Annotations Upon Isaiah, Chapter 66
CHAP. LXVI.
VERSE. 1. THus ſaith the Lord, &c.] As the Prophet in the beginning of his Prophecy (Chap. 1.1.) Expoſtulated with the Jews, concerning their carnal confidence in their Temple and Sacrifices, ſo he doth here again toward the cloſe of his Prophecy: The Heaven is my Throne; to wit, becauſe there the Majeſty of God is moſt gloriouſly ſet forth: and the Earth is my Footſtool; that is, as vaſt a body as the Earth is, it is but a little Foot-ſtool for me; Where is the Houſe that ye build unto me? And where is the place of my Reſt? So the Temple was called; See Pſal. 132.14. This is my reſt for ever. The drift of the whole paſſage, I conceive, is this. Becauſe the Jews were a wicked People, falſehearted towards God, and wholly regardleſs of obeying his commands, and yet in the mean ſeaſon gloried much in Gods dwelling amongſt them in his Temple, as if they had thought, that God had been included in thoſe Walls, and thereupon they had no cauſe to queſtion his favour, and his gracious acceptance of the Service that was there done him, or to fear that he would ever forſake them, or this his dwelling place; therefore the Lord doth here from the infiniteneſs and immenſity of his being, which the whole World could not contain, ſhew them what a vain and fooliſh thing it was in them, to think that any Houſe could be built that ſhould hold or contain him, or that he ſhould need, or be pleaſed with a Houſe that ſhould be ſet up for his Habitation (and indeed to this purpoſe doth Stephen cite this place, Acts 7.48. &c.) yea, that he muſt needs be a Spirit, infinite in his Eſſence, and conſequently that he could only delight in Spiritual Service, and that therefore the meer outward pomp of a ſtately houſe, and Carnal Ceremonies, could never be the things that were pleaſing in his ſight; without a pure heart and a pure life, no Man can ſerve God acceptably; yea, and ſome think too, that under this is alſo imply'd, that there was a time coming, when this Temple-Services ſhould be utterly abbrogated, as our Saviour ſaith, John 4.21.
Ver. 2. For all thoſe things hath mine hand made, &c.] To wit, the Heaven and the Earth and all things therein; and all thoſe things have been, ſaith the Lord; that is, they have had their being, or they have conſiſted (Col. 1.17.) or continued in their being, by my hand, by being upheld by my power, Heb. 1.3. Now the drift of this is to ſhew, that ſince he made the World and all things therein, he needed not a Houſe to dwell in here, no more then he did from Eternity, before he made theſe things; and that if he did deſire a Houſe, ſurely he that manſions in Heaven and Earth, needed not to deſire them to build him an Houſe; ſee the Notes, Pſal. 50.11, 12. but to this Man will I look; to wit, out of great reſpect, and out of my tender and provident care over him: Or, as to the Houſe and Temple wherein I will chooſe to dwell, even to him that is Poor and of a contrite Spirit; ſee the Notes, Chap. 57.15. and Pſal 51.16. and trembleth at my Word; that is, that fearing me, ſtands in awe of my Word, and dares not decline in the leaſt from what I have commanded him. It is as if the Lord had ſaid, though I be ſo infinitely great and high, and all ſufficient in my ſelf, yet I overlook all the World to caſt mine Eye upon theſe poor humble ones, and theſe are the Temple that I will dwell in.
Ver. 3. He that killeth an Oxe, is as if he ſlew a Man, &c.] That is, ſay ſome, when Chriſt ſhall have put an end to the Legal Worſhip, the continuance of theſe Sacrifices, will be as hateful to God, as the ſlaying of a Man would be; yea, and becauſe the Particle of ſimilitude (as) is not in the Hebrew, but it is there; He that killeth an Oxe, ſlayeth a Man, he that Sacrificeth a Lamb, cutteth off a Dogs Neck, &c. therefore ſome conceive that the Jews are charged here with this, that at the ſame time, when they Srcrificed Oxen and Lambs, &c. to God, according to Gods Law, they did alſo Sacri…ce to their Idol-Gods, Men, and Dogs, and Swine, as the Heathens did. But I make no queſtion but the words are beſt Rendred with a Note of Similitude, as it is in our Tranſlation; and that the ſcope of the place is to ſhew, that whilſt they were ſuch a wicked People, void of all true fear of God, their Sacrifices were not only things unacceptable, but even hateful and odious to him; ſee the Notes, Chap. 1.11. &c. He that killeth an Oxe; to wit, for Sacrifice; is as if he ſlew a Man; that is, he doth that which I abhor as much as if he murdered a Man; or his killing an Oxe for Sacrifice, is no more pleaſing to me, than if he ſlew a Man for a Sacrifice, as the Heathens are wont to do. For it may well be that in this expreſſion (and ſo likewiſe in thoſe that follow) his drift is to ſhew, that the abominable Sacrifices of the Heathens were as acceptable to him, as theirs were; he that ſacrificeth a Lamb, as if he cut off a Dogs neck, which was not only one of thoſe unclean Creatures, that might not be offered in Sacrifice (though the Heathens did) but always alſo eſteemed baſe and vile; inſomuch that whereas the Money that was taken for the Redemption of any unclean Beaſt might be brought into the Temples Treaſury, Lev. 27.11. there was expreſs Order, that no price of a Dog ſhould be brought into Gods Houſe; ſee the Note, Deut. 23.8. he that offereth an oblation, as if he offered Swines blood; Creatures ſo unclean, that they might not be eaten, or touched, Lev. 11.7, 8. much leſs might they be offered in Sacrifice, as the Heathens did: he that burneth Incenſe, as if he bleſſed an Idol; that is, praiſed it, or prayed or ſacrificed to it; yea, they have choſen their own ways; that is, wittingly and knowingly they have choſen to walk in their own ways, rather than do what I commanded them; where by their own ways may be particularly meant their Will-worſhips, which were of their own deviſing, not of Gods appointment; or generally their ſinful, wicked ways, which alone were enough to make God abhor their Sacrifices. And ſo alſo may the laſt Clauſe be underſtood; and their Soul delighteth in their abominations. But ſee the Note alſo, Pſal. 11.5.
Ver. 4. I alſo will chuſe their deluſions, &c.] This hath reference to that which was ſaid in the cloſe of the foregoing Verſe; they have choſen their own ways: And ſo it is as if God had ſaid, They have made their choice, and ſo now I will make mine; they have choſen to do what they pleaſed with me, even thoſe things which I would not have had done; and now by way of retaliation, I will take what courſe I pleaſe with them, I will do to them what they would not have done. Some read it, I alſo will chuſe their devices, (as it is in the Margin) meaning the reward of their devices; they choſe to do what they liſt in my Worſhip, as if they were no way bound up to my Commands; and now I will chuſe to do what I pleaſe with them, as if I had no way engaged my ſelf by promiſe to them. But it is better rendered, as it is in our Bibles; I alſo will chuſe their deluſions; where by their deluſions may be meant (actively) the deluſions and mockeries which they put upon God; yea, and wherewith they deluded the World and themſelves too; in that they ſought to cover their Hypocriſie and Diſobedience and Rebellions againſt God with a ſhew of Piety, and a pretence that they aimed at the advancement of Gods Glory; or by their deluſions, may be meant (paſſively) the deluſions and mockages which they ſhould endure from others, and wherewith God would puniſh them for the other. So that both may be included, and ſo we may underſtand it thus: Becauſe they have thus vainly deluded themſelves, and wickedly ſought to delude me, by bringing condign puniſhment upon them, I will diſcover their wickedneſs, and thereby bring them to be mocked, deluded, and derided by others; and will bring their fears upon them; that is, thoſe terrors and affrightments which their ſins have deſerved; yet ſome hereby underſtand the Evils which they feared; to wit, that of being ruined by the Heathens, which by complying with them in their Idolatry they thought to prevent; becauſe when I called none did anſwer, &c. ſee the the No… Chap. 65.12.
Ver. 5. Hear the word of the Lord, ye that tremble at his word, &c.] Here the Prophet turns his ſpeech to thoſe that truly feared God amongſt the Jews, of whom God had ſaid above, ver. 2. that they were more precious in his Eyes, than all the World beſides, and that he would look to them, as the Temple wherein he would chuſe to dwell, rather than to the Temple in Jeruſalem: your Brethren; to wit, by outward profeſſion (yet it may be taken as ſpoken Ironically, by way of aggravating their wickedneſs, in their uſage of the faithful amongſt them) that hated you, that caſt you out; that is, that caſt you out of their Society, and ſhunned your company as polluted, as was ſaid before; ſee the Note, Chap. 65.5. Or, that Excommunicated you, as not worthy to be numbred amongſt Gods People; for my Names ſake; that is, for my ſake; and ſee the Notes, Pſal. 44.22. and 69.7. ſaid, Let the Lord be glorified; which though ſome underſtand, as ſpoken by way of juſtifying thoſe Idolatrous courſes, which the faithful amongſt them oppoſed; to wit, that they ſet up ſo many Altars and high Places, and ſo tyed not themſelves to one place, but worſhipped God in many ſeveral places, and with more ſorts of Sacrifices, purpoſely that Gods Glory might be the more magnified: And others, as a reaſon given why the wicked Jews did perſecute and caſt them out from amongſt them; Namely, that God might be glorified in their Juſt puniſhment; yet I rather think …hat this was ſpoken by their falſe Brethren Ironically; Let God be glorified; that is, by bringing thoſe Judgments upon us, wherewith you tell us he intends to glorifie himſelf; ſee the Note, Chap. 5.19. or rather by appearing in ſome glorious manner to vindicate your wrongs, or in doing ſome notable thing for you, that may diſcover that you are ſo precious in his Eyes, as you pretend you are. For this ſuits beſt with the anſwer, which in the following words the Prophet returns to this flout of theirs; but he ſhall appear to your joy, and they ſhall be aſhamed; to wit, when he ſhall bring upon you the puniſhments which you have been threatned with, and your Idol-gods ſhall not be able to help you; and God ſhall ſhew great mercy to them. All which ſome underſtand of all the Evil God brought upon the Idolatrous Jews by the Chaldeans, and the good he did for the Faithful amongſt them, at their return from Babylon: and others of their ruine by the Romans, and the wonderful thing he ſhould do for thoſe that embraced Chriſt and his Goſpel.
Ver. 6. A voice of noiſe from the City, &c.] The Prophet breaks forth abruptly into theſe words; as if in a Prophetical Rapture he had heard the noiſe here mentioned; ſee the Note upon a like paſſage, Chap. 13.4. A voice of noiſe from the City, a voice from the Temple, &c. And ſome underſtand hereby the voice of thoſe that ſhould go forth out of the City and Temple of Jeruſalem, to preach the Goſpel amongſt the Nations; which ſhould be the ſavour of Life unto Life to ſome, but the ſavour of Death unto Death to others; ſee the Note, Chap. 2.3. But it is rather meant of the noiſe that ſhould be in Jeruſalem, at the ſurprizal of the City, and that either by the Enemy, when in their Fury they were exerciſing the cruelties of Wars u… at ſuch times, plundering and burning their Houſes, and ſlaughtering the People; or elſe by the Inhabitants of the City, and Temple, or thoſe that fled thither for ſhelter, when there was ſuch piteous out-cries amongſt them for fear of the Enemy. And this ſome underſtand of the deſtruction of the City and Temple, by the Chaldeans, and others; yea▪ the moſt of the deſtruction of them afterward by the Romans. And becauſe this was done originally by the appointment of God, therefore in the very next words it is called; a voice of the Lord that rendereth recompence to his Enemies; to wit, the wicked Jews. Becauſe they would not hear the gentler voice of Gods Prophets, therefore they ſhould hear this more dreadful voice, out of their City; yea out of their Temple, wherein they ſo much truſted.
Ver. 7. Before ſhe travelled, ſhe brought forth, &c.] Leſt the Faithful amongſt the Jews, hearing ſo much of the ruine of their City and Nation ſhould be overmuch dejected with fear, this is added to aſſure them, That for all this, Gods Church ſhould not only be preſerved, but alſo on a ſudden mightily encreaſed: For this, Before ſhe travelled ſhe brought forth, &c. is certainly meant; 1. Of the full Peopling of Jeruſalem, and the Land of Judea, with the Captives that came from Babylon; ſuddenly and unexpectedly; (And it may well be thought that it is ſpoken by way of advancing this their deliverance, above … of their deliverance out of Aegypt; that being effected with much …ugling and ſtriving, but this without any Labour on their parts; Cyrus of his own accord giving them liberty to be gone). And, 2. Of the mighty and ſudden encreaſe of the Church, by the Converſion of the Gentiles; for which ſee the Notes, Chap. 49.18, 21. and 60.4. before her pain came, ſhe was delivered of a manchild; that is, a great and mighty People. And beſides, as this is intended concerning the encreaſe of the Church of Chriſt, it may imply, that the Believers in thoſe days added to the Church, ſhould be ſtrong in Faith, manly, and ſtout, and couragious for the Truth; and likewiſe, what exceeding joy there ſhould be for that great encreaſe of the Church, as when a Child, eſpecially a man-child is born.
Ver. 8. Who hath heard ſuch a thing? Who hath ſeen ſuch things? &c.] To wit, as that mentioned in the foregoing Verſe; ſee the Note, Chap. 64.4. Shall the Earth be made to bring forth in one day? That is, the Fruits, which are uſually a long time ſprouting out, and growing, till they come to ripeneſs and perfection? Or, as ſome would have it, ſhall all the Women in a Country, or in the whole Earth, be made to bring forth together in one day? Or ſhall a Nation be born at once? That is, is it poſſible for one Woman to bring a Nation at one Birth? Or for ſeveral Women to bring forth a Nation together at one time? for as ſoon as Zion travelled, &c. as if he had ſaid, yet ſo it is here; as ſoon as Zion travelled, ſhe brought forth her Children; that is, as ſoon as the time of her Travel came, ſhe brought forth multitudes, as it were a whole Nation at once, or in one day; for which ſee the foregoing Note.
Ver. 9. Shall I bring to the Birth, and not cauſe to bring forth, ſaith the Lord? &c.] Some read it, as it is in the Margin; Shall I bring to the birth, and not beget? And ſo reading it, the meaning muſt needs be, ſhall I that cauſe other Women to conceive and bring their Conceptions to the birth, continue Childneſs my ſelf, and not beget me Children of my Zion? But reading it, as it is in our Bibles, the meaning ſeems rather to be this; Shall I bring to the birth, and not cauſe to bring forth; that is, ſhall I bring my People to the throes and pangs of a Child-bearing Woman; and ſhall I not withall afford her deliverance? ſee the Notes, 2 Kings. 19.3. Or, ſhall I undertake to bring forth my People out of Captivity, and not fully accompliſh it? Shall I ſet upon a work, and not go through with it? And to the ſame purpoſe is the following Clauſe; Shall I cauſe to bring forth, and ſhut the womb, ſaith thy God? That is, ſhall I confer upon Mankind, the power of propagation, and ſhall I withold this bleſſing from my Zion? Or, having begotten Children upon my Zion, ſhall I ſhut up her Womb, that ſhe cannot bring them forth?
Ver. 10. Rejoice with Jeruſalem, and be glad with her, all ye that love her, &c.] It is the Well-willers and Friends of Jeruſalem, after the return of her People from Babylon, and conſequently alſo of the Church of Chriſt, after her mighty encreaſe by the Converſion of the Gentiles, that are here invited to rejoyce with her; to wit, as Friends are wont to rejoice with Women, after they are ſafely delivered; eſpecially if it have been of a man-child; as was before figuratively ſaid of the Church, ver. 7. rejoice for joy with her, all ye that mourn for her; that is, that did mourn for her when ſhe was in an afflicted and diſtreſſed eſtate.
Ver. 11. That ye may ſuck, &c.] That is, ſay ſome, in that ye ſhall ſuck and be ſatisfied, &c. for they take this to be added, as the cauſe of the joy, whereto they were exhorted in the foregoing Verſe: But conſidering that it was the Faithful that were there exhorted to rejoice in the proſperity of the Church; I conceive this may be added as the end of their rejoicing with the Church, even that ye may ſuck and be ſatisfied with the Breaſts of her Conſolations; that ye may ſuck your fill; (ſee the Note, Pſal. 22.26.) that is, that you may partake with her in her Salvation, Proſperity, and Glory, that as a Mother ſhe may with full Breaſts plentifully feed and nouriſh you up, that you may be nurſed up in Knowledge and Grace here, till ye come to be ſharers with her in the Glory of Heaven hereafter. With reſpect to that which was before ſaid, ver. 7. concerning the Churches bringing forth Children, the Prophet doth here likewiſe ſpeak of her, as of a Mother giving ſuck; that ye may ſuck and be ſatisfied with the Breaſts of her Conſolations; to wit, thoſe Goſpel-Conſolations, wherewith ſhe ſhall be comforted of God, and wherewith ſhe ſhall comfort her Children, the ſincere Milk of the Word, 1 Pet. 2.2. refreſhing as Milk for poor troubled Conſciences: Yea, becauſe there is mention made, in the cloſe of the foregoing Verſe; of thoſe that mourned for Jeruſalem, ſome think that in theſe words; that ye may ſuck, &c. there is an alluſion to Mothers giving their Children ſuck, to ſtill them when they cry. As for the next Clauſe, that ye may milk out, and be delighted with the abundance of her Glory; that is, the Churches Glory; ſee the Notes, Chap. 60.1, 2, 3.
Ver. 12. For thus ſaith the Lord, Behold I will extend Peace to her like a River, &c.] See the Note, Chap. 48.18. and the Glory of the Gentiles as a flowing) ſtream; ſee the Note, Chap. 61.6. then ſhall ye ſuck, ye ſhall be born upon her ſides, and dandled upon her knees; ſee the Notes, Chap. 49.22, 23. and 60.4.
Ver. 13. As one whom his Mother comforteth, ſo will I comfort you, &c.] As if he had ſaid, You ſhall not only be comforted by the Church your Mother, but I alſo will be to you as a tender Mother herein. For as an affectionate Mother is wont by kind ſpeeches, and by hugging and embracing her Child, and by all poſſible expreſſions of her love, to labour to quiet and ſtill it, and chear it up again, when it cries and weeps, becauſe of ſome hurt it had taken, or becauſe ſhe had formerly chid it, or beaten it; ſo will I comfort you, my People, after I had for a time corrected you; and ye ſhall be comforted in Jeruſalem; that is, though Jeruſalem hath lain ſo long in ſuch a deſolate condition, yet ſhall her proſperous and flouriſhing Eſtate be matter of great comfort and rejoicing to you.
Ver. 14. And when ye ſee this, &c.] This is thus expreſſed, to imply the undoubted certainty of it; with their Eyes they ſhould ſee it accompliſhed; your heart ſhall rejoice; that is, you ſhall rejoice heartily; and your bones ſhall flouriſh like an herb; that is, your Strength and Beauty ſhall be renewed, as it is with Herbs, that ſeeming dead and withered in the Winter, do in the Spring ſprout out freſhly again. Becauſe miſery and ſorrow do uſually waſte the ſtrength of men, making their very Bones to be dead and dry; ſee the Notes, Prov. 12.4. and 17.22. and on the other ſide, chearfulneſs and joy do advance mens health, and fill their Bones with Juice and Marrow; ſee the Notes, Job 21.24. and Prov. 15.30. Hence it is, that to ſet forth how exceedingly they ſhould rejoice in the proſperous eſtate of Jeruſalem, he uſeth this expreſſion; your bones ſhall flouriſh like an Herb; Gods People were in Babylon like a company of dead and dry bones, Ezek. 37.11. but theſe dead Bones ſhould become lively and moiſt and vigorous again; and the hand of the Lord ſhall be known towards his Servants, and his indignation towards his Enemies; that is, notice ſhall be taken of that, which in the time of your miſery you would not believe: Namely, that God hath done theſe things out of his tender reſpect to you, and out of his indignation againſt his Enemies.
Ver. 15. For behold, the Lord will come with Fire, &c.] Having ſaid in the cloſe of the foregoing Verſe, that the Lord would make known his indignation towards his Enemies; here he ſets forth in what a terrible manner he would fall upon them, uſing expreſſions that may ſeem to imply, that he would break forth upon them after the manner of ſome dreadful tempeſt (ſee the Notes, 2 Sam. 22.8. Pſal. 50.3. and 97.3.) or elſe as a King marching out againſt his Enemies with a mighty and dreadful Army, as the mention of his Chariots here doth import; the Lord will come with Fire, and with his Chariots like a Whirle-wind; for which ſee the Note, Chap. 5.28. to render his anger with Fury, and his rebuke with flames of Fire; that is, to puniſh them more ſharply and ſeverely than is uſually done; ſee the Note, Chap. 42.25. Now this I know ſome underſtand of Gods coming in flaming Fire, to puniſh the wicked at the day of Judgment; (and it is true indeed, that then their puniſhment ſhall be fully accompliſhed) but this doth not ſo well ſuit with that which followeth in the next Verſe; and the ſlain of the Lord ſhall be many. However, queſtionleſs it is primarily and principally meant of the vengeance executed upon the Idolatrous Jews (as is evident by the deſcription that is given of them, ver. 17.) by the Chaldeans, when they burnt up their City and Temple, and made ſuch havock amongſt the People; though we may well alſo take in that greater deſtruction that was likewiſe executed on them afterward by the Romans.
Ver. 16. For by Fire, and by his Sword, will the Lord plead with all Fleſh, &c.] That is, with Men and Women of all ſorts and ranks amongſt his People; for ſtill he ſpeaks of the ſame judgment, of which he ſpake in the foregoing Verſe; to wit, the deſtruction brought upon them by the Chaldeans. Hitherto he had pleaded with them by his Meſſengers, the Prophets; but now he would plead with them in another manner, even by Fire and Sword; and the ſlain of the Lord ſhall be many; that is, the Lord ſhall ſlay many and many of them; their multitude ſhall not ſave them from his Vengeance.
Ver. 17. They that ſanctifie themſelves, and purifie themſelves, &c.] That is, that by waſhing, and other ſuperſtitious Rites, do think to make themſelves holy and pure; in the Gardens; ſee the Note, Chap. 1.29. behind one Tree in the midſt; that is, behind ſome one eminent Tree in the midſt of the Gardens, ſet apart for that ſervice of waſhing and purifying themſelves; yet ſome would rather have the meaning to be this, that they did it every one behind his own Tree, about the midſt of their Gardens made choice of for their own peculiar uſe; as they had every one his own peculiar God, ſo they would have a peculiar Tree, under which they would ſerve him. Well, but then the words may be rendered (as they are in the Margin) one after another; and then the meaning may be, either that they purified and waſhed themſelves one after another (as thinking it was the more religiouſly done, when they did in that manner) in the midſt; that is, openly in the midſt of many, that ſtood about them when they did it; wherein there might be much of laſciviouſneſs, a ſin uſual amongſt Idolaters; or elſe that they flocked in to the performance of their Idolatrous rites; one after another; to wit, by great Companies and Troops, out of their great zeal for the Service of their Idol-gods; eating Swines fleſh; to wit, as ſome think, after they had offered it in Sacrifice; but ſee the Note, Chap. 65.4. and the abomination; whereby ſome think is meant, that which had been ſacrificed to Idols, others any meat forbidden by the Law; and others again, becauſe this is placed here between two diſtinct kinds of unclean Beaſts, would have it, that by the Hebrew word Shekets here uſed, ſome particular kind of unclean Beaſts is intended; and the Mouſe; expreſly forbidden to be eaten, Lev. 11.29. ſhall be conſumed together, ſaith the Lord, ſee the Note, Chap. 1.28.
Ver. 18. For I know their works and their thoughts, &c.] It is in the Hebrew only, I know their works and their Thoughts; which our Tranſlators conceive is ſpoken by way of an Apoſiopeſis; as if he had ſaid, I know well enough their works and their thoughts; it ſhall come, that I will gather all Nations and Tongues; that is, becauſe their doings and thoughts are ſuch as they are, it ſhall come to paſs, that I will gather the Gentiles to be my People in their ſtead; and they ſhall come and ſee my Glory; to wit, 1. In Chriſt; ſee the Note, Chap. 40.5. 2. In the glad tydings of Mans Salvation by Chriſt: And, 3. In his glorious preſence in his Ordinances.
Ver. 19. And I will ſet a ſign among them, &c.] It is much queſtioned amongſt Expoſitors, who the Perſons are of whom this is ſpoken, and what the ſign is that God would ſet among them. Some hold that God ſpeaks here of a ſign; that is, an Enſign that ſhould be ſet up, firſt among the Jews, and afterward amongſt the Gentiles, for the gathering in of his Church, and People; according to what is elſewhere ſaid of an Enſign, or Standard ſet up; ſee the Notes, Chap. 11.12. and 49.22. And by this Sign, or Enſign, ſome think that Chriſt himſelf is meant, for which ſee the Note, Chap. 11.10. and others the preaching of the Goſpel, together with the Miracles, wherewith it was confirmed; particularly ſay ſome, the pouring forth of the Gifts of the Holy Ghoſt upon the Apoſtles, at the Feaſt of Pentecoſt; or more generally, ſay others, all the wonders and ſignes wrought by thoſe that preached the Goſpel; whereby the Elect amongſt the Jews, were firſt Converted and added to the Church; and afterward the Gentiles. But then again, ſome underſtand it of a mark, or ſign, whereby ſome Perſons may be diſtinguiſhed from others: Namely, That when God intended to deſtroy the Jews, he would have a ſign, or a mark amongſt them, whereby they ſhould be known whom God had choſen, to be reſcued and ſaved from the common deſtruction that was coming upon that Nation; and that herein there is an alluſion to the mark of the Blood of the Paſchal Lamb upon the Doors of the Iſraelies in Egypt, whereby they were ſaved from the Sword of the deſtroying Angel. And by this mark, or ſign, might be meant the profeſſion of the Chriſtian Faith; or the Word and Sacraments; or a Holy Life and Converſation, according to the Rule of the Goſpel; or, that inward Seal of Gods Sanctifying Spirit, whereby they ſhould be diſtinguiſhed from counterfeits; ſee Eph. 1.13. and 2 Tim. 2.19. Or rather, Gods appointing them to be ſaved, and his watchful providence over them for their preſervation, which ſhould be as ſure a means of ſafeguarding them from the common deſtruction, as if there had been a ſign or mark ſet upon them for that end and purpoſe; and I will ſend thoſe that eſcape of them; that is, thoſe of the Jews, thus preſerved; unto the Nations; to wit, to Preach the Goſpel to them; to Tarſhiſh, Pul, and Lud, that draw the Bow, to Tubal and Javan, &c. for the underſtanding whereof, we muſt know, 1. That by Tarſhiſh may be meant Tarſus in Cilicia, or ſome other remote place; or the Ocean Sea in general; and ſo the meaning might be, that they ſhould go forth both by Sea and Land, to Preach the Goſpel. And, 2. That under the other particular Nations here mentioned, (whereof it is commonly thought, that ſome lie Eaſt, and ſome Weſt, and ſome North, and South, all other Nations are comprehended all the World over; to the Iſles a far off; that is, the Inhabitants of thoſe remote Countries, of whom the Jews had little or no knowledge; that have not heard my fame, neither have ſeen my Glory; that is, that had never heard the report of, nor ſeen the glory of God and of his glorious Works; ſee the Note, Cap. 52.15. and they ſhall declare my glory among the Gentiles; that is, the glorious riches of my Grace in Chriſt; the great things I have done for the Salvation of my People, and the deſtruction of their Enemies.
Ver. 20. And they ſhall bring all your Brethren, &c.] The Apoſtles and other Preachers of the Goſpel ſhall bring in the Converted Gentiles, your Brethren, as being by Faith made the Children of Abraham, for an Offering unto the Lord out of all Nations; to wit, as a People Conſecrate to Gods ſervice; according to that of the Apoſtle, Rom. 15.16. that the Offering up of the Gentiles might be acceptable, being Sanctified by the Holy Ghoſt; and again, Phil. 2.17. If I be Offered upon the Sacrifice and Service of your Faith, I joy and rejoyce with you all; and Rom. 12.1. Preſent your Bodies a living Sacrifice, holy, acceptable unto God, &c. The Heathen that were counted an unclean People, being now purified by Faith, ſhould be tendred to God, as a Holy Sacrifice; upon Horſes and in Chariots, and in Litters, and upon Mules, and upon ſwift Beaſts; which implies both, 1. That all poſſible helps and means ſhould be uſed to bring them in to believe and joyn themſelves to the Church; 2. That this ſhould be done with much reſpect and tender care over them; ſee the Note, Chap. 49.22. And, 3. That hereby the Goſpel ſhould be ſpeedily propagated into many Countries; to my holy Mountain Jeruſalem, ſaith the Lord; that is, to the Church of Chriſt; ſee the Notes, Chap. 2.2, 3. as the Children of Iſrael bring an Offering in a clean Veſſel into the Houſe of the Lord; to wit, becauſe theſe converted Gentiles ſhould be a pure and holy People.
Ver. 21. And I will alſo take them for Prieſts and for Levites, ſaith the Lord, &c.] It is as if he had ſaid, Yea, ſome of theſe Gentiles, that were counted ſo unclean, that they might not come into the Temple, will I take to be Prieſts and Levites; that is, Miniſters, Paſtors, and Teachers in my Church, (Miniſters and Deacons ſay ſome,) for that it is not that Spiritual Prieſt-hood, common to all Chriſtians (ſee the Note, Ch. 61.6.) that is hear meant, but that peculiar Office of ſuch as were to be Teachers in the Church, as the Prieſts and Levites were, Deut. 33.8. is evident, becauſe the promiſe is only, that God would take of them, that is ſome of them, for Prieſts and for Levites; whereas in the time of the Law, none were imployed in thoſe Holy Callings, but thoſe that were of the Tribe of Levi, then even Men of all Nations ſhould be ſet apart to theſe Holy Services.
Ver. 22. For as the new Heavens and the new Earth, which I will make, ſhall remain before me, ſaith the Lord, &c.] And concerning this promiſe of new Heavens and a new Earth, ſee the Note, Chap. 65.17. ſo ſhall your Seed and your Name remain; the meaning is, that as that new ſtate of the Church ſhould continue unto Eternity, even after the World ſhould have an end, ſo ſhould the Seed alſo of the Church, conſiſting both of Jews and Gentiles, and conſequently their Name alſo, continue for ever. There ſhall never want a Seed of true believers in this Church, but they ſhall continue for ever, even as the Bliſs or Happineſs of their new Eſtate ſhall be.
Ver. 23. And it ſhall come to paſs, that from one new Moon unto another, and from one Sabbath to another, ſhall all fleſh come to worſhip before me, ſaith the Lord.] That is, all Nations, both Jews and Gentiles; ſee the Note, Pſal. 40.5. It is therefore ſpoken concerning the days of the Goſpel, when all legal Feſtivals were to ceaſe; and ſo the meaning is only, that in thoſe days the People of God ſhould conſtantly attend the Worſhip and Service of God in their Church-Aſſemblies, as it is ſaid they did, Acts 2.42, 46. only this is expreſſed in terms borrowed from the ſolemn meetings of Gods People under the Law, as before, Ver. 21. where the Miniſters of the Goſpel are termed Prieſts and Levites, and ſo frequently in other places.
Ver. 24. And they ſhall go forth, &c.] Having ſpoken in the foregoing Verſes of the great good which God would do for his faithful Servants, yea, and that unto Eternity, here the Prophet returns again to denounce Judgments, both Temporal and Eternal, againſt thoſe wicked and ungodly wretches, whom he had before theatned, Ver. 15, 16. and promiſeth that his faithful Servants ſhould be Eye-witneſſes of it. And accordingly, I conceive, that thoſe Words, and they ſhall go forth and lock upon the Carcaſes of the Men that have tranſgreſſed againſt me, may be meant; 1. Of the faithful that ſhould eſcape being ſlaughtered in that general havock that was made amongſt the Jews by the Chaldeans, when they ſurprized Jeruſalem, and plundered and burnt both their City and Temple; to wit, that they ſhould go forth out of Jeruſalem (being to be carried away Captives) and ſhould with their Eyes behold, as they went along, the Carcaſes of their Idolatrous Brethren, lying in great heaps unburied (according to what is before noted upon Chap. 34.3.) rotted, and ſo full of of crawling Vermine, Worms, and Maggots, and not fit therefore to be removed and carried away, but only to be burnt up with Fire; and this I judge the more probable, becauſe it is clear, that theſe Idolatrous Jews were thoſe that he had before threatened, Ver. 16, 17. Or, 2. Of the Jews that were ſent home by Cyrus to their own Land; to wit, that they ſhould go out of Babylon, and ſee the Carcaſes of the Babylonians, ſlain by the Perſians, lying unburied, in ſuch a manner as is before ſaid. Or, 3. of the Saints and Servants of God in the days of the Goſpel, brought in from among the Gentiles, (of whom indeed he had ſpoken in the foregoing Verſes,) to wit, that they having been brought into ſome ſtraits by their Enemies, ſhould after they had recovered their Liberty again, go forth and look upon that woful ſpectacle of the Carcaſes of their Enemies, lying in ſuch a rueful and horrid manner, as was before deſcribed. But now withall we muſt know, that many learned Expoſitors do underſtand this (very probably, I conceive) of any notable judgments of God, which the Righteous ſhould ſee executed upon wicked ungodly wretches, for their Idolatries, profaneneſs, and contempt of the Goſpel: Only theſe judgments and executions of divine Vengeance upon wicked Men are figuratively ſet forth, by way of reſembling them to that dreadful ſpectacle of a company of dead Corps, that lye rotting and ſtinking above ground, full of crawling Worms, and ſo putrified, that there was no touching them, they were only fit to be burnt with Fire; and yet, becauſe of their multitude and putrifaction, were like to be very long burning, ere they would be conſumed. And they ſhall go forth and look upon upon the Carcaſes of the Men that have tranſgreſſed againſt me, for their Worm ſhal not die, neither ſhall their Fire be quenched. And indeed this figurative deſcription of the judgments and vengeance of God upon wicked Men, is therefore the fitter; 1. Becauſe wicked and ungodly Men, void of all Grace and Spiritual Life, are no better than the ſtinking Carcaſes of Men, dead whilſt they live, 1. Tim. 5.6. Let the dead bury their dead, ſaith our Saviour, Math. 8.22. And, 2. becauſe a main part of that vengeance which God pours forth upon wicked Men, conſiſts in thoſe affrightments and terrours of conſcience, wherewith they are uſually tortured, as with a Worm alway gnawing on their Hearts, and a Fire alway burning within their boſoms, partly here in this World, but eſpecially afterwards in Hell to all Eternity; for hereto doth our Saviour expreſly apply this paſſage of our Prophet, Mark. 9.43, 44. As for the laſt Clauſe, and they ſhall be an abhorring unto all fleſh; it may be underſtood, both of their being loathed here in this World, by all fleſh; that is, all People that ſhould behold the ſad diſcovery of Gods wrath againſt them in that horrid condition wherein they lay, and likewiſe eſpecially of their being abhorred by all that ſhall be Eye-witneſſes of their extream and unſpeakable miſery at the day of Judgment.
FINIS.
End of the text · Arthur Jackson, Annotations Upon Isaiah (1682)