Annotations Upon Isaiah, Chapter 65
CHAP. LXV.
VERSE 1. I Am ſought of them that asked not for me, &c.] Many Expoſitors take this to be Gods Anſwer to the Prayer of his People in the foregoing Chapter, wherein by his ſeeking out thoſe that minded not him, he aſſures them, that he would have been ready enough to have hearkened to the Prayers of his People, had they called upon him in a right manner, and had they not by their obſtinate wickedneſs cauſed him to diſregard their Prayers. But now others, not improbably, ſay, that the main ſcope of this place, is to foretell the rejection of the Jews, and the juſt cauſe God had ſo to deal with them. Only leſt they ſhould hence infer the making void of the Covenant which God had made with their Fathers, he firſt promiſeth this concerning the calling of the Gentiles, in whom the Covenant ſhould be made good, they being by Faith ingratifted into the Stock of Iſrael; I am ſought of them that asked not for me, I am found of them that ſought me not; that is, the Gentiles, that in former times did neither know me, nor inquire nor ſeek after me, do now upon the Preaching of the Goſpel to them (won thereto by my preventing Grace) both ſeek after me, and find me, and worſhip me; for that it is the calling of the Gentiles, that is here intended, is evident, becauſe it is by the Apoſtle Paul expreſly applyed thereto, Rom. 10.20. But Eſaias is very bold (to wit, in that he durſt tell the Jews of that which was ſo hateful to them, the taking in the Gentiles in their ſtead to be the People of God) and ſaith, I was found of them that ſought me not, I was made manifeſt unto them, that asked not after me. They are the very ſame words in effect with thoſe of the Prophet here, only the two branches are tranſpoſed. As for the following Words here added by the Prophet, they are to the ſame purpoſe with that which went before; I ſaid, behold me, behold me, unto a Nation that was not called by my Name; that is, I was willing to manifeſt my ſelf to them, and to receive and own them as my People, which before they were not; or, as ſome, loe, here I am, ready ſtill to hear you, and to ſatisfie your deſires, when you call upon me. But ſee the Note alſo, Deut. 32.21. The Ingemination, behold me, behold me, is to imply, either Gods great forwardneſs to hear and help them, when they ſhould ſeek to him: or the wonder of Gods grace herein, and how incredible it would ſeem to the Jews.
Ver. 2. I have ſpread out my hands, &c.] See the Note, Prov. 1.24. all the day; that is, for a long time together, conſtantly and continually, even in a long Succeſſion of Ages, firſt by my Prophets, and afterward by my Son, unto a Rebellious People; to wit, the Jews; for ſo the Apoſtle expounds it, Rom. 10.21. But to Iſrael he ſaith, all day long I have ſtretched forth my hands unto a diſobedient and gainſaying People, which is here in the Prophet, which walketh in a way that was not good; that is, in ways very bad, wicked waies; ſee 1 Sam. 2.24. and Pſal. 36.4. after their own thoughts; that is, as ſeems good in their own Eyes, according to the inclination and deſires of their own naughty Hearts: And herein it is like their following their own devices in their manifold Will-worſhips, may be principally intended, becauſe of that which follows.
Ver. 3. A People that provoketh me to anger continually to my Face, &c.] To wit, by their Superſtitions and Idolatries, ſay ſome, which they had brought into the very Temple, the place of Gods ſpecial preſence: Or, 2. by doing boldly and impudently that which was contrary to what God in his Word had expreſly enjoyned them; or, 3. by ſinning openly and confidently, not in the leaſt fearing Gods allſeeing Eye; that Sacrificeth in Gardens; ſee the Note, Chap. 1.29. and burneth Incenſe upon Bricks, (ſo it is in the Hebrew) that is, upon Altars of Bricks, as the Word is rendered in our Tranſlation, of which happily they choſe to build their Altars, that they might be the more curiouſly Hewed and Carved. But yet, as in a way of contempt (with reſpect to their leaving his Golden Altar, to burn incenſe upon them) God calls them barely Bricks. I know there are ſome that do otherwiſe underſtand this laſt clauſe; namely, that it is meant of the Bricks or Tiles wherewith their flat-roofed Houſes were covered, where indeed theſe Idolaters uſed to burn Incenſe to their Idols; or at leaſt of the Altars of Brick, which for that purpoſe they were wont to build there; ſee the Note, 2 Kings 23.12.
Ver. 4. Which remain among the Graves, and lodge in the Monuments, &c.] That is, That haunted places where the dead had been buried, and ſometimes continued there a long while together, even lodging there by Night, perhaps for the greater ſecreſie; to wit, that they might raiſe up their Ghoſts, and conſult with them, or receive Anſwers from them in their ſleep, by Revelations and Divinatory Dreams: Or, that they might Conſult with evil Spirits, that uſually delight to appear to Men in ſuch doleful ſolitary places; ſee the Notes, Chap. 8.19. and Deut. 18.11. Which eat Swines fleſh, expreſly againſt the Law of God, Lev. 7.11. and Broth (or pieces) of abominable things are in their Veſſels; that is, of things unclean by the Law of God, which they kept, either to eat, or elſe, as ſome think, to pour it as a Drink-Offering upon their Idolatrous Sacrifices.
Ver. 5. Which ſay, &c.] To wit, to the Prophets or others, that undertook to reprove them for the ſins before mentioned, or that any way ſought to reclaim them; or generally to all that were not of their way, though the choiceſt of Gods Servants, Stand by thy ſelf; that is, Take care of thy ſelf, meddle not with me; or keep apart by thy ſelf, touch not me; which they ſpeak out of a proud conceit of their own holineſs, and contempt of others, as appears by the following words; come not near to me, for I am holier than …. And this above all God abhored in them. Theſe, ſaith he, are a Smoke in my Noſe; that is, they provoke me to anger, or make my anger ſmoke againſt them (there ſeems to be an alluſion in the Phraſe, to the Breath that will from the Noſe puff forth like ſmoke in thoſe that are angry). Or rather, theſe are a vexation, a trouble, and offence to me, as ſmoke uſeth to be to Mens Eyes and Noſes; a Fire that burneth all the day; that is, they cauſe mine anger to burn like Fire againſt them continually, or even unto Eternity, and to burn them like ſo much combuſtible matter, with a Fire, ſay ſome, that ſhall never be quenched. See the Note… Deut. 32.22. Some underſtand the firſt Clauſe of Gods diſpelling them in his anger like Smoke: But the former Expoſitions are the beſt.
Ver. 6. Behold, it is written before me, &c.] Some refer this to that which follows, concerning Gods puniſhing them, and ſo would have the meaning to be, that God had determined and decreed, that he would be avenged on them for their wickedneſs; See the Note, Jer. 13.26. But it is rather meant of their Evil ways before mentioned; to wit, that they were kept upon Record before God, and were ever in his Eye: I will not keep ſilence; that is, I will forbear them no longer; ſee the Note, Chap. 42.14. but will recompence, even recompence into their Boſome; that is, ſay ſome, by ſtriking them with ſuch terrors of Conſcience, that they ſhall feel what it is to ſin againſt me: Or rather, it is meant of puniſhing them abundantly; the Expreſſion being taken from thoſe that when they would give of any thing plentifully to others, are wont to pour it into their Laps, not ſtanding to court or meaſure what they give; See the Note, Pſal. 79.12.
Ver. 7 Your Iniquities, &c.] This depends upon the foregoing Verſe: What would he recompence into their Boſomes? Why, your Iniquities, and the Iniquities of your Fathers together (ſaith the Lord God) to wit, by puniſhing you both for the one and the other. But how can it ſtand with the Juſtice of God, to puniſh Children for the Sins of their Parents? I anſwer, 1. That God never puniſheth any particular Perſons for the ſins of their Parents, unleſs they run on in ways of wickedneſs, as their Parents did before them. 2. That he never brings any evil upon any wicked perſons, but what their own Sins have abundantly deſerved. 3. That yet it is no impeachment to the Juſtice of God, to puniſh wicked Men the more ſeverely and remarkably, even with reſpect to the wickedneſs of their Parents, that haply eſcaped in their time, that ſo it may be obſerved, that vengeance, though delayed for a time, doth uſually at length fall upon the Race of the Wicked. And 4. that in cutting off a Nation, when they have filled up the meaſure of their Iniquities, Gen. 15.16. it is no injuſtice in God, thereby to puniſh the ſins both of that preſent Age, and of former Generations; which, that is, which Fathers of yours, have burnt Incenſe upon the Mountains, and Blaſphemed me upon the Hills; to wit, by theſe their Idolatrous Courſes, whereby the Lord was indeed really Blaſphemed, 1. By that baſe contempt which they caſt upon him, in that they ſlighted him, and his Law, and minded not what was there enjoined them. 2. In that they gave away the Glory due to him, to ſuch baſe Idols. And 3. By forſaking him, to follow the Idol Gods of the Heathens: Therefore will I meaſure their former work into their Boſome; that is, I will puniſh them for their ſins long ſince committed, yea even by their Fathers.
Ver. 8. Thus ſaith the Lord, &c.] Here a Promiſe of mercy is added, concerning the ſaving of a Remnant in that common Deſtruction that was coming upon the Jews: As the new Wine is found in the Cluſter, and one ſaith, Deſtroy it not; that is, As when a Man is going about to cut down a blaſted or barren Vine, and one eſpying ſome one good Cluſter of Grapes on ſome Bough of it, doth call upon him to ſpare it; Deſtroy it not, for a Bleſſing is in it; that is, Deſtroy not this Bunch, for there is ſome good Wine, ſome juice and liquor in it, through the Bleſſing of God upon it; or, deſtroy not this Vine, for by this Cluſter it appears, that there is ſtill a Bleſſing, life and ſap in it, and there may be hope therefore, that by good Husbandry and Pruning away the dead Branches, it may recover and bear good Fruit again; and thereupon he forbears to cut down the Vine: ſo will I do for my Servants ſakes, that I may not deſtroy them all; ſo will I do with my People, for the ſake of thoſe righteous ſincere Servants of mine that are amongſt them, I will not deſtroy the whole Nation, but reſerve a Remnant to be a ſtock for after-times.
Ver. 9. And I will bring forth a Seed out of Jacob, and out of Judah an Inheritor of my Mountains, &c.] As if he had …aid, Not only ſhall this Remnant of my people Iſrael be preſerved, and brought out of Babylon; but from them alſo ſhall ſpring a numerous Poſterity, that ſhall fully repleniſh not only Jeruſalem (which may be more particularly here intended by Gods Mountains, as being compaſed about with Mountains, Pſal. 125.2. but alſo the whole Land of Judea, that was for the general a Mountainous Country, and was long ſince given them for their Inheritance; and mine Elect ſhall …herit it, and my Servants ſhall dwell there; that is, they ſhall be put into the actual poſſeſſion of it. But now under this, the Spiritual Seed that ſhould repleniſh the Church in the Days of the Goſpel, may alſo be comprehend…d.
Ver. 10. And Sharon ſhall be a Fold of Flocks, and the Valley of Achor a place for the Her…s to lye down in, &c.] As Sharon (for which ſee the Note, Cant. 2.1.) ſo alſo the Valley of Achor, (ſo called by occaſion of the Execution that was there done upon Achor and his Family, Joſh. 7.26.) was a place it ſeems of rich Paſtures; and thence is that, Hoſ. 2.15. I will give her her Vineyards from thence, and the Valley of Achor for a Door of hope. The Promiſe therefore here intended is, that Gods People ſhould not only be repoſſeſſed of the Land of Canaan, but alſo that God ſhould bleſs them therein; their Land that had lain long waſte and deſart, ſhould be very fruitful and full of Cattle, and they ſhould dwell in it ſafely and ſecurely. But now under this, the plenty of Spiritual Bleſſings in the Days of the Goſpel may alſo be implyed.
Ver. 11. But ye are they that forſake the Lord, &c.] See the Notes, Chap. 1.4.28. that forget my Holy Mountain; that is, that mind not my Holy Temple or Mount Zion; that prepare a Table for that troop, or for Gad, as it is in the Margin of our Bibles, according to the Hebrew. Some take this, and that alſo which follows of Meni, to be the proper Names of two Idols. And again others think, that by Gad (rendered in our Tranſlation that troop) is meant either the Planet Jupiter, or Mars, or that imaginary Deity of Fortune, which certainly the Heathens Worſhipped as a Goddeſs; Sed te, Nos facimus fortuna deam, coeloque locamus; and they tell us great Stories of Tables which they uſed to prepare for this Idol, furniſhed with all kind of Proviſion. But far more probably I conceive others hold, that by that troop is meant the Hoſt of Heaven, or the numberleſs Multitude of the Stars they Worſhipped; or rather the huge Multitude of their Idol-Gods, which they daily encreaſed, as if they thought they could never have enough of them. And accordingly ſome think, that by thoſe words, they prepare a Table for that troop; is meant, the preparing of Sacrifices which they laid on the Altars of theſe their Idol-Gods, the rather enclining hereto, becauſe Gods Altar is ſometimes called the Table of the Lord, as in Mal. 1.7, 12. But rather hereby is meant the ſolemn Feaſts which they kept in honour of their Idols, in the places where they Worſhipped their Idols, and of part of the Sacrifices, which they offered to their Idols; ſee the Note, Judg. 9.27. much after the manner of the ſolemn Feaſts, which Gods People were appointed to keep in the Tabernacle and Temple: And then for the following words; And that furniſh a Drink-Offering to that number; (where the Hebrew Word Meni is again in the Margin) Some do hereby underſtand the Planet Mercury, the Merchants God, becauſe their buſineſs conſiſts much in numbering and caſting up Accounts: And others again conceive that hereby is meant the ſeven Planets; or ſome Conſtellation conſiſting of a certain number of Stars. But here again I conceive it moſt probable, that the ſame is meant by that number, that was before meant by that troop; to wit, the numberleſs number either of the Stars, or rather of their Idol-Gods which they worſhipped. And ſo by furniſhing a Drink-Offering to that number, is meant, that they did liberally provide Sacrifices and Drink-Offerings for every one of them, not omitting any, though there were ſuch a huge Multitude of them.
Ver. 12. Therefore will I number you to the Sword, &c.] This is ſpoken with reference to that number mentioned in the foregoing verſe, to which they are there ſaid to have poured forth their Drink-Offerings; as if it had been expreſſed thus; Since you are ſo delighted with Numbers, or ſince you are ſo pleaſed with the numberleſs number of your Gods, and are ſo zealous to worſhip them all, not omitting any one of them; I alſo will deliver you up by Multitudes to the Slaughter, or I will deliver you up to be ſlain by Tale and Number, ſo that none of you ſhall eſcape; and ye ſhall all bow down to the Slaughter; as if he had ſaid, You that have bowed down to your Idols, ſhall then bow down to be ſlain by your Enemies; becauſe when I called, ye did not anſwer, &c. That is, becauſe ye were by my Prophets better inſtructed, and often preſſed to leave your Idolatries, and yet you would obſtinately go on, and would not hearken to them; but did evil before mine Eyes; See the Note above, ver. 3. and did chuſe that wherein I delighted not; that is, and did adviſedly chuſe to do that which was an abomination to me.
Ver. 13. Therefore thus ſaith the Lord God, Behold my Servants ſhall eat, but ye ſhall be hungry, &c] That is, my Servants that continue faithful to me ſhall live comfortably in the aſſurance of my favour, and be provided for, even to full contentation, of all bleſſings requiſite, both Temporal and Spiritual: Whereas you that have forſaken me, to run after Idol-Gods, ſhall fall into extremity of Miſery. By the wicked here threatned, I underſtand thoſe Idolatrous Jews, to whom the Prophet now ſpeaks, who becauſe they had given their Meat and Drink to Idol-Gods, ſhould within a while be carried Captive into Babylon, and there periſh with hunger and thirſt; and on the other ſide, by the Servants of God, to whom ſo much good is here Promiſed, that faithful Remnant, that ſhould be delivered out of Babylon: for this indeed, I conceive, is primarily here intended, as being moſt agreeable with the Context. But yet ſome extend the Promiſes here made, to that Holy Seed that would riſe up to his Church in the Days of the Goſpel.
Ver. 15. And ye ſhall leave your Name for a curſe unto my choſen, &c.] As if he had ſaid, You now Glory in the name of being the Seed of Abraham, that holy People of God; but alas! hereafter you ſhall find it quite contrary; Or, whereas you hope to leave a Name of great renown behind you, inſtead hereof, when you are gone, ye ſhall leave your Name for a curſe; So that when men ſhall curſe any body, they ſhall inſtance in you, ſaying, Mayeſt thou be curſed, as the wicked Jews were curſed, that were carried Captives to Babylon; according to that which is ſaid, Jer. 29.22. And of them ſhall be taken up a curſe by all the Captivity of Judah which are in Babylon, ſaying, The Lord make thee like Zedekiah, and like Ahab, whom the King of Babylon roſted in the Fire. But ſee alſo the Notes, Chap. 43.28. and Numb. 5.21. For the Lord God ſhall ſlay thee, as was ſaid before, ver. 12. and call his Servants by another name; that is, ſay ſome, not Jews but Chriſtians. But I rather think, that hereby is meant either, 1. That he would take other Nations to be his People. Or 2. That Men ſhould not uſe their name in curſing as they did the Jews, but rather in bleſſing. Or 3. That they ſhould be brought into a Glorious ſtate and condition; ſee the Note, Chap. 62.4.
Ver. 16. That he who bleſſeth himſelf in the Earth, &c.] This is mentioned as the effect of that bliſs and joy which in the three foregoing verſes God had promiſed his People; to wit, that hereupon it ſhould come to paſs, That he who bleſſeth himſelf in the Earth, ſhall bleſs himſelf in the God of Truth; that is, the true God, or the faithful God. Some underſtand this thus, that he who judgeth himſelf to be in a bleſſed and happy Eſtate, and that comforts himſelf with hope that he is in ſuch an Eſtate, ſhall aſcribe it wholly to God, and to his Promiſes of Grace: But rather the meaning is, that whoſoever ſhall wiſh or pray for any bleſſing upon himſelf, ſhall wiſh it of God, or pray to the true God for it. And though by thoſe words in the Earth, may be meant in the Land of Judea, and ſo the intent of the words may be, that after that, in that Land no Man ſhould bleſs himſelf in any other but the true God; yet rather it is meant of the whole Earth in general, as having reſpect to the Days of the Goſpel; to wit, that all the World over Men ſhould only bleſs themſelves in the true God: And he that ſweareth in the Earth, ſhall ſwear by the God of Truth; to wit, only, and not by any Idol God; and ſee the Note alſo, Chap 19.18. Becauſe the former troubles are forgotten; that is, becauſe God ſhall put an end to all his Peoples former troubles, or becauſe he ſhall bring them to ſuch a happy Eſtate, that this ſhall make them forget all their former Miſeries; (ſee the Note, Chap. 54 4.) and becauſe they are hid from mine Eyes; to wit, becauſe I ſhall quite take them away, as not being able any longer to ſee my Children in ſuch Miſery. The inference is this, That becauſe they ſhould ſo plainly ſee, that it was God that had made ſuch a bleſſed change in their Eſtate, therefore they ſhould own and Worſhip no other God but him: But yet withal we muſt know, that this which is ſaid of the troubles of his People being forgotten and hid from Gods Eyes, may be underſtood alſo in a Goſpel-ſenſe, of their being freed from all the Miſeries their Sins had deſerved, partly by a full Pardon of their Sins through Faith in Chriſt here, and compleatly by a perfect Freedom from all evil in Heaven hereafter.
Ver. 17. For behold, I create new Heavens and a new Earth, &c.] See the Note, Chap. 51.16. It is as if he had ſaid, I am about to make ſuch a wonderful Change in my Church, that it ſhall ſeem to be as if there were a new World created. This was begun at the Deliverance of the Jews out of Babylon. A wonderful Change was then made, when thoſe that were a little before in ſuch miſerable Bondage in Babylon, were ſetled again in their own Land, and had rebuilt the City Jeruſalem, and their Temple therein; It might be well then ſaid, that God had then created new Heavens and a new Earth. The Heavens were not Cloudy and frowning, as before, but clear and fair; the Earth was not Barren and Deſart, as before, but Fruitful and well Inhabited. But yet more fully this was done in that far more wonderful Change that was wrought in the World, when Chriſt accompliſhed the Work of his Peoples Redemption, and the Goſpel began to be Preached amongſt all Nations: For then indeed in regard of Doctrine, Ordinances, Worſhip, and the Gifts and Graces conferred upon Gods People, th…re ſeem'd to be a new face and ſtate of things; yea there was an alteration for the better in all things whatſoever, according to that of the Apoſtle, 2 Cor. 5.17. Old things are paſt away, behold all things are become new; Yea and farther it ſhall be fulfilled at the Reſurection, called therefore, Acts 3.21. the time of the Reſtitution of all things; See the Note, Pſal. 102.26. As for the following words, and the former ſhall not be remembred, nor come into mind; either it is meant of former troubles, and ſo is the ſame with what was ſaid in the foregoing Verſe; or elſe rather of former Times, or former Mercies, the former ſtate of things, the former Heaven and Earth; to wit, that the Spiritual excellency of the Church in Goſpel Days, ſhould ſo far exceed that which had been in the time of the Law, that thoſe former things ſhould not be once minded or thought on; ſee the Note, Chap. 43.18.
Ver. 18. But be you glad, and rejoice for ever in that which I create, &c.] See the Note, Chap. 35.10. For behold I create Jeruſalem a rejoycing, and her People a joy; that is, I am about to do that for them, which ſhall yield them matter of abundant joy; there ſhall be nothing in a manner but rejoicing amongſt them, as it is more fully expreſſed in the next Verſe.
Ver. 19. And I will rejoice in Jeruſalem, and joy in my People, &c.] This is added, either as the main cauſe, why Gods People were in the foregoing verſe preſſed to be ſo exceeding joyful, Gods Love and Favour being indeed the main ground of his Peoples joy; or elſe, as a farther illuſtration of the Happineſs promiſed them; to wit, that it ſhould be ſo great, that not only they ſhould rejoice, but even God alſo ſhould rejoice for it together with them; And the voice of weeping ſhall be no more heard in her, nor the voice of crying; which, as it hath reſpect to the Jews that were brought home out of Babylon, muſt be underſtood comparatively, that there ſhould be no ſuch weeping and crying amongſt them, as there had been formerly; See the Notes, Chap. 30.19. and 54.9. and 60.18. But as it is ſpoken with reſpect to the People of God in the Days of the Goſpel, it muſt be meant of the eminent comfort which they ſhould find here even in their greateſt Sorrows and Sufferings; becauſe of the joy they have in Eternal things, which they cannot loſe; and likewiſe of their compleat Freedom from all Sorrow in Heaven; See the Notes, Chap. 25.8. and 35.10.
Ver. 20. There ſhall be no more thence an infant of Days, &c.] I paſs by many Expoſitions that are given of theſe Words that have indeed no ſhew of probability in them. Some indeed there are, which though I conceive they be not intended in this place, yet more is ſaid for them with ſome appearance of truth, than for the other; as, 1. That the Prophet ſpeaks here of the great Change that ſhould be in thoſe happy times here promiſed, in regard of the Wiſdom, and Gravity, and Holineſs that ſhould be found amongſt the People of God; that there ſhould be none amongſt them ſo Fooliſh, and Childiſh, and Vain, and Boyiſh, as there had been; their old Men ſhould be ſuch, in regard of their prudence and Gravity, as might well be looked upon as Men fully of ripe Age, and ſuch as had every way carried themſelves as became their Years: Nay farther, even the Child ſhould carry himſelf as if he were a Man of an hundred years old; that is, a Man of great Years; See the Note, Eccleſ. 6.3. But as for thoſe that being old were yet void of ſaving knowledge, that lived vainly and ſinfully, like old Boys or Children, they ſhould be looked upon as abominable and accurſed, or as ſuch ſhould be cut off by the Hand of God. And indeed thus much may be ſaid for this Expoſition, that Men that are Childiſh and Vain for Underſtanding and Manners, are termed Children and Babes in the Scripture; ſee the Note, Eccleſ. 10.16. Or, 2. That this is ſpoken of the Spiritual Eſtate of Gods People in the Days of the Goſpel▪ to wit, that Believers ſhould not always continue in a ſtate of Infancy in Knowledge and Grace, but that they ſhould be continually growing up in Grace unto a perfect Man, in which Eſtate, without decaying, they ſhould continue for ever, Eph. 4.12.16. Or, 3. That this muſt be refered to the Reſurrection, and to the Eternal Eſtate of Gods People in Heaven, wherein there ſhall be no weakneſs of Infancy or Child-hood, nor Infirmities of old Age, but all ſhall be freſh and flouriſhing; Children ſhall be raiſed in a perfect Stature, and Old Men in Youthful ſtrength and vigour. And as for old ſinners, unbelieving and impenitent Perſons, they ſhall have no ſhare in this bleſſed Eſtate. But certainly neither of theſe Expoſitions can fairely be made to agree with the ſeveral branches of this verſe▪ Queſtionleſs it is long life, which is here amongſt other Bleſſings promiſed to Gods People; to wit, that neither Young nor Old amongſt them ſhould be cut off by untimely Death, as they had been, but ſhould accompliſh the full time, which according to the ordinary courſe of Nature they were like to reach, and which others of their condition and conſtitution did uſuall… attain; There ſhall be no more from thence an i…fant of Days; that is, there ſh…l not hereafter go out, or be carried out to Burial, any that are but Infants or Children for Days; but being healthful and ſtrong, they ſhall grow up to their full ſtint of years; nor an old Man that hath not filled his Days; that is, that hath not, according to the ordinary courſe of Nature, lived to the full Period of his Days; For the Child ſhall dye an hundred years old; that is, a very old Man; but the ſinner being an hundred years old, ſhall be accurſed; as if he had ſaid, but yet in the midſt of all the Proſperity of Gods Pe…ple, if a Man lives a ſinful wicked life, though he lives never ſo long, he ſhall be accurſed, both here and Eternally hereafter.
Ver. 21. And they ſhall build Houſes and Inhabit them, &c.] Here, together with long life, pe…ce is promiſed. But here ſtill under Temporal, many underſtand Spiritual and Eternal Bleſſings.
Ver. 22. They ſhall not Build and another Inhabit, they ſhall not Plant and another Eat, &c.] This Promiſe imports, not only that they ſhould not be bereaved of theſe things, neither by Forreign Enemies breaking in upon them, as was ſaid before. Chap. 62.8, 9. (For which ſee the Note there) Nor by the power of Oppreſſors, too mighty for them; nor by being forced, through extream Poverty, …o make them away; bu… likewiſe principally, that they ſhould not Build and Plant meerly for Poſterity, but that they ſhould themſelves live to enjoy them, as appears eviden… both by the foregoing verſes, and that which here followeth, For as the days of a Tree, are the days of my People, that is, they ſhall like many long-lived Trees, live many years, as namely, the Oake, the Elme, the Palm Tree, &c See the Note Pſal. 92 12. And mine Elect ſhall long enj…y the work of their Hands; to wit, by reaſon of the lengthning out of their Lives; See the Note Pſal. 128.2.
Ver. 23. They ſhall not labour in vain, &c.] To wit, as not living to enjoy any benefit by what they had Built or Planted; ver. 22. See the Note, Deut. 28.30. nor bring forth for trouble; that is, they ſhall not bring forth Children, either, 1. To the trouble of themſelves, as being perplexed with fear in times of War, leſt their Children ſhould be ſlain, or made Slaves; or in times of Peſtilence, leſt they ſhould be ſwept away by that devouring Sickneſs; or as being troubled to ſee ſuch Miſery befal their Children; Or, 2. To the trouble of their Children, they ſhall not by the loſs of their Parents, or any other ſad Calamities that may befall them, be brought to look upon themſelves as born for nothing but grief and trouble. As they ſhall long enjoy their Eſtates peaceably, ſo their Children too; and as they ſhall live quietly and proſperouſly, ſo ſhall their Children alſo; For they are the Seed of the Bleſſed of the Lord, and their off ſpring with them; that is, both they and their Poſterity are the genuine Children of thoſe Holy Servants of of God, that he Promiſed to bleſs; and therefore both they and their Children ſhall be bleſſed of God.
Ver. 24. And it ſhall come to paſs, that before they call, I will anſwer; and while they are yet ſpeaking, I will hear.] That is, before they pray, whileſt they are only purpoſing to pray, or deſiring a Mercy in their Hearts; at leaſt before they have finiſhed their Prayer, I will come in to their help or ſupply. The drift of the words is to ſhew how exceeding ready God is to hear the Prayers of his People.
Ver. 25. The Wolfe and the Lamb ſhall feed together, and the Lyon ſhall eat Straw like the Bullock, and duſt ſhall be the Serpents meat, &c.] That is, being content with that Food, they ſhall no longer hurt either Men or Beaſts; But ſee the Note, Gen. 3.14. To the ſame purpoſe is that, Chap. 11.8. And the Sucking Child ſhall play on the hole of the Aſp, &c. But for this whole Verſe ſee the Notes, Chap. 11.6, 7, 8, 9.