See on Chapter 4.1. but rather in regard, that God her husband seemed to have forsaken her, Chapter 49.14. the word used here, is that from whence Jabez his mother gave him that name. 1 Chr. 4.9. there is an elegant consonancy between this term, and the former in the Hebrew, which our English cannot express.

{and a wife of youth} a young wife; or a wife taken in youth, Prov. 5.18. Mal. 2.14. as an husband of youth. Joel 1.8. you shall be as dear to me, as a young wife to her husband, Chapter 62.5. or as ever you were to me, in your younger days, at first, Jer. 2.1,2. Ezekiel 16.8.

{when thou wast refused} Or, though thou hast been, or wast rejected, or cast off; as it is rendered, Jeremiah 31.37. for so she seemed to be, during the time of her captivity, as a woman divorced; Chap. 50.1. dismissed, Jer. 3.1. and cast off: so she complains of herself, that God had utterly cast her off, Lam. 5.20. and further, that he had made her as refuse, among foreign people, Lam. 3.45. which word seems the rather here to be used, as implying the despicable estate that she had been in, while her abode was in Babylon. See Jer. 30.17. and for the use of the particle, see on Chap. 12.1.

{saith thy God} Says he, who continues still to be your God, and to mind you, and your good, Chap. 49.15,16. or, as some, who join this clause to those words, a wife of youth; enclosing, as in a parenthesis, those that lie between them; a wife of youth will the Lord name thee, or call thee. So the verb of saying, is found used in the participle, O thou that art named, or called, the house of Jacob, Mica. 2.7. and the pronoun, oft omitted, may well be supplied from the former branch. See Chapter 51.2,3. and 58.13.

V. 7. {For a small moment} For a very short time. God as he is slow to wrath, Exod. 34.6. Num. 14.18. Chap. 48.9. so short in wrath usually, and in the expressions of it, towards his, Psal. 30.5. & 103.8,9. Chap. 26.20. their seventy years' captivity, is reckoned but as a moment, not only in regard of God with whom, a thousand years are but as one day, Psal. 90.4. 2 Pet. 3.8. and man's life reckoned, at that rate, Psal. 90.10. less than a moment, as just nothing, Ps. 30.5. but in regard of that ensuing favor and goodness of God, that shall continue unto all eternity, and that exceeding mass of glory & happiness issuing from it; able not to weigh down only, but to swallow up, whatsoever foregoing afflictions and grievances, though never so great, and of never so long continuance, 2 Cor. 4.17,18. Rom. 8.18. Heb. 11.37.

{have I forsaken thee} So God seems to do, both to the sight of others, and to their own sense also, when he withdraws from his people, those outward expressions of his favor and love towards them, which they had formerly enjoyed: and more especially, when for some space of time he gives them up into, and leaves them in the hands of their enemies, Psal. 22.1. and 37.9. & 71.11.

{but with great mercies will I gather thee} Heb. and (for but, as Ch. 53.5.) with great tender mercies (for so the word is not amiss rendered, Psal. 103.4. importing an inward yearning, and working of the bowels, in a mother, towards the fruit of her womb, from whence the word comes, 1 King. 3.16.) will I gather thee, or take thee up: as it is well rendered, Psal. 27.10. as some left, lost, or forlorn creature. See Ch. 40.11. Yet there may be in the word, some hint had to their dispersion, in the captivity, into sundry parts, out of which they were to be recollected, before they could be reduced. See Ch. 11.11,12. Thus is God far more free, and full in mercies and goodness, than in wrath and anger, to his, Exod. 20.6. Psal. 30.5. & 63.3. & 86.5.

V. 8. {In a little wrath, I hid my face from thee, for a moment} The same thing, in other terms, repeated again; as before the like was observed, V. 4.

{a little wrath} Opposed to the great mercies, mentioned verse 7. The word rendered little, is nowhere else found; but seems to have some affinity with a word used, Job 4.12. & 26.14. that is deemed to signify a ship: and there is an elegant paronomasy (which our English will not yield) between it, and the word translated wrath; but signifying, properly, a bubble, Hos. 10.7. that is no sooner up, but is suddenly down again; and may the rather be here used, to imply the shortness of God's wrath. See Chap. 34.2.

{I hid my face from thee} So also is God said to do, when he withdraws and withholds the wonted expressions of his favor, from persons, and people; especially, when having so done, and they being now in straits and distresses, he answers not their suits, for relief and release according to their desires, Deuteronomy 32.20. Psal. 27.9. & 30.7. See Chap. 1.15. & 8.17. & 57.17. a speech borrowed from those, that refuse to admit unto sight, or to look upon one, whom they do really disaffect, or would seem at least to be displeased with, 2 Sam. 14.24,28,32. 2 Kings 13.14. See on Chapter 53.3.

{for a moment} As verse 7.

{but with everlasting kindness will I have mercy on thee} Heb. and (as before V. 7.) with kindness of perpetuity; opposed to that little, or short moment of displeasure before-mentioned. See Ps. 103.17. Jer. 31.3.

{saith the Lord thy Redeemer} As ver. 5.

V. 9. {For this is as the waters of Noah unto me} This covenant of grace, that I will now enter into with you, shall be as firm, and as sure to continue, as that which I made at the general deluge, never to drown the whole world, in that manner again, Gen. 9.9.11.

{the waters of Noah} As we use to say, Noahs flood, for the deluge in his days, concerning such a general inundation as then was: the note of similitude wanting; as Chap. 51.12. Yet the Jewish critics, some of them, have another reading here, which the Chaldee also exhibits, and the old Latin retains, rendering the text: as the days of Noah, as Mathew 24.37. but the former reading is the more received, nor do the Jews themselves approve the other.

{For as I have sworn} Heb. which I have sworn; or as some render it, who have sworn, as having relation unto the words next before, unto me. Others, concerning which I have sworn. But it may well be rendered, As I have sworn: for so is the relative used, Jer. 48.8. as the Lord hath spoken. Otherwise, if we retain our version here, the relative must stand for the conjunction causal, as 1 Samu. 15.15. and the note of similitude must be supplied, as before; which is oft also in the other particle included. See Chapter 55.9.

{I have sworn} Or, did, sometime, swear; where any formal oath, concerning this, was by God conceived, we find not. Howbeit, in regard that solemn covenants of great concernment, were wont to be confirmed by oath, Gen. 26.28,31. & 31.44,53. 1 Sam. 20.16,17,42. God therefore speaks here of his solemn covenant, made, with all mankind, to Noah, as if he had taken a formal oath, in precise terms, for the constant and inviolable performance of it; as to Abraham he did for the confirmation of his faith, Gen. 12.2. & 17.3,4. & 22.17. Heb. 6.13,14. and is said to have done the like unto Isaac, Psal. 105.9. though we read only of a promise made him without any new oath, to make good unto him the oath made formerly to Abraham, Gen. 26.3,4. Yea, so is God said to have sworn, to make David King of Israel, 2 Sam. 3.9. and to set of his issue on his throne for ever, Psal. 132.11. though we find not upon record any formal oath concerning either: only a solemn symbol, intimating the one, 1 Sam. 16.12,13. and a solemn message sent unto him, concerning the other, 2 Sam. 7.12,16. but God's promises are as firm and sure, as any oath is, or can be. God cannot lie nor fail in the least tittle of aught he says, or undertakes, Num. 23.19. 1 Sam. 15.29. Mat. 5.18. Tit. 1.2.

{that the waters of Noah shall no more go over the earth} That is, such an inundation, as was in Noahs time, to drown the whole world again, Heb. from the waters of Noah passing over the earth: as if he had said, I bound myself, as by oath, from causing or suffering them so to do. Of the phrase, see before, Chapter 17.1. & 23.1. & 24.10. So in the next clause, from being wroth, and from rebuking.

{so have I sworn, that I would not be wroth with thee, nor rebuke thee} I have bound myself by oath, from being so incensed against you, as utterly to cast you off, or to destroy you; for of such a kind of wrath, and such a kind of rebuke, Ps. 9.5. does God speak in this place. See on the next verse. Otherwise God is angry oft, even with the best of his, Exod. 3.14. Num. 12.7. Deu. 3.26. and rebukes those, and that sharply too, sometime, whom he loves best, 2 Sam. 11.27. & 12.10,11. Ps. 32.3,4. & 38.3. & 118.18. Heb. 12.6. Rev. 3.19. Of God's rebuke, not verbal, but real, see ch. 50.2. Many other resemblances, between the waters of Noah, and the state of Gods people, do some expositors, and other writers, here frame; which conceiving to be beside the intention of Gods Spirit in this place, I forbear either to refute, or relate.

V. 10. {For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee; neither shall the covenant of my peace be removed} That is, sooner shall the one be, than the other. So Chap. 51.6. See Jer. 31.35–37. & 33.20,21,25,26. from which places, parallel to this, collated with this, may evidently appear, in what notion those terms of wrath, and rebuke, v. 9. are to be taken.

{the mountains shall depart} Not necessarily implying, that they shall so do: for many of them are like to stand as long as the world lasts, Psal. 65.6. but that they sooner may so do, (as also some, sometime, in earthquakes, have done, alluded unto, Hab. 3.6. Zach. 14.4. Rev. 6.14. and whole regions with them; whereof, see Seneca, in his natural questions, l. 6. c. 29. and Pliny in his natural story, l. 2. c. 81,85,86.) sooner than that should come to pass, that God says, and swears, here shall never be: this the people of God built upon, Psal. 46.3.

{the hills removed} As following, or going along with the greater; mountains and hills, are oft joined together, Chapter 30.25. and 31.4. and 40.4,12. and 41.15. and in the two verbs here used, mut, and mush, differing but in one letter, there is an harmony of sound, which our language cannot fitly express.

{the covenant of my peace} Or, rather, my covenant of peace, Ezek. 34.25. & 37.26. that is of reconcilement to you, and continuance at one with you, Rom. 5.1,10. & 8.35,38,39. or of welfare, prosperity, and safety, everlasting, and never to have an end; for that notion also, the word of peace, oft has, Genesis 33.18. Chapter 9.6. & 26.3,12. and 48.18. ver. 13. See Heb. 9.12. and 10.4. and 13.20. whether way we take it, a most sweet and comfortable consideration for every true-hearted soul to rely, and rest itself upon, chap. 50.10.

{saith the Lord that hath mercy on thee} So Ch. 14.1. implying, that it is all of mere mercy, whatsoever God, in this kind, does for any of his, Ps. 6.4. & 106.43. Eph. 2.4,5. Tit. 3.5.

V. 11. {O thou afflicted, tossed with tempests, and not comforted} Heb. afflicted, (chap. 51.21.) stormed, like Jonas his ship, Jon. 1.11,13. for the same word is used of either: such seemed their estate to be, forlorn, helpless, hopeless, during the time of their captivity. So God by Zachary using the very same word, says, that he had stormed them, that is, with a storm, or tempest, driven them out, as a ship, or a fleet of ships, forced out of the haven, or from their moorings, where they rode in harbor quietly, into the main ocean, Zach. 7.14. and there with boisterous winds distressed, weather-beaten, and without rudder, tackle, or anchor, tossed to and fro, Jam. 3.4. in which distracted and distressed estate, they seemed to continue, while their captivity lasted, both destitute of all help from man, ch. 51.17,18. Lam. 1.2,3,12. and seeming utterly forsaken of, and forgotten with, God, ch. 40.27. & 49.14.

{behold, I will lay thy stones with fair colors, and lay thy foundations with sapphire} God promises, not to raise her only, out of that dejected and distressed estate, wherein at present she was, but to advance her, to a most eminent, and glorious condition: the spiritual excellencies of the church, under the Messiah, being here described by an hyperbolical similitude of such a goodly, costly, stately structure, whether city, or palace, as here on earth, is scarce imaginable: whereof, see the like, Rev. 21.11–21. and the relation hereof, is therefore ushered in with a note usually prefixed before such matter, as may deservedly require, both serious consideration, and admiration in abundance. See Chapter 7.14. and 28.16.

{lay thy stones with fair colors} Heb. I am making, or will make, (as Chap. 3.1. is taking away) to lie with puc, or phuc, thy stones, about which the Jewish critics much puzzle themselves. Some would have it rendered, I will lay thy foundation, and the stones shall be of puc, or phuc. Other, I will lay thy pavement, with stones of puc, or phuc: and they tell us, some of them, that it is the name of a precious stone, of a sandy color. Others, that it is black, and the same with nophec, mentioned Exod. 28.12. which the most render, a carbuncle, there, as many also do this here. Howbeit, a carbuncle is not black, having its name, indeed, from a coal, but a quick, and burning coal meant, not a dead one, as being of a fiery and flamy color. See on ver. 12. The word certainly signifies a kind of paint, tincture, or complexion, (as we nowadays term it) wherewith women used to improve, or taint and corrupt rather, their native hue, 2 King. 9.30. Jer. 4.30. which, whether it were composed of the juice of some plant, or the matter of some mineral, is not among the Jewish doctors agreed: But hence it is not unlikely, that the Latin word, fucus, used in general, for all such stuff, accustomed to counterfeit with, had its original, from whence also, was one of Jobs daughters named, the horn of paint, or complexion, for the eminency of her beauty, Job 42.14. and the Chaldee Paraphrast, therefore, renders the words, I will cover, or varnish thy stones with paint, using a word that is acknowledged to signify such stuff, as was before described and so our late translators, as some others also before them, both here, and 1 Chr. 29.2. render it, where the text is, stones of puc, or phuc. The verb whose participle is here used, signifies, in its first form, to lie down; properly, as beasts do: distinguished from another appropriated to mankind: yet sometime it is used more generally, as Job 11.19. Chap. 14.30. in the form here used, it signifies, to make to lie down, or to lay. Whence some of the Jewish commenters here render it, by a word used, Cant. 3.10. (from whence another for a pavement, 2 Kings 16.17.) signifying to pave; as if he had said, I will lay thy pavement, or pave thee, with painted stones; or make thy pavement stones of goodly colors; that is, of such fair, and curious colors, as may seem to have had some artificial tincture used to them. Rev. 21.21. the streets of the new Jerusalem, are said to be paved with pure gold, as transparent as glass. The participle is here put for the verb: as ch. 3.1. and there may seem an inversion of the terms, I will lay, or pave in, or with paint, thy stones, for I will pave thee with stones of paint: as the words are, 2 Chr. 29.2. See the like inversion of terms, Judges 1.8. Psalm 74.7. Howsoever, I concur rather with those, that understand this branch of the pavement, than with those that refer it to the foundation; whereof, in the next.

{and lay thy foundations with sapphires} Heb. found thee with sapphires as before, pave thee with painted stones. This stone is found in the priestly breastplate, Exod. 28.18. as also, in the foundations of the new Jerusalem, Rev. 21.19. the Jewish doctors tell us, some of them, that it is a precious stone of a red color; and that they would prove from Lam. 4.7. Other of them, that it is of a white color; that which they would draw from Exod. 24.10. but neither with any probability of proof from those places, as we shall (God willing, and assisting us) show, if we shall be able to break through to the former of them. But our jewelers, and lapidaries, generally hold the right sapphire, to be of a sky color; though sometime found, as powdered with some golden spots. So Theophrast, of stones, Pliny, l. 37. c. 9. and Dennis, the Greek Geographer, who calls it therefore, the Golden sky colored sapphire. In regard hereof, it is in visions, and apparitions, so frequently mentioned, Exod. 24.10. Ezek. 1.26. & 10.1. and hence some read these words of God to Job, Job 38.37. Who by his wisdom can make the sky of a sapphirine hue: such as it shows, when the air is most clear, and free from clouds. The word is both in Greek and Latin, the same with the Hebrew.

V. 12. {And I will make thy windows Agates} The windows are of special use in a building, and in regard of their situation, very conspicuous. They are here styled by a term, not elsewhere found, derived from the Sun, (whence also Samson had his name) because the ordinary use of them, is to let in the daylight, that proceeds from the Sun. And this being a principal use of them, beside their eminency otherwise, gives just cause to doubt, whether the word Cadcod, be well rendered an Agate, the Agate, being a stone, neither of any esteem or reckoning near to a sapphire; nor transparent, as the sapphire is. Howbeit, in Theophrasts time, it seems by him, that it bore some price: and Pliny, l. 37. c. 10. informs us; that though, in his time, they were of no great value, yet were, some sort of them, commended for their glassy perspicuity. But they that render it an Achate, or an Agate, seem to have been led most thereunto, by the affinity of the sound, and the letters, in either term, interchangeable. Others render it, both here; as also, Ezek. 27.16. some, a Pyropus, as so termed, of sparkling like fire, Job 41.19. some, a Chrysoprase; some, Pearl; some, Amber, some Crystal; which with windows seems best to suit: for they go too low, that would draw it down to glass; whereof also, I suppose no mention to be, in the sacred records, left us, in the Hebrew. Some would have instead of windows, here, turrets, or sentinels: but the notation of the word speaks for the former.

{and thy gates of Carbuncles} Heb. stones of Ekdah, or Ekdach: as Ahaz, and Achaz, Chap. 1.1. a word nowhere else found in Scripture; but having its name from a word that signifies to kindle fire, and to burn, Chap. 50.10. & 64.2. from which root also comes another term, that denotes a kind of hot, burning, malady; as does also the word Carbuncle, both in English and Latin; and its parallel in Greek, imports as well a sore, or ulcer, so called of the inflammation it brings with it, as a rich stone, of its fiery, or flamy color; so termed. See on v. 11. the gates, Rev. 21.21. are said to be each of one entire pearl.

{all thy borders of pleasant stones} Heb. all thy border; or thy whole border; that is, say some of the Jewish commenters, all your cities; not Jerusalem alone, but all the cities within her territories, called Jerusalems cities, Jer. 34.1. as intimating, that they should be built with goodly rich stones, as well as she. But I rather conceive, with the ancient Greek interpreter, that by border, is here meant, the whole compass of her walls, so far, as the same should reach. See Chapter 60.18. Ezekiel 48.35. the foundation, the pavement, the gates, and windows, were before; there rests nothing, but the walls, that bound it, and the compass thereof therefore not unfitly termed, her border. By the foundation, some would have understood here, Christ our Savior, 1 Cor. 3.11. By the windows, the teachers, that let in light to the people, Dan. 12.3. By the gates, and walls, Gods protection, Ch. 26.2. & 60.12. But to descend to such niceties, I deem it both unsafe, and needless,

{of pleasant stones} Heb. into stones of desire, or, delight: stones of delight; for, goodly, beautiful, delightsome stones; such as are pleasing to the eye, and men delight to look upon: (see Psal. 102.14.) as a city of desire or, delight, for, a delightsome city, Mal. 3.12. for the syntax, both here and in the former branch, I will put thy windows and border into such and such stones: Some would have it to be an Hypallage, or Inversion of the words; for, I will put such and such stones into thy windows, and into thy walls; or, in thy windows, and thy walls; as Judg. 1.8. They cast the city into the fire, for, they cast fire into the city. Others, and so some of the Jewish critics, would have it to be, as if it were said, I will turn the stones that thou wast at first built with, into such and such stones; and so the terms of windows and walls, should be put for the materials whereof they were built: and they point us to Hos. 2.12. where it is said, (the same verb and participle, being both there used, that are here) I will turn her vines and fig trees (that is, the places wherein they grow, their vineyards, and orchards) into a forest. But this passage helps rather to put us into the right. For it is well there rendered in our version, I will make them a forest. And in such forms of speech, the particle seems oft to be superfluous, as, 2 Sam. 3.30. 1 Chr. 3.2. compared with, 2 Sam. 3.3. Jer. 40.2. See ch. 4.2. Jer. 12.11. or, if it shall be deemed to be of some special use, the words may be rendered; I will make them to become a forest, in the one place; and I will make them to be such, and such stones, in the other; which our version sufficiently expresses.

V. 13. {And all thy children shall be taught of the Lord;} Or, made skillful, and learned, by the Lord. See Chap. 8.16. & 50.4. For Gods teaching, is an effectual teaching unto those, whom, by the inward efficacy of his Spirit working together, with the external ministry of his Word, he instructs, Jer. 31.34. Joh. 6.45. 1 Cor. 2.10. 2 Cor. 13.3. Eph. 4.20,21. 1 Joh. 2.20,27.

{and great shall be the peace of thy children,} They shall enjoy abundance of prosperity and welfare, Psal. 37.11. and 119.165. Chap. 48.18. & 52.7. See on ver. 10.

V. 14. {In righteousness shalt thou be established:} You shall be settled again by righteous and faithful governors; such as were Zorobabel, Ezra, Jeshua, and Nehemy: righteousness, for men of righteousness; as chap. 1.21. & 41.2. So some: See Chap. 1.26,27. Others, by righteousness, understand Gods gracious goodness, whereby their state should again be established. So the word seems used, 1 Sam. 12.7. Psal. 36.10. ver. 17. Others Gods fidelity and faithfulness, in performance of his promises; as, Psal. 142.1,2. chap. 51.5. & 56.1. Heb. 6.10. 1 Joh. 1.9. But I conceive, the meaning to be, as the words plainly sound, (righteousness being opposed to oppression) that she shall be settled again in a constant tenor, and due execution of justice; with security, to enjoy quietly that condition, that God should restore her unto, (see chap. 1.27.) the continuance whereof, as settled on a sure groundwork, is implied in the term of establishment, Psal. 111.7,8. and 125.1. Mat. 16.18. Heb. 12.28. See chap. 2.2.

{thou shalt be far from oppression,} Heb. be thou far from oppression: though some would make it not a verb, but a verbal rendering it; being far off from oppression; but no instance is given of the like: the meaning is, either be thou far, for thou shalt be far: as, live, for, thou shalt live, Gen. 20.7. Prov. 4.4. and dwell, for, thou shalt dwell, Psal. 37.27. and so the Hebrew commenters expound it: or, be far from fear of oppression: fear it not; and so some of ours, supplying that term of fear, or, dread, from the words ensuing. See the like promise, chap. 60.18.

{for thou shalt not fear,} You shall have no need, or cause, to fear it; because your former oppressors shall be destroyed; and an utter riddance made of them, Chapter 16.4. and if any shall hereafter attempt aught against you, their designs shall be utterly frustrate, ver. 15–17. Some read the words, that thou mayst not fear; that you may be freed from those fears, that so much possessed, disturbed, and distracted you in times past, chap. 33.18. and 51.12,13. So is this particle used, Job 6.11. Chap. 52.5,6. and this reading suits well with the former exposition of the branch before-going.

{and from terror,} Or, dread; to wit, of oppression; whereof before: for the word is oft used for consternation; or, a quelling and dismaying dread, Jer. 10.2. & 17.17. & 48.39. but it may as well be rendered, and from contrition, or, destruction, or, ruin: for so also the word signifies; and is so rendered, Psal. 89.40. Prov. 10.14,29. and 13.3. & 18.7. such as formerly has befallen you, Jer. 4.20. Lam. 3.47.

{for it shall not come near thee,} Or, that it may not come near thee; as before, Psal. 91.7. Prov. 1.33.

V. 15. {Behold,} To give them fuller assurance of future safety, because they might have some thoughts within them, that though their former adversaries, and oppressors, were quelled and destroyed; yet some other rising up in their room, might again disturb them, and reduce them to their former sad condition, the Lord promises to frustrate whatsoever attempts shall, by any evil-affected, be at any time made against them; to incite, and stir them up to a more serious and sedulous consideration thereof, he prefixes this note, as requiring attention before it: whereof, See on verse 11.

{they shall surely gather together,} Heb. he shall gathering, gather together: so the word is used, Psal. 56.6. & 59.3. & 140.3. and the word, though singular, yet is in a plural, or collective notion; as speaking, not of some particular person, but of people: the gemination of the word, in this manner, does sometime imply, certainty; as Mic. 2.12. and so our translators here take it: and the meaning then is, that there shall undoubtedly be such, as will be attempting the disturbance and destruction of Gods people; as such formerly have ever been, Psal. 129.1. 2 Tim. 3.12. sometime, sedulity; as Exod. 19.5. Deut. 6.17. and taking it so here, the text may be rendered, they may diligently gather together; as not foretelling what shall be, but forecasting what may be; as if it were said, though people should never so sedulously, and in never so great multitudes, combine, and gather themselves together against you, Zach. 12.3. yet it shall be to no purpose, chap. 8.9,10. Those that that here conceive the word in a notion of dwelling, or sojourning (though it be most commonly so used) and expound the text of hollow-hearted proselytes, do swerve clean away from the genuine sense of the prophet.

{but not by me:} Heb. not from me: the adversative is wanting; as chap. 17.11. from me: not with any charge, command, or commission from me; as Sennacherib pretended, and God himself, in some sort, acknowledges: though that neither known to him, nor minded by him, chap. 10.6,7. and of Nebuchadnezzar the like may be said, Jer. 25.9. & 40.2,3. but it should not be so with these, who are therefore said to come not from him, because he should not go along with them, to make them successful, as with some of them he did. So Hos. 8.4. they have set up Kings, but not by me. The Jewish commenters expounding this passage of Gog and Magog, with their retinue, object, that God himself is said to bring them against his people, Ezek. 38.17. whereunto they answer not amiss, that God indeed is said to bring them: but that it is to their ruin, and to the benefit of his people. So Mic. 4.11–13.

{whosoever shall gather together against thee shall fall for thy sake,} Or, whatsoever people shall gather themselves together against thee, to fight with thee, shall fall, Psal. 59.3. & 140.3. or, whosoever shall gather together, to fight with thee, shall fall before thee: as the particle is used, Zach. 6.5. Exod. 20.3. Ps. 9.19. So, they shall fall before you, Levit. 26.7,8. All their attempts against you, shall tend to their own ruin, and end in their own destruction, Psal. 27.2. & 37.12–15. chap. 10.34.

V. 16. {Behold,} As before, ver. 15.

{I have created the Smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work:} Both the workman, that makes weapons, and arms, and the warrior, that wears them, or makes use of them, are my creatures; and in my power therefore it is, to dispose both of them, and their arms, and weapons, as I please, Psal. 119.91. Job 10.11.

{created the Smith} Both made him a man, Job 10.8. Psal. 119.73. Jer. 1.5. and made him a smith; a man skillful in the work of his trade: for, skill in such things, is also of God, Exod. 31.3–6. of the word rendered Smith, see on chap. 40.19.

{that bloweth the coals in the fire} Or, that bloweth the fire of coals. Heb. coal. See chap. 44.12. thereby to melt or mollify the metal that he is to work upon: this is added to distinguish him from the carpenter that works in timber, and the mason that works in stone; and need not the help of fire so much, to make out their work; because the term here used, comprehends them all three. See on chap. 40.20. & 41.7.

{and that bringeth forth an instrument for his work} That is, if we so read it, a tool, for himself to use in his trade; which seems not to suit with the scope of the place, save that such tools, as he frames for his own use, may further him in the framing of arms. See chap. 44.12. Others, therefore, read it, an instrument of his work: as a Psalm of David, Psalm, 20. & 21, &c. That is, such an one, as he is wont to make: warlike weapons, being a great part of them, fruits of the forge, 1 Sam. 13.19. And this not amiss. Howbeit, I conceive, that it may as well be rendered, that produceth instruments for their work; that is, such weapons, as they must use, that intend aught against you, v. 15. for though the verb there be singular, yet the notion is plural, and so may also be here; as chapter 5.26–30. where though the text in the original run constantly in the singular; yet the words, because collectively used, are not amiss, all along rendered in the plural: and so it suits fitly, both with what went before, ver. 15. and with what follows verse 17. For I cannot concur with those that would have the words expounded, by way of inversion; that bringeth his work out into an instrument. But instrument, for, instruments: as Jer. 51.34. Zach. 11.15. so coal, for coals, before.

{and I have created the waster to destroy} To destroy those, whom my will is to have destroyed. It may be understood of wicked men, whose whole study, life, and practice, is to waste and destroy: for such also does God make use of, Chap. 10.6. and for such uses, has he made them, Prov. 16.4. to be executioners of his just wrath against other wicked, (so is that of Solomon to be understood) chap. 10.5. Ezek. 7.21,24. But I suppose, that by the waster, or destroyer, is understood the warrior, in general: whose work and employment is to waste and destroy, and whose arms are therefore termed weapons, or, instruments of destruction, from the word here used, Ezek. 9.1. Some would have the whole verse, to this effect rendered, As I have created the Smith to produce warlike weapons: so have I made wasters (I want no instruments myself) to destroy my enemies, and yours. But the former sense is more familiar, and agrees better with the context.

V. 17. {No weapon that is formed against thee shall prosper} That is formed to be employed against thee; a form of speech defective, but in Scripture very frequent. See chap. 38.17,21. and of Gods turning back mens weapons, upon those themselves, that use them. See Jer. 21.4.

{and every tongue that shall rise up in judgment against thee, thou shalt condemn} There are two ways especially, whereby persons are wont to be oppressed, either by force or violence, as Urias was, Jer. 29.23. or, by pretense of law and right; as was Naboth, 1 Kin. 21.13. against the one, God in the former branch, had given them security; assuring them, that none, by hostile courses, should prevail against them: for no weapon, or engine used against them, should be able to do, either the enemy service, or them damage: against the other, he gives them security in these words, assuring them, that none should by false suggestions, and wrong information, any way impeach them in their right; but that they should have the better, at length, in the upshot, of all those, that by any means should attempt so to do. See chap. 49.24,25. and 50.8,9. & 51.22.

{every tongue} That is every person, that shall so use, or abuse rather, his tongue; as Psal. 12.3. The Lord will cut off the flattering lips, and the tongue that speaketh proud things; that is, those that so use lips and tongue; because things are acted by the tongue, Psal. 52.2. whence, a man of tongue, for, a detractor, or slanderer, Psal. 140.11.

{rise up in judgment against thee} To accuse or charge you wrongfully, Deut. 19.16. as the devil did Job to God, Job 1.9,11. and his friends to himself, Job 16.20. & 22.5–10. or to lay claim to you, as pretending to have right to you, and power over you as their lawful captive, or slave, chap. 49.24. & 52.3–5.

{shalt thou condemn} They shall not cast you, Psal. 109.6,7,31. but you shall cast them: you shall be cleared, Psal. 37.6. and they shall be convinced of falsehood, and condemned accordingly to suffer, Deut. 25.1. & 19.17–19.

{This is the heritage of the servants of the Lord;} A solemn close of all before related, concerning the state of Gods people. The like whereunto, see concerning their adversaries, Chap. 17.14. and the wicked in general, Job 18.21. & 20.29. and concerning both the one, and the other, Judg. 5.31.

{the heritage of the servants of the Lord} The portion that God will vouchsafe to bestow upon his servants, for their fidelity and loyalty showed in his service; & the privilege, or benefit, that from thence shall accrue unto them. See Job 20.29. & 27.13. & 31.2. & it seems to allude to that of Solomon, concerning a wise and discreet servant, that he shall share in the heritage among the brethren, Prov. 17.2. that which the apostle also says of the faithful servant, that from God, he shall receive, as a reward, of his faithful service, the inheritance, that belongs to a son and heir, Col. 3.24. and God indeed makes all his servants, not sons only, but heirs also, 2 Sam. 7.14. Mat. 6.1,5,9,26,32. Luk. 12.32. Rom. 8.14–17. Rev. 21.7.

{and their righteousness of me} Heb. from with me; which some expound, from before me, or, in my sight: as it is said of Zachary and Elizabeth, Luk. 1.6. they were both just in Gods sight: that is, sincerely righteous; not in outward show and semblance only, as those, 2 Tim. 3.5. but in inward disposition of heart and soul: where, God only sees, 1 Sam. 16.7. as if the meaning were, in way of further description of the servants of God before-mentioned, of whose uprightness I am well assured. But, from with me, seems to be no more here, than simply from me; as Gen. 4.1. where the former particle is deemed to be understood; and Gen. 19.24. and Psal. 24.5. where both forms are used; the latter particle being expressed in one part of the verse, omitted in the other. Howbeit, the meaning is rather their righteousness; that is, the reward of their righteousness: as my work, for, the reward of my work, chap. 49.4. So Psal. 112.3,9. or, that beneficence, and blessing, which from my hand they shall receive: for so also, is the word righteousness, used: as the apostle also seems to expound that of the Psalmist, at least, so uses the word himself, 2 Cor. 9.9,10. So Psal. 24.5. fore-cited, he shall receive the blessing from the Lord; and righteousness from God his Savior. See ver. 14. or if it be deemed to have a peculiar respect, to the privilege in the last place, to wit, in the fore-part of this verse propounded; by righteousness, may be understood, Gods justification of them, and vindication of their righteousness, against all those, that shall wrongfully attempt to appeach them, and impeach it, Psal. 37.6. & 106.30,31. chap. 59.8,9. Rom. 8.33. 2 Cor. 5.21. See chap. 45.24,25. unto which place, if this be deemed parallel, it would rather be rendered, and their righteousness is from the Lord. But I take the former to be the genuine sense of the word, in this place.

saith the Lord. As ver. 10.

CHAPTER 55

V. 1. {Ho, every one that thirsteth, &c.} In this Chapter is contained, a free invitation of all sorts of people, as well Gentiles, as Jews, to come in, unto Christ, and to yield themselves to him, to be instructed, and ruled by him, for their own good, ver. 1–5. together with a serious exhortation to repentance, and amendment of life, ver. 6,7. and a gracious promise of reconciliation, and restitution thereupon, ver. 8–13.

{Ho} Of the various acception of the particle here used, see on Chapt. 1.4. & 10.5. & 18.1. here it is without question, a note of compellation; and of invitation, and incitation withal; as also, Zach. 2.10,11.

{every one} Whether Jew, or Gentile, ver. 4,5. Joe. 2.32. Rom. 10.12. though some restrain it to the former; because some things, hereafter mentioned, ver. 12,13. seem more specially to concern them.

{that thirsteth} That is in distress, and being sensible of his distressed condition, is desirous of relief, that finding and feeling in himself a want of sincere grace, and sound comfort, is pained with the sense thereof, and earnestly desires a supply: for all these things concur in bodily thirst; a want of moisture in the inward parts; a sense of pain, and grievance, thence arising, and such an earnest desire of liquor to slake and relieve the same, as nothing can satisfy, but that alone, Psal. 42.1. Chap. 41.17,18. and a spiritual affection, proportionable hereunto, is required, in all those, that are invited to partake in the mercies and favors of God, here offered, to be found, and had, in Christ. So Mat. 5.6. & 11.28. Joh. 7.37. Rev. 21.6. & 22.17. and neither brutish worldlings therefore, that rest fully satisfied with worldly contentments, and carnal delights, Psal. 17.14. nor Pharisaical justiciaries, that are puffed up, with a fond and vain conceit of their own good parts and perfections, while they so continue, can have any share in the mercies here propounded, Luk. 1.53. & 18.9–14. Rom. 10.3. Rev. 3.17,18. Of this spiritual thirst, after God, and grace, and the enjoyment of his ordinances, and the comforts of his Spirit, see Psal. 42.1,2. & 63.1,2. & 84.2. Howbeit, under the name of thirst, is hunger here also comprehended; that which appears by the mention of eating here, of bread, or food in general, ver. 2. and both are expressed, Mat. 5.6. as also, Psal. 107.5. See the like, Chap. 5.13. but thirst is more frequently mentioned; partly, because that is the more vehement, and intolerable, of the twain: and partly, because those means that quench thirst, do in part also slake hunger; whereas, those that allay hunger, are not wont to abate thirst.

{come} The word signifies indifferently, either go, as Gen. 43.33. or, come; as Hos. 6.1. here it is rightly rendered in the latter notion; because they are called to return to God, the Fountain of living water, whom before they had forsaken, Jer. 2.13.

{to the waters} That is, as the most, to the waters of saving grace, and spiritual comfort, Chap. 12.3. Ezek. 47.1,2. Joh. 4.10,14. and 7.37,38. Rev. 21.6. & 22.17. But it seems to me, that, to the waters, here, is, as if he had said, to the water side; as Judg. 7.4,5. for it seems to be, not so much water, as other commodities, (yet such as supply the room of water, and in a more eminent manner, relieve, and refresh; do that, for which water is desired, and much more than it,) are those precious things, that they are invited to partake in: and the waters, or, water-side, the place whither they are willed to resort, there to furnish themselves with them: and I conceive it, to be an allusion to the manner of people dwelling in towns and cities, situate near to some river by which victuals & other wares are wont to be brought to them; who, upon the arrival of shipping there, with such provisions, are wont, after notice thereof given, to repair thither, for the storing of themselves with such necessary provisions, as they stand in need of, and are there to be had: it is like our Saviors invitation, to come unto him, with assurance of finding with him, and receiving from him, means of relief, and refreshment, Matt. 11.28. Joh. 6.35,37. in which place, he shows what manner of coming it is, that is required; not a bare corporal motion; but a spiritual access by faith, which is as well the foot of the soul, to bring us unto Christ, as the hand of the soul to lay hold upon Christ, Cant. 3.4. Mat. 9.11,12. See ver. 3.

{and he that hath no money} Or, even, (as chap. 40.30.) he that hath no money. Heb. silver: as Chap. 43.24. that is, say some, that has no merits; but merits none can any have. The meaning is, that is never so poor, that has nothing in this world, of any worth, or valuable consideration; implying, that Gods grace (which Simon the Sorcerer fondly supposed, might be bought with money, Act. 8.20.) is given freely without regard had to the wealth, or poverty of the party, that desires to partake of it, Mat. 11.5,25. 1 Cor. 1.26–28. Jam. 2.5. and without any matter of valuable consideration required of any, in lieu of it; Mat. 10.8. Rom. 3.24. Eph. 2.8.

{come} As before: and again in the next branch; and yet again, in the third verse, so oft repeated, as to show Gods forwardness to invite, and willingness to impart: so closely to tax mens natural backwardness to those things, that most nearly and deeply concern his own good. See the like, Ezek. 3.1. 18.30,31,32.

{buy} The word here used, signifies in the first place, to break, Chap. 14.5. & 30.14. and because in buying, and selling, especially by retail, the wares and commodities that are bought and sold, are wont to be broken, if solid bodies of large bulk; or to be divided, and made out into parcels: hence the word is, in the second place used, in one form, for to buy: as Gen. 41.57. & 42.5. and so here; in another form, for to sell, Gen. 46.6. Amos 8.5,6. But here may be a question moved, how they are called to buy, when no price is required; or, how the commodities here mentioned are freely conferred, when they are said to be bought; Hereunto it is commonly answered, that these things are said to be bought; because something is to be done by those, that desire to partake of them; for it is required of them, that they come to the water, that they have recourse to the place, where they are to be had; that they repair to him from whom they are to be had, come unto me, ver. 3. that they hearken to him, and be advised, and ruled by him, ver. 2,3. and again, because something must be parted with, for the achieving of them: for they must part with their corruptions, they must leave, and lay down their sins, ver. 7. yea, the case may so stand, that a man must be fain to part with all that ever he is possessed of, and his life itself also, or he cannot become owner of the commodities here mentioned. See Mat. 13.44–46. and 16.24,25. & 19.21. Luk. 14.26.23. and yet notwithstanding all this, the things offered may be truly said to be freely bestowed; as a Princes alms may be said to be freely given, albeit, it be required, that those that desire to share in them, do repair to his Almosyner, residing at his court; or as a scholar is said to have his learning freely given him, when no stipend is required for the teaching of him, albeit, that for the attaining of learning, he must frequent the school, and follow his book hard; or, as the physician may be said freely to have cured his patient of whom he demands no fee, for his visitation, and advice; although he require of him, to be ruled and ordered in all things by him, and to observe exactly what he prescribes. The rather here, notwithstanding all that is required to be done, or to be endured, to be parted with, or observed: because, first, nothing is required, that is any matter of gain to God, or whereby any benefit can redound unto him: he receives nothing from us, that can add aught to him, Job 22.2,3. & 35.6,7. Ps. 16.2. 2. All that is required of any, is for the good, behoof, benefit, of those of whom it is required, ver. 2,3. Deut. 5.29. & 6.24. and 10.13. & 30.16,19,20. Prov. 9.12. 3. All that is required of them, is no more, than they were bound in duty to have done, albeit, no such mercies, as are here typified, had been vouchsafed unto them, Luk. 17.10. and a kings pardon of a rebel, is not the less free, because granted under condition of loyal carriage for the future. 4ly, All that is necessarily required, for them to part with, is nothing but that, that is the very bane of their souls, and will at length so prove, if it be not timely avoided: it is, as the physician requiring to have the malignant humor purged out, with some pill, or potion; or the surgeons, to have the dead, or proud flesh eaten out with some corrosive: And lastly, whatsoever else may, upon occasion be parted with; besides, that it is Gods own, either lent us only, or, at most, not absolutely given us, but that God still retains a right to it, and interest in it, and may redemand it, when he pleases, 1 Chron. 29.11,12,14,16. Job 1.21. it is all as nothing, of no worth, of no valuable consideration, in comparison of that which, parting with it, we gain, Rom. 8.18. 2 Cor. 4.17,18. Phil. 3.7,8. not to add, that whatsoever it be, that is so parted with, is required an hundred fold, some way, or other, Mar. 10.29,30. All which considerations laid together, it may easily be conceived how, in some sense, these commodities may be said to be bought; and yet nothing thereby derogated from the freeness of the gift. Howbeit, I conceive that the readiest way of answer is, that the words of buying, and selling, are in Scripture oft used improperly, to sell, for to give, part with, or deliver; and so God is said sometime, to have sold his people, Deut. 32.30. Judg. 3.8. & 4.9. Psal. 44.12. sometime to have delivered, or given them up, Judg. 2.14. & 6.1. Psal. 106.41. into the hands of the heathen, their enemies, the latter term expounding the former. See chap. 50.1. & 52.3. and in like manner, to buy, is used for, to get, gain, compass, receive, or, attain aught. So buy truth, but sell it not: buy wisdom, and instruction, and understanding, Prov. 23.23. that is, get wisdom, get understanding: forget it not: get wisdom, forsake her not; and with, or among, all thy getting, get understanding: as it is well rendered, Prov. 4.5,6,7. Yet in another place, not amiss, buy, because opposed to sell; but taken improperly: buy, for, get: sell, for, forsake, put away, or forget. So our Savior, to the Angel of the Laodicean church: I advise thee to buy of me; that is to procure from me: for Christ sets not aught to sale. Thus the plain meaning will be; get, provide you, furnish yourselves: the word of buying, being only used to this purpose; because that is the ordinary, and most usual way, whereby men, that want such necessaries, are wont to supply themselves. See Chap. 1.3. yet here, as some suppose, also, to assure them, that they should as readily have it, without payment of aught, as if they were able, and willing, to lay down the full price for it.

{buy and eat} That is, buy, or get, that which you may eat: furnish yourselves with food; as they did, by going into Egypt, Gen. 41.57. & 42.5. buy, and eat, for, buy, that ye may eat: as, do this, and live, that is, that ye may live, Gen. 42.18. and make haste, and go, for, make haste to be gone, Gen. 45.9. and, Balak arose, and warred, for, arose to war; or, that he might war against Israel, Josh. 24.9. for, indeed he never durst do it, nor did, Judg. 11.25.

{eat} Or, feed: for it comprehends both eating and drinking; as, Gen. 31.46. Neh. 9.21. and has reference as well to bread, in the next verse, as to milk, and wine, in this.

{yea, come,} Or, come, I say, Heb. and, come: so chap. 44.15. and 49.6. of coming, see before: the same thing, for more vehemency, not doubled, but tripled, as chap. 51.9. & 52.11.

{buy wine, and milk} Of buying, before: wine, and milk, are here put, as two eminent, and principal kinds, and parts of nourishment, to comprehend, as whatsoever is necessary for the sustentation, refreshing, and cheering of the body; so typically, whatsoever is requisite for the support, relief, comfort, and delight of the soul, ver. 2.

{wine} Not water, (for it was to the water-side only that they were called to come, as well for the wine, as for the milk; nor was either to be found in the water, but at the water) but wine: not drink barely, but drink of more than ordinary excellency: drink reserved for feasts. See Ch. 25.6. such drink, as may not allay thirst only, but please and delight the palate, Cant. 1.2. & 4.18. & 7.9. cheer & glad the heart, Judg. 9.13. Ps. 104.15. Zach. 9.17. & 10.7. and make men forget their griefs, as drowned in it, Prov. 31.6. in regard whereof it is, that Christs blood, whereby remission of our sins is procured, and our reconcilement to God purchased, the main ground of all true joy, and sound comfort, Rom. 6.25. & 5.1,2,10. Eph. 1.7. is resembled by wine, Mat. 26.28,29. See also Prov. 9.2.

{milk} As not water; but wine: so not water, but milk: such as Jael gave Sisera, instead of water, as in a sweltering heat, having fled on foot, the less hazardous, and more comfortable, Judg. 4.19. & 5.25. milk, a food commended not for wholesomeness, and battling only, as appears in children that feed mainly, if not wholly on it, and thrive exceedingly with it; but for sweetness also, and delight, Cant. 4.11. it is put sometime, for the weaker sort of food that children are fed with, opposed to strong meat, 1 Cor. 3.2. Heb. 5.14,13. but it is here used more largely to comprehend all such kind of sustenance, as affords plentiful nourishment; and not children only, but men also, are wont to feed on with delight, Gen. 18.8. & 49.12. where wine, and milk, are joined together, as two principal, not stays only of life, but maintainers, where plenty is of them, of a cheerful life. So in a typical notion, and a spiritual sense, they are also found together. Cant. 5.1.

{without money,} Heb. silver, as before.

{and without price.} Freely, without any valuable consideration whatsoever; without any such expense, as wicked wretches would seem willingly to render unto God, therewith to purchase liberty for continuance in their sin, Mic. 6.6,7. So Chap. 45.13. the word is rendered hire, Mic. 3.11. and our English word comes very near to it.

V. 2. {wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not?} An affectionate expostulation, containing in it a gentle reproof, and compassionate complaint withal, of their folly, in being at great cost, and taking of much pains, about the procuring of such means, as were not able to relieve them, in their distressed condition, or to afford them such contentment, as they desired, and expected from them, chap. 30.4–7. & 57.9,10. Hos. 5.13.

{spend} Heb. weigh, as Jer. 32.9,10. because payments of money anciently were, for the most part, by weight, Gen. 23.16.

{money} Heb. silver; as ver. 1.

{for that which is no bread} Heb. for not bread; as not wood, chap. 10.15. bread, for, food, in general, as Neh. 5.18. chap. 3.1. for that which can no more feed you, than those husks could the hungry Prodigal, Luk. 15.16.

{your labor} Weigh out your silver, and your labor; for, weigh, or lay out your money, and spend your labor: for labor cannot be weighed out, as silver, or moneys, may: so 1 Cor. 3.2. I gave you to drink milk, and not solid meat, for, I gave you milk to drink, and fed you not with solid meat; and the word properly signifies, wearisome labor, Chap. 57.10.

{for that which satisfieth not} Or, for that which cannot satisfy, or, wherewith ye cannot be satisfied. Heb. for not to be satiated; or, not unto satiety (for it may be either a noun, or a verb) as Hag. 1.6. as, not to profit, chap. 30.5. & 44.10. for that cannot profit.

{hearken diligently unto me} Heb. hearing hear, as chap. 6.9. but there, in a notion of bare hearing; when, as we use to say, one gives us the hearing, but regards not what we say; but here rather, hearkening hearken; implying both attention to what is said, and obedience to what is thereby required. So Exod. 15.26. & 19.5. Deut. 11.13. & 15.5. Jer. 17.24. Zach. 6.15.

{and eat ye that which is good} Or, and ye shall eat that which is good; as chap. 1.19. Heb. eat good: eat, for, ye shall eat; as Gen. 45.18. Chap. 36.16. good; that which is both wholesome, and toothsome, also, as we use to say; comfortable, pleasant and delightful: for the Hebrew word comprehends as well the one, as the other, Gen. 3.6. Psal. 34.8. Prov. 13.2. & 24.13. Cant. 4.10.

{and let your soul delight itself in fatness.} Or, and delight yourselves with that which is fat: your soul, for, yourselves; as Jer. 6.16. and your heart, for, yourselves, Psal. 22.26. let it delight itself; Heb. it shall delight itself: and so it would be rendered; you shall be both abundantly and daintily fed, even as you yourselves would desire, Psal. 37.3,4. Job 36.11.

{in fatness} Or, with fatness: fatness, for that which is fat: fat meat, that is usually more pleasing to the taste, than that that is lean; and is the choicer sort of flesh, Neh. 8.10. So Psal. 36.8. & 63.5. See chap. 25.6.

V. 3. {Incline your ear,} So Psal. 45.10. & 73.1. A metaphorical speech, borrowed from those, that either bow down, or turn the head to the one side, to bring the better ear; if the one be quicker of hearing than the other, to listen to him, that speaks unto them; and is used here, in the same notion with that of hearkening, before, ver. 2.

{and come unto me:} As before, ver. 1.

{hear} Obey; as 1 Sam. 15.22,23. the principal matter that God requires of them, Jer. 7.22,23.

{and your soul shall live:} That is, ye shall live; as, let my soul live, (that is, let me live) that I may praise thee, Psal. 119.175. See before, on ver. 2. You shall not miscarry and perish, whether temporally, or spiritually, for want of such supplies, and supports, as, in vain, you seek for elsewhere, but shall assuredly, and abundantly, be furnished with either from me, Psal. 37.3,4. Chap. 33.16.

{and I will make an everlasting Covenant with you,} I will enter into a new gracious Covenant with you, that shall never be disannulled; chap. 54.10. Heb. I will cut out unto them, (a metaphor taken from that solemn rite of cutting, or cleaving the body of some beast asunder, at the making of such covenants, Gen. 15.9,10,17,18. Jer. 34.8,18. or from the strict and exact cutting out of articles, agreed upon, for mutual performance, by the Covenanters on either side: that which a word of the like notion with this imports. See on chap. 10.22,23.) a Covenant of perpetuity, or eternity; as Gen. 9.16. chap. 24.5. See the same promise, Chap. 61.8.

{even, the sure mercies of David.} Or, as some would have the words rendered; the sure mercies of David will I bestow on you, or, I will give you the sure mercies of David; because the apostle so cites the place, Act. 13.34. but it is not needful to thrust into the text, whatsoever the apostles in citing of a passage, or some small parcel of a passage, shall, for the fuller explication, or fitter application of it, to the present purpose, add, or annex thereunto. Otherwise, it would be necessary to insert some things, into the text, in other places likewise; as chap. 61.1. from Luk. 4.18. and elsewhere; yea, and to alter a word in the text here; because instead of mercies here, we have, after the Greek version, holy things, there. I should rather choose to render the words, according to the sure mercies of David; for that note of similitude, or correspondency, is very frequently omitted. See on ver. 8. & chap. 54.9.

{the sure} Or firm, as chap. 22.23. & 33.16. or, faithful; as Neh. 13.13. chap. 8.2. and as the apostle, from the Greek, the word may well signify either.

{mercies of David} Those that God had sometime promised unto David, and, by Covenant, solemnly engaged himself, to perform, and observe forever, 2 Sam. 7.13–17. Psal. 89.35–37,40. & 132.11,12. and there want not, that suppose the beginning of that 89. Psalm, to be here alluded unto, the Psalm itself, being commonly called, and known among the Jewish people, by that name, taken from the first word of it, (as divers books of Scripture are in like manner entitled with them) The mercies of David, as deemed the penman of that holy hymn. But this seems to be but a groundless conjecture: for neither does the Psalm begin with those words The mercies of David; but, The mercies of the Lord: nor is Davids name prefixed before it: nor does it appear that David was the composer of it; but Ethan, rather, whose name it holds forth in its front. And howsoever it be undoubtedly true, that this passage has, questionless, respect to the subject matter, and substance of that Psalm; yea, not improbable, that it may have some glance at the very words and terms also, wherein the same is there delivered, ver. 1–4,24,28,29,33–37. yet because I find the precise words here used, not there, but elsewhere, to wit, in the close of Solomons solemn supplication, 2 Chron. 6.42. concluded with these words, Remember the mercies of David thy servant, I suppose this form rather to have reference thereunto. Now according to this exposition, most commonly received, by the mercies of David, should be meant, mercies promised unto David, and covenanted with him; and that Solomon seems to have meant thereby, which some conceive to imply that the Covenant, which God promises to make this people upon their return to him, should be as firm, and as sure, as that which he had plighted with David concerning the perpetual succession of his seed. Others, that the Covenant should be the same in substance, with that, which God at first, made with Abraham, to be the God of him, and his seed, and that in his seed all the nations of the world should be blessed, Gen. 17.7. & 22.18. and afterward again, renewed, and ratified unto David: for that took in, and comprehended together with him, not his issue alone, that was to reign after him, but the body also of Gods people, that were to be ruled, and reigned over, by him, and them. See Jer. 31.36,37. & 33.24–26. and David the rather may here be mentioned; because by the Babylonian captivity, the succession of Davids line, in the royalty of that state might seem to be wholly cut off, without hope of rising, and recovery again. The words of the text may well bear either: and this latter most go with. Howbeit, by David, divers, both Jewish, and Christian commenters, understand the Messiah, the seed promised to Abraham, and David; and that was to be of the seed of David, Act. 13.23. Rom. 1.3. Now, as of Christ it is said in the Gospel, that God would give him, the Throne of his Father David; and he should reign over the house of Jacob forever: so is he frequently mentioned and styled by the name of David, in the writings of the prophets, Ezek. 34.23,34. & 37.24,25. Hos. 3.5. And this the rather I incline unto, albeit, Solomon spoke it in the other sense; because not of David himself, but of the Messiah, a second David, (as John Baptist, another Elias, Mat. 11.14.) the very next words, ver. 4. (which of necessity must have relation to this clause) are by all sound interpreters understood. As for that learned man, that would turn off, both this, and other pregnant Prophecies of the Messiah, from Christ to Jeremy, he is herein not worth the regard: The meaning then is, the mercies of the Messiah, the David, not past, but to come: the mercies before promised, and to be exhibited in, and by him; in whom the Covenant is made with Gods people, chap. 49.8. in whom all Gods promises are yea, and amen, 2 Cor. 1.20. but whether way we take it, the apostle to good purpose alleges it, Act. 13.34. for neither had Gods gracious promises, made to that David, nor concerning this David, taken effect, and been fulfilled, had not Christ been raised up again from the dead.

V. 4. {Behold} Thus are Prophecies, and promises, concerning the Messiah very commonly ushered in. See chap. 7.14. and 42.1. & 52.13. Jer. 23.5. & 33.15. Zach. 6.12.

{I have given him for a witness to the people;} The words of God the Father, concerning the Messiah; of whom the Jewish doctors themselves expound this place.

{given} That is, appointed, or ordained; as Jer. 1.5. Ezek. 3.17. as Christ is said to be consecrated by God, Heb. 5.9. howbeit the term of giving, may withal have a glance at the freeness of Gods mercy, in the bestowing of Christ on us, chap. 9.6. Joh. 3.16.

{him} Whom, but the David, mentioned ver. 3. See there.

{for a witness;} That is, a witness of the truth of Gods promises, chap. 43.10. 2 Cor. 1.20. Heb. 7.22. and, (that which the Jewish commenters also hold out to us) a teacher and testifier of his will, Joh. 7.16,17. & 12.49,50. & 17.6. & 18.37. Hence, he is called, Amen, the true and faithful witness, Rev. 3.14.

{to the people} Not to Israel alone: So chap. 49.6. I have given thee for a light to the Gentiles;

{a leader and commander to the people,} A leader, as the word is rendered, 2 Chron. 32.21. or, a Ruler, as 1 Chron. 9.20. & 11.2. or, a Prince, as Ezek. 28.2. and so is Christ termed in the New Testament a leader, Heb. 2.10. & 12.2. a Ruler; Mat. 2.6. from Mich. 5.2. a Prince, Rev. 1.5.

{commander} One, whose commands, under pain of eternal destruction, each one stands bound in all things to obey, Act. 3.22,23. 2 Thess. 1.8. Heb. 5.9.

V. 5. {Behold,} as above, ver. 4.

{thou shalt call a nation, that thou knowest not;} Or, knewest not, as Psal. 18.43. whom you did not own, or regard, or look after, or take notice of in times past, Act. 14.16. & 17.30. So is the word of knowing, oft taken, Psal. 1.6. Prov. 12.10. Mat. 7.23.

{and nations that knew not thee, shall run unto thee,} The Gentiles that never heard of you, nor were acquainted with you, nor had any notice of you before, Rom. 15.20. & 16.25,26. Eph. 2.11,12. & 3.5,6. See chap. 65.1. a defect of the relative, as chap. 54.1.

{run unto thee,} They shall with all speed, and readiness, repair unto you, as soon as they hear of you, by the ministry of the gospel, Psal. 18.44. this running intimates, as the alacrity of the persons called; so the efficacy of Christs call, Psal. 119.32. Cant. 1.4.

{because of the Lord thy God, and for the Holy one of Israel; for he hath glorified thee,} Or, for he will glorify thee: or, because he hath glorified thee; or, when he shall have glorified thee; as chap. 53.10. after your former state of humiliation, and your passion over-past, that the Lord shall have raised you up from the dead, taken you up into the highest heavens, and placed you at his right hand, Psal. 110.1,3. Chap. 2.2. Joh. 12.32. Act. 2.33,41. and 13.48. then shall the Lord, the Holy one of Israel, be the God of the whole earth, chap. 54.5. See chap. 60.9. They narrow the text overmuch, that would restrain it to the repairing of foreign nations, to worship God in his Temple at Jerusalem, upon the report of such remarkable works of deliverance, as God should do for the Jewish people, Psal. 68.28,29.

V. 6. {Seek ye the Lord, while he may be found;} An exhortation of the prophet, directed, as some would have it, to the Gentiles, not yet converted, calling upon them to come in, and make their peace, while he may, while Gods gracious offers, and tenders of grace, yet continue, 2 Cor. 6.1. as others to the Jews, now under heavy pressures, for their defections, and revolts, chap. 2.5. I conceive, by what follows, that it is not to be restrained unto either, but extends unto both.

{Seek ye the Lord.} As implying, that they had left him, and estranged themselves from him; yea they had lost him, and were fallen out of favor with him, by their sins; and it stood them upon therefore, if they desired their own safety and welfare, to seek after him, and seek to him, to use all the means that might be, to regain and recover his favor again: the word signifies, in the first place to inquire, to make inquiry after somewhat that we are ignorant of, 1 King. 1.2. 2 King. 22.13. chap. 8.19. and so God must be inquired after by us, ere we can come to know, or be acquainted with him, Psal. 14.2. & 24.6. & 119.10. Act. 15.17. & 17.27. but that is not the seeking here principally intended: in the second place it signifies, to make request for grace and favor, to some person offended, to sue to them, for reconcilement again. So Psal. 34.4. and 77.2. & 78.34. and so here: the next branch shows it.

{while he may be found;} So Psal. 32.6. in a time of acceptance, chap. 49.8. while he offers himself unto you in the means of grace, in the ministry of his Word, Psal. 27.8. and 95.7,8. 2 Cor. 5.20. & 6.1,2. Heb. 3.7. before the term of time, respited for repentance, be expired, Gen. 6.3. Exod. 9.18. Jon. 3.4. Luk. 19.42,44. Rev. 2.21. before the decree go forth, Zeph. 2.1,2,3. and God grow weary of repenting, Jer. 15.6. having borne so long, that he can no longer forbear, Jer. 44.22. and he take a solemn oath, Psal. 75.11. that he will not be spoken with, he will not be found of you, chap. 1.15. Jer. 7.16. Prov. 1.24–28. Hos. 5.6.

{call ye upon him, while he is near,} The same, in effect and substance, with the former, while he comes near unto you, in his ordinances, by his ministers and messengers, chap. 51.5. Eph. 2.17. while he is near yet in mercy, and the means and offers of mercy; not in judgment, and execution of wrath and vengeance, Mal. 3.5.

V. 7. {Let the wicked forsake his way, and the unrighteous man his thoughts;} Prayer and supplication, that it may prevail for grace and favor with God, must be backed, and seconded, with sincere repentance, testified by serious reformation, and amendment, both of heart and life, Prov. 28.13. Dan. 4.27. Mat. 3.8. Mar. 1.15. nor can there be any true turning unto God, until men turn away from their sins, 2 King. 17.13. Jer. 18.11. Lam. 3.40. Act. 13.8. and 3.19. & 20.21. & 26.18,20. they must leave, and lose their sins, before they can find God.

{his way} His own way; wherein he had gone astray from God and his ways, chap. 53.6. as thine own ways; opposed to Gods ways, chap. 58.13. or, his evil way, his wicked way; as Jer. 18.11. and 25.5. & 26.3. and so, his thoughts; that is, his own, or, his unrighteous thoughts: thoughts of iniquity, as Prov. 6.18. chap. 59.6. and if we take it the latter way, there is a defect of the adjunct; but to be supplied from the quality of the person whose, way, and thoughts, they are.

{way} For course of life and conversation; as Psal. 1.6. and 119.1. Jer. 7.3.

{the unrighteous man} Heb. man of iniquity, or, wrong, or, vexation rather. See chap. 10.1. So Prov. 6.12. by the former some would have understood the profane, and ungodly; by this latter, the injurious, or, unjust, in their dealings with men: but the terms seem to be promiscuously used; and our prophets manner is, in divers terms, for variety, and elegancy, to express the same thing.

{his thoughts} Or, imaginations, or, devices, or, projects, or contrivances, or, purposes: (for the word is large, Gen. 6.5. Prov. 15.22. & 19.21. Ezek. 38.11.) such as above. See chap. 59.7. and such thoughts, and purposes, as well as ways, and works, are to be purged out, and repented of, Jer. 4.14. Zach. 8.17. Act. 8.23. Rom. 2.15,16.

{and let him return unto the Lord} By entering upon a new course of holy life, conformable to the will, and Word of God, Jer. 4.1. Zach. 1.3. Mat. 3.8. Act. 26.10,20. 1 Thess. 1.9.

{and he will have mercy upon him} Deut. 4.27–31. & 30.2–8. 2 Chron. 7.14. Prov. 28.13. Jer. 3.12. Ezek. 18.27,28. and 33.11.

{and to our God} Whose nature and disposition, in this kind, we well know, having had good proof, and large experience thereof, Exod. 34.6. Num. 14.18. Psal. 86.5. and 103.8. Jon. 4.2.

{for he will abundantly pardon} Heb. he will multiply to pardon: as, multiply to wash, Psal. 51.2. for, wash thoroughly, over and over: and, multiply to transgress, Amos 4.4. for, multiply transgressions. Of Gods proneness to pardon, and his frequent abundant, and plentiful pardoning, see Numb. 14.19,20. Psal. 32.5. and 78.34–40. & 103.8–13. Jer. 3.1–12. Mic. 7.18,19. and a lively resemblance of it, Luk. 15.20–24.

V. 8. {For my thoughts are not your thoughts; neither are your ways my ways——saith the Lord} These words are by divers interpreters diversely referred, and diversely resolved. Some refer them to the requiry of reformation, both in their thoughts and ways; as rendering a reason why these are to be reformed, if they desire to be reconciled to God; to wit, because there is a great distance between Gods ways, and theirs, his thoughts, and theirs: his thoughts, and ways, being all holy and heavenly, theirs, wicked, and earthly; set wholly upon the things here below: and such, therefore, as must both be reformed, and raised up, if they would have any either reconcilement to him, or intercourse with him, Mat. 5.8. Col. 3.1–5. Heb. 12.14. Others, refer them to the motive annexed to the requiry, containing a promise of finding favor, and mercy with God; and giving assurance of having the same, upon their return to him, made good: And of those that go this way, some expound it of Gods proneness to pardon, and forwardness to receive into full favor again: that Gods disposition, and his dealings are herein much unlike unto mens; men are commonly of unmerciful, and revengeful minds; and where they have been much wronged, are with much difficulty drawn to admit any motion of reconcilement, on any reasonable terms; seldom so freely, or fully reconciled, but that some inward grudge sticks still in their stomachs, some remembrance of the wrong done them, stays still in their minds: yea, that many times, though from the face, and teeth outwardly, they make show of reconcilement, and profess to be satisfied; yet they nourish hatred, and malice inwardly in the heart; and do but wait, and watch, for an opportunity to do the delinquent some shrewd turn, or other, even to mischief him, if they may. See 2 Sam. 3.27,30. & 13.20,22,26,28. & 20.9,10. Psal. 55.21. Jer. 41.1,2. Dan. 11.27. But with God it is not so, he is of a clean contrary disposition, he is of tender bowels, slow to wrath, loath to take vengeance, Exod. 34.6. chap. 1.24. Lam. 3.33. Ezek. 18.31,32. & 33.11. ready to remit the greatest wrongs, such as no man almost would, or could endure to put up, Jer. 3.1. and to receive the wrong-doers into as great grace and favor again, as ever, not retaining the least memory of aught, formerly done, no more than if the same had never been, either done by them, or known to him, chap. 1.10,15–18. & 43.25. Jer. 31.34. Zach. 10.6. Others again, expound it of Gods constancy and immutability in his purposes and proposals: Men are mutable and variable; they promise much, and perform little; what accord, and agreement they are brought unto one day, they repent many times, the same day, and the next day revoke: such they are, both in their carriage towards God, and in their courses and dealings one with another, Psal. 78.34,41,57. Jer. 34.10,14,15,16. But it is not so with God; he is a most true and faithful God; there is no mutability, or shadow of change with him: his promises are not so free, and large, but his performances are as sure, and as full, Num. 23.19. Josh. 23.14. 1 Sam. 15.29. 1 King. 8.23. Mat. 5.18. Mar. 13.31. Rom. 11.29. 1 Cor. 1.8,9. 2 Cor. 1.19,20. Phil. 1.6. 1 Thess. 5.24. 2 Tim. 2.13. Tit. 1.1. Jam. 1.17. 1 Joh. 1.9. Rev. 15.3. and this suits well with that which follows, ver. 10,11. But this, and the former, may well stand together, as being both included, and intended in the disparity, propounded between God and Man: and adding much strength to the motives before-mentioned, to persuade people to come readily in unto God.

{mine not yours,——neither yours mine} For, as, or, like yours; and, as or, like mine; a defect of the note of similitude. See the like, v. 3.

V. 9. {For as the heavens are higher than the earth; so are my ways higher than your ways, and my thoughts than your thoughts.} There is a vast difference, between my disposition, and dealings, and yours: as there is distance between heaven and earth, my disposition and dealings, both for mercy and goodness, and for firmness and faithfulness, are as far above yours, as the very highest heavens are above the very center of the earth: yea, indeed far higher; for the one is, though unmeasurable, yet, finite; whereas the other, because infinite, is for greatness, and amplitude, and immensity, inconceivable. So Psal. 103.11,12. Jer. 31.37. and God is far above man, in mercy and goodness, in truth and faithfulness, as in immensity of height and greatness, Psal. 36.5,6. & 57.10,11. & 108.4. & 119.89,90. & 145.3,9. and there may well be some emphasis in these words, your ways, and your thoughts, as if he had said, yours, even the very best of you, that either have, or would seem to have, some bowels of compassion, some tender-heartedness, some equanimity, ingenuity, and readiness, to remit a wrong; or some firmness, or faithfulness, in making good what you promise. See the like, Mat. 7.9–11. Luk. 11.5,12.

{For as} Or, but as, So the particle is rendered, chap. 30.16. and 49.25. and may well be here: They are not as yours; but far higher than they; the note of similitude is not expressed in the text; but is to be supplied, and is in the other particle very frequently included. So chap. 54.9. & 61.5.

{are higher than the earth} Heb. are high from, or, in regard of the earth. So 1 Sam. 10.24. Job 11.8,9. & 35.5. and the like in the next branch.

V. 10. {For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud;} As these inferior creatures, through my blessing accompanying them, do not fail of their effect, but attain their intended end, in causing the earth to fructify, for the benefit and behoof of mankind, when to that purpose I am pleased to employ them, Job 37.6,11–13. so shall the gracious promises of mercy, and of delivery, that I make unto you, not fail, or be frustrate, but shall certainly take place, and be assuredly effected. Chapter 14.24–27.

{from heaven} From above, for all above us, goes under the name of heaven, Gen. 1.1,6–9,14,17,20. from the clouds, that are as Gods chambers, Psal. 104.13. or, store-houses, Job 38.22.

{returneth not thither; but watereth the earth,} Or, till it have watered, Heb. but if it have watered; or, unless it have watered as Gen. 32.26. I will not let thee go, but if thou bless me: or, unless thou bless me; that is, until thou have blessed me: neither snow, nor rain return, until they have done the work that God sends them about; who by them is said, to water the earth, Psal. 65.9,10. and 104.13. and 147.8. not that they then go up again, (though as the rivers are said to return again to the sea, whence they had their original, Eccl. 1.7. so the moisture that comes from above, being licked up by the wind, and exhaled by the Sun, does, in process of time, ascend up oft in vapors again, Psal. 135.7. Jer. 10.13.) but the meaning is, that it never fails to effect that, for which God sends it, whether it then go up again, or no: for the term used in these forms oft-times implies no more. See Gen. 28.15. Mat. 1.25. See the like form of speech, 2 Sam. 1.22. Ch. 37.29,34. Jer. 23.20. and 50.9.

{maketh it bring forth and bud} Heb. maketh it child; as we sometime speak: for the term is properly used of childing women; applied to Sion, ch. 66.8. and it is indeed used, not of men and women only, begetting and breeding, but of other creatures also that bring forth young: of the earth, or ground, as here, more both improperly, and unusually: for as for that passage in the place cited, where it is said, Shall a land be brought forth in one day: by land, is meant, not the ground, but a people.

{and bud} Heb. and maketh it bud, or sprout up, Job 38.27. Ps. 104.14. & 147.8. the word is rendered, sometime, to grow, Gen. 2.5,9. sometime to spring up, ch. 44.4. Job 5.6. the text may well be read, till it have watered the earth, caused it (to wit, the earth) to bring forth, and make it sprout up: made the earth to spring up, that is, made grass, and corn, and plants to spring, or sprout out from the earth; as it is, Gen. 2.9. Ps. 85.11. but the same form of speech is also found, Ps. 147.8.

{that it may give seed to the sower, and bread to the eater:} Unto bread-corn, especially, has this passage respect, because of greatest moment for the support of mans life, chap. 3.1. ver. 2. and because there is a twofold necessary use of such grain, for food, and for seed; the prophet points at either. See Gen. 47.17,19. Heb. and gives, or hath given: but the copulative is oft so used, and so rendered, ch. 53.2. Mal. 1.9. Howbeit, this is not to be referred to the earth, but to the rain, or snow; as by the gender of the terms used in the original, appears: they give, because they cause the earth to give, what without them, it could not: For when the heaven is as brass, the earth is as iron, Deut. 28.23. and God himself, by them, moistening the ground, Psal. 104.23,24. unto whom the apostle therefore applies this passage, 2 Cor. 9.10.

Ver. 11. {So shall the word be that goeth out of my mouth: it shall not return unto me void; but it shall accomplish that which I please, and it shall prosper in the thing, whereunto I sent it} So Ezek. 12.25.

{the word} That is, my promise concerning reconcilement to my people, upon their return to me, and deliverance of them out of captivity: verse 12. So Psal. 119.38,41,42,49.

{return void} As ambassadors, or messengers, failing of that they were sent about; or missing that they went for, Genesis 32.3,6. 2 King. 18.14,17,37. Chap. 30.4,5. and 33.7. Jer. 14.3.

Ver. 12. {For ye shall go out with joy, and be led forth with peace:} From Babylon the place of your captivity, a type of mans spiritual thraldom under sin and Satan; as Chapter 52.11.

{with joy} Ch. 35.10. & 51.11.

{let forth} Or, led along: So the word rather imports, Psal. 46.14,15. where it is used of conveying, and conducting, in state: and it seems to have relation to the conduct of Gods people, by the pillar of cloud from Egypt to Canaan, Exodus 13.21,22.

{with peace} Or, in peace; that is, quietly and peaceably. See ch. 52.12. Exod. 11.7. or, in safety (so is the word, peace, oft used. See ch. 54.13.) safely, under Gods protection, ch. 52.12. & 58.8. Exod. 14.19,20. Ps. 78.53.

{the mountains, and the hills shall break forth before you into singing} So great shall your joy be, and the expressions of it, by singing and shouting, so loud and so plentiful, that the very senseless creatures shall seem to be sensible of it, and affected with it, when the mountains and hills, on every side sounding therewith, return echoes of it, as if they rejoiced jointly with you, and praised God together with you, for it. For thereunto do these, and the like forms seem to allude, Psal. 98.7,8. Ch. 35.1. & 44.23. and 49.13.

{and all the trees of the forest shall clap their hands} Heb. applaud with the hand, as Ezek. 25.6. or, with the palm of the hand; as the word properly signifies, used both here, and Ps. 96.12. where the same gesture is attributed to the floods: the trees of the forest being gently shaken with the wind that you shall have to refresh you by the way, shall by making a pleasant noise, and intertwining their twigs and branches, as their hands and arms, one with another seem to applaud you, and your joy, as you go. See Psal. 76.11,12.

V. 13. {Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree} That this passage has, in the first place, a reference to the Jews return from the Babylonian captivity, as well as those, ver. 12. to me seems undeniable, and the best interpreters acknowledge it. Some understand it, of the accommodation of them in their way homeward, when they were to pass through waste wildernesses: and so it should be the same with that, Chap. 41.19. Others, rather conceive it meant of their land and country, that they were to return unto. For whereas assurance was given them, of a quiet dismission from the place of their captivity, and a safe conduct unto their own country again, ver. 12. their minds might be troubled, when they began to think, what there would be to entertain them with at their arrival there; considering that they should find their land, most of it having lain waste, and enjoyed, not a seventh years, but a seventy years, sabbath, Lev. 26.34,35,43. overgrown with bushes, and thorns and briers, and brambles, Chap. 7.24. and the prophet therefore, from God, tells them, that instead of such trash as the face of their land was then overspread with, it should, upon their return, be furnished with such plants and trees, as should be, not useful only, but beautiful, and delightful also; and so the passage is parallel to that, Chap. 4.2. and that Chap. 35.1,2. So the meaning is, that the face and state, of their land and state, should be strangely altered for better. See the like in, another notion, Chap. 60.17. Now this is commonly expounded of, and applied unto, that gracious and blessed change, that should be wrought upon, and appear in, those persons and people, that should, by the ministry of the Word, be converted unto God; being now so strangely altered, and changed, 2 Cor. 5.17. that as they are elsewhere said, to be thereby transformed, out of serpents and wild beasts, into mild and tame creatures, ch. 11.6,8. so here out of such thorny, and prickly shrubs and bushes, as wicked men for their harmful, and mischievous minds and courses, are in Scripture commonly compared unto, 2 Sam. 23.6. Mic. 7.4. into such plants and trees, as are both pleasant and useful, chap. 61.3. or, as others, that those vices and corruptions, that their hearts and minds were formerly overgrown with, as with brambles and briers, Heb. 6.8. should be stubbed up, and rooted out, Jer. 4.4. and the graces of Gods Spirit there implanted in the room of them. But the soundest, and most judicious interpreters, deem it overcurious to descend unto, and restrain the passage to these particulars: they conceive the flourishing estate of the church of God, in general, hereby to be intimated, as abounding in spiritual graces and comforts; those at some times also accompanied and dignified with remarkable deliverances, prosperous successes, countenance of Potentates, peace, plenty, and the like temporal blessings, Acts 9.31.

{thorn} See of this, ch. 7.19.

{brier} The word sirpad, here used, is nowhere else found; the Jewish critics leave us here in the briers; one while telling us, it is a kind of thorn; another while, that it is a kind of base shrub, and no more: The ancient Greek renders it, coniza; an herb described by Dioscorides, l. 3. c. 127. & Pliny, l. 21. c. 10. and is supposed by some, to be a kind of mullein; the old Latin, a Nettle. Some of our critics would have it signify not any shrub, or herb, one or other, but a thorny ground; a place overgrown with thorns, as compounded of sir, that signifies a thorn; and the verb rapad, or raphad, that signifies, to strew, or pave, (whereof see on Chap. 54.11.) but the opposition of plant to plant, here; not of ground to ground, as Chap. 35.2. shows it rather to denote some particular bush or shrub: and the name of a thorn found in it, seems to imply one of a thorny kind: To which purpose, some late interpreters, conceiving the word rather to be made up of sir, a thorn; and pid, that signifies harm, or mischief, Job 31.29. Prov. 24.22. as you would say, an harmful, or mischievous thorn, do render it, paliurus, a shrub, of note, for sharp and thorny prickles: Of which, Dioscorides, l. 1. c. 106. and Virgil, ecloge, 5. our version gives it a brier, but another word, is by that term elsewhere usually rendered, Chap. 5.6. & 7.23,25. Mic. 7.4.

{and it shall be to the Lord for a name} Or, as some render it; and this shall be to the Lord for a name. This deliverance of his people and restitution of his church, and the state thereof, shall be a means of bringing much glory to God, Chap. 44.11. & 60.21. & 61.3. for they seem to swerve from the genuine sense of the words, that would have it understood of the acknowledgment of God, for their Sovereign Lord, by bearing his name, as children do of their parents, servants of their masters, wives of their husbands; Genesis 48.16. Chapter 4.1. and 63.19. name, for, name, renown and honor, Gen. 11.4. Num. 16.2. Chap. 63.11. See Chapter 56.5.

{for an everlasting sign} An everlasting monument, and memorial of Gods gracious goodness to his people. a sign of perpetuity, or eternity, that is, a sign, to endure forever; as Exod. 31.17. as a name of eternity, for an everlasting name, ch. 63.12. That which some suppose to have an eye unto such stones, or pillars, as men use to erect for boundaries, or landmarks, with their names thereon engraven, in lands especially, either newly purchased, or recovered from some adversary that had before held, and withheld them. But I should rather conceive it to allude to such trophies, as are wont to be erected, in memory of some great victory, or extraordinary achievement, such as that monument erected by Moses, upon the discomfiture of Ameleck, and Gods speech thereupon, with those words (as some think) engraven on it, Jehovah nissi, Exod. 17.15,16. for what Popish writers here prate of the sign of the cross, is ridiculous.

{that shall never be cut off} Or, that it may never be cut off, that is, applied to the memorial, and the matter thereby to be remembered, that shall never be forgotten, Jer. 50.5. or that it may never be forgotten, but abide still in mens minds and mouths. See Jer. 7.28. But the text may as well be rendered, that it shall not be cut off: and so relating to that which is by the sign obsigned, the meaning will be, that this act of God, in delivering and restoring his church, shall be, as an everlasting honor to God; so for a sign to his church, that it shall never be forsaken by God, no more than that act of his forgotten by his people. It shall stand firm and fast forever, under Gods powerful support and protection, never to be cut off, or cast off, again, ch. 48.19. & 54.9,10. Jer. 31.32–37. & 32.40. & 33.25,26. a defect either of the pronoun relative, as ver. 5. or of the finitive particle, as ch. 41.7.

CHAPTER 56

Ver. 1. {Thus saith the Lord} This whole Chapter, (the four last verses only excepted) seems to belong to the foregoing sermon, and to be the conclusion of it: wherein God admonishes his people to do that, whereby they may obtain a part in the favors and mercies before-mentioned, Ch. 55. and retain it, when they have them: withal comforting the religious eunuch against want of issue, and the proselytes of other people, (the number of whom he promises to increase) with promise of an equal interest with his ancient people, in all the privileges of his house, the church.

{keep ye judgment, and do justice} Or, as some render it, Observe equity, (as the word judgment is oft used for moderation, opposed to strictness, and rigor of justice, Ps. 25.9. & 112.5. Jer. 10.24. & 46.28. Mat. 23.23.) and deal justly, so to do justice, is ordinary used for to carry a mans self uprightly, and faithfully, in his dealings with others, Psal. 15.2. chap. 64.5. 1 John 3.7,10. Judgment, and Justice, are frequently joined together; which when they are attributed to public persons, seem to design, the one, the due and equal hearing, and deciding of causes, that come before them; the other, the causing of justice to be executed, for the righting of the wronged, and punishing of the wrong-doer, 2 Sam. 8.15. 1 Chr. 18.14. Psal. 99.4. Jer. 33.15. when to private men, the one seems to import equitable carriage, free from rigor, and extremity, mixed with mercy and moderation, in exacting their own from others; the other, a just and faithful dealing, in, and about those things that they owe unto others, or are employed about, or entrusted with, by others, Ge. 18.19. Ps. 106.3. Ezek. 18.5. the exercise of these offices, God requires here of them, as fruits of true faith, and sincere repentance. So ch. 1.16. Dan. 4.27. Mic. 6.8. Zach. 8.16,17. Mat. 3.8. Act. 26.20. Gal. 5.6. Tit. 3.8.

{for my salvation is near to come} Which none must look to partake in, unless they be thus qualified. So Ps. 85.9. ch. 46.13. & 51.5. Mat. 3.2. Mar. 1.15. 1 Cor. 6.9,10. Eph. 5.5.

{my righteousness to be revealed} My righteousness, which I shall manifest, as by my faithful performance of my promises to my people; so by just vengeance inflicted upon their oppressors, ch. 1.27. & 51.5.

Ver. 2. {Blessed is the man that doth this} So Psal. 106.3. Blessed are they that observe judgment, and each one, that doth Justice.

{and the Son of man that layeth hold on it} Or, that holdeth it fast. So ver. 4. Jer. 8.5. that keeps close to it, that practices it constantly; not by fits and starts, but at all times, Psal. 106.3. Son of man, the same with man before; as Job 25.6. and a defect of the relative in either branch, as ch. 55.5,13.

{that keepeth the Sabbath from polluting it} That so observeth the Sabbath (Exod. 31.13,14,16.) that he pollute it not: for that is the meaning of that phrase. See the like, Psal. 69.23. Chap. 33.15. Hos. 4.6. So ver. 4. The observation of the Sabbath, put here for the whole exercise of religion and piety, as Lev. 19.3. Jer. 17.21,22. to be joined unto, and go along with the practice of those other duties, before required, ver. 1. Amos 5.24. and that here the rather put for the rest; because that might be observed in foreign parts, during the time of their captivity, whereas many other parts of Gods religious worship, being confined to the Temple at Jerusalem, could not, Deut. 12.11–14.

{pollute it} Or, profane it: by spending it, or any part of it, save in case of necessity, in any profane employment, Exod. 31.14. Neh. 13.17,18. Jer. 17.21,22,24.

{and keep his hand from doing any evil} Or, that it do not any evil, to wit, to his neighbor, as it is more fully expressed, Psal. 15.3. So Zach. 8.17. Heb. all, for any, as Ezek. 18.13. that is as well careful to walk uprightly among men, as to carry himself religiously toward God, Act. 10.35. Jam. 1.27. and to abstain as well from wronging his Neighbor, as from profaning Gods Sabbath. See ch. 1.13,15. & 58.2–5,13. Amos 5.21,24.

V. 3. {Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people} Let no man think himself excluded from partaking in the gracious promises of God, before propounded Chap. 55.1,2,12,13. in regard of his birth and generation, because he is of another nation, and no native Jew, Gal. 2.15. for Gods offers of grace, are propounded to all, without distinction of nation; be they Jews, or Gentiles, that shall sincerely come in unto God, and embrace his service, Act. 10.34,35. Rom. 2.10,11. & 3.29,30. & 10.12. 1 Cor. 12.13. Gal. 3.28. Col. 3.11.

{the son of the stranger} That is, the stranger born, or by descent. See ver. 6. But he speaks the rather, in regard of that law, whereby the issue of some people, were for divers descents secluded from admission into the congregation of Israel, Deut. 23.3,7,8. whereunto the Jewish commenters further add, that he makes mention of the strangers son, because he had no inheritance in the land; of the eunuch, because though he were a Jew, yet he had no issue to inherit: But God here intimates, that those laws that made such distinction between the native Jew, and the stranger, should under the Messiah be repealed; the partition wall being then removed, that severed Jew, and Gentile, the one from the other, as the veil was from the top to the bottom rent in twain, at his death, Mat. 27.51. Eph. 2.11–16. and in the prophecy of Ezekiel, provision is made for the stranger, also, and his issue, that had joined himself unto Gods people, to inherit also among them, Ezek. 47.22,23. a type of their joint portion in the heavenly inheritance, Ephesians 3.6.

{that hath joined himself} Heb. that is joined, as it is rendered, Chapter 14.1. where the same thing is mentioned; but these passives have oft a reciprocal notion. See Chapter 5.8. and so Jeremiah 50.5. let us join ourselves to the Lord. See further, v. 6.

{utterly separated} Heb. separating separated.

{neither let the Eunuch say, I am a dry tree} Barren, and without possibility of issue: which might peradventure run in the minds of such, as if therefore they should seem to be without the verge of Gods benediction, because fecundity was promised, and esteemed, as a blessing, Exod. 23.26. Deuteronomy 28.4,11. Ps. 128.1,3.

{Eunuch} Of the term, see on ch. 39.7.

{a dry tree} Or, a sear tree, Luk. 23.31.

V. 4. {For thus saith the Lord unto the Eunuchs, that keep my Sabbaths, and choose the things that please me, and take hold of my covenant} That are careful, as well in other things, generally to please me, and approve themselves unto me: and to keep covenants with me, as in the observation of my day, 1 King. 8.23. Psal. 132.12. Col. 1.10.

{thus saith the Lord} This rather does the prophet here prefix, thus saith the Lord; because it might seem to cross the Law given by Moses, before-mentioned. So the apostle, 1 Cor. 7.10. not I, but the Lord.

{unto the Eunuchs} Or, concerning them as the particle is rendered, ch. 23.5. for Gods speech here related, is not directed to them, but delivered as concerning them.

{choose} Not take them up upon some sudden motion, or from example barely, or tradition, or for some base respects, and sinister ends; as Est. 8.17. but after serious and mature deliberation, upon due consideration, out of judgment rightly informed, and affection thereon grounded, do by a free election, betake themselves to them. See v. 6. so David, I have chosen the way of truth, Psal. 119.30. a term very significant.

{those things that please me} So ch. 38.3. Joh. 8.29. 1 Thess. 4.1. Heb. 13.16. 1 Joh. 3.22.

{take hold of my covenant} Or, hold fast my covenant; as v. 2. Ps. 103.18.

V. 5. {Even, unto them will I give in mine house, and within my walls, a place} By the Law of Moses, none, so maimed, and dismembered, might be admitted into the priestly function, so as to execute any service within the veil of the Tabernacle, or the walls of the Temple, Levit. 21.20,23. Deut. 23.1. but no such bodily maim, or defect, should hinder any true believer, any sincere and faithful soul, from having a part in the spiritual priesthood, 1 Pet. 2.9. Rev. 1.6. and 20.6. and a place in Gods house, the church, 1 Timothy 3.15.

{Even} Heb. And. as ch. 1.6. & 40.30.

{within my walls} The walls of Jerusalem, as some, Psal. 122.7. a type of the church: but I suppose rather, of the Temple; of which, verse 7. and from which, some were excluded though not shut out of the city. See Lev. 21.22,23. Lam. [1].10. Act. 21.28.

{a place} Heb. hand: as Chap. 57.8. Deut. 23.12.

{and a name better than that of sons, and daughters} Mens names are said to be continued in their issue male especially, and to fail consequently in such as wanted issue, Numbers 27.4. 2 Sam. 18.18. and a numerous issue is deemed no small honor, Psal. 127.4,5. & 128.3. Prov. 17.6. God therefore promises here, to supply and make good the want of issue, and of whatsoever, either honor here, or memorial hereafter, might from it, have accrued unto them, by bestowing upon them, matter of far greater honor, and more durable; even such as should continue unto all eternity: that which should abundantly recompense, and much more than countervail that defect.

{a name} What this name should be, many debate much, and some would have it to be the name of Gods people, Hos. 2.23. some of Gods servants, Chap. 44.1,2. some, of Gods Priests and Ministers, chap. 61.6. some of Gods sons, and heirs, Joh. 1.12. Rom. 8.16,17. 2 Cor. 6.18. Eph. 3.6. 1 Joh. 3.1. But this is not unlike the dispute about the name said to be given unto Christ, Phil. 2.9. but as name there, does not import any one particular title, but is put for power and authority; as Act. 3.16. & 4.2. so by name, is not any such particular style here meant, but such honor and dignity, as should far surpass that, which issue was able to afford, both for eminency and for continuance. See Chapter 55.15. and 66.15. Howbeit, what Popish writers hence gather for the merit of single life, above the married state, expounding the place of voluntary eunuchs; from Matthew 19.12,13. is groundless, and frivolous.

{better than that of sons, and daughters} Heb. good from, or before, sons and daughters: as Prov. 22.1. Eccl. 7.1. that is, better than the name of sons, and daughters: the word name supplied from that before-going, as Dan. 4.33.

{I will give them an everlasting name} Heb. I will give him (that is, each one of them, as ch. 26.19.) a name of eternity, as Chapter 63.12.

{that shall not be cut off} As that by issue continued, (it failing oft) is, 1 King. 14.10. 2 King. 10.11. Psal. 21.10. & 109.13. See ch. 48.18. & 55.13. Rev. 3.12.

Ver. 6. {Also the sons of the stranger that joineth himself to the Lord to serve him} Heb. And the sons of the stranger, that shall be joined to the Lord, to serve him. Which some render, And as for the strangers, because the nominative case seems to be put absolutely.

{the sons of the stranger} That is, such as are strangers by descent. See ch. 2.6.

{joineth himself} Heb. are joined; as it should be rendered, that join themselves. See v. 4.

{to serve the Lord} The end of this joining himself to him more fully, than before, ver. 4. here expressed; so it is said of the prodigal, that he joined himself to one, that kept a farm, not as a partner with him, but as a servant to him, Luk. 15.15. and so the words here following are. Howbeit, the term here used, would rather be rendered, to minister unto him, it being ordinarily applied to the priestly function, Deut. 10.6,8. and it is said here, not as of the Levites, to minister unto Aaron, Num. 18.2,4. but as of the priests, to minister unto the Lord, Deut. 21.5. thereby intimating, that they should be admitted, unto the sacred administration, to minister, not as Levites only, but as priests. See ch. 61.6. whereas all strangers, all, that were out of that one tribe, whether Israelites, or foreigners, were before excluded from either, Numb. 3.38. and 18.4.

{to love the name of the Lord, to be his servants} That is, out of love to the Lord, to be his servants. So Deut. 10.12. to love him, and to serve him; that is, out of love to serve him: that was before closely intimated in the term of choosing, ver. 4. See the like syntax, v. 10.

{the name of the Lord} For, the Lord himself: as Psal. 116.4,17. Prov. 18.10.

{every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant} See on ver. 2. every stranger, that so does; for of them still he here speaks: and he mentions the observation of the Sabbath more specially as the Jewish doctors, some of them, would have it, because that was appointed by God, in more special manner, to be a solemn sign between God and his people, to signify, and obsign his sanctifying of them, Exod. 31.16,17. Ezek. 20.20. and being in Covenant with them, Exo. 31.16,17. Eze. 20.20. some other to distinguish between stranger and stranger, and to show what manner of stranger it was, that he here intended: for among the Jews, say they, there were two sorts of strangers; one sort, that observed the commandments given unto Adam, and Noah, but went no farther: another, that were circumcised also, and observed the rites delivered by Moses; among which, the Sabbath, Exodus 16.23. and of these, say they, it appears, that he speaks, by mention made of the Sabbath. But this distinction, we find no ground for, in Scripture; and places are much wronged, to wring this conceit out of them; the Sabbath being the time set apart for Gods constant solemn service, Lev. 23.3. is put for the whole service of God, performed ordinarily on that day. So Levit. 26.3.

V. 7. {Even, them will I bring unto my holy mountain} Heb. And I will bring them (but, Even them, as ver. 5. or, Them, I say: as Ch. 49.6.) unto my mountain of holiness; as Ps. 15.1. to Mount Sion, on which the Temple was situate, a type of the church, ch. 2.2. & 11.9. Ezek. 20.40.

{and will make them joyful in mine house of prayer} I will cause them to serve me there, with alacrity, and cheerfulness of spirit, Deut. 16.14,15. for the manifold blessings, wherewith I have blessed them, and for the spiritual comforts, that by their communion with me, in my sacred ordinances, I shall there impart unto them, Ps. 36.8. & 42.4. & 43.3,4. & 63.5. & 84.4,10.

{house of prayer} The Temple, in which, and towards which, as Gods palace, and peculiar place of his residence, they were wont to pray, being at Gods command, built, sanctified, and set apart for that purpose, 2 Sam. 7.13. 1 King. 8.19,28–30,33,35. & 9.3.

{their burnt offerings and their sacrifices, shall be accepted upon mine altar} Heb. shall be to acceptance upon mine altar. So Exod. 28.38. Levit. 22.21. Psal. 19.14. and so the contrary, Levit. 20.21. Jer. 6.20. Howbeit, there seems to be here, a defective form of speech, thus to be supplied, their burnt offerings, (of which word, see on Ch. 1.11.) shall unto acceptance, or with acceptance, go up upon mine altar: or they shall be accepted, being offered upon mine altar: as it is more fully, ch. 60.7. See of the like, chap. 38.17,21. A type of those their spiritual sacrifices, of themselves, or their service, their prayers, their praises, their beneficence, Psal. 50.23. & 69.30,31. & 141.2. Romans 12.1. 2 Cor. 8.5. Phil. 2.17. & 4.18. that should be accepted, Psal. 51.17,19. Mal. 1.11. & 3.4. Rom. 15.16. Heb. 13.16. being offered upon the true altar; that sanctifies every oblation, on it offered, the Lord Jesus, Mat. 23.19. Heb. 13.10,15. Rev. 8.3,4. Jer. 33.18.

{for mine house shall be called the house of prayer} Mat. 21.13. Mar. 11.17. Luk. 19.46. shall be called, that is, shall so be; and be so accounted: as ch. 54.5. Mat. 5.9.

{for all people} Heb. all peoples: as Psal. 117.1. so rendered also Rom. 15.11. not for Jews only, but for other nations also, without exception, or exclusion of any, Rom. 10.12,13. See 1 Kings 8.41–43.

V. 8. {The Lord God which gathereth the outcasts of Israel, saith} Heb. The Saying (as ch. 1.24.) of the Lord God that gathereth together: the outcasts of Israel: as it is well rendered, Ps. 147.2. See Ch. 11.12.

{Yet will I gather others to him, besides those that are gathered together} Heb. Yet, or Furthermore, (as ch. 8.5.) or, (dividing it) I will further gather together more upon him, (as alluding to an heap, which to raise higher, materials are laid one upon another) or, to him, (so is the particle used, Psal. 16.2. & 23.2. chap. 22.15. & 53.1.) unto, or above (as Job 23.2. my stroke is above my groaning) his gathered together; that is, over and above, or besides those, that I shall at first gather together. This, a learned writer of great note, would have meant of the second gathering of some by Nehemy, after the first by Ezra, Ezr. 2.1,2. Neh. 7.7. but we read not of any remarkable number gathered together by Nehemy, who was not that way employed, but about repairing the city, and reforming, and settling of the state, with those, whom he found there. The course of the context rather carries to those foreigners, and strangers, before spoken of, ver. 6,7. who were also to be gathered, and brought in to Gods people, and added unto his fold, the church, Joh. 10.16. & 11.32. Act. 1.41,47. & 11.24. And so not ours alone, but the Jewish commenters also, expound it; only one tells us of an exposition of his fathers, which yet he does not express any allowance of, that this verse, should be understood of Gog, and Magog, of whom, Ezek. 29.16,17. unto whom, he would also apply the passage ensuing, v. 9. reading the text, I will gather together against him, &c. But the former passages control this exposition; and the ensuing words seem to be part of another prophecy.

V. 9. {All ye beasts of the field, come to devour, yea all ye beasts in the forest} Divers expositors annex the ensuing part of this Chapter, to the former; making, some of them, this the coherence, That the prophet, from the consolation of the godly party, in the former part, does in this latter part, proceed unto the reprehension of the wicked, and ungodly party among them. Other of them, that this is subjoined unto the promises before-going, to show that yet before they should be fulfilled, very fearful and sad matters should befall the Jewish state: which by the Romans they conceive to have been done, in the destruction of Jerusalem, Dan. 9.26,27. Matthew 23.38. and 24.15–22. Luke 19.43,44. and 21.20–24. But the most, and best, herein agree, that at these words begins a new sermon, or prophecy: and that the four last verses of this Chapter should go jointly, in one, with the next.

{All ye beasts of the field} Heb. Every beast: and so in the next branch: but taken collectively; as Chap. 43.20. Ezek. 31.6,13. and 34.5,8. The prophet makes entrance into the ensuing prophecy, with a solemn proclamation, wherein ravenous beasts of all sorts: are called upon to come in to devour, and make havoc of Gods own flock, of his own people; and by such kind of creatures are here designed, as some would have it, the Romans, but, as most rather, the Chaldeans, together with the Syrians, Assyrians, Moabites, Ammonites, Edomites, and other people, that joined with the Babylonians, and served under the King of Babylon, in his expedition against the Jews, 2 King. 24.2. Psal. 137.7. Jer. 1.15,16. See the like, Jer. 12.9.

{come to devour} Heb. to eat: as also, Jer. 12.9. The adversaries of Gods people so described, as also, Psal. 80.13. are incited to do with them, as such creatures are wont to do, with such as they prey upon. Howbeit, some conceive, that the beasts themselves are called to devour their slain, as intimating what havoc would be made of them, and what should become of their corpses, (that which, in likelihood, also, befell many of them after they were dead, Psal. 79.2. Jer. 7.33. & 34.20. See the like, Ezek. 39.17–20. where the ravenous birds, and beasts are invited, as to a feast, to eat, unto their fill, at Gods table, on the carcasses of horse, and men; as also, Rev. 19.17,18. and I suppose there may well, in this passage, be some allusion thereunto: but take the former to be the genuine sense of the place; the rather, for the reason of this call, and invitement, rendered, ver. 9,10. to wit, the defect, and neglect, blindness, and sleepiness of their shepherds, that which is wont to give opportunity to wolves, and wild beasts, not to prey upon dead carcasses, but to break in upon, and worry the flock. See Ezek. 34.2–8.

{all ye beasts of the forest} Beasts in the forest, for beasts of the forest: the usual receptacle, and harbor of such ravenous creatures, Ps. 50.10. & 80.13. 2 King. 2.24. Jer. 5.6. So mountains in Gilboa, for mountains of Gilboa, 2 Sam. 1.12. and, the Prince in thy people, for the Prince of thy people, Act. 23.5.

V. 10. {His watchmen are blind; they are all ignorant} Or, Their watchmen are blind (because he speaks of his people; as ch. 5.25.) they have no knowledge any of them. Heb. they know not. So Ps. 14.4. & 82.5. Chap. 1.3. & 44.18. Their priests, and pretended prophets, or their Rulers, as well Civil, as Ecclesiastical, (for under the name of watchmen, both may well go, though these especially seem here intended) that should watch, and look out, to discover any evil, or enemy, approaching, to give warning of it, both to people and state, Chap. 62.6. Jer. 6.17. & 33.2,7. are stark blind, utterly void of any sound knowledge, or ability to discern, Chap. 42.19. Hos. 4.6. and any enemy therefore may safely and easily break in upon, either, without any notice taken of their approaches, or opposition made against them. Some understand this of the Scribes, and Pharisees, in our Savior Christs time, taxed by him, in his preachings under the name of blind guides, Mat. 15.14. & 23.15,16,24. & unto them it may be well applied; but seems to be of a far larger extent, and to intend other times.

{they are all dumb dogs, they cannot bark} That which is principally required of a watchman, is to see, and look about him: that which of a dog, set to keep the house, or the flock, is to give warning, by barking, of the reproach of the thief, or any stranger unto the one, of the wolf, or any ravenous beast to the other, Job 30.1. watchfulness is required in either: and in those consequently here resembled by either, Matthew 24.41–45. Mark 13.33–37. Luke 12.36–42. whereas they were blind, dumb, drowsy, and drunk, for so the words ensuing intimate. So the Princes are reveling, when Babylon is taken, Ch. 21.5. Dan. 5.1–4,30. and the shepherds are slumbering, when Niniveh is surprised, Nah. 3.18.

{bark} By reproving the people for their sins, Chapter 58.1. and forewarning them of such evils, as would befall them for the same, unless prevented by repentance, Ezekiel 18.19. and it is not unusual in Scripture, to say, that men cannot do those things, which they have no mind, or will, to do. So ver. 11. Gen. 44.22,26. Jerem. 13.23.

{sleeping} So the most: Yet some, dreaming: some, talking in their sleep: some, snorting: some, doting, from an Arabic term, that by change of a letter so signifies: the old Latin, seeing vain things: which some impute to a mistake of hozim, for chozim, or hhozim, that signifies seeing. A late interpreter of special note, serving the time, but of that his version, so discrepant from the rest, no ground is, by him, given; nor am I able to conceive what it should be.

{lying down, loving to slumber} That is, lying down of purpose to take their ease, and repose themselves, as the only thing, that they desired, took delight in, and had never enough of, Prov. 6.9,10. & 24.33. Amos 6.4. See the like form of speech, v. 6. So Nah. 3.18. Thy shepherds slumber.

V. 11. {Yea, they are greedy dogs, which can never have enough} To their sluggishness, and love of their ease, is added their greediness, and their insatiable covetousness, an usual concomitant of the former, with the most, requiring means to maintain them, in an idle and loose course of life.

{yea, they are greedy dogs} Or, And these dogs, or These dogs also are very greedy. Heb. strong of soul, or, of appetite, as a man, or owner of soul; that is, of appetite, for one of greedy appetite, Prov. 23.2.

{which can never have enough} Or, they can never have enough. Heb. they know not to be satisfied: Our margin renders it, as if it were a verb of the infinitive mood; which some of the Jewish Masters also, but doubtingly, deliver. Or, rather, they know not satiety: for the word seems to be a noun, in that notion frequently found, Ruth 2.18. ch. 23.18. & 55.2. Ezek. 16.28. & 39.19. Hag. 1.6. as Ch. 59.8. they know not the way of peace: that is, they know not how to walk, or carry themselves peaceably: they cannot do it, because they have no mind thereunto. See verse 6. of some such like dogs, David, Psal. 59.6,14,15. the greediness here spoken of, is not of meat, or drink, (though in following their voluptuous courses of riot and excess, they were that way also insatiable, ver. 12.) but of moneys, and means, to maintain that withal, Eccl. 5.10. and 10.19.

{and they are shepherds that cannot understand} Or, and such shepherds they are, as have no understanding; a defect of the relative, as ver. 2. Heb. know not to understand; as Jer. 6.15. & 8.12. they know not to blush, and they know not to do right; Amos 3.10. though some render it; they know not to teach, as if it were to make to understand, to instruct: and so the word is used, Dan. 10.14. See also chap. 28.19. but is more frequently taken in the former sense, 1 King. 3.9. Prov. 1.2,6. & 14.8. Some would here distinguish between the dogs, and the shepherds, as if the one were the inferior officers; the other, the superior governors: But the same parties seem to be, in either appellation, intended; as before, ver. 10. they have no understanding to foresee, and conceive, what the issue of things will be, Jer. 6.14. so the Jewish commenters. Or, they have no skill to order the flock aright: a matter of much moment, and in special manner, required in a shepherd, Jer. 3.15.

{they all look to their own way, every one to his gain, from his quarter} This clause shows more plainly, what greediness was meant before; to wit, greediness of gain, Prov. 15.27. and 31.15,16.

{look to their own way} See Chap. 53.6. they are all for themselves, without any regard to, or care of, the flock, and its welfare, Jer. 22.17. Ezek. 34.2,3. Phil. 2.21. Some make this passage parallel to that, Chap. 53.6. We have turned every one to his own way. Others, to that, Judg. 17.6. every man did that which was right in his own eyes. Both understand them, as implying not a general concurrence only, in running out into evil; but a diversity of those courses, that they severally took, some abandoning themselves to the giving of satisfaction to one inordinate lust, and some to another: whence, also, some conceive a distribution of them here, into two ranks, some addicted to covetousness, and some to riot and excess. But I suppose the meaning of the words to be simply such as was before hinted: nor do the places pointed to, seem altogether parallel, the pronoun being in them singular, as importing a distribution; whereas here it is plural. Besides, that the same parties seem charged with the same vices, not some of them with the one only, and some with the other. See the like, Amos 4.1. and 6.3,4.

{his gain} As Prov. 1.19. & 15.27. It is rendered, covetousness, ch. 57.17. Jer. 6.13. Ezek. 33.31. but the word signifies properly, lucre, or gain.

{from his quarter} Heb. from his end; which interpreters diversely expound. Some, from the one end of them to the other; that is from the highest to the lowest, as Jer. 6.13. all sorts of them; and so the old Latin renders it. Others, from the one end of their way to the other: from the first to the last, they mind and follow nothing but this: it is the whole tenor of their life, to look after their gain. Others, from the one end of the city to the other, as if out of all parts of it, they did rap and rend what they could; no place was free from their pillage: and according to these expositions, the speech should be defective, as wanting the latter term more fully expressed elsewhere; as Exod. 26.28. & 36.33. Others, and so some of the Jewish commenters, from the place of his abode, and they parallel it with that, Gen. 19.4. where the word is not amiss rendered, quarter, as it is also according to this sense, which seems the plainest here. Howbeit, some conceiving it further to intimate their insatiable thirst, and pursuit after gain, render it, without end, and in that notion is the noun oft used, as Chap. 2.7. and the particle also prefixed before it, is sometime used in the like sense: and so, from end, should be here, as much, as without end; as from vision, without vision, Mic. 3.6. But the pronoun, his, affixed, seems to make the construction, in that sense, here, the harsher, and to carry it rather the other way. I shall subjoin only an annotation of a late learned writer: He conceives that the word here used, though commonly signifying, coast, or end, or extremity, does oft-times also denote, eminent, or honorable persons. So he deems it to be taken, Gen. 19.4. & 47.2. Judg. 18.2. Chap. 26.15. Ezek. 33.2. and so he would have it taken here: and the meaning to be, either referring it to the priests, they look after, their gain, the very chief of them; not the meaner sort only: or referring it to the people whom they made a prey of; they follow their gain, from the principal, (that is, the richest sort) of them, to wit, of that people, whose watchmen they are said to be, ver. 10. But the places produced, are all questionable; nor does it seem to go smoothly either way here: yea, this Author himself elsewhere seems confident, that this phrase signifies, on every side, both here, and Jer. 50.26. & 51.31. and in most of the places here alleged by him to other purpose. But howsoever it may be with other places, the pronoun affixed will not permit it to be taken so here.

V. 12. {Come ye} The speech of these wicked priests, and pretended prophets, either inciting one another, to join together, in the practice of riot and excess; or inviting some of the people to partake therein with them; and so impiously encouraging them unto such vile courses, as their duty was to have reproved in them, and to have by all means endeavored to withdraw them from. Thus they applied themselves to the humor of the people, Mic. 2.11. and strengthened the hands of the wicked, that they might not leave their sins, Ezek. 23.19,22.

{say they} These words are supplied, being not in the text, as chap. 22.13. & 45.14. Neh. 13.15. Act. 7.32.

{I will fetch wine, and we will fill ourselves with strong drink} Heb. I will take wine (but it is well rendered here fetch, as also, Gen. 18.7. & 27.9. for it includes two notions, to take, and to bring: as to receive: and to bestow, Ps. 68.18. compared with Eph. 4.8.) and we will be drunk (as it is well rendered, Mic. 1.10.) with strong drink: we will want no good liquor of any kind. Of the word, joined also with wine there, see on ch. 5.11. a defect of the particle with, as ch. 28.1. Jer. 13.12.

{and tomorrow shall be as this day, and much more abundant} Some conceive it to be spoken in derision of Gods prophets, as scoffing at their denunciation of destruction, shortly and suddenly to befall them; we do well enough today, and we will do better tomorrow. See Chap. 22.13. But it seems rather a profession of a wicked and wretched resolution, to proceed in the continued practice of their present excess, day after day, without abating an ace of it, but improving it rather. See somewhat the like resolution of the drunkard, Prov. 23.35.

{and much more abundant} Heb. great; (that is, greater than this: the positive, for the comparative, as Gen. 10.21.) yea of much more excellency, or abundance, as Gen. 49.3.

CHAPTER 57

V. 1. {The righteous perisheth;} Amidst the reproofs of the wickedness and profaneness of the times, and the dreadful denunciations of wrath and judgment, against the main body of the state for the same the prophet here, by the way, inserts somewhat for the comfort of the sincere-hearted, that living in those times, should either by the cruelty of oppression, have their lives shortened, or be taken away otherwise: yet not without a secret nip, unto those other ungodly ones, that regarded it not, nor took notice of God's mercy toward them, in translating them hence, before the judgments denounced came to be put in execution; or, of the warning thereof given by the subtraction of such.

{The righteous} This some restrain to Josias, commended for his justice, Jer. 22.15,16. as well as for his piety, 2 Chron. 34.3. and taken away by an untimely end, 2 Chron. 35.23,24. But the word seems more general; being taken collectively, as Psal. 11.5. & 34.19.

{perisheth} Is taken away by death: the decease of many such, a forerunning sign of some general judgment approaching. See Chap. 3.2. & 6.13. and see the like complaints of a defection of such, Psal. 12.1. Mic. 7.1,2. Howbeit it is not so to be understood, as if such utterly perished, and were lost; for it is not so; they live even in death, Joh. 11.25,26. But by perishing, is understood only decease, and departure hence, as, ready to perish; that is, to die, Chap. 27.13. And the prophet the rather uses this term, because to the carnal eye, it seemed so to fare with them; which yet he controls, ver. 2.

{and no man layeth it to heart:} Heb. there is no man, or, not any, (as Chap. 36.6. & 40.26.) laying it on heart; as Chap. 47.7. So ver. 11. where a defect also of the pronoun demonstrative is, as here: heart, for his heart. See the like defect of the possessive, Chap. 27.9. & 53.10. none of them, of those debauched ones, Chap. 56.12. do any whit regard it, or take notice of God's hand, and end, in it. See Chap. 5.16,17. Amos 6.5,6.

{and merciful men are taken away;} Or, pious, godly; or, kind, pitiful; for the word is used for either: for the former, Psal. 16.10. & 32.6. & 86.2. for the latter, Psal. 103.4. & 109.18. Jer. 2.2. & 3.12. Heb. men of piety, or pity: or, men of benignity, or kindness; as Prov. 11.17. a man of benignity, or kindness, opposed there to a cruel man: the word is used in the adjective, Psal. 12.1. Mic. 7.2. The Jewish critics thus distinguish these two; the just, or righteous; and the kind, or bountiful man: the former, say they, is one that gives precisely to God, or man, in matter of tithes, or alms, and the like, what the strict letter of the Law exacts of him, and no more: the latter, one that affords it with some overplus: For example, the firstfruits of their corn, wine, and oil, was without any certain set proportion, or stint, required of them by the Mosaical Law, Deut. 18.2. howbeit, their doctors had so defined it, that a sixtieth part, at least, was to be given. This they gathered from Ezek. 45.11. where for their oblation, the sixth part of an Epha, is required out of an Homer, which contained ten Ephaes. Hence, they made three degrees of offerers, one that brought but a sixtieth part, whom they call a man of a strict eye: Another that brought the fiftieth part, whom they term the middle man: A third, that brought the fortieth part, whom they call a man of a good eye. So Eccles. 35.9. And this third, is the kind, or bountiful man. Again, from Esaus words to Jacob, Gen. 33.9. they coin four sorts of men: The first, he that says, Mine to thee, and thine to me; or, Mine thine, and thine mine. And this is the man of the world, that deals strictly in mutual commerce. The second, that says, Mine to me, and thine to thee; or, Mine mine, and thine thine. And this is the way of Sodom, that would part with nothing to the poor, Ezekiel 16.49. or, the middle man, between the wicked, and the kind. A third, that says, Mine to myself, and thine too to me; or, Mine mine own, and thine mine, and that is a wicked man. A fourth, that says, Mine to thee, and thine to thyself; or, Mine thine, and thine thine own; that gives freely, looking for nothing again, Psal. 37.21. Luk. 6.35. And this is the kind, or bountiful man. See Chap. 22.5. True it is, that the word has a notion of bounty, and benignity in it; but so is the word of righteousness also oftentimes used. See on Chap. 54.17. and so Matth. 1.19. nor seems it the purpose of the Holy Ghost, here to distinguish between righteous men, and men of piety, or kindness; but to describe the same persons by words, as they are largely taken, (though in strict notion distinct) of equal extent. So righteous, and good, Rom. 5.7.

{taken away} Heb. gathered; as Gen. 25.8. Psal. 27.10. a metaphor taken from the gathering of fruit, or corn, Levit. 23.39. Chap. 17.5.

{no man considering} Or, while none considereth. Heb. in there being none understanding, or considering: as, when no deeps were, Prov. 8.24. & 29.18. where no vision is, or, without any understanding, or consideration: as, without instruction, Prov. 5.23. that is, for want of it: and, without a wall, Ezek. 38.11.

{that the righteous} The same word comprehending here, the persons spoken of in the two former branches, as being not divers persons, but the same diversely described.

{is taken away from the evil to come} Heb. from before, or, from the face of the evil, (as Jer. 42.17.) is the righteous gathered: a resemblance taken from the fruit, that is plucked, and carried into the house; or corn, that is cut, and brought into the barn, when a storm is perceived coming, to prevent such hurt, or damage, as thereby it might have received: So here, they are beforehand taken away, that they may not see the ruin of the state, and the captivity of their people. See instances of the like, in Jeroboams son taken away, that he might not see the downfall of his father's whole family, and the utter extirpation of his stock, 1 Kin. 14.12,13. of Josias gathered up, that he might not see the same with these, had they survived, 2 Kin. 22.20.

V. 2. {He shall enter into peace} Or, He shall go in peace: the particle wanting; as Chap. 41.3. or, as some render it, Peace shall come, to wit, to them; it shall befall them; for the word signifies, as well to come, as to go, Chap. 27.13. & 35.10. and some also supplying the particle of continuation, (which is oft suppressed: as 1 Sam. 18.20. Ch. 2.2. & 10.20. & 11.11.) carry on the sentence, as further relating what it was, that these wicked wretches, who deemed the godly, so taken away, to be wretched, and unhappy persons, did not understand, or consider, to wit, That he goeth to peace; or, That he goeth in peace, or, That peace cometh to him. That they are taken away while outward peace yet continues, 2 Kin. 22.20. and quietly with inward peace in their souls, Luk. 2.29. or, That they depart hence unto rest, and peace, Rev. 14.3. to a place of eternal joy and bliss, Mat. 25.21–23. Luk. 16.25. Joh. 16.22. and this is that which worldly men consider not; because to the eye of flesh it appears not, Col. 3.3. 1 Joh. 5.2. but they seem rather to have perished, ver. 1. 1 Cor. 15.18.

{they shall rest in their beds} As their souls pass to a place of rest, and bliss; so their bodies are laid down to rest in the grave, as in a bed, or bedchamber, there to sleep quietly, until the general resurrection, what time they shall awake, and be raised up again, Job 7.21. and 14.12. Eccles. 12.7. 2 Cor. 5.8. Phil. 1.23. and 3.21. 1 Thess. 4.14,17. because the verb here is plural, whereas the former was singular. Some would have it rendered his bones shall rest in their beds; but that is not needful: the word was collective before; and their beds intimates as much here: and the passage from number to number is not unusual. See Psal. 127.5. & 140.9.

{each one walking in his uprightness} Or, that walketh uprightly, straight forward, without swerving to the one hand, or the other. Prov. 4.25–27. or, before him; that is, before God: as Judg. 18.6. Prov. 5.21. that walks sincerely and circumspectly, as in his sight, Gen. 17.1. Psal. 18.23. & 119.168. chap. 38.3. Jer. 17.16. before him, for, before God: as, he said, for, God said, Gen. 15.13. the pronoun, for the noun; each one, is inserted; because a distribution is implied oft in such conjunctions of the singular noun, with the verb plural. See on Chap. 26.19. Some of those that rendered the foregoing branch, Peace shall come to them; repeat from thence, the word peace, here, and render it; Peace shall go before him, or them: because the word was collective, as Psal. 85.13. righteousness shall go before him; and, their works go along with them, or, accompany them, Rev. 14.13. as if peace were said to conduct them, and convey them unto the place of their rest. But the former reading seems the clearer.

V. 3. {But draw near hither} After the former passage inserted and premised, for the comfort of the faithful, that should live in those times hereafter ensuing, and preceding that general ruin, and dissolution of the state, and deportation of the people, pronouncing them blessed, that should be taken away; though by the hands of cruel wretches, (as under Manasses, and some of Josias his wicked sons, and successors, it is not unlikely, but that many such were, 2 Kin. 21.16. Jer. 22.17.) because they should not live to see, what should befall the land when they were gone; the like whereunto, see Rev. 14.13. he now addresses himself unto the surviving wicked ones, that were of a far other mind concerning those pious ones, so made away, as deeming them miserable creatures, and themselves happy men, as living still to enjoy the land, and their places, and possessions in it, together with what they had bereaved them of: and first, in lively colors, he lays out their most impious, and abominable courses; then foretells, from God, what judgments should unavoidably befall them, from which none of their complices should be able to deliver them; and lastly, concludes with gracious promises of mercy, deliverance, and restitution, (wherein yet the obstinate wicked ones should have no share) to the pious and repentant.

{But draw near hither ye sons of the sorceress} The words run somewhat more emphatically in the original, thus: And (for, But: as Chap. 53.5.) ye, or, as for you, (as Chap. 61.6.) draw near hither, sons of the sorceress; as if he had said, But as for you, come you hither a while; I have another manner of errand to deliver unto you, some sorceress's brats, an adulterous brood: it is like that of Achijah to the Israelitish queen, Come in Jeroboams wife, I have heavy tidings to tell thee, 1 King. 14.6.

{sons of the sorceress} Heb. of a sorceress, or witch; not of Abraham, as you pretend to be, Chap. 41.8. Mat. 3.9. Joh. 8.33. or, of Sarah, Chap. 51.2. but of some sorceress, or witch, rather: their children are men, in Scripture, said to be, whom in affection, and disposition, they resemble, and whom, in practice, they imitate, Ezek. 16.3. Mat. 3.7. & 12.34. & 23.33. Joh. 8.37,39,40,44. 1 Joh. 3.8,10. the word sorceress, does not so fitly answer the term here used; for the word sorcerer, or sorceress, signifies properly, one that deals with lots, and by them divines; coming from a Latin word, that signifies a lot: the word witch, being more general, may seem to suit better with it; and the rather, because it is here a feminine, in which form, it is nowhere else found: and some would have it to denote such an one, as bewitcheth with her eyes; as among the heathen, anciently, some were deemed to do. But of the notion, and notation of the word, see on Chap. 2.6. where the masculine is rendered, a soothsayer. By which place, also, it is apparent, that these kind of practices were very rife among that people: whereof, see 2 King. 21.6. and well therefore are they here termed, witches' children; because to such practices addicted.

{the seed of the adulterer, and the whore} A bastardly brood, begotten by some adulterer, upon an hore; (for so I suppose our English word should be written, coming from the word hire; as the Latin, meretrix. See Deut. 18.18. Ezek. 16.33. Mic. 1.7.) and belong therefore no more to God's family, than such issue, as some adulteress, or common strumpet, has by some adulterer, whom, forsaking her husband, or dealing disloyally with him, she has joined herself unto, Prov. 2.17. & 30.20. See Hos. 1.2. & 2.2. & 3.1. Mat. 12.39. & 16.4. Joh. 8.41,42,44,47. Heb. a seed (that is, issue, or race; as Chap. 1.4.) of an adulterant, or adulterer; (as Jer. 9.2. & 23.10. Hos. 7.4. by which places it appears, how this sin abounded with them; though of spiritual adultery God principally here speaks) and of one, or of her that playeth the harlot; for the word here is a verb: as also, Levit. 19.29. Judg. 19.2. Jer. 3.6,8. where it is so rendered: the defect of the relative is very rife, as has been before observed, Chap. 55.13. & 56.2,11. Howbeit, some render it, a seed committing adultery, (as also they would have the term used, Mat. 12.39. & 16.4. to be taken;) that playest the harlot; (the copulative, for the relative: as Chap. 17.2. & 28.1.) or thou, I say, (as Chap. 49.6. & 55.1.) that hast played the harlot, Jer. 3.1. Ezek. 16. & 23. or, a seed that hath committed adultery, and will play the harlot still; as noting the unsatiableness in their spiritual pollutions, and their pertinacious persisting therein, Jer. 2.25. Ezek. 16.28. But these all offer force to the text; for the verb here is feminine, as in the places also forecited; whereas the word seed, and the participle annexed to it, (yet not necessarily in conjunction with it) are both masculine; and neither of them therefore can couple well with this verb. The former sense is fit, and fair, and to me seems to be genuine.

V. 4. {Against whom do ye sport yourselves} The prophet having to the life limned them, and set before them, an exact picture, and portraiture, of themselves; proceeds now to debate the matter with them, concerning their practices: and he begins first, with their carriage toward God's messengers, whom, when they reproved them for their enormities, Chap. 58.1. and denounced God's judgments against them for the same, Chap. 56.9. they entertained with nothing but mocks and scoffs, and made sport with them, and their messages, 2 Chr. 36.16. Chap. 5.19. & 22.13. & 28.14,22. Jer. 5.12,13. & 23.33. Ezek. 11.3. The prophet therefore advises them seriously to consider, who it was, that they thus derided, and made themselves so merry with: not some sorry silly mortals, as they seemed to make account; but the immortal, and almighty God, whose ministers and messengers they were, and whom therefore they wronged and abused, in them, Exod. 16.8. Num. 16.11. Luk. 10.16. 1 Thess. 4.8. for that it is, that he intends, though he name not the Lord: and the concealment of the party, makes the speech the more emphatical; as if he had said, it concerns you nearly, to consider who it is, though I name him not to you; and it is very like that expostulation, or debate of God, with Sennacherib, Chap. 37.23. They warp too much from the prophet's drift, that would have this branch expounded, of their abandoning themselves to wantonness; as that, 1 Tim. 5.6. which they make parallel to this: or, of their voluptuous feastings at their idols' tables, Chap. 65.11. the like whereunto, 2 Pet. 2.13,14. Jud. 12. but the words ensuing, clear sufficiently the prophet's intent.

{Against whom do ye sport yourselves} Or, with whom do ye make yourselves merry? The word is most commonly taken in the better sense, for to delight one's self in aught; as Psal. 37.4,11. Job 22.26. & 27.10. Chap. 58.15. & 66.11. but yet sometime also, in the worse, in a notion of extreme delicacy, Deut. 28.56. Jer. 6.2. See Chap. 47.1. here to make themselves merry and frolic, with jesting, and gibing at God's prophets. See the like, Psal. 35.15,16. Lam. 3.14.

{against whom} Or, at whom.

{make ye a wide mouth, and draw out the tongue?} Heb. do ye widen the mouth, and lengthen the tongue? gestures, and expressions of derision, and mockage, Job 16.10. Psal. 22.7. & 35.21. Lam. 2.16.

{are ye not children of transgression, a seed of falsehood?} Persons addicted to disobedience, and rebellion; (as children of wickedness, Hos. 10.9.) and a race of liars, and counterfeits: as Chap. 30.9. that dissemble with God, professing themselves to be his, when they are indeed nothing less, Chap. 48.1,2. or that by their disobedience to him, discard him, and cast him off, as none of their father, and carry themselves towards him, as none of his children, Deut. 32.5. And this censure of them, is propounded by way of interrogation; which adds much vehemency to it; as also, ver. 6. as if he had said, Deny it if you can. See the like, Amos 2.11.

V. 5. {Inflaming yourselves with idols, under every green tree} Or, Ye that are inflamed. For howsoever these passive forms have sometime a reciprocal notion; whereof, see on Chap. 55.3. Yet here there is no necessity of it. Inflamed, or (carrying on the sentence, as the particle prefixed shows that it should be) ye that are inflamed; to wit, with filthy spiritual lust, here principally implied; and with corporal also, which went commonly along with it, and was usually practiced by them, at their meetings, and in the meeting places, for the service of their idols, Num. 25.1,2. 2 Chr. 23.6,7. Hos. 4.10–14. Amos 2.8. See the use of the word, Gen. 30.38. Psal. 51.5. Hos. 7.4,6. The old Latin renders it, solacing themselves; and the word that signifies, sometime, to repent; sometime, to be comforted, ver. 7. Jer. 8.6. does in the form, wherein this is here used, come very near to it; but the roots are divers, the formation different, and the former vowel-point not the same.

{with idols} Or, among the oaks: for the word sometime, signifies gods, or potentates; great and mighty ones, as Chap. 44.10. Exod. 15.11,15. Psal. 89.6. Job 41.25. sometime rams, that domineer, as strong ones, among the sheep, Chap. 1.11. & 34.6. Ezek. 34.17,18,21. whence the ambiguity, and diversity of readings, Psal. 29.1. sometime oaks, or more generally, strong and tall trees, of more eminency, than the ordinary sort, and rank of them: And it is therefore rendered more generally, in some places, trees, Chap. 61.3. Ezek. 31.14. as the word, in Greek (whereof some think the Druides, or pagan priests, and prophets, among the Galles, the Dryades, wood-nymphs, or inferior goddesses, among the Greeks questionless, had their names) signifying properly an oak, yet is oft taken more largely, for the common sort of forest trees. But of the word itself, see more, on Chap. 1.30. & 6.13. Here those that take it for such trees, some of them render it, a grove, or tuft, of such like timber-trees, dedicated to idolatrous services, Chap. 1.29.

{under every green tree:} After the manner of the Gentiles, that, in such places, used to sacrifice to their idols, and perform their superstitious services, being sheltered from the heat of the sun, by their shade. So Deut. 12.2. 2 King. 16.4. & 17.10. 2 Chr. 28.4. Jer. 2.20. & 3.6. Ezek. 6.13. Hos. 6.13. See Chap. 27.9.

{slaying the children} Heb. slayers of the children; that slay your children: for their own they were, whom they so slaughtered and sacrificed, 2 King. 16.3. & 21.6. & 23.10. Psal. 106.38. (a defect of the pronoun, as Job 19.2. Chap. 46.4.) that are wont to murder your children in the service of your idols. A savage practice, which they learned from the heathen that used so to do, Deut. 12.31. Psal. 106.35–38. See Lev. 18.21. & 20.2. Jer. 7.31. & 19.5. Ezek. 16.20. & 20.26. & 23.37,39. 2 Chr. 28.3. & 33.6.

{in the valleys} Or, besides the brooks; as the particle is used, Neh. 3.15,25. 1 King. 15.13. the word signifies, sometime, a valley; so called, because it shoots along as an hollow pipe, or gutter, between two hills. So Chap. 7.19. such a valley was that of Elah; 1 Sam. 17.2,3. and such a valley seems that of Hinnom, to have been, where such inhumane services were commonly practiced, Jer. 7.31. sometime, a brook, Lev. 11.9,10. Hence, the brook Kishon, Judg. 5.21. and, the brook Kidron, 2 Sam. 15.23. 1 King. 2.37. 2 Chr. 30.14. whence the vale, lying near about it, is called, the fields of Kidron, 2 King. 23.4. and, the valley of Kidron; as seems to be intended, 2 Chr. 29.16. this brook is deemed also to have run, among other lower grounds, through the valley of Hinnom: and brooks are so termed; because they run commonly along the valleys, with those waters, that shoot down from the hills, Psal. 104.10.

{under the cliffs of the rocks.} Heb. properly, branches. See on Chap. 2.21. such overhangings of them, or cliffs branching out from them, as towards the root, or foot, of rocky, or chalky hills oft times, are seen, made by the water undermining them; and afford shade, as well as the branches of thick trees do, Chap. 32.2. Some such caves also might be made, and cut out of purpose, as for habitation and sepulture sometime, Chap. 22.16. so for exercise of idolatrous services, for which they made use, sometime of groves and woods, sometime of dales; sometime of rocky caves; sometime of hills. See Chap. 17.8.

V. 6. {Among the smooth stones of the stream is thy portion} The prophet here begins to alter the frame of his discourse; not speaking, now, as before, to the people, as children of the state, as a stock, or stem; or, as the issue of some adulterous couple; but directing his speech to the state itself, as to a lewd woman, or common strumpet: and the tenor of his charge therefore now runs in a singular feminine form. So Jer. 2.2. & Ezek. 1.6. & 23.

{Among the smooth stones of the stream} Heb. in the parts, or smooths, of the valley, or brook. The former word; (but without such a point, as the middle letter here has) does most usually signify parts, and portions, as Josh. 18.5,6,9. Ezek. 45.7. & 48.8,21. and it is regularly the plural of the word, here rendered portion: whence some therefore render it, parts, or distributions. And so the old Latin has it. Now of these, some expound it, of the parts adjacent to the brooks: for the word is the same, with that before, ver. 5. only singular here, but in a collective sense; as Job 21.33. & 28.4. & 40.22. Others, of the divisions of the brooks, parting themselves into divers branches, or streams: amid which, say they, in the islands, were their altars sometime erected; especially, about the fountain-heads, from which they descended. Others, again, of the rocky parts at the hill-foot that were as part of the vale, ver. 5. But the Jewish commenters, because of the point commonly called dagesh, in the belly of the second radical, understand by it smooth stones, directing us to that place, 1 Sam. 17.40. where the same word, so dageshed, another voweling point only substituted, is found in the same notion, it being said of David, that he picked five smooth of stones (so the words are) out of the brook, or valley rather; that is, five smooth stones out of those that lay in the vale of Elah; which vale lay between the two armies, and in which the combat was fought between him, and Goliah, 1 Sam. 17.2,3. for of any brook that ran between them, we read not: so, the smooth of the brook, or valley (for the Hebrew has no more) is here put for the smooth stones (as it is more fully in that other place expressed) of the valley, or the brook, and there is a defect of the subject, or substantive; as full, for a full cup, Psal. 73.10. strong, for a strong hand, chap. 40.10. And by such stones, some understand the smooth pebbles, whereof there was great store in the brooks, or about them in the valleys; in which their altars were erected, ver. 5. Jer. 2.23. Others, those slick and smooth stones, curiously cut out, and polished, Psal. 144.12. whereof their altars were made, contrary to God's command, Exod. 20.25. and this seems most probable; for what the Jewish doctors relate, that their manner was to pick up some fair stone, and adore it, is but a groundless conceit. Nor does that of a learned writer take much with me, (I shall leave it to be weighed and deemed of by others) who referring the word both here, and there, in the story of David, to the former root, would have it rendered, as before, divisions of the brook here, as Ps. 1.3. (adding withal, that by Paynims, brooks were adored, as having some kind of deity) so, divisions of stones there; that is, not whole stones, but pieces of them; not smooth ones, but rough and broken, as in that regard, much better, and fitter for his use: But whether ragged ones were so fit to sling with, I doubt.

{is thy portion} Your altars, and your idol-service, is that which you delight in, and trust unto; as worldly men, in their wealth, Psal. 17.14. Prov. 18.11. that you esteem your inheritance, your lot, and your portion: your idols are to you, so, as God is to the godly, Ps. 16.4,5,6. & 119.57. Prov. 18.10. Jer. 10.16. Lam. 3.24. though some would have it spoken in a menacing way, as foretelling what should betide them, when they should be in captivity, and sit mourning in waste places, beside the brooks' sides at Babylon, Ps. 137.1,2. But this suits not so well with the sequel of the context. However there is an elegant paronomasy, and antanaclasis, in the Hebrew, between the words rendered, smooth, and portion; which our English cannot express.

{they are thy lot} Some would have the pronoun, to be put here for the verb substantive, as oft it is. See ch. 43.13. and then should not the word, are: be expressed, by any different character. But the gemination of the word (which is here very emphatical, as the like, ch. 43.25.) to me seems to carry it another way; the emphasis being rather in the pronoun, than in the verb: the sentence is the same, in effect, with the former: and a trope in either, taken from the parting, and dividing an inheritance, so as to assign each of the coheirs, or parceners, his, or her portion, by lot; as Num. 26.55. and 34.13. Josh. 14.2. so Psal. 16.5. Chap. 34.17. Howbeit, I cannot concur with those, that would have it to be so understood, as if hereby were intimated, that these their idolatrous practices, were hereditary to them, that they were left unto them, as a legacy, an inheritance, or a portion, from their parents, 1 Pet. 1.18.

{even, to them, hast thou poured a drink offering, thou hast offered a meat offering} Heb. also unto them; to wit, your idols, ver. 5. or, upon them, to wit, your altar stones, or altars in those places erected, ver. 6. for so also does the particle here used sometime signify; as Psal. 9.4. upon the throne. chap. 3.26. upon the ground.

{a drink-offering} By the law of God, unto every sacrifice of any beast, was to be added, a certain quantity of meal, or flour, mixed with oil, which was termed minchah, as we render it, a meat offering: and a certain quantity of wine, that was termed nesec, rendered usually, a drink offering, Num. 15.4,5. neither was the sacrifice deemed complete, until this latter, the last rite, used about the body of the beast, was poured upon it. Hence, those speeches of the apostle, I am ready to be poured out, 2 Tim. 4.6. and if I be poured out upon the sacrifice and service (as Rom. 12.1. & 15.16.) of your faith, Phil. 2.17. where he compares the Philippians' faith, and his ministry about them, to a sacrifice; his blood, by martyrdom shed, to obsign and seal up, in way of confirmation, and consummation thereof, the same, to such an offering as this. Howbeit, the word nesec, signifying an effusion, or something poured out, may seem to be more general, and to comprehend any liquid oblation, were it of oil, or of wine: For we read of effusions, or pourings, in the religious performances of the ancient patriarchs, before Moses, as well of oil, as of wine, Gen. 28.18. & 35.14. and upon some of their bread-corn offerings, to wit, their flour oblations, was by the latter law, oil to be poured, Lev. 2.1. For others of this latter sort, were to be only molded, and made up, or anointed therewith, Lev. 2.4,5. But another term is used in those places, for the pouring out of oil, than that, from which the word nesec descends, which may therefore well be deemed to import, specially that of wine, of the pouring out of these to their false gods, wherein they partook also themselves with them. See Jer. 7.18. & 19.13. & 44.17–19,25. Ezek. 20.28. Amos 2.8.

{a meat-offering} Or, as some, a wheat offering: but as the one is too large; for the flesh-oblations also are called, Lev. 3.6. God's meat, Mal. 1.12. and were some of them meat for the priests, Lev. 6.26,29. Ezek. 44.29. so the latter is too narrow: for there were some oblations of barley, as well as of wheat, Lev. 2.14,16. & 23.10,17. Num. 5.15. nor does the word, meal-offering, come exactly home to it; because some were of the ears of corn, or corn yet in the ear: the nearest to it seems to be, the corn, or the bread-corn offering; which will comprehend all the minchaes in Moses: for what Caines was of the fruits of the earth, being, in terms, so general, and large related, is uncertain. But of this kind of oblation, two sorts of it, the notion, and the notation of the term, See before on chap. 1.13. of these offered to their idols, (for of this kind were their cakes tendered to the host of heaven) see Jer. 7.18. & 44.19. Ezek. 20.28. Amos 4.4,5. The word is here, as the former also: though in a singular form, yet in a plural notion.

{should I receive comfort in these} What joy, or comfort, can I have (for this form has oft such a potential notion, as Jer. 2.23.) in such people as these? Chap. 9.17. though they should withal perform other services to me, Chap. 66.3. Jer. 7.9,10. Ezek. 20.39. or, as some, should I have compassion on such wicked wretches as these? as also, chap. 9.17. so Jer. 5.7. how should I spare thee for this? thus the word may seem to signify, Deut. 32.36. Psal. 90.13. Others, how should I repent of the evil, that for these things I intend to bring upon them. So is the word taken, Exod. 32.12. Jer. 18.8. See Jer. 15.6. Psalm 90.13. Others, how should I rid myself of that grief, and shake off that sorrow, that my soul is possessed of, and my Spirit vexed with, by such practices as these, Ezek. 6.9. so the word seems taken, Gen. 24.67. 2 Sam. 13.39. Others, can I be at any rest, or have any joy of aught, until I have taken vengeance for such practices as these? See Jer. 5.9. The old Latin, after the ancient Greeks, read the words in the negative, Should I not be wroth, or have indignation for these things? and in these interrogative forms (which run usually with much quickness, and vehemency, as ver. 4.) the negative particle is oft omitted. So 1 Sam. 2.27,28. Did I, and Did I? for, Did not I? Job 20.4. Knowest thou not this of old? Ezek. 20.30. Are ye not polluted? Do ye not commit whoredom? See Jer. 31.19. This therefore here also admitted, I should thus render the words; Should I not ease myself of such? To wit, by taking vengeance upon them; as Jer. 5.9. Should I not visit for these things? Should not my soul be avenged on such a nation as this? For the use of the word, in this notion, see Chap. 1.24. and the prophet may seem the rather to have made choice of this word, here, to conclude this verse, with a word of the like sound, though not sense, to that wherewith he began the verse foregoing.

V. 7. {upon a lofty, and high mountain, hast thou set thy bed;} After that passionate parenthesis, wherewith the foregoing discourse was shut up, he returns to relate their shameful, or shameless, rather, pollutions of themselves with their idols. You have not in vales, and caves only, below by the brook-sides, erected your altars, but aloft on the highest hills, in your high places. Such also they made use of as temples for the service of their idols, after the manner of the Heathen, whom God cast out before them, Deut. 12.2. 1 King. 12.31. & 14.23. 2 King. 17.9,29. & 21.3. Jer. 17.2,3. Ezek. 6.13. & 16.16,32. & 20.28,29. He compares the Jewish state to a shameless strumpet, that entertains her companions, not in private chambers, and closets, as having yet some shame of what she did, Ezek. 8.8,12. but without all shame, as glorying rather in her shame, committing fornication, and practicing uncleanness in open view, as Absolom with his tent spread upon the house-top, 2 Sam. 16.22. so with her bed, made, and set in some conspicuous place; lying open, and exposed to the eyes of all. See 2 King. 23.5,12. Jer. 32.29. Ezek. 16.24,25. & 23.41.

{high and lofty} Words of the same notion multiplied, to make it more emphatical, and to express the eminency of the place. So Chap. 2.13,14. & 30.25. & 52.13.

{thy bed} Ver. 8. Ezek. 23.17,41.

{even thither wentest thou up to offer sacrifice;} Heb. thither also; as ver. 6. wentest thou up; not to do service and sacrifice unto me, (as though in an irregular way your people sometime did, 1 King. 3.2. 2 Chron. 33.17.) but to defile yourself there, (See ver. 8.) by offering sacrifice to those your idols, on your altars, to the honor and service of them there erected, ver. 5,6. for I suppose them to be wide, that conceive the prophet to allude here to the manner of those, who lodged in the temples of their idols, expecting direction from them, by dreams.

V. 8. {Behind the doors also, and the posts, hast thou set up thy remembrance:} There is no place, either abroad, or within doors, free from some sign, or mark, some memorial, and monument, or other, of your idols, your affection to them, and filthiness with them, Ezek. 17.31.

{Behind also} Heb. And behind, as Chap. 34.13.

{the doors and the posts} Where God commanded his precepts to be set, that they might be ever in their eyes, Deut. 6.9. & 11.20. & 27.2,3. Heb. the door, and the post: which some therefore understand, as spoken of the door of God's house, the temple, Ezek. 8.3,5,7,14,17. & 43.8. but the words seem to be taken collectively, as our version renders them; as also the word valley, and mountain, ver. 6,7. or, if it be taken in a singular notion, because the speech runs of the whole state, as of one strumpet, it may be conceived, as spoken of the door of her own brothel-house, Prov. 5.8. as before of her bed, v. 7. Prov. 7.16,17. Some would have an allusion in it, to the arms, and ensigns of nobility, set over great men's doors: it might rather be, to the titles, and inscriptions wont to be set anciently over common strumpets' cells. But the words here, are, behind the door; not so much to invite them to her (of which before, and afterward, ver. 7,9.) as to mind herself of them, Ezek. 8.10. & 23.14. Others, to the Lares, or, family-tutelar-gods; whose images, say they, they used to have about their doors, to secure their goings out, and comings in: but of that they bring no proof. Others understand it, of the incense that they burnt unto their idols; because the incense seems to be termed, a memorial, Lev. 2.2. but that seems not to suit so well with door, and post.

{for thou hast discovered thyself to another, than me, and hast gone up} Heb. for, or, yea, (as Chap. 15.9. & 16.8.) from me, or, from with me, thou hast discovered, and hast gone up; that is, yea, more than so; departing from me, or refraining company, and society, with me, of which manner of defective, or comprehensive form of speech, (See on Chap. 1.4.) thou hast discovered thy shame, or nakedness, or prostituted thyself, (that is the meaning of the phrase, as appears, Ezek. 23.18. Levit. 20.17,18. a defect of the pronoun; as Lev. 18.6.) when (so is the copulative used, Gen. 14.14. Chap. 37.9,36. & 53.2.) thou wentest up; to wit, unto your bed, set aloft, in open view, ver. 7. there to defile yourself. See the like form of speech, in the like notion with the same quick, and concise manner of delivery, implying much indignation against, and detestation of, the fact mentioned, Gen. 49.4. They swerve from the resemblance used here by the prophet, that understand this passage, of withdrawing herself from God's protection, and abiding under his wing: as also those of the Jewish doctors, who suppose all this, together with the former passage, ver. 6,7. to respect that injunction, Exod. 21.24,25. that whereas God had commanded them, if they built him any altar, to make it, either of earth, or of rude rag, and to place it in some hidden place, (though that be not in the text) and to set it on the plain ground there; she had built altars of hewn stone, to set them aloft, in high places, and gone up to them by degrees: as also those, both of them, and ours, seem to narrow it too much, who expound it, as if it were said, that rising from God's side, or his bed; that is, his temple, she had immediately gone up to her idols' bed, in her high places: for howsoever, some such charge is entered against her, Ezek. 23.38,39. to wit, that the same day that she had committed idolatry with her idols, she had presumed to repair to God's house: Yet the meaning of the text here seems more general, that falling off from God, she had joined herself unto idols, and not in private only, retained monuments of them, but in public view also, committed acts of spiritual uncleanness with them. See Ezek. 14.6. & 23.17,41. Nor can their interpretation be admitted, who render it, following the old Latin, thou hast beside me, or at my side; that is, say they, in my temple, in my sight, prostituted yourself; as respecting what Ahaz and Manasses did, 2 King. 16.11,15. and 21.4,5,7. because the words of the text will not bear it; nor does that seem probable, which some others tender, concerning the last word, which, to fit the Latin, they render in an active sense, thou hast caused them to ascend; expounding it, by the same term used, Gen. 31.10,12. for though the verb admit either notion, yet the use of it before, in the sense commonly received, here carries it the other way. See ver. 7. no more than that, which the Greek gives, thou hast there offered thy sacrifices: as Josh. 8.31. though that agree better with what the former place, ver. 7. has. But the prophet is in another resemblance here.

{thou hast enlarged thy bed} You have increased your idolatry more and more, by the multitude of your altars; or by enlarging the temples, and places built, for the exercise thereof: as 1 King. 11.7. & 21.3. like a strumpet, that makes her bed, or room larger: or makes many beds, and rooms, to receive, and entertain the more company, 2 Chron. 28.24,25. Jer. 2.28. & 11.13. Ezek. 16.15,16,24,25,51. and 23.14. See ver. 7. So, enlarge, or widen, the place of thy tent, to receive the more inhabitants, Chapter 54.2.

{and made a covenant with them} So the old Latin, and some of the Jewish. You have engaged yourself to their idols, by entering into covenant with them, Deut. 7.2–4. 2 King. 16.10. Heb. and cut thee out, or cut thee down from them, or more than they. Now howsoever it be true, that the word of cutting out, be applied unto covenanting; the reason whereof, see on, Chap. 28.15. from Jer. 34.8,18. Yet because neither the word is found so used, but where the word covenant, is expressed, nor are persons said, to cut covenant from one, but to cut covenant with him, as in the place before pointed to, and elsewhere; some other sense of the words is to be sought out: where, to pass by those, who, seeming to wander far from the sense of the words here, read it, thou hast cut thee some of them, made eunuchs of them: as Chap. 39.7. though of such, the word be sometime used, Levit. 22.24. & Deut. 23.1. Some others render it, and thou hast cut it thee out (to wit, your bed, before spoken of) larger than theirs; (of which form of speech, see on Chap. 2.6. & 55.1.) that is, felled trees, in your groves, (Chap. 14.8. & 37.24. to make room for your altars, or, temples, built for the service of your idols; and herein striven to outstrip in your idolatries, either your idolatrous ancestors, Jer. 16.11,12. as some; or other idolatrous Heathen, Ezek. 5.6. as others: this latter seems more probable, than the former; because of ancestors, there seems no hint, at all, either before, or after; of strangers, there does. Howbeit, some refer, both the foregoing branch, and this, with somewhat that follows, to a particular act of Ahaz, who seeing at Damascus, an altar erected to the honor of some, either Syrian, or Assyrian, idol, far greater than that of the true God, at Jerusalem, sent a pattern of it to Uriah, the high priest, to have such another made for him, 2 King. 16.10,15. 2 Chron. 28.23. and they render the text, thou hast enlarged thy bed, and hast cut it out for thyself; taking a pattern from them: and some such thing may be hinted; but the text seems much more large.

{thou lovest their bed where thou sawest it} This some also refer to the altar, that Ahaz saw at Damascus, and was so much taken with it, 2 King. 16.10. of whom, some also render the words, thou hast cut out for thyself from them, whom thou lovest, their bed, in the place, which thou hast provided for it: and the defects, both of the relative, as ver. 3. and of the pronoun it, as Chap. 46.11. are very frequent: but the pauses will hardly admit this construction; Heb. thou lovest their bed, in the place thou sawest; that is, the company of them, as Num. 31.17. Judg. 21.12. See Jer. 2.25. wherever you saw them: and some of the Jewish doctors observe it, as a transgression of that inhibition, Deut. 12.13. but that here, is far beneath the guilt of the crime: it rather, so read, imports their proneness to this spiritual inordinate lust, wherewith, upon any the least occasion, in any place, at any time given, she was as a common strumpet delighting in such filthiness, presently inflamed, Ezek. 23.14,16. a defect of the particle, in, as Chap. 44.12. & 48.4. and of the relative, as before; Or, thou lovest their bed; thou preparedst, or, providedst, room; to wit, for them, to entertain them in: for the verb signifies, not to see only, but to prepare, or, provide, also; as Exod. 18.21. and so the word also parallel to it, Gen. 22.8. and the noun is frequently used for room, or place: as Deut. 23.12. Chap. 56.6. and in the plural masculine, for spaces, or ranges, 2 Chr. 23.15. Chap. 22.18. & 33.21. and this I conceive to be the genuine sense of the word: for that which some say here, of a monument; as if the word were so taken, 2 Sam. 18.18. to omit, that it may there also be rendered, as our version also has it, as well Absoloms place, as Absoloms monument, that notion seems not to suit so well here. Howbeit, because the word properly signifies an hand; and the old Latin renders it, with an open hand; as if the latter word were not a verb, but a noun, some Popish writers would have it to mean, with an open hand; that is, not covertly, but openly; without shame, or with the hand beckoning to, and inviting company, and customers to her: as Chap. 13.2. and 65.2. Prov. 1.24. or, with open hand, liberally, hiring such, and sparing no cost to satisfy her filthy lust, ver. 9. Ezek. 23.31–34. but one of their own coat, does ingenuously acknowledge, that no such noun, as they here dream of, is at all found in Scripture: who would therefore, expound it of the workman's hand; put, as he supposes, for his work or workmanship; as we say a man's hand, for, his handwriting; the efficient, for the effect: drawing in hither, that of Absoloms pillar, and applying it to Ahaz his altar; of both which before. Others, of the adulterer's hand, in an obscene notion, not fit to be expressed. But thus men out of a preposterous affection, perversely employ and strain their wits, to support and bear out a vicious version.

V. 9. {And thou wentest to the King with ointment, and didst increase thy perfumes} Another crime charged upon this state is, the sending ambassadors to foreign nations with presents, and in most base manner, submitting and bowing down, to them, 2 King. 16.7,8. Chap. 10.4. either to crave aid and assistance from them, 2 King. 16.8,9. Chap. 30.1,6. & 31.1. Jer. 2.18,36. Ezek. 17.15. Hos. 5.13. & 12.1. or to curry grace, and find favor with them, 2 King. 18.14,15. Chap. 10.4. and 33.7. or to communicate with them, in their idolatries. 2 King. 16.7,8. Ezek. 16.26,28,33,33. and 23.16,40.

{And thou wentest} Or, Thou hast gone also v. 8. gone, either in person yourself, as Ahaz, 1 King. 16.10. or, by your messengers, as the Centurion is said to have come unto Christ, Mat. 8.5. compared with Luk. 7.3,4,6. Christ himself to the old world, 1 Pet. 3.19. with 2 Pet. 2.5. and to Ephesus, Eph. 2.17. so the word is supposed to be used, Cant. 4.8. or, hast respected, or observed, as our margin renders it: and so one of the Jewish commenters, thou hast sending beheld. So it should be a defective, or complexive form of speech, as some of ours make it, reading the text thus; Thou lookest about to the King, that is, thou lookest about for aid, (as Psal. 142.4.) and sendest to the King; and such forms are usual. See Chap. 38.17,21. but here seems no need thereof here. The word indeed signifies, most usually, to view, or behold, Job 20.9. & 33.14, 27. & 35.5,13. but sometime also, to present, or to tender a present; as appears by the noun thence deduced, used for a present, 1 Sam. 9.7. that which I conceive to be the genuine sense of it in this place, thou hast presented the King with ointment. The old Latin renders it, thou hast decked thyself for the King, with ointments, and perfumes; as harlots use to do, when they are to entertain their companions, Ezek. 23.40. Prov. 7.17. but for this use of this word, I find no ground.

{to the King} For, Molech, Lev. 20.2. say some; because the word has the notion of a king in it: whence the variety of reading, Jer. 49.1. Zeph. 1.5. Others, by the King, understand here, the King of Assyria, to whom Ahaz, both sent, and went, 2 King. 16.8–10. Others, the King of Egypt, whom, divers of them, at divers times, had craved help from, against the Assyrian, and Chaldean, 2 King. 17.4. Chap. 30.1. & 31.1. Jer. 37.5,7. Ezek. 29.16. and others again, of the Babylonians, or Chaldeans, Jer. 51.59. but the word seems to be taken collectively; not of any one particular, either king, or kingdom; but of seeking indefinitely, sometime to one, sometime to another, Jer. 2.36. Hos. 7.11.

{with ointment} Heb. with oil, as Psal. 133.2. & 141.5. Eccl. 7.1. Amos 6.6. of precious ointment wherewith that land seemed to be stored, see Chap. 39.2. among which, their balsam, peculiar to that country, seems to have been a principal. See Gen. 43.11. Jer. 8.22. & 46.11. Ezek. 27.17. and of this, especially, many understand it here.

{and didst increase thy perfumes} Or, hast multiplied thy confections; for the word is more general, and comprehends as well ointments, as perfumes, Exod. 30.25,35. whence the word that signifies, a confectioner; so rendered, 1 Sam. 8.13. See also, Eccl. 10.1. Job 41.31. that is, either you have used abundance of them, to prepare, and fit yourself for them; (so, to multiply washing, for, to wash abundantly, Ps. 51.2. & to multiply soap, for, to use abundance of soap, Jer. 2.22.) or sent abundance thereof to them, to woo, and win them to you. Which latter seems the more likely. See Jer. 2.33. and 4.30. Hosh. 12.1.

{and didst debase thyself, even unto hell} Heb. make low, or lay low: but used here, in a reciprocal, though not form, yet notion; as Psal. 113.6. Jer. 13.18. you have laid yourself low, or debased yourself, as one that bows himself down to the ground, or to the lowest ground, as if you would go even into the ground, or the grave. See chap. 51.21. an allusion, as some think to such vile and base strumpets, who, among the Greeks, had their name, from prostituting themselves on the ground; yea, under the ground, in cellars, and vaults, and in tombs, and monuments, sometimes. I conceive rather, from such, as in a most submiss, and servile manner, cast themselves at the feet of those; whom they sue, and seek to, for aught; as if they would creep into the very ground. See Chap. 10.4. for I suppose they swerve from the prophet's intent, who conceive the meaning to be, that they had, by these their abominable courses, brought themselves to a very low condition, by such like forms of speech sometime expressed, Psal. 7.5. & 63.9. & 88.3,4,6. Chap. 25.12. & 26.5,6. and 47.1. that which yet is true, Chap. 29.4. and she was forewarned of, Jer. 2.25. But this seems to look another way.

V. 10. {Thou art wearied in the greatness of thy ways} You have even tired yourself out, with the length of your journeys, sending to and fro, so far, abroad. See Jer. 2.38. Ezek. 33.40. Howbeit, some take it, as spoken in reference to their insatiable idolatrous desires; as therein resembling the way, and courses of base harlots, Prov. 30.19. But that place does not parallel so fitly with this.

{yet saidst thou not There is not hope} Though you saw that all your toiling, and tiring out yourself was in vain, it was all but lost labor; yet you would not give over, but go on still desperately, in that toilsome and chargeable course. Heb. it is desperate. See Jer. 2.25. & 18.12. the discretive is not unfitly supplied; as Chap. 41.11. & 49.4.

{thou hast found the life of thine hand} You still imagine, that by these courses you shall find at length, or have already found, and attained that, which so much you desired, sufficient means, and aids to support you, and to strengthen your hand. See Hos. 12.8. the life of the hand, for, the strength of it, say some; others, the life of the hand, for, life, and means of life, and support, by the industry of the hand acquired: and either of these will suit well with the sense above delivered: for they seem to rove too far out of the way, that would have the meaning to be, that either their pains and toil, in seeking abroad so, or their idol-worship, were as pleasant and delightful to them, as their life; (of which kind of expression, see Psal. 30.5. & 63.3.) or, than food, or meat, whereby, life is sustained. Of which form, see, Job 23.12. Joh. 4.34. & those yet further, who expound it, thou gettest thy living by thine hand, that is, you maintain yourself (as common harlots use to do, thereof in Latin so termed) by your filthy earnings; for neither does the prophet seem to be in that argument here: and the contrary rather is implied, both in the foregoing branch; as also Ezek. 16.31–34. Howbeit, because the word here rendered life, as it properly signifies, and is most commonly used, does also signify a troop, or company, consisting of living creatures, men, or beasts, 2 Sam. 23.11. Job 30.39. Psal. 68.30. some late writers here render it, thou hast found a troop of thine hand; that is, say they, forces that will be ready at hand to assist you upon all occasions. Nor might this interpretation seem altogether improbable, (see ver. 13.) but that it is by some questioned, whether that word do in any place at all so signify; and I go rather, therefore, with what was before propounded.

{therefore thou wast not grieved} Therefore your pains seemed no pains, but a pleasure, rather, to you; because by such means you did hope, and made full account to accomplish your ends, and what you desired, (as Gen. 29.20. with 31.40.) and seemed sometime so to do, 2 King. 16.7,8,9. though it proved otherwise afterward, in the end, 2 Chron. 28.20,21. Chap. 7.17. & 8.7,8. or, as some render it, thou wast not wearied, or tired; as the other word before in the front of the verse; as if he had said, though you have toiled, and tired yourself, yet you would not be weary, would not give over: the word properly signifies sick, or weakened; as Chap. 33.24. it may well be rendered, either thus, or the former way, as sometime also it is, Prov. 23.35. Jer. 5.3. The old Latin renders it, therefore thou hast not prayed; that is, say they that follow it, you have not sought by prayer to me, because you thought that you had no need of my help, you had aid sufficient from others; but the verb is never found so to signify in the form here used.

V. 11. {And of whom hast thou been afraid, or feared,} Some suppose these words to be taken, as an aggravation of her sin, by her impudency in it, that she neither feared, or regarded God, or man, stood in no awe, nor had any shame of either; as Luk. 18.4. See ver. 11. Others, as a preoccupation, & meeting with such pretended excuses, for her seeking to foreign forces for assistance; to wit, out of the fear that she conceived of such powerful adversaries, as were combined together against her, Chap. 7.2: implying, that no such fear of man ought to have prevailed so much with her, as to make her to break with, and to forget God, who could, and would, have secured her against all such fears, had she relied upon, and continued loyal to him, Chap. 7.7,9. This may seem not improbable. Howbeit, I conceive the purpose of the prophet, in these words, to be somewhat other, to wit, to tax her for want of the fear of God simply, as the main ground of her secure, and pertinacious obstinacy, both in this, and other her sinful courses; that which in the close of the verse, is in plain terms expressed.

{of whom hast thou been afraid, or feared} The former word signifies a careful, or solicitous fear, 1 Sam. 9.5. & 10.2. Jer. 17.8. and 38.19. the latter, any fear in general: the copulative is here used, and may be retained; as Chap. 8.12,13. and then it aggravates: but if taken for the discretive, as oft it is (See Chap. 44.10. & 45.10.) then it diminishes: the words may be rendered according to the latter; Whom didst thou dread, or fear? that is, whom had you any dread, or fear, at all, of? Or, which I conceive to be the fitter; whom shouldest thou have dreaded, and feared? Whom ought you to have been afraid of, as one that would certainly be avenged on you, for your wicked and cross carriages, according to what he had long before threatened? Lev. 26.14–23,24. this form is oft used in such a notion of duty; as chap. 26.9. Jer. 2.8. and elsewhere.

{that thou hast lied,} Or, rather, when, (as Gen. 4.12. Psal. 75.2.) thou liest, that is, deal disloyally, or unfaithfully, with me: as Josh. 7.11. Psal. 89.44,45. Chap. 59.13. whose wrath, and indignation should you have feared, when you dealt so wickedly and unfaithfully with me? Mal. 3.5.

{and hast not remembered me} Or, but (as ver. 3.) thou didst not think upon me; to carry yourself towards me, according to your duty, Eccl. 12.1. Ps. 106.7. for they seem to go aside from the drift of the text, who expound it of flattering the King of Assyria, 2 King. 16.7.

{nor laid it to thine heart:} Heb. thou didst not lay, or put it upon thine heart; as ver. 1. you did not consider, what the issue of these things would be, Chap. 47.7. A learned late writer would have it run thus; whom wast thou afraid of, or didst thou fear, that thou shouldst lie? to wit, in denying your sins, when charged with them by my prophets: sure it is not out of fear of me; for thou dost not think of me, or mind me at all. But this I shall refer to the judgment of others.

{have not I held my peace even of old, and thou fearest me not?} Or, is it not, because I have held my peace, or been silent, and that for a long time, (Heb. from antiquity, as Chap. 42.14.) that (as Chap. 46.5.) thou fearest me not? See the like syntax, Jer. 7.19. My lenity and forbearance of you hitherto, for a long time together, makes you, not to stand in awe of me, but to proceed obstinately in your wicked courses, and go on from evil to worse, Eccl. 8.11. Psal. 36.1,2. and 50.21,22. and 55.19. Chap. 26.10. Jer. 48.11.

V. 12. {I will declare thy righteousness, and thy works;} I will hold my peace or forbear no longer (Jer. 44.16.) I will declare and lay open, your lewd and wicked courses, and convince you of them; not by a verbal reproof, but by a real rebuke, by taking vengeance on you for them. So Psal. 5.21. Chap. 42.14.

{thy righteousness} Spoken, either according to their own estimation, who deemed their own ways & courses, to be all right and just, Prov. 16.2. & 21.2. & 30.12. Or, would still have them, at least, reputed such, Jer. 2.26. Prov. 30.20. Or, it is spoken, rather, ironically, thy righteousness, that is, your wickedness, your naughtiness. See the like manner of speech, Gen. 3.22. and the words righteous, and righteousness, used; where in the parties spoken of, nothing less, is presumed, or intended, Chap. 64.6. Mic. 7.4.

{for they shall not profit thee.} Heb. and they shall not profit thee; which need not be altered. Your courses, that you trust to, shall do you no good, shall stand you in no stead, but shall rather do you mischief, and prove your bane, in the end. So Prov. 10.2. with 21.6,7. & 11.3,4,5,6. See 2 Chr. 28.20. ch. 28.15,17,18. & 30.2,3,5. & 31.2,3. & 36.6. Ezek. 29.6,7. The forementioned writer reads the words, by way of interrogation, should I declare thy righteousness, and lay open thy works, your wicked ways? it would be to no end, they would do thee no good: it would not prevail with you, or avail aught for the bettering of you: But this seems not so natural.

V. 13. {When thou criest, let thy companies deliver thee} When you cry unto me for help, amid your distresses, I will return you no answer, afford you no help; but turn you over to those, and send you to them, whom, forsaking me, you have relied upon, and trusted unto; thy troops, (Heb. thy gathered ones; as Ezek. 22.20.) either, of strangers, ver. 9,10. or, of strange gods, Chap. 65.11. See Deut. 32.37,38. Judg. 10.13,14. Jer. 2.28. and 11.12.

{but the wind shall carry them all away} Heb. and, as ver. 3. a puff of wind shall blow them all away, Chap. 40.24. & 64.6. Dan. 2.35. Hos. 4.19.

{vanity shall take them} Or, shall take them away; as Hos. 11.13. the same, in effect, with the former: they shall all come to nought, Chap. 31.3. a defect of the pronoun to be supplied from the former branch; as, Chap. 13.8,15.

{But he that putteth his trust in me, shall possess the land, and shall inherit mine holy mountain.} A word of consolation, subjoined for the stay and support of the faithful, to assure them yet of protection and deliverance, in these calamitous times, Jer. 15.19,21. & 39.17,18. & 45.5. Ezek. 11.16. and of return to possess their land again, and to enjoy God's ordinances in his temple, Chap. 10.21. and 30.18,19.

{putteth his trust in me} Makes me his refuge, or place of retreat, (for so the word properly signifies, Psal. 104.19. Chap. 4.6. & 25.4.) and looks not after other vain shelters and succors, Psal. 2.12. & 40.4. & 46.1. See Chap. 28.15,16,17.

{possess the land} Psal. 37.3,11. or, inherit the land; returning again to their former inheritances, Jer. 3.18. & 12.15. there is in the word, an allusion to the first distribution of the land, by lot, Num. 34.2,13.

{inherit mine holy mountain} Heb. possess my mountain of holiness; as Psal. 15.1. Chap. 11.9. enjoy my sacred ordinances there. See Chap. 56.5,7.

V. 14. {And he shall say} Or, And it shall be said: for the verb is used here indefinitely; as Chap. 59.19. Mal. 1.4. Proclamation shall be made, to remove all impediments that might hinder God's people, in their passage, from the places of their captivity unto their own country. See Chap. 40.3.

{Cast ye up, cast ye up;} Or, Make causeys: for their safer and more convenient passage. See Chap. 35.8. & 62.10. Prov. 15.19.

{prepare the way} Make plain the surface of it, by sweeping away, and removing out of it, whatsoever might make it uneasy, or unsafe. So Mal. 3.1. See the use of the word, Gen. 24.31. Lev. 14.36. Psal. 80.9. compared with Chap. 5.2.

{take up the stumbling-block out of the way of my people.} Heb. lift up, or take off, or take away; as the word is used, Lev. 6.10,15. Dan. 8.11. the stumbling, either block, or stone; as Chap. 8.15. and this here more properly: the word is general, and imports anything, that man, or child, may trip, or stumble at, and be endangered thereby to fall. See Lev. 19.14. Psal. 91.11,12.

V. 15. {For thus saith the high, and the lofty God,} Exceeding high; as Chap. 52.13. whom heaven, even the highest heaven is not able to hold, 1 King. 8.27. but is infinitely higher, than the highest of any creature, Psal. 83.18. & 113.4. Eccl. 5.8. far higher than the highest created heavens, Psal. 113.4. Eph. 4.10. and is said, therefore to stoop, in taking notice of the things, as well in heaven, as on earth, Psal. 113.5,6.

{that inhabiteth eternity,} As 1 Tim. 6.16. who alone hath immortality, who alone is truly eternal, without beginning, or ending, Psal. 90.2. not immortal only, but immutable, Mal. 3.6. Jam. 1.17. or as some, that inhabiteth, or abideth for ever: but the former seems more emphatical; and they seem to disjoint the text, who not regarding the points of distinction, render the words; Thus saith the high one, who the lofty place inhabiteth perpetually.

{whose name is holy;} Heb. and holy is his name; as Luk. 1.49. the pronoun demonstrative, with the conjunction copulative, put for the relative: So Judg. 13.2. Ruth 2.1. his name, for himself, Psal. 99.3,9. who is not holy only, but alone holy; as alone wise, 1 Tim. 1.17. and alone good, Mat. 19.17. so holy, as none, but he, 1 Sam. 2.2. so, that those, who are in part holy, by participation from him, are not at all holy, if they come once in comparison with him, Job 9.2. & 15.14,15. Some join this, and the former together, thus reading the words, inhabiting eternity, and holy is his name; or, whose name is inhabitant of eternity, and holy: so it should be only the demonstrative for the relative; as Chap. 55.15. And true it is, that divers attributes are sometimes joined together, to make up one complexed name; as ch. 9.6. But of that here, there is no necessity; and the text so read, runs nothing so smoothly, as it does the other way.

{I dwell in the high and holy place;} In heaven, Chap. 32.15. & 66.1. Psal. 11.4. & 113.5. & 115.3. where is nothing but holiness, 2 Pet. 3.13. Rev. 21.27. whereof also the Holy of Holies in the temple, his palace on earth was a type, Exod. 26.34. Psal. 78.69. Heb. 9.8,12,24. Heb. I will, or, shall inhabit high and holy: the future, for the present; as Chap. 53.1,7. the word, the same that before, save that the participle there, the verb here: a defect of the subject, or substantive; as Chap. 26.5. & 33.5. nor see I any good ground, why some late interpreters, of special note, should rent this branch off from God's speech, and annex it to his style, rendering the words, who dwell in the high and holy; omitting the pronoun, which is here emphatical, and expressed therefore in the text: as also ver. 12. Chap. 43.12. & 45.7,12,13. Howbeit, had they thus rendered it, as a part of God's speech; I that inhabit, or dwell in an high and holy place, do dwell also with him, &c. I should not dissent from them; the suppression of the relative being very frequent. (See v. 3.8.) the supply from the former branch nothing unusual; as Gen. 1.16. and God's dwelling, in, or with the persons here described, in this speech of his, being principally intended.

{with him also,} To wit, do I dwell: or, him also, do I inhabit: for it may be as well the bare sign of a noun under regiment, as the particle of concomitancy. I dwell, or inhabit both with him, and in him, Joh. 14.17,23. Rom. 8.10,11. 2 Cor. 6.16. & 13.5. Eph. 3.17. Heb. and him, or with him; as ver. 8.

{that is, of a contrite and humble spirit} Heb. a contrite, and low of spirit; or, any one of a contrite, and lowly spirit. See Ch. 66.15.

{contrite} So, the Lord is near unto all the broken of heart, he will save the contrite of spirit, Psal. 34.18. that is such as be of a broken heart, and of a contrite spirit; and, the sacrifices of God are a broken heart; a broken and contrite heart, O God, thou wilt not despise, Psal. 51.17. See of the word, on Chap. 53.5,10. By it here, is expressed an inward contrition of heart, and breaking of spirit, softened and humbled by apprehension of wrath, joined with a deep sense of godly grief, sincere repentance, and serious remorse for sin, as sin, as offensive, displeasing, and grievous to God, 2 King. 22.19. 2 Chron. 32.26. & 33.12. Ezek. 6.9. Act. 2.37,38. 2 Cor. 7.10.

{humble spirit} One demiss, submiss, low, lowly of spirit. So, Prov. 16.19. and 29.23. In the soul of such an one, God will take up his lodging, in such he desires, and delights to dwell; as in the highest heavens, so in the lowest hearts: the metaphor is taken from the plain country, or the vale, that lies lower than the hills, Josh. 10.40. & 11.2,16. Jer. 17.26. & 32.44. & 33.13.

{to revive the spirit of the humble, and to revive the heart of the contrite ones} Heb. to quicken, or make to live, the spirit of humble ones, and the heart of contrite ones: to quicken, or make to live, for to keep in life, (as Exod. 1.17. Psal. 22.29. Chap. 38.16.) when ready to faint, and go away, Chap. 40.29. or, to comfort, relieve, refresh, and restore, Psal. 71.20. & 80.18. & 85.6. and 119.25,40,50,88,93,107,159. Mat. 11.28. heart, and spirit, all one, as before.

V. 16. {For I will not contend for ever, neither will I be always wroth:} This resolution with God, not to contend for ever, but to give over striving with man, is sometime in wrath; when God, after exercise of his patience, and forbearance, for some space of time, having made trial of divers courses, to reclaim sinners; and finding that nothing will prevail, resolves now to strive no longer with them, but to give them over, and leave them to themselves, as persons incorrigible, and desperately obdurate: as the physician does the patient, that will not be ruled by him, or, whose disease he deems incurable. So Gen. 6.3. Ch. 1.5. sometime, in mercy, when seeing his people, now brought very low, and brought down on their knees; yea, though sometime, not so sincerely, or not so thoroughly, especially where the heart is yet upright, he stays his hand, and either restrains, and refrains his wrath, and further prosecution of any harsh and rigorous course, for the present, or is wholly reconciled again to them. See 1 King. 21.27,29. 2 King. 14.26,27. Psal. 78.34–38. & 85.3. So here: and so Psal. 103.9. He will not always chide, nor retain wrath for ever. See also Lam. 3.31,32.

{for the spirit should fail before me, and the souls which I have made.} The verb here used signifies sometime, to cover, or, to be covered, Psal. 65.13. & 73.6. sometime, (especially where applied, as here, to the soul, or spirit) to be overwhelmed, or, to faint; as one that is muffled and stifled, Psal. 61.2. & 77.3. and 102. title, & 107.5. & 142.3. & 143.4. Lam. 2.11,12,19. Jon. 2.7. Man's spirit would faint, being overspread, or wrapped up in, and overwhelmed with terror and trouble, and the souls, that I made, would fail. The consideration of man's infirmity and weakness, unable to hold out, when God proceeds in wrath against him, does many times move him, in way of commiseration, to stay his hand, and restrain his wrath, Psal. 78.38,39. especially, in dealing with his people, his weak and tenderhearted ones; whom he has a special care of, Chap. 40.11. ver. 15. that they may not wholly be destroyed, or utterly disheartened and discouraged, Job 37.23. Psal. 103.10–14. Chap. 27.8. & 42.3. and 48.9,10. and the saints plead it themselves unto him, Psal. 39.10,11. & 89.47,48. Heb. spirit, or wind; and breaths, or blasts; (not amiss rendered souls) Gen. 7.15. Psal. 150.6. Prov. 20.27. (words used the rather to express the vanity, and imbecility, of man's constitution and condition. See Chap. 2.22.) are here, one, and the same; as also, Job 27.3. Chap. 42.5. there is in the latter branch a defect of the relative; as ver. 3.8. and of the verb to be supplied from the former branch; as ver. 15. the souls would faint away, which I have made, Gen. 2.7. Eccl. 12.7. Chap. 42.5. and have a regard to, as mine own work, in mine own people, especially, Psal. 138.8. 1 Pet. 4.19. And this I conceive to be the genuine sense of the place: howsoever divers interpreters run other ways; some rendering, A spirit, or breath, shall go forth from before me, and I will make blasts, or gales. So the old Latin, which many follow, expounding it, some, as of a gentle breath, or blast, that should revive and refresh them, as Psal. 104.30. others as of a prosperous gale of wind at sea, that should carry them to their own country again: applying that unto it, Psal. 143.10. others, A spirit from my face (that, is proceeding from me) shall insinuate itself into you; and I will cause you to breathe: as he said before, to revive, and refresh them, Ezek. 37.9,10,14. Others, again, My spirit shall slacken, or allay; and the blasts that I made before. And some again, (taking it a clean contrary way) My spirit shall overwhelm, and destroy the breathing souls that I made; as Gen. 6.7,17. But these all strain the text overmuch: Some of them force it against its own sense and drift. A late learned writer would have it rendered from the use of the verb, in the Syriack and Arabick tongues, The spirit would return from before me: but how that should fitly suit here, neither he shows, nor do I see.

V. 17. {For the iniquity of his covetousness I was wroth.} Or, For his iniquity of gain; that is, for his unjust lucre and gain, by injurious and wrongful courses, acquired, Mic. 6.9. Luk. 16.9,11. For they seem to be overcurious, who suppose the words, thus conceived, to imply, that it is not the outward act of fraud, oppression, or the like, either, so much or alone, that God regards, as the inward affection, and disposition of the heart: as also those, that would have the word rendered, covetousness, to be put here, for all manner of evil concupiscence, in general, Rom. 7.8. Col. 3.5. because it is said to be the root of all evil, 1 Tim. 6.10. though it be not unlikely, that this vice be the rather mentioned, because many other spring from it, Prov. 1.16–19. Now some conceive it to be spoken, with relation to those watchmen, spoken of, Chap. 56.11. and this vice there taxed in them. But this evil seems to have been more general rife in all sorts among them, Jer. 6.13. & 8.11. and even those also, to have been overmuch tainted with it, who yet were not abandoned to those gross practices of idolatry, nor did run a madding after idols, as those described before, ver. 3–10.

{and smote him} See Chap. 1.10. & 60.10.

{I hid me and was wroth} Or, being wroth, I hid me; or in my wrath I hid me; as in my wrath I smote thee, Chap. 60.10. for he is wroth first, and then smites, and hides; though in open view, yet hidingly, because by the hand of another, Chap. 10.5. Jer. 1.14,15. he smites, and then hides himself; as one, that in displeasure, having left one to the evil, and harsh usage of some other, withdraws himself out of the way, and having shut himself up in his closet, will not be seen, or spoken with. 2 Sam. 14.24,32. Psal. 10.1. 27.7,9. Heb. hiding, I hid, as it is more fully expressed, Deut. 31.18. See of such defective forms, on Chap. 59.13. I hid myself, or my face; a defect of the noun, and affix, my face, so oft expressed, Deut. 31.18. & 32.20. Psal. 13.1. & 22.24. and 51.9. Chap. 8.18. & 54.8. & 59.2. & 64.7. Ezek. 39.23,24,29. or, myself; the active form put for the reciprocal, Chap. 45.15. as the passive form is frequently used, 1 Sam. 20.19. 1 King. 17.3. Psal. 55.13. Chap. 28.15. Jer. 36.19.

{and he went on frowardly, in the way of his own heart} Or, yet (as Chap. 53.4,10.) he went on, or, walked on, perversely, (Heb. turning away: as Jer. 3.14,22.) in the way of his heart. See Chap. 53.6. Jer. 18.14. & 23.17. though I manifested my displeasure, by giving them up to their enemies, Chap. 47.6. and withdrawing myself, for some space of time, from them, Lam. 3.43,44. yet they walked on crossly in their own crooked courses, and would not be reclaimed, Jer. 5.3. & 8.5,6. or, it may be read, as rendering a reason, why God did so both smite them, and having smitten them, withdraw himself also from them, to wit, because (so the particle is not seldom used, Chap. 52.15. & 53.2. & 64.4,5.) they persisted in their own cross, and rebellious courses, refusing to repent, and return from them. See Levit. 26.23,24. Zach. 7.11,12. and this I conceive to be the proper sense of the place.

V. 18. {I have seen his ways, and will heal him} That is, say some of the Jewish commenters, I see his repentance, and I will therefore restore him. But the word, ways, seems rather to have reference, to the way of his own heart, or mind, mentioned before, ver. 17. and that way most go; and so the text would be rendered, I see his ways, but as Ch. 51.23. I will heal him; or, Though I see his ways, yet I will heal him. A defect of the former particle, as Ch. 30.20. the latter in the same notion, as chap. 53.10. Though I see what his ways and courses are, how untowardly and obstinately, they have carried themselves: yet for mine own name's sake, I will not wholly withdraw, or for ever withhold my mercy from them, but will restore them again, Ch. 43.22,25. & 48.8–11. Ezek. 36.17–23,32. So is the word of healing, commonly used. See chap. 19.22. & 30.26. & 58.8. Jer. 3.22. & 17.14. & 30.17. & 33.6. Lam. 2.13. Hos. 5.13. & 6.1. & 7.1. & 11.3. & 14.5. Psal. 60.2.

{I will lead him also} Heb. and I will lead him. I will conduct him in safety to his own country, Chap. 52.12. & 58.11. See Chap. 14.1,2. & 40.11. & 52.12. Jer. 3.14. & 32.37. Some of the Rabbines expound it, I will give rest to him, or cause him to rest; as Chap. 14.3. & 63.14. but the roots are divers.

{and restore comforts unto him, and to his mourners} I will restore abundance of comfort to them, in lieu of those manifold sorrows, and discomforts, that they had during their captivity, endured. See Chap. 14.1. & 66.13. comforts, for, abundance of comforts: as Chap. 66.11.

{to his mourners} The persons, whom God principally respects, and has a more special eye unto, in the favors and mercies here promised, the residue partaking therein only with them, and for them; those that mourn in Sion, Chap. 61.2,3. or, for Sion, Chap. 66.10. that mourn for the desolations of her, for God's judgments upon her, and for, both their own sins, and the sins of others, as the procuring causes thereof, Ezr. 9.6. Ezek. 6.9. & 7.16. & 9.4. Zach. 12.10. Mat. 5.4.

V. 19. {I create the fruit of the lips; peace, peace, to him that is afar off, and to him that is near, saith the Lord:} Some carry on these words all in one tenor, I create, or, make the fruit of the lips, to be peace, peace, &c. expounding the text, either of God's own lips, that is, his word, which he turns into act, by giving his the peace formerly promised them, Psal. 85.8. Chap. 55.9. or, of the lips of his ministers, and messengers, that bring the glad tidings of peace, and reconcilement with God to his people: God making their words to be, not matter of peace only, but means of peace, between them, and him, Chap. 40.1. & 52.7. Rom. 5.1. 1 Cor. 5.19,20. Eph. 2.14,17. or, of the people of God themselves, who, whereas formerly, they had nothing, but to talk of war, in their mouths, should now have occasion given them, to speak of nothing but peace. A learned writer of good note, supposes, that it may be read, and rendered, I create as the fruit of the banks, peace, peace; that is, peace in great plenty, like the fruits of such plants, as grow near the river's side: and true it is, the banks of rivers are sometime called their lips: (See on Chap. 19.7.) and that the note of similitude is oft omitted; as Chap. 33.4,11. But to let pass the needless straining of the text, the pauses in the original, expressed also in our version, require the members to be taken asunder, and read apart.

{I create the fruit of the lips} Or, as some render it, I will create. Heb. creating; as Chap. 65.17,18. Of the use of the word, see Chap. 4.5. By the fruit of the lips, (to pass by those, who understand comfort, and consolation, ver. 18.) I conceive, with many other, to be understood the voice of praise, and thanksgiving; as we find it to our hands expounded, Hos. 14.2. Heb. 13.15. that, which God promises to give abundant occasion of, by the restitution of them, Chap. 60.18. & 61.3,11. Jer. 30.19.

{peace, peace} True, firm, sure, constant, abundant, peace; a large measure of tranquility, plenty, prosperity; for the name of peace includes all these, Chap. 48.18. and the gemination of the word imports a large extent of it, 1 Chr. 12.18. See Chap. 26.3. the verb substantive is to be supplied; as Psal. 119.165. peace, peace, shall be; or, there shall be peace, peace.

{to him, that is afar off, and to him, that is near} Heb. to the far, and to the near one. The speech runs along in the singular forms, but in a collective sense; because spoken of the main body of a people; to those far and near. As well to him that is abroad in captivity, as to him that abides still at home; or, to those abroad, as well in places more remote, as in places nearer at hand, Deut. 30.3,4. See Chap. 11.11,12. or, afar off, and near; that is, as well Gentile, as Jew: the one being a people, in time past, near unto God, Psal. 148.14. the other, afar off from him, until called in, by Christ, Act. 2.38,39. Eph. 2.12,13,17. Col. 1.21. See Chap. 56.3. for this, with all the former, though in the first place, relating to the state of that people, and in part fulfilled in them, yet does typically foreshadow the restoration, and enlargement of the church, under the Messiah in the gospel, where the fuller complement of them is found.

{and I will heal him} As ver. 8. so the Hebrew, word for word. Howbeit, some render it, that I may heal them: as Chap. 41.22. but that seems not so fit here; peace, as health; being rather, an effect of healing, than a means of cure: if any change be thought of, I should rather choose to render it, when I shall heal, or, shall have healed him; as ver. 8. which may well seem to have reference also to a spiritual healing; and may receive strength from what follows, of the exclusion of those from the peace before promised, who are not so healed, ver. 20,21.

V. 20. {But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt} This, some understand of the wicked enemies of God's people, who envying their peace and welfare, should be restless in seeking, and striving, by all the means that they could, to disturb, and impeach it. See Ezr. 4. & 5.3. Neh. 4. & 6. But the most rather, of the profane, and obstinate wicked ones, among God's people, opposed to the humble and penitent mourners, among them, ver. 15,19. implying, that they should not have any share, either in that inward tranquility, and settlement of mind, nor in that outward peace and prosperity that those other should enjoy; not, that none such at all should be set free from captivity, or return to, and be seated in their own country again; but that little benefit, or comfort, should thereby accrue unto them, their minds being so unsettled, Jam. 1.6. and their consciences so unquiet, Job 15.20. that they should never be able to rest, Job 20.20. or to enjoy any sound, and settled peace, ver. 21. See Chap. 65.20.

{But} Heb. And: as ver. 3.13.

{are like} Or, shall be like. See Chap. 65.13,14.

{troubled} Or, driven; to wit, with winds, Jam. 3.4. but the word signifies properly, to drive away, or, expel, Exod. 34.11. it is used in the next branch, for, to cast out, or, cast up.

{when it cannot rest} Or, because it cannot rest, Jon. 1.11,13. and no more can they, Job 15.21–24.

{whose waters cast up mire and dirt} Heb. and the waters thereof, as ver. 15.

{cast up} To the shore, when it works.

{mire} Or mud. The word is nowhere else read; the verb only, Prov. 25.26.

{and dirt} This, some expound of the issue of wicked men's practices against God's people; as producing nothing beneficial to themselves, but sorry trash, such as the sea is wont to cast up. Others, of the effect of God's judgments upon them, whereby he would work them to repentance; but causes them only to discover their own filth, wherewith their hearts are full fraught. See Jud. 13. Rev. 16.8–11. But these things seem overcurious, and beside the scope of the place.

V. 21. {There is no peace, saith my God, to the wicked.} Or, There shall be no peace to such. See Chap. 48.22.

CHAPTER 58

Vers. 1. {Cry aloud, spare not;} This chapter and the next, some join together. In either of them, according to an injunction given him, by God, the prophet lays forth the wicked courses of his people; in this, their hypocrisy especially, pretending much devotion, and assiduity, in holy exercises, chiefly in fasting, and prayer; and charging God with neglect of them, notwithstanding their diligence in these duties; whereby the prophet takes occasion to inform them of the defects in their fasts, and other their devotions, and to instruct them, what manner of service, God requires of them, and expects from them, subjoining many gracious promises of sundry blessings from God, upon their services so, performed.

{Cry aloud} Heb. Cry with the throat: the throat being an instrument of voice and sound, Psal. 69.3. & 115.7. Or, Cry with full throat: as Jer. 12.6. they cry with full throat after thee: a defect of the adjunct here; as of the subject there. Of which forms of speech, see on Chap. 5.4. thus we use to say, and it might well be so rendered here; Set up thy throat. God's speech to the prophet.

{spare not} Or, refrain not. Howsoever it may be deemed matter of commendation, ordinarily for a man to refrain his tongue, and to be sparing of his speech, Prov. 10.19. & 17.27. yet not when man's duty to God requires it, Psal. 40.9,10. or, when God himself shall enjoin it. Jer. 1.17. & 19.2. & 26.2. Amos 3.8. Act. 4.19–21. & 5.19–21,29. & 20.27. or, cry as loud as thou canst. Though intention of voice, or clamor, and loudness of speech, be in some kind, and some cases, neither needful, nor decent, Cha. 42.2. Pro. 7.11. Eccl. 7.8. & 9.17. Eph. 4.31. yet where the matter is serious and weighty, and men willfully deaf, and unwilling to hear, loud crying is necessary, and by God himself here required. So Prov. 8.1–3. & 9.3. Joh. 7.28,37. & 12.44.

{lift up thy voice like a trumpet} Make use of your throat instead of a trumpet, not as some fondly, alluding to the manner of managing a trumpet, which a man holds with his hand, and sounds with his mouth; but to make a loud noise, as a trumpet does, and to give people warning of evils approaching, which is one special use of the watchman's trumpet, Jer. 6.1. Ezek. 2.17–21. & 33.2–9. Amos 3.6,8.

{and show my people their transgressions, and the house of Jacob their sins.} My people; and the house of Jacob; such as one would think should have least need of any, to be so loud cried unto, or so roundly dealt with, yet their wicked courses, and their averseness, requiring it; and though such untoward wretches, owned still by God, as his people. See Chap. 2.5,6. Mich. 6.2,3,5.

V. 2. {Yet they seek me daily, and delight to know my ways;} As wicked as they are in their practices, yet they make a great show of much devotion, and of sedulity, assiduity, and diligence, in my service. See the like, Chap. 1.12–15. & 29.13. & 48.1,2.

{seek me daily} By repairing to my sanctuary, Chap. 1.12. Jer. 7.9. or, to other places, where my people assemble to serve me. Heb. day day, that is, day by day; or, day after day: as morning morning, Chap. 28.19. So Prov. 8.30,34.

{delight to know my ways} Make show as if they so did; contrary to the open, and unveiled impiety of those, who profess, not to desire the knowledge of his ways, Job 21.14. as, they stay themselves upon God; that is, profess so to do, Chap. 48.2. so here, they delight to know his ways; make as though they took great pleasure in hearing aught of them, Ezek. 33.30,31.

{as a nation that did righteousness} That walked uprightly, that practiced nothing but what was just, and right, Chap. 56.1. Mic. 6.8. 1 Joh. 3.7,10.

{and forsook not the ordinance of their God} Heb. forsook not the judgment (that is, the law; as Jer. 5.4.) of their God: whose people they profess themselves to be; and whose name yet they will bear, Chap. 48.1,2. Jer. 8.7.

{they ask of me the ordinances of justice} They come to inquire of me, by my ministers, priests, and prophets, what courses they should take, and what I require of them: as if it were of ignorance only, and for want of information, if they did aught amiss, Jer. 42.2–21. & 43.2–4. & Ezek. 14.1,2. Mal. 2.8.

{and take delight in approaching to God} Seem to do so; as before. Howbeit, some turn all these passages another way; expounding the words according to those, ver. 3. of their continual muttering, and murmuring against God, as if it were said, they demand of me daily, and desire, to know what my mind and meaning is, as if they were a people, that had given me no just cause of offense; they require more just, and equal courses of me, (as if I dealt not justly, and equally with them, Ezek. 18.24.) and desire to approach to God; not in a kind and familiar manner, or dutiful way, to be better acquainted with me, or to do me, some service; but to debate, and argue the case with me, as one that deals unequally, and injuriously with them, Job 23.3–8. the word is used sometime of an hostile, and malicious approach, Psal. 27.2. and 119.150. sometime, of a judicial approach, for trial, or hearing, and debating of a cause, Exod. 22.8. Josh. 7.14. Chap. 41.1,5. Mal. 3.5. But I conceive that this exposition, and that use of the word fits not so well with this place.

V. 3. {Wherefore have we fasted, say they, and thou seest not?} They complain that they had fasted again, and again, and worn themselves out, by frequent practices of humiliation, and yet God did not regard, or take notice of it, in regard thereof, to relieve them, and free them from such troubles and afflictions, as they were still annoyed and encumbered withal; or, And it is as if he had said, they will expostulate with God, when after some hypocritical performances, and external humiliations, they be not by and by heard, and answered, according to their mind; as if in the most serious, and sincere manner, they had sought him, and served him. See Jer. 3.4,5. Mic. 6.6.

{have we fasted} Or, do we fast: that which some understand of the yearly set, and solemn fast, on the day of propitiation, Lev. 23.27,29. and this seems to be backed, by that of the Sabbath, ver. 13. For that day was a day of strict rest, Lev. 23.28,30,31. as if their formal fasting on that day, were sufficient to expiate and satisfy for all the sins of the whole year with them. But others rather expound it, of other more frequent, voluntary, and occasional fasts, such as those, upon some exigencies, undertaken before the captivity, Chap. 22.12. Jer. 14.12. & 36.6,9. Or held, and continued by them, during the time of the captivity, Zach. 7.3,5. & 8.19. either public, or private, Dan. 9.3. Zach. 12.12–14.

{say they,} A necessary supply; as Chap. 22.13. and 56.12.

{seest not} Or, seest it not; that is, regardest it not; as Psal. 10.11,13,14. a defect of the pronoun it, here, as there.

{wherefore have we afflicted ourselves,} Or, do we afflict our souls, that is, ourselves; as Psal. 44.25. & 123.4. to wit, by fasting, Lev. 23.27,29.

{and thou takest no knowledge?} Heb. thou knowest not: as Jer. 3.13. you take no notice of it, of what we do; a defect of the pronoun, as before.

{Behold,} Take notice of the reason, why these your performances are not accepted: You are faulty, and failing much otherwise in such things, as God requires, and regards, as much as, yea, much more, than these formalities, as Chap. 1.15–17. Jer. 14.12.

{in the day of your fasts ye find pleasure} According to this version it might be supposed, that upon their fast days they took their pleasure, and solaced themselves as those revelers, Ch. 22.12,13. But there is nothing less here intended, and the contrary appears; both by their profession, ver. 3. and God's concession, ver. 5. Some of those therefore that follow this translation, expound the words, thus rendered, as if it were said; on these very fast days of yours, on which you would seem to be most devout; yea, on that very day of solemn humiliation that you abstain from food, yet you abstain not from evil practices; you follow those courses that you are most taken withal, and are as delightful, as any the daintiest dish to you, 1 Kin. 21.12. Prov. 2.14. & 4.16,17. Jer. 9.3. Ezek. 23.38,39. Mat. 23.14,23. Luk. 18.12. But the words would rather be read, In the day that ye fast, ye find your own desire, pleasure, or will. Heb. In the day that ye fast, or of your fasting: as, in the day that ye eat, or of your eating, Gen. 2.17. that is, when, or what time ye fast; and ye eat: so Ruth 4.5. in the day that thou buyest, that is, whensoever, or, at what time thou buyest: nor need the word, day, be restrained to that very day, on which they held their fast; but may be taken more largely, as Chap. 3.18. & 22.12. & 26.1. & 27.2. much less to the solemn day of humiliation: For the actions hereafter mentioned, were such, as were not practiced, nor in likelihood would be permitted, or could be executed on that day, being no day for matter of judicature; and for that of Naboth, 1 Kin. 21.9,10. it seems not to have been either enjoined to be done, or put in execution, on the very fast day: but a fast being proclaimed, as if some wrath were feared, and some evil expected, a course was enjoined withal to make some previous inquiry, for the finding out of such delinquents and delinquencies, for which judgment might be feared, that justice being done on those that were found guilty of such crimes, the fast might prove the more effectual. The meaning then I conceive to be, that at those times, whether of that general and solemn annual fast, or other occasional ones, they did not at all break off their sinful wills, desires, minds, pleasures, or purposes, (for so the word here used, does at large signify, 1 Sam. 18.25. Eccl. 3.1,17. & 8.6. Chap. 53.10.) but persist, and proceed still in a resolution and purpose, to pursue them, howsoever they might not be employed publicly, in the acting of them, on that particular day, on which the fast was held; but suspended the practice of them for the present: not unlike those, of whom another prophet, Amos 8.4,5,8. find, for follow; because finding the end of following; as seeking, for, getting, Eccl. 3.6. and for finding, as some, Chap. 65.1. because this the end of that: and a defect of the pronoun; as, word for thine own word, ver. 13. So, desire, for, your own desire; as it is more fully there expressed: and their own will, for, the desires of the flesh: and, the wills of the flesh, and thoughts, or, minds: that is, their fleshly desires, and carnal minds and wills, Eph. 2.3. Some conceive this place to be parallel to that, Zach. 7.5,6. when ye fasted, in fasting fasted ye, or, fasted ye at all to me; to me, I say? and when ye did eat and drink, did not ye eat and drink, not to me, but for yourselves: (the former branch shows, that the latter must be so conceived and supplied) as if he had said, You had no more regard to me, in your fasting, than you had in your eating or feasting: you did both for your own ends. And so here, in your fastings, you intend nothing, nor regard aught, save the compassing of your own ends, and satisfying of your own desires: Then you follow, and find even then when you fast. See somewhat the like also, Hos. 10.1. Israel is an empty vine: he bringeth forth fruit for himself.

{and exact all your labors} By labors, some of the Jewish doctors, whom some of ours also follow, understand, their wealth their gettings, their gains: so called, because by labor and travail usually achieved, Eccl. 4.8. & 5.16–18. alleging for this interpretation, that place, Prov. 5.10. where the word is so used: and accordingly, Psal. 128.2. though another word be there used, The labor of thine hand thou shalt eat: and Eccl. 5.19. to rejoice in one's labor: that is, that wealth and store, which, by labor, has accrued unto either: And they draw hither the greediness of gain, taxed in them, Chap. 56.11. they might better that, Chap. 57.17. for the former is special; the latter more general. But others, rather, take the word more largely, and understand by it, their debts, or dues, whether of moneys, or services, so termed, not from the labor and pains taken, in the getting and compassing; but from the grief and pain, those are put unto, from whom, by rigor, they are exacted: Of which term, see on Chap. 53.7. for the word (as also another of the [like] notion, Job 5.6,7. and both the Greek and Latin, answering to either, and our English labor too, as when we say; a woman is in labor) signifies, as well pain and dolor, as labor and pains; whereof Jabetz had his name, 1 Chron. 4.9. Thus the meaning should be, You exact of your servants, servile labor & pains, with extremity, contrary to God's command, Lev. 25.39,40,43,45,53. Or, detain them in servitude, beyond that extent of time, by God prescribed, for an hired servant three years, Deut. 15.18. (See Chap. 16.14.) for one sold outright six years, Exod. 21.2. Deut. 15.12. (See Jer. 34.8–11,14–16.) or to the year of Jubilee, whether came first, Lev. 25.40. as also your debts you require with rigor and cruelty, either where the party is not of ability, or where God requires them to be remitted, Lev. 25.28. Deut. 15.2. See 2 Kin. 4.1. Neh. 5.2–13. And this some the rather suppose to be charged upon them, as a fault more frequent, at their fast time, than at others; because about that time of the year, to wit, at the beginning of the seventh month, called Tisri, of the new wine then made, their fruits being all gathered in, Lev. 23.24,39. Deut. 16.13. the old year, for civil affairs and accounts, ended, & the new began that month; for such matters, though being reckoned the first, and the new year beginning with it, Exod. 34.22. Now on the tenth day of that month, being the solemn fast, the trumpet of remission and release was to be blown, Lev. 25.9. Some read the words, That ye may exact all your labors: And so the particle is oft used; as Chap. 13.2. & 41.22. But it seems here not so seasonable. Others, rather, While ye exact all your labors; as 1 Kin. 11.25. While he reigned over Syria, (for so it would be there rendered) and, While Mordecai sat in the King's gate, Esth. 2.21. See Chap. 36.9. Howsoever we take the words, by their failings in these offices of mercy and charity, and their practices contrary unto either, he shows all their pretended devotion and piety, to be unsound, and unsincere. So Chap. 1.17,18. Mat. 23.23. Jam. 1.27. 1 Joh. 3.17. & 4.20,21. And God seems to argue the matter with them, as if he should say, Do you think to obtain any mercy from me, when you show none to your brethren? that I should set you free from evils, when you refuse to let your brethren go free? That I should remit all to you, when you remit nothing to them? See Jer. 34.17. Mat. 5.7. & 6.14,15. & 18.24–35. Jam. 2.13.

V. 4. {Behold,} As before, v. 3. which some therefore conjoin with this; but repeated, to add the more vigor and vehemency to it; as if he should say, Do you wonder, if God regard not your fasting, when you fast in this manner? ver. 5.

{ye fast for strife and debate} Or, unto strife and debate. These words are by interpreters variously expounded. Some would have the meaning to be, that this was the end of their fasting, to expiate their former sinful and injurious courses, that they might return the more freely to them again; as the Papists, in some places, are reported to have a common saying in their mouths; We must sin, that we may be shriven; and be shriven, that we may sin. Others, that on the solemn fast day, when they met together, they fell to quarreling one with another, about their debts and mortgages; as if the fast day had, for no other end, been instituted, but to quarrel and contend upon: Or, that on that day, they had much brawling and brabbling with their servants, whom, by the law, they were then to dismiss, and used them with much cruelty. Others, that the fast days, being kept as Sabbaths, or days of rest, from other servile labors, and employments abroad, they were willing to have fast days, that they might have the more leisure to cast up their accounts, and survey their debt books, to prepare matter for actions to be commenced, and pursued against their debtors. Others, that the words here imply not, that they fasted at all, but that about the time thereunto designed, they did practice such things, because at that time there was more special occasion of them, than at other. And so indeed is the word, the fast, taken, without special relation to any action of that kind then performed, Act. 27.9. But both the verb here used, not the noun, as there, and the whole drift and current of the context, shows, that the rite of fasting, performed by them, is here specially intended. I conceive, therefore, (supposing that most of the works before recited, could not that day be done, save by minding of them, or occasionally speaking of them, if they observed the solemn fast) that the words would be read, not as our version has them; Ye fast for strife and debate, as importing the end for which they fasted; but, Ye fast unto strife and debate: as implying the issue and consequent of their fasting. Of which manner of speech, see Chap. 3.8. your fastings end in, and are seconded with, vexatious suits and brawls.

{and to smite with the fist of wickedness.} Or, with a wicked fist; as, with wicked hands, Act. 2.23. the word is used also, Exod. 21.18. and nowhere else in Scripture: Some apply it to the misusing of their servants, Exod. 21.20,21,26,27. Others to the harsh usage of their debtors, not able to pay them, or the laying of violent hands upon them, Mat. 18.28. it may well comprehend either.

{Ye shall not fast as ye do this day, to make your voice to be heard on high.} This some understand, as if it were said, alluding to their branglings and brawlings, and clamorous outcries, used in prosecution of persons obnoxious to them, whether servants, or strangers: You are not to fast as you use to do, so quarreling and chiding upon your fast days, that your voice may be heard to the very hills, that they ring again with them: Or, that the cry of your violences goes up unto heaven. See Gen. 18.20,21. Exod. 22.23,27. 2 Chr. 28.9. Chap. 5.7. & 22.1,5. Jon. 1.2. Jam. 5.4. Others, as alluding to their loud cries, that they used commonly in their fasts, and days of humiliation; by some, out of fervor, and intention of spirit, 2 Chr. 14.11. & 32.20. Joel 1.13. Jon. 3.8. But by these here, either for popular applause, to let others know that they fasted, and hear how devoutly and earnestly they did it; as the Pharisees did also with their alms, and their prayers, Mat. 6.2,5,16. Or, as if by their loud cries, they made account to be heard of, and prevail with God; as Baals priests with their idol, 1 Kin. 18.27,28. But the most, and best, understand it, as informing them, that the way they now took, fasting in such manner, as was before related, was not the way to cause God to hear, and grant those things, which, by humble suit and supplication, joined, of course, with their fasts, as being the main end of their fasting, 1 Sam. 7.5,7. 2 Sam. 12.16. 2 Chr. 20.3,6. Ezra 8.21. Mat. 17.21. Act. 13.3. they desire at God's hand to obtain. See ver. 3. As if he had said, Never look to have your fastings accepted, or your suits heard on high (that is, in heaven, as Chap. 57.15.) 1 Kin. 8.23. so long as you continue these courses of vexation and oppression. See Chap. 1.15. Prov. 28.13. and this to be the genuine notion of the place, the opposite part, ver. 6. shows. Heb. Ye shall not fast, as today, or, as this day, &c. which some render, Ye fast not as these times are, or, according to the manner of this time; to wit, to cause your voice to be heard on high. But this reading seems somewhat harsh: and our version is plain and smooth enough, whether we supply aught, or no.

V. 5. {Is it such a fast that I have chosen?} Or, As I have chosen: the relative wanting; as Chap. 57.8,16. Or the demonstrative put for the relative; as Chap. 51.15. the same in effect; but as fitter than that, because such went before; such as I approve, affect, desire, and delight in; as Zach. 7.5. so Psal. 119.30. Chap. 56.4.

{a day for a man to afflict his soul?} Or, for a man to afflict his soul for a day; as ver. 3. not that God did not require such humiliation on the solemn fast days, Lev. 16.19,21. & 23.27,32. but that it was a fond and frivolous thing to imagine, that it was enough for them, to use such external exercises for a day only, and there an end of all, 1 Tim. 4.8.

{Is it to bow down the head as a bulrush,} To bow down; as Mic. 6.6. his head as a bulrush, that being bruised, does with the weight of itself hang down. See Chap. 19.14. Or, as a cord, made of bulrush, Job 41.2.

{and to spread sackcloth and ashes under him?} As the manner of those times was, in solemn mournings, usual, 1 Kings 21.27. Esther 4.3. Job 2.8. & 42.6. Chap. 61.3. Jer. 6.26. Matth. 11.21.

{wilt thou call this a fast, and an acceptable day to the Lord?} That is, such a fast as God accepts of, as before; a fast, and a day acceptable, for, an acceptable fast day. See the like, on Chap. 4.5,6. Heb. a day of goodwill, or, well-liking; as Chap. 49.8. & 61.2.

V. 6. {Is not this the fast, that I have chosen, to loose the bands of wickedness, to undo the heavy burdens, and let the oppressed go free, and that ye break every yoke?} Having showed them what manner of fasts, God did not approve, nor would accept, ver. 4,5. he proceeds now to show what manner of ones they were, that he required, and would accept; to wit, such as were joined with reformation, and amendment of their former injurious and vexatious courses, such as were seconded with a practice of the contrary duties of compassion and mercy: Not that the fast consisted, to speak properly, in them: but that it was to be always accompanied with them, as was Cornelius his, Act. 10.2,4. See the like speech, Jam. 1.27.

{that I have chosen} That I like, and am pleased with; as ver. 5. So is the word used, Job 29.25. If I chose their way, that is, If I liked, or was pleased, to come among them, or join with them: And so it may well be rendered, Psal. 25.12. Who is the man that feareth the Lord? he will instruct him in the way, that he (to wit, God himself) liketh, or, approveth of. Heb. I shall choose it, or, like, approve, accept it, the demonstrative for the relative; as before, verse 5.

{to loose} Heb. properly, to open. See Chap. 51.14.

{the bands of wickedness} Or, wicked bands; as, the fist of wickedness, ver. 4. The word is found only here, and Ps. 73.4. and it is by some deemed, to consist of a term, that signifies, to cut, whence also the threshing sled, called by the Latin tribula, and from it, our English tribulation; and of another, that signifies, to vex, or, grieve: Of which, see on, ver. 3. so joined in one, because constrictions, as some render it, or straight bands do both. By it, some understand the combination of those that are in places of judicature, by unjust sentence, and extreme rigor of law, hired to vex and oppress. See Mic. 7.3. Others, the bands, which they held their poor brethren enwrapped in, by unequal, injurious, and usurious contracts, Exod. 22.25. Lev. 25.35,37. Neh. 5.25. See the bond of iniquity, in a divers sense, Act. 8.23.

{to undo the heavy burdens,} Heb. burdens of declination. So the Chaldee renders it: and not unfitly, because it comes of a word that signifies, to decline, stoop, bow down, Lev. 25.35. Prov. 25.26. such bunches, bundles, or fardels, (so it is used of lesser ones, Exod. 12.22. of greater, the elements lying as globes, or bundles, are upon, or over another, Amos 9.6. of a troop of men, as made up in a bundle together, 2 Sam. 2.25.) lying so heavy upon a man, that they bend him down, and make him to stoop. See Jer. 1.14. for this latter word also signifies, a yoke, so called, because it presses down, pulls down, and holds down, Jer. 27.2. & 28.10,13. See more afterward. And this may well have reference to the heavy bondage they kept their brethren in. Whereof, see before, on ver. 3.4.

{and to let the oppressed go free,} Some restrain this, to such as they kept in prison, and in bonds, for debt; but it seems more large: And the word includes all such, as are made like a bruised, or broken reed, or cane, chap. 36.6. & 42.3. much weakened, crushed, and broken, (as we use to say) in their states and persons, by vexation and oppression. See Deut. 28.33. Hos. 5.11. Amos 4.1. this branch is found inserted with that passage, chap. 61.1. in the Evangelist's recital of it, Luk. 4.18.

{and that ye break every yoke} Heb. and every yoke ye shall break: a defect of the particle that, as Chap. 41.7. and a redundancy of the pronoun it: as chap. 8.13. & 45.9. to break every yoke, for, to give ease of, or set free from, any grievous course, of vexation, and oppression; as Chap. 9.4. the term here used, is taken sometime; for a yoke, as was before hinted. Howbeit, it is deemed primarily, and properly, to signify the staff, or bar, that runs through the two ends of its bow, to hold them fast, the one to the other: the word being used of the staves, shot through the rings, by which the ark was borne on the Levites' shoulders, 1 Ch. 15.15. as also of that, on which the two spies carried the great bunch, or clusters of grapes, between them, for bruising, Num. 13.23. or, as some think, the bands, or cords, wherewith, either those staves are fastened to the rest of the yoke, or the yoke itself to the neck of the beast. So it is rendered, Ezek. 34.24. When I have broken the bands of their yoke, and delivered them out of the hands of those, that served themselves on them: and yet more fully, to suit with the form above mentioned, and the explication thereof, Lev. 26.13. I brought you out of Egypt, that you might not be, or, abide, their bondmen; and brake the bands of your yoke, that ye might go upright. Now when either the staff, or the bands of the yoke are broken, the yoke falls off, and the beast is at liberty.

V. 7. {Is it not to deal thy bread to the hungry, & that thou bring the poor, that are cast out, to thine house? when thou seest the poor, that thou cover him, and that thou hide not thyself from thine own flesh?} Instead of injurious, and vexatious courses formerly taken, to practice offices of mercy and charity; a sound argument of serious and sincere repentance, Dan. 4.27. Luk. 19.8.

{to deal} Heb. break, or divide; as Jer. 16.7. for their loaves were such as might be ordinarily broken, Mat. 26.36. Luk. 24.31,35. See Ezek. 18.7. Lam. 4.4.

{and that thou bring to thine house} Heb. and thou shalt bring home, or, unto thine house: a defect of the particle that, as ver. 6. and of the pronoun; as chap. 37.4,23.

{the poor cast out} The latter word seldom found; in this place, in this form, alone. Some render, attenuated, or brought to extreme poverty; as parallel, to another used, chap. [unclear].2. & 11.4. the Greek renders it, harborless: the old Latin, wandering. Some of the Jewish critics, after the Chaldee, cast out; or, tossed to and fro, as the word, they use, signifies, and one from the same root, Chap. 22.17. and to make up the notation of it, because the verb, the root of this, commonly signifies, to rebel, and the active participle, or verbal, a rebel, Dan. 9.5. Ezek. 20.38. therefore some render this passive participle, or verbal, cast out, and driven to and fro, as rebels: but in the Arabick, the word is said to signify, going to and fro, or traveling; and such as so wander, we also call travelers, or they themselves, rather: the harboring of the harborless, is both commanded, and commended, Mat. 25.36. Rom. 12.13. Heb. 13.2. precedents of it, see Gen. 18.3–8. & 19.2,3. Job 31.32. Judg. 19.20,21.

{that thou cover him} Heb. and thou shalt cover him: as chap. 53.2. See Job 31.19,20. Mat. 26.36.

{hide not thyself} By turning your face from him: as refusing to see, or own, or take notice of him, Ps. 39.11. & 142.4. Luk. 10.31,32. See on chap. 53.3. & 57.17.

{from thy flesh} Your poor brother, who is the same flesh with you, Judg. 9.2. 2 Sam. 5.1. Neh. 5.5. Prov. 28.27.

V. 8. {Then} A promise follows, of many favors, and abundance of blessings, that should hereupon ensue: when your fasts, and other the like performances, are in this manner qualified, they shall find gracious acceptance with God, as by the fruits thereof following the same, here related, shall appear.

{shall thy light break forth as the morning} Your adversity shall then be dispelled, and removed, as the night, or as the foggy mist, and prosperity shall then succeed, as broad daylight, or bright sunshine, breaking out, in the room of it, Est. 8.16. Psal. 37.6. and 97.11. & 112.4. Prov. 4.18. chap. 9.1,2. & 60.1.

{and thine health shall spring forth speedily} Your calamitous condition shall soon be altered, and your former damages, and detriments, suddenly repaired: all recovery out of, or delivery from, any foregoing evils, is in Scripture termed, by a metaphor, taken from the state of man's body, an healing, or a restoring of health. See chap. 6.10. & 57.18. Jer. 3.22. & 30.17. & [unclear].5.

{and thy righteousness shall go before thee} That is, as some, Christ your righteousness, Jer. 23.6. & 33.16. 1 Cor. 1.30. shall conduct you and be your guide, Luk. 1.79. & 2.32. Heb. 12.2. Rev. 14.4. Others, the fruit, and testimony of your uprightness, shall show itself forth and appear conspicuously, in the eyes both of God and man, Psal. 37.6. or the fruit and reward of it, from God, in God's gracious conduct of you, thereby procured, shall go before you, as a light to direct you, or as an harbinger, to fit your way for you; both to remove out of your way, what might impeach your passage, and to discover unto you, what way you should go, to cause all things to proceed and go on, prosperously with you, Psal. 5.8. Prov. 6.22. Act. 10.4. See Psal. 85.13. Ch. 52.12. v. 11.

{the glory of the Lord shall be thy rearward} By glory of the Lord, some understand here; a very glorious estate: glory of God, for, great glory; as, hills of God, and, trees of the Lord, Psal. 36.6. and 104.16. Other, the glory that God shall then confer upon you, Psal. 149.4. Or, rather, the glory of God, manifesting itself, as Chap. 40.5. that is, the God of Glory, Act. 8.2. or, the glorious Lord, Chap. 33.21. shall by his power, providence, and glorious presence, both conduct, and protect; both guide, and grace you, go before you to prevent you, with his blessings; and to come after you, to follow you, with further favors, and to secure you from any, that may come on your back, to assault you unawares. See Psal. 21.3. & 33.6. It is an allusion to God's manner of carrying on his people, through the wilderness. Exod. 13.21. & 14.19. Of the phrase here used, see Ch. 52.12.

V. 9. {Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am.} You shall have no cause then to complain, as formerly, ver. 3. that God regards you not, nor your suits, and requests; he will be most ready to hear, and to help, to grant you readily, what you require, Psal. 34.15,17. & 37.4. Chap. 30.19. & 65.24.

{Then shalt thou call, and the Lord shall answer} Or, Then when thou callest the Lord will (as after, he will say) answer; as Chap. 44.14. & 53.2. answer; that is, grant your request; return you, not a verbal, but a real answer; do what you desired, Psal. 99.6. & 118.5.

{thou shalt cry, &c.} Or, as before, when thou criest, (being in danger, or distress, Psal. 121.1.) he will say, Here I am. Heb. Lo I. See Chap. 6.8. & 65.1. I am ready at hand to help, relieve, and deliver you, Psal. 46.1.

{If thou take away from the midst of thee, the yoke} If you put from among you, those grievous oppressions, before mentioned, and whatsoever either looks that way, or tends thereunto.

{from the midst of thee} from within thee, as some; as intending the reformation, as well of the heart within, as the alteration of the act without, Psal. 51.6. Chap. 55.7. Jer. 4.14. Jam. 4.8. Or from thee, simply, as Chap. 4.4. or, rather, from among you; (because he speaks of the people, or state, as of a body, or a family, consisting of a multitude, though in the singular number, yet collectively, ver. 1,2.) as Chap. 37.12. & 40.6.

{the yoke} As before, ver. 6.

{The putting forth of the finger} Heb. to put forth the finger: as after, to speak; the verb infinitive, for the noun. Hereby some understand the pointing with the finger, in way of scorn, and derision, at godly persons, and God's prophets. Whither also they draw that, Prov. 6.13. But that suits not so well here. Others would have it, to be a note of refusal, or, a gesture, (intimating a denial) of putting off, or putting by, one, that seeks, and sues to them for mercy, or remission, and release of aught. Others, the violent fastening, and laying hold of one, to maim, or to mischief him; as somewhat the like is frequent, in another term not far from it, 1 Sam. 22.17. & 26.11. Job 1.11. which place comes nearest to this notion. So they bring this home, to the fist, before mentioned, ver. 4. and they suppose it a gesture of one in rage, if not attempting, yet threatening, with his finger, to dig out a man's eyes, against whom, he is so enraged. Others, lastly, whom I concur with, conceive it to be a gesture, simply, of menacing; not by words so much, or in harsh terms; as by the hand, or finger, thrust out only: as if he had said, if you put away, and forbear, not acts of violence, or threatening terms only, Eph. 6.9. but even all expressions of that kind whatsoever.

{and speaking vanity} As Chap. 59.4. that is, falsehood, say some; as Jer. 9.4. (though the words there are other) whence this used for an idol, Chap. 66.3. iniquity, say others: but there is another word, very near unto this, that does properly so signify: and albeit, this also be almost generally so rendered, in that form of speech, so frequent, workers of iniquity; or, wrongdoers, Job 34.5,22. Psal. 5.5. & 6.8. yet the word does properly, and most commonly, signify affliction, or vexation. See Chap. 1.13. & 10.1. Job 4.8. & 5.6. Psal. 73.5. & 92.10. and iniquity, or wrong, only, as it procures afflictions, and produces vexation, and grievance to those, that are wronged; for which the Chaldee therefore has violence, here. I should render the words, and speaking (Heb. to speak; as before, to put out) vexation, or grievance, or words of vexation, or grievance: as, thoughts of affliction, or vexation, Chap. 59.7. that is either harsh language, such as may vex, and afflict others; such as Nabals words were, 1 Sam. 25.10,11. Prov. 18.23. Jam. 5.3. or discourse of such kind of matter, talk concerning the wringing and wronging of others; as Chap. 59.13. Psal. 36.3. & 73.8. that which God would not have so much as once talked of, or once named, unless with detestation, and disgrace, among his people, Eph. 5.3–5.

V. 10. {And if thou draw out thy soul to the hungry, and satisfy the afflicted soul:} The prophet returns here again, to the works of mercy and charity, before required, ver. 7.

{And if} The conditional supplied from the former verse; as Job 22.23. compared with Job 8.6. Job 31.9,26. Howbeit, it seems not so needful here, as there; because the copulative may carry it well enough on without; If thou take away the yoke, and draw out thy soul, &c.

{draw out thy soul} Or, as most, after the old Latin, render it, pour out thy soul: a phrase sometime used (though with another word) of prayer, 1 Sam. 1.15. Psal. 42.4. and it may seem to have a twofold notion in it, of drawing out, and of pouring forth: as it is said, 1 Sam. 7.6. they drew water, and poured it out; and in the term of drawing out, is liberality and bounty intimated; for the word implies plenty, Psal. 144.13. in the term, soul, an inward affection, and disposition, going along with, and accompanying the outward action of beneficence, as proceeding from benevolence, put, the one therefore, which the Jewish doctors well observe, for the other, as Prov. 18.22. So that it is, as if he had said; If you relieve your poor brother, freely, liberally, cheerfully, cordially, compassionately, so as that your heart go along with your gift; Deut. 15.7–11. Psal. 37.21,26. & 112.5. 2 Cor. 8.5,12. & 9.5,7.

{and satisfy the afflicted soul:} Not relieve him in some scant and niggardly manner, with such a poor pittance, as will scarce afford him any relief, and may rather enhance, than allay, his hunger; make him more sensible of his want, rather than satisfy and supply it; but afford that unto him, that may supply his necessity, and may satiate his soul: the afflicted soul, for, the afflicted person: but the word soul, makes the speech the more affectionate, and emphatical. So Psal. 107.5,9. Jer. 31.14.

{then shall thy light rise in obscurity, and thy darkness be as the noonday} Heb. then shall thy light arise (that is, light shall rise to you) in darkness, or in the dark, (as Psal. 112.4.) and thy mist shall be as the noonday. See Chap. 59.9. Your adversity shall be turned into prosperity; and that in a very eminent degree, Job 11.17. Psal. 37.6. See before, ver. 8.

V. 11. {And the Lord shall guide thee continually} Or, lead, or conduct thee: as Psal. 5.8. & 23.3. & 25.5. & 143.10. chap. 57.18. See ver. 8. Yet some render it, after the old Latin, the Lord will make thee to rest; as Chap. 14.3. & 63.14. but the roots are divers.

{and satisfy thy soul in drought} he will satisfy thy soul, Psal. 103.5. as you did satisfy the poor man's soul; that is, his desire, by supplying his want, the cause of it, ver. 10. See Prov. 11.25. in drought, Heb. in droughts; that is, in extremity of drought: for the plural usually implies eminency, or extremity of aught, good or evil. So, wisdoms, Prov. 1.20. & 8.1. understandings, Psal. 78.72. Prov. 11.2. Chap. 40.14. deaths, Chap. 53.9. dearths, or, restraints; the same in effect with droughts here, Jer. 14.1. He will afford you a competency, and supply you with a sufficiency, in times of the greatest dearth, and famine, Job 5.20. Psal. 33.19. & 34.9,10. & 37.19. a metaphor taken from plants, that are carefully watered, when rain fails, by man's industry. See Chap. 17.11. & 27.3. Howbeit, because the word here used, comes from a root, that signifies as well pure, clear, and bright; as dryness, and drought, Cant. 5.10. Chap. 18.4. Lam. 4.7. in regard that the one does usually accompany, and proceed from the other. Hence it is, that the old Latin renders the words, he will fill thy soul with brightnesses; but that notion suits not here.

{and make fat thy bones;} That is, according to this version, as some, he will fill your bones with marrow, Job 21.24. Prov. 3.8. or, as others, make thy body fat, and in good plight, Prov. 11.25. & 28.25. bones, for, body, say they, consisting of them; as Psal. 35.16. & 141.7. but bones, more especially: because in beasts thoroughly fatted, there is much fat, not in the belly only, but about the bones too: and in this notion, do ours most commonly take it; as also does the ancient Greek render it. Howbeit, the old Latin renders it, he will deliver, or, set free, thy bones: as alluding to the loosening of men's joints, and their bodies, consequently, out of bands, and fetters: and some of our latest interpreters, he will make thy bones expedite, that is, nimble and active: the word most generally signifies to loose, or, to set at liberty, Prov. 11.8,9. sometime, to draw out, Lam. 4.3. sometime, to pull off shoes, or the like. Chap. 20.2. sometime, to put on armor, or harness, and make ready, and fit for fight, Numb. 32.17,20,32. The Jewish critics themselves are much puzzled about it. Some go the same way that ours do, taking the word, in a notion of fatting: all the ground they give for it is, because they find that phrase, Prov. 15.30. a good hearing fatteth the bones; but there is no affinity between the term there used, and this, either in letters and sound, or use, elsewhere; and they add therefore, that this word has in that notion no fellow. Yet some others of them conceive, that they have found a fellow for it: to which purpose, they would draw in a place of Job 36.15. where they suppose the word to be found in the same notion, in those words, as they render them, he fatteth the afflicted in his affliction: but neither is the verb in the same form there, nor seems it there to carry that sense. The most give the words otherwise, as at first sight, they sound, he delivereth the afflicted in his affliction. Others of them produce a saying, out of their rituals, wherein it should so signify; but of the sense of that saying, they seem to speak somewhat doubtfully. Some say it is here in a notion of rest: as if it were said, he will make thy bones rest: contrary to that, there is no rest in my bones, Psal. 38.3. but of this use, they produce no precedent at all. Others, lastly, render it, he will arm thy bones, or, strengthen thy bones; according to that notion of fitting men for fight: so keep, and confirm them, that they shall not be broken, Psal. 34.20. the bones being, say they, as the foundation of the bulk of man's body. I should most willingly go with the first, were there any good ground for that use of the word; because it best suits with the metaphors, both before, and after: but that failing, I concur with this last, as most probable: because it comes nearest of any to some, not unusual, notion of the word, of addressing, and fitting men for military employments: or, if that seem somewhat too far-fetched, with that of the old Latin, concerning loosing, or setting free; as answering to their loosing of bands and yokes, and letting their bounden ones go free, ver. 6. as if he had said, God will set you free, if you set these poor souls, your brethren free.

{and thou shalt be like a watered garden} Or, a well-watered garden: for there is in the word, a notion of abundance, Psal. 23.5. Chap. 34.7. an emblem of a flourishing and prosperous estate, Num. 24.6. alluding to the garden of Eden, Gen. 3.8–10. & 13.10. Ezek. 31.3–9. Cant. 4.12–15. See Jer. 17.8.

{like a spring of water, whose waters fail not} Heb. do not lie, or deceive; as Hab. 3.17. that runs constantly all the year long; and is not dried up, as some small brooks, or winter floods, in heat of summer, or droughts of any continuance, are, what time there is most need of them, 1 King. 17.7. Job 6.15,20. an emblem, not of flourishing for a time; but of constant prosperity. See Chap. 33.16. Joh. 4.14.

V. 12. {And they that shall be of thee, shall build the old waste places:} Heb. the wastes of antiquity: as Chap. 61.4. those that come of you, shall re-edify the ruinous places of Jerusalem, and other cities of Judah, that have lain long waste, Chap. 49.8. and 51.3. See Neh. 3. Yet some would have it meant of people, replenishing the cities with inhabitants, which are as flesh and blood to them, being but as skeletons, or dry bones without them: but the former is more familiar.

{thou shalt raise the foundations of many generations} Heb. raise, or settle, (as 2 Sam. 7.25.) the foundations of age, and age, either build upon those foundations, that have lain divers ages desolate; or lay the foundation of such buildings, as for many ages shall endure. See Chap. 44.26. & 61.4.

{and thou shalt be called} That is, you shall be; as Chap. 61.6. Heb. it shall be called to thee: as Chap. 48.8. & 62.2.

{the repairer of the breach,} Or, the maker up of the breach, that God had made in the wall, or fence, of their city, and state, for their sins, Chap. 5.5. See Psal. 106.23,29. Ezek. 22.30.

{the restorer of paths to dwell in} That is, the clearer of those ways, by which men may return to those places, where they are to inhabit, whereas they were formerly neglected, and disused, and consequently overgrown, either through want of people to travel, or of safety to travelers, Judg. 5.6,7. Lam. 1.4. or, the returner of those places, that were made paths of before, by the enemy passing to and fro over them, having ruined the buildings, and flatted the foundations of them, to be places for men to inhabit again. For they seem to stoop too low, that understand them of fencing their vineyards, and clearing the way to them: and they to shoot as wide, that render the words, The restorer of paths to the Sabbath: for though the words be in sound somewhat like; yet they differ both in roots, point, and form.

V. 13. {If thou turn away thy foot from the Sabbath.} This some understand of the yearly Sabbath, or day of strictest rest, in the solemn convention for humiliation and propitiation, Lev. 16.31. and 23.27,31. whereof, see on ver. 3,4. Others, more largely, of the weekly Sabbath: one special commandment, as a principal, put for the rest of those, that concerned the religious worship, and service of God; as Chap. 56.2,4,6. Jer. 17.21. and the words of the text are applicable to either.

{turn away thy foot} The Jewish doctors expound it, of walking abroad: but ours rather, of forbearing, and withdrawing their minds and affections, from such studies and employments upon that day, whereby the same might be polluted or profaned, Ezek. 22.26.

{from doing thy pleasure on mine holy day;} Heb. to do, or doing thy pleasure, or will, or business (See on ver. 3.) on my day of holiness: the preposition supplied from the foregoing branch; (See the like defect, Exod. 19.12.) and expressed again afterward: and, day of holiness, for, holy day; as hill of holiness, for, holy hill, Chap. 57.13.

{and call the Sabbath a delight} That is, account it such, or make it such: or, as some, not amiss render it, thy delight: the pronoun supplied; as ver. 7.13. by taking delight in the offices and holy duties of the day. See ver. 12. for the form of speech; for the word, ver. 14. So did the servants of God, in former times, count the services of God, in his house, on those days, their chiefest delight, and the very life of their souls; lamenting and bemoaning themselves, as even dead on the nest, when they were debarred from, or deprived of, them; desiring nothing more earnestly, than free access again to them, when they were restrained from them; and rejoicing in nothing, more affectionately, than in the enjoyment of them, when they had liberty so to do. See Psal. 27.4. & 36.8. & 42.1,2,4. & 45.2–4. & 65.1–5. & 84. & 122.1,2. And that is the genuine meaning of the place, for whether Sabbath of the twain we take it. For it is but frivolous, that the Jewish doctors expound it, of eating dainty and delightful meats; which, though on some festivals, was seasonable, Neh. 8.10. yet was not suitable to the afflicting Sabbath: and of as little worth is it, that in the word, call, here, some reference should be to the solemn convocation, because that word comes from this of calling, Lev. 23.3,27. Chap. 4.13.

{the holy of the Lord, honorable;} Or and the Lord's holy day honorable: so call, and account it, as well honorable, as delightful: For the word is to be understood in this clause also; as the like, ver. 12. Heb. the Lord's holiness, for his day of holiness; his holy day; as before: a defect of the noun regent; as Chap. 17.5. to be supplied from the words foregoing.

{and shalt honor him} Or, it: To wit, his day: for the word will bear either: And we may be said, as well, to honor God, or, to honor his day; as, to sanctify him, Chap. 8.13. and, to sanctify his day, Exod. 20.8. But here again our Jewish masters run their carnal way, telling us, that the Sabbath is to be honored, by wearing good clothes, and having better diet upon that day: that which too many incline to them in, more regarding such matters, than those things, that do indeed concern the right honor of the day, contrary to that Apostolical rule, Rom. 13.14. Besides that on the Sabbatical fast here also intended, such suits of apparel, as well as good cheer, would be very unseasonable, Exod. 33.4,5.

{not doing thine own ways,} Heb. from doing; that is, abstaining, or restraining yourself, as before, from doing thine own ways; that is, following your own wicked works and courses, as Chap. 56.7.

{nor finding thine own pleasure,} Of this branch, see before, ver. 3.

{nor speaking thine own words.} Heb. and (for, or; as Chap. 48.5.) to speak, or speaking a word, or aught; as Jer. 36.2. thine own is supplied from the former branches, as, first, 1 Tim. 2.13,14. Adam was not first deceived. Howsoever, by your word, or words, are meant, such words, or things, as were before mentioned, ver. 9. and they were there forbidden, as too usual with them, even at such times: For this place does apparently answer to that; and the Chaldee therefore renders it, words of wrong, and oppression; as the Jewish doctors also expound the term there used, though roving another way themselves. For as for those two late learned annotators; the one whereof would have it rendered, a proud, insolent, or lofty word, as he supposes two other terms, that signify a word to be taken, Job 15.13. & 20.29. And this the rather, because the root it comes of, has sometime such a notion: Whereof, see on, Chap. 17.6,9. & 61.6. The other, would have the copulative taken, in an adversative notion, rendering the text, but speaking the word, to wit, of God, I suppose that either of them goes, therein, a way by himself, and that solitary, without company, for want of probability.

V. 14. {Then shalt thou delight thyself in the Lord,} This is sometime required as a duty, Psal. 37.4. sometime promised, as a reward. So Job 22.26. and so here. And it is, as if he had said; If you keep the Lord's day, forbearing your wonted evil thoughts, and mindings, on it, and shall diligently apply yourself unto the duties of the day, therein employing yourself, not as of necessity, and by constraint: but cheerfully, and with delight; you shall find in the Lord, not sufficient only, but abundant matter of such delights, as shall minister a fullness of satisfaction unto your soul, Psal. 36.8. & 37.11. Chap. 55.2. & 66.11. such delights as the ungodly man shall never enjoy, Job 27.10. Prov. 14.10.

{and I will cause thee to ride upon the high places of the earth,} To dwell aloft in places of security and safety, and to ride to and fro, there, at pleasure. See Chap. 33.16,17. The words seem to be taken from Moses his song, Deut. 32.13. and to have some glance at the land of Judea, being much of it mountainous, Psal. 87.1. Chap. 14.25. & 37.24. A passage from person to person, as Chap. 57.10–12.

{and feed thee with the heritage of Jacob, thy father:} With the good things of the land of Canaan, given for an inheritance unto him, for his posterity, Gen. 28.13,14. Psal. 135.11,12. a type of the heavenly inheritance. The Jewish doctors here move a question; why the prophet should rather say, Jacob thy father, than Abraham thy father: And divers answers they give; as that Abraham kept no Sabbath, but Jacob did: and that Abraham had an Ismael, as well as an Isaac, and Isaac an Esau, as well as a Jacob; and they descant upon the promises made severally to them, Gen. 13.15. & 26.3. & 28.13,14. But these are, the first unsound, and in part untrue; the last of them, curious and frivolous. Somewhat may be in the second, whereof, see before on Chap. 43.1.

{for the mouth of the Lord hath spoken it.} See Chap. 1.20. and 40.5.

CHAPTER 59

Vers. 1. {Behold} This chapter, whether a continued discourse with the former, as some; or, an entire sermon distinct, and divers from the former; yet consists of two principal parts, as that also did: The former, a relation of the grievous enormities of that people, as the main cause of those calamities that lay heavy upon them, ver. 1–15. the latter, a prediction, and promise of deliverance to God's faithful afflicted ones, both from oppressions at home, and invasions from abroad, verse, 16–19. together with the continuance of spiritual favors unto them, by the Messiah, here also foretold, and hereafter to be exhibited; wherewith the prophet usually concludes his discourses, as the complement of all outward mercies, and temporal deliverances, as tending thereunto, and being thereof types to them, ver. 20,21.

{Behold} See Chap. 42.1. & 58.3,4.

{the Lord's hand is not shortened that he cannot save} This may either have reference to the former part of the foregoing chapter, when they complained of God, for not hearing, and regarding their fastings and prayers, Ch. 58.3. as if he had said, You complain of God, that he does not hear and help you, as he had wont to do others of his in times past, Psal. 22.4,5. & 44.1,22. Ch. 51.10. that deliverance is not wrought, and effected for you, v. 9,10. the fault is not in God, (who is still the same, not subject to any defect, or default, Num. 11.23. Mal. 3.6.) but in yourselves, and in your sins, Jer. 5.25. Lam. 3.42,44. Or, it may back the latter part, and confirm the close of it, as giving them assurance of the undoubted making good unto them, of all those large and liberal blessings, there propounded upon their repentance, seemed they never so improbable, or incredible, in regard of their present low, and forlorn condition, Chap. 58.11,12,14. for that God was no less, either able, or willing, to hear, or help, than in former times he had been, did not their obstinacy in sin, restrain him from the doing of either, Chap. 50.1,2.

{hand} His power; as Psal. 136.12.

{is not shortened} Or, abridged, or, straitened; as Mich. 2.7.

{that it cannot save} Heb. from saving; as Chap. 50.2. and so after, from hearing. See on Chap. 23.1. & 58.13.

{neither his ear heavy} That is, deaf, or thick of hearing, as we use to say: so is the word used, being applied to the ears, Ch. 6.10. Zach. 7.11. as it signifies, dim, when applied to the eyes, Gen. 48.10. dull, or hard, when to the heart, Exod. 9.35. & 10.1.

{that it cannot hear.} Heb. from hearing, as before, from saving. See ver. 2.

V. 2. {But your iniquities have severed between you, and your God:} Heb. Have been, or, severing between you, to between your God: a redundancy of speech, somewhat like whereunto is found, Gen. 1.4. between the light, and between the dark: and nearer to this, Gen. 1.6. between waters to waters: and Deut. 17.8. between blood to blood, between suit to suit; or, strife to strife, and between stripe to stripe: But this is yet more redundant than either of those forms, used, not improbably, to imply the great distance, that sin makes between man, and God: not in position of place; (for God is everywhere present, as well, with bad, as good, Psal. 139.7–12. Prov. 15.3. Jer. 23.25. Amos 9.2,3. Act. 17.28.) but in disposition of mind, and affection of heart, Psal. 138.6. Prov. 15.29. Chap. 29.13. Jer. 12.2.

{and your sins have hid his face from you} That is, have caused him, in anger to withdraw his gracious presence, and assistance from you, as refusing to be seen of you, or to be spoken with, by you. See Deut. 31.17. Psal. 10.1. Chap. 54.8. & 57.17. a defect of the pronoun; as Chap. 53.3.

{that he will not hear;} Or, not hear you; a defect of the pronoun, as Chap. 1.15. Heb. from hearing; as ver. 1. Or, from hearing you. See Zach. 7.11,12. God serves you, as you serve him: You refuse to hear him; and he refuses to hear you, Prov. 1.24,28. & 28.9. Lam. 3.42,44.

V. 3. {For your hands are defiled with blood, and your fingers with iniquity.} The prophet that he may not be deemed to charge them, without good ground, and just cause; and the better to clear God's justice, in thus estranging himself from them, does at large relate, and in lively colors lay forth, their general injurious, merciless, and mischievous carriages. Of this first branch, see Chap. 1.15. Lam. 4.14. 2 Chron. 21.6. hands and fingers, are here the same, as lips and tongue, in the next branch: only the one is added unto the other, to make the speech the more emphatical.

{your lips have spoken lies, your tongue hath muttered perverseness} Or, your lips speak lies, and your tongue meditateth, or talketh of perverseness, or, unrighteousness, as it is rendered, Deut. 25.16. or, iniquity; as Mic. 3.10. where it is joined with blood. Your common practice, is, by false suggestions, and suborned depositions, to strip men of their states, and to bereave them of their lives, Psal. 52.2–8. Prov. 14.5. & 25.18. Jer. 9.3. See Chap. 58.9.

{muttered} So the word seems sometime to signify. See on c. 8.19. but most commonly to meditate: and so some here render it. Howbeit, because meditation is not the proper work of the tongue, some conceive it to be a complexive form of speech; Your tongue uttereth premeditated iniquity; and so it should be like that, Psal. 52.2. Thy tongue deviseth mischiefs; that is, utters mischievous plots, devised by you. But the word here used, signifies as well, to talk, as meditate, and to utter, as to mutter. So, My tongue shall speak, or talk of thy righteousness, and thy praise, Psal. 35.28. & 71.24. and, they speak not through the throat, Psal. 115.7. it may well therefore be rendered; Your tongue talketh of iniquity: lips and tongue; as Psal. 12.3,4. & 120.2.

V. 4. {None calleth for justice; nor any pleadeth for truth:} All sorts of people are given to vexation and oppression; and no man endeavors to relieve and right the wronged, or to redress and remedy aught that is done amiss: No man stands up for right or truth, against falsehood and wrong; ver. 16. Eccl. 4.1. Jer. 9.3. These general terms, are not to be understood, exactly and absolutely, but of the greatest part, of the most: the better part being so geason, and so drowned in the generality, that they were not to be seen, they seemed as none. So Psal. 12.1. & 14.1,3. Chap. 56.10. & 64.6,7. Jer. 5.1. & 6.28. Mic. 7.2,4.

{pleadeth for truth:} Heb. is judged; that is, pleadeth in judgment; as Chap. 66.16. Jer. 2.35. & 25.31. Or, is judged, is tried (has sentence passed in his cause, Psal. 109.7. 1 Cor. 6.1.) in truth, that is, truly, faithfully, uprightly, as 2 Chron. 31.12,15. & 34.12. no man can have his cause justly decided.

{they trust in vanity,} Heb. trusting in vanity, or, emptiness. Of the phrase, see on ver. 13. Of the term rendered vanity, see on Chap. 24.10. & 40.17,23. it is here used for deceit, fraud, and lies: because, they are things void, and empty of being, of soundness and subsistence, and so will prove in the end, unto all those that trust to them. See Chap. 28.15,17,18.

{and speak lies} Heb. and speaking (as before, trusting,) vanity; that is, lies; as Psal. 41.6. & 144.8,11. the same in effect with the former. See Psal. 36.3.

{they conceive mischief, and bring forth iniquity.} Heb. conceiving, or, going great with grievance, and bringing forth affliction, or vexation: they are continually contriving of some injurious and vexatious plot, or other, and never at rest, as a woman going with child, until by putting it in practice and execution, they be, at length, delivered of it. See the very like phrases, Job 15.35. Psal. 7.14. and of the practice Psal. 36.4. Prov. 4.16. Mic. 2.1.

{they conceive} Heb. conceiving, or going great with, rather. See on Chap. 7.14. they are as much straitened with it, as a woman near her time: like Boaz, that could not be at rest, until he had finished the business that his heart was set upon, Ruth 3.18. and the manner of speech is emphatical; for it is both deficient, and redundant: conceiving, for conceiving they conceive; or, going great, for going great they go great with, as also, Job 15.35. and hereafter, ver. 13. and, bringing forth, for, bringing forth they bring forth: and so before, trusting they trust; and, speaking they speak; that is all they trust to, and that is their whole continual talk: for these forms of reduplication whether expressed, or implied, have much emphasis in them; and it is, as if it were said; such courses as these, are their minds, tongues, and hands, continually taken up with; they are the constant employment of them. See further, on v. 13.

{mischief, and iniquity} Of these two terms, see on Ch. 10.1.

V. 5. {They hatch cockatrice eggs} Or, as some, adders. See of the word, on Chap. 11.8. They contrive, and bring forth mischievous plots. Nothing proceeds from them, or is produced by them, but what is poisonous, and pernicious, Deut. 32.32,33. Rom. 3.13–16.

{and weave the spider's web:} They contrive such plots, as may entangle others, as the spider's web does the fly, to their damage, and detriment, or to their utter undoing, and destruction, Ps. 10.9. Mic. 7.2. Howbeit, some expound it of the vanity of their wicked plots and projects, that in fine, they shall prove uneffectual, and unuseful, no more helpful to them, or able to stead them, than a company of cobwebs. So Job 8.14,15. and hereafter, ver. 6. and so it should have reference to their confidence before mentioned, v. 4. which makes that notion here, not improbable. And yet can I not assent unto a late learned writer, who therefore would have the former branch to be rendered, not they hatch, but they break such eggs: as alluding not to eggs that fowls, or serpents, first lay, then sit on, or brood, & so hatch, by cleaving of the shell, (which the word properly signifies) to bring forth their young, but to the usual manner of those, that having gathered fowls, or tortoises' eggs, ch. 10.14. do break them to feed on: as if the prophet should say, of those that maintain themselves by rapine, and spoil, or fraud, and deceit, that they clothe themselves with spiders' cobwebs, and feed themselves with vipers', or adders' eggs: the one frivolous stuff, that will do them no good: the other, matter pernicious, that will do them much mischief, but both the use of the word elsewhere, Chap. 34.15. sides with the former exposition: and this latter to me seems somewhat too far-fetched.

{he that eateth of their eggs dieth} Not he that eats of cockatrice, or adders' eggs, but he that eats of their eggs, compared to such, whom the prophet here speaks of: yet not such eggs, as they feed on, but such eggs, as they hatch, wherewith to do others mischief. Whosoever eats of their eggs, that is, has any commerce, or dealing with them: it proves dangerous, yea, deadly to him. See ver. 7. So I rather understand it, than with some other, of such, as partake with them, in their mischievous designs, Pro. 29.24. Chap. 1.23. the poison of serpents is pernicious unto others, not to themselves: though it be true, that wicked men drink both first, and most, of their own venom, their malice: and it will prove their own bane in the end, Psal. 34.21. But that seems not the drift of the prophet in this place.

{and that which is crushed, breaketh out into a viper} That is, say some, if any descry and disclose their plots and purposes, they fly out upon him, as a viper, or some other suchlike serpent, furnished with deadly poison, to work his destruction: or if one will be tampering with them, to make some trial of them, induced by the fair outside of some specious and friendly pretenses, he shall meet with such matter, as in the end he shall rue it: as if a man taking a serpent's egg, for the egg of some fowl, that men usually eat of, should, upon the breaking of it, light on that, which he least of all looked for: or as others, if a man fall into dealing with them unawares, it shall be with him as by one that treads, by chance, on the egg of some serpent, which being crushed, a young one springs out of it in his face. The meaning seems to be, which way soever we take it, that there is no safe dealing any way with them. Nor is it improbable, that some would have, who in these words, suppose a reason to be rendered of the former branch, thus rendering the words for that which is crushed, or broken, to feed on, breaks out into a viper: where a man made account to find some wholesome and toothsome meat, when he has broken the shell, he is entertained with a viper: the copulative for the causal, we had oft before, Ch. 40.26. & 52.15. & 53.2. Less to me probable seems to be what some others of no small note exhibit; one reading the words, if any disperse them, a viper breaketh out: another, it is with him, that is but sprinkled with them, as if a viper had sprung out and fastened upon him, as on Paul, Act. 28.3. as if it were said the least aspersion of them, or drop from them, is not perilous only, but even pernicious. This variety of versions hence arises, for that in Hebrew, verbs, though of divers forms, yet in letters much alike, are oft, in use and notion, confounded the one with the other. I incline most to the last of the first, because I find the very same word that here is used for compression, or crushing, Chap. 1.6. and again, for crushing, or breaking of eggs, by treading on them with the foot, Job 39.15. Which yet I suppose him to have roved far, from the true meaning of, who so rendering the text, expounds the words; as if it were said, he that can crush their plots in the egg, or the shell, is safe enough; for the snake, or serpent, will then be gone: so it should be somewhat like that, Psal. 137.9. as also that other learned man, who by alteration of a vowel, making it an active participle, reads the words, if one scatter them; that is, refusing to eat of them, cast them away, and so break them: for the like use of the participle pointing us to Psal. 141.7. 1 Sam. 2.13. 2 Sam. 14.10. & 19.8. 2 Kin. 7.2. The text seems to look a far other way, than either of them drives to.

{a viper} Thus the most. Yet the ancient Greek, and the old Latin, render it, a Basilisk, the one; and a regulus, the other: by a name answerable to the former, which we commonly call, a cockatrice: the former, they style an asp. The Jewish doctors tell us only, that it is a kind of hurtful serpent: and some of them would have this, and the forementioned, to be one and the same; but of that, there seems no probability: it seems to be a serpent, that was rife in the southerly wastes, bordering upon them, Chap. 30.6. and such an one as had a venomous tongue, Job 20.16. yet not like to be a viper; because albeit Pliny, l. 10. c. 62. rank the viper among those that lay eggs; Yet Aristotle (with whom the most, and best writers accord, and whose words Pliny seems to have mistaken,) avows more than once, that of all serpents, the viper alone, lays no egg, but brings forth young ones; as also the dolphin, or porpoise, seal, whale, and some other fish, do. (See his history of living wights, l. 1. c. 6. l. 3. c. 1. l. 5. c. 34.) whence also in Latin it is deemed to have its name, vipera, as vivipera; not, as some fable, from a forcible delivery. Some other serpent therefore it must be, to which the prophet here alludes.

V. 6. {Their webs shall not become garments, neither shall they cover themselves with their works:} Their devices, plots, and practices, though they may hurt and mischief others, yet they shall not help, or avail themselves; all the good, or gain they get, and gather by them, shall stand them in no stead, they shall not be able to shelter them against God's wrath, no more than a coat of cobweb is able to shelter him, that wears it, against a fierce shower of hail, or a thick volley of hail-shot. See Chap. 28.15,18,20. & 30.12,14. they shall all prove, in conclusion, as cobwebs to themselves, for any succor, or benefit, that they shall receive from them, or reap by them. See Job 8.14. Prov. 10.2. & 11.4.

{their works are works of iniquity, and the act of violence is in their hands.} Or, their works are works of vexation, (and grievance: as ver. 3.) and the practice of violence is in their hands; that is, their whole employment is no other than a continued practice of vexation, and oppression. See ver. 3,4. for they strain the text unreasonably, who by work, or act, would understand here, the work of punishment inflicted upon themselves, for their wrongful, and violent dealing; as violence for the just reward of it, Ps. 7.16.

V. 7. {Their feet run unto evil, and they make haste to shed innocent blood} So Prov. 1.16. Jer. 22.17. Rom. 3.15.

{their thoughts are thoughts of iniquity} Or, vexation; as, works of vexation, ver. 6. vexatious thoughts, and vexatious works; such contrivances, and courses, as tend wholly to the vexation, and wrong, and ruin of others. See Chap. 55.7.

{wasting and destruction are in their paths} Or, devastation and destruction, (Chap. 60.19. Heb. breaking; as Chap. 1.28.) are in their causeys, Chap. 7.3. & 33.8. See Rom. 3.16.

V. 8. {The way of peace they know not} They are strangers unto, and utterly unacquainted, with any quiet, or peaceable carriage; or nothing of that nature pleases them, or is entertained by them, that tends to the prosperity and welfare of others. See Rom. 3.17.

{and there is no judgment in their goings} Or, tracts: (for it signifies properly the tract, that a cartwheel makes, 1 Sam. 17.20.) no regard of equity, or right, in their courses: judgment, for, right: as Chap. 56.1.

{they have made them crooked paths} Heb. they pervert their paths to them. So Prov. 10.9. & 28.18. opposed there to such as walk uprightly: and an elegant redundancy in that form, to them; like that, Jer. 23.12. their way shall be to them.

{whosoever goeth therein, shall not know peace} He that treads their tracks, shall never attain to any true prosperity, or welfare, to any sound peace, Chap. 48.22. & 57.21. shall not know it; that is, not have it: as 2 Cor. 5.21. to know, for, to attain, possess, enjoy: as, to see good, is, to enjoy it, Psal. 34.12. to see life, to live, Joh. 3.36. and, so, to know good and evil; whence the tree, inhibited, had its name, Gen. 3.16,17. to know either experimentally; to have experience, as well of the one, as of the other, in oneself: and, to know Christ, and the power of his resurrection, and the communion of his sufferings, Phil. 3.10. that is, to have, and enjoy him, together with the fruit, and efficacy of either: but it is a phrase very emphatical, they shall not so much as once know it, not so much as once know what it means, Rev. 2.17. See the like, Joh. 3.3,5. 1 Joh. 3.4.

V. 9. {Therefore is judgment far from us, neither doth justice overtake us} The prophet having, at large, described the general, and horrible depravation of the people of God, in those times, does here begin to apply, what he had hitherto related, concerning the same, to the stopping of the mouths of those hypocritical murmurers, who had before complained, that notwithstanding their frequent fasts and suits, and solemn seekings unto God, yet their prayers had not prevailed with him, for the delivery of them out of their present difficulties, and distresses. For this cause, says he, that is, for these your vile, and detestable courses is it, that God stands aloof off from you, and neither executes judgment for you, upon your enemies, nor protects you, against their wrongs; he stands by, and permits them to deal with you, as you deal yourselves one with another, Hab. 1.13–17. judgment, put, as frequently, for vengeance, or righting persons wronged, by justice done upon the wrongdoer, Numbers 33.4. Chap. 1.27. Ezek. 14.21. & 16.38,41.

{we wait for light, but behold obscurity; for brightness, but we walk in darkness} We expect deliverance out of our troubles, but they rather increase with us. Of the use of the words, light, and darkness, see Esther 8.17. Psal. 112.4. Chap. 58.8,10. Of expectations, in the like manner frustrated, Jeremiah 8.15. & 14.19.

{but behold obscurity} Heb. and (as Chap. 57.20.) behold (see how cross, and contrary to our expectation, things fall out; as Gen. 29.25.) darkness, as Chap. 5.20. & 8.22.

{for brightness} Heb. brightnesses; that is, brightness in abundance: (See on Chap. 58.11.) we look for, (to be supplied from the former branch: as Jer. 8.15.) and the more is expected, the more grievous is its failing.

{we walk in darkness} Heb. in mists, for, in an extreme thick mist, or fog; correspondent to the brightness that they expected, and hoped to have had: darkness, like that in Egypt, called, a darkness of mist, for, a misty darkness: or, a thick mist, Exod. 10.22. or, a mist of God, for a most extreme thick mist, Jer. 2.31. Their present condition is resembled, by a man walking, or wandering, rather, in some place full of dangers, environed on either side with an extreme thick mist, able from no part to descry any the least glimpse of light; and being at his wits' end therefore, as not knowing which way to take. See Chap. 8.21,22. & 50.10. & 58.10. Jer. 13.16. 1 Joh. 2.11.

V. 10. {We grope for the wall like the blind; and we grope, as if we had no eyes:} Or, We grope, I say; as Chap. 49.6. & 55.1. ver. 17. For the latter is, in effect, and meaning, the very same with the former. We are as blind men, who wanting eyes, use their hands instead of their eyes, Act. 17.27. We are wholly destitute of counsel, and can find no issue, out of our calamitous condition. So Deut. 28.29. Job 5.14. & 12.25. Lam. 4.14. Zeph. 1.17.

{we stumble at noonday, as in the night} Heb. evening or twilight, Prov. 7.9. put for the night, Chap. 5.11. for, darkness, Jer. 13.16. noonday is no other with us, than as midnight. See Amos 8.9. a proverbial speech it is, both with Greeks, and Latins, to stumble at noonday; used here of people, nowhere safe; but ready to miscarry, and fall into mischief, even where least danger might be, either expected, or suspected, Joh. 11.9,10.

{we are in desolate places, as dead men.} The word here used is nowhere else read; that is one cause that makes it the more ambiguous. A second, because question is, whether the first, or the last letter of it, be radical. A third, because of the confusion of forms, that in sound of letters, seem near the same. The most render it, desolate. They that so do, deduce it from a word, that primarily, and most commonly, has a notion of guilt in it; Yet sometime of desolation; as Ezek. 6.6. Hos. 13.16. Joel 1.18. because it comes near in sound to one that, properly so signifies. Howbeit, those that thus render it, do not all understand it alike: For, some of them take it simply, as it sounds, that their lands were laid waste and desolate, by hostile invasions and incursions, Chap. 1.7. Others, as an emblem only of a sad and rueful condition; like people abandoned, unto such places of abode, Psal. 44.19. & 68.6. Jer. 17.6. Others, conceive meant by it, graves, or sepulchers; so the Chaldee, and divers of the Jewish doctors, because the grave, say they, is a place of desolation: Though some go further, conceiving that not graves, or sepulchers, barely, or simply, are hereby meant, such as are newly delved, or built; but such as have been deserted and abandoned; so that the bodies laid in them, are now putrefied and dissolved. And to add strength to this conceit, some have recourse to the ordinary signification of the root, and render it, places condemnable, or abominable; fetching hither that of our Savior, Mat. 23.27. And these expound the words, as if it were said, we are even like dead men, laid up in our graves, and there in a manner clean dissolved, or dried up. And so indeed is depth of calamity and misery, joined with despair especially, in Scripture oft described, Psal. 22.15. & 88.4,6. Chap. 26.19. Ezek. 37.11,12. and the style of dead men seems to intimate somewhat the like here. And yet we need not strain the other word so far: It is enough, that he resembles them to dead corpses cast out, and lying unburied on some waste, as those, Ezek. 37.1,2. But others render the word, dark, or misty places: So the old Latin, and some of the Jewish writers before. And of dark places, we had mention before, ver. 9. See Psal. 74.20. & 88.6. But these show us not, how the word should come so to signify. No more do those, who on the other hand would have it to signify the daylight, that it may answer to noonday, before mentioned; as if it were said, like men dead in the day, that have no use, or joy at all, of the daylight, as the living have, Eccl. 11.7. because no benefit at all thereby. Which, howsoever they might either of them fit well with the tenor of the prophet's speech; yet until it may be showed, what grounds there is, of giving the word such a notion, we have little reason to admit. Others, fetch it from a root, that signifies fatness: and these again run two various ways; the one partly (so some of the Rabbines) understand it of persons: We are as dead men, say they, amongst the fat; that is, those that are alive, in good health and plight: meaning the Gentiles, among whom, in captivity, they lived but a kind of lifeless life, Lev. 26.38,39. Deut. 28.65–67. Ezek. 36.11. The other party, (and so some of ours) expounding it, of places, or estates: These render it, in fatnesses; (and a word very near it, is used for fatnesses, Gen. 27.28,29. and for fat places, Dan. 11.24.) as if he had said, amid abundance of plenty, and outward means, yet we are as men dead on the nest; we have no joy or comfort, of aught that we have, by reason of calamities otherwise, Job 20.22. Chap. 24.9. See Eccl. 5.17. & 6.2,3. The first, or second; and of those two, the latter, to me, seems most probable of any.

V. 11. {We roar all like bears, and mourn sore like doves:} All that we can do, is but to lament and bemoan our calamitous condition, either in an higher strain, by roaring like beasts, or, in a lower tone, by mourning as doves. See Psal. 22.1. & 32.3. & 38.8. Hos. 7.14.

{roar} The word is used of dogs, Psal. 59.6,14. and one very near it, if not the same, of lions, Prov. 28.15. Chap. 5.29. and of men also vexed within themselves, and by outward lamentation, expressing their inward indignation, and heart's grief, Prov. 5.11.

{mourn sore} Heb. moaning moan. Of the word, see Chap. 38.14.

{like doves} That make a mournful sound, Chap. 35.14. Ezek. 7.16.

{we look for judgment, but there is none; for salvation, but it is far off from us.} See before, on ver. 9. Jer. 8.15.

V. 12. {For our transgressions are multiplied before thee,} In your sight, provoking you to wrath and indignation against us, Psal. 51.4. & 90.8. Ezra 9.14. the reason, why God, and his aid, are so far from us, ver. 2.

{and our sins testify against us,} Heb. answer, each of them, against us; (for the verb is singular, the noun plural, as Chap. 26.19.) as witnesses produced, one by one, and examined upon interrogatories, do answer, and give in evidence, against the party, called in question. So Exod. 20.16. See Chap. 3.9. Jer. 14.7.

{for our transgressions are with us;} We cannot possibly, either shun or, shift them off, they stick so close to us, Gen. 4.7. Psal. 32.3,4. & 38.4. & 51.3. Jer. 2.22,23.

{and as for our iniquities we know them.} Heb. and our iniquities we know them: a very usual redundancy of speech, in that language. See the like, Job 3.8. ch. 8.13. & 45.9. & 48.6. Mat. 21.41. we acknowledge them; we cannot but confess them, Psal. 51.3. Jer. 3.13. It is either a serious and severe profession of the notoriousness of them, as being such as could not be concealed; as Ch. 64.6. or an humble confession and acknowledgment of them, as in the person of the church: as Jer. 14.20. the prophet not exempting himself from that politic body, whereof, with the rest, he was a member; but including himself among the rest, though not as guilty of their sins, yet taking them to heart, as well as his own: and being affected with them, as if they had been his own. So Moses, Exod. 34.9. and Daniel, Dan. 9.5,6,13.

V. 13. {In transgressing, and lying against the Lord, and departing away from our God:} The prophet passes on to a more particular and distinct enumeration, of those sinful courses, that he had pointed at in the lump, ver. 12. The words run all along in an infinitive form; but they are to be expressed in the indicative: Otherwise, the tenor of the prophet's discourse will not run even: And there is in the phrase, or form of speech, a deficiency, thus to be supplied. We rebelling rebel; and dealing disloyally, deal disloyally with the Lord, and departing depart away from our God: that is, we do exceedingly rebel, and deal exceeding unfaithfully with the Lord, and depart exceedingly from our God. See the like, (where the tenor being interrupted, does more fully confirm it) Dan. 9.5. We have sinned, and done unjustly, and dealt wickedly and, rebelled, and departing departed from thy precepts. And again, ver. 11. Yea, all Israel have transgressed thy law, and turning aside have turned aside, that they might not hearken to thy voice. The like syntax we had before, ver. 4. And hereafter again, in the latter part of this verse. I am not ignorant that some interpreters, of prime note, whom ours seems to follow, retaining the verb infinitive only, carry the text on in a continued frame, from the foregoing verse, thus; we acknowledge our sins; to wit, that we trespass and lie, &c. And this, in Latin, indeed, runs very smooth: But the former is more consonant to the Hebrew idiom. See also the like, Eccl. 9.11. Chap. 43.8. Jer. 6.11. & 14.5. Ezek. 1.14.

{trespassing} Or, rebelling; as Chap. 1.3.

{lying} Or, dealing disloyally; as Chap. 57.11. & 63.8.

{departing away} Or, removing ourselves; as Deut. 27.17. Hos. 5.10. or, turning backward, as ver. 14.

{from our God} Heb. from after; that is, from walking after him; or, following him; as Psal. 78.71. Hos. 1.2. Amos 7.15. Zeph. 1.6. So, to come after, for to follow, Mat. 16.24. the Lord, and our God; as Chap. 56.7.

{speaking oppression, and revolt:} Or, talking, we talk of oppression and apostasy. See Chap. 59.9. ver. 4. Deut. 13.5. Jer. 29.32. these things are the main matter of most men's talk; apostasy from God, and oppression to their brethren.

{conceiving, and uttering from the heart words of falsehood} We do nothing but conceive, or, contrive in our hearts, (for that is the forge wherein all mischievous matter is framed, and from whence it is produced, chap. 10.12. & 32.6. Mat. 15.19. & 12.34,35.) and utter, or bring forth from our hearts (for in such things alone are we cordial) words or matters (as Jer. 7.4,8,22.) of falsehood, things fraudulent and deceitful. See on ver. 3,4. There is an elegancy in the words, which our English cannot express.

V. 14. {And judgment is turned away backward, and justice standeth afar off:} There is no regard had of right, or wrong, in places of judicature: causes are carried the contrary way; and justice is exiled from court and bench, Eccl. 3.16. and no marvel then if God deny it unto us, who have no regard to practice it ourselves, ver. 9.11.

{for} Or, because; as Chap. 48.8. Jer. 3.21.

{truth is fallen in the street,} Truth for want of support, or being overborne with falsehood, falls to the ground, and miscarries in the public, where causes are heard and tried, Job 29.7. Psal. 55.11.

{and equity cannot enter.} As Chap. 23.1. & 24.10. or, cannot go or pass, as Gen. 10.19,30. it cannot find entrance, being shut out by violence, and not suffered to come in: Or, if it be, for fashion's sake, admitted to some hearing, yet it is not able to pass, or obtain any good issue: the same in substance with the former. See Hab. 1.4.

V. 15. {Yea, truth faileth:} Heb. And; as Chap. 55.1. All regard of truth, either in public, or private, is gone, Hos. 4.1.

{and he that departeth from evil maketh himself a prey,} He that will not do as others, makes himself a prey to others: He cannot be safe, that will not be wicked: a man gains nothing, by living harmlessly, but to be made a prey and spoil to wicked ones, Psal. 38.20. Hab. 1.13. 1 Joh. 3.12. So is the word used, Psal. 76.5. Some of the Jewish critics, whom also some of our great ones follow, render it, is accounted a madman, or, causeth himself to be counted a madman: as was Elishaes minister, 2 King. 9.11. and as the wicked are said to have deemed the devout, Wisdom 5.4. but they produce no clear place, where the word is so used; for that, Job 12.17. is another word; and that Mic. 1.8. as the other also there, of another notion. Nor is it needful here to fly to any uncouth phrase, in that language; as to say, a man despoiled, to wit, of his wits; for, a madman, (though in Latin the form be not unusual; but with them, then full) when the text will well admit the word in its ordinary notion.

{And the Lord saw it and it displeased him, that there was no judgment.} Or, And this, or these things, the Lord seeth; and it is displeasing to him (Heb. it was, or, is evil in his eyes; as 2 Sam. 11.27.) that there is no judgment: This it is, that incenses God's wrath so against us, Psal. 10.14. Lam. 3.36.

V. 16. {And he saw that there was no man, and wondered that there was no intercessor:} Or, Interposer; as Job 36.32. none that would stand up, and endeavor to set things in better order, by speaking, and bestirring himself, in the behalf of truth and right, ver. 4. Chap. 63.5. So rather, than, as some other, following the Chaldee, none to intercede with God, in behalf of his people, Chap. 64.7. Ezek. 13.5. & 22.30. Some supply here from the former verse, It displeased him, to see that there was no man; that is, no helper, as Chap. 63.5. Or, no interposer, as afterward, which he wondered to behold.

{wondered} Not that God wonders (to speak properly) at aught: but it is spoken in an human strain, to show the strangeness of the thing; that so great, grievous, and general a corruption, should be found among those that were God's own peculiar people having had, from time to time, such constant courses taken with them, for the better information, and institution of them; which other nations abroad had not, Deut. 4.7,8. Psal. 147.19,20. And hence therefore the apostle concludes the universal depravation of mankind, in his natural condition: because it was found so extreme, and in such extremity, so common also, even amongst those, that had the best means, to make them better, Rom. 3.9–19. And some read the words, in a continued tract, either in the present, or the future, Since that God therefore seeth, or, When God shall see that there is none (that will stir hand, or tongue, to help) and he wondereth, or shall wonder, that none interposeth, his arm shall save for him, and his righteousness it shall sustain him; as foretelling, what God, at length, will do, for the relief, and deliverance, of his people, when all human helps fail them. The like manner of syntax, see Chap. 30.20. and 35.4. and 37.9,36. & 44.14. & 53.2. and the reading is very probable.

{therefore his arm brought salvation unto him;} Heb. and his arm saved him, or, shall save him, or save for him. Either his own power did sustain, and save his people, Chap. 51.5. the pious, that were a prey to the rest, ver. 15. or, he did the work alone himself, without the assistance of any other, or use of other means. See Chap. 63.1,3,5. arm, for, power; as Chap. 53.1. and, to save, for, to bring salvation to one; or, to work salvation, that is, deliverance, for one, Jer. 11.12. Ezek. 44.22. and Psal. 98.1. his right hand, and his holy arm, hath saved him, or, saved for him; (and the like form is, Judg. 7.2. Psal. 44.3.) which our version there renders, hath gotten him the victory: but it may well be here rendered; and so Chap. 63.5. his arm avenged him, or took vengeance for him; or, it shall avenge him, or, take vengeance for him; according to that, ver. 18. for it is aright rendered, 1 Sam. 25.26,33. from saving for thyself; that is, from avenging thyself, (as our version has it) or, from taking vengeance for thyself, with thine own hand. For as for that which a learned man observes, that the word of saving, in this syntax, signifies to help; alleging to that purpose, Deut. 22.27. & Prov. 20.22. it is not general; some of those places pointed to, if not those two also seem to go further. But let it be considered, whether this for him, or, to him, be not here a mere elegant redundancy; as the like also, Ch. 40.10. his arm brought him salvation, that is, his arm brought salvation. See the like, Chap. 31.8. he shall flee him, for, he shall flee, as also Hosh. 8.9. Amos 2.13.

{and his righteousness it sustained him.} By righteousness, some understand his mercy, and goodness, to his poor oppressed ones, Chap. 54.14. & 56.1. But I conceive rather, that by it, is understood the justice, that he will do for them, upon their oppressors; because what is here termed his righteousness, is the same called, his wrath, Ch. 63.5. All this, some expound of spiritual deliverance by Christ. Others, whom I rather concur with, of temporal, from ver. 16–19. of spiritual, ver. 20,21.

V. 17. {For he put on righteousness, as a breastplate, and an helmet of salvation upon his head.} The prophet here describes God, as a man of arms, putting on his armor, and fitting himself for the performance of some notable exploit. The meaning is, that God will so conspicuously show his almighty power, justice, regard of his own glory, and tender affection to the welfare of his people, in the deliverance of them, and in the destruction of their enemies, that they should as evidently appear, and be seen in them, as goodly raiment, or glistering armor, is on the back of one that wears it, Psal. 93.1. & 94.1. & 98.2.

{For} Heb. And: and so Chap. 52.15. & 53.2. yet it may well enough stand in his native sense here.

{he put on} Or, he will put on.

{righteousness as a breastplate} So Eph. 6.14. Yet see here, ver. 16.

{an helmet of salvation} Eph. 6.17. 1 Thess. 5.8. though these are to be understood far otherwise of God, than of us; yet unto these terms the apostle seems to allude there.

{and he put on the garments of vengeance for a clothing, and was clad with zeal as a cloak} Or, he will, I say (as Chap. 58.10. v. 10.) will put on; and, will clothe himself. See before. Of the word here rendered, cloak, see on Chap. 61.10.

V. 18. {According to their deeds, accordingly he will repay fury to his adversaries, recompense to his enemies} Heb. According to retributions, according to them, will he repay wrath to his adversaries, &c. retributions, for, deeds, or deserts: as Judg. 9.16. 2 Chr. 32.25. and a defect of the pronoun; as Chap. 52.8. He will take vengeance upon the enemies of his people, for all the wrongs that they have done unto them. See chap. 34.8. & 63.6. The like trajection to this here, is observed, Chap. 52.6. Howbeit, the word may be taken in its proper sense, and the text thus rendered, As in retributions, (or, in way of large retribution, see of such plurals, on ver. 9. Chap. 58.11.) as in such, I say, (the repetition makes the sentence more vigorous, as Chap. 8.13. & 48.6.) he will repay, &c. the like use of the particle, see Psal. 119.14. Or, as the Jewish doctors expound it, and the points seem to favor it: As in retributions (he has done formerly) he hath repaid, (to wit, unto Pharaoh, and others the enemies of his people) so in retribution he will now again repay; repay, I say, he will wrath to his adversaries, retribution to his enemies, retribution to the islands: or, reserving the latter verb, as in the text it lies, to the last, wrath to his adversaries, retribution to his enemies; retribution to the islands he will repay. Somewhat is supplied in the first member from the second, in the second from the first; as Psalm 1.6. Chap. 13.13. & 30.17. & 60.13,19. and this seems to be the genuine both sense and syntax of the place.

{to the islands he will repay recompense} To those of them, that live in divers countries, either maritime parts, or beyond the seas. See Chap. 41. & 49.1. & 66.6.

V. 19. {So shall they fear the name of the Lord, from the west, and his glory from the rising of the sun} Heb. And (as Chap. 41.7.) or, Then (as Chap. 36.3.) shall they fear the name of the Lord, that is, the name of the Lord shall be feared; as Chap. 57.14. from the evening coast: as Chap. 45.6. God's name, and his glory, by occasion of this his marvelous work, in the deliverance of his people, and in executing of vengeance upon their oppressors, shall make him renowned throughout the whole world. See the like expressions, Psal. 113.3. Mal. 1.11.

{when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him} This passage is exceedingly vexed and tortured, by variety of enforced strains: the most whereof therefore forbearing to mention, I shall pitch upon those only, that the text may, with some good probability, admit. Some understand the words of a violent irruption made by the enemies, or adversaries of God's people, in, or upon them, together with God's opposition made against them, and defeating of them. To which purpose makes that, which our version has admitted into the text, and is by many authors approved; when the enemy, or adversary, (as the word is most commonly rendered, and so was, ver. 18.) shall come in like a flood, (as foreign forces are not unusually in Scripture said to do, Chap. 18.2,7. Jer. 46.7,8. Amos 8.8. & 9.5. implying, that the enemy's force and fury should be great, and the danger from them no less grievous. See Chap. 8.7,8. Psal. 124.4. Rev. 12.15.) the Spirit of the Lord shall lift up a standard against him; that is, shall raise, or lead forces, against them; as the word seems sometime to import, Psal. 60.5. Chap. 10.18. or, the Spirit of the Lord shall flee, or, run upon, or against, him: as if it were said, they shall come rushing in, as with a strong torrent, Chap. 17.12. but the Spirit of God, as a stiff gale of wind, shall run, or rush, upon them, to cause them to recoil; as alluding to that, Exod. 14.20. or, because doubt is, not without just cause, made, whether the verb of fleeing, be ever so used; for the word of flying, Chap. 14.11. is of a far diverse notion. Some other therefore, not swerving much in sense from the former, render this latter clause, as our margin also exhibits, the Spirit of the Lord shall put him to flight; deeming the particle here (as Exod. 7.20. Chap. 53.12. Lam. 1.17.) superfluous: or, supplying the word, blowing, and so giving it, at full; the Spirit of the Lord shall by blowing against him, make him to flee, or, put him to flight; as if he had said, the Spirit of the Lord shall blow him to flight. (See of such kind of forms, on Chap. 38.17. & 57.8.) God with a blast of his breath only, shall blow him away, and cause him to flee; not unlike that, Zach. 4.6. and this suits very fitly, both with the story, and terms, used, of Sennacheribs, both irruption into the land of Judah, Chap. 8.7,8. & 17.12,13. & 36.1. and the defeat there given him, Chap. 37.7,36. together with his sudden, and shameful, flight thereupon, Chap. 17.13. & 31.8,9. & 37.37. and albeit, the word of fleeing, be in another form used for, to put to flight, or, to cause to flee, Exod. 9.20. Deut. 32.2. not in this; yet that the word is in this form, regular for that notion, from the root, that signifies to flee, neither is, nor can be, denied: and the same root is in the same notion found used in both forms. But some understand this whole passage, as spoken all of one and the same person: and of these, some would have it, as a description of the violent irruption, only of the adverse party, to this purpose rendering the text, when he shall come like a violent river, or, a forcible stream, which the Spirit of the Lord shall drive; that is, when the enemy shall break in like a river, that being on either side hemmed in with banks, runs in that regard, more swiftly, or having been straitened, in some place, and getting liberty again, runs down with more fury and rage, than before, especially when it shall be driven forward with a mighty wind; for so may the Spirit, or wind of God, be taken for a mighty strong, or stiff gale of wind: as, hills of God, Psal. 36.6. and, trees of God, Psal. 104.16. and, a sleep of God, 1 Sam. 26.12. for, steep hills; tall trees; deep sleep: or it may have reference to some act, or instinct of God, putting them on upon the service to their own ruin. See Chap. 8.7. Ezek. 38.4. Mic. 4.12. Others, lastly, expound it wholly of God himself, coming in to the rescue, and deliverance of his people, and to the defeat of the adverse party, thus rendering it; when he shall come like a strait river, which the wind of God driveth; that is, when God himself, or, an army raised by him, shall come against his enemies, before mentioned, ver. 18. like a strong torrent driven on with a stiff wind, that which as some expound of Cyrus, and his forces, sent by God, against Babylon, Chap. 13.3,17. & 43.14. & 45.1–6. Jer. 51.42. So some other, in the spiritual application of it, suppose it to have some reference to that gale of wind, that came, rushing in upon the apostles, and filled the whole house, wherein they were, at the feast of Pentecost, Act. 2.2. And to pass by all other, a learned man of special note, understanding it, of God's coming in, and by Christ, to propagate his church, and carry on the gospel, throughout the whole world: as Malach. 1.11. Acts 1.8. thus renders it; For he shall come like a strait river, the Spirit of the Lord lifting him up, for an ensign: which he further thus explains; He, that is, the Lord, or, the name of the Lord, supplied from the words foregoing, shall come with much swiftness, and great force, in a short space of time, running through the whole world, and bearing all down before him, that might hinder his free passage; the Spirit of God, in the ministry of the apostles, and Evangelists therewith inspired, lifting up, and bearing before him, Christ, or the name of Christ, (Acts 9.15. Gal. 3.1.) as an ensign, for the faithful to resort unto, and to follow. So is God, or the name of God said to be, as an ensign to his, Exod. 17.15. Psal. 20.5. & 60.4. If the text be understood of temporal deliverance primarily, (as to me, it seems, with the most) I should go with the first, taking the latter term in a notion of flight: if of spiritual wholly, I should concur with this last.

V. 20. {And the Redeemer shall come to Zion} This some understand of the angel, sent to free Jerusalem, from the fear of Sennacheribs army, chap. 37.36. Others, of Cyrus, sent to Babylon, to set free Sions citizens, there in captivity detained, chap. 43.14. & 45.13. Yet withal, not denying them to have reference unto Christ: of whom others directly, and in the first place expound them; among whom also, some of the ancienter Jewish doctors, and unto whom the apostle himself applies them, Rom. 11.26. nor is it a thing unusual, with this Evangelical prophet, to slip from temporal deliverances, in a close way, unto spiritual, whereof those were types; and to close up the prophecies of the one, with the promises of the other.

{the Redeemer.} Deliverer, Rom. 11.26. the word properly signifies such an one, as in regard of propinquity, or nearness of kindred, had a right to redeem a mortgage, or the like engagement of land, or livelihood, Levit. 25.25,26. or to prosecute the law against a murderer, Num. 35.19,24. but is used also more largely, for any deliverer, out of thraldom, or avenger of wrong in general, Prov. 23.11. Jer. 50.34.

{to Zion} To the Sionites, the people of God, the citizens of Sion. See chap. 1.27. it is, out of Zion, Rom. 11.26. which seems to make some difference: and some think the apostle altered it of purpose, to apply it unto the times of which he was then treating, the prophet speaking of the time, wherein Christ was first exhibited unto that people; and said therefore to come unto them, Acts 3.26. the apostle, of a second visit, that Christ should afford that people, in these latter days, towards the world's end, as coming now out of the new Sion, the church of the Gentiles, to them, Heb. 11.23. Acts 3.20. which things, although they be orthodox, and sound; yet I suppose rather, that the apostle retained the ancient Greek version, commonly received in his time, having nothing material to cross that in aught, for which he alleged it, nor disagreeing from truth. If it be objected, that the Greek copies now have not ἐκ from, but ἕνεκα for; and that therefore the apostle's text ought so to be read, I answer, That it appears by Jerome, that the Greek version was anciently, as the apostle now relates it, both in this branch, and in the next.

{and unto them that turn from transgression in Jacob, saith the Lord} Or, even unto them, or unto them, I say, as chap. 56.5,7. & 58.10. ver. 10,17. for this is added only by way of explication, to show, who of, or in, Sion alone they are, that shall have share in, and benefit by, this deliverance; to wit, those alone that turn from their sins, Deut. 30.2,3. 2 Chro. 6.37–39. & 7.14. & 15.4. for such indeed are the true citizens of Sion, Eph. 2.19. the right Jacob, Psal. 24.4,6. the sincere Israel, Joh. 1.47. the Israel of God, Gal. 6.16. The apostle reads it: and he shall turn away ungodliness from Jacob: whereby it appears that he took the Greek, as it was commonly then read, both readings holding out undoubted truth: none having interest in him, but those that turn from their sins; nor any turning from their sins, but by his help. See Acts 3.26.

V. 21. {As for me, This is my covenant with them, saith the Lord.} As for me, Heb. And I; as 1 Chr. 28.2. Chap. 66.18. This is, or shall be, my covenant with them: the words which the apostle adds, when I shall take away their sins, Rom. 11.27. seem to be taken, either, as some, from Jer. 31.34. where the same covenant is, in effect and substance also, related; or, as others, from another place of this prophecy, chap. 27.9. or chap. 4.4. in either of which places, the effect of them is found. What covenant should be here intended, is questioned. Some would have it, to be the former promise of the deliverer to be sent unto them. Others, concerning the word, and Spirit, to be continued in Sion: and to this latter, I suppose the words do more specially relate: because the mention of the covenant renewed comes in still, elsewhere, after the redemption, and return, Jer. 31.21,22,31,32. & 32.37–42. & 50.4,5. Ezek. 36.24–27.

{My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever:} These words, some would have to be a speech of the Father unto Christ; as promising him the continuance of his word, and Spirit, of which, chap. 61.1. for ever, with that seed of his, of which, chap. 53.10. Others, to the church, promising a perpetual succession of the Spirit of prophecy in the church. Others, to Esay, either as a promise, that that Spirit of prophecy, wherewith he was at present endued, should not fail in his followers, or disciples, called his children, chap. 8.16,18. or, that, what God had by him promised, should so be fulfilled, that the memory of it should continue unto all posterity, Psal. 111.4. Or, as some other would have it, in way of a charge, enjoining the prophet to take order, that these spiritual documents (so is the Spirit taken 1 John 4.1.) concerning salvation by the Messiah; and that to none, but those alone, that turn away from their sins, should be perpetually in the minds and mouths of his people, after his departure. So Deut. 31.19,27. 2 Pet. 1.12. But passing by these, and other the like interpretations; that which the best, and soundest interpreters give, is this, That God's Spirit and word, should continue with his church, (whom he now turns his speech unto) to direct and instruct it, and the children of it, in all necessaries, throughout all ages successively, even unto the world's end, chap. 30.20,21. & 54.13. Jer. 31.34. Mat. 28.20. John 14.16,17. Eph. 4.11–13. 1 Joh. 2.20,27. 2 John 2.

{Spirit and words} Because the word is unavailable without the Spirit concomitant, and cooperating with it, John 6.63. Acts 10.44. 2 Cor. 2.16. & 3.6. & 4.13. See a lively resemblance hereof, Ezek. 37.9,10. Nor does the Spirit of God ever cross or contradict the word, or give directions beside it; and the one therefore is to be tried by the other, Deut. 13.1–4. Chap. 8.20. Joh. 5.39. Acts 17.11. & 26.22. Gal. 1.8,9. 1 John 4.1.

{thy seed} The faithful, the seed according to the promise, Deut. 30.6. Rom. 9.6–8. Gal. 3.16,29.

{thy seed's seed for ever.} This some would have to contain a more special promise, of the constant continuance of the main body of the Jewish people, in the faith of the Messiah, after their return, that shall be, without any apostasy, or revolt again from him, to the world's end. To which purpose they apply also that, Jer. 32.40. But it may seem to be more large, as above.

CHAPTER 60

Vers. 1. {Arise, shine:} In this chapter is the glorious estate of the church of God, under the Messiah, in a most rhetorical manner described, (the restitution of Jerusalem, and the re-edification of the temple there, being underlaid as a type of it) by the multitude of proselytes, and those of chief note and place, that should be joined to it; and with all their best endowments, become serviceable thereunto; and the abundance of spiritual graces and comforts, that should therein be exhibited and enjoyed, and that as in a more eminent manner and measure, than in former times here, so in a fullness of perfection, without any the least interruption, or impeachment, everlastingly hereafter.

{arise} Jerusalem presumed to be in a very low and dejected condition at present, being considered (for so the type runs) as in thraldom, at Babylon, is called upon now to arise; (as on the contrary, Babylon was commanded to come down, chap. 47.1.) and to rouse up herself to an hopeful expectation of her deliverance, restitution, and advancement, now approaching. So chap. 52.1.

{shine} Heb. be enlightened, or be light; some render it, awake. I should rather, look up; as we use to say, shore up your eyelids. So is the word used, 1 Sam. 14.27,29. where it is said of Jonathan, upon the tasting of the honey that his eyes were enlightened, whereas, through faintness, he was not able to look up or to look out with them before.

{for thy light is come;} Your night of affliction is over, and the day of your prosperity approaches: the day is dawning with you; the morning is arising upon you; and it is high time therefore for you to rouse yourself, and look up, chap. 58.8. & 62.1. Matth. 4.16. Luke 1.78,79. John 8.12. Rom. 13.11,12. Eph. 5.14.

{and the glory of the Lord is risen upon thee.} God is beginning to show himself glorious, in your deliverance and restoration; his glory shall be seen upon you, as it sometime appeared on Mount Sinai, Exod. 24.15,16. and upon the tabernacle, Exod. 40.32,33. and in the temple, 1 King. 8.11. But the metaphor, in the verb itself, is taken from the sun rising, and by his bright and lightsome luster, dispelling and chasing away the dolesome darkness of the forepassed night, Cant. 2.17. & 4.6. Mal. 4.2. See vers. 2,3.

V. 2. {For behold,} Take notice with admiration of a strange change. So chap. 51.22,23.

{the darkness shall cover the earth, and thick darkness the people:} There shall be a strange alteration in states: for whereas formerly other people enjoyed much peace and prosperity, while God's people continued in captivity and thraldom, Zach. 1.11,12. Now on the other side, those people that were their adversaries and oppressors, shall be made to endure much calamity, and sustain a great deal of misery, while God's people shall enjoy peace and plenty, chap. 13.1,2. & 65.13,14.

{darkness} For, adversity; as chap. 59.9. spiritual darkness, where the light of God's word, and Spirit, is wanting, chap. 8.20. & 9.2. & 59.21. Luke 1.79. Acts 26.18.

{thick darkness} The word seems compounded of a term, that signifies to drop, or distill; as Deut. 32.2. & 33.28. and another that signifies a mist, or fog; chap. 29.18. & 59.9. so that it implies in its proper notion, a mist, so thick, that it even drops again: such a mist, or darkness, as that in Egypt was, Exod. 10.22,23.

{But the Lord shall arise upon thee.} The Messiah, the Sun of righteousness shall arise, and shine forth upon you, with healing in his wings, Mal. 4.2. an allusion to the light, that in Goshen they enjoyed, when all Egypt was overspread with palpable darkness, Exod. 10.23.

{and his glory shall be seen upon thee.} As it was sometime upon the sanctuary, Lev. 9.23,24. See vers. 1.

V. 3. {And Gentiles shall come to thy light, and Kings to the brightness of thy rising.} Or, Nations shall walk in, or, by thy light, and Kings, by the brightness of thy rising, as John 12.35. Rev. 21.24. not, shall repair together only, to congratulate with you, as Chap. 39.1. & 66.10. but to adjoin themselves unto you, and to enjoy light together with you, Chap. 56.6,7. & 62.2. & 66.11.

{the brightness of thy rising.} Your resplendent luster, partly, in temporal dignity, but principally in spiritual excellency, upon this your restitution, Chap. 62.3. the church being as the morning star, shining bright, with light received from Christ, Rev. 2.28. & 12.1. the fountain of all true light, John 1.4,9. Or, as some render it, the brightness that riseth upon thee, vers. 1,2.

V. 4. {Lift up thine eyes round about thee, and see:} See Chap. 49.18.

{all they, gather themselves together, they come to thee.} Or, and come to thee; as some here render it; and as it was before rendered, Chap. 49.18. or, those all (as if in a vision, he showed them a numberless number of people, flocking together from all parts) are gathered together to come unto thee; as Zeph. 3.7. they rose up early, they corrupted their doings, for, they rose early to corrupt them. Or, all those that gather themselves together (this great multitude that you see gathered together, a defect of the relative; as Chap. 58.5.) do all come, or, are all coming to thee, Chap. 49.18. & 54.2,3.

{thy sons shall come from far, and thy daughters shall be nursed by thy side.} That is, as some, your children shall all be brought home to you; some from places more remote; some from places nearer at hand, where they were nursed beside you, or at your side: as others, your sons shall be brought from far, and your daughters shall, as nurse-children, be carried at the side, that is, in the arms, on the one side of those, who as nurses shall bring them: and this by collation of the place, with Chap. 49.22. and 66.13. seems to be the genuine sense of the place. For, as for that nicety of some, that the males, as the stronger, are said to come; the females, as the weaker, to be brought in arms; it seems overcurious, as may appear by comparing this with Chap. 49.22. where the sons are said to be brought in laps, or bosoms, and the daughters borne on shoulders. It is but a rhetorical amplification, illustrate by a distribution, the terms whereof, may be indifferently, and interchangeably applied unto either subject. Whereof see more on chap. 5.13. If we follow our version, there is a defect of the pronoun; as chap. 38.13. Howbeit some supply another way, reading it, at their side, or beside them, as Job 1.14. (though another word be there used) that is, beside your sons, coming jointly along with them: a sense not improbable; but I adhere rather to the first.

V. 5. {Then shalt thou see and flow together:} Or, as some, flow over: break out, as a river that surrounds its banks, chap. 54.1. But rather retaining our received version; when this shall befall you, you shall sit feeding your eyes, as it were with the pleasing sight of it: and the heart shall even wave, and flow, in a manner, to and fro, through abundance of joy within you, at the view of that great multitude, that you shall see come flocking into you, and flowing in upon you: for that is the proper, and general signification of the word here used: Which yet some render thou shalt shine; because from it is derived a word rendered light, Job 3.4. & Dan. 2.22. and thence gather, that the verb itself signifies to shine, both here (as if it were said, thou shalt shine out gloriously in your full luster; as Job 29.3.) and elsewhere, Psal. 34.5. But the word of light seems to have its original from this root; as it has a notion of confluence, or influence, in it. Nor is there any necessity, that it should signify to shine, either in the one place, or in the other.

{and thine heart shall fear,} Not through dread, or terror, but with admiration, and joys sudden and excessive, cause a trembling, or fluttering of the heart many times, together with the dilatation of it, Gen. 45.26,27. Jer. 33.9. Hos. 3.5. Acts 2.7. & 12.14. and this more fully explains what was before said thou shalt flow upon the sight of it.

{and be enlarged:} For joy dilates & enlarges the heart, 2 Cor. 6.11,12. as on the contrary grief is wont to contract and draw it in, Prov. 12.25. See chap. 61.3.

{because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come into thee.} Or, when the abundance, or, multitude, (for, noise, which some would fetch in from chap. 17.12. and 63.15. fits not here) of the sea (of the sea itself: Of which, see on vers. 6. Or, of those that coast on the sea, or trade by sea; as chap. 23.2,4.) shall be turned into thee, or, toward thee, (as 2 King. 5.26.) or, upon thee (as 1 Sam. 4.19. Dan. 10.16. because there follows, vers. 6. shall cover thee. Nor need we, as some of note do, to make it a complexive form, like that, 1 Sam. 7.2. as if the meaning at full expressed were, shall be converted, and come into thee) and the wealth (as the word is used, Job 20.15. Prov. 13.22. Chap. 8.8. & 61.6.) Or, the troops, (because the verb is plural both here and vers. 11.) of the nations, shall come to thee. The meaning is, that people out of all parts shall repair to God's church, and betaking themselves thereunto, honor him, and it, to their utmost ability, by tendering both themselves, and whatsoever they are stored with, unto his service, and to the service of his church, chap. 23.18. & 49.23. & 61.6. 2 Cor. 8.3–5. For they draw it too low, that fetch in hither, the markets kept at Jerusalem, and the fish, and other wares, brought in thither, by the merchants of Tyre, Neh. 13.16.

V. 6. {The multitude of camels shall cover thee;} The word rendered multitude, does signify, in the first place, a great affluence, or abundance of aught. Hence, Deut. 33.19. the abundance of the sea; that is, of such commodities as the seas afford; (and so also might that in the foregoing verse be understood; but that the word there used, does rather signify, a multitude of people, chap. 13.4.) and abundance of waters, Job 22.11. But sometime it is used for some great troop, or company, of men, 2 King. 9.17. or horse, Ezek. 26.10. here, of camels, which were much used for carriage of wares, and commodities, in those parts, ch. 21.7. & 30.6. said, for the multitude of them, to cover the country; as those of the Midianites, Judg. 6.5. So, abundance of waters, to cover, Job 22.11. and those companies of horse, to cover with dust, Ezek. 26.10. Yet we need not therefore with the Latin, render it, an inundation; because of waters, the word is used, and they are said to cover the earth, Jer. 46.8. and much less, as some would have it, that the camels should be said to cover the land, with the dust that they should raise with their feet.

{the dromedaries,} The Greek renders it as the former, Camels: And our Jewish critics would make us believe, that the young camels are thus called, so long as they suck; and that when they are once weaned, then they begin to be called, Camels; because the verb of which root it seems to be, signifies sometime to nurse, and to wean, Gen. 1.8. 1 Sam. 1.22–24. as if nursing, and weaning, were the camels' peculiar, and not common to them, with other creatures. They might as well affirm, that camels are so called; for that they use to nurse their old dams, and sires, as they say of the stork; (as truly, it may be, as of the swan's singing towards her end) because the word signifies, as commonly, to retribute, & repay, Deut. 32.6. 1 Sam. 24.18. 2 Sam. 22.21. it is well known that in Hebrew, as well as in other languages, from the same root, for letters and sound, divers words spring: that in use and notion have no affinity at all one with another. Of which, see on Jer. 24.2. but that this is a frivolous figment of theirs, is apparent: For it is absurd to imagine, that the people here mentioned should bring no camels, but weanlings, or unweaned ones, rather, or should bring their wares and commodities on the backs of such: the feminine word is used, Jer. 2.23,24. of a beast running at large, and joined with the wild ass, that runs a madding in genituring times after the male. The term is nowhere found, save in the masculine, here; in the feminine there. It seems to be, as the old Latin renders it, that which the Greeks, and the Latin, from them, as we, from the Latins, term a dromedary, or a dromas; a beast commended for swiftness, Jer. 2.23. whence also it has its name in Greek, and, as some would have it also, but that is somewhat too far-fetched in Hebrew: For, because from the same root arises, both the word, that signifies, firstborn, and firstfruits; and that, whereby this beast is named, therefore they deem it so called; because, in pace, it outgoes other beasts, as the firstborn comes before other issue. But that seems true also here, that was hinted before, concerning diversity of notions, meeting in one root. The dromas is a lesser and lower kind of camel, very rife in Arabia, though used much for burden, yet of special commendation for swiftness, and by couriers therefore generally, in those parts employed. See of them, Strabo, lib. 15. Diodor. lib. 2. c. 54. Livy, lib. 37. Leo the Africane, li. 9.

{of Midian} People descended from Abraham by Keturah, Gen. 25.2. that had their seat in Arabia, mixed with the Ismaelites, as appears, Gen. 37.25,28. and with the Cushites; as appears, Num. 12.1. Hab. 3.7.

{and Ephah,} The posterity of Midian, by his eldest son, Gen. 25.4.

{all they from Sheba shall come} The posterity of Chush, by his fourth son Raamah, Gen. 10.7. Psal. 72.10.

{they shall bring gold, and incense.} The chief commodities of their country, 1 King. 10.2,10. chap. 61.6. Ezek. 27.22. Mat. 2.11.

{and they shall show forth the praises of the Lord.} Repairing thither, not for traffic, but to worship, Acts 8.27.

V. 7. {All the flocks of Kedar shall be gathered together unto thee:} Or, shall be gathered together, and come: or, be brought to thee; as it is more fully, vers. 4. Or, shall be gathered together to bring to thee. See the like form of speech, Gen. 27.9. Chap. 38.21. The Kedarens, or, Arabians, called by the Greeks, Scenitæ of the tents they lived in. See chap. 21.16. they abounded in cattle, Ezek. 27.21.

{The rams of Nebaioth shall minister unto thee:} The issue of Nebaioth, Ismael’s firstborn, elder brother to Kedar, Gen. 25.13. called in later times by the Greeks and Latins, Nabateans, whom Strabo, l. 16. places in Arabia; as also, Pliny, l. 5. c. 11. where he joins them, and the Cedreans, together.

{they shall come up with acceptance upon mine altar:} Being made burnt offerings, thence so termed, Chap. 1.11. See chap. 56.7. Psal. 51.19.

{and I will glorify the house of my glory.} Or, for (as chap. 59.17.) I will adorn, or make magnificent, my beautiful, or, magnificent, or goodly house: a house of beauty, magnificence, or, goodliness; as, a crown of the like, chap. 62.3. and, a name of the like, chap. 63.14. his temple he means; a type of his church, chap. 2.2. See vers. 13.

V. 8. {What are these that fly as a cloud; and as the doves to their windows?} As before, vers. 4. So here again, the prophet speaks, as if in a vision he saw multitudes of people, by shoals, making towards Jerusalem, like clouds, that come oft from remote parts, driven, swiftly, by the wind, chap. 19.1. Jer. 4.13. and coming so thick, that they cover the whole face of the heaven, and intercept the skylight, Psal. 147.8. Ezek. 38.9. Joel 2.2. Heb. 12.1. Or, like doves, or pigeons, that fly in great flocks, & that with much speed, to their places of retreat and refuge, either when they perceive a storm towards, or when by fowls of prey they are pursued, Psal. 11.1. as Noahs did, when she could find no rest elsewhere, to the ark, Gen. 8.9. There is in it an intimation, as of those multitudes of people, that should come into the church, and adjoin themselves thereunto, Acts 2.37,40,41. & 4.4. Heb. 12.1,22,23. So of the speed and eagerness that they should express, in their repair thither, Jer. 50.8. Matth. 11.12. Luke 12.1. Some interpreters of note, read the words, not, who, but whose are these; making it the speech of Sion, or the church; not unlike that, chap. 49.21. who begat these? Which some the rather embrace, because the interrogative seems to be of a singular notion only. But it is found joined with the very same term, in a plural notion also, Gen. 33.5. Who are these? and may well therefore stand as our version has it. Nor does it hinder, but that it may be fitly deemed, though so read, a question moved by Sion, whom the prophet had called upon, as in a vision to see people flocking towards her, vers. 4.

{and as the doves} Or, or as the doves: for they are two divers resemblances. So chap. 1.30. & 6.13.

{that fly} A defect of the relative; as chap. 58.5.

{doves to their windows} Or, louvers, or lockers: to the loopholes of the turrets in which they keep: a fit resemblance of the Jews returning from Babylon to their former places of abode: as doves at time of year, in some parts, to their wonted nests.

V. 9. {Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far} This seems an answer returned, as in God's person, by the prophet, to Sions question. As if he should say, Do you ask who they are? They are your children whom the sea-coasters, and islanders have, by mine appointment, with their ships, been attending on, to bring them home to you.

{Surely} So is this particle used, chap. 7.9,16. & 49.18. Some render it here, For.

{The isles} Such as dwell on the seacoast, or deal in shipping, as chap. 41.4. & 51.5. & 59.18. See vers. 5.

{shall wait for me} Or, have waited on me; as chap. 8.17. & 30.18. attending when to be employed by me.

{and the ships of Tarshish} As being fittest, and readiest at hand, for transportation of persons into those parts. See chap. 2.16. & 23.1.

{first} That is, as some, with the first; or, among the first of them, that have an hand in bringing of God's people home. Others, at the first; as implying, that the first of these, that returned, should be brought home, with most ease, as if they had come by shipping. Others, carrying it back to the first words, shall wait on me in the first place; and on you, and yours, in the next, 2 Cor. 8.5. Others, with a principal one, to wit, ship; to be as admiral to the fleet: Or lastly, as others, (inserting the note of similitude, frequently suppressed: as Psal. 11.1.) as formerly, or, as at first; as chap. 1.26. and they suppose it to have an eye back to Solomons days: wherein ships of Tarshish brought Solomon store of treasure, 1 King. 9.26–28. & 10.12. this may seem the more probable, because mention of such matter follows. Yet I go rather (because it goes more smoothly off) with the first.

{to bring thy sons} Your children home from the places of their captivity; as chap. 49.22. & 66.20. vers. 4. implying, that they should get home as easily, as if they were borne in arms, or carried in litters, or conveyed by shipping. See Gal. 4.26.

{from afar} As vers. 4. no distance of place being able to hinder the return of any of God's captived ones, into their own country; nor remoteness of place, or state, the access of any unto God, by Christ, chap. 43.6. Jer. 30.10. Eph. 2.13.

{their silver, and their gold, with them,} Either that which themselves bring as a freewill offering for God's service, and the beautifying of his temple, ver. 6. or, the treasure that God's people shall bring along with them, for more ease, and safety, together with their persons, conveying it for them, as pointing unto that gold and silver, that strangers should furnish them with, at their return, for their journey, and the vessels that were to be sent back again with them, Ezra 1.4,6–11.

{unto the name of the Lord thy God, and to the Holy One of Israel} That is, unto the place that the Lord has chosen, to place his name there, Deut. 12.5. the temple, a type of the church, there to present them as an offering to God, chap. 66.20. Rom. 15.16. or, for the name of the Lord thy God, and for the Holy One of Israel; out of that reverent, and religious respect and regard that they shall have unto the Lord your God, Ezr. 1.2,3. & 6.8–12. See chap. 55.5. Of the titles given God here, see chap. 1.4. & 41.13,14.

{because he hath glorified thee} Or, as some, when he shall have glorified thee: as by temporal deliverance; so by the ministry of the gospel settled with you, chap. 55.5. See chap. 2.2. Zach. 8.23. or, for he will make thee goodly, or magnificent; he is resolved to make you stately. See vers. 7. the same word is in either place.

Vers. 10. {And the sons of strangers shall build up thy walls;} That is, strangers themselves; being now become proselytes, chap. 56.6. & 61.5. shall join with you, in furthering the restoration of the city; and shall help to carry on the gracious work of spiritual edification, 1 Thess. 5.11.

{and their Kings shall minister unto thee:} Cyrus, and other his successors, that shall supply you with necessaries, and accommodations in divers kind, Ezra 1.4,8. & 7.12–26. Neh. 2.8. but those especially by the ministry of the gospel, won to the profession of the Christian faith, chap. 49.7,23. & 52.15. v. 3.

{for in my wrath I smote thee,} Chap. 57.17. Jer. 30.14. Lam. 3.1.

{but in my favor have I had mercy on thee} Chap. 12.1. & 14.1. & 54.8.

{but} Or, yet: though in wrath I smote you, yet out of my free favor I will now restore you. chap. 57.18. Lam. 3.32. Heb. and: as chap. 12.1.

V. 11. {Therefore shall thy gates be open continually, they shall not be shut day nor night} Heb. They shall open thy gates: as chap. 26.3. or, thy gates shall open themselves: as chap. 48.8. Acts 12.10. they shall be opened, that is, stand open: as wasted, for, lie waste, chap. 34.10. builded, for, stand built, Dan. 9.25. they shall stand open night and day, in regard of continual concourse, and confluence of people: and as in times of general peace and security, is wont to be, when all is quiet on every side, as some in Christ's time suppose it to have been at Jerusalem; from Luke 21.37. & John 18.1. but of that some doubt may be; though at that time, in regard of the Paschal solemnity whereto out of all parts they resorted, it might for some short space so be. See Rev. 21.25.

{that men may bring to thee the forces of the Gentiles} Or, the wealth. See vers. 5. Heb. to bring the forces, or, wealth of the nations; that is, that the forces of the nations (subdued in fight) or, their wealth (and spoils taken in fight) may be brought into thee; as some: or, simply, for the bringing in of them in any kind, or any way whatsoever, vers. 5,6,7.

{and that their Kings may be brought} Heb. and their Kings led: Which word, because it is sometime used of leading captive; as chap. 20.4. the Chaldee (whom divers others also therein follow) does so here understand: according to that, Psal. 149.8. Chap. 45.14. Howbeit, others, both Jewish and ours, understand it of kings led, that is, conducted in state; as they use to go ushered with officers going before them, to clear the way for them: so is the word used, 2 King. 4.24. and it may very well be so taken in this place, of kings entering with their attendants, conducting them in state: and the whole passage may be read, for the bringing in of the wealth of the nations, and of their Kings led in state. So, rather, than as one of good note, the wealth of their nations, and of their Kings, which (wealth, or riches, because the participle is plural) shall be borne before them: as 1 Sam. 30.20. Chap. 8.4. for this syntax seems overharsh; the meaning is, that not the people alone, but their rulers also, should render themselves and their means serviceable unto God's church.

V. 12. {For the nation and kingdom that will not serve thee, shall perish} All people, or persons, great, or small, that shall refuse to submit to the scepter and government of Christ erected in you, Psal. 110.2. to be swayed by his word, and Spirit, chap. 59.21. shall everlastingly perish, Psal. 2.12. 2 Cor. 2.16. & 4.3. it seems to be an allusion unto the condition of those, that refused to submit unto the people of God, when they entered upon the land of Canaan, Deut. 20.10–17. See Zach. 14.16–19.

{nation and kingdom} Or, nation, or kingdom: as Exod. 21.15. & 55.29.

{yea, those nations shall be utterly wasted} Heb. and (as c. 55.1.) those nations (to wit, that will not serve you, to be supplied from the former branch, as Gen. 1.16.) shall by being wasted, be wasted, or, being destroyed be destroyed: See the like, Deut. 7.2. & 20.17.

V. 13. {The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box tree together, to beautify the place of my sanctuary.} The goodly cedars, and other choice trees, wherewith Lebanon abounds, affording materials fit for stately buildings, shall be brought in, great store of them, to build and beautify my temple, alluding to the plenty of cedars, and other timber trees, that Solomon procured to be brought from Lebanon, for the building of God's temple, 1 King. 5.10,14,18.

{glory of Lebanon} That is, the cedars, which were of prime and chief note among the trees of the forest, Ezek. 31.3,8. and Lebanon of prime note, above other places, for them, Psal. 104.16. chap. 2.13. & 37.24.

{the fir} These also of much use for building, chap. 14.8. and Lebanon for them also famous, chap. 37.24.

{the pine and the box} See of these on cap. 41.19.

{to beautify} Or, adorn: as, Ezra 7.27. See vers. 7.

{and I will make the place of my feet glorious} Or, for (as v. 7. c. 59.17.) I will make glorious (I am resolved to bestow abundance of spiritual glory, 2 Cor. 3.7–11,18. upon) the place of my feet: so, the place of the soles of my feet, Ezek. 43.7. that is, of my special rest, and residence, chap. 11.10. so was, in times past, esteemed, and termed, first the ark, styled his footstool, 1 Chr. 28.2. Psal. 99.5. & 132.7. then the temple, and Sion whereon it stood, called his rest, Psal. 78.68,69. & 132.13,14. all resembling the church, 1 Tim. 3.15. Rev. 21.3.

V. 14. {The sons also of them, that afflicted thee, shall come bending unto thee, and all they that despised thee shall bow themselves down, at the soles of thy feet} Those that were before your adversaries, shall now come into you, and submit themselves unto you, and to the scepter of the Messiah, erected with you, chap. 49.23. Rev. 3.9. See ver. 12.

{The sons also of them that afflicted thee} Heb. And (as chap. 57.8,15.) the sons of thine afflicters; their children: or, they themselves, as, the sons of strangers, ver. 10. and so in the next branch, the despisers of thee; or both.

{and they shall call thee the city of the Lord, the Zion of the Holy One of Israel} Either you shall be so called, the verb taken indefinitely, as chap. 62.12. or even they themselves being convinced in conscience of the truth hereof, shall now acknowledge you, whom before they contemned, and maligned, oppugned and oppressed, to be the Lord's own royal city, and the place of his Holiness's special residence, Ezek. 48.53. See their acknowledgment, ch. 49.23.

V. 15. {Whereas thou hast been forsaken, and hated, so that no man went through thee} During the time of your depopulation, while your people were abroad in captivity, ch. 3.26. & 6.11,12. Jer. 9.11,12.

{hated} Disregarded, disesteemed; as Deut. 21.15. Mat. 6.24. not sought to, or looked after, Jer. 30.17.

{so that no man went through thee} Heb. and no passenger; or, and without passenger; as chap. 24.10. Jer. 9.9. a defect of the pronoun: as chap. 5.23. & 58.9.

{I will make thee an eternal excellency} Heb. an excellency of eternity, or, perpetuity; as chap. 63.12. a lasting excellency.

{a joy of many generations} Heb. of generation, and generation; as chap. 24.17.

V. 16. {Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of Kings:} also. Heb. and, as ver. 14. All, as well high, as low, shall with their endowments, and abilities, of what kind soever, supply you, succor you, support you, nourish you, being as foster fathers, or nurses, to you, as Mordecai was to Ester, Est. 2.7. ver. 4. chap. 49.26. & 66.12.

{the breast of Kings} So is the word rendered, and seems to be used, Job 24.9. Howbeit, the word that signifies a teat, or dug, is somewhat divers from this. See chap. 28.9. & 32.12. Lam. 4.3. and some therefore interpret it, not the breast, or teat itself; but the moisture drawn from it: and there want not of the Jewish critics, who understand by the phrase here, such dainties, as kings are wont to be fed with.

{and thou shalt know that I the Lord am thy Savior, and thy Redeemer, the mighty one of Jacob} Or, that thou mayst know, (by good proof, and experience, find it so to be; as Ezek. 34.30. either implying the issue of it: as Ezek. 30.25. or, the end of doing it, as chap. 45.3.) that I the Lord am thy Savior, and that the mighty one of Jacob is thy Redeemer. See chap. 49.26.

V. 17. {For brass I will bring gold; and for iron, I will bring silver; and for wood, brass, and for stones, iron:} I will make reparations of all your losses, and damages, with advantage; all things shall be exceedingly improved, and changed with you, for the better, ch. 30.26. & 35.13. an allusion to the wealth of the Jewish state in Solomons days. Of which, see King. 10.27. 2 Chr. 1.15. & 9.27.

{I will also make thine officers peace, and thine exactors righteousness} also. Heb. and: as ver. 16. Because there can be no assured continuance, or constant enjoyment of wealth, and plenty in a state unsettled, and wherein peace and equity are not established; God therefore promises to furnish their state with such rulers, and officers, as should be careful to demean themselves equally, and uprightly in their places, and to maintain the people, subject unto them, in prosperity and peace.

{thine officers peace} Or, thine officers officers of peace, or, men of peace: as Psal. 120.7. I am peace: that is, a man of peace: one that affect, desire, seek, study peace; but here rather officers of peace: with supply from the other term: as chap. 10.1. Dan. 4.33. they shall be such, as shall seek and study your prosperity and welfare, (so is peace commonly taken, chap. 48.18. Psal. 122.9.) Neh. 2.10. Ezek. 34.23. Heb. thine office, Psal. 109.8. or, oversight, as Num. 3.22. or, government, for, officers, overseers or, governors: (for the word it comes of, is used oft for officers, with charge of government: as Jer. 20.1.) as kingdom, or, royalty, for, Kings, Jer. 19.7. it may, without any force to the text, be rendered, I will make thy government a government of peace, that is, a peaceable government; not embroiled in wars, nor taken up with military employments, as in time past.

{thine exactors righteousness} Or overseers; as the ancient Greek renders it: the old Latin, those that are set over thee: the word is usually taken in the worse part, for exactors, oppressors, chap. 3.12. & 9.4. & 14.2. yet not always, but sometime, for rulers, overseers, or officers; such as either take, or gather toll and tribute; or oversee those that are in any employment, or work: so it is taken, Zach. 10.4. and so here; thy rulers, or overseers, righteousness; or, rulers, overseers, of righteousness; that is, just and righteous: not such as shall pill, and poll you, exact upon you, and oppress you as formerly; but such as shall carry themselves moderately, and mercifully: (for so is righteousness also used, Psal. 112.3,9.) See chap. 1.23,26. & 32.1,2. Neh. 5.15. Ezek. 23.4,16.

V. 18. {Violence shall no more be heard in thy land; wasting nor destruction within thy borders} You shall live quietly and peaceably, free from oppression, by bad rulers within you: and free from invasion, and incursion, by hostility from abroad, Psal. 10.16. and 144.24,25. chap. 16.4. Ezek. 34.26–28. Zach. 9.8.

{wasting, and destruction} Or, devastation, and destruction. See chap. 59.7.

{but thou shalt call thy walls salvation, and thy gates praise.} That is, they shall be such unto you; for to be called this, or that, is in Scripture language so to be. See chap. 7.14. & 9.6. & 47.1. & 56.7. ver. 14. either your walls, and gates, shall be safety, and praise, to you; that is, shall afford you safety, and minister matter to you, of praising God for it: or, salvation, and praise, shall be wall, and gate, to you, that is, God's protection, for which you shall have cause daily to praise him, shall be sufficient, instead of walls, and gates, to secure you. See the like expression, chap. 26.2. See also, Psal. 147.12,14. the meaning is, that all should be safe with them, under God's protection: by means whereof, they should have liberty to serve him the more cheerfully, Luk. 1.74,75. Act. 9.31. Nor is that explication of theirs, wholly impertinent, that would have it to be implied, that the watchmen, placed on the walls usually, or over the gates, chap. 62.6. 2 Sam. 18.24. should not be taken up, with solicitous looking out, or expecting of some enemy's approach, but being freed from fear of aught in that kind, should sit securely, passing their time, in singing of praises unto God, chap. 52.8. Howbeit, to draw out to such particulars, is not needful. Nor is that of some others altogether unsuitable, that God would continually come to them with new favors, and they go forth with praises, to meet him, Psal. 89.15–17. But I suppose, that both wall, and gate, here, are in a notion of defense; and the rather mention seems to be made hereof, to comfort God's people, when they should be, without gate, or wall, for some time after their return; to give them assurance of safety notwithstanding the want of such material fortifications, and defenses. See Neh. 1.3. & 2.13,17. & 4.2,3. Zach. 2.4,5. Nor can I therefore accord with those, who refer gates here, to execution of justice: because the gate was commonly, the place of judicature. Lam. 5.14.

V. 19. {The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.} Matter of safety was before, ver. 18. Matter of joy, and solace, now follows: both joined together, in sun, and shield, Psal. 84.11. The meaning is not, that after their return from captivity, in their state restored, or at any time in this world, God's people in any place, should have no use of those celestial bodies, to impart light unto them: but that their chief, and principal light and comfort, should consist in such a plentiful enjoyment of God's gracious favor, and lovingkindness, that in comparison thereof, these external lights should be as of no regard, or account. Though there want not those, who refer this wholly unto the glorious estate of God's children in the next life; when all these outward ordinary means of joy and comfort; temporal, or spiritual, expiring, or surceasing, God himself shall immediately become all in all unto his: and then indeed shall be the consummated complement of it, 1 Cor. 15.28. See Rev. 21.23.

{The Lord an everlasting light} Heb. a light of perpetuity, or, of eternity; as, joy of perpetuity, or eternity, chap. 35.10. a constant light: such a light as has no variation, or shadow of change, with it; as these bodily lights oft have, Jam. 1.17. a light that shines, as well by night, as by day; a light that never sets, but shines to all eternity, ver. 20. Of this light, see Psal. 4.6,7. & 27.1. & 30.5. & 36.9,10. & 43.3. & 84.11. & 89.15.

{for brightness} Or, for luster by night; as some supply from the opposite member, in the former branch; as the like supply would be from the latter branch, in the former, Psal. 105.39. he spread a cloud for a covering by day, and fire to give light by night.

V. 20. {Thy sun shall no more go down, neither shall the moon withdraw itself.} God's grace and free favor, in the comfortable influences, and effects of it, that shall be as sun, and moon, to you, shall be in a plentiful manner, without interruption, continually present with you, Rev. 22.5. it shall not be clouded, or eclipsed towards you, as in former times; by occasion of offense, and displeasure for your sins, chap. 54.8,9. & 59.2. Lam. 4.44. Or, as some, you shall not any more be through straits and distresses, surprised and possessed, with such anxiety, and perplexity, of soul and spirit, as shall cause you to have no joy at all of the light, no list to look up to heaven. See Chap. 13.10. Amos 8.9,10. both may well stand.

{moon withdraw itself:} As to her withdrawing chamber; as of the sun, Psal. 19.6. Heb. shall not be gathered up; as chap. 57.1. Or, shall not retire, or, get her away; as Num. 11.30. Moses retired, or, got himself away into the camp.

{for the Lord shall be thine everlasting light,} As before, ver. 19.

{and the days of thy mourning shall be ended.} Chap. 35.10. & 40.2. & 54.9. Rev. 7.16,17. & 21.4.

V. 21. {Thy people also shall be all righteous:} Heb. And (as verse 17.) thy people all they, (for, all shall be; the pronoun demonstrative, for the verb substantive: as Jer. 4.22. & 9.3. & 35.8. which therefore need not be written in a different character) righteous. Such shall all be, that are free denizens of the heavenly Jerusalem. See chap. 4.3. & 62.12. Jer. 31.23. Eph. 2.19. Rev. 21.27.

{they shall inherit the land for ever:} The new world, by Christ renewed and restored, in a special manner here, in full perfection hereafter; whereof that of Canaan was a type, Chap. 57.13. & 65.17,18. 2 Pet. 3.13. Rev. 21.5,7. Some would have the words read; Thy people all the just of them, shall inherit the land for ever; as Psal. 37.29. but the pauses, in the Hebrew, will not admit it.

{the branch of my planting, the work of my hands that I may be glorified.} There is here a twofold reading; the one in the text, the other in the margin. The text has, his planting, which some retaining, thus read, and render it; That the branch of his plant may glory in, or, through the work of my hands: and of these, some, by the branch, here spoken of, understand Christ, chap. 11.1. whom all the faithful being grafted into, Rom. 6.5. & 11.17,24. do, through God's blessing on them, become a most glorious plantation, ch. 61.3. Others, by it understand the issue and posterity of God's people, that should glory in God's doings for them, and benefits conferred on them, Psal. 44.8. But the most, following that in the margin, my planting; do, some render the words, as our version has them; some, with little difference, they are, or shall be, a branch of my plantings, a work of my hands; wherein I will glory. Others, that the branch of my planting, the work of my hands may be glorified; and some would have it to be as a reason rendered why they should so continue in possession of that inheritance before mentioned, either taken from the time past: God himself has planted them therein, and therefore would not suffer them to be wholly rooted out of it again, Psal. 44.2. & 80.2. chap. 5.2. because he would plant it, and so plant it, that he might glory of it, and in it; which he could not do, if he should suffer it, to be pluck up, or rooted out, Mat. 15.13. & 16.18. The words are thus precisely in the original; A branch of my plantations, a work of my hands to glory in, that is, my people, being (as by apposition joined to what went before) a branch of my special plantation (for these plurals usually import an eminency, and excellency, in each kind. See Prov. 1.20.) my handiwork (my masterpiece) wherein I intend to show myself magnificent or glorious, chap. 49.3. the word is the same with that, ver. 7. and chap. 61.3.

V. 22. {A little one shall become a thousand; and a small one a strong nation.} So reading the words, the sense should be; that the church should grow, not in number only, but in strength and stature too; which is true indeed, Zach. 12.4. Eph. 3.16. & 4.13,15. But the two members of the sentence here seem rather to be, in substance the same; the word rendered strong, signifying no other than numerous; as Joel 1.6. See on Chap. 16.14. And it implies only a miraculous multiplication of the church, chap. 66.7,8. Jer. 31.27. Act. 2.41. & 4.4. & 5.14. as if a small family consisting but of a few persons, should suddenly, or in short time, become a numerous nation, chap. 66.7,8. Some would have the meaning to be, that men but of weak parts, and small gifts, shall convert many, Act. 11.20,21. But the former seems the native sense.

{I the Lord will hasten it in his time} This is added, that they may not doubt of the doing of it, in regard of the improbability: or, as might be deemed, the impossibility of it, chap. 66.8. he will do it, with whom nothing is hard to be done, Num. 11.23. Jer. 32.27. he will speedily effect it, when its due time is come; and till then, they must expect, chap. 13.22. & 8.17. & 28.16. & 30.18. Hab. 2.3. Luk. 1.20.

CHAPTER 61

Ver. 1. {The Spirit of the Lord God is upon me:} This chapter, much of the same argument with the former, consists of three parts, 1. Christ's calling to his ministry, and the exercise of his prophetical office, shadowed out in Esay's, ver. 1–3. 2. The restitution, increase, and growth of the church of God, under him, ver. 4–9. And 3. a solemn acknowledgment made in the church's name, of the manifold blessings, by God bestowed on her, ver. 10,11.

{The Spirit of the Lord God is upon me:} This is not the Jewish commenters only, but a great part of our interpreters also, conceive to be spoken by Esay of himself. Herein they differ only, that the former restrain it unto Esay; the latter extend it unto Christ, as more perfectly, and consummately, fulfilled in him. And it is true, that other of God's ministers, and messengers, had the Spirit of God in them, and on them, and spoke by it, 2 Sam. 23.2. 2 Chr. 20.14. & 24.10. ch. 63.11. 1 Pet. 1.11. 2 Pet. 1.19. but Christ in a far more abundant, and transcendent manner and measure, constantly resting on him, and residing in him, ch. 11.2. & 42.1. Joh. 1.33. & 3.34. who therefore also in more special manner applies this Scripture unto himself, Luk. 4.18. in regard whereof divers interpreters, on the other side restrain it wholly unto him; of whom, that it is principally intended, I suppose, cannot be denied; though not excluding Esay, who had this Spirit on him, when he spoke it: Nor the apostles, unto whom Christ imparted of the same Spirit, for the work of their Apostleship, both before his ascension, in a competency, Joh. 20.22. and after his ascension in a far more plentiful manner, Act. 2.4,33. as before his passion, and again after his resurrection, he had formerly promised, Joh. 14.16,17,26. & 15.26. & 16.7. Luk. 24.49. Act. 1.5,8. 1 Thess. 4.8.

{because the Lord hath anointed me.} Of this spiritual unction, in a competent measure of sanctifying grace, do all the faithful, each one according to his degree and proportion, partake, Psal. 105.15. 2 Cor. 1.21,22. 1 Joh. 2.20,27. But there is, besides this general unction, a more special anointing, by which some are anointed, and endowed with some special gifts and graces, for the discharge of special places and offices; a thing typified in those material unctions, whereby men were, in times past, solemnly set apart unto employments of note and weight, in church and state, Lev. 8.12. Num. 11.17,25. 1 Sam. 10.1,6,9. & 16.13. In either kind, was Christ, as man, anointed, in far more large, eminent, and excellent manner, than any other, Psal. 45.7. Act. 10.38. Col. 2.3,9. Heb. 1.8. and thereby set apart to the work of the Mediatorship, and to be a King, Priest, and Prophet, unto God's people, being furnished with all endowments necessary for the discharge of those offices, and with a superabundant redundancy also, for the conveyance of a sufficiency of such endowments unto others, for the spiritual behoof, both of themselves, and others, Dan. 9.2.4. Joh. 1.16. & 10.26. & 17.19. Thus was he anointed from his very conception, and the assumption of his flesh, by the Word, in the womb of his mother, Luk. 1.35. Joh. 1.14. but it was in a more open and solemn manner, publicly declared and manifested, when at his baptism, being now to enter upon the exercise, and execution of his office, the Holy Ghost, in a visible form, descended, and rested upon him, shortly after which also he preached upon this text, and applied it unto himself, Mat. 3.16,17. Joh. 1.32,33. Luk. 3.22. & 4.1,14,18,21. the same Spirit being afterward sent by him, did in a visible shape light upon his apostles, and rested likewise on them, Act. 2.3,4. who may well also be said, to have been anointed therewith: as also was Esay undoubtedly before his mission unto the prophetical function, who might therefore truly say this of himself, as well as that, chap. 50.4.

{anointed me to preach} A complexive form of speech: anointed; that is, not fitted, and furnished me only with abilities for such an employment; but set apart, assigned, appointed, and sent me also so to do. See the phrase used of Eliseus, 1 King. 19.16,19,20. (where yet no use of any material oil is found) compared with 2 King. 2.9,15. & so it may be truly averred of Esay, that he was so fitted and furnished, so set apart, and so sent, chap. 6.8,9. & 48.16. to preach, both the corporal deliverance from the Babylonian thraldom; and the spiritual deliverance, from the service of sin and Satan, by Christ, which so frequently he does. But Christ, in a far more ample, excellent, and efficacious manner; not to preach and publish these things only, as Esay, to foretell them, but himself also to effect them, Joh. 3.16,17,34. & 4.34. & 5.23,24,30,36–38. & 6.27,29,38–40. and 7.16,17,28,29. & 8.26,29,42. & 10.36. Gal. 4.4. 1 Pet. 1.20. And for their function and employment, had his apostles also a mission from him, with whom, and others his ministers, their successors, he promised to go along, and to cooperate with them, by his Spirit to the world's end, Mat. 28.18–20. Mar. 15.15,16. Joh. 29.21. in regard whereof, he is also said to come, and preach by them, Eph. 2.17. and to speak in them, 2 Cor. 13.3. that which our prophet also foretold should be, chap. 59.21.

{to preach good tidings unto the meek} Of the word here rendered, to preach good tidings, see on chap. 40.9. & 52.7. it is a word of middle notion, but used most in the better part: From the Greek word answering to it, so taken, has the gospel (with us also so termed not as God-spell, or God’s-word; but as God-spell, that is, Good-spell) its name, preached, by God himself, to Abraham, Gal. 3.8. by Esay, and other the prophets, to the ancient Jewish people, Act. 5.24. Rom. 16.25,26. Heb. 4.2. by the Angels to the shepherds, Luk. 2.10. by our Savior, in person, to the Jews of his time, Luke 4.43. & 8.1. and by his apostles afterward, having from him commission so to do, both to Jews and Gentiles, Act. 13.32. & 15.7. & 20.24. 1 Thess. 2.9. and what is therefore said here of preaching good tidings to the meek, is by our Savior, said in terms not much discrepant from the same, that the poor have the good tidings of the gospel preached to them, Mat. 11.5. Luk. 7.22. by poor understanding, not the poor simply alone, Luk. 6.20. but, the poor also in spirit, Mat. 5.3. and so what our version here, according to the Hebrew, has meek, both the ancient Greek, and the Evangelist also render poor, Luk. 4.18. as those two words in Hebrew, coming from the same root, are in letters, and notion, very near the one to the other. Neither are any other intended, by the one term, or the other, but such as were described, chap. 57.15. such as with meekness receive the word of salvation, Jam. 1.21. this meekness of spirit being a note of those, to whom God shows mercy, and imparts grace, Psal. 10.17. & 22.26. & 25.9. & 37.11. & 76.9. & 147.6. Prov. 3.34. chap. 11.4. & 29.19. Zeph. 2.3. and are by our Savior therefore pronounced happy, Mat. 5.5. See on chap. 11.4. where both words are found, and used as a parallel.

{he hath sent me} This is added, as a further and fuller explication, or expression, of what was before implied, and included in the term of anointing: of both Esay's and Christ's mission and commission, see there.

{to bind up the broken hearted;} Such as are humbled and brought low by affliction and anguish, and thoroughly touched with a lively sense of their sins, the procuring cause thereof, chap. 50.4. & 57.15. Mat. 11.28. it is a metaphor taken, from the practice of surgery, in the binding up of wounds, to assuage the pain of them, and cause them to close; or the binding up, and swathing of bones, that are broken or disjointed, as to give ease, so to set and knit them again: For that which is said here to bind, the old Greek and the Evangelist, Luk. 4.18. have to heal; whence some interpreters make it a complexive term and render it, by binding up to heal, they are both joined together, Psal. 147.3. where the same form of speech is used. See of binding up the like metaphor, chap. 1.6. & 3.7. & 30.26. Job 5.17. Ezek. 30.21. & 34.4. Hos. 6.4. and of inward brokenness, in allusion to the like of bones in the body, Psal. 51.8,19. Jer. 23.9.

{to proclaim liberty to the captives, and the opening of the prison to them that are bound:} Temporal freedom by Cyrus from the Babylonian captivity, chap. 45.13. & 49.9. spiritual deliverance from the thraldom of sin, and Satan, by Christ, Joh. 8.32,34. Rom. 6.17,18. Col. 1.13. 2 Tim. 2.26.

{the opening of the prison} There are here, in the original, two terms knit together, with such a joint, as does generally join divers words together: Whence some of our Jewish critics would have here two several words: and of these, the former to signify opening, the latter, to signify, as some, a prison; as others, a prey, as others, taking, or, taking out; and so to import, not a bare opening of the place of restraint only, but a letting, or setting, loose also out of it. But the most of them, because the latter word in neither notion is anywhere at all found, would make it all but one word, the letters of the latter part of it, being redoubled, as in divers other words to add some emphasis thereunto: To whom I should agree, did I find in any other word of the like mold, such a division of the syllables one from another, as here, with the like line between. But wanting as yet such an instance, I concur rather with the former, supposing the words to be twain, and the latter to signify, a prison (though not elsewhere found, as many other in this prophet) so called of taking, or receiving, and, retaining, or keeping persons under restraint. So a learned man, skilled in those languages, informs us, that a word from the same root, with this, is in the Ethiopic tongue, used for bonds, Mat. 5.25. Mar. 5.4. and that sometime joined with the word house, Act. 5.19. sometime simply without it, for a prison, Mat. 14.10. Again, because a word, from the same root, whence this is deemed to come, with a letter servient only, and prefixed, is used, for prey, chap. 49.24,25. and the word, prey, may comprehend as well men, as beasts, Num. 31.11. where it is used of both; some therefore would here so expound it, to open the prey, that is, to set the captive at liberty: the same that was before mentioned: as the captive is said to be opened, or, loosed, chap. 51.14. Whereunto may be added, that the word here used, with a very small change, and that not unusual, does in the Chaldee signify, a leash or thong, of leather: and with such, captives and slaves were wont to be bound. See chap. 58.6. The former word, that has in it a notion of opening, is most frequently used of opening the eyes to see; as chap. 35.5. & 37.16. once only of the ears, chap. 42.20. which the ancient Greek, it seems, taking notice of, renders the words here, sight, or, seeing again, or, looking up to the blind: Whence some imagine, that such as live in dark dungeons as being in the same condition with blind ones, having no more use of light, or sight, the one, than the other, might therefore, by them be so styled: Though others conceive, that some parallel places being noted, by some in the margin: as this from Chap. 42.7. to open the blind eyes, to bring the prisoners out of prison: and another, from chap. 58.6. did after, in some transcripts, creep into the text: they are both exhibited in the Greek, by the Evangelist, Luk. 4.8.

V. 2. {To proclaim the acceptable year of the Lord} So Luk. 4.19. Heb. the year of liking, or, good will, or, acceptance, as chap. 56.7. of good will; as, a time of liking, or, good will, Psal. 69.13. chap. 49.5. and, a day of liking, or, good will, or, acceptance, Chap. 58.5. the time in which God is pleased to offer and exhibit favor and grace, to render and extend mercy and goodness, to mankind, chap. 60.22. Psal. 102.13. Gal. 4.4. Tit. 3.4. year; as, day, afterward, in a latitude, for time: as chap. 34.8. & 63.4. and these, among the ancients, are much out of the way therefore, who would hence collect, some of them, that Christ preached but one year in all, after his baptism, called here the Lord's year of acceptance. Other of them, that he preached two years: the one whereof is here termed, a year of acceptance, in opposition unto, or distinction from the other, that was not such: but by year, is no such limited list of time here intended, nor is the assertion itself consonant to the truth of story: it being apparent, by the number of Passovers therein upon record, that our Savior preached years, more than one or two. But the word, year, here, seems to have some reference to the year of Jubilee, a year of general releasement, proclaimed by sound of trumpet, wherein every man was to return to his inheritance again, and every servant to his freedom, Le. 25.9,10,40,41,54.

{and the day of vengeance of our God} The time wherein he will take vengeance for his people, upon their oppressors; the deliverance of the one, and the destruction of the other, going usually together. See chap. 14.1. So chap. 63.4. & 66.14. for they are very wide, who by vengeance, would understand here, nothing less, than what the word itself generally imports, nothing that savors of hatred, or harshness: but a kind and equal retribution of ease, and good, to God's people, for the evil, and hardship, which they had formerly sustained, Luk. 16.25. 2 Thess. 1.6,7. and this they ground principally on this, that the Evangelist, Luk. 4.19. has retribution; for that which is here rendered vengeance: and it is true, that their old Latin so has it there; as the ancient Greek also renders it: but neither is that clause, at all, in the Greek copies, of Luke: nor does the word of retribution, necessarily import matter of good, or benefit, being so frequently used of vengeance, and evil, Judg. 1.7. Psal. 7.4. chap. 65.6,7. Jer. 25.14. & 51.24. See chap. 34.8. & 59.18.

{to comfort all that mourn} All Sion's mourners, chap. 57.18. ver. 3. Mat. 5.4. Luk. 6.14.

V. 3. {To appoint unto them that mourn in Zion} Or, for Zion; either for the evils committed in her, Ezek. 9.4. or, for the evils, thereby procured unto her, chap. 66.10. Heb. to the mourners of Zion, or, to Zion's mourners; as chap. 57.18. the sentence seems defective, and something needful to be supplied; that the verb rendered, appoint, may pass unto: and such defects we meet with sometime, as take, for, take food, Gen. 42.33. break, for break bread, Jer. 16.7. In the old Latin copies therefore was inserted strength; to put strength to them that mourn in Zion. But because strength seems not to suit so well with mourning, or, mourners: for that is not the matter, that, as mourners, they need, some other rather, from the former verse, supply consolation; rendering the text, to exhibit consolation to Zion's mourners: and this seems most genuine. Though there want not those, that would carry on this, to that which follows, as having reference to all the ensuing particulars; to appoint unto those that mourn in Zion, to give, I say, unto them: that is, to such, &c.

{to give unto them beauty for ashes} To assign them ornaments or bravery, (so the word properly signifies, chap. 3.18,20. Ezek. 24.17,23.) such fair and goodly apparel, as they used to wear on better days, or when no special occasion of grief, or mourning, Exod. 33.5. for ashes; or instead of ashes: a sign of sadness and mourning, chap. 58.5. Lam. 2.10. Job 2.12. & 42.6. Mat. 11.21. there is a sweet elegancy in the original, between the two terms here used, which our English cannot express. The meaning is, to alter their condition from sadness to gladness; from mourning to mirth: and accordingly to alter their habit, and weed, whereby either is usually expressed, Psal. 30.11.

{the oil of joy for mourning} The oil of joy, or gladness, Psal. 45.2. such ointment as they used to anoint their heads, and faces with, to make them look more cheerfully, and with the fragrancy thereof, to refresh their spirits, in their festivals, or when they desired to show themselves frolic and cheerful, Psal. 104.15. 2 Sam. 12.20. Eccl. 7.1. & 9.8. Mat. 6.17.

{the garments of praise} White and fair garments, Eccl. 9.8. fit for festivals, and triumph, Zach. 3.4,5. Mat. 22.11. Luk. 15.22. Rev. 3.4. an outward sign of a merry heart, of a lightsome, and cheerful spirit within, Ecc. 9.7.

{for the spirit of heaviness:} Heb. of dimness, Gen. 27.1. Deut. 34.7. chap. 42.3. Zach. 11.17. or, of contraction, Lev. 13.6,21,26,39,56. because grief contracts and draws in, as joy widens and dilates, chap. 65. So Ezek. 21.7. every spirit shall contract itself.

{that they may be called} Heb. and (as ver. 4.) it shall be called to them, or, of them; that is, that they may be; as chap. 60.18. ver. 6. so known, so accounted, and so acknowledged, ver. 9.

{trees of righteousness} Or, oaks, as some. See chap. 1.29,30. & 6.13. trees of righteousness; that is, trees of just, full, fair, firm, strength, and stature. See chap. 57.5. as, sacrifices of righteousness, Deut. 33.19. Psal. 4.5. & 51.19. that is, just, entire, complete ones, Psal. 69.31. or, firmly rooted, in righteousness, as some, Eph. 7.17. not like the grain, on the stony ground, without root, Mat. 13.6,21. or, as others, filled with, and abounding in, fruits of righteousness, Phil. 1.11. such as bring forth fruit, whereby God may be glorified, Mat. 3.8. & 7.17. & 12.23. Joh. 15.5,8. all which, the spiritual sense may include; but the literal I conceive to be, what was first propounded; to wit, in the first place, the flourishing and prosperous estate of God's people, discovering even to the natural eye, God's blessing upon them.

{the planting of the Lord} Or, the Lord's plantation: not fair only, but firm, such as may, by the thriving, flourishing, and lasting, of it, show whose handiwork it is, Num. 24.6. Psal. 92.13,14. & 104.16. See chap. 60.21. ver. 9.

{that he might be glorified.} As he is by the good works, and well-doings of his people, Mat. 5.16. Joh. 15.8. Phil. 1.11. Yet the words rather are, that he may glory in them, or, show himself goodly, and magnificent in them, by causing them to thrive, and prosper, and flourish, as Ps. 1.3. Jer. 17.8. See ch. 44.23. where the same word is used.

V. 4. {And they shall build the old wastes, they shall raise up the former desolations; and they shall repair the waste cities, the desolations of many generations.} Or, that they may build, and raise up, and repair: as, That they may be called, ver. 3. That being set at liberty, returning again to their own country, they may re-edify the cities, and towns, that have been ruinated, and both people, and plant again their land, and grounds, that have lain long waste, and desolate. So Chap. 44.26. & 49.17,19. & 51.3. & 52.9. and 58.12.

{the old wastes} Heb. wastes of perpetuity: of long continuance, Jer. 49.13. above a Jubilee time consisting but of fifty years, at most, Lev. 25.9,10. expressed by the term here used, Exod. 21.6.

{the waste cities} Heb. cities of wasteness: as Lev. 26.31,32. your cities shall be wasteness; that is, cities of wasteness; utterly wasted.

{desolations of many generations} Heb. of generation and generation; as chap. 60.15. those places that had lain a long time desolate. See chap. 58.12.

V. 12. {And strangers shall stand, and feed your flocks; and the sons of the alien, shall be your plowmen, and your vinedressers.} That is, as some; You shall have generally so fair, and plentiful estates, that you shall not need to make use of other than strangers, either hired, or bought, or taken in war, for any servile, or meaner sort of employments. See chap. 14.2. Zach. 2.8,9. which some also applying to the state, and condition of the church, under Christ, thus expound it, That, those that in former times, have used Christian people hardly, and harshly, depriving them of their means, and livelihood, making slaves of them, should then, submitting themselves to them, willingly and sedulously apply themselves, to do them any pleasure, to be any way serviceable unto them; as the Gibeonites were sometime unto the Israelites, Josh. 9.23,27. from whose example, some restrain it to such strangers, as living in the church, though not incorporate into it, yet should be serviceable thereunto. See chap. 60.10. Others extending it yet farther, and taking it in a larger notion, conceive the meaning to be; that having applied themselves to look after the things concerning the Kingdom of God, and what especially appertained thereunto; other necessaries concerning this present life, should some way or other, be as certainly, and sufficiently provided for them, as if they had such to do all this for them, Mat. 6.33. but we need not strain the words so far. What some others have of the spiritual husbandry, wherein strangers are now most employed, 1 Cor. 3.6–9. or, of a new ministry settled in room of the former, now abolished, Mat. 21.41. seem to run counter to the text: strangers; and sons of an alien, seem here the same; as Chapter 3.6. and 56.3,6.

{stand} As servants waiting and attending on their master, ready to go, and run, at his beck, or to be enjoined what service he pleases. See chap. 6.2. or, stand, and feed; that is, stand feeding: attend the feeding of your cattle; as, they faint, they lie, for, they lie fainting, chap. 51.20. and, stand, and snuff up the wind, for, stand snuffing up the wind, Jer. 14.6.

V. 6. {But ye shall be named the Priests of the Lord; men shall call you the ministers of our God} Heb. And ye, (as chap. 60.10.) or, As for you, (as chap. 57.3.) Priests of Jehovah shall ye be called; Ministers of our God are ye, shall it be said unto you; or, Ministers of God shall it be said of you: as Num. 23.23. ch. 19.18. & 62.4. Joh. 13.13. where the syntax seems the same with this: to be called such, for so to be, and so accounted, as before, v. 3. Now this some restrain unto the priests and Levites, of whom, chap. 52.11. as if it were said, You that are God's priests and ministers, though you be now in contempt and disgrace, shall then be in repute, and be plentifully provided for, as in times past, when the Jewish state did most flourish. But these seem to narrow the text too much. Others therefore giving it a larger extent, conceive the meaning to be, that all God's people now should be in that repute abroad, as if they were all priests: as he sometime said of the Roman Senate, that they seemed to be as so many kings; in which sense, or the like to it, some would have the word rendered Priests, to be here taken, not for Priests, but for Princes, or, chief Rulers: as some also conceive it to be, Gen. 41.45,50. 2 Sam. 20.26. 1 King. 5.4. and, as it is apparently, where it is used of David's sons, 2 Sam. 8.18. in like manner whereunto, would they have that also to be rendered, Exod. 19.6. a Kingdom, not of Priests, but of Princes; as importing not a sacred, but a noble Kingdom. For whereas they require here, as they suppose also there requisite, a supply of the note of similitude, oft omitted: though it may do, not amiss there, yet neither is it needful, nor suitable here. Others understand it, as an enlargement of honor, and nearer approach unto God, than they had formerly enjoyed: that whereas, before, they were, the main body of them, God's peculiar people, Exod. 19.5. Deut. 7.6. & 26.18. and some only of them, set apart for sacred functions, Deut. 10.8. they should now be taken all to be as near to God, and in as honorable a condition, as the priests and Levites, beforetime were; as your whole land, or state, shall be called, the Lord's Sion, chap. 60.14. so shall yourselves also be called, and accounted his Priests, and Ministers: and if it be said, that they were so said to be, at God's first taking of them, to wit, a Kingdom of Priests; (for so the received version aright renders it, confirmed by the apostle, expounding it, a royal Priesthood, 1 Pet. 2.9.) the answer may be, that they are there so termed; because the Priesthood was then dispersed, as it were, throughout all their tribes and families; and so the whole body of the nation seemed to share in it; some resemblance whereof seemed to remain in the paschal solemnity, whereat, each head of a family seemed to be as a priest, Exod. 12.3,6. whereas afterward it was confined, for the ministerial employment, in general, unto one tribe, Levi, and for the principal functions thereof, unto one family, Num. 18.6,7,22. that which is in the New Testament, under the Messiah, said, accordingly, to be extended unto all the faithful, as called to be spiritual kings and priests, 1 Pet. 2.9. Heb. 13.15. Rev. 1.6. & 5.10. & 20.6.

{ye shall eat the riches of the Gentiles} You shall have supplies of all necessaries from them, either subdued by you, as some; or adjoined to you, as others: or from both, as a third sort. See cha. 60.6,7. and this, also some think, has some respect to the priests' manner of maintenance, provided for plentifully, according to God's appointment, by the labor and husbandry of the people, Nu. 18.11–15,21.

{and in their glory shall ye boast yourselves} Or, by their glory shall ye lift up yourselves, or, grow lofty: as those that derive it from a word, deemed to signify, an uppermost branch, chap. 17.6,9. it is nowhere found, save here, and Psal. 94.4. You shall be highly advanced, and become very conspicuous, through that honor, that from them, shall accrue unto you, as such uppermost branches, on flourishing trees usually are. See chap. 49.18. & 63.9,11.

V. 7. {For your shame ye shall have double; and for confusion, they shall rejoice in their portion; therefore in their land, they shall possess the double:} Some rent off the former branch of this verse, and annex it to the verse foregoing, thus reading the text; Ye shall feed on the wealth of the Heathen, and be lift up with their glory; instead of, or, in way of recompense, for your shame and confusion; which among them, and at their hands, you had formerly sustained. What follows, they refer unto the Gentiles coming in to them: they shall commend their portion; (that is, rest well apaid, deem themselves fully satisfied, in that, what they have conferred to God's service, is accepted) because that (which they shall be, as being assured of this, that) they shall inherit double in their own land, (here on earth) and everlasting joy; hereafter, Mar. 10.29. Others, so join it to the former, as that they apply it entirely to God's people; they shall have such honor, as was said: and it shall be unto you, or betide you, in lieu of your double shame, and of that ignominy, whereof, they (to wit, those heathen, your enemies) did sometime sing, saying, This is your portion; or that this was their portion; to wit, of God's people, Psal. 44.13–16. These, and divers other readings, for harshness, not unlike them, I forbear to insist on, and hold to the reading that our version exhibits, because it seems, with least force, to flow of itself from the text: all the difficulty is, in the change of the person, which in this prophet is not unusual. See chap. 1.29. & 22.19. & 33.4. & 62.1,2. and here also, ver. 4,5,7. And this admitted, the meaning is plain, the words being thus rendered, Instead of your shame, double shall be unto you; and, instead of reproach, they shall rejoice of, or, in, their portion: because in their land they shall possess double, and joy everlasting shall be unto them.

{for your shame, double} Some join shame, and double, together: expounding double; some twofold: the shame of their land, and the shame of themselves, a reproach lying upon both, Ezek. 36.3,4,13,15. or reproach from the Heathen, and reproach from their own countrymen, unto both whom the profession of Christianity was reproachful, 1 Cor. 1.13. or, misery in themselves, and contempt from others, Psal. 123.3,4. Others, plentiful, abundant, and the term is oft so used, chap. 40.2. Jer. 16.18. and 17.18. And so I conceive it here to be taken: but with reference unto that, which in lieu of it they should now receive double, to wit, honor, v. 6. that is, large and eminent, as double honor, 1 Tim. 5.17. or a double portion: supplying it from the next branch; as some of the Jewish doctors supply possess from the last; thus rendering the text, in lieu of your shame, ye shall possess double: and withal adding, that the ensuing words, are an explication of the same: so God promises to restore double to his people, for all their damages that they had formerly sustained, Zach. 9.12. as he did sometime to Job, Job 42.10,12.

{and for confusion} Or, and, in lieu of (the preposition repeated from the former member, as the verb in the like manner, ch. 60.17.) their reproach; because the person is changed; as Job 18.4. Jer. 27.1,2. Ezek. 31.10. the preposition omitted; as chap. 59.18.

{they shall rejoice in their portion:} Or, they shall triumph: for the word implies a singing, or, sounding, in triumphant manner, Psal. 33.1. & 118.15. ch. 12.6. & 24.14. See ver. 3. Psal. 126.2. in their portion: a defect of the particle; as chap. 34.2. 57.8. in their portion, or inheritance, that they shall then return to, or possess again, as in the Jubilee year, Lev. 25.9,10. alluded to before, ver. 2. as that which for their portion was assigned to them at first, Josh. 19.9. Psal. 16.6. Ezek. 47.13–23. Mich. 2.4.

{therefore in their land, they shall possess the double:} This (not to repeat again what of this branch was before said) some make an inference upon the former, in regard of the illative particle, therefore; as implying, that because they had undergone double shame, therefore they should now receive double, whether honor, or what else. But I conceive that the retribution of double honor, was before mentioned; and that in this clause is a reason rendered; of their rejoicing in the portion, that they should then receive. And I suppose that the word here rendered, therefore, as an illative, should rather be rendered, because, as a causal, as of necessity it must be taken, chap. 26.14. Though I find not any, either of the Jewish critics, or ours, that have observed it; in their land returning again to it, after their long exilement and absence, they shall possess double; they shall possess and enjoy a double portion, either in regard of that blessing of God, upon that which they shall possess, affording double in worth; to what beforetime it did. See chap. 4.2. or, in regard of the large extent of each one's portion to that in former times they held, a great part of them being wasted and worn out, either slain and famished in fight and siege, before the deportation; or consumed in the captivity, and a remnant, some tenth of them only, returning, chap. 6.13. & 10.21,22. & 11.11. and there seems to be in it, an allusion to the Law, concerning the firstborn, that was to have a double portion, Deut. 21.17. and to the house of Joseph, that had a double portion of inheritance, in the promised land; 1 Chron. 5.1. Josh. 17.17. Ezek. 47.13. as if he had said, it shall be then with each tribe, as it was with the house of Joseph before: and with each of you it shall be, as if he were a firstborn; as all the faithful in the gospel are said to be, Heb. 12.23. Howbeit, some understand it, not of their own, but of the Heathen, their enemies' land, not that they should repossess their own land, (though that also they did) but that in their (that is, the Heathens') land, they should possess double, in way of reparation, for the double damages done them. But I adhere rather to the former.

{everlasting joy shall be unto them.} Heb. joy of perpetuity. See chap. 35.10.

V. 8. {For I the Lord love judgment,} There is no great difficulty in the words, or matter of this verse, save in the connection of them, with the rest of the context. Some conceive them to render a reason of what went before; either concerning those strangers, that had contributed to his people, that he would largely, and liberally reward them for it: because they had offered freely, not by constraint, nor of rapine, but of their own lawfully gotten, 2 Cor. 8.3–5. & 9.5,7. Or, concerning his own people, that had amidst their long tedious, and grievous afflictions, continued firm to him, and sincere in his service, whom therefore in equity he could not but affect and requite, 2 Thess. 1.6,7. Heb. 1.10. albeit the unsound ones among them, he deservedly abhorred, chap. 1.11–15. Others, suppose it to contain matter distinct from the former, concerning a further benefit, that God would vouchsafe to confer upon them; to wit the renewing of his Covenant with them, and premising a reason, why, in such manner, he should renew it. So he before closed up his promises of favors to be conferred upon, and in their deliverance, and after their return, Chap. 59.21. Only one learned writer suggests a divers reading, which admitted, will afford a very fit connection of this passage with the former discourse. He thus renders the words, For I the Lord love right; I hate rapine by iniquity. So precisely the Greek renders it; and so is the word used in the plural form, Psal. 58.3. & 64.6. and in the singular also lengthened, Job 5.16. Thus the coherence will be smooth; a reason being rendered, why God will right, and repay the wrongs and damages done to his people; because he loves right, and hates such unjust and injurious courses, as had been offered unto them, Psalm 11.5.

{For} Or, Because; as rendering a reason of what ensues.

{I the Lord love judgment,} I love just, upright, and equal, dealing, delight in it, and in those only that practice it, chap. 56.1,2,4. Jer. 9.24. Zach. 8.16,17,19.

{I hate robbery for burnt-offering:} I abhor any oblation whatsoever, (one kind put for all, as chap. 56.7.) brought of goods gotten by oppression and wrong, and cannot therefore accept of any service, or sacrifice, tendered to me, by such as practice the same; that which, in former times, arguing their hypocrisy, had made all their solemn rites, and religious performances, so not unacceptably only, but even abominable in God's sight, chap. 1.11–15. & 66.3. Amos 5.21,24. Or, I hate rapine by iniquity; the spoiling of persons and people, by injurious courses, as was before specified. See 2 Sam. 3.34–36. Hab. 1.13.

{and I will direct their work in truth,} This most, both Jewish, and other interpreters, expound, of God's rendering, or returning a reward to his people, for the misery, and ignominy, that for his sake, they had sustained; as ver. 7. Some other, of God's disposing their affairs, in a successful course, in a prosperous way; and that such as should be constant and permanent, chapter 26.3,12. And that former intimation of God's hating rapine, as was last before hinted, will very well sort with either of these. Howbeit, some understand it of God's concurrence with his good Spirit, graciously working upon the hearts of his people, and thereby so disposing, and managing their ways and works, that being performed in sincerity, they might have acceptance, chap. 56.7. the very sum and substance of the new Covenant, or the renewed, and renewing Covenant, hereafter mentioned. See the like, Deut. 30.6. chap. 57.18. Jer. 24.7. & 31.33. & 32.40. Ezek. 36.26,27. Mal. 3.3,4. But I go rather with the former.

{and} Or, therefore; as chap. 42.25. & 43.12. and so most here render it.

{I will direct} Heb. I will give; but the Hebrew term is of a very large extent, used commonly, to make, to appoint, to put, to place, to frame, to direct, to dispose. See Deut. 28.13. Judg. 15.1. chap. 3.4. & 22.21. & 41.19. & 43.16. & 46.13. and it may well be here rendered, direct, or, dispose. See Eph. 2.10,23,24.

{their work} So the word properly signifies; as Prov. 10.16. & 11.18. Jer. 31.16. nor need we to depart from the proper notion of it, in this place. Howbeit, it is not unfrequently used also for hire, or reward, of work; as Lev. 19.13. Jer. 22.13. Psalm 109.20. Chap. 40.10. and 49.4. and 62.11. and so many here take it.

{in truth} This some refer to God, he will, in truth, that is truly, and surely, make their reward good to them; as Judg. 9.15,16. Psal. 69.13. Others, to the reward; he will make their reward to be in truth; that is, firm and sure, as chap. 16.5. Others, to their work; he will so frame, direct, and dispose, their work, that it shall be done in truth; that is, sincerely, or shall be in truth; that is, sound and sincere; as 1 Sam. 12.24. 1 King. 2.4. & 3.6. Psal. 145.18. chap. 10.20. & 38.3. Joh. 4.24. contrary to that which in former times, it had been, chap. 48.1. Others, to their employments, which God would settle in a constant course, and so dispose, that they should be as well, sure as successful. See chap. 39.8.

{and I will make an everlasting covenant with them.} Heb. I will cut out a covenant of perpetuity, or, eternity, to them. See chap. 55.3. So Jer. 32.40. & 50.5.

V. 9. {And their seed shall be known among the Gentiles, and their offspring among the people. All that see them, shall acknowledge them, that they are the seed which the Lord hath blessed.} See chap. 60.21. ver. 3. They shall so grow and multiply, so thrive and prosper, that they shall become very conspicuous, Mat. 5.14,16. and that it shall evidently appear to all that see them, that there goes a blessing of God along with them, Act. 5.13.

{their seed, and their offspring} See chap. 44.3.

{shall be known} Shall be eminent, conspicuous or famous: the word is used of such, as are of special note, and of whom more special note is taken, than of others, in the places of their resiance, so Psal. 76.1. God is known in Judah, his name is great in Israel; and, her husband is known in the gates, when he sitteth among the Elders of the land, Prov. 31.23.

{among the people,} Heb. in the midst of the peoples; in the midst, for, among; as cha. 24.13. Jer. 39.14. & 40.6. peoples; as chap. 11.10. & 14.2. among peoples of divers and several countries, with whom they shall be mixed, they shall be so eminent, that they shall be known and distinguished from them.

{the seed which the Lord hath blessed} Or, a seed; (for there is no article here in the text) that (the relative is wanting; as chap. 60.8.) the Lord blesseth; that have God's blessing accompanying them. See chap. 44.3. & 65.16,23.

V. 10. {I will greatly rejoice in the Lord, my soul shall be joyful in my God:} These two last verses, some rent off from this chapter, and prefix to the next; but I see no necessity so to do, since that the subject matter of them suits well with the former discourse. This verse contains a thankful acknowledgment, conceived in the person of the church, of the special favor, and gracious goodness of God, afforded unto her, in such manner, as had been before related, ver. 3–7.

{greatly rejoice} Heb. rejoicing rejoice; as chap. 66.10. that is, exceedingly rejoice: the affection of God's people, upon their restitution, above described. So ver. 7.

{in the Lord} Or, for him; because of him; as Psal. 150.2. chap. 47.9. & 57.17.

{my soul} For, myself; as Psal. 3.2. But the form makes it more emphatical. So Psal. 34.2. Luk. 1.46,47. the same thing to that purpose also repeated, Hab. 3.18.

{for he hath clothed me with the garments of salvation; he hath covered me with the robe of righteousness:} Or, with garments of salvation; with a robe of righteousness: that is, with salvation, as with goodly garments: with righteousness, as with a robe, he has, by his gracious deliverance wrought for me, and his beneficence, plentifully conferred upon me, made me as glorious, and as conspicuous, in the eyes of all that behold me, as if I were arrayed, in the richest and most gorgeous apparel, that is worn by any, at times of greatest solemnity. So Job 29.14. Psal. 132.9,16. & 149.4. Zach. 3.4,5. See chap. 51.9. & 59.17.

{the robe} Of this garment, see chap. 59.17.

{of righteousness,} That is as some, Christ, who is our righteousness; Jer. 23.6. & 33.16. 1 Cor. 1.30. and, the sun of righteousness, Mal. 4.2. and whom we are said to put on, Rom. 13.14. Gal. 3.27. Rev. 12.1. or, his righteousness to us, and made ours, Phil. 3.9. or, inherent righteousness, exercised, and discovering itself in the lives of God's people, Psal. 132.9. Eph. 6.14. Rev. 19.8. But I rather, by righteousness, understand here, God's beneficence and bounty, with the fruits of it conferred upon his church, his spouse, in a just, that is, in a full, ample, large, and liberal manner and measure, Luk. 6.38. See on ver. 3,11. So seems the word righteousness, to be taken, Psal. 112.3,4,9. compared with 2 Cor. 9.9,10. as also, chap. 48.18. & 51.6,8. & 54.17. Dan. 9.7,9,16.

{as a bridegroom decketh himself with ornaments,} Or, that maketh, or useth, priestly, or princely attire, or bravery; a defect of the relative; as ver. 9. the verb signifies properly to exercise, and execute, the office of Priest, or, Prince; for the word signifies either. See on ver. 6. and in the next place, to use priestly, or princely carriage, or habit; or to demean himself as a Priest, or Prince: so here, for apparel; and some conceive it to have reference to the high priest's goodly rich robes, Exod. 28.2,3,40,41. or it may as well allude to some great prince's stately attire, at the time of some solemn festival, Ezek. 23.15. the noun notes attire, or bravery. See on ver. 3. like a bridegroom, who on his marriage day, though but a mean man, yet strives to make himself as brave as he can, as if he were a person of some eminent place, a priest, or a prince; or, as some, as a bridegroom, that (on his wedding day) ministereth unto, and attends upon his bride among others, but in a suit or raiment, distinct from, and more eminent, than others: and so also there should be an allusion to the priests' ministerial apparel.

{and as a bride adorneth herself with jewels.} Or, as a Bride, that (the relative supplied, as before) decketh herself with her implements: for the word here used, is of a very large extent, comprehending any utensil, vessel, or instrument, used about house, or husbandry, or persons themselves whatsoever. See on chap. 22.24. & 32.7. as a bride, that is wont to be most curious, in dressing and decking up of herself, and will be sure not to forget, or omit any the least implement, that may be deemed requisite to make her completely set out. See chap. 48.19. Jer. 2.32. There is a sweet elegancy, of like sound, in the original, between the words of bride, and implement; as in the former branch, the like between bridegroom, and priest, or prince: neither of which can in our English be expressed. Of these rich ornaments of the church, Christ's spouse, and of Christ her bridegroom, see Psalm 45.8,9,13,14.

V. 11. {For as the earth bringeth forth her bud, and as the garden causeth the things, that are sown in it, to spring forth; so the Lord will cause righteousness, and praise, to spring forth, before all the nations.} God will cause his gracious goodness, which shall produce abundant matter of praise, and fill all places among you, therewith, in so large and plentiful a manner, to extend itself unto you, and to manifest itself among you, that your whole land shall seem to be covered over with it, and it may seem to have shot suddenly up out of the ground; and the people that live about you, shall be enforced to take notice of it, as before, ver. 9. unto that which was there spoken, does this speech of God's people here relate, as acknowledging that now fulfilled and accomplished, that was there promised and foretold. See the like expressions, Psal. 72.3. and 85.11,12. chap. 45.8.

{the earth,} Or, the ground, being tilled, manured, and husbanded, chap. 5.2. Mark 4.28. Heb. 6.7.

{bringeth forth her bud} Or, sendeth out her buds, or sprigs; for the term, though singular, is here collective; as Psal. 65.10. See of the word, chap. 4.2. of the generality of it, Gen. 19.25. and of the use of it, by way of resemblance, Ezek. 16.7.

{as the garden causeth the things that are sown in it, to spring forth;} A garden, a place wont to be more carefully and curiously kept and tended, than others ordinarily are, chap. 1.29. as such a place especially being well watered, chap. 58.11. makes the seeds sown in it, to spring up, soon, and thick, and to thrive exceedingly, chap. 44.4.

{the Lord will cause righteousness, and praise, to spring forth.} He will make these things to be as rife among you, as if your whole land were but one garden, sown all over with such seed. See the like similitude, Jer. 31.27.

{righteousness and praise} The fruits of his goodness, and beneficence; which shall minister matter of, and produce abundance of praise from his people, in the cheerful and comfortable enjoyment thereof. See ver. 10.

CHAPTER 62

Ver. 1. {For Zion's sake will I not hold my peace, &c.} In this chapter the prophet professes his serious purpose of constant and unwearied solicitation of God, for the complete performance of his church's restitution, before promised, chap. 60. & 61. exhorts, and incites other his fellow ministers, to the like practice, ver. 6,7. and relates again, in God's name, with new illustrations, the former promises, confirmed with a solemn oath.

{For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest;} Some would have these words to be spoken, as in the person of God himself, professing, that he will not let the world, and the kingdoms of the world, be at rest, until he have, by Cyrus, restored his people to liberty, and settled them in their own land again. So some, both of the Jewish and Christian commenters, who add, withal, that God is said to sit as quiet and silent, while he suffers men to tyrannize over his people, Psal. 35.22,23. & 83.1. chap. 42.14. & 65.6. Others, in the person of Israel, the main body of the people, incessantly soliciting God in the time of their captivity, for reparation and restitution, Lam. 2.18,19. so likewise, some of either sort. But others again, with whom I concur, conceive them to be spoken by the prophet, in his own person, imposing on himself, a continued task, to be incessantly employed, either in the preaching and publishing of these gracious promises, and glad tidings, concerning the deliverance and restitution of God's people, or in dealing with God, by intercession and prayer for the speedy performance of it. See the like in the people, Psal. 137.5,6. in Daniel, Dan. 9.2,3. & 10.2,3.

{Zion, and Jerusalem} Are here, one and the same; as chap. 2.3. a type of the Christian church: the same thing in divers terms reiterated, to express his earnest desire of the welfare of God's people.

{until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth} Until God's people be fully righted against their adversaries, and their deliverance entirely accomplished.

{until} Not that the prophet either was sure, or did make account that he should survive, either until the dissolution of the Babylonian deportation (for he deceased long before it began) and much less until the incarnation and appearance of the Messiah, under whom these predictions were to have their full complement: but that for his time, so long as he should continue, he would never give over preaching of, and praying for these things; as the Psalmist of himself, Psal. 104.33. and others after him successively, he hoped would do the like, ver. 7. and that if he were to live and survive, until either, he would never intermit, or surcease that employment: it is like the apostle's speech of himself, 1 Thess. 4.17. We that are then alive, and remain, to wit, at Christ's coming, that is, I, and you, if we be found surviving; or like his charge to Timothy, 1 Tim. 6.14. to keep the things enjoined him, until Christ's appearance; which yet he was not to live unto; but he for his time, and others, after him, successively, and respectively, for theirs. So Mat. 28.20.

{the righteousness thereof go forth as brightness} Until God clear their cause, by executing justice on their adversaries, chap. 51.22,23. & 59.16,17. See the like expressions, Psal. 37.6. Mic. 7.9.

{as brightness} Or, according to brightness, that is, brightly, clearly; (as, according to purity, that is, purely, exactly, chap. 1.25.) Or, because the article is here included, according to the brightness, not the light alone, to wit, of the day, Prov. 4.18.

{and the salvation thereof, as a lamp that burneth} Till her deliverance and restitution, be in a conspicuous and eminent manner effected, chap. 60.1,2.

{a lamp that burneth} That burns clearly, John 5.35. and being set aloft, may be seen afar off, Mat. 5.14. a defect of the relative, as chap. 61.9.

V. 2. {And the Gentiles shall see thy righteousness, and all Kings thy glory} Or, That (the copulative for the finitive; as chap. 53.2.) nations may see thy righteousness, and all their Kings (a defect of the pronoun; as chap. 61.7.) thy glory. Or, Then shall Nations see thy righteousness, &c. as chap. 49.21. the end is intimated in the one; the event, or consequent, in the other. The prophet turns his speech to Sion, to the church: a change of the person, as chap. 24.19. & 61.7. That foreign people may see, and take notice of what God has done for you, how he had both righted and honored you; or, Then they shall so do. See chap. 60.3. & 61.6,7,11.

{all Kings} That not the meaner sort of people only, but kings also, who are wont to set light by, what inferior ones have in high esteem, may admire your excellency; and not some of their petty princes only, but all, even the greatest, and stateliest of them. See chap. 52.15. & 60.10.

{and thou shalt be called by a new name, which the mouth of the Lord shall name} That is, as some, your fame, and renown, shall be far greater than ever it was; God so disposing of you; name, for note, or renown, as Gen. 6.4. & 11.4. or, as others, you shall be set in a new estate, such as you were never in before, whereof God shall be the author, Rev. 2.17. & 3.12. or, you shall have a new name assigned you by God, whereby you shall be commonly known, and called, implying a strange alteration of your state, from what formerly it was. See ver. 4. chap. 65.15. Some render this also, in a continued tenor, That thou mayest be called by a new name, &c. as before.

{a new name} That is, a pleasant name, say some; as, a new song; that is, a pleasant song, Psal. 96.1. & 98.1. and, new wine, for, pleasant wine, Mat. 26.29. but neither does the word seem so to signify in the places produced, nor need it here be so rendered, rather, as new wine, in the one place, is another kind of wine, than that our Savior then drank with them: (for it is not the same word with that used, for wine new, in regard of age, opposed to old, Matth. 9.17. Luke 5.38,39.) so a new name, here, may be put for another name (so is it expressly said, chap. 65.15.) than she had been formerly called by: as for new tongues, Mar. 16.17. is said other tongues, Acts 2.4. but to alter the ordinary version is no need. What this new name is, see expressed ver. 4.

{which the mouth of the Lord hath named} Heb. hath named it: a redundant form, in that language very frequent. So Psalm 1.4. & 144.8. which God himself has, as by word of mouth imposed on you, answerable to that state, that he has raised you unto: hath named; that is, hath expressed, say the Jewish critics, referring us to the places, where it is said, expressed by name, Num. 1.16. 1 Chron. 12.31. & 16.41. Some of ours, set, assigned, or appointed, you; as Gen. 30.28. appoint, or, set me out, thy wages, so rather, than as some, which the Lord's mouth hath engraven: as alluding to the manner of engraving men's names, to perpetuate the memorial of them, in marble, or brass; for neither does the metaphor of engraving, suit well with the word, mouth; nor is the word anywhere found used, for to engrave; though to pierce, or bore through, is it sometime used, 2 King. 12.10. chap. 36.6.

V. 3. {Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.} Heb. And thou shalt be, &c. And, for, Also: as chap. 60.17,21. Or, That thou mayest be, &c. carrying on the sentence still, as before, ver. 2.

{a crown of glory} Or, as a crown of glory; the note of similitude is oft wanting. See Psal. 11.1. & 119.119. and hereafter, ver. 5. a crown of glory, that is, a glorious crown. So Prov. 4.9. Jer. 13.18.

{in the hand of the Lord} Here some interpreters make much ado; and having tied a needless knot, devise many ways how to untie it again: a crown, say they, is no ornament of the hand, it is wont to be borne on the head, not to be carried in, or worn on, the hand: and how is Sion then said to be a crown, or as a crown in God's hand? To this some answer, and so one of the Jewish critics, that there are some places, where they wear their crowns on their hands. So indeed the Christian soldier, in Tertullian's time, carried his laurel wreath, or garland in his hand; because he made scruple of putting it on his head: but in what country they used to wear crowns on their hands, I suppose that grand master could not readily have told. Others therefore suppose, that the word crown may signify any rich, or costly jewel in general, as rings, bracelets, and the like. Whereof rings may the rather be so termed; because the word that this comes of, signifies to environ, or encompass, Psalm 5.12. & 103.4. 1 Sam. 23.26. and the ring, as an hoop, encompasses the finger round about: and here again is drawn in that of engraving, ver. 2. as well suiting with this notion; because the manner was to carry about them, the names or pictures of their special friends, engraven on their rings, to have them always in their eye. See chap. 49.16. but of that before. Some place would be produced, where the word here found, is so liberally used; for that of 1 Maccab. 4.57. of the golden crowns, wherewith the forepart of the Temple was adorned, at the feast of Dedication, mentioned, John 10.22. will not prove it. Others therefore say, that in, or on, the hand of the Lord, is no more than, in, or, on, the Lord: and that it may be as well, on his head, as, on his hand. So, by the hand of thy servants hast thou reproached the Lord, chap. 37.24. that is, simply, by thy servants; who also did it with their mouths, or tongues, not with their hands: but these two phrases, as they render the particle here, are not matches: and yet the one helps, and leads us unto the genuine notion of the other, being rendered as it ought. The Jewish commenters some of them expound it, in the hand; that is, in the power and protection of God: the hand being mentioned, not as wearing the crown, but as holding and keeping the crown fast on the head of his people, from falling from it; as Lam. 5.16. or being forced off it: as Rev. 3.11. & 12.4. whereunto also some of ours add, that hereby is implied, that this crown is, not to be set on God's head, but to be put into his hand; that is, committed to his care and charge: and hand, for power or protection, is indeed frequent in Scripture. See chap. 49.2. Psal. 31.15. John 10.28,29. as also, for care, and charge, Psal. 31.5. chap. 3.6. But this seems not to suit so well with this place: for it is not a crown set on the heads of God's people, that is here spoken of; but God's people are said rather to be a crown, or, as a crown, in some sort, unto him. I conceive therefore, that the words should be rendered; that thou mayest be as a glorious crown, or diadem, by, or, through the hand of the Lord; that is by means of that work, which the Lord shall effect for you, in your deliverance, and advancement; the particle is very commonly used in that notion, to import the efficient cause or means, whereby aught is effected. So, thou that savest by thy right hand, Psal. 17.7. & 136.12. by, or, with a strong hand and an arm stretched out: and, by thee, and by my God we shall do valiantly; and the like, Psa. 18.29. & 44.5. & 60.12. and hand, for, work; or, if you so please, power working, is no less frequent; that it may be known that it is thy hand, and that thou hast done it, Psal. 109.27. and, his hand is still stretched out; that is, he is working still, chap. 5.25. & 9.12,17,21. as also finger, is found used in the same notion, Exod. 8.19. Luke 11.20. See also, Ezra 7.28. & 8.22. Nehem. 2.8. & 5.8. and that the word Crown is commonly taken for aught that is a grace, and an ornament, that is, matter of honor, and eminency, in, or, unto, any, it is no less apparent; for so is wisdom said to be a crown to him that has it, Prov. 4.9. and a virtuous woman a crown to him that has her, Prov. 12.4. and children's children a crown to their parents, Prov. 17.6. and, the hoary head, a crown to the righteous aged, Prov. 16.31. and, wealth, a crown to the wise, that know how to use it, as they should, Prov. 14.24. the meaning then is, not so much as some, that God's people should be as dear, and as precious unto God, as his crown is to a king, the like whereunto, is of his signet implied, Jer. 22.24. as that they should become exceeding glorious and eminent, above other people, as the crown is an ensign of the highest state, and honor, and should in regard thereof, become very conspicuous, of great renown, far, and near, (the crown worn on the head, being more in sight, than any ornament, on any other part of the body) by God's good hand upon them, and for them, by his works already wrought, and to be further wrought for them, and by his constant residence among them, and gracious abode with them, ready, upon all occasions, to engage himself and his power for them, chap. 4.2,5. & 11.10. & 60.1,2,7,9,15,19,20. & 61.9–11. and consequently, that they should become as a crown unto him, the subject matter of his glory, a glory unto him, by whose hand they had thus been advanced, chap. 44.23. & 49.3. & 60.21. & 61.3. for I conceive that to come far short of the prophet's intendment, which some have, that the meaning is, that they should be a kingdom again: they had come nearer home to it, had they said, that they should all of them be kings, or they should be a kingdom consisting of none but kings. See ver. 6.

{and a royal diadem in the hand of thy God} The same thing repeated in divers terms; but of the same notion in general.

{a royal diadem} Or, as a royal crown; the note of similitude supplied, as before. Heb. crown of Kingdom; or, a Kingdom, as Est. 6.8. the word, a diadem, would better fit the former term: both signify a crown; but with some difference, in regard of the native notion of either: for the former comes (as has been shown) from a word that signifies, to environ, or encompass; and so takes in crowns, or wreaths, of all sorts: so termed, because they do all encircle the head: and thence also has the diadem its name in Greek; because it was bound about the head, and was sometime no other, than a fillet: as appears by the story of Mithridates his queen, who therewith endeavored to strangle herself: but this latter word has its rising from a root that signifies, not to encircle, but to enwrap. See cap. 22.18. and does therefore properly denote such an one, as we call a close crown; wherewith the head is not environed, and encircled only, but enwrapped, and enclosed in it: whereas open crowns, as well as close, are in the former word included; the former [whereof], is but as a wreath; this as a wrapper. Now because these enwrapping tires, I mean solemn, and honorable ones, were of two sorts, the Priestly one, rendered a miter, Zach. 3.5. and the Princely one, rendered a diadem, as here, so Job 29.14. though not so fitly, as has been shown; therefore as well for distinction, as for further amplification, the crown here alluded unto, is said to be, the crown of a Kingdom: not such as the high priest wore; though that also was rich, Exod. 28.36,37. nor such as might beseem some petty prince to wear: but a crown royal, such as the King of Ammon's was, 2 Sam. 12.30. such as was Solomon's, Cant. 3.11. such as King Ahasuerus his, Est. 6.8.

{in the hand of thy God} Or, by the hand. Heb. palm; for the palm of the hand does the word properly signify. See chap. 1.6. & 49.16.

V. 4. {Thou shalt no more be termed, Forsaken; nor shall thy land any more be termed, Desolate.} Or, That thou mayest be no more termed, Forsaken; nor thy land any more termed, Desolate. Heb. It shall not be said any more to thee, Forsaken; nor to thy land shall it any longer be said Desolate. Of which form of speech, see on chap. 61.6.

{Thou shalt no more be termed, Forsaken} You shall no longer continue in contempt, and disgrace, as you have done all the time of your captivity; during which, she was not only forsaken of her people, chap. 60.12. but seemed also forsaken, and forgotten, by God himself, chap. 49.14. like a woman cast off by her husband, chap. 49.21. & 54.6,7. & 61.7. Jer. 30.17. Hos. 1.10. 1 Peter 2.10.

{nor shall thy land be any more termed, Desolate} Or, Desolation: as chap. 1.7. & 17.9. & 64.10. It shall lie no longer desolate, but be peopled, and husbanded, and become fertile, and fruitful again, chap. 4.2. & 61.4,5.

{but thou shalt be called Hephzibah; and thy land Beulah:} Or, But that thou mayest be called, &c. but it shall be said to thee——and to thy land, &c. as before.

{Hephzibah} Or, Chephtsi-bah; that is, my delight is in her: the name of Ezekiah's queen, Manasses' mother, and it was, it seems, a name, in those times, not unusual, 2 King. 21.1. it implies the delight that God would take in his people reclaimed now, and refined, Psal. 132.13,14. & 147.10,11. & 149.4. So the Saints are David's Chephtsi-bam, Psal. 16.2.

{Beulah} That is, Married; as Gen. 20.3. Deut. 22.22. chap. 54.1. It shall be with you, and with your land, as with a woman that has got a good match; whereby her state is much improved, and advanced, ch. 54.5. Jer. 3.14. Hos. 2.19,20. or, with one, who having been left, by her husband, upon some breach between them, for a time, is now reconciled again to him; and lives now, the breach being wholly made up, in as entire and inward a conjugal conjunction to him, and communion with him; as ever, Hos. 2.7. 1 Cor. 7.11. For they much diminish the force of the term, that render it, with the old Latin, following the Greek, and the Chaldee likewise, inhabited; or, as some other, possessed: albeit, that be true, which the Jewish commenter here has, that a land inhabited, seems to be as a married wife; a land dispeopled, to sit as a lone woman, or a widow, Lam. 1.1. but they express not the elegancy of the resemblance, here used.

{for the Lord delighteth in thee} Or, because the Lord delighteth in thee; the reason why she might well be so termed, when the Lord, by restoring of her in that manner, and advancing her to that height of honor, should abundantly show what affection he bore unto her, Psal. 147.11.

{and thy land shall be married.} So is the word used, Prov. 30.23. It is as if he had said, Whereas your land has been without inhabitants, having been dispeopled; and so like a lone woman, without children it shall now, as if it were a married wife, enjoying the company of an husband, in a comfortable and honorable way, be replenished with people; as with children, through God's blessing upon it, chap. 54.3,5. Jer. 31.27.

V. 5. {For as a young man marrieth a virgin; so shall thy sons marry thee:} Or, when (as Psal. 75.2.) as (the note of similitude supplied; as chap. 47.3,8.) a young man marrieth a virgin; so (supplied, as Pro. 26.11.) thy sons shall have married thee; carrying on the discourse in a continued context, from the beginning of the Chapter, unto the end of this verse.

{as a young man marrieth a virgin;} He does not say, as one of the Jewish doctors well observes, as when an old man marries a young maid, nor, as when a young man marries a widow, whose prime, and flower, another has, before him, enjoyed: but as when a young man, yea, a choice one, (for so the word here used, properly signifies: See Ch. 40.30.) marries a virgin: implying such an exact correspondency of condition on either side, as might give full contentment, and mutual delight, unto either: a fit resemblance, whereby to decipher the most comfortable and flourishing condition of a Kingdom, or State, so unanimously compacted, and co-united together, that all parts and parties, in it, have abundance of mutual contentment, one in another, Psal. 122.3. Act. 2.40–47. & 4.32–34. for they seem to shoot short, that would have it, an intimation only of peaceable times; for that in times of peace, young men have opportunity of contracting marriage, and enjoying their matches, while they stay at home; whereas in times of hostility, they are sent out to war.

{so shall thy sons marry thee:} Concerning this clause, there is much debate among interpreters; and there seems to be in it some difficulty: For how the children of Sion should be said to marry her, their mother, may some doubt well be moved. This difficulty will be utterly taken away, if we admit either the ancient Greek, or the old Latin versions, which render the text, A young man dwelleth with a virgin; and thy sons shall dwell with thee; that is, say they, that receive and retain this reading, Your people shall dwell together within your walls, as lovingly, and contentedly, as such a couple are wont to live together. And so the question might soon be at an end, if the Hebrew term here used, and in our version rightly expressed, did not necessarily enforce to some further consideration. Some, therefore, by Sion's children, here, understand such of them, as were Teachers, and Pastors, which God promises to raise up from among them, and to furnish his people with, Chap. 60.19,21. Jer. 3.14,15. said here to marry her, yet not to themselves, but unto God and Christ, of whom, in the next branch, as makers of the match, between him and her. So Paul of himself, 2 Cor. 11.2. But I find not where this word of marrying, in Hebrew, is used, for the making up of a match between two parties; though we so use the word, sometime in our language: but for to take a wife to one's self, and to own, and possess her, as his wife, as the word originally imports. Others by her sons, conceive to be meant her rulers, governors, and the meaning to be, that she should no longer continue in subjection to strangers: but should have rulers and governors of her own natives, Jer. 30.21. as God had, at first, appointed that it should be, Deut. 17.15. For the king, or Ruler, seems to be as an husband to the State, and the state as a wife to him: And she is therefore said to be as a widow, when she is deprived of her king, her Head, chap. 47.8,9. Lam. 1.1. Others, again, by her Sons, would have meant her people in general, who being of the same faith and religion, with her, should be joined first, as in a conjugal bond unto her, that is, unto the church, and being so united unto her, should then, together with her, be joined in marriage unto Christ. And true it is, that God's church, and his people, in such tropical speeches, do many times admit notions of divers relations, upon divers considerations, which being taken in propriety of speech, would be inconsistent one with another. So the new Jerusalem, is said to be the Lamb's bride, Rev. 21.2,9. and they are pronounced blessed, that are as guests invited unto their wedding feast, Rev. 19.9. Now, though in propriety of speech, and the truth of the thing so taken, the bride, and the guests, cannot be one, and the same: yet certain it is, that this new Jerusalem can be no other than the church; nor the guests at this feast, any other, than the faithful, of whom this selfsame church consists, called the Saints, Rev. 19.8. Again, here children are said to marry her; whom yet she is said to put on as her wedding apparel, or ornaments, elsewhere, chap. 49.18. Howbeit, because the accommodation hereof to the present passage, seems not to come off so smoothly; there are some other ways of solving this doubt, and salving this seeming incongruity exhibited by others. These hitherto have followed the reading, which our English versions, three of them retain. But our ancientest version, commonly extant, renders it, God shall marry himself unto thy sons: But besides that, the verb is plural, which unless we will refer to Elohim, which is a plural form, and has sometime both verbs, and nouns, plural, joined with it; as Gen. 20.13. Josh. 24.29. and in this very argument, chap. 54.5. will not suit well here, and it may seem overfar to fetch it in hither, from ver. 3. this version leaves out the word, thee, affixed to the verb of marrying, which may not be omitted. One therefore, of good note renders it; as a young man joineth in marriage unto him a virgin; so will he (to wit, the Lord) join in marriage to himself thee, and thy sons; but he renders no reason of this reddition: And besides the insertion of the copulative, which yet is frequently omitted, (though whether in the conjunction of a pronoun affixed with a noun loose may be doubted) the number of the verb gives a further just ground of demur. Others, lastly, of prime reckoning, render it on this wise; As, when a young man taketh a virgin, when thy sons take thee wives: not meaning that they take wives for her, but for themselves: So the word thee, should be but an expletive elegantly used; as in those forms, go thee, Gen. 12.1. compared with Act. 7.3. sit ye, Gen. 24.5. depart thee, 2 Sam. 2.22. the like whereunto, is in other languages also very rife; and the reddition of the similitude should be all in the latter part of the verse. But this seems somewhat harsh also, as well as the former. Nor does that run any more smoothly, which another has, and I comprise under this, because it swerves not much from it, who would not have any similitude here implied, but a collation rather of things foretold, to wit, that there shall be again marrying of young men, and maidens with them, and keeping of nuptial festivals, with joy and mirth, an argument, of times of peace and tranquility: for in times of trouble and distress, such things cease, and so did with them, for some time, Jer. 7.34. & 16.9. & 25.10. & 33.11. but that the joy and delight shall be far greater, than any joy of that kind, either among them, or elsewhere, that God and his church, shall mutually enjoy either in other. And this sense to bear, the words must be rendered, A young man shall wed a virgin; but thy sons, much more delightfully, shall wed with thee; that is, in your land; and the bridegroom shall have much joy of his bride: but God shall rejoice much more over thee; and, for much more, says he, as Prov. 6.16,17. & 30.19,31. but nor are those places so pregnant for it; nor is and, here, in the text, where he would have it, though it be in the vulgar Latin. In this great variety I shall make bold to deliver my own conjecture, with the grounds of it, and so leave it to the learned. An hint whereof, I have from one of the Jewish doctors, who taking his rise from the Chaldee before mentioned, says the meaning is, that her people should possess her; that is, their land, and not be dispossessed of it again, as formerly they had been: and that seems somewhat indeed of it, but not all. The verb Baal, therefore does, in the first place signify, to possess, or be possessed (as we use to speak) of, aught, in general, as Lord, or owner of it, 1 Chon. 4.22. after that, more specially, so to take, and be possessed of a wife, Mal. 2.11. Judah hath married, or, holdeth in marriage the daughter of a strange god. And indeed, this latter is the more peculiar notion of the word. So Deut. 24.1. when a man hath taken a woman (to wit, to wife, as chap. 21.11.) and is possessed of her, that is, does keep, or hold her, converse and live with her, as a wife: so rather than married her, for that was mentioned; implied, at least, in the taking of her before. Hence the noun baal, signifies first, in a large extent, a Lord, Master, or, Owner of aught in general. See on Chap. 41.15. So the owner of the house, Exod. 22.7. and, the owner of the pit, Exod. 21.34. more specially, an husband, as Lord, Gen. 18.12. or, owner of his wife, Exod. 21.3,32. and the participle active, boel, a man possessing, or possessed of, a wife, being an husband, ch. 54.5. and the passive beulah, a woman possessed by an husband, a wife. So it is fully expressed, Deut. 22.22. a woman held, or possessed, to wit, of or by a man, as a wife by an husband. This laid, as a ground, I conceive the word rendered marry, to be here used in a sylleptical, or metaleptical notion; call it whether you please: and it may be; the former way in the one branch; the latter, in the other: and that the text without much straining, may be thus read; When, as a young man, that shall have married, or, is in marriage possessed of a virgin: so, thy sons shall, as in marriage, possess thee, or, keep with thee, that is shall possess you, hold and enjoy you, as surely as if they were joined in marriage unto you; or, they shall keep, and dwell, and live, together with you (for that is the consequent of marrying) in as cheerful, and comfortable manner, with as much contentment and delight, as a young man is wont to keep, and live with, some young beautiful damsel, whom he has taken unto wife. There is, besides the supplies in the received reading, no more than that of the relative, so rife, as nothing more. See Chap. 60.8. & 61.9. ver. 1. nor is aught here wrung from the text; but what, being fairly dealt with, it freely affords.

{and as the bridegroom rejoiceth over the bride; so shall thy God rejoice over thee.} Heb. with the joy, or, as with the joy of a bridegroom, over a bride, shall thy God rejoice over thee. God will take as much delight and pleasure in you, as such are wont to take the one, in the other: the reason why she should be termed Chephtsi-bah, ver. 4. See Chap. 65.19. Zeph. 3.17. and the like form, Chap. 9.3. & 22.17,18. & 24.17. they detract overmuch from the force and fitness of the resemblance, that render the terms here, a father in law, and a daughter in law; though the words sometime so signify.

{thy God} As ver. 3. Christ; God, and Man; and as man of your seed, chap. 7.14. Rom. 1.3. & 9.5. who shall join himself as an husband to you, chap. 54.5. Hos. 2.19,20. 2 Cor. 11.2. Eph. 5.23.

V. 6. {I have set watchmen upon thy walls, O Jerusalem} That these are the words of God himself, that is, delivered as spoken in his person, is generally agreed. But some read them, as our version renders them in the time past, or present, as spoken of some that God had already set apart, and designed unto the office here mentioned, that which some of them conceive to have reference to God's former speech, as they take it, ver. 1. that he would not rest, until he had restored Jerusalem, and had set some therefore to be continually minding him of it; as one of the Persian kings, sometime, appointed one to call every day upon him, that he might not forget it, to be avenged on the Greeks. Others suppose it to be an answer, much to the same purpose, with the prophet's foregoing speech, carried on from the first verse hitherto. Others read them, in the time to come, I will set Watchmen upon thy walls: and these expound them, of the course that God would take for the safeguard of the church, after the restitution of it, for the continuance of its quiet, and flourishing condition, against all perils, or evils, whereby they might be either openly assaulted by day, or secretly surprised by night, chap. 21.6,8.

{I have set} Or, I will appoint: It is God that sets and assigns men to this office, Jer. 6.27. Ezek. 3.17. & 33.7. 1 Cor. 12.28.

{watchmen} Heb. keepers, or watchers, Judg. 1.24. & 7.19. the Angels, say some of the Jewish doctors, nor do some of ours exclude them; and they seem to be termed watchers, Dan. 4.13,23. and are undoubtedly employed, as watchmen, for the safety of God's people, Gen. 32.1,2. 2 Kings 6.17. Psal. 34.7. & 91.11. Mat. 18.10. Heb. 1.14. but they seem not to be so much here intended; the most therefore by watchmen, here understand prophets, and Pastors, that are set to watch over God's people, for the safety and welfare of their souls, Jer. 6.17. & 31.6. Ezek. 3.17. & 33.7. Heb. 13.17. Yet some extend the term here unto Rulers, in general, as well Civil, as Ecclesiastical. See chap. 56.9.

{upon thy walls} The usual place, where watchmen are placed, as standing in sentinel, to see the further, and discover the approach of any enemy, or other matter remarkable that may concern the public, 2 Sam. 13.34. & 18.24. Yet some would have it rendered, for thy walls, expounding it, for the safety of you and them: and true it is, that the particle indeed sometime so signifies; as 1 Chro. 6.49. chap. 31.4. as also, that this is the end of such watching, to keep all in safety, Psal. 127.1. and in this regard, are the watchmen termed keepers of the walls, Cant. 5.7. But there is no need to alter here the received reading, and most proper use of the particle, chap. 36.11.

{O Jerusalem} The same with Sion, ver. 1. a type of the church.

{which shall never hold their peace} Heb. shall not be silent continually. Which shall never cease, either calling upon God's people, by informing and instructing them, or calling upon God in their behalf, for his mercy toward them, and blessings upon them. For these two are their special employments, as they are watchers, Acts 6.4. and some suppose it to allude to the usual practice of watchmen, whose manner is, say they, to pass the time, by night especially, in chatting, or chanting, to keep one another awake: but others conceive, that to be still, or silent here, imports not so much ceasing to speak, as surceasing, and intermitting their watch, the prosecution of their employment, and their attendance thereunto. So the word is used, Judg. 18.9. 1 King. 22.3.

{day and night} Heb. all the day, and all the night, as Exod. 10.13. 1 Sam. 28.20. Hence would some gather, that a guard of Angels is here implied; as also, Rev. 4.8. because men must of necessity have times of rest, and intermission: and one of the Jewish commenters observes therefore a difference between these watchers, and worldly ones: for those, when they watch by night, they sleep in the day; whereas these watch day and night: and some run out into allegories, of watching as well in times of prosperity, designed by the day, as in times of adversity, resembled by the night; because dangers are alike in either, Prov. 30.8,9. but neither is any such absolute incessancy, as they imagine, here intimated; nor are any watches in garrison towns ordinarily intermitted, though not by some individual parties continually maintained, but by a constant intercourse of other successively supplied: nor need we have recourse to enigmatical speculations, where the notion is plain and familiar; it is nothing but a promise of a sufficient supply of able persons, that should constantly look to their charge, and diligently perform their duty imposed on them by God, and required of them, for the safety and welfare of his people, described by the employment of Watchers, and Warders, that are set by day, to descry any open approach of an adversary; by night, to discover any more secret access. See the like expression of a constant watch, chap. 21.8. and a pattern of it in Paul, Acts 20.31. 1 Thess. 3.10.

{Ye that make mention of the Lord, keep not silence:} The prophet here turns his speech again, from God, to some other, whom he called upon, for the diligent, and constant performance of some offices with God, that might help to further, and hasten the consummation of his church's glorious estate. And the verses therefore seem not to have been so exactly distinguished, either here, or in some other places of this prophet; as chap. 53.9,10. & 58.9. & 59.15. no more than the chapters oft fitly divided. See chap. 4.1. & 26.20. & 52.13,14,15. & 64.1. See 2 Chron. 30.18,19.

{Ye that make mention of the Lord,} Whom the prophet here directs his speech unto, (for I cannot accord with those, who make them the watchmen's words, and insert the word saying) is not agreed upon, among interpreters. Some, both of the Jewish, and ours, expound it, in general, of all the pious, and religious ones, among the people of God, that should live in those sad times, wherein the church of God should be in that low estate, and despicable condition, before intimated, ver. 4. & chap. 61.1–3,7. of whose remembrance of God, in those calamitous times, mention is made, chap. 26.8. and who are called upon, to solicit him, in the behalf of his church, Lam. 2.18,19. and these read the words, Ye that remember the Lord: and so the word seems to be used, in this form, Gen. 41.9. Or, Ye that mind the Lord, to wit, of his church, whereof more hereafter. But others rather conceive, that some special persons are here intended, set apart unto this peculiar office; to wit, such watchmen, as were before mentioned: and these, though agreeing concerning the persons, yet differ about the notion of the style, or term, here given them: some rendering it, Ye that mention the Lord, either by praising of him, as chap. 12.4. & 63.7. or, by praying to him, as chap. 26.13. Others, Ye that mind men of the Lord; that put men in mind of God: a special work, and duty, required of God's ministers, to mind them of him, of his bounty and mercy to them, and their duty, in regard thereof, unto him, Psal. 145.5,6,7. 2 Tim. 4.1,2. 2 Pet. 1.13. Others, which I take to be the genuine notion of the term, Ye that are the Lord's remembrancers, whose office it is, to be constantly minding God, and soliciting him, in the behalf of his church, as being in special manner called, and set apart, to that employment. See ver. 1. Eph. 1.16. & 3.14,16. Phil. 1.3,4. Col. 1.3,9. 1 Thess. 1.2,3. & 3.10. and it is a term borrowed from certain officers, that are about kings, and Princes, for such purpose, to mind them of those matters that concern the public weal, and welfare. See on chap. 36.3. not that God is subject to forgetfulness, as man is, who had need therefore of such minders, to help his frail memory; or, that he can forget his church, and those things that concern the good and welfare of it, chap. 49.15,16. but that he has in his holy wisdom, so disposed the passages of his Providence, for his own greater glory, and man's more abundant good, that he will be sought to, and solicited for the performance of his gracious promises, as by all his people, in general, so more specially by those, whom to this office he has designed, Ezek. 36.37. Thus is the word used, whence this term comes, in the title of Psal. 38. & 70. A Psalm to mind, or, to bring to remembrance; to mind God of the present sad condition of the Psalmist himself, in the one; and of the people of God, generally in the other; and to crave relief, and deliverance, for either: contrary to the mind of those, who expound it, to celebrate God's mercy, in their delivery; the subject matter of either Psalm, directly crossing that conceit. This notion of the term here, the words ensuing confirm. And that in this office also, the Angels have some interest, may appear by Zach. 1.12.

{Keep not silence} Heb. let not silence be unto you; or, let not rest be unto you. So Psalm 83.1. let not silence, or rest, be unto thee, O God. See hereof on the former part of the verse, and Psal. 22.2.

V. 7. {And give him no rest} him, to wit, the Lord, whom you are to mind of the condition of his people, ver. 6. no rest, or silence: the same word that was before, ver. 6. Suffer not the Lord to rest, but call instantly, and constantly, upon him, be importunate with him, to hasten the deliverance of his people, and the restitution of his church. See of such importunity, and wrestlings, to God very grateful, Gen. 32.25,26,28. Hos. 12.3,4. Luke 11.8–10. & 18.1–8. Rom. 15.30. for that which some of prime note here have, who render it, suffer not silence to be concerning him; that is, say they, concerning Christ: though the particle be sometime so used; as chap. 56.4. yet seems not to suit so well in this place.

{till he establish, and till he make Jerusalem a praise in the earth} Until by establishing his church, he make it; or until he so establish and settle his church, that he make it (see of the phrase, chap. 61.5.) praise; that is, the subject matter of praise, (as chap. 60.18.) either for which the whole world may praise him, Psalm 67.3,4. & 102.21,22. or, for which, it may become famous throughout the whole world, Psal. 89.3. Chap. 60.9. & 61.9,11. ver. 1,2. praise, for, matter of praise; as, joy, for matter of joy, chap. 65.18.

V. 8. {The Lord hath sworn,} The better to confirm, and strengthen the hearts of his people, in an hopeful expectation of the forementioned mercies and favors, he tells them, that God had taken a solemn oath, both for the performance of them, in their due time, and for their continuance also with them. So chap. 54.9,10. Heb. 6.17,18.

{by his right hand, and by the arm of his power} Or, rather, his arm of power, or might; that is, his powerful, or mighty arm; as, his arm of glory, or bravery, for, his brave, or glorious arm, chap. 63.12. God is said to swear, sometime by himself, Gen. 22.16. chap. 45.23. Heb. 6.13. sometime, by his soul, the same with himself, Amos 6.8. sometime, by his holiness, Amos 4.2. sometime, by Israel's excellency; which he himself alone is, Amos 8.7. here, by his right hand, and his arm; which are no other, than his might, and power, manifested in the exercise thereof, Psal. 136.12. chap. 26.11. & 30.30. engaging his almighty power therein; because it was to be employed, and discovered in this great, and glorious design, concerning his people. See ver. 3. It is, as if he had said, Let me not be deemed almighty; let it be said, that I wanted ability to effect it, if I make not this good. See Num. 14.15,16.

{Surely I will no more give} Heb. If I shall any longer give. Of which form of an oath, see on chap. 5.9. & 22.14. the word saying is here wanting; and to be supplied, as Psal. 110.4. & 132.11. expressed Psalm 105.11. Heb. 6.14.

{I will no more give thy corn to be meat for thine adversaries; and the sons of the stranger shall not drink thy wine, for which thou hast labored:} Strange people, your enemies, shall not enjoy the fruit of your labors; as formerly they have done, chap. 1.7. See chap. 65.22.

{I will no more give thy corn to be meat for thine enemies;} Or, I will no longer make thy corn meat for thine enemies; for so the word of giving does very commonly signify. See on chap. 61.8. So Psal. 79.2. they have given the corpses of thy pious ones meat for the beasts. And God is said to have done it; because by his just judgment on them, for their sins, and excesses; as it was formerly threatened, Lev. 26.18. Deut. 28.30,33,52. so it had been effected, and inflicted on them, Jer. 5.15,17. Amos 5.11. See Judg. 6.3.

{the sons of the stranger} Heb. a stranger's sons; that is, strangers; as Psal. 144.7. See chap. 2.6. & 56.3. & 61.5.

{thy corn, and thy wine} corn and wine, put for all manner of provisions; because two of the principal. So Gen. 27.28,37. Deut. 32.14. Psal. 4.7. Zach. 9.17. in which last place the word rendered new wine, is here used for wine in general. See Chap. 49.26.

V. 9. {But they that have gathered it, shall eat it, and praise the Lord; and they that have brought it together, shall drink it in the courts of my Holiness} Your people shall enjoy the fruit of their labors, blessing God for them; and imparting of them unto those, that have been serviceable unto them, in the getting of them in; and to the ministers of God, that were therein to partake with them, Psalm 128.2. chap. 65.21. a note of a quiet and peaceable time and state, chap. 37.13. Jer. 29.23. Amos 9.14.

{they that have gathered it} Heb. the gatherers of it; to wit, of your corn, ver. 8. they taking part of it, with you, that had their pains used, to get it in for you: for of them, equity required, that a special regard should be had, among other of meaner rank than themselves. Deut. 15.13,14. & 16.11,14. & 24.14,15. & 26.12–14. the contrary practice is condemned, as an accursed course, and a crying sin, Jer. 22.13. Jam. 5.4.

{praise the Lord} Themselves blessing the Lord for his blessing upon their labors, and serving him the more cheerfully, in regard of his goodness therein towards them, Deut. 8.10. & 16.10–15. & 26.1–11. & 28.47. and those that partook of it with them, blessing God both together with them, and for them, Ruth 2.4. Job 31.16–20. 2 Cor. 9.12,13.

{they that have brought it together} Heb. the gatherers of it; to wit, of the wine, ver. 8. or, the grapes of which it was made: this word and the former, are both of one notion; and do here include all the pains taken, as well about the tilling of their grounds, and dressing of their vines; as about the cutting down, and bringing in, of their corn; and the cutting of their grapes, and making their wine; being put for the rest, because the end, and upshot of them, Jam. 5.7.

{shall drink it in the courts of mine holiness} Either, in my courts of holiness; that is, mine holy courts: as, mine hill of holiness, for, mine holy hill, chap. 11.9. & 56.7,13. or, in the courts of my sanctuary; as the word is found used, Exod. 31.11. Lev. 10.18. See chap. 65.18. that is, in the buildings, and places near about the Temple, in which the holy things were to be eaten, Lev. 6.16. for the prophet alludes here unto those solemn anniversary feasts, that were held by them, at Jerusalem, unto which the Levites among other, were invited, Deut. 12.17–19,26,27. & 14.22–29. & 16.11,14. and more specially unto that part of their increase, that was in a more peculiar manner appropriated unto the priests, and was not to be eaten by any, but by them, and theirs, and that within the precincts of the sanctuary, taken at large, for the whole fabric of buildings, within the utmost verge, or wall, of it, Lev. 6.16,18,20,26,29. & 22.10–13. as implying, that they should be as priests. See chap. 56.5. & 61.6. For I cannot assent unto that reverend writer, who supposes a trajection to be in the words of the text, and would have them thus read, The gatherers thereof shall eat it, and the inners thereof shall drink it; and shall praise the Lord in the courts of my sanctuary: as if the courts of God's house, were the place here designed, not to the eating of it, but the praising of God for it; which way soever we take it, there is a passage from person to person, as chap. 61.7.

V. 10. {Go through, go through the gates} The prophet, as in spiritual raptures is usual, does oft wind and turn, in his discourse, from one matter to another, from one party to another; though all concerning the main argument principally intended, the restitution of God's people. In regard whereof, the context of his speech, both here, and elsewhere, is very abrupt, and by reason thereof, sometime also, somewhat obscure. He had before introduced the Lord, promising to furnish his people with a constant supply of faithful watchmen, for their better security, ver. 6. he had then called upon those, whom that office belonged unto, for the diligent performance of some duties, for the furtherance of their weal, ver. 7. he had then brought in again God by a solemn oath, assuring them of a constant course of tranquility, ver. 8,9. he now directs his speech to the people themselves; and from them instantly diverts it, again, to others, that were to be helpful, and useful, in their return from captivity, ver. 10. then returns again to God, and a proclamation in his name published, ver. 11,12.

{Go through, go through the gates} Heb. pass, pass by, or, through the gates; so is the particle taken, Jer. 7.2. & 17.20. now because this admits a divers construction: for it may be understood as well of coming in, as of going out. Hence arises much variety in the interpretation of the place; for some suppose it to be an intimation of the great multitudes of those, that, upon return from captivity, should come thronging into the City, chap. 60.11. or an invitation of people to come flocking into the church, whereof the City was a type, chap. 26.2. Others, an adhortation unto those, that being returned, were now seated in the city, to repair to the Temple, there to perform holy duties, in way of thankfulness to God; as Psal. 118.19,20. ver. 9. And whereas the words, next ensuing, of fitting the way for them, may seem to imply, that the place is not meant of persons, now returned, and at their journey's end; but of persons preparing for, and about to travel: This to salve, some would have it understood of those already there seated and settled; as called upon to go forth at the gates to meet, and make way for others that were coming, and on the way toward them; which they apply unto the faithful Jews, at first, called to Christ, as incited to prepare for, and receive the Gentiles, that were to come in to them. But in all the parallel places of this prophet, the mention of preparing and fitting the way, is constantly for the people returning from Babylon, and that by others, for them: not by them, for any other; whom they should go out to meet: though it is not denied, that their return was typical; and a type resembling the delivery of people from the thraldom of sin, and Satan, and the conversion of them, unto Christ, Acts 26.18. Those therefore that conceive this passage to concern those that were now upon return, understand them; Some, as directed to the persons themselves, as calling upon them, to pass by the gates, and come forth out of Babylon, or other cities, where they made their abode, having by Cyrus his Proclamation, liberty now so to do, alluded unto, ver. 11. and so it is in effect the same with those places, chap. 48.20. & 52.11. where they are in like manner called upon, so to do: and this I take to be the genuine sense of the place; though if any shall suppose, that in these words, other people are called upon, to go out of their gates, that is, out of their several cities, or places of abode, (as Deut. 12.17. & 14.27.) to help to make the ways fit for God's people to pass by, I should rather thereunto incline; than to that which some other, as well of the Jewish, as of ours, have, that it should be a command given to officers, to pass unto the gates, that is, from gate to gate, as Exod. 32.27. or from city to city, to proclaim the liberty for return granted to God's people, Ezra 1.1. or, to that of our ancientest English, that renders it, Depart, go asunder, ye that stand in the gate; as if it were a command given to people, to quit, and clear the gates, for the freer passage of God's people. Howsoever it be taken, the word is doubled, to add the more emphasis to it: as the like is, in the words ensuing.

{prepare ye the way of the people} Or, prepare way for the people. Make the people way; or, prepare and fit the way, for God's people to pass. See chap. 41.3. & 57.14.

{cast up, cast up, the highway;} Or, as some render it, tread down, tread down, the causeway; because the verb is so deemed to signify, Jer. 50.26. & Lam. 1.15. and causeways are first cast up for the raising of them, then trodden, or rolled, to make them even and plain: but of the sense of the former place there is some doubt; and the word in the latter place is divers from this, and seems to be of another house; the received reading is safe and sure. See chap. 57.14. and of the noun, chap. 35.8.

{gather out the stones;} The verb here used, signifies in general, to stone; but more specially, sometime, to pick stones out, as chap. 5.2. sometime, to cast stones in, or at, one: as 2 Sam. 16.6,13. Hence arises a divers exposition of this place. Some rendering the word, stone it; that is, pitch, or pave, it, with stone: as the particle is used, Cant. 1.1. & 3.9. to make it the more firm, and plain; as ways well paved, or pitched, are wont to be. Others, whom our version follows; stone it, that is, by stoning: as Chap. 5.2. clear it, or, free it, from stone; that is, from stones: the word being taken collectively, as Hab. 2.11. that there may no stones, or, stone, be left lying in the way for God's people to trip, or stumble, at, Psal. 91.12. as Hos. 9.12. I will bereave them from a man; that is, so that there shall not be a man of them left: pick the stones out of the way, to make it the more easy, and the less troublesome, or offensive: and this the rather I embrace, because in that place parallel to this, Chap. 57.14. the words are, take away the stumbling, (whether stone, or block) out of the way of my people.

{lift up a standard for the people} Or, as others, to the people; (as chap. 53.1.) or, peoples, rather, as chap. 56.7. for the word is plural. Heb. over the peoples; so high, that being over them, or above them, it may be seen of them. Because the Jews in their captivity, were dispersed into many places, and were now sojourning among sundry people, there is an ensign said to be set up aloft; either, for those people among whom they should then be found resiant, to cause them to bring the Jews home from among them, Chap. 49.22. & 66.20. or, as others, to those people, for the Jews abiding with them; that resorting to it, and having gathered themselves together, they might travel in troops, Chap. 60.8. with more conveniency, by mutual society, and safety. See Chap. 11.11,12.

V. 11. {Behold the Lord hath proclaimed unto the end of the world,} Heb. The Lord hath made to hear (that is, published, or, caused this to be heard; as chap. 45.21. 2 King. 7.6.) unto the end of the earth: so far as any of them might, be dispersed, Deut. 30.4. chap. 48.20. The words have reference to the Proclamation sent abroad, through God's appointment and procurement, into all parts, by Cyrus, 2 Chron. 36.21–23. Ezra 1.1,2.

{Say ye unto the daughter of Zion;} Let this be published, and made known, unto those that belong unto Sion, to my people in all parts; so chap. 48.20. Zach. 9.9. Mat. 21.5. of the daughter Sion. See on Chap. 1.8.

{Behold, thy Salvation cometh,} Or, is come; your deliverance is at hand: or the time of it is come, Psal. 102.13. chap. 51.6. & 56.1. & 60.1. or, thy salvation, for the Author of thy salvation; your Savior, as Luk. 2.30. your King, that saves you, chap. 33.22. is come to you, to save, and deliver you, Psal. 74.12. Zach. 9.9. Joh. 12.15. and that it is thus to be here taken, the clause ensuing shows, See chap. 59.20.

{Behold, his reward is with him, and his work before him.} Of this passage, see before, on chap. 40.10. For I suppose that learned man to be out of the way, who conceives the meaning of the latter to be, that God, for his work, or service, done him by Cyrus, had given him his reward beforehand, chap. 45.1–4. As for some other, he rewarded Nebuchadnezzar afterward, Ezek. 29.18–20. The prediction of God's coming in this manner, is ushered in with a threefold Behold; as to note the certainty of it, as a thing in present sight; so to intimate the state and magnificence of it, as being a matter of much admiration and wonderment, See chap. 63.1. and the like threefold Behold, but in another argument, Jer. 23.30,31,32.

V. 12. {And they shall call them, The holy people;} Or, and men shall call them, (to wit Sion's sons, or those that belong to her; and shall now again people her, ver. 5.) or, they shall be called (as the like, Mal. 1.4.) an holy people. Heb. a people of holiness; as, a seed of holiness, for, an holy seed, Chap. 6.13. See Chap. 4.3. and 60.21.

{the redeemed of the Lord} Such as God, by rescuing, and delivering them out of the hands of so powerful adversaries, in so strange a manner, has shown, that he owns for his, chap. 35.9. & 51.10. & 63.4. See the term also, Psal. 107.2.

{and thou shalt be called, Sought out;} thou, O Sion, ver. 11. (a passage from person to person: as ver. 2.) shall be called. Heb. it shall be called thee. See ver. 4.

{Sought out} Or, Sought unto, or, Sought after: as one had in high estimation, and regard: whom out of respect, and regard, men repair, and resort unto. See Psal. 111.2. contrary to that, which was formerly said of you, in the time of your low, and dejected estate, This is Sion that none seeketh after, Jer. 30.17.

{a city not forsaken} As she seemed to be formerly, in the time of her captivity. See ver. 4.

CHAPTER 63

Ver. 1. {Who is this, that cometh from Edom, with garments dyed from Bozrah;} Whether this passage has any connection with that foregoing, or no, is questionable. Some suppose that it has. And that to confirm God's people, in the assurance both of their deliverance, and of their continuance in a settled estate after their return, therein promised, God is brought in, returning, as in triumph, from the conquest, and slaughter of those, that were the chief enemies of his people: partly thereby to make way for the one; and partly to give, security unto them, for the other: as Chap. 37.29–36. & 38.6. and it may seem indeed to have reference unto those words; Behold, thy Savior cometh, Chap. 62.11. Whether it have or no, (and it is probable that it has) certain it is, that the prophet's words run, as if in a vision he saw the party here spoken of, appearing as some great Commander, in goodly rich robes, the more goodly, because besprinkled with the blood of his enemies, returning in triumph from the slaughter, and conquest of those, whom he had vanquished in fight. See somewhat the like passages, in that triumphant Psalm, 68. ver. 7,8,12–14,17,18,21–23,33. as also, Rev. 19.11–16.

{Who is this,} It is a question, who it is, that moves this question. It is the Angels, say some of the ancients. It is Israel, say some of the Rabbins. It is the church, say some of ours. It is the prophet Esay, say others, of either: to whom the sight, or apparition was offered in a vision, or ecstasy; with whom I concur. So one of the Elders to John, but as inviting him to ask, what they were, Who are these? Rev. 7.13,14. And it seems spoken by way of admiration; as the like, Cant. 3.6. & 8.5. And it is a second question, who the party should be, that thus appeared to the prophet. Some say, God, that gave order for the Proclamation before mentioned, Chap. 62.11. So some, both of the Jewish writers, and other. Some say, Christ, the Messiah; so many of ours, both Old, and New. Some say, Michael, one of the chief Angels; that had been fighting with the Persian, Dan. 10.13. so some of the Jewish masters. Some, Judas the Maccabee, of whose victories, against the Edomites, Joseph the Jew, lib. 12. ch. 11,12. & 1 Mac. 5.3. so a learned late writer. I shall accord with the first, because this place seems parallel to that other, Ch. 59.16–18. the very same terms, some of them, being used also in either.

{that cometh from Edom,—from Bozrah;} I join these two together, for the more expedite explication of either; concerning which to let pass the Rabbins' ridiculous conceit, taking Edom, still for Rome, where in these Prophecies, they meet with it; because in Hebrew the letters of either are much alike: and their state was by the Roman Empire, utterly ruined: as also the groundless opinion of some Christian writers, that would have Edom here to be Antichrist; though I doubt not, much less deny, but that by these victories achieved by God, for his people, against their adversaries, and oppressors, are typified Christ's proceedings against the enemies of his church, and so against Antichrist, among the rest, Rev. 19.19–21. & 20.7–10. But by Edom, in the first place, is here meant Idumea, the country inhabited by the posterity of Esau. Of which see Chap. 11.14. By Bozrah, what is meant, is by some made more questionable. For whereas there were two Bozrahs, at least, one, in the land of Moab, Jer. 48.24. another in Idumea, Gen. 36.31,33. Jer. 49.13,22. and was the royal city of that Realm, Amos 1.12. Some would have that of Moab to be here meant; because they find Edom, and Moab to be joined sometime together, as the joint adversaries of God's people; as Ch. 11.14. But I suppose rather that Bozrah to be here meant, that was held by the Edomites (from whose country this Conqueror is said to come) and was their head city: as also, I find them both joined together, Chap. 34.6. a place parallel to this. But it is demanded why this gallant Commander should be said to come from the overthrow of the Edomites, and from Bozrah; and not rather, from the conquest of the Chaldeans, and from Babylon; these being the principal oppressors of God's people, whose state therefore for the deliverance of them, was to be destroyed, Chap. 14.1. & 44.14. Whereunto the answer is, that the Edomites are put for the enemies of God's people in general, in regard of the ancient, intestine, and inbred enmity, and malignity in their first founder, against their progenitor his brother, Gen. 25.22,23. & 27.41. continued, yea, perpetuated in his posterity, Amos 1.11. and that notwithstanding the nearness of kindred between them, Mal. 1.2. and the fair, and friendly carriage of the Israelites towards them, in their passage to Canaan, Deut. 2.4,6. And the Laws made afterward in favor of them, above some other neighboring nations, Deut. 23.7. yet none had demeaned themselves more spitefully and cruelly, than they at the surprisal of Jerusalem, and the sacking of it by the Chaldeans, Psal. 137.7. Obad. 10–14. in regard whereof God's people, as they threaten Babylon, that she should be served with the like sauce, as she had served in to them, Psal. 137.8. so they foretell Edom, that she was to drink drunk of the same cup, that they had drunk so deep of before her, Lam. 4.21. Add hereunto, that Edom is the rather mentioned, in respect of her neighborhood; to assure God's people of their better security, and more constant tranquility, their neighboring adversaries being subdued and quelled, as well as their enemies more remote. See Chap. 60.11,18. & 62.8,9. For as concerning that, which a reverend and learned interpreter has, that neither Edom, nor Bozrah, are here mentioned with any reference at all unto those places, but in allusion only to the names they bore; the one signifying, red; (a twofold reason whereof, see Gen. 25.25,30.) whence also the Edomcan, or the red sea was so termed: and suits well with one, that comes from shedding of blood, ver. 3,6. in garments also therewith besmeared, ver. 2. the other having a notion of vintage in it; and this Warrior is said also to come from treading the winepress, ver. 3. I suppose it to be somewhat overcurious; albeit that to the notations of terms, allusions be oft found. But not to insist on that which might be excepted, that Bosrah (whence by change of a vowel, the Punic, Butsra, and by transposition of letters, the Greek and Latin Byrsa, though Ptolomy, coming near to the Hebrew, retain the name Bostra) comes not from the verb batsar, as it signifies, to cut grapes, Lev. 25.5. Deut. 24.21. but as it signifies, to fortify, or to fence, Chap. 22.10. & 51.23. the Prophecy here seems principally to have an eye unto the place, and to the disposition of the people thereof possessed, Gen. 26.9,33. Deut. 2.5.

{with dyed garments} Or, with garments tainted, or stained. Heb. leavened, as some: because the verb it comes of, signifies, to leaven, or to be leavened rather, Exod. 12.34,39. Hos. 7.4. But the word, though nowhere found so used in Scripture; yet in the writings of the Rabbins, is used for to dip, or to be dipped, whether to wash, or to dye. And from words of that notion are the terms that betoken dyeing, tainting, and staining, both in Greek and Latin derived; hence some render it, wetted, or moistened: I should rather, dipped, or stained; and this receives strength from that parallel place, Rev. 19.13. he was clad with a garment dipped in blood, see ver. 3. the Hebrew is, word for word, dipped, or stained of clothes, or garments, that is, having his garments stained, as if they had been dipped in somewhat that might stain them. So ch. 36.22. rent of garments, for having their garments rent: one of the Rabbins renders it, red, or redded, that is, dyed, or stained red. But he seems therein rather to have regarded the subject matter of the relation, than the strict notion of the term.

{thus that is glorious in his apparel:} Heb. this gorgeous one in his apparel, that is, this gorgeously appareled one, in such a rich coat of arms, as great commanders, and generals, used to go out to war in. See the term applied to apparel, Job 40.10. Psal. 104.1. Prov. 31.22.

{walking in the greatness of his strength;} Or, marching, or, stalking; as intimating a going in state, as a word in Hebrew, next door to it does, Judg. 5.4. Psal. 68.7. It seems properly to signify, a traveling unto, in, or from some foreign Country, chap. 51.14. Jer. 48.12. in which latter place also it is used, for to cause, or enforce others so to do. Whence the Rabbins here, some of them expound it, either of driving the enemies of God's people out of their countries, or of bringing back the Israelites into their own country, from the lands wherein they remained as exiles, ch. 51.14. but it is not here in that form: one of them renders it girt: and God indeed is said to be girt with might, Psal. 65.6. But he shows not how this word should come so to signify: the old Latin renders it, gradiens: some late writers, incedens: both terms used of a warlike march, and stately gait: and may seem either well to suit with the notion here intended; which those that render it traveling, seem not to reach: For the meaning seems to be, that he passes along, not as one fleeing, or retiring, after some foil received, or discomfited in fight; as chap. 31.8,9. but as one marching leisurely, with a stately gait, and with strength entire, having made a full riddance of his foes, and fearing no enemy behind.

{in the greatness of his strength.} Or, with his greatness of might; that is, with his great might, as Psal. 33.17. by his greatness of strength, that is, by his great strength: and his arm of might, for his mighty arm, chap. 62.8. marching with his, that is, his own might (as, his soul, for, his own soul, Psal. 22.29.) not, as other commanders, with strength arising from troops of horse, and horsemen, and companies of foot; but with his own might alone, ver. 5.

{I that speak in righteousness;} God's answer returned to the prophet's demand; describing himself, by his fidelity in his promises, and his ability to perform them: both which were now manifested by the accomplishment thereof; as by his present garb, and gait might appear.

{speak in righteousness;} That is, as some, that speak of righteousness; as the particle seems to signify, Deut. 13.12. Jer. 38.24. & 48.27. of God's justice to be executed upon his enemies, and the enemies of his people; which the old Latin swerves not much from, rendering it; That speak righteousness, that is, pass a just sentence of condemnation upon them; as to speak judgments, is used, Jer. 1.16. & 39.5. But I suppose, with others, that in righteousness, here, is righteously; as, in truth, truly; sincerely, Psal. 145.18. ch. 38.3. So, in righteousness, righteously, faithfully, (for faithfulness is a branch of righteousness, Heb. 6.10. 1 John 1.9.) So to swear in righteousness, is, to swear righteously, uprightly, faithfully, with a purpose to perform, chap. 48.1. Jer. 4.2. I utter nothing in my promises, but what I intend to make good, and what you may now see accomplished. See Chap. 55.10,11.

{mighty to save?} Heb. much, or great; as Psal. 25.11. some render it sufficient: some, ample: it implies indeed God's ample power and ability, of itself all-sufficient to save and deliver his, without assistance of any other. See ver. 5.

V. 2. {Why art thou red in thine apparel?} Or, Why is thine apparel red: As before ver. 1. A second question, by the prophet, moved unto this great Warrior, thus appearing. As if he had said, If you be of that might that you speak of, how comes your gorgeous apparel to be all overstained thus, like one that were come out of some winepress, from treading of the grapes?

{and thy garments like him that treadeth in the wine-fat?} Or, to make the sentence full and exact to the text, and why are thy garments, as the garments of a treader in the winepress? See the like defect, and supply, chap. 5.29. Dan. 4.33. Like one that by treading of the grapes in the winepress, comes to be besmeared all over with the blood, (as it is termed, Gen. 49.11. that is, the juice) of them; the liquor crushed out of them. See chap. 16.10.

{that treadeth} Heb. a treader. One that treads grapes: as before the Noun regent was wanting, so here the Noun under regiment. Of the like whereunto, see on chap. 61.3.

{in the wine-fat} Or, winepress; as it is rendered, Lam. 2.15. Joel 3.13. But I suppose our translators render it thus here, for variety sake only; because another, of the same notion, is used in the next verse. The term here is, gath: in the use whereof, some would find an allusion to the name of Gath, a town of the Philistims, where Goliah was born, 1 Sam. 17.23. So called, say they, because winepresses were there first invented, and great use of them in those parts. But to pass by the improbability of the notation, and the ground given for it, there is little reason to imagine that the prophet, in using the common and most usual name of a winepress, and speaking of Idumea, should have any glance at a city in Palestine.

V. 3. {I have trodden the winepress alone;} God's answer to the prophet's second demand, ver. 2. and that conceived in a metaphorical sort, correspondent to the similitude, made use of in the question. As if he had said, You say that I am arrayed like one that had been employed about the treading of grapes in some winepress: and it is true indeed, that I come from such a like employment: I have been treading in a winepress, but another manner of winepress, than that wherein grapes are wont to be trodden. And here again some conceive Bozrah to be alluded unto: For, because, say they, the country about Bozrah was, much of it planted with vines; it is as much in effect, as if he should say, I come from another manner of vintage, and treading of grapes for the making of wine, than that, at, or about Bozrah, uses to be. But whence they have this concerning the land bordering upon Bozrah; unless it be from the notation of the name, of which see on ver. 1. I know not. I find not the land of Edom, for bearing of vines, or yielding of much wine, anywhere commended in Scripture. This we find, that when through the wrath of God, people endure heavy pressures; especially unto the utter undoing, and destroying of them, they are in Scripture phrase compared unto grapes, that are squeezed, and crushed under men's feet in the winepress, and are said to be trodden in the winepress of God's wrath. See Lam. 1.15. Rev. 14.19,20. The meaning is plain, I have discomfited the enemies of my people, and trodden them down, as grapes in a winepress. So of Christ, Rev. 19.15. in which place, parallel to this, the reason seems rendered, why his garment was said to be dipped in blood, ver. 13. because it is he that treadeth the winepress of God's wrath.

{trodden the winepress} That is, the grapes in the winepress as before, ver. 2. So, to drink the cup; for, the wine in the cup, Jer. 49.12. Ezek. 23.32.

{winepress} A word divers from the former, ver. 2. but in sense the same. It comes from a word that signifies, to break, or dissolve; Psal. 74.13. chap. 24.19. and is so called, because the grapes are bruised and broken in it. The word is nowhere found but here, and Hag. 2.16. where this rather than the former might be rendered, a fat: for it is there distinguished from the press; (which is by a third term there expressed) and seems to be put for the fat, or vessel that receives the wine, running into it from the press. And by collation of these two places, it may justly be deemed to comprehend both.

{alone; and of the people there was none with me} This is added, as to render a reason why his raiment was so besmeared with blood: because he trod the winepress himself, whereas the owners of vineyards, and great wine masters are wont to do it by others not meddling with that kind of employment themselves: so withal to intimate the great might and valor of this gallant Warrior, that performs all himself, in the slaughter and conquest of his enemies; not needing, or requiring the assistance of any, for the effecting of aught, like worldly Commanders, that of themselves can do nothing without the help of men and ammunition; but able to dispatch, and transact all that he pleases by his own might alone, of himself. See ver. 1. chap. 44.24. Hence divers interpreters are induced to expound this whole discourse wholly of the work of men's redemption, by Christ wrought upon the cross, by the effusion of his blood: the rather, for that there he is said to have spoiled principalities and powers, and to have led them openly in triumph, Col. 2.15. In which action of his, most certain it is that he had no creature his coadjutor. But others, even of the best note and rank, do herein dissent from them, conceiving the current of the context to run rather another way, as respecting rather, in a spiritual sense, Christ's designs, as a powerful Prince and a valiant Warrior, in the behalf of his people, by executing vengeance upon his and their enemies, than the performances of his priesthood. Against which if it be objected; that in the destroying and subduing of such, God ordinarily makes use of men: and it cannot be said therefore, that therein he is alone, and none with him. To this some answer, that the meaning is not, that none assisted him; but that there were none able to maintain fight with him, Chap. 27.5. And the latter branch of this passage may well admit that sense. Of the people; that is, of the Edomites, from the slaughter of whom I come, there was none with me; that is, none that durst, or was able to stand it out with me. For so is the like phrase used, Psal. 55.18. where when David says, there were many with me; he means not many fighting for me; but warring with me, that is, against me. And the words following, both in this verse and the next, will well agree hereunto; yea, the next branch indeed seems to exact it: for there is nothing to refer the pronoun demonstrative thereunto, in these words, I trod them, but the word, people, in this. And this may seem to be therefore the genuine sense of the words. But this answer, though it may clear the sense of that passage, and so may take off the edge of the argument, so far forth as it is thence drawn; yet it meets not with the word alone, nor with that which comes after, ver. 5. Others, therefore answer, that God indeed uses men as instruments, as well bad as good, for the effecting of such things; but so, as that, to speak precisely, they afford no assistance, they add no strength to him: Yea, they receive from him whatsoever strength they have, Chap. 45.1,5. Being no more able to do aught without him, than a rod or staff to strike; an ax, or a saw, to hew or saw, without the hand of the workman, or of him that holds it, chap. 10.5,15. Nor, to add that they many times mind nothing less, than the doing of God's work, or the fulfilling of his Will, chap. 10.6,7. And that God oftentimes, so carries things, when he makes use of them, that by his power alone it appears, that those works were brought about, which he is pleased to effect by them, Psal. 109.27. Chap. 49.26. Thus it is said, Deut. 32.12. The Lord alone did lead him. And yet, he led them by the right hand of Moses; hereafter, ver. 12. and, by the hand, that is, Ministry, of Moses and Aaron, Psal. 77.20. So, albeit, the Lord made use of human helps; of foreign princes, as Cyrus, Darius, Artaxerxes, of godly governors, as Zerubbabel, and Nehemy, of men and arms, for the restitution of his people and protection of them, and the re-edifying, both of Temple and City; yet by his prophet speaking to them of these things; Not by might, or strength, says he, to wit, of man, but by my Spirit, saith the Lord, Zach. 4.6. And although God make use of men also, for the battering, and beating down of Satan's strongholds, erected in men's hearts, and the subduing of all unto the obedience of Christ; yet the power, whereby all this is done, is from God alone, 2 Cor. 10.4,5. and the business is so carried, that the power may appear to be, not of man, but of God, 2 Cor. 4.7.

{for I will tread them in mine anger, and trample them in my fury} Or, but I trod them down in mine anger, and trampled on them in my rage. Heb. and: but the copulative is sometime used as a discretive, or adversative; as Chap. 60.10. & 61.6. and sometime as a causal; as chap. 53.2. & 64.4,5. Some would have the words read, as our version renders them, not in the time past; because it is a prophecy of a thing to come. But that is no good argument; because the prophets' usual wont is, to speak of matters future, as past, or present. And here there seems a necessity of it; because the party here mentioned is described, not as going out to war, but as returning from fight and from the slaughter of his foes, ver. 1. as did David from the slaughter of the Philistines, 1 Sam. 18.6.

{for I will tread them} Or, for I trod them down. Which notion of the particle, if we retain, it may be added as a reason, by way of explication, rendered of his first words; I have trodden the winepress: For I trod them down, and trampled on them, as the treaders do on the grapes in a winepress. Or, of the word, alone; I alone did it; for I myself trod down all that I met with. Or, of the branch next beforegoing, in the sense forementioned, none could maintain fight with me: for I trod them all down before me. Or, according to the other sense, reading the particle, but; there was none with me, but I trod them down myself: mine own arm did what was done: ver. 5.

{tread} Or, tread down; that is, discomfit and destroy, Psal. 44.5. & 60.12. chap. 25.10. and there are two things here implied in the term; the facility of the dispatch, I trod them down, as easily as one treads down clusters of grapes in a winepress, and the havoc made of the enemy; they were utterly spoiled, as grapes are under the treaders' feet, and their blood was spilled on the ground, as the juice or liquor is wholly forced out of them, ver. 6.

{them} That is, the Moabites, ver. 1. the people next before spoken of: and so it is expressed, ver. 6. Otherwise we must understand his adversaries, those he fought with: and so then must the pronoun (as sometime it is, See Chap. 30.8.) be put for the noun.

{trample them} Or, trample on: It is a word somewhat more emphatical, than the former. See chap. 41.25. Dan. 8.7,10. 2 Kin. 9.23.

{fury} See chap. 43.25. & 59.18.

{and their blood shall be sprinkled upon my garments, and I will stain all my raiment.} Or, rather, their blood was sprinkled upon my garments, and I stained all my raiment: For it is a part of the answer to the foregoing demand, by what means his garments came to be so stained, ver. 2. as they then appeared already to be, ver. 1.

{their blood} Not his own blood; for he shed none in fight himself, but theirs with whom he fought: and this passage therefore does not belong to Christ's passion. Heb. their strength, or support; as the word signifies, 1 Sam. 15.29. Lam. 3.18. and the blood is so termed, as the Jewish critics agree, because the life, strength, and support, of the living creature therein consists, Gen. 9.4. Lev. 17.11,14. See further, ver. 6.

{sprinkled upon my garments} As was Jezabel's upon the wall, 2 Kin. 9.23.

{stain my raiment} By this means my garments came to be stained. Heb. polluted; or, defiled; for blood pollutes, Chap. 59.3. Lam. 4.14.

V. 4. {For the day of vengeance is in mine heart} Or, was in mine heart: For he speaks still, as of a thing past; as if he had said, Do you ask why I was so fierce and furious against them, and shed so much blood with them: the day was come wherein I had resolved, having a long time forborne them, to take vengeance upon them, for all their wrongs and insolencies committed against me and my people, ch. 34.8. and 61.2.

{in my heart} That is, as some, the day much desired and longed for, by me; as Psal. 40.8. or rather, the day, or time, in my secret counsel foreappointed, and designed thereunto, chap. 65.6. Act. 17.31.

{and the year of my redeemed is come.} Or, was come; the time was come, wherein my people were to be rescued out of the hands of their oppressors, and righted upon them. See chap. 34.8. Psal. 103.13. an allusion to the Jubilee, the year of remission of debts, [and restitution] of states; as chap. 61.2.

V. 5. {And I looked, and there was none to help, and I wondered that there was none to uphold:} Or, And when I beheld, that there was no helper; and wondered, that there was no upholder; then did mine own arm bring salvation, &c. The like syntax, See chap. 53.2. & 59.16. a place, parallel to this, whereof see more there: Then God struck in for the relief and deliverance of his people, when all human helps failed, and none appeared that would once offer to put forth his hand toward the helping, or upholding of them. So 2 Chron. 20.12,15–17. Chap. 26.18,19. & 37.3,36.

{therefore mine own arm brought salvation unto me; and my fury it upheld me.} Or, then: Heb. and; as chap. 30.30. & 37.36. God by his own might made a glorious conquest, and did all that was to be done; that which he can do, when means are all missing, and men all fail, in doing their duty, Psal. 98.1. and there needed nothing but his own just indignation, and zeal for his people, either to stir him upon the work, or to make him go thorough stitch with it, chap. 37.36. See ch. 59.16.

V. 6. {And I will tread down the people in mine anger.} Or, I trod down, as before, ver. 3. See there. See also, Chap. 14.25.

{and make them drunk in my fury;} Or, made them drunk in, or with my fury; his fury, being here considered, either, as the cause impellent, putting him on it, to deal with them, as he did; as chap. 14.6. Psal. 95.11. ver. 3. or, as the efficient cause unto them, through the direful effects of it upon them, of their dismal condition, Chap. 51.21–23. I made them drunk; that is, by the evils inflicted on them; I did so astonish them, that, like persons overcome with drink, they were not able to stand, nor knew which way to turn themselves, See Psal. 60.3. & 75.8. Chap. 19.14. Jer. 25.16,27. or, to keep to the resemblance in which we are, the meaning may well be; I drenched them in their own blood, I gave them their fill of blood, I made them drunk with it, as with wine newly trod, chap. 49.26. for so the word there used does properly signify. See Rev. 17.6. & 18.24. & 16.4,6.

{and I will bring down their strength to the earth.} Or, I did shed their blood upon the ground. Heb. I made their strength, or support, to descend (that is, to go down, or run down) to the earth: the word is the same that was before rendered blood, ver. 3. and there seems no reason to render it otherwise here, than there. So of Edom, and Bozrah, chap. 34.7. their land shall be soaked with blood. Howbeit, some would have the meaning here to be, I will bring down their strength, that is, their men of strength; the strongest among them; strength, for men of strength, strong ones, chap. 3.25. as Justice, for a man of Justice, a just one, ch. 41.2. Wisdom, for a man of Wisdom, a wise one, Mic. 6.9. and Might, for men of Might, mighty ones, chap. 3.25. But the course of the context pleads sufficiently for the former.

V. 7. {I will mention the loving kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving kindnesses.} Here seems to begin a new discourse, if not a new sermon, continued unto the end of the next Chapter. Wherein the prophet having begun with an ample acknowledgment of God's great goodness to his people, complains, in the next place, of their ungracious, and rebellious demeanor toward him; bewails God's estrangement of himself from them, for the same, and the evils, that thereupon had befallen them: and earnestly sues unto God, yet out of his free mercy, to mind them in their present misery, and to be reconciled again unto them. In this verse, is contained his thankful acknowledgment, of the abundant mercies and beneficences of God exhibited to them, which he so dwells upon, as if he could never find words enough, or pregnant enough, to express them. See Daniel dwelling in like manner, in his prayer, on the confession of their sins, Dan. 9.5,6. and the like various expressions of the amplitude of God's grace and goodness in Christ, Eph. 2.5,7.

{I will mention} Some would have these to be the words of the people; I see not why they should not be the words of the prophet, as the Chaldee makes them, though attempered and accommodated unto the condition of the people, in the time of their captivity; I will mention, as chap. 48.1. or, I will call to mind, as Gen. 41.9. or, I will celebrate, with praise and thanksgiving acknowledge, as chap. 12.4. But here rather, the first or second; the main drift and scope of the prophet, being hereby to exaggerate their rebellious demeanor towards him who had done so much for them, ver. 10. and expected other manner of behavior from them, ver. 7. See Jer. 2.2.

{the loving kindnesses of the Lord} His manifold, great, ample, abundant, loving kindness: and so afterward again, the multitude, or magnitude of his loving kindnesses. So Psalm 89.1. Lam. 3.22. these are brought to remembrance, partly, yea principally, to aggravate the unworthy carriages of God's people towards him, who had dealt so graciously and bountifully with them; as Deut. 32.7–14. and partly also it may be, to stir up in the hearts of them amidst the calamities of those times, some hopeful expectation of finding the like favor with God again, as Psal. 77.5–11.

{and the praises} A defect of the copulative, as chap. 30.33. unless we will supply from the former branch (as Gen. 1.16.) I will mention, or celebrate his praises.

{bestowed} The word carries usually with it a notion of retribution, Psal. 103.10. 1 Sam. 24.18. but sometime again of a free contribution, as Psal. 116.7. & 119.17. and so here.

{the house of Israel} See chap. 5.7. & 14.2.

{mercies} Or, tender mercies; as the word is rendered, Psal. 25.6. and that in Greek answering it, Luk. 1.78. See chap. 54.7. abundance of mercy, and tender mercy; mercy not merit, Deut. 7.7,8. & 9.4,5. So Psal. 6.4. & 25.6,7. Dan. 9.9,18.

Ver. 8. {For he said, Surely they are my people; children that will not lie.} Heb. And (as chap. 53.2.) he said: he thought with himself; he made account, he presumed, (as 2 King. 5.11.) what time he brought them out of Egypt, and took them to be his people, that they would carry themselves loyally and dutifully unto him. A speech taken from the affection and disposition of men, who expect respective carriage from them, whom they have shown kindness unto; or of a Father, presuming and hoping the best of a child, whom he has had special care of, and been at much cost with: implying how such favors should have wrought upon them, and how they should have stood affected toward him, who had dealt so kindly and bountifully with them, Psal. 81.8–10. See the like affection ascribed in like manner to God, Zeph. 3.7.

{they are} It need not be put in a different character: for the pronoun demonstrative, supplies the place of the verb substantive, as Ezek. 2.7.

{my people} Whom I have taken in a more peculiar manner to myself, Exod. 19.5,6. Deut. 7.6. & 26.17,18.

{that will not lie} Will not deal disloyally, as chap. 59.13. but see the contrary pronounced of them, chap. 30.9. a defect of the relative, as chap. 62.1.

{so he was their Savior.} Heb. and (as chap. 59.19.) he was unto them for a Savior. Upon these hopes, this expectation, these grounds, and these conditions, he undertook the protection of them, Exod. 19.5,6. Psa. 81.8,9. the like syntax, see 1 Chron. 19.12.

V. 9. {In all their affliction he was afflicted,} There is a double reading here in the Hebrew, some copies, it seems, anciently, having the word lo, written with an aleph, and then it is an adverb negative, and signifies not, some with a vau, and then being a preposition, with a pronoun affixed, it signifies to him: the like diversity about the same word, is found also, Exod. 21.8. Job 13.15. Psal. 100.3. chap. 9.3. & 49.5. Lev. 11.21. & 23.30. 1 Sam. 11.3. 2 King. 8.10. 1 Chron. 11.20. Esdr. 4.2. Hence, the words come to be diversely rendered. Some, with whom our version concurs, In all their affliction he was afflicted. Heb. affliction was to him, as affliction is to me; for I am afflicted, Psal. 18.6. Lam. 1.20. he took to heart their afflictions; he was himself grieved for them, and with them, Judg. 10.18. a form of speech taken from the manner of men, as the Jewish masters well here observe. See Psal. 106.44,45. Zach. 2.8. Acts 9.5. Others, taking it in the negative, yet reading the words by way of interrogation, (as some also do that Job 13.15. & Psal. 105.26. to reconcile the elder version with the latter) was not affliction to him? or was he not afflicted? for sense and substance, come home to the former. But others, and some of the Jewish doctors also, read them in the negative, by way of enunciation, he did not afflict them; or, affliction was not to them they were not afflicted, that is, as some, he afflicted them not, (having no will or desire so to do, Lam. 3.33.) but they brought affliction upon themselves, chap. 3.9. Job 36.23. Jer. 2.17. or, though they vexed him, yet he spared them, and did not afflict them, as they deserved that he should, Psal. 78.38. & 103.10. or they were not long in any affliction; (and a little is as nothing) because he speedily delivered them out of it, Psa. 106.44. Or, as some, if not including both, yet admitting the one, and supplying the other; there was no affliction to him: he was not afflicted, he was not troubled with their troubles; he seemed for some time not to regard them, that they might have a more effectual work upon them, cha. 8.17. & 30.18. & 45.15. & 57.17. Hos. 5.15. or, because this seems to cross the prophet's drift in this place; Others, there was no strait to him, (as Psal. 31.9. & 59.16. & 69.17. straitness is to me, that is, I am straitened, I am in straits, in distress) or, he was not strait; as chap. 49.20. the place is too strait to me, or for me: he was not strait-laced towards them, as we use to say; or he was not strait-handed, chap. 59.1. he was not backward to help them, as they speak, Josh. 10.6. slacken not thine hand from helping us: he was forward to help them; or he was not weary of helping; it was no trouble at all to him to help them. Or lastly, as a learned late writer, He was not an enemy, or adversary to them; (as the word commonly signifies, Lam. 1.5,7,10.) he carried himself toward them, not as a foe, but as a friend. And this, as also the next before, may either of them carry some good probability with them. Howbeit, the first I conceive to be the genuine sense, and the words to have special reference to God's taking to heart, their afflictions in Egypt, Exod. 3.7,9.

{and the Angel of his presence saved them:} By the Angel of his face (as the Hebrew sounds) or his presence: the Jewish doctors here understand, some of them, Micael; the tutelary Angel (as they account him) of their nation, Dan. 10.13,21. called the Angel of his face, or presence, because he stands continually attending in God's presence. See Mat. 18.10. Others, Metraton, whom they feign to be God's harbinger, or messenger, from a Latin word that imports the former: And some of them say, that this Angel is no other than Enoch, since his translation, so employed. Others again, that this is but the title of his office; but his proper name is Micael, and so bring it home to the first: nor want there of ours, who out of some of their writings, wherein they talk much in a wild manner, both of the title (which is indeed no more than a mere deformation of the Latin metator, an harbinger) and of the party that bears it, would prove that this Metraton, can be no other than the Messiah; as many of our divines also conceive Micael to be, mentioned Dan. 12.1. Jude 9. Rev. 12.7. Certain it is, that this Angel here spoken of, is that Angel of whom God spoke unto Moses, Exod. 23.21–23. termed both Jehovah, Exod. 13.21. & 14.1[unclear],24. and his face, or presence, Exod. 33.14,15. and an Angel, Exod. 33.2. who that he was no other, than the Messiah, Jesus Christ, the conductor of them in the wilderness, holy Steven informs us, Act. 7.38. the eternal Son of God, the resplendency of his Father's Majesty, and exact image of his person, Heb. 1.3. in whom therefore his name is said to be, Exod. 23.22. he that appeared unto Moses in the bush, Exod. 3.2. styled Jehovah there, ver. 4. and by Jacob, the Angel, that delivered, or rescued him out of all evil, Gen. 48.24. and by Malachy lastly, Jehovah, the Angel of the Covenant, Mal. 3.1. termed an Angel, or Messenger, in regard of his Mediatorship, Heb. 8.6. of God's face; either because he does exactly resemble God his Father, John 14.9,10. Col. 1.15. or, because he appeareth before the face, or in the presence of God, for us, Heb. 9.24. See Rom. 8.34. Rev. 8.3. this Angel secured, and safeguarded them all the way through the wilderness, from Egypt to Canaan, Deut. 8.2,4. & 32.10,12.

{in his love, and in his pity, he redeemed them.} He rescued them out of the Egyptian bondage, out of mere affection to them, and compassion toward them, Deut. 7.7,8.

{and he bare them, and carried them, all the days of old.} Or, he took them up, (as chap. 40.15.) and carried them all the days of old. Heb. days of perpetuity, or of antiquity; days of yore, as in our old English they had wont to speak: for in the former notion is the word taken, when speech is of times future; in the latter, when of times past, as here. He not led them only, but lifted them; took them up in his arms, as parents, or nurses, are wont to do with young children, and weakly ones, (alluded to Psal. 91.12.) chap. 46.3. and carried them, as the Eagle does her young ones, not fully fledged, or unable yet to fly, on her wings, Exod. 19.4. Deut. 32.11. all the time of that their infancy, and constantly also afterward from time to time, as occasion and their necessities required it, chap. 46.4.

V. 10. {But they rebelled} They answered not God's expectation, ver. 8. they proved disloyal children, chap. 30.9. and a rebellious race, chap. 48.4,8. See Exod. 16.2,5. Numb. 14.4,11. & 16.3,11,42. Deut. 9.7,24. & 31.17. Psal. 78.56. & 95.9. & 106.7. Ezek. 20.8,13.

{and vexed his holy Spirit} Heb. his Spirit of holiness, and so ver. 11. as, his hill of holiness, for his holy hill, chap. 56.7. his name of holiness, for, his holy name, Ezek. 36.21. his day of holiness, for his holy day, chap. 58.13. They so carried themselves towards him, as might justly be cause of vexation, and grief of heart to him; a form of speech, borrowed, as the former, ver. 8,9. from the nature of man: though God be not subject to such infirmity and passion, as men are. See the like forms in this kind, Gen. 6.6. chap. 7.13. & 43.24. Psal. 78.40. Ezek. 6.9. Amos 2.14. Acts 7.51. Eph. 4.39.

{his Spirit} Which he had set among them, and put upon them, to guide, and govern them, verse 11. and whereby he had striven, and struggled with them, to reclaim and reduce them, Gen. 6.3. Num. 14.11. Psal. 95.10.

{therefore he was turned to be their enemy,} Heb. and: as chap. 47.8. he was enforced to carry himself, as an enemy towards them, Jer. 30.14. Lam. 2.4,5. So Job 13.24. & 30.21. & 33.10.

{And he fought against them} There is a defect of the copulative; as v. 7. but it is supplied with an expression of the pronoun, not so usual, and having therefore an emphasis in it; as if he had said, he that before fought for them, did then fight against them, chap. 29.2,3. he not only forbore to assist them against their enemies; but fought for these against his people: he raised up adversaries against them, and caused them to fall before them, Lev. 26.25. Deut. 28.25. & 32.30. chap. 30.17. Psal. 44.9,10. the hand of God was against them for evil, whensoever they went out, Judg. 2.14,15. So he threatened, that if they walked crossly, or thwartly with him; he would also deal in the like manner with them, Lev. 26.23,24. Psal. 18.26.

V. 11. {Then he remembered the days of old,} Then; as chap. 38.4. or, Yet: as chap. 9.1. & 60.10. Heb. And the days of old. Heb. of antiquity; as Psal. 44.1. See ver. 9. This is spoken, as some conceive, of God himself, calling to mind what he had formerly done for this people, and as loath now to lose all the fruit of his former favors, notwithstanding their present untoward carriages, thereby induced to work new deliverances for them: (the argument, that God's servants press him oft with, in their prayers, Exo. 32.11,12. Deut. 9.16,18,19. Num. 14.13–19. Josh. 7.7,9.) and whether we understand it of a discursive remembrance; (after the manner of men, given unto God) as Exod. 32.13. Psalm 78.39. or, an active remembrance, in manifesting his mindfulness of them, by what he did for them: as Gen. 8.1. & 30.22. it should have reference to those former deliverances, that God upon this consideration, had in times past afforded this people, notwithstanding their manifold, frequent, great, and grievous delinquencies, after he had brought them out of their troubles and distresses: and this may seem probably to be the genuine sense of the place. Yet others suppose it to be spoken of God's people, (and so the most, as well Jews, as ours) amidst their troubles, better bethinking themselves, and as calling to mind, what God had formerly done for their ancestors. Psal. 22.4,5. & 78.34,35. so complaining that at present he did not the like for them, Judg. 6.13. See Psal. 44.1–14. And this may seem not altogether improbable: one main difficulty is, that the verb is here singular; whereas of the people he spoke before in the plural ver. 10. and so afterward again. Whereunto might be answered, that the word people, being, though of a collective notion, yet of a singular form, it is joined oft, with singular both verbs and nouns. See chap. 5.26,27. where the very like syntax is; and as the words are there rendered, they shall come; so, this sense admitted, they might here be rendered, then they remembered.

{Moses, and his people} About these words, there is no small disagreement among interpreters. Some of the Jewish masters conceive Moses not to be at all here mentioned, but the word moshe, here to be a participle of that verb, from which Moses had his name, Exod. 2.10. and they read the words, He remembered the days of old, him that drew out his people; to wit, out of the Egyptian thraldom; or, that brought him up, out of the Red Sea; as in the next branch: so David says of himself, He drew me out of many, or, mighty, waters, 1 Sam. 22.17. Psal. 18.16. where the same word is used, and save in the story of Moses, not elsewhere. Nor want there of ours, that go this way; but as if it were a noun, rendering the words, the eduction, or bringing out, of his people. But the most, both of theirs, and ours, take Moses to be meant here: and of theirs, some suppose a defect of the preposition, before the word, people; the like whereunto they find, 1 King. 3.15. these read the text thus; him that sent Moses to his people: but I find one only of ours, that does therein follow them. Others of them, will have rather a defect of the copulative, such as they find Habb. 3.11. and with these most of ours concur, yet not agreeing about either the syntax, or the sense of this clause: for some refer these words both to days, the days of old, of Moses, and of his people. Others, to remembered; he remembered Moses and his people; that is, say some, what by the Ministry of Moses, he had done for his people, Exod. 3.10. & 32.1,7. Psalm 77.20. Others, the covenant, that by the mediation of Moses, he made with his people, Exod. 19.3–9. & 24.3–8. Gal. 3.19. Or Moses his vehement and prevalent intercessions at sundry times, in the behalf of his people, Exod. 32.11,32. Num. 14.19,20. & 16.22. & 21.7. Psal. 106.13. Now which of these latter ways we understand the words, is not greatly material; especially, if we consider them, as things in times past remembered, whether by God, or by his people; though the text seems to run more smoothly, if we refer them to his remembrance, rather than to theirs. But if we shall transmit the matter unto future times, and transfer the words to the people, that were to be in the Babylonian captivity, as the Rabbins most of them do; then it must be conceived in the time to come, and read, They shall remember the days of old: and the former words should rather run in this tenor: But they have rebelled and vexed his holy Spirit; and he is therefore become an enemy unto them, he himself hath fought against them: Yet they will remember the days of old in Moses his time, and his people that then were; or, Moses, and his people: where his people, unless we refer it to Moses, as if they should call them, Moses his people, as God himself also, but in anger, does, when he says to him, Thy people, whom thou broughtest out of Egypt, Exod. 32.7. the form will not so well suit with the person of the people. But this rub would be removed, and all defects salved, without any supply, if, with a grave and learned writer, we might thus read the words; And his people will call to mind the days of Moses his age. But this reading, the points, or stops, in the original, will not admit: for they make a stay at age, but none at Moses; and in the text, his people, comes after Moses.

{saying, Where is he that brought them up out of the sea} The word saying, is not in the text, but is inserted by interpreters; as Psalm 105.15. chap. 26.19. & 45.14. & 56.12. and elsewhere, so here; understanding it as before; some, of God; some, of the people: but some other instead thereof, insert, But now: as the like expression is, in a parallel place, Judg. 6.23. deeming the words ensuing, to be the prophet's own, complaining, if not in the person, yet in the behalf of the people; as if God did not mind them, as formerly he had done, notwithstanding their manifold sins and excesses, chap. 49.14. The Chaldee thrusts in, Lest the Gentiles should say; and one of the Rabbins, The Gentiles now will say: But these seem overbold insertions.

{Where is he?} Such kind of speeches, concerning God, are used sometime in derision, as intimating, that God was not able to relieve, or deliver his, in their distresses, as by the enemies of God's people and servants, Deut. 32.37. Psal. 42.3. & 115.2. and so the Chaldee here accounts it: sometime in way of expostulation and complaint, as implying, that God did not manifest his power and providence, in the behalf of his people, as in times past he had done: so Judg. 6.23. and so rather here. There is a third manner of usage of such like forms, to wit, in way of inquisition, as inquiring after God, that had done such things for his people, out of a desire to know him, and to serve him: the neglect of which inquiry is taxed, both in priests, and people, Jer. 2.6,8. and it is not amiss, by some, observed, that it seems here to be intimated, that they who had not regarded to ask after God, in this kind formerly, in the time of their prosperity, should be enforced to complain of the want of him, and his absence from them afterward, in the time of their adversity. So 1 Sam. 2.17. & 7.2. Jer. 22.21. & 2.31,32,37. Where is he? says he, or say they, either the people, or the prophet, as in their person; implying, that he was not now to be found; as before he had threatened, Hos. 5.6. because they had neglected to seek him, when he might have been found, Psalm 32.6. cap. 55.6. But some of those of chief note, that conceive these to be God's words, render them somewhat otherwise, than the reading commonly received, thus; Where should he be? as if God should thus reason with himself, Where would the glory of God appear, and be manifested, if he should suffer his people to perish? Or where would the fruit of all be that he had done for his people, if dealing with them according to their deserts, he should utterly destroy them? Of this somewhat before. But it seems overharsh here: Nor can I be induced to concur with them, in attributing this part at least of the present discourse unto God; because it is apparent, ver. 14. to be spoken of him, and unto him in part also, by some other, at which place they are enforced, to bring in the people speaking, without any color of reason, cutting that off from the rest.

{that brought them up out of the sea,} Heb. made them to ascend from the sea: both carried them safe through the sea, the Red Sea, and brought them safe out of it, from the very bottom of it, Exo. 14.29,30. & 15.5,8. ver. 13,14. one of the greatest miracles that God ever wrought for his people, which God himself therefore mentions, as one of his masterpieces, chap. 50.2. and it is by them therefore likewise most frequently commemorated, Nehem. 9.11. Psalm 68.22. & 77.19. & 78.13. & 106.9. & 114.3,5. & 136.13,14. especially in the times of their distresses and extremities; as here, so Psal. 74.13,14. chap. 51.9,10. ver. 12,13.

{with the shepherd of his flock?} There seems to have been here also a double reading in the ancient copies, some having the word with a soundless jod, and some with an he in the end. Whence some of the Jewish critics read it, not shepherd, but shepherds; which our margin also gives us. Those that read it in the singular number with an he, expound it of Moses, of whom, v. 11. and who was the Leader and Governor of God's people; yea, as a king among them, Deut. 33.4,5. and unto such is the name of shepherd given, chap. 44.28. Ezek. 34.23,24. Those that read it in the plural, with jod, expound it of Moses and Aaron both, according to that in the Psalm 77.20. Thou leadest thy people like a flock by the hand of Moses and Aaron: whether of the two we take to, the flock is said to be neither the one's, nor both's, but God's, the Shepherd of Israel, Psal. 80.1. who led it by them, verse 11. Howbeit, some of the Jewish doctors, following the Chaldee, render the words, as a shepherd his flock; that is, supplying the verb from the foregoing participle; as a shepherd bringeth forth, or leadeth out his flock: for so is that word oftentimes taken at large; as Lev. 11.54. Josh. 24.17. Ezra 4.2. Jer. 50.9. and the manner of shepherds, in those parts, is to lead out their flocks, Joh. 10.3,4. so the particle with, should be here a note of similitude, which I suppose is hardly found; and the former exposition being familiar and ready, there is little reason to refuse it.

{where is he, that put his holy Spirit within him?} Heb. his Spirit of holiness (as ver. 10.) in the midst of him; that is, within him, or in him; as Zach. 12.1. with 1 Cor. 2.11. so the most, both of the Jewish, and ours. But the Jewish restrain it, to the Spirit of Prophecy. Ours extend it, to that spiritual endowment, wherewith Moses was, in a very large measure, furnished, and thereby enabled, both for the instructing and government also of God's people. See Num. 11.17. Deut. 18.15. but other, of either ranks, render it, in the midst of him, or of them, (because the word people, to which they suppose it referred, is a collective) that is, among them; as the Canaanites dwelt amongst the Ephraimites, Josh. 16.10. and so Neh. 9.20. thou gavest them (to be supplied from the words foregoing) thy good Spirit to instruct them; for it was given to them, and placed among them; because bestowed upon those with them, and over them, in their behalf, and for their behoof, 1 Cor. 3.22,23. See chap. 59.21. and this is that Spirit, which they vexed by rebellious courses, 1 Thess. 4.8. ver. 10.

V. 12. {That led them by the right hand of Moses} See Psal. 77.20. on ver. 11. Yet it is said, The Lord alone did lead him, Deut. 32.12. of which place, see on the word, alone, ver. 3. a defect of the pronoun, as Neh. 9.20. chap. 57.13. but supplied here from ver. 13. where it is expressed.

{by the right hand of Moses} Heb. at the right hand of Moses. So the old Latin renders it; and most interpreters, both Jewish and Christian: In which form of speech, because the right hand is used commonly, in a successful and well-boding notion, and the left, in the contrary, Mat. 25.30,34,41. Some would have noted the sure and safe passage, and journeying of the people under Moses his conduct: But that seems overcurious; and the term of right hand seems to have, after the phrase most frequent in Scripture, not so much a notion of prosperous success, (which among heathen people it usually has, Ezek. 21.21,22.) as of power and ability, the right hand being generally accounted the strongest, and the more active than the left. So Psal. 21.9. & 89.26,43. Others therefore read it, that led them, being at Moses his right hand, to help and assist him. So the Psalmist, Psal. 16.8. he is at my right hand, that I be not moved; and, the Lord at thy right hand shall strike through Kings, Psal. 110.5. and the Jewish doctors, some of them, suppose, that there is an eye had in this term, to the staff, that Moses held in his right hand, over the Red Sea, at the dividing of it, Exod. 14.16,21. The Greek reads it, that led Moses by the right hand; and so is God said, to hold by the right hand those, whom he strengthens and supports, Psal. 63.8. & 73.23. ch. 45.1. but neither is any instance produced of the use of the particle here prefixed in that notion: and the form of the substantive shows, that Moses is subjoined to it, as governed by it.

{with his glorious arm} Heb. his arm of bravery, (as the word is rendered, chap. 3.18.) or gallantry, (See ch. 62.3.) for, his brave, or gallant arm; as, his arm of might, for, his mighty arm, ch. 62.8. and a name of gallantry, for, a gallant name, or fame, ver. 14. The particle with, is not in the text: but the want of it is very usual, as Psal. 17.13,14. & 44.3. chap. 51.19. Now by his arm, Some of the Jewish doctors understand the Angel that conducted them, Exod. 14.19. most of ours, God's mighty power assisting Moses, and working by him, whatsoever was done of him, for the safety and protection of the people committed unto him; as the word is, in this argument especially, most frequently taken, Exod. 6.6. & 15.16. Deut. 4.34. & 5.15. & 7.19. & 9.29. & 11.2. & 26.8. Psal. 77.16. & 89.11. & 136.12. And this some suppose the rather added, in regard that the former word seemed to have some glance at the staff in Moses his hand, to show that the dividing of the Red Sea, upon holding up of the staff over it, was not effected by any virtue, either in his hand, or in the staff it held; but by the powerful act of God alone. See Exod. 15.21. Howbeit, some, for that according to this reading, there are defects in the text; the one, of the pronoun before mentioned; the other, of the preposition here inserted, suppose that the text, as it is, without any such supplies interjected, may be thus read and rendered; That made his glorious, or gallant arm, to go, or walk at Moses his right hand; that is who by his mighty power went along with Moses, and was ever at hand to be assistant unto him, according to his promise, Exod. 3.12. & 33.14. Nor is this reading altogether improbable: the most that I suppose can be objected against it, is, that the word of making to walk, or go, may seem not to suit so well with the word arm; and that it is in the next verse applied to the people.

{dividing the water before them} Or, that divided (for it runs in the same strain with the former, that led) the water (to wit, of the Red Sea before mentioned, v. 11.) before them: before his people, the Israelites, to make a passage through it for them, Exod. 14.21,22. Josh. 3.16. ch. 43.6. So Neh. 9.11. chap. 43.12. Some would draw away the former clause to this branch, reading the words; That by his glorious arm divided the Sea before them: but this reading crosses the stops in the original; which without cause to disturb, or solicit, is not meet.

{to make himself an everlasting name} To procure to himself, by a work never before the like heard, an everlasting fame; both in regard of his almighty power therein manifested, and of his providence therein appearing over his people: name, for, fame, or renown; as Gen. 6.4. & 11.4. Jer. 32.20. and, a name of eternity, or perpetuity, for, an everlasting name; as Chap. 56.6. Yet the words are by some deemed to import, not so much the end, as the event; not so much what God aimed at, in the doing of it; as what from the doing of it, accrued and redounded unto him, as Chap. 59.19. Exod. 14.17. of such forms, see on Chap. 3 8.

V. 13. {That led them through the deep, as an horse in the wilderness, that they should not stumble.} A further amplification of this strange work. The like whereunto, yea, the very same in effect, see Psal. 106.9.

{led them} Heb. made them to go: the word used before, ver. 12. as also in the Psalm.

{through the deep} Heb. depths, or deeps: and so also is it, Psal. 68.22. & 106.9. implying, that it was not in some shallow or shoaly place, that the people passed that sea, but where it was with the deepest. See Exod. 15.5,8.

{as an horse} This is not in the Psalm, but is inserted here, by the prophet, for the further amplification of this act of God, in the conduct of them, enlarged also further, ver. 14. God is said to make Judah his goodly horse for battle, Zach. 10.3. and men are very chary of these choice ones, that they keep for such purpose.

{in the wilderness} This in the Psalm seems to be referred unto the people, because of an horse is no mention there made; and may imply, that they went as safe and as easily through the sea, as they had traveled, either before, or afterward, in the wilderness. But here it is referred unto the horse: he led them through the deepest of that sea, as safely and inoffensively, as a man could lead an horse, or as an horse goeth in the wilderness; that is, (says one of the Rabbins, whom some other also herein concur with) on dry land: the wilderness, for dry land; because wastes, in those parts, are commonly such, chap. 41.18. Jer. 17.6. But I conceive rather that the word rendered wilderness, does here signify a plain; as also another of the Jewish doctors here suggests: nor is it otherwise to be taken, Jer. 9.10. Lam. 4.19. & 5.9. and that the text would here at least, if not in the Psalm also, be rendered, as an horse goeth in the plain; that is, as he goes on plain ground, where there is neither clod, nor stone, nor ruck, nor ridge, without stumbling. See ver. 14.

{that they should not stumble} Or, so that they stumbled not, Jer. 31.9. Heb. they shall not stumble, or, did not stumble. So Psal. 78.53. he led them safely, or, securely; and they feared not; that is, so that they feared not: they were without fear; but here the particle is omitted, as oft, in the like syntax, chap. 40.24. & 41.7. & 43.17. & 58.6. See the promise, Psal. 90.12.

V. 14. {As a beast goeth down into the valley,} In the former part of this verse, most interpreters conceive to be a full, and formal similitude, consisting of two parts, a proposition, and a reddition, more largely laying forth, what was more concisely delivered, v. 13. in those words, as an horse; the former part whereof, they suppose to be contained in these words; which some therefore thus read, As a beast, that goeth down into the vale is led; (supplying the relative, as ver. 8. the verb from the words next ensuing; as Chap. 28.7. & 30.17.) that is, gently, and quietly, as an horse is wont to be led, or beast driven, down an hill, not headlong, as those swine, whom the Devils drove, Mat. 8.32. so rather, if we retain this version, than, as some would have it, easily; for this reason, because it is easier going down, than it is going up, an hill: and some would have an eye herein to be had, to the condition of the Jews' own country, which being mountainous, much of it, Psal. 125.2. Luk. 1.39. their manner was to drive their cattle down to graze in the vale. Others would have it to allude to their descent into the channel of the Red Sea; from the land, or the shore, that must of necessity, lie far above it; as before to their ascent, or, coming up again, from the same, on the other side, in the word, made to ascend, ver. 11. But I suppose the word rendered, goeth down, does here signify no more than as it also does oft elsewhere, to go on, or to go along: hereof, see instances enough ch. 38.8. and so the Chaldee, whom some of the Jewish commenters follow, seems here to take it: the words therefore, as I conceive, may be thus rendered: As a beast goeth along in the vale; or, As a beast that goeth along in the vale; that is, freely, easily, without any let, or impediment; as a beast, whether horse, or other, (for the former resemblance is here enlarged) travels in the vale, where the way is usually clear before it: and thus taking them, that which a learned writer suggests, to me seems very probable, who annexing this, unto that in the verse beforegoing, thus reads them together; That led them through the deeps, as an horse in the plain, without stumbling; as a beast going down, or, going along in the vale: so considered, they make up the former illustration; do not begin any new collation, to be abruptly broken off again, in the very next sentence. The meaning is, that God did not only divide the sea, to make way for them through it; (which albeit he had done, and done no more, they might have been stifled in the mud, and buried in the ooze, or have tumbled down headlong, in the descent, on the one side, or never have been able to get up again on the other) but he so disposed the matter, that as the water stood like solid stone walls, on either side of them, Exod. 15.8,16. so the muddy soil, was as firm ground under their feet, Exod. 14.22. & 15.19. Neh. 9.11. and they had their whole way through the sea so fitted for them, that notwithstanding any such descent, or ascent, or aught else, that might obstruct, or impeach their passage, they made it, as easily, as if they had gone on plain, and even ground all the way: thus did God as their harbinger, level their way for them, Chap. 26.7. and 40.4. & 45.2.

{the Spirit of the Lord caused him to rest} How these words come in here, is by many much questioned. Some would have them, to be inserted, as a parenthesis, between the proposition, or the former part, and the reddition, or latter part of that similitude, which they suppose to be in this verse; because, so, the note of reddition, comes after it: and that for this cause inserted, to prevent, and meet with, a doubt, that might arise in some men's minds, how it were possible that such miraculous matters should be brought about; which to remove, it is by the way cast in, that it was the Spirit of God, that did all this, unto whom nothing is either impossible, or difficult, Job 42.2. Psal. 115.3. & 135.6. Jer. 32.27. Others, among whom, one of the Jewish commenters, would draw this passage within the latter part of the similitude, supposing a trajection in the words, which should thus be disposed, so thou leadest thy people, and the Spirit of the Lord made them to rest. But this seems to make overbold with the context. And no less wide seems that to stray from the text, which a reverend writer of ours has on it, who knitting these words to the former part of it, thus renders the context; As a beast, which the Spirit of God leadeth, goeth in the valley; to wit, quietly and in safety. For howsoever it be true, that God's providence and protection, reaches even unto beasts, Psal. 36.6. and that God, for man, takes charge of them, and care for them, Gen. 8.1. Num. 20.8. Yet is there no such thing intended, by the prophet, in this place. Nor seems that so suitable which a late learned annotator suggests, who thus renders the words, As a beast goeth down into the valley, and the wind of God giveth him rest; so didst thou lead thy people; that is, as the descent of a beast down a steep hill, especially traveling with a burden on his back, is troublesome and toilsome; but the wind, when he is therewith wearied, gives him some rest and refreshing; so led you your people a toilsome journey through the wilderness, to bring them to rest in the land of Canaan: And whereas the affix him is masculine, whereas the word beast is feminine; that he seeks to salve, by referring it to the word horse here intended, v. 13. the like whereunto some suppose to be, Gen. 4.7. & 13.10. 1 Sam. 15.9. But the resemblance seems not to come so handsomely off; and howsoever some of the ancients have so expounded, The Spirit of God, that is, the wind of God, Gen. 1.2. alleging to that purpose that, Psal. 147.18. He maketh his wind blow; yet the version seems harsh, and in neither place convenient. More probable to me seems the conceit of that learned writer before mentioned, who supposing no such formal similitude, consisting of proposition, and reddition, to be contained in this verse; but the former branch to depend upon the verse beforegoing, does make these words an entire axiom, neither having any such special relation to either, nor being any such insertion between either of those two supposed parts of a similitude, as those other authors conceive of them; but an adjection only to what went before, concerning God's settling his people quietly in the land of promise. Of which, more anon.

{the Spirit of the Lord} The Word of the Lord, says the Chaldee: whereby some conceive to be meant, the second person, the Son, Joh. 1.1,14. the Angel that went before them, say others, ver. 9. the Spirit of the Lord, whereof, ver. 10,11. the Holy Ghost, the third person, say others: God himself, say the Jewish doctors, and others also of ours: the Spirit of the Lord, here, say they, as his soul, Chap. 42.1. for himself: and the Lord himself is said to have gone before them, Exod. 13.21. Num. 14.14. and to lead them, Neh. 9.12. Psal. 77.20. But howsoever the name of Spirit, is given to all the three persons, to the Father, Joh. 4.23,24. to the Son, 2 Cor. 3.17. to the Holy Ghost, 1 Joh. 5.6–8. and the external operations of the deity, are undivided: yet I conceive the distinction of persons to be intimated in such forms as this, and the third person to be more peculiarly here implied.

{caused him to rest} Concerning both the notion of the verb here used, and of the person here pointed to, there is some diversity of opinion, as well among the Jewish critics, as among our writers. Some reading the words, as our version, He caused him to rest, understanding it, of the people hereafter mentioned: whom, say they, God gave rest to from their adversaries that pursued them, by a safe conveyance through the sea, of the one; and the total subversion in the same sea, of the other, Exod. 14.26–30. Psal. 78.53. & 106.10,11. Others, rendering them, he led him. So the Chaldee, some of the Jewish, the ancient Greek, the old Latin, and divers of ours, as well as those that follow it. And among these, some understand it, as the former, of the people; so the Greek, who render it therefore in the plural, them; as before, that led them, ver. 13. and so the same should be said here, with that in the next branch. Others, of Moses, by whom God led them, Psal. 77.20. the Spirit of God, say they, led Moses, and them, by him. See ver. 13. The reason of the main ambiguity, is, for that the words of resting, and leading, are both for letters and sound of very near affinity the one with the other; and words of such neighborness, do oft mutually lend to, and borrow, the one from the other; as by many instances might be shown: The analogy of the form, here used, pleads for the former; the tenor of the context seems in the judgment of many learned, to speak for the latter. I conceive it may include a double notion, as some other, taking part from two divers roots, are deemed to do. I will point only at one of them: it is but one word that is rendered, Zach. 10.6. I will bring them again to place them: and in like manner, I suppose that this may here be rendered, The Spirit of the Lord leading him, or them, (to wit, his people) caused them to rest, that is, so led them, that they traveled quietly, and had places of rest, by the way: to which purpose it is said, Num. 10.33. that the Ark went before them, (the visible sign of God's special presence among them) to search out rest (that is, a resting place) for them. Nor do I mislike what some of the Jewish writers here have, to wit, that the prophet having before spoken of their passage through the sea, ver. 13. and having done with that, does here come to speak of God's conduct of them, after they came out of the sea, all the way through the wilderness, until they came unto Canaan: to which purpose the learned interpreter before alleged, carrying on the rest here intended, to their rest in that land: whereof see Deut. 13.9. Psal. 95.11. Chap. 14.3. renders the words, The Spirit of the Lord brought them to rest; as if it were said, The Spirit of the Lord led them, (that is, never left leading of them) until he brought them unto rest: and this exposition receives strength from that, Jer. 31.2. where it is said, of those that escaped the sword in the wilderness, that God went out to make them rest, that is, to settle them in the land of Canaan, where they were to rest. See the note on the place. I add only what I further conceive, that the words may well be read, by way of interrogation, as all the former along are; The Spirit of the Lord that brought them to rest? to wit, Where is he? as before, ver. 11. the stop in the original favors it; nor does the defect of the relative, in the text, at all hinder it, being a matter so rife, as before, ver. 8. So it should be the close of the expostulation beforegoing, debated hitherto, whether by the prophet with himself, or the people with themselves; not directed yet to God, unto whom, in the next words, the tenor of the discourse turns.

{So didst thou lead thy people,} Or, Thus didst thou lead thy people; that it may have reference to the whole former passage, not to any particular branch of it alone. See the like conclusion, where the speech is likewise directed unto God, when as it ran otherwise before, Judg. 5.31.

{to make thyself a glorious name,} Heb. a name of bravery, or gallantry. See ver. 12. Chap. 62.3. and this seems added, as intimating, what honor and renown God might gain to himself, by manifesting his power and providence, in the delivering of them now: though in an humble and modest manner, they do not, as yet, expressly mention it, or directly crave it; yet thereby to induce the Lord to do the like for them, that then he had done; if not for their sakes, who had deserved nothing less at his hands, yet for his own name's sake, and in regard of that glory, that might thereby accrue unto him. See Psal. 106.8. and 116.1. Chap. 43.25. and 48.9,11.

V. 15. {Look down from heaven, and behold from the habitation of thine holiness, and of thy glory.} Here, they, or the prophet, in their person, begins to fall directly unto prayer, and supplication, for favor and mercy; yet mixed with some passionate, but submissive expostulation, therein differing from the former, that it is directed unto God himself.

{Look down from heaven,} Or, Behold from heaven. So Deut. 26.15. Psal. 80.14. Lam. 3.50. not that God has not an eye in all places, Pro. 15.3. as well on earth, as in heaven, 2 Chron. 16.9. nor that he is not present, as well here on earth, as in heaven, Jer. 23.25. but because heaven is as his palace, in which he does in greater glory and state manifest himself, Psal. 11.4. & 115.3. there his throne is, Psal. 11.4. & 103.19. or that is his throne, chap. 66.1. from which as being high and lofty, Chap. 6.1. (as a king sitting above others, in his chair of estate, 1 King. 10.18,19. looks down upon these, that either stand, or lie prostrate, before, but far beneath him) is God said to look down upon men here on earth, Psal. 14.2. & 33.13.

{and behold} Or, see; as chap. 37.17. behold, and see; as Psal. 80.14. as, see, and behold, Lam. 1.11. words much of the same notion, used to express their earnest desire, that God would be pleased, not barely to see them, or look on them; for nothing is hid from his sight, Chap. 26.17. Job 34.21,22. Prov. 5.21. & 15.11. Heb. 4.13. but to have respect, and regard to them, to look with tender pity and compassion upon them; and to make it appear, by some gracious effect, and deliverance, wrought for them, that he so did. So Psal. 25.18. & 74.19. & 84.9.

{the habitation of thine holiness, and of thy glory.} Or, thine holy, and glorious, or magnificent habitation: A description of heaven; yet in such terms, as are given also to the Temple, a type of it. Heb. thine habitation of holiness (and so Exod. 15.13. Deut. 26.15. Psal. 68.5. & 136.2. Jer. 25.30.) and of thy gallantry, or magnificence; as ver. 15. See Chap. 60.13,15.

{where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me?} A new expostulatory complaint, that there seemed now not to appear any such affection in God towards his people, or any such ability with him, to do for them, as he had given evident signs, and conspicuous proof of, in times past: so ver. 11.

{where is} What is become of them? Where are they to be seen? So Psal. 89.49.

{thy zeal} Such an ardent affection of love, as cannot endure to see the party beloved, to be wronged or molested. See Chap. 9.7. & 26.11. & 37.32.

{thy strength} Heb. powers, or valors: for, exceeding great power, and valor; as Job 41.12. Psal. 71.16. & 90.10. & 147.10. or, for valiant acts, as Deut. 3.24. Psal. 145.12. & 150.2. See Jer. 14.9.

{the sounding of thy bowels} Some would have it to be, the strutting of thy paps, or breasts; as if it were a metaphor taken from women that give suck, whose paps, or breasts, when they are full of milk, pain them, and they cannot be at rest, until they have milked it out, and so given themselves some ease: but the mention of bowels, whose place, the belly is, not the breast admits not this trope. Some render it, the multitude of thy bowels: and the word here used does sometime signify a multitude. See Chap. 13.4. & 17.12. & 33.3. and the word bowels, in Greek, is used for a tenderness of affection, arising from pity and commiseration, Luk. 1.78. Phil. 1.8. & 2.1. Col. 3.12. 1 Joh. 3.17. and so the meaning should be, multitude of tender compassions; and of multitude of mercies, and tender mercies, is found mention in Scripture, Psal. 51.1. & 69.16. see also, ver. 7. But neither does the word, here used, when it is taken for a multitude, signify any multitude in general; but a multitude of men, or persons, gathered together; so called, not in regard of their number so much, as of the noise that they are wont to make: Nor is the Hebrew term of bowels, or entrails, here found, anywhere simply so used, as the Greek is, with whom, the word also deduced from it, has a notion of compassion, and commiseration in it, Mat. 9.36. Mar. 1.41. Luk. 7.13. whereas, in Hebrew, from the word that so signifies, there is none such: The word therefore is here to be taken, in reference to its first and native signification, wherein it signifies a noise, Amos 5.23. which hereby appears in that the verb of sounding, or making a noise, from whence the word comes, is in this notion commonly joined with the word bowels, Cant. 5.4. Chap. 16.11. in which forms of speech, there is a metaphor taken from those rumblings in the bowels, that sudden and strong passions of this nature do sometime produce: and it may well be here rendered, yearnings; as the like is, 1 King. 3.26. where it is said of the mother of the child, which the king bade should be divided; her bowels yearned upon her son: though the words there be divers, but in the same notion with these. It is a resemblance taken from human frailty, to help man's shallow capacity, attributed to God, as here, so Jer. 31.20. Hos. 11.8.

{and of thy mercies towards me?} Or, and thy tender mercies. See ver. 7. the word, in the singular number, signifies properly the womb, Gen. 20.18. Exod. 13.2. and more generally, the belly, Chap. 46.3. where both are put as parallel; and belly, for womb, Psal. 132.11. and so uterus, in Latin, used of either sex. Hence, in the plural, it is used for bowels; because the belly is the place of them. So of Joseph it is said, Gen. 43.30. his bowels yearned upon his brother: and of that mother before, the like; in both which places the same word is used: so that this word may well also be here rendered, bowels (being of the same notion with the former; as womb, and belly, are one, and the same, in the place before mentioned) had we like variety of words, fit to express both by: for the sense of either bowels, or entrails (which in the former member may not do amiss) seems the same.

{are they restrained?} This distinction of the text, in our version, is somewhat discrepant from the pointings in the original, wherein the stop, is at the latter word, that signifies bowels, and the word rendered toward me, is carried on, and joined to this last. This most other, both translators, and expositors, have observed, and therein therefore this our last version seems to go by itself; to reckon up all the various readings, and renderings, would be too tedious. I will point at some few of the principal only; the old Latin gives it us in the enunciative; they contain, or, restrain, themselves upon me, or, toward me: that which a learned late writer controlling, would rather have it read, they do with violence (like a torrent, Job 6.15. Psal. 126.4. hence so called) pour themselves forth upon me: a metaphor from waters, that having been pent up some time, break forth, and run down with more violence, when the floodgates are set open: but this is directly contrary to the main drift of the whole passage; and the Geneva version therefore coming nearer home to the Latin, they are restrained from me: wherewith those also do, in sense and substance, concur, who read them interrogatively apart by themselves; and render them, as does the Italian, Do they restrain themselves towards me? Nor do they much differ in regard of the sense of the place, who bring this last branch, within compass of the foregoing interrogation; which the lesser stops hinder not; either renewing the interrogation, at the mention of mercies; because no conjunction comes between that, and the former: and reading it, (which divers do) the yearning of thy bowels, and thy mercies, are they restrained? or, as, others, should they restrain themselves, towards us? or, carrying on the whole, in a continued tenor to the end of the verse, as our ancienter English versions, and some other do; How is it, that thy jealousy, thy strength, the multitude of thy mercy and loving kindness, will not be entreated of us? But these do not so fitly, and exactly express the notion of the word here used: the word is in a reciprocal form, and signifies properly, to contain, or, in a manner, to enforce one's self, that is, by force, to refrain, and keep in, from expressing, and manifesting itself, some inward affection, that is hard to conceal, and would be breaking out. So of Joseph it is said, when his bowels yearned upon his Brother Benjamin, he made haste to withdraw, and having wept a while in private, (for he could not wholly forbear) he washed his face, and coming out again, he refrained, or, restrained, himself, Gen. 43.30,31. and again, Gen. 45.1. Joseph could no longer refrain himself; it is applied unto God, Chap. 42.14. & 64.12. I concur therefore with those, that adjoin these words to the latter part of the interrogative, reading them, either with a learned late writer, Where is the yearning of thine entrails, and thy bowels, (so I conceive it to be most fitly rendered) which restrain themselves towards me? (the relative supplied, as ver. 8.) or rather, with the Greek, which instead of the relative, supplies the particle, that, (as the like is, ver. 13.) Where is the yearning of thine entrails, and thy bowels, (what is become of them?) that they (to wit, your entrails, or bowels) do restrain themselves towards me? that they keep themselves in, as shut up, under forcible restraint, and do not break out into tender pity, and compassion towards me, in this my present doleful, and distressed condition? it is that which John says, If a man see his brother in want, and shut, or close up, his bowels from him, 1 Joh. 3.17. or, if any shall deem it better, to sever them from that branch, and take them apart by themselves, I should choose to render them in a potential notion, can they contain themselves at us? or, towards us? as if they had said, how is it possible, that such compassionate bowels, as you abound with, beyond the reach of man's thought, should be able to contain themselves from yearning upon me, at the sight, and consideration of my present condition? the potential use of these forms is frequent. See Num. 23.8,10,21. Chap. 38.18. the like expostulatory complaint of the suspense, or, restraint, of God's mercies, see Psal. 77.7–9. Chap. 64.12.

V. 16. {Doubtless, thou art our Father;} To move God the rather to compassion towards them; and to intimate why they expect it from him, and may seem not without some good ground, to complain of the restraint of it, they mind God of the relations between him and them. So Chap. 64.8.

{Doubtless} Or, Certainly. So is the particle used, Chap. 49.18. & 60.9. Yet it is here by some rendered, For; as chap. 29.27. and it may be read, Since that, as some render it: or, Yet; or, Howbeit: as Job 5.7. Chap. 9.1. and 31.4. and 49.25.

{thou art our Father} Deut. 32.6. Mal. 2.10. Mat. 6.9. and a father cannot but be compassionately affected towards his children, Psal. 103.13. Mal. 3.17. Mat. 6.26, 32. & 7.9–11. Luk. 11.11. & 15.17,18,20. or, you are he, upon whom alone we depend, as upon our Father, for support and relief. See Mat. 23.9.

{though Abraham be ignorant of us, and Israel acknowledge us not} Or, for (as Psal. 12.1.) Abraham knoweth us not; nor doth Israel ken us: he is alike ignorant of us: for it is but the same notion, in divers terms; as is very frequent with this prophet, and so the latter word is commonly used; as Gen. 27.23. Ruth 3.14. 1 King. 20.41. As for Abraham and Jacob, they were our fathers indeed; but we are now out of their cognizance: and it were in vain for us to expect aught from them, who being departed hence, are strangers to the affairs of this world, and altogether unacquainted (for aught we know) with our present condition. So the Jewish commenters themselves on this place; Abraham, says one, knew us not, when we were afflicted in Egypt: nor did Israel know us, when we wandered in the wilderness; for they were long before taken out of the world. And another of them; fathers of flesh and blood, may know their children, and their children's children, so long as they live; but Abraham, and Israel, were dead many ages ago; but you alone are our living and lasting Father: and you do, through all ages, continue so to be; and we have no father here to seek to, besides you. See Job 14.21. 2 King. 22.20. and this exactly goes with the Hebrew. Yet some would have the meaning to be that they were grown so degenerate, that neither Abraham, nor Israel, were they alive again, would own them. See Joh. 8.39,40. Rom. 9.6,7. And others, that though Abraham, and Israel, should refuse to own them, yet would not God cease to be their Father; as Psal. 27.10.

{Abraham, and Israel} These two he mentions, say the Jewish doctors; because the one was the first of the three chief patriarchs, and the covenant was by God, with him plighted, for himself, and his seed, to be God to him, and them, Gen. 17.7. the other, because he was the last of them; and his whole issue taken into the covenant: whereas Isaac's whole seed was not. See chap. 43.1. & 44.1.

{thou, O Lord, art our Father} Or, as some, yet (supplied, as Chap. 49.4. & 57.10.) thou art our Father; or, but supplied, as chap. 54.15. thou art our Father; you continue so to be; as Dan. 1.21.

{our Redeemer, thy name is from eternity.} You are both our Father, and our Redeemer, chap. 44.24. See Deut. 32.6. or, because of the stop, at our Father, in the text, as some read it, our Redeemer is from of old thy name; you have, through all ages from time to time, been called, and accounted, the righter, and rescuer of us your people, Psal. 90.1. See chap. 47.4.

V. 17. {O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?} Why have you given us up to a spirit of error, and obstinacy, by denying unto us the conduct and guidance of your good Spirit, vers. 11. and leaving us to be led away by our own corrupt and perverse lusts, Psal. 81.12. Rom. 1.26.28. and so it may seem to have reference unto that dreadful and direful doom, by God, passed upon this people, chap. 6.9,10. or, why should you, by suffering us to lie under such heavy pressures for so long a time together, in the hands of cruel oppressors, give this people occasion to leave your law; and in a desperate obstinacy, casting off your service, to betake themselves to wicked and heathenish ways. See Psal. 125.3. Whether way of the two we take, I suppose it to be by the prophet conceived, not as some would have it, in the person of the profane, and worse sort among them, murmuring against God, and imputing to him, the cause of all their miscarriages; but in the person of the pious, and better party, lamenting, that God had, (though justly) thus given up his people unto error and obstinacy; and as amazed to consider, that God their Father, who had formerly been so gracious to them, and chary of them, should now inflict on them, so heavy a judgment as to withdraw himself from them, and to leave them thus to themselves; and bewailing the horrid effect, and event, that it either already had, or was like to have, with many, who were, or would be, thereby induced to withdraw themselves from God, and betake themselves to heathenish superstitions, and the service of other gods: and this latter, with a learned writer, I incline to, as conceiving it to be the genuine sense of the text.

{made us to err} Or, wander. So Abraham of himself, when God caused me to wander, Gen. 20.13. But I suppose, if we follow the former sense, it would rather here be rendered; why hast thou permitted, or suffered, us; or, as some, dost thou permit, or, suffer us, to wander from, or, out of, thy ways? for in this notion, not of impulsion, but of permission, is this form frequently used, and sometime rendered. So Prov. 10.3. The Lord will not suffer the soul of the righteous to famish: and, Thou shalt not suffer a witch to live, Exod. 22.18. & Psal. 37.33. The Lord will not condemn (that is suffer him to be condemned, but cause him to be cleared, vers. 4. Psal. 109.21.) when he is judged; as also, Psalm 119.10. let me not wander, or, suffer me not to stray, (the very same word that is here used) from thy commandments; or, according to the latter reading, Why shouldest thou cause us to wander from thy ways? Why should you give this people any occasion, which their wicked hearts are over-prone to take, so to do; as if you had put them thereupon. So it should be, not unlike that speech of David, 1 Sam. 26.19. by driving me from abode in the Lord’s inheritance, they say, Go serve other gods: as if they should say, What gain will there, or can there, accrue unto you, by keeping us so long, in this forlorn condition, (as they reason, Psal. 30.9. & 44.12.) especially, by the revolt of many of your people from you, a thing likely thereupon to ensue?

{and hardened our heart from thy fear} Or, why hast thou hardened our hearts, (for the word heart, is here collective, as Psal. 119.70.) hardened our hearts; as it is said of Pharao, delivered up by God, unto the hardness of his own obstinate heart, by God’s forbearance, and mercies, yet further obdurated, Exod. 7.3,8,15,19,32. & 9.7,12,34,35. & 10.1,20,27. & 11.10. & 14.48. But so the word here used, is nowhere found, save here, and Job 39.16. where it is said of the ostrich, that she hardeneth herself against her young ones, as if they were not hers: from thy fear; that we should not fear thee: for that is the constant notion of this form; as Psal. 69.23. from seeing, for, that they may not see: from speaking, for, that one may not speak, 1 Sam. 25.17. from house, so that no house is left, Chap. 23.1. from entrance, so as none can enter, Chap. 24.15. thy fear, for, the fear of thee; as Psal. 5.7. and as, his knowledge, for, the knowledge of him, Chap. 53.11. not as the subject, but as the object of either: or, why shouldest thou harden our hearts from thy fear? that is, from thy service. So as we should not serve you, but leaving you and your service, go after strange gods; as they, Jer. 44.16,17. for so is the word, fear, very frequently used in Scripture, See 2 King. 17.25–28,32,33,35,36,40,41. Chap. 29.13.

{Return for thy servants’ sake, the tribes of thine inheritance,} Or, unto the tribes of thine inheritance: as Moses at the stay of the ark, Return, O Lord, unto the many thousands of Israel; a defect of the particle, as 1 King. 2.15. Chap. 52.4.

{Return} Turn from your wrath, and return in mercy, and favor; be reconciled again to your people: as Psalm 80.14. & 90.13.

{for thy servants’ sake} For Abraham, Isaac, and Jacob’s sake, unto whom you made your promises, Gen. 22.17,18. & 26.3,24. & 28.13,14. Psal. 105.9,10. in regard whereof, you have yourself professed to have selected us, and to affect us, Deut. 7.6–8. So Moses, Exod. 32.13. for these, though not excluding other their religious, and pious progenitors, as David among the rest, of whom mention is also made in the like kind, Psal. 132.1. chap. 37.35. or, for those few, your faithful ones, that remain yet among us. See chap. 65.8. but here rather, the former.

{the tribes} This some by way of apposition, join to the words before going, thy servants, expounding it of those, their ancestors, who were, say they, as rods, (so the word in its native notion signifies) out of which these people, as sprigs, did sprout. But I conceive it rather to be meant, as before was said, of the people themselves, who were divided into tribes, and according to their tribes had the land of promise divided among them, Num. 34.13–15. Psal. 78.55. of those, not for whom, but unto whom, God is entreated here to return.

{thine inheritance} As well the land itself, (which seems here intended, by what follows, vers. 18.) as the people are called God’s inheritance; and the rod of God’s inheritance; because lands of inheritance, upon distribution, among coparceners, were ofttimes meted out by the rod, Psal. 74.2. & 78.71. & 79.1. & 94.5. cha. 19.25. So rather, than as some, both of the Jews, and others, that render the word here rods and expound it, rulers: as relating to that, chap. 43.28. and this therefore they plead unto God, as intimating, that it might be deemed a dishonor unto him, not to regard his own inheritance, (whether the men, or the land) but to suffer it so to be trampled on, and such waste to be made of it, Jer. 50.11. Joel 2.17. & 3.2.

V. 18. {The people of thine holiness have possessed it but a little while} Or, Thine holy people (Exod. 19.6. Deut. 7.6. Heb. thy people of holiness: as, thy mountain of holiness, chap. 56.7. and, thy cities of holiness, chap. 64.10.) have held it but a little while; the pronoun it, is not in the text, but to be supplied; as chap. 46.11. & 57.8. and has reference to inheritance, verse 17. that is, the land of promise, as most here take it. Where question is moved, how it should be said, that God’s people had possessed their land but a little while, when as they had held it for so many hundred years. Whereunto some answer, that it is said, a little while, because a long time seems but little when it is once past, in that estate, and those things especially, that men desire longer to enjoy, Job 9.25,26. Psal. 90.4. Others, a little while, in regard of God’s promise, that they should possess it forever, Gen. 17.8. & 26.3. & 28.13. Exod. 32.13. which promise yet had a condition always implied in it, and is expressly mentioned, 2 Chron. 33.8. See Jer. 18.9,10. and these answers are the most probable, the words being thus rendered. For some take in the word, sanctuary: So the ancient Greek, joining this branch to the former verse: Return to the tribes of thine inheritance, that thy people may possess thy sanctuary a little longer. But this the words will not well bear. Others reading this whole verse, thus; Thine holy people but a while possessed thy sanctuary, which our enemies trample on: and here one of the Jewish accountants helps them a little, that go this way, which he seems also somewhat to incline to, observing on the place, that the temple stood but, 420 years: whereas from the promise made of the possession of the land, to their deliverance out of Egypt, was above 430 years, Gen. 15.13. Exod. 12.41. and from their deliverance out of Egypt, or, (as they use to speak) from the lamb, or, the law, to the temple, 480 years, 1 King. 6.1. But one of ours rather would have it so said; because they had slighted it, and made little good use of it; and might well be said therefore but a little while to have possessed it. But this seems to be overmuch strained; besides, that it makes a needless trajection of the terms in the text. Others therefore understand it of the adversaries of God’s people; one reading the words, They have almost possessed themselves of thy people. Another, For a little space of time have they possessed thy people, and trampled upon thy sanctuary; that is, for three year and a half, under Antiochus, Dan. 12.7,11,12. But the former comes short of the prophet’s purpose; the latter directly crosses his drift: a fond thing to imagine, that the people of God should complain, that their enemies had been but a while possessed of them. The old Latin reads it, As a thing of nought have they possessed thine holy people; that is, as those that follow it, they possess, and use your people, as some sorry thing of no account. See verse 19. & Lam. 1.11,17. & 3.45. and the common use of the word may seem to wind it somewhat this way; for it is used sometime for little, whereof Zoar was so termed, Gen. 19.20,22. sometime, for the younger, as in Latin, the less: and as great, for, elder, Gen. 25.23. sometime, for, a small company, 2 Chr. 24.24. sometime for one of small account, or reckoning, Psa. 119.141. Mic. 5.2. See chap. 60.22. but of time, or shortness of time, I nowhere find it used. And I deem therefore this reading not improbable; the rather, because the particle prefixed, has oftentimes the like use, as Gen. 16.3. when it is said, that Sarah gave Hagar unto Abraham, not to be his wife, (as it is amiss rendered) but, to be as his wife. And I should much rather incline to it, than to that, which yet some of prime note hold out, Even unto the least do they as by right of inheritance possess thine holy people. But this I leave to the judgment of others, hinting only mine own dissent.

{our adversaries have trodden down thy sanctuary} Or, tread down, or, trample upon, thy sanctuary; that is, as some, your holy land: whereunto the name of sanctuary, is sometime given, Exod. 15.17. Psal. 78.54. Jer. 12.10. See Chap. 43.28. Or, as others, rather, your holy house, your temple, your palace, where you had wont to appear to your people; and where your people had wont to worship you, Chap. 64.11. Psal. 74.3 4. Lam. 1.10.

V. 19. {We are thine; thou never barest rule over them; they were not called by thy name} That is, We are yet still your people, ver. 18. your servants, your subjects, so called, and so accounted, and such as do call upon you, Chap. 48.1,2. & ver. 8. That which these people, our enemies, ver. 18. never were, never did, Chap. 65.1. Jer. 10.25. or, we have been your people of old. So the Chaldee, and one of the Jewish doctors, on the place, and some other; We are those, whom you have long since taken to yourself, to be your peculiar people, Ver. 19. Exod. 19.5,6. Deut. 7.6,7. that which they never were, Amos 3.2. But the word, thine, is not in the text; and at we are, or, we have been, there is a stop. The ancient Greek, and the old Latin, therefore, whom divers others, even of ours, follow, read the words, thus; We have been, or, are, as from the beginning, when thou didst not rule over us, nor was thy name called upon us; that is, before the deliverance out of Egypt, say some, or, (because that seems not so to be. See Exod. 3.7. & 4.12.) before Abraham’s time, say others, Josh. 24.2,3. We are no more regarded, nor looked after by you, than before you took us to be your people: the note of similitude is supplied; as Chap. 62.5. the particle of time; as Chap. 48.13,21. Divers of ours, with whom I concur, We are become, as those, whom thou didst never bear rule over, nor were ever called by thy name: or, as I conceive, more exactly to the terms of the text; We are, as if we were those, whom from of old, thou hadst not ruled over, nor had thy name been called upon. We are in that despicable condition, so vilely used, & basely dealt with, as if we were none of your people, much less such as have been so long time your subjects, living under your protection, & whom you have been pleased from time to time, to own as yours. See Chap. 26.13. and ver. 18. as if we were those (the like supply, see Job 39.16. she carrieth herself hardly towards her young ones, as if they were not hers) whom from old (as ver. 16.) thou hadst not ruled over, or, thou hadst never (as Chap. 64.4.) ruled over; (Heb. ruled over them; the demonstrative, for the relative: as Chap. 42.1. & 46.4. or, a defect of the relative; as ver. 8. and a redundancy of the demonstrative: as Jer. 1.2.) nor had thy name been called upon. So the Hebrew. One’s name is, in Scripture, said to be called upon those, that bear his name, or are called by his name, as having relation to him, in some kind, or other, as their superior, and one that has special interest in them, and power over them. So children are said to have their father’s name called on them, Gen. 48.14. the wife her husband’s, Chap. 4.1. the subjects, and servants, their sovereign lords, and their masters. So here. See Jer. 14.9. Dan. 9.19. So Deut. 28.10. 2 Chron. 7.14. Chap. 48.1. & 43.7.

CHAPTER 64

Vers. 1. {O That thou wouldest rent the heavens, that thou wouldest come down;} That this chapter runs on in one tenor, with the latter part of the former, is not doubted. But here appears plainly, what was formerly observed (see Chap. 58.3. & 62.6.) that the Masorets, or whoever they were, that divided the books of Scripture, into chapter, and verse, did not sometime exactly distinguish either: For these words, together with those, that make up the first verse of this chapter with us, are in the Hebrew copies, cast into the last verse of the chapter foregoing, and so close up that chapter; (see the like 2 Chron. 30.18,19.) and this chapter is made to begin at our second verse, which has a manifest dependence upon this, whereas this has no such coherence with that, which by them it is annexed unto. So that this chapter, according to the division of the Greek & Latin versions, as we have them now divided, and of our English ones likewise, begins in the middle of a verse, according to the distinctions in the Hebrew, and that with better ground, if we regard the course of the context, as any intelligent reader may easily discern. Yet this to salve, the Chaldee thus renders this passage; not, as a learned man relates him; Didst not thou rent the heavens for us? but, as if the word were not lu, but lo; Thou hast not rent the heavens for them; to wit, for those, over whom thou didst not rule, nor were called by thy name, Chap. 65.19. whereunto one of the Jewish commenters treading in his steps, adds, As thou didst sometime for us. But herein the other Jewish masters dissent from him, and agreeing with us, refer us, for the signification of the particle to Psal. 81.13. which writers do now generally accord in: Only some of them render it in the time past, O that thou hadst rent the heavens, and come down; when Nebuchadnezzar was about the storming of our city; as you did, when you came to deliver your people from Pharao’s pursuit of them, Exod. 14.24. Psal. 77.16–18. and as you did against Sennacherib’s forces, when they lay before Jerusalem, Chap. 30.30. & 37.36. But the most, as our versions, in the present, or future, for notion, if not for form, O that thou wouldest (beholding how basely your holy people are dealt with, and how horribly your glorious courts and palace, are profaned and polluted, and in despite of you, trampled and trodden upon, Chap. 62.19. and taking to heart such insolencies and indignities, offered to your sacred majesty) no longer forbear, but rent the heavens, and come down; that is, come down in furious and violent manner; as if you did rent the heavens, and all asunder before you, to destroy your adversaries, and deliver your people. See Psal. 18.8,9–16.

{that the mountains may flow down at thy presence?} Or, that they might run down, or melt. See on ver. 2,3.

V. 2. {as when the melting fire burneth, the fire causeth the waters to boil,} That these words belong to the former verse, as intimating in what manner the mountains would melt, or run down, if God in such manner should appear, and are amiss therefore disjoined from them, writers of the best note observe and acknowledge. Some suppose them, to contain two distinct similitudes; the former, taken from the melting of metals, the other, from the boiling of water in a cauldron, or kettle. Others, but one only, and that this latter. To pass by the great variety of improbable versions, and pitch on those only, that carry some probability with them. Some of those that make them two, thus read the words; As when the fire of burnings melteth, or, as when the fire burneth the meltings; that is, the things melted: for the verb is taken sometime actively; as Chap. 50.11. Jer. 17.4. sometime passively; as Deut. 32.22. Jer. 15.14. and so the meaning should be, the mountains should run down with fire, as the metal that runs by the force of the fire that melts it; and, as the fire (whether falling into the water, as some, or kindled under it, as others) doth cause it to boil, or, to swell, and to rise up in bubbles: whence those swelling blains, or blisters, Exod. 9.9,10. have their name. See on Chap. 21.12. & 30.13. as if it were said, that it might be with the mountains, as with water boiling in a pot, which the fire underneath it, makes to work and swell, and rise up in bubbles; as Job 41.31. Of those that conceive but one resemblance alone, some read them; As when the fire burneth the dry stubble, or the spray, the fire (that is, it, the noun for the pronoun; as Chap. 37.14. 2 Tim. 1.18.) maketh the water to boil, or bubble. Others, As when a melting fire, or, a vehement fire burneth, the fire (that is, such a fire) maketh the water to boil. Which way soever of all these we take it, the meaning will be very near the same; that upon God’s so descending, as is here desired, and in such manner manifesting himself, the mountains may be strangely wrought upon, and made to work, as hard, and as rocky as they are, like water boiling amain over some extreme forcible fire. Some, following the Chaldee paraphrast, would have it an allusion to the fire, that upon Elias his prayer, falling from heaven, consumed not the sacrifice only, but the stones also that the altar was built with, and the water in the trench about it, 1 King. 18.38. but it is by others, deemed rather to have respect only to the force of fire in this kind, upon water in general: Whereunto may be added, that sulfury mines (of which more anon) being kindled underground, near to streams of water, or to the seaside, do sometime make those streams to boil up in strange manner; yea, to make the sea itself, to boil like a cauldron, as not long since, at one of the Western Islands, where the fish died therewith in great abundance; and an island of some good bigness, shot up out of the sea, at a great depth, whereinto afterward it sunk again. The similitude is not amiss, by some deemed to hold, especially, in the large quantity of steam, or vapors, that a pot, so working, is wont to send up: That which may help to back the opinion of those, who suppose the case of Mount Sinai, when God appeared in fire on it, to be here, at least, glanced at, as it is commonly supposed to be intended, ver. 3. at which time it is said of it, that the smoke of it ascended, as the smoke of a furnace, Exod. 19.18.

{As when} Of the use of the note of similitude, including the particle of time. See on Chap. 17.5.

{the melting fire} The word here used, is nowhere else found: whence divers opinions of it; a Jewish critic says it signifies, dry stubble: some of ours render it, spray, such as is commonly put under pots to make them seethe, Psal. 58.9. Chap. 27.11. Eccl. 7.6. But neither give they any reason why the word should so signify, or any instance of such use of it. A learned writer would have it deduced from a Syriac word, said to have a notion of boldness, and to signify, a vehement fire: The most take it to be, word for word, a fire of liquefactions, dissolutions, or meltings; supposing the root from whence it comes, as it has, for letters and sound, near affinity with the word that signifies to melt, so to be of the selfsame notion with it; with whom I concur, as conceiving it to suit very well, with what both that learned man, and the Jewish doctors say of it, to wit, that it imports, as he, a vehement; as they, a great, or strong fire: not like that of stubble, or spray; but of some more solid matter, such as is able to melt and dissolve metals, stones, rocks, or any other materials that it meets with, Job 28.2. Howbeit, a late learned annotator, would have it, from the Arabic, to signify, a gentle fire, such as makes no great noise; and the meaning to be, as a gentle or soft fire is enough to make water boil; so your very name made known to your adversaries, will be sufficient to affright them. See Psal. 68.1,2. But this I leave unto the judgment of others.

{to make thy name known to thine adversaries,} That your adversaries may see and take notice of your power: name, for, might, power, majesty, and the like; as 1 King. 8.42,43. Psal. 106.8.

{that the nations may tremble at thy presence,} Heb. the nations will tremble at thy presence: but there is a defect of the particle that; as Chap. 63.13. See Exod. 15.14–16.

V. 3. {When thou didst terrible things which we looked not for;} Or, As when, &c. carrying on the sentence: the note of similitude supplied; as chap. 62.5. See v. 2. Oh that you would do now such dreadful things, as, in times past, you did for our forefathers; and that then, when they little looked for any such matters.

{thou didst terrible things} In the behalf of your people, both while they were yet in Egypt, and afterward also in the wilderness, Psal. 78.12,13,43–53. & 105.27–36. & 106.9–11. Neh. 9.9–11.

{which} The relative supplied; as Chap. 63.8.

{we looked not for} We, that is, our forefathers, with whom, we are as one race, as one body. So Jer. 2.6,7. Mic. 6.4. This is the rather inserted, to strengthen their faith, and to encourage them to seek unto God, for the like terrible things now to be done for them; considering, that God had been pleased, in times past, to do such things for those, who then expected them not. See Psal. 65.5.

{thou camest down} To deliver your people, and to destroy their oppressors, Exod. 3.8. a metaphor taken from the practice of some great prince or potentate, that should come down, in state, from his palace, to hear the suits of poor suppliants, and to see justice done for them, upon such as had wronged them. So ver. 1.

{the mountains flowed down at thy presence.} Or, so that (supplied, as ver. 2.) the mountains melted at thy presence. These words have, questionless, reference to some particular story of things, formerly past and done. And it is by most interpreters deemed, that there is in them a special respect unto God’s glorious appearance on the top of Mount Sinai, at the giving of the law; at which time, say some of the Rabbines upon this place, the thick cloud wherein God appeared, and out of which he spoke, and from which those fearful thunderclaps, and flashes of lightning, proceeded, Exod. 19.16,18,20. & 18.20,21. did withal pour down such showers of rain, as in such case is wont to be, that the mountains all about, not Sinai alone, but mount Paran, Hab. 3.3. Mount Seir, Deut. 2.5. and others, did run down with streams of water. And we find indeed somewhat the like to have been at the passage of God’s people through the Red Sea, and the submersion of Pharao and his forces, that pursued them, Judg. 5.4. Psal. 68.8,9. & 77.17. but of any such showers that should be at the time of the giving the law, I read not: Nor seems it very probable, if any such were, that they should reach so far, as to Mount-Paran, and to Mount-Seir, much less, so far distant from Sinai. But I suppose the word rendered, flowed down, as deemed to come from one commonly used of water, Job 36.28. Psal. 147.18. Jer. 9.18. would, in this place, at least, be rendered, ran down, or melted, as in the like argument, where that word is questionless used, it is rendered, The mountains melted at his presence, Judg. 5.5. And as the psalmist, though using another word there, The mountains melted like wax, at the presence of the Lord, Psal. 97.5. Here so the rather, if not in regard of the foregoing resemblance of the melting of metals, ver. 2. because that is by some questioned; and the word is here in somewhat another form, than that in the other place, so rendered: yet for, that it is by a Jewish critic conceived to come from a root, that signifies, as by melting to waste, whence a rioter is so termed, Deut. 21.20. Prov. 23.21. because by riotous courses, he melts, and wastes away his means. And though it should not be denied, but that the words might have an eye to that dreadful sight on Sinai; yet rather with reference to the fire, and the flashings of it, than to any water, or floods thereof, that should at that time be seen. And it may well be deemed, that there is withal some allusion, to the usual manner of those burning hills, such as Etna in Sicily, Soma in Italy, Hecla, and Hogla in Iseland, which breaking out, are wont to run down with streams of fire, and sulfury matter, into the seas beside them, and valleys beneath them. Nor is it unlikely, but that, as in those Egyptian tempests, it is said, that the fire ran along upon the ground, Exod. 9.13. so in that terrible apparition, the mountain which was all on a flame, Deut. 4.11. did run down with fire, as if it had been melted and dissolved therewith; as it is said, that in the general execution of God’s vengeance upon his enemies, the mountains should be melted with their blood; that is, they should run down with such streams of blood, as if they were melted therewith, or dissolved thereinto, Chap. 34.3. Nor is it needful, because mention is made of mountains; that therefore we should have recourse unto those more remote ones. There seems to have been a cluster, or combination of mountains in that place, the two principal and highest whereof being Sinai, and Horeb, and they joining much and near together, the place in the mount, on which God so appeared, is sometime called Mount-Horeb, Exod. 3.1. & 33.6. Deut. 4.10,15. & 5.2. sometime Mount-Sinai, Exod. 19.11,18,20,23. of Sion, and Moriah, see somewhat the like, on Chap. 2.2. & 14.13. Howbeit, in regard that that apparition on Mount Sinai was not intended so much for a terror unto God’s enemies, as to strike a reverent awe, and dread of his majesty, into his own people, Exod. 20.19,20. Deut. 5.29. I conceive the words here to have respect, not unto that alone, but unto other God’s majestical manifestations of himself in dreadful manner about those times, for the preservation of his people, and in way of opposition to their adversaries, and unto that more specially before mentioned, when Pharao pursued them, being then near the brink of the Red Sea, having gotten them, as he thought there, in a trap, Exod. 14.3. at Piharoth, that is, at the mouth of the mountains (so the word signifies) between the jaws whereof they seemed to be shut up, no way left to escape, but by rushing into the sea, wherein they must of necessity perish, Exod. 14.3,9. and the mountains here mentioned, may well be those among others, between which they passed neighboring so near upon that place, where that admirable deliverance was wrought for God’s people, with so remarkable a destruction of their insolent adversaries. See Hab. 3.3–15. I shall propound but one conjecture more, which I shall leave to the consideration of the learned. I observe that an interpreter, of special note, carries the latter part of this verse, to the beginning of the first, the words being in either place precisely the same: and renders the words, as there; so here; Oh that (I say) thou wouldst so come down, that the mountains might run down at thy presence: so the whole tract of the context between the one and the other should be inserted by way of parenthesis; which if it be admitted, I suppose that the former words of this verse might not improbably be deemed to have reference unto that strange, and indeed unexpected (in all likelihood, for the manner of it) defeat given unto Sennacherib’s army before Jerusalem, and the deliverance of the city and state, thereby produced, Chap. 37.36: and then the mountains here mentioned, might have some eye also unto those mountains, on which God threatened to tread down the Assyrian, Chap. 14.25. See the lively description of that defeat, Chap. 30.27,33. Howsoever, they stray from the genuine sense of the text, that would by mountains have here understood, mighty men, or great potentates; as Chap. 2.14. drawing hither that, chap. 33.10–12. which is but to sew together things unsuitable.

V. 4. {For from the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him, that waiteth for him.} Or, Nor have men ever heard, or heard of; nor hath any eye seen a God besides thee that hath done, or can do so for him, that waiteth for him. These two versions exhibit, though not all the particular, yet the principal differences, about the sense of this passage. It is not without just cause deemed to be here brought in, as in the person of God’s people, to intimate, that they wanted not some good ground to solicit God to do for them, as they here desire, in their present distress; because they knew him to be such a God, as was able to do for those that depended upon him, as no other was ever known to do for his people; or because those wonderful works that he had done, could do, and would do, for those that relied and rested upon him, were such, as no human eye, or ear, had ever either seen, or heard. See Chap. 66.8.

{For} Heb. And; as Chap. 63.8.

{from the beginning of the world} Heb. from the world; whence a Rabbine here expounds it, the people of the world; as the boar from the wood, for, of the wood, Psal. 80.13. but I find not where this form is so used: It is rendered sometime, from everlasting, (which seems a very improper speech) or, from eternity, Pro. 8.23. Psal. 90.2. Chap. 63.16. sometime, from of old, Gen. 6.4. Chap. 57.11. or, in old time, Josh. 24.2. and ever of old, Chap. 25.6. (where the one seems superfluous:) and with the negative, never, Chap. 63.19. and may well be so rendered here.

{men have not heard} Men is not in the text: the Jewish master before mentioned; they of the world have not heard; but the verb seems indefinite, they have not heard; and the noun, says another of them, is enclosed in the verb; the hearers, or they that hear, have not heard; as, they embalmed him, that is, the embalmers embalmed him, Gen. 50.26. or, more plainly, they have not heard, that is, there hath not been heard; as, they shall call them, for they shall be called, Mal. 1.4.

{nor perceived by the ear} This word, as it is oft joined with the former, Deut. 32.1. Psal. 49.1. Chap. 1.10. & 28.24. & 51.4. so they are much of the same notion the one with the other: yet some here so distinguish them, as if the one implied the hearing of a thing immediately; the other, a receiving it by report from others. So that whereas there are three ordinary means, by which men come to notice of things; either by hearing them immediately themselves, or by hearsay from others, or by eyesight; all three should be here excluded: whereunto the apostle seeming to have an eye to this passage, adds a fourth, 1 Cor. 2.9. the discourse of reason; nor hath entered into man’s heart: but that also receives still some ground from sense. Now these two branches, or this branch rather consisting of two sprigs, some of the Jewish commenters seem to refer unto the terrible things mentioned, ver. 3. such, as the like before, had never been heard, Chap. 48.6. See Deut. 4.32–34.

{neither hath the eye seen, O God, besides thee} That is, as those that go this way, which some also of the Jewish writers do; no human eye, or sense, ever was able to reach, or apprehend, the things that God intended, to do for his, before he did them; or that he intended to do, before they be done, though to God himself they were well known before, Acts 15. 18. to which purpose, the apostle also seems to apply them, 1 Cor. 2. 9, 11. Others read them, no eye hath ever (supplied from the former branch) seen God beside thee; there was never any such a God heard, (as Deut. 4. 33, 35, 36. & 5. 24.) or heard of, (as 1 King. 8. 42.) or seen (Deut. 4. 36.) that has done or can do, the like things that God, has. See Psal. 66. 8. & 89. 6, 8.

{what he hath prepared} Heb. what he will do, or hath done; for the tenses are oft promiscuously used: yet the word is sometime rendered, to prepare, as Ezek. 46. 2. and so our translators here give it, the rather, I suppose, because the apostle uses that term, 1 Cor. 2. 9. though the ancient Greek has it not: and they are mistaken therefore, who say, that the apostle here followed them. Those, that take the word God, before in the vocative case, are enforced here to acknowledge a change of the person, he hath prepared, or done, for, thou hast prepared, or done; or, he will do, for, thou wilt do: as, ye have desired, for, they have desired, chap. 1. 29. and, thou that teareth himself, for, tearest thyself, Job 18. 4. those that make it an accusative, or a governed case, do not alter the person, but insert the word so; that hath so done, or can so do: the former supply both the antecedent and the relative, included in the word what; that is, that, or those things, which, as the like is, vers. 5. & Jer. 2. 8, 11. the latter, the relative only; as before, verse 3. that, or which, (to wit, God) hath done, will do, or can do; for the indicatives are oft in a potential notion. See on chap. 49. 15. Some of either take the words in the time past; as meant of acts already done: so does the old Latin. Others take them, in the time to come: so does the ancient Greek. And from some of the Jewish commenters, we have a hint given us, that some of their ancienter doctors expounded them, of the times of the Messiah, & matters under him, to be effected. Of which, the apostle is also commonly supposed to understand them (see ch. 52. 16.) as being of the mind, that no prophecies went beyond the Messiah his days. But others of them understood them, as they profess also to do, of the world to come. I agree to them, that hold the text to have an eye to what God had formerly done for his people; such things, as no other God had ever been known, to have done, or was able to do. See chap. 41. 21–29. & 43. 9–13. And this is confirmed by that which follows, running on in the same strain, v. 5. The apostle seems to have made use of the prophet's words, applying them to his present discourse, as he does those other of the Psalmist, Rom. 10. 18. borrowed from Psal. 19. 4.

{for him that waiteth for him} For him; or, for them; (and the apostle has it in the plural) for the word is taken either collectively, for all those; or distributively for any one of them: the like see vers. 5. & chap. 17. 15. that waiteth for him, or for thee: if there be such a change of the person, as was before intimated, and the true God be here intended, for those that patiently wait, and depend upon you, chap. 8. 17. & 28. 16. & 30. 18. or, that waiteth for him; to wit, on any other god besides you; as Baal's priests did on him, who could not do for them, as the true God did for Elias, 1 King. 18. 26, 29, 36–39. But the other also, according to this exposition, is, though not expressed; yet implied: for when it is said, no other God has ever been known besides you, that has done, or can do so for them, that expect help from them: it is plainly intimated, that God had done, and could do strange things, for those that rely upon him; and that sometime, even beyond their expectation, as it is v. 3. For what is here said, that wait on him, the apostle has, That love him. And indeed, as none truly wait on him, but those that sincerely love him; so all that truly love him, are content, and willing to wait on him for them. See 2 Tim. 4. 8. with Heb. 9. 28. Jam. 1. 12. Nor do I doubt but the apostle had an eye to this place; howsoever the ancients some of them have not stuck to affirm, that the testimony alleged by him, is not at all found in the books of the Old Testament; and some, both of them, and of later times, would have it taken out of some apocryphal writing, going under the name of Elias; as of that of Jude, vers. 14. out of the like of Enochs: but such base counterfeits the apostle would scorn to own, or to grace, as these allegations they do.

V. 5. {Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways.} Or, Thou didst meet him that rejoiced and wrought righteousness; and, or even, those that remembered thee in thy ways: for it seems a continuation of their commemoration of God's dealings, for, and with, his people in times past.

{Thou meetest} Or, didst meet: hadst wont to meet. The word here used, is diversely taken, sometime, in a notion of kindness, and reconcilement, as the prodigal's father ran to meet him while he was yet afar off, Luke 15. 20. and as we use to say, I will meet him halfway; when we are willing, upon equal terms, to come to an accord with one, with whom we have been at variance: so most take the word here. You did in former times, meet our forefathers in mercy and goodness, you did freely of your own accord, show them abundance of kindness, and did prevent them, even unasked, with your favors, Psalm. 21. 2, 3. Or, as most of the Jewish commenters, when you were displeased with your people, yet did you accept of the intercession of those righteous ones, that were among them in their behalf, Exod. 32. 11–14. Numb. 14. 13, 20. Psalm. 99. 6–8. Of this use of the word, see on chap. 47. 3. & 53. 12. & 59. 16. But the former sense seems more natural, this latter more strained, scarce finding any clear instance to back it: that yet more constrained, which they relate from some other of their masters; who because they find this word, of meeting, not seldom used, in a contrary notion, as we also use it, when we say of one, whom we intend some shrewd turn to, I will meet with him; & signifies, to run on, or fall foul, (as we use to say) upon one, Num. 35. 19, 21. 2 Sam. 1. 15. 1 King. 2. 29. whereof also, see on chap. 47. 3. would have it here so to signify, Thou didst slay, or, take away, or, Thou hast slain, or, taken away the righteous ones: understanding it, some of them, of the times past; of Moses and Aaron, whom God took away, when as yet, at their entreaty, he had spared, and destroyed not, the mutinous multitude, Num. 20. 12, 24. Others, of the time present, that God had taken away all the godly ones, that might stand in the gap, to intercede for his people: the complaint of the prophet, that lived in the same times with Esay, Mic. 7. 1. See chap. 59. 16. vers. 7. but neither does the word itself, in the places produced, signify to take away, or to slay, though joined with those, that so signify; nor is the syntax here, the same with that there used; and cannot therefore here have place.

{him, that rejoiceth, and worketh righteousness} Or, him that rejoiced, and wrought righteousness. This some Jewish writers understand as spoken of Abraham: you were beneficial to Abraham, that rejoiced in your favor, and walked uprightly, Gen. 15. 1. & 17. 1, 17. Others of Moses & Aaron, as was before shown. But the word, though singular, yet does not design any one particular person, or persons; but is indefinite, as the like in the close of vers. 4. The term of rejoicing, some refer to the word, before going, and render the words, Thou didst meet with joy him, or them, that wrought righteousness. But, beside, that they take no notice of the copulative, the word here used, is never a noun; ever, either a verb, as chap. 66. 14. or a participle, as Psalm 119. 162. and so here. Others, therefore generally join it and the next epithet together; but so as they take this former in divers notions; for some understand it of the outward estate of the persons intended: rejoicing, that is, being in a cheerful and prosperous condition, as opposed unto the sad estate, wherein themselves were at present; but the most rather conceive it meant of their inward disposition, that rejoiced, and wrought righteousness, that is, that rejoiced to work righteousness, (see the like, chap. 61. 5.) that served you cheerfully, and delighted in well-doing, Deut. 16. 11, 14, 15. & 28. 47. Psalm 2. 11. & 37. 4. & 68. 3. & 112. 1. chap. 58. 13. of the phrase, working righteousness, see on chap. 56. 1.

{those that remember thee in thy ways} Some read these words, in the future, they will remember thee in thy ways; so the meaning should be, your people, who at present being at liberty, and in prosperity, regard you not, nor look after you; yet when they shall be in distress, and under restraint, will then think upon you, and seek to you for relief, chap. 26. 16. Lev. 26. 39. Jer. 2. 31, 32. & 22. 21. Psal. 78. 32. Dan. 9. 4. Hos. 5. 15. Others in the present, as our version, but most in the time past; yet so, that some distinguish these from the former, rendering the words with a supply of the copulative; and those that remembered thee in thy ways, that is, you did deal graciously, not with those alone, that in times of prosperity had walked uprightly before you; but with those also, who when your judgments were upon them, being thereby reclaimed and reformed, did then mind you, and sue to you for mercy, chap. 26. 8, 9. Deut. 30. 1, 2, 3. Psal. 22. 27. 2 Chr. 15. 4. But others rather conceive these to be the same persons with the former, by another character further deciphered; and render the text therefore with the supply of an explicative; even those that remembered thee in thy ways: such as were constantly mindful of you, and of their duty to you, according to the divers passages of your providence about them, as well to praise you in prosperity, as to pray unto you in adversity, to serve and to bless you in both, chap. 26. 13. Deut. 8. 1, 19. Job 1. 8, 21. & 2. 3. & 13. 15. & 27. 3–6. Psal. 44. 17, 18. the ways here mentioned, seeming to be rather ways of providence, and disposal, than ways of injunction, and direction; as those, Psa. 119. 1, 2. & 128. 1. whether way we take it, there is in the text a defect both of the antecedent, and relative; such as before, v. 4. as also of the copulative, according to the one, as chap. 63. 7, 10. of the explicative according to the other, as chap. 51. 22. & 57. 2. though there want not here, that supply, some, the causal, reading the words, because they remembered thee in thy ways: others, the illative therefore, or, then, they praised thee for thy ways: for those your dealings with them, as chap. 57. 17. Of the use of the word, remember, see on chap. 12. 4. But I adhere rather to the last of those before mentioned.

{behold thou art wroth, for we have sinned: in those is continuance, and we shall be saved} The prophet's concise language seems to have made this place the more obscure. Scarce two interpreters agree all out in the sense of them. The Jewish doctors much to this purpose expound them; If, or, when, thou wast wroth, because we (to wit, your people) have sinned, yet by those (just ones, vers. 4. our peace being made with you) we were ever, or of old saved; or, when thou art wroth; because we have sinned; by those, or, for those, (to wit, such righteous ones, were they always among us,) we also might ever, or, as of old, be saved. Among ours, some, Behold, thou art wroth; and we sin still, in them (to wit, our sins,) have we always been; or, against them (to wit, your ways, your precepts) have we ever sinned; and yet have we been saved: as Psal. 106. 6–8. Neh. 9. 26–28. or, as some, and how should we be saved? as Ezek. 33. 10. Others, Behold, thou art wroth; because we have sinned; in those (your ways) had we ever been, we also had been saved: had we continued in your ways, as they did, we had been saved from those miseries, wherein we now are, Deut. 30. 20. Chap. 26. 16. or, had we remembered you, or, been mindful of you, perpetually, in those (your ways) we also had been saved. Others, referring it to God; in those (your ways) is continuance, that we may be saved: (and, for, that; as Chap. 53. 2. and so Psal. 80. 3.) you continue constant in those your courses with us, to work thereby our salvation, Rom. 2. 4. 1 Cor. 11. 32. Others, but in those (your ways) thou art ever, therefore are we saved; or, therefore we shall be saved: (the copulative, in an illative notion; as Chap. 48. 7.) you continue constant in your mercy and goodness; and that is the reason, why we are not yet destroyed: or, it is that that puts us in hope, that you will yet save, and deliver us, out of our present distresses, Lam. 3. 21, 22. Mal. 3. 6. Divers other expositions there are; but these have authors of note, and may seem more than enough. I concur with that latter of the Jewish doctors; the rather, for that it suits best with what follows, ver. 6, 7.

{behold,} Or, if; as Jer. 1. 10. and, if, for, when; as Psal. 63. 6. or, though: as Job 13. 15.

{thou art wroth} A degree above anger: when thou art, or, though thou beest, grievously angry. So Chap. 47. 6. & 57. 16, 17. ver. 9.

{for we have sinned} Heb. and: here, for; as Psal. 60. 11. & 108. 12. Chap. 53. 2, 11. or, because, rather; as Chap. 57. 17. 2 Sam. 24. 1. because one had moved David; or, David had been moved: where this use of the particle observed, would help much to clear that place; because we have sinned; or, do sin, (as 1 King. 8. 46.) and provoke you unto wrath, by our sins: though one of the Jewish critics, (to intimate, that sin goes before wrath, and wrath comes after sin,) would have the notion of it here, not because, but after; as Exod. 14. 21. and made the sea dry land, and (that is, after) the waters were divided: and, Exod. 16. 20. and it bred worms, and putrefied; that is, after it had putrefied: and so here; thou art wroth, and we have sinned; that is, after we have sinned; not before: but this seems somewhat nice; and the other is more familiar, and frequent.

{in those} Or, by those; as Chap. 38. 16. or, for those: as Chap. 47. 9. & 57. 17.

{is continuance} The Hebrew word here used, is very general; it has in it a notion sometime of eternity; sometime, of antiquity; sometime, of perpetuity; sometime, of diuturnity, durability, continuance, constancy: whence it comes to be rendered, sometime, of old; sometime, forever. So vers. 4. here, whether it be understood of the time past, or present, it may be rendered the former way: a defect of some particle there is, which way soever it be rendered; as the like is, Psal. 89. 1, 2. Nor do I see why there may not the note of similitude, be supplied; that it might be rendered, as of old; according to that, Lam. 5. 21. Mic. 6. 14.

{and we shall be saved} Or, by them of old yet we were saved; or, for them, yet as of old, we might be saved: and, for, yet; as Chap. 42. 25. & 46. 7. the particle is transposed: as chap. 17. 14. 2 King. 2. 14. Job 23. 12. God might still in mercy, either at their intercession, as in times past, (see on ver. 4.) or, in respect of them, or, out of favor to them, be induced to spare us: as Gen. 18. 32. had we any such now among us. See Jer. 5. 1.

V. 6. {But we are all as an unclean thing} Or, rather, unclean person; because the term is masculine. Their present wretched, and forlorn condition, is in this verse, and the next described; as opposed to the state and condition of those, that were before-mentioned, ver. 4, 5. In former times there were such among God's people, that walked uprightly, and were in special grace, and favor with God; for whose sake God conferred many blessings upon them, and that helped, when God was at any time displeased with them, being provoked to wrath by their sins, to make up the breach between him, and them, Psal. 106. 23. but those righteous, and godly ones, are now all gone, Jer. 5. 1. Mic. 7. 2. Psal. 12. 1. there is such a universal corruption of all sorts with us, that the main body of our people seems no other, than a lump of some filthy matter; such unclean stuff, as by the law was to be burnt, or, abandoned, Lev. 13. 55, 57. & 14. 45, 46. or, like some leprous person, one overspread with leprosy, or some other foul, and loathsome malady from top to toe; such a one as is described, Chap. 1. 4. and very unfit therefore to appear in God's presence, deserving rather to be sequestered from his sight; as the leper, and persons unclean otherwise, were shut out of the camp, and secluded from ordinary society with men, Levit. 13. 45, 46. Num. 5. 2, 3. & 12. 14. 2 Chron. 26. 20, 21. of such general defections, see Psal. 12. 3. Jer. 9. 2, 3. Chap. 59. 3, 4. the scope is to show, that it is not to be marveled, if God, who is of so pure eyes, Hab. 1. 13. cannot endure to look upon such polluted creatures; if none be found fit to intercede with him for the rest, when they are generally all so defiled. See ver. 7.

{and all our righteousnesses are as filthy rags:} There is no small debate about the subject of this proposition, the word, righteousnesses: and great variety of opinion, concerning the attribute, the word rendered, filthy rags. By the former, to wit, righteousnesses, some understand, those legal rites, ceremonies, and sacrifices, in the observation, and performance whereof, they deemed their righteousness to consist, (see Chap. 57. 12.) but were so performed by them, that they found no grace, or acceptance, with God, yea, were very loathsome, and abominable in his sight, Chap. 1. 11–14. & 66. 3. the Jewish commenters give the word a larger extent; the good works, say they, that they did in those times, were done, either out of vainglory, to gain applause, or, out of emulation, to outstrip one another; or out of other like corrupt grounds, and other like sinister ends, which made them such in God's sight, as is here said. Such were the Pharisees' both devotions, and almsdeeds, Mat. 6. 2, 5. & 23. 5. and so some preached the gospel, Phil. 1. 15, 16. See 1 Cor. 1. 3. Many of ours draw it out further, and take in all the best works and actions, even of the best, and in the best manner performed, as not free from some default, and defilement, that might deservedly render them, such as is here implied, in God's sight, if he should look narrowly, into them, and deem of them, according to the exact tenor, and rigor, of his law, Rom. 7. 21. And thus both divers of the ancients, and very many, not Protestant only, but Popish writers also, not a few, do both expound, and apply the place; these latter, with those ancients, giving testimony thereby, unto the truth, herein maintained, by us, against those of their side, that do therein control, and oppose us. Some yet further enlarge the subject matter here mentioned, as comprehending the natural constitution and condition of all mankind, being such, by breeding and birth, as is described, Ezek. 16. 4–6. But herein for the genuine sense of the place, others of ours, and those of chief note, depart both from these, and the former, advisedly observing, that the prophet's intendment here, is to make acknowledgment of such enormous evils, not bare inbred vitiosity, or, defects, of mere infirmity, but vile, and abominable practices, as had incensed the wrath of God against his people, to such a height of heat, as to cast them out of their land, and to leave them unto a long, tedious, and grievous captivity. That which induced those, both ancienter, and late writers, to bring within compass of this doom, in this place, those defects, and defaults, adhering to, and alloying the purest practices of the most sincere, seems to have been; because the prophet says, our righteousnesses; as speaking in his own person, and putting himself in among the rest: but they observe not what one of the Jewish doctors suggests, that the prophets, (which, says he, they learned from Moses, Exod. 34. 9.) speak oft in the person of the people, as their mouth to God: and yet withal comprising themselves in what they speak, as members of that body, in whose person they speak, as taking to heart, and affected with the evils, that do generally, either infect, or infest, that body, as if therein they partook with them; albeit they were wholly free from them themselves. So Ezr. 9. 6, 7, 10, 15. Dan. 9. 5, 6, 10, 11. The words may well be understood with those Jewish doctors, (whom some of our best interpreters herein condescend unto) of those outward semblances of holiness and righteousness, that some among them, in those times, might sometime make some flourish of, when they were inwardly full of nothing but filth, and corruption, and their very lives also otherwise very vile and abominable, as it was with some of the Pharisees, Mat. 23. 14, 23–28. Howbeit, I conceive the genuine sense of the place, to be other than is commonly received, and to speak rather of the persons themselves, compared one with another, though in regard of their properties, and practices, than of the properties, and practices of the same persons, collated some of them, with some other: by our righteousnesses, therefore I take to be meant, the most righteous of us, or among us; it is no unusual thing in Scripture, to put the abstract for the concrete. So, wisdom, for, a man of wisdom, a wise man, Mic. 6. 9. folly, for, a woman of folly, a foolish woman, Prov. 14. 1. peace, for, a man of peace; a peaceable man, Psal. 120. 7. strength, for, men of strength; strong men, Chap. 3. 25. pride, for, men of pride, proud men, Psal. 36. 11. now these abstracts in a plural form, enhance the notion of the word to a superlative degree: as, wisdoms, for the greatest, and chiefest, wisdom, Prov. 1. 20. & 9. 1. and, a man of understandings, for, a man of very great understanding, Prov. 11. 12. and nearer home yet to our purpose, desires, or, delights, for, a man of desires, or delights; (as it is more fully expressed, Dan. 10. 11, 19.) one very much desired, or delighted, in, Dan. 9. 23. for what is there rendered, greatly beloved, is no more in the Hebrew, than, desires, or, delights: and, the spouse of her love, Cant. 5. 16. he all, or, all of him, is desires, or, delights; that is, he is altogether most desirable, or, most delightful; (it is rendered, altogether goodly;) or, there is nothing but most desirable, or delightful, in him: in like manner here, as righteousness is by our interpreters deemed to signify, a man of righteousness, or, a righteous man, Chap. 41. 2. (but of that, see there) so here, righteousnesses, for, men of righteousnesses; that is, men of the greatest righteousness, the most righteous among us; those that seem, or are deemed, the very best among us, are no better than some unclean thing, (as he said, some unclean person before) or such as is here further instanced. This exposition I gather from a parallel place of a prophet, coetaneous to Esay, Mic. c. 7. where the prophet having complained of a general defection in the state; the pious man is perished out of the land; and not an upright one left among men, vers. 2. subjoins, vers. 4. the best of them is a brier, the uprightest beyond a thorny hedge; worse to deal with, he means. See 2 Sam. 23. 6, 7. it is true, there is no more in the text, than good, and upright: but the words are aright rendered, best, and uprightest; for these positives with the Hebrews, when they are used by way of collation, if the collation be of one person, or party, with some one other, make up the first degree of comparison, which we call the comparative; when with more than one, the second, which we call the superlative. So the great shall serve the little, that is, the greater, or elder shall serve the less, or younger, Gen. 25. 23. because spoken only of two; and, of Japhet, the great, for, the greatest, or, eldest, Gen. 10. 21. as, of Cham, the little; that is, the least, of Noah's three, Gen. 9. 24. as Micah therefore says there, the best, and uprightest, among them; so Esay, here, the most righteous of us; speaking of the same people, both the one, and the other.

{as filthy rags} He said in general before, of his people, that they were, the whole body of them, as some unclean person, some leper, or the like; he proceeds now to show more particularly, what the very best of them were like. Concerning the notion of the word here used, and not elsewhere read, as also concerning the notation of it, there is great variety of opinions, even among the Jewish critics themselves. Some of them render it, a coat of patches, or rags; a beggar's coat made up of rags, of old cloth, worn out, and cast away; from a Chaldee word that so signifies. Others, a garment defiled with blood; from a word that signifies prey, or spoil, Gen. 49. 24. for that garments so taken from ravenous beasts, or, by men in fight, are usually such, Gen. 37. 31, 33. chap. 9. 5. See Lam. 4. 14, 15. Others, a clout of sores; a clout, or rag, pulled off from some matury sore; from a Chaldee word so signifying, Lev. 13. 2. Others, the cloth, or sheet, mentioned, Deut. 22. 15, 17. from a term that imports testimony. Others, a birth clout, or cloth used about childbirth; from a Chaldee word signifying to bear, or be with child, Gen. 4. 1. Others, lastly, a cloth, or cloth of separations, or, a menstruous cloth, or clout; as coming from a word, that signifies, both in Hebrew and Chaldee, as before, to put away, or to remove and separate, Prov. 25. 20. Dan. 2. 21. and as having affinity with another word of that notion, Ezek. 7. 19, 20. & 36. 17. and this most pitch upon; the old Latin among others, and our oldest English: nor is the Greek deemed to intend other, when it renders it, of a sitting woman, being supposed to have an eye to that of Rachel, Gen. 31. 34, 35. Nor the Chaldee, who renders it an abominable thing in general; but has a word, in particular designing this, derived from it. And to some such loathsome and nasty stuff, in all likelihood, does the prophet compare the most righteous among the main multitude of his people. See chap. 30. 22. Lam. 1. 17.

{And we all fade as a leaf,} A just consequent of this their sinful and polluted condition: we are thrown all of us down, and carried away into captivity.

{and} Or, therefore; as chap. 12. 3. & 47. 8.

{we all fade} Or, fall; or, we are all faded, or fallen: for though the word here used, be commonly supposed to signify the former only, (whereof yet no proof can be made, because it is nowhere else found in the form here used) yet that root, which it has very near affinity with, and it is by some of the Jewish critics referred unto, does frequently imply both, to fade, and to fall. See chap. 28. 1, 4. we are, not with the blessed man, like the tree, whose leaf never fadeth, nor falleth, Psalm 1. 3. but with those cursed wretches, Jer. 17. 5, 6. like a tree whose leaves fade, and shed, chap. 1. 30. or, rather, we are altogether like a company of such leaves of trees, that at time of year shed them, as fade, and fall to the ground, at the beginning of winter, in the eighth month, Bull, 1 King. 6. 38. so termed from the word here used; because then the leaves of such trees begin to fade, and fall; though some from the other root, in regard of the rains that fall then. See Psalm. 37. 2. & 90. 5, 6.

{and our iniquities like the wind have taken us away.} We are for our iniquities hurried out of our land, and carried away captive, as such withered leaves: or other such like dry and light stuff, carried away with some blustering gust of wind in a storm. See the like, chap. 57. 13. Jer. 4. 11. Hos. 4. 19.

{taken us away} Heb. taken us up: but the word withal implies, sometime, having taken up, to bring away. So the east wind is said to have brought in the locusts, Exod. 10. 13. sometime, having taken up to carry away: and so the west wind is said to have carried them away, Exod. 10. 19. and in this latter notion is it here taken. They were by the wind of God's wrath for their sins taken up, and carried into Chaldea; as the prophet was sometime by the Spirit of God taken up in Chaldea, and carried from thence to Jerusalem, Ezek. 8. 3.

V. 7. {And there is none that calleth upon thy name, that stirreth up himself to take hold of thee:} Amidst these our troubles, or notwithstanding them, there are very few, or none among us, that seek unto you as they should; or that put out themselves, to endeavor by any means, to pacify your wrath, and procure your gracious return again to us.

{none} Not simply none, for some godly in all times; but so few, that they are not seen, they appear not, they are drowned in the multitude. So Psalm 14. 3.

{that calleth upon thy name} that addresses himself unto you, for the redress and removal of these evils, Psalm 14. 4. chap. 43. 22. Dan. 9. 13. Hos. 7. 7, 14.

{stirreth up himself to take hold of thee} Either to stay you with us; when you threaten departure; (as when he stood on the threshold of the temple, Ezek. 10. 4.) as they pressed our Savior to stay with them, Luke 24. 28, 29. or, to induce you to return in mercy again to us, since you have withdrawn yourself from us, Jer. 12. 7. Ezek. 10. 18, 19. See chap. 59. 11.

{for thou hast hid thy face from us} Or, though thou hast hid thy face from us, as the particle is used, Psal. 23. 4. chap. 55. 8. Or, as some, when thou didst hide thy face from us, as the same particle is used, Job 5. 21. Psal. 75. 2. Joel 2. 20. And this latter reading seems very probable, thus knitting this with the former; Neither was there any that called upon thy name, nor that stirred up himself to take hold of thee, when thou didst hide thy face from us. When at first you began to manifest your displeasure towards us, by withdrawing the light of your countenance from us. See chap. 8. 17. & 57. 17.

{and hast consumed us,} Or, didst consume us; as before. Heb. melt us, or dissolve us, Job 30. 22. chap. 14. 31. Ezek. 21. 7.

{because of our iniquities} That were before said to carry them away. Heb. in the hand; that is, in the room, or place of our iniquities, in the land where they were committed, while we were yet in our own country: so is the word used, chap. 56. 5. or, by the hand, that is, by means of our iniquities as chap. 62. 3.

V. 8. {But now, O Lord,} After this doleful deploration of this their sinful and sad condition, follows a pathetical imploration of favor and mercy, which they make way unto, or entrance into, by minding of God, or themselves rather, (thereby to raise within themselves, the better hope of speeding and prevailing with God) of that special relation that God had unto them, as a Father. So the prodigal, Luke 15. 17, 18.

{But} Or, yet; as chap. 17. 6. though we have carried ourselves thus ungraciously, and unworthily, towards you, Deut. 32. 5, 6.

{thou art our Father;} A very pithy and affectionate compellation, by a sweet and compassionate appellation, Psa. 103. 13. so David to Saul, 1 Sam. 24. 11. See now my Father. See chap. 63. 16.

{we are the clay, and thou art our potter,} Or, we were clay, and thou wast our potter, or the framer of us; that is, when we were at first but as a lump of clay, a rude mass, without form or shape, a confused multitude, you did mold and fashion us into a state, both civil and ecclesiastical, into a body politic, into a church, chap. 43. 1, 7, 21. & 44. 2, 21, 24. a metaphor taken from the potter's employment; (as those other forms also, though to another purpose, chap. 29. 16. Jer. 18. 6.) but having withal some eye to the manner of God's framing man's body at first, Gen. 2. 7. as also to the fashioning of it, still in the womb, Job 10. 8–12. & 31. 15. Psalm 119. 73. & 139. 13–16. Jer. 1. 5.

{we all are the work of thine hands.} Not as we are men only, or of Adam's posterity; but as by your special procurement we are made a people, yea, a peculiar people for yourself, chap. 43. 21. an argument that God himself uses to show, why he would not, yea, could not, forget them, chap. 44. 21. and that his people are wont to press him with, thereby to persuade him the rather to spare them, Job 10. 8, 9. Psal. 138. 8.

V. 9. {Be not wroth very sore, O Lord,} It will not stand with the tender affection of a parent, to be over-fierce, over-rough, or rigorous, to his child, to scourge him overmuch, or overlong. Heb. Be not wroth unto much, or to extremity; though you be wroth, because we have given you just cause of wrath by our sins, vers. 5. yet be not over-wroth with us, either overmuch, or overlong; let not your fierce wrath burn and devour like fire forever, Deut. 32. 22. Psal. 79. 5. See on vers. 12.

{neither remember iniquity for ever.} Retain not wrath against us forever, in regard of fore-past excesses; a tender parent is not wont so to do, but is very prone, and ready, to pity and pardon, Psal. 25. 7. & 79. 5–8. & 103. 9. Lam. 5. 20.

{Behold, see, we beseech thee} Or, Lo, behold now, or, we beseech thee, see chap. 38. 3. a very pathetical form of speech. So David, See now, yea, see, O my Father, 1 Sam. 24. 11. be pleased yet to cast a glance of your eye upon us, to see, in how lamentable a condition we remain; as if the very sight of them, in what plight they were, might of itself be sufficient, to move him unto commiseration of them. See chap. 63. 15. Lam. 1. 9, 20. & 2. 20. & 3. 50.

{we are all thy people.} Or, we all are thy people: not we are your only people, all the people that you have; though that also, in some sense, was, at that time, true, Exod. 19. 5. Psal. 147. 20. But we all of us, as bad as we have been, or are, and as badly, and basely, as we are by our enemies entreated, are those that you have been pleased to take into covenant with you, and to make your peculiar people, Deut. 5. 3. & 29. 10–19. See chap. 63. 19.

V. 10. {Thine holy cities are a wilderness; Zion is a wilderness, Jerusalem a desolation.} From themselves, and their relation to God, they pass to God himself, his interest, and honor, concerned in this their present condition, and the devastation of their country, those places especially, which himself had made choice of for his peculiar residence among his people, and their solemn attendance on him, and service of him, there; that so, if not for themselves, who had deserved so ill of him, yet in regard of himself and his own concernment, he might be induced unto mercy and commiseration of them, and to wrath and indignation against their oppressors, who so despitefully used, as well him, as them. So Psal. 74. 22, 23.

{Thy holy cities} Heb. The cities of thy holiness, or rather, Thy cities of holiness; as, Thy mountain of holiness, Psal. 15. 1. and, thy city of holiness, Dan. 9. 24. Thy cities, not ours; and, holy cities, having special relation to you. Now hereby some understand only Jerusalem, and Sion, afterward mentioned; and render the words therefore, the cities of thy Sanctuary. See chap. 31. 9. But most, rather, the cities of Judah in general, Jer. 10. 22. called holy cities, as the whole land, an holy land, Zach. 2. 12. because assigned to God's people; an holy people, Exod. 19. 6. Deut. 14. 2, 21. to inhabit, chap. 63. 18. & 65. 9. and because they had in them set, and solemn conventions, for the constant service of God, every Sabbath in their synagogues, Psal. 74. 8. Acts 15. 21.

{are a wilderness} Or, are become a wilderness; have lain so long ruined, that they are become like a mere wilderness. See vers. 11.

{Zion is a wilderness, Jerusalem a desolation.} Or, Zion is become a wilderness, Jerusalem a waste. See chap. 1. 7. & 62. 4. the subject matter rises; not the lesser cities only, but the mother city Jerusalem, and the seat of your royal palace, and of your temple, Sion; and the sentence runs concise and quick. So Micah's prophecy fulfilled, Jer. 26. 18. Mic. 3. 12. Psal. 79. 1.

V. 11. {Our holy, and our beautiful house, where our fathers praised thee, is burnt up with fire.} The subject matter rises yet a degree higher, as from the lower cities to Jerusalem, and Sion; so from these to the temple; the other were oft surprised and sacked, when Jerusalem and Sion, yet held out and were saved, chap. 5. 7, 8. & 7. 1. & 36. 1. & 37. 35. and Jerusalem might be taken and sacked, and yet the temple saved, 2 Chr. 25. 23, 24. but now, not those inferior cities only, but Jerusalem and Sion; nor those alone, but God's temple also is destroyed together with them, Psalm 74. 3, 6, 7.

{Our holy and our beautiful house} Heb. our house of holiness (as, cities of holiness, vers. 10.) and of bravery, goodliness, or gallantry. See chap. 60. 7. our house; so they call God's temple, though termed commonly God's house, cha. 56. 5, 7. & 60. 7. and set it forth with glorious attributes, thereby to express and testify their affection to it, as not so much affected with the loss of their own houses, as the loss and want of it. So Psalm 84. 1, 2.

{where our fathers praised thee} They say, not we, but our fathers; as scarce daring once to mention their own services there: they had been either so regardless of God's house, chap. 65. 11. Ezek. 8. 16. or in that manner there served him, that their performances there might well (they feared) be most loathsome and abominable to him, chap. 1. 11–15. & 66. 3. Jer. 7. 9–11. but yet minding him, how formerly in better times he had by their ancestors there been served.

{is burnt up with fire} Or, rather, is burnt down with fire, Psalm 74. 7. Heb. is become unto a burning of fire; or, is become a burning of fire; because the particle is in such forms oft redundant. See chap. 5. 9. & 13. 9. for the syntax of it, with this word, seems divers, chap. 9. 5. of the burning of the temple, see 2 King. 25. 9. 2 Chron. 36. 19. Jer. 52. 13.

{and all our pleasant things are laid waste.} Heb. all our desires, or delights, for the word is a substantive, as appears by the constant use of it, 1 King. 20. 6. Ezek. 24. 16, 21, 25. but the abstract is here put for the concrete, as before, vers. 6. desires, or delights, for matters of much desire, of most delight; that is, most desirable, or delightful: our most desirable, or delightful, either things, that is, matters in general; as it is expressed, 2 Chro. 26. 19. where it is said of the Chaldeans, that they destroyed all her (that is, Jerusalem's) matters of desires, or delights, rendered there, goodly vessels: but the word there used is of a far larger extent, than our English vessel, and reaches unto any utensil, or other matter of use whatsoever. See chap. 22. 24. & 32. 7. and so is the adjective, or concrete of the same root and notion used, Lam. 1. 7, 10, 11. or, our most desirable, or pleasant places; as it is supplied, Hos. 9. 6. because of that which follows, are laid waste. Heb. is, or is become unto a waste; as Jer. 7. 24. & 22. 5. as to a burning, before. So also, vers. 10. the verb being singular, it would be rendered to answer the Hebrew exactly, each of our most desirable, or delightful, matters, or places, is become a waste; and it may seem to have reference to the king's palace, and the great men's goodly houses, with their appurtenances, orchards, gardens, and the like places of delight and pleasure; which together with the temple, were likewise burnt down and demolished, 2 King. 25. 9. Jer. 39. 8. & 52. 13. the word is sometime applied also to persons; as Cant. 5. 16. whereof see before, on vers. 6. & Lam. 2. 4. Hos. 9. 16.

V. 12. {Wilt thou refrain thyself for these things, O Lord?} Or, Canst thou contain thyself at these things? as one of the Rabbines well renders it. How can you endure to see your cities, synagogues, your temple itself, lie thus waste and ruined, and your own honor thereby so exceedingly impeached and impaired, Psal. 74. 10, 18, 22, 23. See chap. 63. 15.

{wilt thou hold thy peace} Or, canst thou be silent? How can you endure to forbear, and let them alone that thus wrong you? See chap. 42. 14.

{and afflict us very sore} Or how can you endure to afflict us so extremely? Heb. unto very much. Or, as some render it, unto extremity. So vers. 9. Howbeit, I observe that the form here used, is applicable as well to extent of time, as to intension of degree; and in such use of it, signifies either overlong, or, forever; so some Jewish critics take it, in those words, Psal. 119. 8. forsake me not overlong (as our Geneva version renders it). Or, forever; wherein other of their own that control them, to give it some sense fit for that place and passage, are constrained to offer force to the text, & to knit that clause to the former part of the verse, reading the words, I will keep thy statutes exceedingly, or exactly, (as answering to what went before, v. 4.) O forsake me not. But beside that the pauses there oppose them, carrying on unto this clause the word of forsaking: there is another place in that Psalm, vers. 43. which cannot be so avoided. Take not the word of truth out of my mouth for ever; that is, Never let the word of truth be taken out of my mouth; as chap. 25. 8. For it is a very poor and sorry sense, that their version has, who render it, Take it not much out of my mouth; nor theirs much better, that render it utterly: the Psalmist's meaning sure was, never, at any time, or at all. And I conceive therefore, that it may here be so rendered, as those of Geneva have it, in the former place, as well, afflict us overlong, as, afflict us overmuch, or, afflict us for ever, and so the Chaldee here renders it. See Psalm 79. 5. & 88. 5.

CHAPTER 65

Vers. 1. {I am sought of them, that asked not for me;} This chapter the Jewish commenters annex to the former, supposing that God, in the first words of it, returns an answer to the prayer of the captive people, conceived in the latter part of the chapter foregoing. But it seems rather to contain a new sermon divers from the former. And in it we have a clear prediction, both of the conversion, and coming in, of the Gentiles; and of the rejection of the Jews, with a relation of their particular sins, and their obstinacy in them, for which they were to be rejected. Howbeit a remnant of them to be reserved, whom God would prosecute with special favors in the times of the Messiah especially, when his church should be renewed.

{I am sought of them, that asked not for me} In these words the Jewish doctors conceive that God, in way of answer to the former complaint of his people, concerning his harsh usage of them, and the continuance of the captivity, does render a reason why it so fared with them, to wit, for the obstinate carriage both of their forefathers, and themselves; who albeit he had from time to time called upon them by his prophets, to return from their wicked ways, and rebellious courses, and come in to him, yet had stood out still against him, and rejected his gracious invitations and offers. So that they understand this whole passage, vers. 1, 2. of their own people, and tell us, it is all the same thing four several times told over, in divers terms, to add the more emphasis to it. But from the apostle's allegation of it, Rom. 10. 20, 21. it evidently appears, that the former part of it, speaks of the Gentiles; the latter part, only of the Jews: the Jewish critics, to draw this Scripture their ways, are mightily puzzled about the signification of the first word: for there seems, say they, a contradiction in the text; I am inquired of, and they ask not: and this to assoil, they render the words, some, I was ready to be inquired of, entreated by, and reconciled to your forefathers, when they had offended me, had they sought me in their afflictions, but they asked not after me. So say they, is the word used, Psal. 111. 2. The works of the Lord are ready to be sought, and found out. Others, giving the passive reciprocal notion, as oftentimes it has (see chap. 26. 20.) I made myself to be sought; that is, offered myself to be sought unto by them; according to that, chap. 63. 5. thou didst meet, that is, prevent them with mercies unasked. Others, taking the word as a potential (of which, see on chap. 63. 12.) I might have been sought of them, if they would; but they had no mind to it. Others, as spoken by way of interrogation; Should I offer myself to be sought of those that ask not after me? Ours, divers of them somewhat strain themselves needlessly about it. Some render the word I am exposed to those that asked not: and the word indeed in the Rabbinical language is commonly used for to expound; whence midrasses, or expositions, are so termed: but that suits but sorrily with this place, or the notion here intended. Others, because the apostle seems so to render it, I am sought, say they, that is, I am found; seeking, put for finding, as Eccles. 3. 6. a time to seek, that is, to get; because the one is the end, and usual consequent of the other: Mat. 7.7. Luk. 11.10. so Prov. 13.9. He that covereth a fault, seeketh love, i.e. finds, gets, gains it, and so on the other side, finding, for seeking, Gen. 19.11. they wearied themselves with finding, (that is, seeking) the door. But the word of finding, used by the apostle (with whom the two branches are transposed) has reference, not to this word, but to the word following, which the ancient Greek also so renders. This word, both that version, and the apostle retaining it, renders, I am manifested, or, I have been made manifest; and these strains all seem needless. The old Latin, which some, without cause, here control, telling us, that the word is here passive, gave the right sense of the text, They seek me, that before asked not of me, word for word, I am sought to, by those that have not asked, to wit, aught of me; that is, I am now inquired of, sought unto, called upon, (so the word is commonly taken: see Chap. 55.6. Ezek. 36.37.) by those, who in former times, having no notice at all of me, Chap. 52.15. & 55.5. Rom. 15.20,21. had not been wont to ask aught of me, that is, to seek to me for aught. So is the word most frequently used, 1 King. 3.5,10,11. Chap. 7.11. & 58.2. Hos. 4.12. Zach. 10.1. and I rather choose therefore to make the supply of me, than for me. See Rom. 10.14. It is apparently spoken of the Gentiles, converted by the ministry of the gospel. The speech is concise and quick; a defect both of the antecedent, and relative, before the latter verb, as Chap. 64.5. and so in the next branch: of the pronoun after it, as Chap. 45.3. & 50.2,4. in the next branch expressed.

{I am found of them that sought me not} I prevented their seeking of me, by sending and seeking of my own accord to them, 2 Cor. 5.20. Eph. 2.17. Which some of the Jewish authors would again turn aside unto Terah, and those before [unclear] him; that had not sought God, before God sought them, Josh. 29.2,3.

{I said, behold me, behold me, unto a nation that was not called by my name} The Jews to pervert this passage, miserably wrest these words, expounding them, a nation not called by my name; that is, a nation that so carry themselves, as if they were none of mine. But to leave them to their forced interpretations. Nor are some of ours, so clear in their expositions of this passage: for some take them, as spoken in way of invitation to the Gentiles, as if God did thereby call upon them, to look after him, and come into him, as Chap. 45.22. or tender, and offer himself unto them, (as the prophet of God, Chap. 6.8.) being ready to entertain them, and make them his people, which before they were not, Deut. 32.21. Hos. 2.14. Rom. 9.25. and this way our version seems to incline. Others, as directed, and delivered, at departure to the Jews; Behold me, behold me, now leaving you, and passing to a nation that were none of mine before, according to that of the apostle; Behold, we turn to the Gentiles, Act. 13.46. The words run in the Hebrew, I have said, or I say, (so would it be rendered to fit with the former) Lo I, lo I; or, as it is frequently rendered, Here am I, here am I; Gen. 22.1,7,11. & 27.18. Chap. 6.8. and it is the voice of God returning a gracious answer unto the suits and supplications of those that seek to him by prayer; here am I at hand, ready to hear and help. So Chap. 58.9. when thou shalt cry, he will say, Lo I; or here I am: and it is doubled, to intimate his forwardness, to hear, and grant their requests: whereof see, ver. 24. The latter words, some render, unto a nation that did not call upon my name, as Chap. 64.7. Jer. 10.25. and this sense would well suit, both with the terms of the first branch, and with the former member of this, if the words of the text would bear it: but this word of calling here, is not a participle active; but a verb, in a weighty form passive: and there is but a vowel difference between either, which caused the mistake. Our version renders it aright, that was not called by my name, as Chap. 63.19. that had not in times past borne my name; had not been called, or accounted my people; there is a defect of the relative, as Chap. 64.3,4. This whole verse, some interpreters render all in the future; I shall be sought to; I shall be found; I shall say; because it is a prophecy of future times. But the prophet's manner is not unusual to speak of things to come, as past, or present: so Ch. 13.4,5. & 19.1. Rev. 1.7.

V. 2. {I have spread out mine hands all the day unto a rebellious people} Here we close with the Jewish commenters, and with good warrant from Rom. 10.21. agree unto them, that the speech is of them, and their nation, whom God had long labored with from time to time, to reduce and reclaim; but in vain: and for their willful obstinacy therefore was now resolved to reject, and to receive the Gentiles in room of them, Rom. 11.11–24.

{spread out my hands} As the manner is of those that require audience, Act. 26.1. or desire acceptance, Prov. 1.24.

{all the day} Continually, constantly; as Chap. 63.6.

{unto a rebellious people} Or, a refractory people, Jer. 5.23. that would by no means be reclaimed, ver. 12. Chap. 66.4. Jer. 7.13. & 11.7,8. for that exposition of the word, that a Rabbine gives on the place, a people gone out of the way; though it suit well with what follows, and the word may be deduced from that which signifies, to go aside, Exod. 32.8. yet it does not so fully express what the word usually imports, and is commonly therefore to another root referred.