Annotations Upon Isaiah, Chapter 6
CHAP. VI.
VERSE 1. IN the year that King Uzziah died, &c.] It is not expreſly ſaid whether Iſaiah ſaw this Viſion immediately before Uzziah died, or preſently after his death. But yet it ſeems moſt probable that it was immediately after the death of Uzziah; and that this, In the year that King Uzziah died, is all one as if he ſaid, In the very beginning of the reign of Jothan, the ſon of Uzziah, preſently after the death of his Father Uzziah; 1. Becauſe the death of Uzziah ſeems purpoſely to be mentioned, to note, that it was upon that great change that was made by this Kings death, that God did now again confirm the Prophet Iſaiah in his Prophetical Office. The coming in of new Kings doth many times cauſe great changes and commotions in Kingdoms; and therefore to encourage the Prophet againſt any fears cauſed by this change, the Lord was pleaſed by this Viſion to confirm him again in his Prophetical Office. And 2. Becauſe the Prophet ſeems all along to divide his Prophecy according to the Reigns of the Kings in whoſe days he prophecied. In chap. 11. he names Uzziah as the firſt of the Kings under whom he propheſied; and accordingly it may be probably thought that from thence unto this place we have had the ſum of his Prophecies in the reign of Uzziah. Then 2. he tells us the Viſion he ſaw, and the charge which God gave him in the year that King Uzziah died; that is, in the very beginning of the reign of Jotham, the ſon of Uzziah, who upon the death of Uzziah ſucceeded him in the throne. Again, 3. Chap. 7.1. He begins his Prophecy under the Reign of Ahaz the ſon of Jotham. And it came to paſs in the days of Ahaz the ſon of Jotham, the ſon of Uzziah, &c. And then 4. in chap. 14.28. he adds his Prophecies under Hezekiah, the ſon of Ahaz, uſing the ſame expreſſion he uſes here, In the year that King Ahaz died was this burden. But may ſome ſay, If the Prophet intended to ſhew that this Viſion was ſeen after the death of Uzziah, why did he not rather ſay, that it was in that reign, or in the beginning of the reign of Jotham? I anſwer, Becauſe if he had expreſſed it ſo, it would have been queſtionable whether it had been in the beginning of Jothams reign, when he reigned together with his father, and as his Viceroy during all the time of his leproſie, or in the beginning of his reign when he came to be King in his own right, after the death of his father Uzziah, for which ſee the Notes, 2 King. 15.5, 32. Indeed becauſe we have here a relation of Iſaiahs call to his Prophetical Office, and becauſe he ſpeaks here of his ſeeing the Lord, (ver. 5.) as a thing he had not been acquainted with, therefore there are ſome that think that this was his firſt Viſion, and ſhould therefore have been placed in the beginning of his Prophecy. But, 1. it is moſt improbable that he ſhould begin to Prophecy in the year that Uzziah died, concerning whom it is noted, that he did write the acts of Uzziah firſt and laſt, 2 Chron. 26.22. 2ly. Becauſe the Prophet was here enjoined to denounce that judgment that God had paſt againſt the Jews, that they ſhould be given up to blindneſs of mind and hardneſs of heart, (ver. 9.) it may be clearly from hence gathered, that he had Propheſied to them many years under Uzziah; and had experienced their obſtinacy, for which this ſentence was pronounced againſt them. And, 3ly, this Viſion therefore was not his firſt call to his Prophetical Office, but to confirm and encourage him herein, againſt all the oppoſition he had met with, or might meet with therein; as we ſee the Apoſtles Commiſſion was again and again renewed to them for their greater encouragement. And indeed conſidering with what Majeſty and Glory God preſented himſelf to the Prophet in this Viſion, it is no wonder though he were more than ordinarily aſtoniſhed, and it may be he became hereby more ſenſible of the great weight of his Office; than he had been before. But it doth not follow that God never revealed himſelf to him as a Prophet before.
I ſaw alſo, &c.] To wit, in a ſpiritual extaſie; or rather waking, in an outward corporeal apparition; whence is that which the Prophet afterward ſaith, ver. 5. Mine eyes have ſeen the King, the Lord of hoſts, ſee the Notes, Gen. 15.1. Exod. 3.2. & 24.10, 11. & Numb. 12.7. the Lord, that is, the Lord Jehovah, one God in three perſons; whence is that afterward, ver. 8. Whom ſhall I ſend? and who will go for us? ſee the Note, Gen. 1.26. And therefore the Evangeliſt St. John doth expreſly affirm that it was the Lord Chriſt that appeared to our Prophet in this Viſion, Joh. 12.41. where having alledged that very ſentence which is here pronounced by the Lord, ver. 9, 10. concerning the blinding of the Jews, he adds, Theſe things ſaid Iſaias, when he ſaw his glory, and ſpake of him. And the Apoſtle Paul, alledging the very ſame paſſage, ſaith, Well ſpake the Holy Ghoſt by Eſaias the Prophet. It was therefore the only true God, who is Father, Son and Holy Ghoſt, that now appeared to Iſaiah, ſitting upon a throne, as the great King and Judg of the world, and ready now to pronounce a judicial ſentence againſt the Jews his peculiar people. High and lifted up, that is, exceeding high, as before to expreſs the exceeding height of the cedars of Lebanon, it was ſaid they were high and lifted up; or high may have reſpect to the great height of the Throne in regard of the frame and making of it; and lifted up, to the ſituation of it, in that it was ſeen aloft in the air very high above the earth; both being to ſet forth the incomprehenſible Majeſty of God, and how tranſcendently far this Heavenly judg is above all the Kings and Monarchs of the earth. And his train, that is, the skirts of his royal robes, or the skirts thereof, (as it is in the Margent) that is, the utmoſt parts of the Throne whereon he ſate, or, that which hang down of the covering which lay upon the Throne, filled the Temple, that is, the lower parts of the Temple. It ſeems clear by this, that this viſion was ſeen in the Temple, or in a repreſentation of the Temple, as likewiſe by that which follows, ver. 4. where it is ſaid that the poſts of the door moved at the cry of the Seraphim, and that the houſe was filled with ſmoke; and ver. 6. that one of the Seraphims had a live coal in his hand, which he had taken with the tongs from off the altar; and that this was to ſignifie, that it was that holy God whom they ſerved in the Temple, that now appeared to the Prophet; and that the Jews might ſee how vainly they boaſted ſo much in the Temple, whereas in this very Temple that dreadful ſentence mentioned ver. 9, 10. was now pronounced againſt them. As for that which is ſaid of his Trains filling the Temple, that might be to ſignifie that the leaſt ray of the Majeſty of God was greater than all the glory of man; or that the glory of God is ſpread throughout the Church; or that the benefits of Chriſts Mediatorſhip do redound from him to the repleniſhing of the whole Church.
Ver. 2. Above it ſtood the Seraphims, &c.] That is, above the Throne, right over againſt the Lord, whoſe head and upper parts, in that humane ſhape wherein he appeared, were lifted up far above the Throne. And theſe were Angels, who appeared alſo in humane ſhape, as is evident by the mention that is made of their face and feet, and ver. 3. of their humane voice; and therefore alſo it is ſaid that they ſtood, to wit, before the Lord, in a way of reverence, as attending upon him, as Nobles are wont to ſtand about a King, and as miniſtring ſpirits, always ready to do whatever he ſhall enjoin them; all being intended to ſet forth the aſtoniſhing glory of the Majeſty of God. As for the name that is here given them, Seraphims, which ſignifieth burning, it is probable that they are ſo called either from their ardent love to God, or zeal for God, (ſee the Note, 2 King. 2.11.) or from their purity, the ſwiftneſs and agility of their motion, and their unreſiſtable power, ſee the Note, Pſal. 104.4. or rather, becauſe they appeared like flaming fire, as was ſuitable for the diſcovery of Gods fiery indignation againſt the Jews, which is afterward ſet forth in that dreadful judgment, which ver. 9, 10. is pronounced againſt them. We cannot therefore ſay, as ſome boldly do, that theſe Seraphims were a peculiar order of Angels, the higheſt and neareſt to God of all; for though it may be probably gathered from ſome other places of Scripture, that there is ſome order amongſt the Angels; yet this word Seraphims ſetting forth the nature, qualities, and imployments of the Angels in general, it cannot be concluded from hence, that the Seraphims were an order of Angels, diſtinguiſhed from the reſt of the Angels by that name. Concerning their number, there is nothing expreſſed. That there were but two of them (as ſome ſay) anſwerable to the Cherubims upon and before the Mercy-ſeat in the Tabernacle and Temple, Exod. 37.7, 10. & 1 King. 6.27. cannot be concluded from that which is ſaid, ver. 3. that one cried to another, ſee the Note; rather we may probably think there were great multitudes of them, this tending moſt to ſet forth the infinite Majeſty of God.
Each one had ſix wings, &c.] And this alſo was, as was the four wings of the Cherubims in Ezekiels Viſion, Ezek. 1.6. to ſet forth the agility of their nature, and the ſwiftneſs of their motions; as likewiſe it may ſignifie their mounting aloft in the knowledg of God, and their converſing on high. With twain he covered his face, not as if the holy Angels do not at all ſee God, (for our Saviour ſaith expreſly, Mat. 18.10. That in Heaven the Angels do always behold the face of his Father), but to imply how unable they were, and how unworthy fully to behold the reſplendent brightneſs of Gods glory; and with twain he covered his feet, which might be to imply either, 1. That the nature and motions of the Angels is hidden from men below; and that as the Angels are unable to behold the glory of God, ſo neither are men able to behold the glory of the Angels. And, 2. that they do not ſatisfie themſelves in their Miniſtry, and in the ſervice which they perform to God, as being conſcious to themſelves, and aſhamed of their imperfection and infirmity, in compariſon of the infinite purity and perfection of God; concerning which ſee the Notes, Job 4.18. & 15.15. and with twain he did fly, that is, they ſtood with their wings ſtretched forth, and perhaps fluttering continually, as ready to fly, (for it is not probable that the Prophet ſaw them flying to and fro) and hereby was ſignified their readineſs to do, and their ſwiftneſs in doing whatſoever God enjoins them.
Ver. 3. And one cried unto another, &c.] That is, ſay ſome Expoſitors, they cried together with one conſent, or they cried out by turns, as two Quires of Singers are wont to do, thereby exciting as it were, and ſtirring up one another; as it is ſaid the men and women did in that Song of Thankſgiving wherewith they bleſſed God, after their miraculous paſſage through the Red-ſea, ſee the Note, Exod. 15.21. And ſaid, Holy, holy, holy is the Lord of Hoſts. Now this threefold repetition of the word holy, is commonly ſaid to imply the Trinity of the Perſons in the unity of the Godhead. But I rather conceive that the intent thereof was to ſignifie, 1. The ſuperlative and tranſcendent eminency of Gods Holineſs, both in himſelf (ſee the Note, 1 Sam. 2.2.) and in all his ways and works, yea and particularly in the judgment which was now to be pronounced againſt the Jews. It is as if they had ſaid, Holy, yea, thrice-holy, infinitely, and unchangeably holy unto all eternity is the Lord of Hoſts. 2. The zeal and unwearied diligence of the Angels in ſetting forth the Praiſes of God. And, 3. how baſe a thing it was in the Jews to forſake this holy God, and to follow after Idols. The whole earth is full of thy glory, ſee the Notes, Pſal. 8.1. Yet ſome conceive that by this Clauſe the folly of the Jews is covertly taxed, who carried themſelves as if the glory of the Lord had been ſhut up, and were only to be ſeen in the Temple at Jeruſalem.
Ver. 4. And the poſts of the door moved at the voice of him that cried, &c.] That is, at the voice of every one of the Seraphims, as they cried, (which expreſſion I conceive is proper enough, though many of them cried out jointly together, ſee the Note above, ver. 3. Or, at the voice of God that cried, to wit, either by a voice that came immediately from him, or by the voice of the Seraphims ſinging his Praiſe; for though it be meant of the cry of the Angels, yet this may be called the voice of God crying by them, becauſe it was by his power, and not theirs, that this was effected, as it was Gods power that cauſed the walls of Jericho to fall down at the ſound of the Rams-horns, Joſh. 6.20. It is in the Hebrew, And the posts of the Tranſomes, or, the Threſholds moved, that is, thoſe pieces above and beneath the door, whereto the ſide-poſts were faſtned. But the meaning is, that all the poſts, together with the door of the Temple that hung thereon, did ſhake and tremble. And this was queſtionleſs to ſignifie the terribleneſs of Gods anger now diſcovered, and the dreadfulneſs of the judgment now to be denounced againſt the Jews, (ſee the Note above, Chap. 5.25.) and the fearful commotion and trembling it ſhould, when it was accompliſhed, bring upon the people. Yea, and ſome add too, that it was a ſign of the overthrow of the Temple, together with the ceaſing of the Ceremonies that were uſed therein. And the like may be ſaid concerning the following Clauſe, and the houſe was filled with ſmoke; for this ſmoke filling the Temple, might be to ſignifie the wrath of God againſt the Jews, (as in Pſal. 8.8. There went up a ſmoke out of his noſtrils, &c.) and that in the burning of Jeruſalem and the Temple by the Chaldeans; yet as the Cloud that filled the Temple, 1 King. 8.10. ſo this ſmoke filling the Temple might be to ſignifie Gods preſence there, and ſo to aſſure the Prophet that it was the Lord that pronounced the following dreadful ſentence againſt the Jews; yea, and ſome add, that the ſmoke ſignified the blinding of them.
Ver. 5. Then ſaid I, wo is me, for I am undone, &c.] The meaning of this is, that upon the ſight of that glorious apparition, wherein the Lord had preſented himſelf to him, and the hearing of that dreadful voice of the Angels, owning and admiring the infinite purity and holineſs of God, and the diſcovery that was made of Gods indignation, mentioned in the foregoing verſe, the Prophet was aſtoniſhed and terrified, as apprehending his very life to be endangered thereby, (concerning which ſee the Notes, Gen. 16.13. & Judg. 6.22. & Exod. 33.20.) and that the rather becauſe theſe things did cauſe him preſently to reflect upon his own baſeneſs and impurity, as rendring him unworthy to ſtand before ſo glorious and ſo pure a God; as he expreſſeth it in the following words, Wo is me, for I am undone, becauſe I am a man of unclean lips: But why doth he complain only of the uncleanneſs of his lips? I anſwer, 1. Becauſe he was a Prophet; and ſo might apprehend that he had been too remiſs in reproving the ſins both of Princes and people, and conſequently might fear that he had been in part the cauſe of the peoples not being reclaimed from their ſins, and ſo of the Lords breaking forth now in ſuch high diſpleaſure againſt them. Or, 2. to imply generally that he was all over a poor unclean wretch, and one therefore that might juſtly fear, leſt the wrath of ſo holy a God might conſume and deſtroy him. In confeſſing the pollution of his lips, he doth withal imply that corruption of his nature which had tainted his tongue, (for out of the abundance of the heart the mouth ſpeaketh, Mat. 12.34.) and ſo likewiſe the whole man; and it is therefore all one in effect, as if he had ſaid, I am all over unclean, and therefore unable as to ſpeak any thing from God or to God, as I ought to do; ſo alſo to perform any ſervice to him or for him, for which he might not juſtly be offended with me. But wherefore doth he add that, and I dwell in the midſt of a people of unclean lips? I anſwer, It may be only to imply, firſt that he was naturally no better than they, and that both he and they were a company of unclean creatures, whom God might juſtly deſtroy. Or, 2. that beſides his own pollution, he might juſtly fear, that his very dwelling amongſt a people ſo horribly wicked and prophane, might bring him to be involved in the ſame puniſhments together with them. Or rather, 3ly, that he might well think that he had contracted ſome contagion by living in the midſt of ſuch a wicked people, it being very hard for a man to converſe amongſt ſuch, and not to be defiled by them, but to be as the fiſh that are freſh and ſweet, though they live conſtantly in the ſalt-ſea; and haply the contagion which he feared he had contracted in his lips, might be, that their contumacy had made him, either out of a cowardly fear of them, or out of deſpair of doing any good upon them, more remiſs in contending with them, than he ſhould have been.
For mine eyes have ſeen the King, the Lord of hoſts,] See the Note above ver. 1. But why was the Prophet thus affrighted? I anſwer, conſidering the exceeding glory and dread of the Viſion, it was no wonder though he were for a time thus ſtartled. And beſides it was one chief end of the Viſion, by the diſcovery of Gods Majeſty and glory, both to humble the Prophet that he might the more reverently attend upon him and receive his commands, and likewiſe to ſtrengthen and encourage him to go on couragiouſly in his office, notwithſtanding all the oppoſition he might meet with, in the confidence of the greatneſs of his Lord, that had given him his Commiſſion.
Ver. 6. Then flow one of the Seraphims unto me, &c.] To wit, by the command of God, before whom the Seraphims ſtood, waiting ſtill in a readineſs to receive his commands; having a live c…al in his hand, which he had taken with the tongs from off the altar, that is, from the altar of burnt-offerings, whereon there was fire continually burning, that did at firſt come down from Heaven, ſee the Note, Levit. 6.12. Here begins the relation of that which God had ordered to be done, to quiet the troubled mind of the Prophet, to free him from his fears, and to confirm and encourage him in his Prophetical office, and particularly in that ſervice that was now to be impoſed on him of making known Gods decree concerning the blinding of the …ews. Accordingly this live-…oal taken from off the altar, was intended to be a ſign of the purging away his ſins, (as it is explained in the following verſe) to wit, in a way of expiation or remiſſion, or in a way of Sanctification or cleanſing; that as fire doth purge away the droſs of metals, ſo by Chriſt (who is our ſacrifice of Propitiation, and likewiſe our altar, Heb. 13.10.) the ſin of the Prophet ſhould be pardoned, and by the Spirit of Chriſt and the graces of his Spirit, (out of whoſe fulneſs we all receive, Joh. 1.16.) he ſhould be enlightned, ſanctified and cleanſed. Becauſe the ſign was fire from the altar, and ſo fire from Heaven, it was the fitter to ſignifie that no purity of man is from himſelf, but from God in Chriſt, the expiatory ſacrifice of Chriſt, and from the ſanctify my ſpirit of Chriſt, which is therefore often compared to fire, as Mat. … 11. He ſhall … the Holy Ghoſt and with fire.
Ver. …. … my mouth, and …aid, &c.] Had not the Angel informed the Prophet why he had touched his lips with a fiery coal from the altar, he might have underſtood the meaning of it, and ſo have been more terrified, rather than …motted by what was done; he might have apprehended that it had been done in wrath for the fearing rather than the purging of his lips. And therefore together with the ſign he added a word of information, L…, this hath touched thy lips, and th… … is taken away, and thy ſin is purged; as ſurely as t… coal from Gods altar hath touched thy mouth, ſo ſurely are all thy ſins forgiven thee, and particularly the pollution of thy lips, whereof thou didſt complain; and thou ſhalt be furniſhed with gifts fitting for the ſervice which ſhall be enjoined thee. See the two foregoing Notes. There is no queſtion to be made, but that the Prophets ſins were pardoned before, and that he had been ſanctified, and ſet apart and fitted for his holy function, and that with his tongue he had already done much holy ſervice for God; only by this which was now done, he was confirmed in his Prophetical office, and aſſured of a further ſupply of grace, and that in a greater meaſure than formerly, that ſo he might go on courageouſly, and might not faint or fear becauſe of the difficulty of the ſervice enjoined him. And obſervable it is, that the coal is only ſaid to have touched, his lips; the grace ſignified thereby is promiſed as from God.
Ver. 8. Alſo I heard the voice of the Lord, ſaying, &c.] To wit, the Lord Jehovah, whom he then in a Viſion ſaw ſitting as a King upon his Throne; who now ſpake not to him as before by one of the Seraphims, but immediately by himſelf, Whom ſhall I ſend? and who will go for us? that is, in our name and ſtead upon our ſervice, and for our glory? We have the like expreſſion, Gen. 1.26. for which ſee the Note there. It is ſpoken after the manner of men; and that to imply, both what ſingular abilities are requiſite for thoſe whom God ſends forth as his meſſengers to teach a people, and how few there are that are fit for that imployment; as likewiſe with what wonderful wiſdom and care God doth cull out choice and fit men for the work of the Miniſtry, and particularly that it was thus in his ſending the Prophet Iſaiah. And hereby alſo he was confirmed and aſſured that he was ſent of God, that ſo he might not ſtagger at that ſeeming incredible meſſage he was now to carry concerning the blinding of the Jews. Whereupon is the following anſwer, which he preſently returned, Then ſaid I, here am I, ſend me, to wit, becauſe he was now encouraged, and willing to undertake any ſervice which God ſhould impoſe upon him, though never ſo dangerous and difficult.
Ver. 9. And he ſaid, Go and tell this people, &c.] It is not, Go and tell my people, but this people; which is ſpoken by way of great indignation. See the Notes upon a like expreſſion, Exod. 32.7. Hear ye indeed, or, hear ye without ceaſing (as it is in the Margent) but underſtand n…t. It is as if he had ſaid, Ye ſhall have Prophets enough, who ſhall boldly and faithfully make known my will to you, whether you will or no, and ſhall be conſtantly teaching and exhorting you; but all ſhall do you no more good, than if they had not ſpoken at all to you; ye ſhall not effectually underſtand, nor mind, nor lay to heart what they ſay. And the like may be ſaid of the following Clauſe, and ſee ye indeed, but perceive not; which may be meant of the ſigns or the miracles which their teachers ſhould work in their ſight, and of the wonderful works of God which they ſhould ſee, and the judgments which God ſhould bring upon them, to wit, that they ſhould not underſtand nor be affected with, either the one or the other. There is therefore in the words, 1. A prediction of their blindneſs and obſtinacy, as if it had been expreſſed in the future tenſe, Ye ſhall hear and yet not underſtand, and ye ſhall ſee and yet not perceive; as it is indeed expreſſed by the Evangeliſt, Mat. 13.14. And in them is fulfilled the prophe…y of Iſaias, which ſaith, By …ng ye ſhall hear, and ſhall not underſtand; and ſeeing ye ſhall ſee, and ſhall not perceive And ſo alſo by the Apoſtle, Act. 28.25, 26. And, 2. a commination, that they ſhould be judicially given up to blindneſs and hardneſs of heart; as if it had been ſaid, ſeeing you are thus obſtinately bent to ſtop your ears, and cloſe your eyes, and harden your hearts, ſo that you will not be bettered by any thing that can be ſpoken or done to you, go on therefore ſtill in this your wilful ſtubbornneſs, till you be utterly deſtroyed. It is the will of God by withdrawing or withholding his ſpirit, thus to leave you to your own perverſe and ſtubborn hearts, that ſo nothing you hear or ſee may do you any good. And ſo indeed in other places this paſſage of the Prophets is cited, as importing Gods puniſhing their wilful refuſing to receive good by the means of grace, by giving them up to farther blindneſs and obſtinacy, as we may ſee, Luk. 8.10. Joh. 12.40. & Rom. 11.8. All which was intended concerning the Jews, not only in the days of Iſaiah, but alſo in the days of the Goſpel, even unto this time, as is evident by the frequent applying of this Prophecy to them in the New Teſtament. And it was the will of God to make known that he would thus puniſh them by with-holding his Spirit and Grace, and leaving them to the power of Satan, and the perverſeneſs of their own hearts: 1. That he might teach the Prophet not to ſtartle at it, but to ſtoop to the will of God herein, if he found that he laboured in vain in ſeeking to reclaim a rebellious people; (for when he was to tell them thus of their obſtinacy, Hear ye indeed, but underſtand not, &c. it was all one in effect as if he had ſaid, I know I ſhall do no good amongſt you; but for that I muſt ſubmit to the will of God.) And, 2ly, withall that the people might be warned to take heed that by their obſtinacy they did not bring this ſpiritual judgment upon themſelves. But why would God ſend the Prophet to them, if he foreſaw that he would not obey him, and intended therefore to puniſh them by giving them over to greater blindneſs and hardneſs of heart? I anſwer, 1. Becauſe however hereby the patience and mercy of God was magnified in uſing this means to reclaim ſuch an obſtinate people. 2. Becauſe hereby the people were left the more inexcuſable. And, 3. Becauſe ſome might be converted by the Prophets teaching, though the generality of the people continued blind and incorrigible; for this judgment was denounced againſt the body of the people jointly conſidered, and not againſt every particular perſon amongſt them.
Ver. 10. Make the heart of this people fat, &c.] See the Notes, Job 15.27. & Pſal. 119.7. In this expreſſion there ſeems to be an alluſion to that fat we call ſuet, which when it is cold will grow ſtiffer and harder than other fat uſeth to be; and ſo the fatneſs of the heart here intended may be ſuch a frame and temper of heart and ſpirit, as renders men not only dull and unteachable, but alſo ſtiff, obſtinate, and untractable. And make their ears heavy, that is, make them deaf, or thick or dull of hearing; for as we uſe to ſay of thoſe that hear well, that they are light of hearing; ſo of thoſe that hear ill, that they are heavy and dull of hearing; and the heavineſs of hearing here intended is, when men take no delight in Gods word, when they are ſtupid and blockiſh, or are no more affected with what is ſpoken to them, than if they heard not what was ſaid. And ſhut their eyes, that is, cloſe them up and make them dim. But now all this muſt not be ſo underſtood, as if the Prophet were enjoined to intend, deſire, or endeavour to do what is here ſpoken. Only the Lord doth hereby give him to underſtand that even his teaching ſhould be an occaſion and means of their greateſt blindneſs and obſtinacy, making them more ſtupid and hard, and b…a wo… hearted than they were before and that yet notwithſtanding he muſt go on in his work. Make the heart of this people fat, &c. as if he had ſaid, I know that whatever thou doſt by way of ſeeking to reclaim them, will but make them more ſtubborn, they will be the worſe for that, whereby they might have been bettered. But yet go on courageouſly; ſince they will harden their hearts, hardened let them be; and go thou on in doing that which belongs to thee, though they become thereby the more ſtupid and ſtubborn. See the Notes, 1 Sam. 2.25. It is true indeed that it is not the natural effect of the word thus to blind and harden mens hearts. Only God foretells that accidentally this ſhould come to paſs, by reaſon of the obſtinacy of the Jews, and that God in his juſt wrath would ſuffer it to be ſo, by with-holding his grace and leaving them to the baſe perverſeneſs of their own ſpirits; that as ſore and weak eyes are dazled and blinded with any great light, and tender ears are ſtunned and deafned with any great noiſe, and as lime burns by the pouring of water upon it, ſo the Preaching of the Prophet ſhould make them more blind and ſottiſh, more hard-hearted and ſtubborn than they were before, according to that of our Saviour, Job. 9.39. For judgment I am come into this world; that they which ſee not might ſee; and that they which ſee, might be made blind. And indeed this meſſage here commended to the Prophet concerning the peoples obſtinacy, Make the heart of this people fat; and make their ears heavy, and ſhut their eyes, ſeems to be expreſſed in theſe terms purpoſely to imply how ſtrange a thing this was, that his holy endeavours ſhould bring forth an effect ſo contrary to what he deſired, and that God in his juſt wrath ſhould deſign him hereto; which is fully expreſſed in the following words, leſt they ſee with their eyes, and hear with their ears, and underſtand with their heart, and convert and be healed, to wit, 1. by the pardoning of their ſins, according to that expreſſion, Iſa. 53.5. With his ſtripes we are healed; and ſo the Evangeliſt Mark expreſſeth it, Mark 4.12. Leſt at any time they ſhould be converted, and their ſins ſhould be forgiven them. 2. By the healing of their corruptions, and reforming their lives. And, 3ly, by removing his judgments, and making up all the breaches which God by his judgments had made in their ſtate.
Ver. 11. Then ſaid I, Lord, how long? &c.] That is, how long ſhall this people continue in this ſad condition, being blinded and hardened, yea, and made more and more rebellious and refractory by the Preaching of thy ſervants the Prophets, whom thou ſendeſt unto them? as if he had ſaid, is there no end or period ſet to this their rejection? And this it ſeems the Prophet ſpake, both by way of wondering at this judgment denounced, out of a ſollicitous care for this people, and out of pity and compaſſion towards them; and likewiſe as being carried thereto by a ſecret inſtinct from God, that in the anſwer which God returned, it might be made known with what great ſeverity he meant to proceed againſt them. Until the cities, to wit, of Judah, be waſted without inhabitant, and the houſes without man, and the land be utterly deſolate; that is, until by the incurſion of ſeveral enemies under the reign of the ſeveral Kings that ſhall ſucceſſively ſit in the Throne of Judah, the inhabitants of the land ſhall be exceedingly waſted and deſtroyed, ſo that at laſt both cities, and particular houſes ſtanding by themſelves, ſhall be in a manner left deſolate without any to inhabit them. And this extream deſolation and havock that was made amongſt them might be intended concerning that great deſtruction which was brought upon them, by the Babylonians; and yet it may be extended alſo to that extream devaſtation that was made in that land by the Romans, namely by Titus and Veſpaſian firſt, and afterwards by Hadrian the Emperour. But ſee the Notes, Chap. 1.7. & 5.9.
Ver. 12. And the Lord have removed men far away, &c.] To wit, the inhabitants of the land, whom the Lord in his wrath ſhall cauſe to be carried away captives into Aſſyria and Babylon, Countries far remote from the land which God had given them. (The ſame expreſſion is again afterward uſed concerning the Captivity of the Jews in Babylon, Chap. 26.15. Thou hadſt removed it far unto all the ends of the earth), and there be a great forſaking in the midſt of the land, that is, and by this means the land ſhall be in a great meaſure totally, in a manner, forſaken of her inhabitants, and ſo ſhall be left deſolate. It is not therefore Gods forſaking of this people (as ſome think) but the lands being forſaken of the people, which the Prophet here intends, and that was when the people were forcibly carried away into Babylon. Yet ſome I know extend this, as is ſaid in the foregoing Note, to that great deſolation that was made in the land by the Romans, when they that were left were diſperſed and ſcattered all the world over.
Ver. 13. But yet in it ſhall be a tenth.] Some learned Expoſitors do underſtand this of a tenth King that ſhould ſit in the Throne of Judah, or of a Decade of Kings that ſhould ſucceſſively reign in the Kingdom of Judah, before that deſolation was to come upon the land that was threatned in the foregoing verſes. And indeed from the time when this was propheſied, (which was in the days of Jotham, the Son of Uzziah, (ſee the Note above, ver. 1.) unto the time when the people were carried captives into Babylon by the Chaldeans, there were juſt ten Kings, that ſwayed the Scepter of Judah, to wit, Jotham, Ahaz, Hezekiah, Manaſſeh, Amon, Joſiah, Jehoahaz, Jehojakim, Jehojachin, and Zedekiah. But by the general current of Expoſitors it is far better underſtood of a ſmall remnant of the people, as it were one in ten, that ſhould be left in the land, according to a like expreſſion, Amos 5.3. The city that went out by a thouſand, ſhall leave an hundred; and that which went forth by a hundred, ſhall leave ten to the houſe of Iſrael. Leſt the faithful ſhould be too much dejected at the mention of that utter devaſtation that ſhould be made in the land, this promiſe is annexed for their comfort, that the people ſhould not be ſo univerſally deſtroyed and rooted out, but that there ſhould be a ſmall remnant of them left; which may be meant both of thoſe few that were left in the land, when the generality of the people were carried away captives into Babylon; or of that remnant that ſhould be brought back out of Babylon, and ſetled again in their own land. And it may well be, that theſe are the rather called a tenth, with reſpect to the reformation that ſhould be wrought in thoſe that were reſerved, or to Gods preſerving the faithful amongſt them from the common deſtruction, thereby to imply that they ſhould be, as indeed the tythes of the land was, holy to the Lord, ſee the Notes, Chap. 4.2, 3.
And it ſhall return, and ſhall be eaten, &c.] Some read this, as it is in the Margent of our Bibles, When it is returned and hath been brouſed; and they take the meaning of the words to be, that when that remnant ſhould return out of Babylon, that had been ſo miſerably eaten and brouſed, cropt and deſtroyed, both before and in the captivity, there ſhould be but a tenth of them in compariſon of what they formerly were. But if we read the words as they are in our Tranſlation, then either no more is intended by this, It ſhall return, and ſhall be eaten, then if it had been ſaid, it ſhall be eaten again; meaning, that this remnant ſhould be again waſted. For this is an Hebraiſm frequent in the Scripture, as in Dan. 9.25. the ſtreet ſhall return and be built, for the ſtreet ſhall be built again.) Or elſe the meaning muſt needs be, that after the return of this remnant, this tenth, out of Babylon, even they ſhould be much waſted and conſumed; which was often done by the rage of their enemies againſt them after their return from the Babylonian captivity. As a teil-tree, and as an oak whoſe ſubſtance is in them, when they caſt their leaves; ſo the holy ſeed ſhall be the ſubſtance thereof: That is, as when theſe trees do caſt their leaves in winter, and ſo ſeem to be in a manner quite dead for the time, yet there is a lively ſap remaining in the root or body of the trees, which keeps them alive, and ſo is the ſubſtance or ſubſiſtence of them, by reaſon whereof in the ſpring they ſprout out again; ſo when my people ſhall ſeem to be utterly waſted and deſtroyed, yet there ſhall be a ſmall remnant left, a holy ſeed (ſee the Note, Chap. 1.9.) a ſeed of Saints, which ſhall be as the life, and the ſubſtance and ſubſiſtence of this people, by reaſon of whom this my Church and people ſhall be continued in all ſucceeding times, ſo that they ſhall never be utterly raced out and deſtroyed. Some think the teil-tree (or, line-tree) and the oak, are here particularly inſtanced in, becauſe theſe trees, buding forth later in the ſpring than other trees, are longer ere they loſe their leaves in the Autumn, and ſo were fitter to repreſent the Kingdom of Judah, which continued in a ſafe condition after the people of the Ten Tribes were carried away. But I rather think, that becauſe the teil-tree, by reaſon of its ſpreading branches, and exceeding florid beauty, and the oak being a ſtrong tree, deeply rooted in the earth, and uſually very long lived, ſeem moſt unlike to become as dead in winter, therefore they are choſen to ſet forth the ruin of the State and Kingdom of Judah, which by reaſon of her proſperous and flouriſhing condition, ſeemed moſt unlike to be brought ſo low. Or rather, becauſe the Church and people of God, when they came to ſpring up again, ſhould like theſe trees ſpread forth their boughs and branches very far. But ſee the Note alſo, Chap. 1.30.