Annotations Upon Isaiah, Chapter 8
CHAP. VIII.
Verſ. 1. MOreover the Lord ſaid unto me, &c.] Becauſe the Prophecy in the foregoing Chapter concerning the utter ſubverſion of the Kingdoms of Syria and Samaria might ſeem incredible, and was, as it is likely, but little regarded; the Lord appeared again to the Prophet, and gave him this Prophecy in charge, contained in the five following Chapters, in the beginning whereof the ſame thing, though in other words, and by other ways, is again foretold; and that too in a more publick way; that which was before more privately made known to Ahaz and his Courtiers, being here appointed to be written by the Prophet in a great roul, and that no doubt purpoſely that it might be affixed on ſome Gate of the Temple, or ſet up in ſome other publick place, that ſo it might be publiſhed abroad, and expoſed to every mans view. And indeed obſervable it is, that the particular direction here given for the ſetting forth of this Prophecy thus to publick view, is an argument that the Prophets were not wont to fix all their Prophecies on the Temple-gate, as ſome have thought, (ſee the Note, Chap. 1.1.) but only when this was expreſly enjoined them. Take thee a great roul, and write in it with a mans pen concerning Maher-ſhalal-haſh-baz; which is the very name that the Prophet was afterwards enjoined to give to his new-born Son, verſ. 3. which is, being interpreted, as it is rendered in the Margent of our Bibles, In making ſpeed to the ſpoil, he haſteneth the prey; or, Make ſpeed to the ſpoil, haſten the prey; and the drift of it was queſtionleſs to ſignifie, that the Aſſyrian ſhould by the ſecret all-ruling Providence of God be ſpeedily called into the ſpoil of the two Kingdoms Syria and Samaria, that were now combined together againſt Judah; that ſo the faithful might hereby be comforted in their preſent fears, and might be aſſured, that though the Aſſyrian was hired by Ahaz, yet it was not without the determinate counſel and providence of God that it was ſo done. Some think that this name of his Son Maher-ſhalal-haſh-baz, was all that the Prophet was appointed to write in the roul; and that this Prophecy concerning the deſtruction that was coming upon the Syrians and the Iſraelites, was purpoſely expreſſed in ſo few words, that every one that read it, might the more eaſily remember it, and carry it home with them, and that ſo it might be frequent in the months of men, as a a token given them from God of the ruin that ſhould ſuddenly come upon their great enemies, that were making ſuch mighty preparation againſt them. But why then ſhould there be ſo great a roul provided to write it in? It was, ſay they, becauſe theſe words were to be written in it with great Capital Letters, that every one that ſhould caſt their eyes upon it might read it, yea though they ſtood afar off; according to a like command given, Habbak. 2.2. Write the Viſion, and make it plain upon tables, that he may run that readeth it. But then others hold, that the Prophet was enjoined to take a great roul; becauſe the Prophecy was great that was to be written in it, all (ſay ſome) that is expreſſed in the four firſt verſes of this Chapter, tending to ſhew what was ſignified by this ſtrange name that was to be impoſed on the Prophets Son; yea, the whole following Prophecy, ſay others; which may be juſtly thought the more probable, both becauſe that which was to be written in the roul is ſaid to be, not Maher-ſhalal-haſh-baz, but concerning Maher-ſhalal-haſh-baz; and becauſe it cannot well be thought that the people when they come to read the writing, would have underſtood the meaning of it, if the whole Prophecy had not been ingroſſed in it. And for the ſame end is that added, that the Prophet was to write that which was to be written in this roul with a mans pen; that is, with ſuch a pen, and with ſuch letters as were ordinarily uſed by men in writing; not with any ſtrange unuſual characters, ſuch as ſecret myſteries were ſometimes expreſſed with, which none but Gods Prophets could read, (as we ſee in that writing which Belſhazzar ſaw written on the wall, Dan. 5.7, 8.) but ſuch plain familiar letters as were commonly uſed by all ſorts of men in writing, that ſo the ſimpleſt amongſt the people might eaſily read it. Very many I know there are that do quite otherwiſe underſtand this whole Prophecy; for they conceive that this Maher-ſhalal-haſh-baz, was a Prophetick name given to Chriſt, to ſignifie that he ſhould ſpeedily come, and ſhould then victoriouſly reſcue poor ſinners out of the power of Satan, and ſo ſhould ſpoil theſe Principalities and Powers, and ſhould diſarm them, and diſpoſſeſs them of their prey; and accordingly they hold that this was written in a great roul, only to imply the greatneſs of the myſtery ſignified thereby. But I find nothing here in the Prophet, that ſhould induce me to think that any ſuch myſtery was hereby intended.
Ver. 2. And I took unto me faithful witneſſes to record, &c.] That is, credible witneſſes, againſt whoſe teſtimony no exception could be juſtly taken, Uriah the Prieſt, the ſame no doubt that is mentioned 2 King. 16.10. in the ſtory of Ahaz; And Zachariah the ſon of Jeberichiah, the ſame, as is moſt probably thought, that is in 2 King. 18.2. ſaid to have been the father of Abi, or Abijah, the wife of Ahaz, and mother of Hezekiah; and therefore a man no doubt of great note in the State. Indeed we read in the Sacred ſtory of ſeveral others that were called by this name: As, 1. Zechariah the Son of Jehojada the Prieſt, who was ſlain by the Jews in the days of Joaſh, 2 Chron. 24.20, 21. And, 2. Zechariah that was a Prophet in the days of Uzziah, ſee the Note, 2 Chron. 26.5. And, 3. Zechariah the Son of Barachiah, who Prophecyed in the days of Darius. See the Note, Ezra 5.1. But neither of theſe lived in the days of Ahaz, when this was done. And though there was indeed a Levite of that name in the days of Hezekiah, 2 Chron. 29.13. who therefore might alſo be living at this time; yet becauſe that Zechariah mentioned 2 King. 18.2. was a man of far greater eminency, as being the father in law of Ahaz, and the grandfather of Hezekiah by the mother ſide, it is far more probable that it was he that was taken together with Urijah the high Prieſt to be the Prophets Witneſſes, for by this means he had two Witneſſes of greateſt note, the one in the Eccleſiaſtical, the other in the Civil State. But what was it that theſe were to witneſs? I anſwer, only that which in the foregoing verſe it is ſaid God had enjoined the Prophet to do, as the order of the words do clearly import. They were to witneſs that the Prophet had according to Gods commandment taken a great roul, and had written in it Maher-ſhalal-haſh-baz, and had ſet it up, either on the Temple-gate, or in ſome other publick place, that ſo it might be expoſed to the view and reading of all the people; (and it may well be, which ſome think, that they did alſo ſubſcribe the roul as witneſſes hereto); and that to this end, that when that which by this writing God did foretel concerning utter ſubverſion of the Kingdoms of Syria and Samaria, did accordingly come to paſs, it might be certainly known by the teſtimony of theſe men, that God had before-hand foretold that it ſhould ſo be; which might alſo render them the more fearful of thoſe other judgments againſt Judah, which the Prophet had likewiſe foretold at the ſame time. I know that very many add too, that they were to witneſs the Prophets impoſing of this name upon his child, which is related in the following verſe. But it is clear, I conceive, that they were called only to witneſs that which God had enjoined the Prophet to do in the foregoing verſe. And indeed the abſurdity that ſeemed to follow upon making that a part of their teſtimony which is added ver. 3. And I went unto the Propheteſs, and ſhe conceived, &c. was the only cauſe why ſome have conceited that all this which is here related, was only ſeen in a Viſion by the Prophet, of which otherwiſe there is not the leaſt ground in the Tezt. As for that ſcruple which ſome have raiſed, how Uriah could be here termed a faithful witneſs, who carried himſelf ſo unfaithfully in his place, when he complied with King Ahaz ſo far, as to build him an Idolatrous altar after the faſhion of an altar which he had ſeen at Damaſcus, 2 King. 16.11. To this it may be juſtly anſwered, 1. That Uriah had not yet diſcovered his baſe hypocriſie, as in that buſineſs he did afterwards, but was haply of great eſteem at preſent amongſt the people. And, 2. that men may be looked upon as faithful witneſſes, that are not the faithful ſervants of God. In regard that he was at that time the high Prieſt, he muſt needs be looked upon as a moſt credible witneſs; and in regard too of his intereſt in Ahaz, none could be judged fitter for this ſervice.
Ver. 3. And I went unto the Propheteſs, &c.] That is, my wife, the ſame no doubt by whom he had before that former Son that was called Shear-jaſhub, Chap. 7.3. Who is called the Propheteſs, becauſe ſhe was the wife of a Prophet, as with us a Dukes wife is called a Dutcheſs, and a Count or Earls wife is called a Counteſs, and ſo it is with many others. For methinks it is very hard to think that which ſome others ſay, that he calls her the Propheteſs, becauſe the bringing forth of the child, to whom God had appointed ſuch a Prophetical name, was a kind of Prophecying. It is in the Hebrew, And I approached unto the Propheteſs, whereby he modeſtly expreſſeth, after the manner of the Scripture, Gen. 6.4. & 29.23, 30. that he lay carnally with her, and thereupon it follows, and ſhe conceived and bear a Son. But however clear it is, that if this which is here related concerning the birth of this Son of the Prophet, was preſently after the writing of the forementioned Prophetical roul; then his going in to the Propheteſs, and her conception thereupon, was long before, and ſo ſhould rather have been rendred, And I had gone in to the Propheteſs, and ſhe conceived; and on the other ſide if this his going in to the Propheteſs was after the writing of this roul, then it was well nigh a twelvemonth after e're this his Son was born, and that God gave him that following command concerning his name, Then ſaid the Lord to me, call his name Maher-ſhalal-haſh-baz. And therefore I queſtion not but that this was a different paſſage from that related in the two foregoing verſes; and that ſome time after the ſetting up of this roul, upon the birth of this his Son, he was enjoined to call him by that myſterious name, which was written in the roul, and that to confirm that foregoing Prophecy, and that this name of his child might be a continual memorial of that Prophecy, written in the forementioned roul concerning the deſtruction of the Syrians and the Iſraelites.
Ver. 4. For before the child ſhall have knowledg to cry, My father, and my mother, &c.] Some underſtand this indefinitely, as they did the like expreſſion before Chap. 7.16. (concerning which ſee the Note there of any new-born child. But methinks it is clearly ſpoken with reference to that which was ſaid in the foregoing verſe, to wit, that before that new-born Son of the Prophets, whom God had appointed to be named Maher-ſhalal-haſh-baz, ſhould begin to diſcern his Parents from ſtrangers, and be able to ſpeak that which was intended by that name ſhould come to paſs; and ſo in theſe words there is a reaſon given, why God appointed this name to be given to his child, namely, to make known how ſuddenly that foretold deſtruction ſhould come upon thoſe two Kings and their chief Cities; For before the child, that is, this new-born child of the Prophets, called Maher-ſhalal-haſh-baz, ſhall have knowledg to cry, My father, and my mother, that within a year, or a year and a half, or thereabouts, the riches of Damaſcus, and the ſpoil of Samaria ſhall be taken away before the King of Aſſyria; that is, the Kingdoms of Syria and Damaſcus ſhall be plundered and waſted in his ſight, and at his command; or in theſe words, before the King of Aſſyria, there may be an alluſion to the cuſtom of carrying the rich ſpoils they had gotten from any vanquiſhed people, before the Conqueror, when he returned in triumph into his own Country. And it may be read too, as it is in the Margent of our Bibles, He that is before the King of Aſſyria, that is, his Officers and Miniſters, or his Captains and Commanders, ſhall take away the riches of Damaſcus, and the ſpoil of Samaria. But however it is clear, I conceive, that the accompliſhment of this was when, in or about the fourth year of Ahaz, Tiglath-pileſer the King of Aſſyria took Damaſcus, and ſlew Rezin their King, and carried away the people into captivity, 2 King. 16.9. at which time he made great havock alſo in the land of Iſrael, 1 King. 15.29. though he did not take and deſtroy Samaria, as he did Damaſcus (for that was done ſometime after by Salmaneſer in the days of Hoſhea, 2 King. 17.6.) and this ſome conceive to be the reaſon, why it is ſaid here that the riches of Damaſcus ſhould be taken away by the Aſſyrian, and that he ſhould only take ſome ſpoil in Samaria.
Ver. 5. The Lord ſpake alſo unto me again, ſaying.] To wit, in the ſame, or ſome other Viſion afterwards.
Ver. 6. Foraſmuch as this people refuſeth the waters of Shiloah that go ſoftly, &c.] That is, that run on gently and ſilently, not with any ſuch violence and noiſe as other great rivers do. We read of the pool of Siloam, Joh. 9.7. and of the tower in Siloam, Luk. 13.4. and it is generally ſaid, that this Siloam or Shiloah was the ſame that is elſe-where called Gihon; ſee the Note, 1 King. 1.33. a little brook at the foot of Mount Sion, which running into Jeruſalem, or about ſome part of it, muſt needs be a great refreſhing to the inhabitants, but could be no great defence to the City, and that therefore the weak eſtate of the Kingdom of Judah at this time is here intended by the waters of Shiloah that go ſoftly, concerning which ſee the Note, Pſal. 46.4. The great queſtion is, what people it is of whom the Prophet here ſaith, For ſo much as this people refuſeth the waters of Shiloah that go ſoftly, and rejoice in Rezin and Remaliahs Son; the moſt Expoſitors underſtand it of the people of Judah, to wit, that the generality of them (for there were ſome … a better temper amongſt them, whom the Lord afterwards, ver. 16. calls his Diſciples), did either, 1. Approve of Ahaz his ſending for the Aſſyrian, as diſtruſting their own weak eſtate, and not minding the promiſe which God had made for their deliverance againſt the threatned invaſion of the two Kings of Syria and Iſrael, and relying wholly upon the mighty army which he would bring with him (the warlike noiſe whereof is here oppoſed to the ſoft running of the waters of Shiloah), in the confidence whereof they ſhould even rejoice to be fighting with Rezin and Pekah. Or, 2ly, did wiſh themſelves to be in ſuch a rich and flouriſhing eſtate as the Iſraelites and Syrians were, and under the command of ſuch potent Kings as Rezin and Pekah were. Or, 3. that conſidering to what a low ebb the Kingdom of Judah was brought, and how unable they ſhould be to reſiſt the invaſion of theſe two mighty Kings, they did indeed deſire that theſe Kings might reign over them, or at leaſt that Son of Tabeal, mentioned before, Chap. 7.6. whom they intended to leave as their Viceroy amongſt them, and for the better effecting hereof had under-hand ſome treacherous compliance with them. But now becauſe we find not the leaſt mention in the Sacred ſtory of any ſuch intended defection of the men of Judah from Ahaz and the Houſe of David; and becauſe it cannot be thought without manifeſt forcing the Text, how it ſhould be well ſaid that the people of Judah did rejoice in Rezin and Remaliahs Son, that were coming out againſt them with ſuch fury and bloody intentions; therefore I conceive that others do far better underſtand by this people here mentioned, the people of Iſrael; for ſo much as this people, that is, this army of the Iſraelites and Syrians that are now combined againſt Judah, refuſeth the waters of Shiloah that goeth ſoftly, that is, do ſlight and ſcorn the weak eſtate of Jeruſalem, that hath no great river for its defence, but only the ſmall brook of Shiloah, and rejoice in Rezin and Remaliahs Son, that is, in the power of theſe two great Kings, by whoſe conjoined forces they made account they ſhould certainly ſubdue the Jews, and bring Jeruſalem under their power. And obſervable it is with what contempt theſe two Kings are ſtill mentioned (Rezin and Remaliahs Son, ſee Chap. 7.4.) in whoſe great ſtrength theſe invaders of Judah did ſo exceedingly triumph.
Ver. 7. Now therefore, behold the Lord bringeth up upon them the waters of the river, ſtrong and many, &c.] They that underſtand the foregoing verſe of the people of Judahs diſtruſting their own weak eſtate, and deſiring the aid of the Aſſyrian to help them againſt the two Kings of Syria and Iſrael, do accordingly underſtand this verſe of the havock which the Aſſyrians ſhould make in the land of Judah; to wit, that ſince the people of Judah were not ſatisfied with their own defences, the waters of Shiloah that go ſoftly, (notwithſtanding Gods expreſs promiſe for their deliverance), but deſired the great ſtrength of other potent Princes, and that the Aſſyrian ſhould be hired to come into their aid, therefore God would by thoſe forces of Aſſyria, as with a mighty flood, over-run and waſte their land. And accordingly they underſtand the laſt Clauſe, And he ſhall come up over all his channels, and go over all his banks; to wit, that the Aſſyrian would not keep to the Promiſes, and Oaths, and Covenants, whereby he had bound himſelf to Ahaz, when he hired him to come into his help, but would break thorough them all, and do them much miſchief, as it is ſaid, 2 Chron. 28.20. The King of Aſſyria came unto him and diſtreſſed him, but ſtrengthened him no… ▪ But now underſtanding it, according to what is ſaid in the foregoing Note, of the people of Iſrael, together with their aſſociates the Syrians, the meaning of the words is plainly thus, Becauſe this army of Rezin and Pekah deſpiſed Jeruſalem for her weakneſs, the waters of Shiloah that go ſoftly; therefore (ſaith the Prophet) the Lord bringeth up upon them the waters of the river, ſtrong and many; that is, of the river Euphrates, (ſee the Note, Chap. 7.20.) meaning the Aſſyrian army, which as a mighty ſtrong river ſhould preſently over-run them, and ſweep them away; for ſo he explains himſelf in the next words, even the King of Aſſyria and all his glory; that is, his army conſiſting of many glorious Princes, brave Captains and Soldiers, that ſhould make a gallant ſhew when they came marching into the land, and in whom the King of Aſſyria would exceedingly glory and boaſt, according to that which is ſaid, Chap. 10.8, 13. Are not my Princes altogether Kings? and he ſhall come up over all his channels, and go over all his banks; that is, he ſhall come out of Aſſyria as a river, that in a great flood ſwells up above all his channels, and goeth over all his banks, and ſo ſhall invade and over-run the whole land of Iſrael. And how this was accompliſhed, firſt by Tiglath-pileſer, and afterwards by his ſucceſſors, ſee in the foregoing Note, verſ. 4. and likewiſe Chap. 7.17, 20.
Ver. 8. And he ſhall paſs through Judah, &c.] That is, the Aſſyrian having over-run the land of Iſrael, ſhall alſo break into the land of Judah; He ſhall over-flow and go over, that is, as an over-flowing river he ſhall over-run that Country alſo; which though it may include that damage which Tiglath-pileſer brought upon Judea, when he came to aid Ahaz againſt the Syrians and Iſraelites, 1 Chron. 28.20. yet it muſt needs be principally meant of that Invaſion of the Aſſyrians in the days of Hezekiah, when Sennacherib entred the land with a mighty army, and took in a manner all their fenced Cities, 2 King. 18.13. as is evident in the following words, He ſhall reach even to the neck; the meaning whereof is, either, 1. That the Aſſyrian army, having almoſt over-run the whole land round about (for ſtill they are in their proceedings compared to the inundation of ſome great river) ſhould at laſt ſwell ſo high, that they ſhould come up to the very walls of Jeruſalem, which was their Head-city. Or, 2ly, that they ſhould prevail ſo far, that all Judah ſhould be in danger to be utterly loſt, being in the condition of a man upon whom a deluge of waters breaking in, they riſe and ſwell up at laſt to his very neck, ſo that he hath much ado to keep his head above water, and is in apparent danger of being wholly over-whelmed and drowned; and indeed the like expreſſion we find elſe-where uſed to ſet forth a dangerous and even deſperate condition, as Chap. 30.28. His breath as an over-flowing ſtream ſhall reach to the midſt of the neck; ſee alſo Habbak. 3.13. And the ſtretching out of his wings ſhall fill the breadth of thy land, O Immanuel; that is, his numerous troops and companies of Soldiers (which we ſtill uſually call the wings of an army) ſhall over-ſpread and ſubdue the whole land of Judea, which is neither his nor theirs, but thine, O Chriſt, ſee the Note, Chap. 7.14. The Prophet calls it his land, not ſo much becauſe he was to be born there, as becauſe he had given it to be the habitation of his peculiar people, his Church, amongſt whom he was to reign as King, according to that Pſal. 2.6. I have ſet my King upon my holy hill of Zion; and that Joh. 1.11. He came unto his own, and his own received him not. And had ſetled it to be the peculiar place of his Worſhip. Yet the drift, I conceive, of this turning his ſpeech to Chriſt, was not only to imply the indignity of the fact, that his land ſhould be ſo ſurprized and waſted by his proud enemies, but alſo to hint this comfort to the faithful, that though they ſhould prevail far in Judea, yet they ſhould not be able to hinder the coming forth of their Immanuel there; as likewiſe an earneſt deſire and hope that they ſhould not be able to caſt him out of his inheritance, but that their Immanuel would protect them from the preſent Invaſion of R…zin and Pekah, as is afterwards expreſſed, ver. 10. and that when the Aſſyrian ſhould break out in greateſt rage againſt them, Judah ſhould not be wholly over-whelmed by them, as Iſrael ſhould be.
Ver. 9. Aſſociate your ſelves, O ye people, &c.] It is in the Original (peoples) in the Plural number, and thereby is meant both the Syrians and Iſraelites, that were combined againſt Judah and Jeruſalem, as likewiſe the Aſſyrians that afterwards invaded Judea in the days of Hezekiah, (ſee the Note, Chap. 7.18.) whoſe army conſiſted of ſeveral Nations. Yea, I conceive it is purpoſely expreſſed in ſuch general terms to imply, that this which is here foretold, ſhould be the iſſue of the aſſociations of all the enemies of Gods Church and people. Aſſociate your ſelves, O ye people, and ye ſhall be broken in pieces. Having made mention of Immanuel in the latter end of the foregoing verſe, in the confidence of his aſſiſtance the Prophet breaks forth here into a holy inſultation over their enemies, aſſuring them, that all they did ſhould end at laſt in their own utter ruin; hereby ſeeking to chear up the faithful, that were like to be much dejected with the miſery which the enemy for a time were like to bring upon Judea. As for the following words, and give ear all ye of far countries, ſome take that alſo to be ſpoken Ironically, as if he had ſaid, O ye Nations afar off, if you long to be broken in pieces, give ear to the Aſſyrian, when he invites you to join with him for the invading of Judah. But others, and I think better, underſtand it as a warning to thoſe Nations to attend to what the Prophet now ſaid, and ſo to beware of joining with thoſe that ſhould invade Gods people, leſt they periſhed together with them. Not that there was any hope that they ſhould come to hear what the Prophet had ſaid, but only the more emphatically hereby to expreſs, how certain it was that all that joined in that attempt ſhould be ruined and deſtroyed, as we ſee it came to paſs in that miraculous deſtruction and routing of the Aſſyrian army, 2 King. 19.35. To which end he doth again and again repeat that holy inſultation, gird your ſelves, that is, arm your ſelves, and ye ſhall be broken in pieces; gird your ſelves, and ye ſhall be broken in pieces; to wit, either to ſet forth the undoubted certainty of it, or that the words might make the deeper impreſſion upon thoſe that heard them; or elſe to imply, that though being rooted, they ſhould muſter new forces, they ſhould get nothing thereby but a ſecond routing; yea, that though they ſhould never ſo often invade and aſſault Gods people, all ſhould be in vain.
Ver. 10. Take counſel together, and it ſhall come to nought, &c.] This is added to ſhew, that as the enemy ſhould not prevail againſt Gods people by their great-power, ſo neither by their crafty conſultations and plots. Speak the word, that is, determine never ſo reſolutely what you will do, and it ſhall not ſtand; that is, you ſhall never be able to effect it. For God is with us, that is, God through Chriſt is with us to protect and defend us. He alludes to the name Immanuel, concerning which ſee the Note, Chap. 7.14.
Ver. 11. For the Lord ſpake thus to me, &c.] Here the Prophet gives a reaſon, why he had in the foregoing words ſpoken with ſuch contempt and ſcorn of all the conſultations and preparations of the enemies of Gods people againſt them, and had thereby ſought to encourage the faithful not to fear them. For (ſaith he) the Lord ſpake thus … me with a ſtrong hand; that is, he ſpake thus to me, and made a ſtrong impreſſion upon my heart, by accompanying his word with the mighty power of his ſpirit in me, to wit, thereby to hearten me againſt the terrors of the generality of the unbelieving Jews, who were ſo extreamly affrighted with the Confederacy of the two Kings of Syria and Iſrael againſt them, that I might not be diſcouraged by their infidelity, nor carried away with their fears, but might rather encourage thoſe that were faithful amongſt the people, againſt them. And obſervable it is, that by alledging with how ſtrong a hand he was confirmed herein, he implys how hard a thing it is, not to be carried away in an evil courſe, when the generality of a people amongſt whom men alive, do unnimouſly run on therein; and inſtructed me that I ſhould not walk in the way of this people, that is, that I ſhould not ſay as they ſaid, nor do as they did; that I ſhould not join with them in their unbelieving fears, and in their deſires and deſign to call in the Aſſyrians, that by them they might be enabled to withſtand the feared invaſion of the Iſraelites and Syrians.
Ver. 12. Say ye not, A confederacy, to all them to whom this people ſhall ſay, A confederacy, &c.] That is, ſay ſome Expoſitors, Let not the faithful in the land talk as men affrighted, as the generality of the people do, ſaying, Oh, there's a confederacy, there's a confederacy of the two mighty Kings of Iſrael and Syria againſt us; and therefore we ſhall be utterly ruined, we ſhall never be able to ſtand before them; for that this, ſay they, is intended here, we may ſee by that which is added by way of explaining this, neither fear ye their fear, nor be afraid; that is, fear not that which are they afraid of. But according to our Tranſlation, I conceive it muſt be underſtood of making a confederacy with the Aſſyrians, Say ye not a confederacy to all them to whom this people ſhall ſay, a confederacy; that is, Do not thou ſay, nor let not the faithful in the land ſay, as this people do, Oh! we muſt make a confederacy with the Aſſyrian, or elſe we ſhall never be able to withſtand theſe two Kings that are coming againſt us. Whenever this people are in any danger of enemies, they are ſtill talking of making a league with ſome potent State or other, the Egyptian or Aſſyrian, or ſome other Nation, by whoſe aid they may hope to ſecure themſelves; and ſo it is now, there is nothing almoſt to be heard amongſt them but about a confederacy with the Aſſyrian; that's the only way they can take to preſerve their Country. But do not ye ſo much as by a word of your mouths join with them herein. Neither fear ye their fear, nor be afraid; that is, fear not your enemies with ſuch an unbelieving, exceſſive fear; as they do; be not affrighted and diſmayed as men that have no hope nor confidence in God. Thus the words muſt be underſtood here ſubjectively; of the fear which was in Ahaz and his people; though indeed in 1 Pet. 3.14. (where the Apoſtle doth plainly allude to this place) the fear intended is to be underſtood effectively of the fear wherewith the enemy ſought to affright Gods people, Be not afraid of their terror, neither be troubled.
Ver. 13. Sanctifie the Lord of hoſts himſelf, &c.] That is, make it evident that you acknowledg him the great and holy God that doth rule and govern the whole world, and that is faithful to make good all his promiſes, and ſo glorifie and advance his great name; to wit, by reſting upon him, his promiſe and protection, without dreading the power of any creature; and by fearing him with a filial fear of offending him; and expoſing your ſelves to his fatherly chaſtiſements, by diſtruſting his promiſes, and being frighted with the power and rage of your enemie … ſo cauſing the name of …od to …e blaſphemed by your means. See the Notes, Levi…. 10.3. & Numb. 2….12. And ſo the following words are added by way of explaining theſe that went before, and let him be your fear, and let him be your dread; that is, fear him ſo, as to fear nothing elſe in compariſon of him. And juſt ſo the Apoſtle Peter alſo explains theſe that went before, and let him be your fear, and let him be your dread, that is, fear him ſo, as to fear nothing elſe in compariſon of him. And juſt ſo the Apoſtle Peter alſo explains theſe words, 1 Pet. 3.14, 15. Be not afraid of their terror, neither be troubled; But ſanctifie the Lord God in your hearts.
Ver. 14. And he ſhall be for a Sanctuary, &c.] As if he had ſaid, The holy God will be as a Sanctuary, a ſacred and inviolable place of refuge to thoſe holy and faithful ones that do ſanctifie him, as was ſaid in the foregoing verſe; we find the ſame expreſſion, Ezek. 11.16. I will be to them as a little Sanctuary in the countries where they ſhall come. And in both places there ſeems to be an alluſion in the words to the cuſtom of mens flying for ſhelter to the Tabernacle or Temple, ſee the Note, Pſal. 27.5. But for a ſtone of ſtumbling, and a rock of offence to both the houſes of Iſrael, that is, to the reſt of the wicked and ungodly ones, even to the whole body of the Iſraelites, both in the Kingdom of Judah, and that of Ephraim, that refuſe to be ruled by him, and to rely upon his promiſes, the Lord will be as a ſtone lying in the way, at which men ſtumble, or as a rock againſt which if a man or ſhip caſts violently, it will bruiſe and break them; that is, he will be an occaſion of their ruin, in that they ſhall ſtumble and take offence at his word, not believing what he ſaid, and ſo ſhall bring deſtruction upon themſelves. And to the ſame purpoſe are the following words added, For a gin and for a ſnare to the inhabitants of Jeruſalem; to wit, to ſhew that his word would be but as a ſnare to intangle them to their utter perdition; only it is withal obſerved, that theſe words, to the inhabitants of Jeruſalem, are here inſerted purpoſely to imply, either, 1. That it was not the Royal ſeat, or Gods Sanctuary then, that ſhould ſecure them, but that they alſo ſhould ſuffer with the reſt. Or, 2. that God in his word ſhould be an occaſion of ruin, not only to the meaner ſort of people, but alſo to the chief amongſt them, even to the Rulers and Prieſts at Jeruſalem. Now the main drift of all this was, to encourage the faithful not to be carried away with the ſtream of the people, that would not believe nor obey Gods Word, becauſe the Lord would be a Sanctuary to thoſe that did believe and obey, but a ſtone of ſtumbling and a rock of offence to the reſt. But withal moſt obſervable it is, that in many places of the New Teſtament this is applied to Chriſt the true Immanuel, mentioned before ver. 8. as in Act. 4.11. This is the ſtone which was ſet at nought of you builders, which is become the head of the corner. And Rom. 9.32▪ 33. where it is ſaid of the unbelieving Jews, They ſtumbled at that ſtumbling-ſtone, as it is written, Behold I lay in Sion a ſtumbling-ſtone and rock of offence. And, 1 Pet. 2.7, 8. Unto you therefore which believe he is precious; but unto them which be diſobedient, the ſtone which the builders diſallowed, the ſame is made the head of the corner; and a ſtone of ſtumbling, and a rock of offence, even to them which ſtumble at the word. See alſo Mat. 23.42. And the ground of this is, becauſe Chriſt, and ſo God in him, was to thoſe that believed in him, a foundation-ſtone, a rock of Salvation (concerning which ſee the Note, Pſal. 118.22.) but to others, who through their blindneſs and madneſs took offence at the meanneſs of his outward condition, and the Doctrine of life and ſalvation, which he taught them, he became a ſtumbling-ſtone and a rock of offence, that is, an occaſion of their ruin and perdition; and thus he was the ſavour of death unto death to ſome, but the ſavour of life unto life to others, 2 Cor. 2.16. and was ſet for the fall and riſing again of many in Iſrael, Luk. 2.34. ſee alſo Joh. 9.39.
Ver. 16. Bind up the Teſtimony, &c.] This is a part of that charge, which (as is ſaid before, ver. 11.) was given by God particularly to the Prophet by way of informing him what he ſhould do, Bind up the Teſtimony, ſeal the Law among my diſciples. By the teſtimony may be meant, 1. The Law or Word of God in general, which is often ſo called in Scripture. See the Notes, Exod. 25.16. & Pſal. 19.7. & 78.5. and that becauſe the Lord hath therein made known his will to his people, and by a ſolemn and ſevere ſanction had atteſted thereto. Or, 2. the great roul which the Prophet was commanded to write, mentioned ver. 1. of this Chapter, and that becauſe there was therein a Teſtimony written concerning the defence of this people, and the ruin of their enemies that were combined againſt them. Or, 3. The whole Word of God which he had now delivered to them, both in the roul which he had written and ſet up for the people to read, and in that Prophecy which he had now ſpoken to them in the name of the Lord; the Doctrine which he had now taught them, and wherein he had teſtified what the Lords will was that the faithful ſhould do, namely that they ſhould not walk in the way of that incredulous people. Yea, herein alſo may be included what he fore-prophecyed concerning the Meſſiah, the true Immanuel, that myſtery which was teſtified afore by the Prophets, Rom. 1.2. And ſo likewiſe the ſame may be meant by the Law, to wit, either the Word of God in general, or elſe that word or meſſage he had now delivered to them, to which they were bound to yield obedience, as to a command or Law given them from God. But now what is meant by binding up the Teſtimony and ſealing up the Law amongſt Gods diſciples? I anſwer, that this is diverſly expounded by Expoſitors; for, 1. ſome conceive that the Prophet was hereby charged to fold and bind up that roul again, mentioned before ver. 1. that the promiſe therein contained concerning their approaching deliverance, might not be any longer expoſed to the neglect, and ſcorn, and deriſion of an incredulous people▪ but that withal he ſhould ſtill preach and preſs the truth therein contained upon the faithful his followers, that were capable of underſtanding ſuch myſteries, and ready to receive and embrace them; and that he ſhould more and more aſſure them of the certainty of it, that it might be eſteemed as a ſealed truth amongſt them, and an eſtabliſhed Law, according to the direction whereof they were to order themſelves. 2ly, Others, underſtanding it of the whole Word of God which he had now delivered them, take it to be an information given to the Prophet concerning the ſucceſs his words ſhould find amongſt the people, to wit, that his Diſciples only that were enlightened and taught by him, ſhould underſtand and embrace them, as matter of authentick truth, having Gods ſeal ſtamped on it; but that unto the reſt of the people they ſhould be as a Book that is cloſed and ſealed up; that is, they ſhould be hidden from them, ſo that they ſhould not underſtand them; and ſo indeed we find the ſame expreſſion uſed afterwards, Chap. 29.11, 12. And thus theſe words, bind up and ſeal, are underſtood to imply both the hiding of this Prophecy from the incredulous people, and the keeping and preſerving it charily for the uſe of the faithful; and this ſome conceive is principally meant of the myſteries therein revealed, in part concerning the Meſſiah, which were to be reſerved as a hidden ſecret til the days of the Goſpel. See Dan. 12.4. & Rev. 5.1. And, 3ly, therefore I conceive the main intent of theſe words was to make known to the Prophet that it would be in vain to preſs his Doctrine upon an obſtinate incredulous people, but yet that he ſhould not be diſcouraged herewith, becauſe though it were deſpiſed by the generality of the people, yet there were ſome few that ſhould believe and embrace it, whom he calls Diſciples, as the Chriſtians were at firſt called, Act. 11.26.
Ver. 17. And I will wait upon the Lord that hideth his face from the houſe of Jacob, and I will look for him.] As if he ſhould have ſaid, ſeeing God hath commanded me not to walk in the way of this people, not to be tranſported with their fears, (ver. 11.) and hath promiſed to be a Sanctuary and rock of refuge to them that ſanctifie his name and truſt in him, (ver. 13, 14.) I will quietly and conſtantly wait upon the Lord for that help and deliverance which he hath promiſed us; let both King and people look, if they will, after the Aſſyrians for help, I will conſtantly wait upon God, and expect deliverance only from him, notwithſtanding the Lord doth indeed ſhew himſelf to be highly diſpleaſed with his people for their wickedneſs, both by the judgments he hath already brought upon them, and thoſe he hath now farther threatned. And thus he encourageth the people by his example to truſt in God, and to wait upon him for deliverance. Or elſe thus; ſeeing God hath revealed this to me, that my words ſhall be hidden from the generality of this rebellious people, and ſome few only ſhall believe and embrace it, I will go on in my work, quietly waiting upon him for that ſucceſs which he is pleaſed to give to my labours, and patiently ſubmitting to his good will and pleaſure, even when he hideth his face in anger, and doth puniſh their obſtinacy by withdrawing his grace and ſpirit from them, and ſo cauſeth his word to be as it were bound and ſealed up from them.
Ver. 18. Behold, I, and the children whom the Lord hath given me, are for ſigns, and for wonders in Iſrael, &c.] Becauſe theſe words, Behold, I, and the children which God hath given me, are by the Apoſtle, Heb. 2.13. applyed to Chriſt, therefore many learned Expoſitors hold, that they are not the words of the Prophet, ſpeaking of himſelf and his Diſciples, or followers; but the very words of Chriſt, ſpeaking to the Prophet, and that to comfort him againſt the hatred of the wicked, and the ſcorn and contempt which they caſt upon him, by his own example, who taking upon him in our nature the work of a Prophet, was to be uſed as ſcornfully and contemptuouſly himſelf; as if it had been ſaid, Behold I (who am the Son of God, and the great Prophet of the Church) and my Diſciples, that ſhall through the grace of God embrace my Doctrine, the children which God ſhall give me (according to that Chap. 53.10. When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed), ſhall be eſteemed as monſters, derided and reproached amongſt Gods people; and therefore it is no wonder though they uſe thee ſo. The diſciple is not above his maſter, nor the ſervant above his Lord, Mat. 10.24. But to make theſe not to be the words of the Prophet, but of Chriſt only, is methinks very harſh, and overthrows the whole paſſage of the Context. Nor is it neceſſary they ſhould be ſo taken, becauſe the Apoſtle applies them to Chriſt; nothing being more uſual in the New Teſtament than to apply many paſſages to Chriſt, that in the Old Teſtament were ſpoken of others that were Types of Chriſt, as we may ſee (for inſtance) in 2 Sam. 7.14. for which ſee the Note there. Others therefore do better, I conceive, take them to be the Prophets own words; but withal they differ in their opinion concerning the meaning of them. For,
1. Some underſtand this of the Prophets children, born to him by his lawful wife, to wit, Shear-jaſhub, and Maher-ſhalal-haſh-baz, mentioned before, Chap. 7.3. & 8.3. and accordingly they conceive that the Prophet in theſe words did either, 1. Call upon the faithful to look upon him, his conſtancy and undaunted reſolution, (upon that expreſs revelation he had received from God) and upon his children, by whoſe myſterious and Prophetick names he had aſſured them of thoſe things that ſhould come to paſs, to wit, the good which God would do for his people, and the evil he would bring upon their enemies, that ſo their faith might be ſtrengthened thereby, and they encouraged againſt the terrors of the generality of the people. Or elſe, 2ly, bewail their condition, in that whilſt he and his children were ordered by God to be for Prophetick ſigns unto the people, (ſee Chap. 20.2, 3.) they were for this hooted and pointed at, as ſo many monſters, ſcoffed at and flouted by the prophane multitude, as it is alſo ſaid, Zach. 3.8. Thou and thy fellows that ſit before thee, are men wondered at.
And, 2ly, ſome underſtand it of the faithful, ſuch as were ver. 16. called Diſciples, that believed and obeyed his Doctrine, whom he calls here the children which God had given him, becauſe through grace he had begotten them again unto God, according to that of the Apoſtle, 1 Cor. 4.15. In Chriſt Jeſus I have begotten you through the Goſpel. See alſo Gal. 4.19. And accordingly they conceive the words, Behold I and the children whom the Lord hath given me, are for ſigns and wonders in Iſrael: To be ſpoken,
1. By way of complaining of the ineffectualneſs of his labours amongſt the people, and the great contempt that was caſt upon him and his Diſciples and followers, in that being but a few, and not going along with them in their way, they looked upon them as ſo many prodigies and monſters, (ſee the Note, Pſal. 71.7.) and did reproach and deride them.
And, 2. by way of rendring themſelves ready to be ordered by the Lord in all things, Behold I and the children whom the Lord hath given me, are for ſigns and wonders in Iſrael, even amongſt Gods profeſſed people; as if he ſhould have ſaid, Let others do what they will, behold I and my children, my Diſciples and followers, are ready and willing to reſt upon thy promiſes, to obey thy commands, and to make known thy will, whatever contempt and ſcorn we may endure for ſo doing.
And then for the laſt words, From the Lord of Hoſts which dwelleth in mount Zion; they are added to imply, either, 1. That it was by Gods appointment that he and his children (if of them we underſtand the foregoing words) were Prophetick ſigns, and that his children were called by thoſe Prophetick n…mes that were given them. And then God is here called the Lord of hoſts, purpoſely to tax the incredulity of the people, that were ſo over-born with fear, notwithſtanding they had a promiſe of deliverance from God, who was the Lord of hoſts. Or elſe,
2ly, That it was by expreſs warrant from God that he and his Diſciples did reſt upon Gods promiſe, and durſt not go in the way of the generality of the people in ſeeking after the Aſſyrians; and that therefore however they boaſted of the God that dwelt in Mount Zion, yet the truth was, that by oppoſing, and deſpiſing and reproaching them that were his faithful ſervants, they did oppoſe and deſpiſe the Lord of hoſts himſelf that dwelt there.
Of, 3ly, that they knew it was not without the will and appointment of God, that they ſhould be ſo deſpiſed and derided, and hooted at by the rude multitude, and therefore they would patiently bear it. Thus I conceive theſe words are to be underſtood. As for the Apoſtles applying thoſe words to Chriſt, Heb. 2.13. Behold, I, and the children which God hath given me, the ground of that was, becauſe Iſaiah being a type of Chriſt, that which Iſaiah there ſpake of himſelf, might well be applied to Chriſt, as ſpoken in his perſon, in regard that, 1. Chriſt did in our very nature exerciſe his Prophetical office; and, 2. that Chriſts Diſciples were by him begotten again to God, and in that regard might be called his children, as Iſaiah called his Diſciples. 3. That it was by the ſpecial grace of God, that Chriſts Diſciples as well as the Prophets were ſo begotten again, according to that of our Saviour, Joh. 6.44. No man can come unto me, except my father which hath ſent me draw him. And again, Chap. 17.6. Thine they were, and thou gaveſt them me. And, 4. that as Iſaiah preſented his Diſciples to God, as ready to cleave to God, and to obey him in all things, ſo are the faithful continually preſented before God by Chriſt their Mediator.
Ver. 19. And when they ſhall ſay unto you, &c.] Theſe are ſtill the words of the Prophet to the faithful. Becauſe this people were prone in time of great troubles and danger, to run to Sorcerers for counſel; therefore the Prophet adviſeth the Faithful to beware that they were not drawn away by theſe, And when they ſhall ſay unto you, Seek unto them that have familiar Spirits, and unto Wizzards; that is Sorcerers, ſuch as were uſually called Cunning-men. The word in the Original which we tranſlate them that have familiar Spirits, is derived from an Hebrew word which ſignifieth a Bottle; becauſe when their evil Spirits entred into them, as ſometimes they did, they uſed to ſwell and blow up their Bodies like a bladder or bottle, and then gave anſwers from within them, out of their bellies, or out of their throats. And therefore are thoſe words added, I conceive by way of deriſion, that peep and that mutter, either firſt becauſe theſe evil ſpirits ſpake in them with a low, whiſpering and puling voice, like chickens not yet hatched; or with a hollow, grumbling and grunting voice, a broken and ſcarce articulate ſound, they could not well be heard or underſtood, that ſo they might the better deceive thoſe that heard them; or becauſe the witches or wizzards themſelves uſed a kind of muttering or low way of ſpeaking in their charms, or in the anſwers they gave, that they might ſtrike thoſe that repaired to them with the greater dread or awe of them. Or, 3. becauſe at leaſt they ſpake ſo obſcurely that their hearers did not know what to make of their words. And hence are the like expreſſions uſed by our Prophet, Chap. 29.4. Thy ſpeech ſhall be low out of the duſt, and thy voice ſhall be as of one that hath a familiar ſpirit out of the ground, and thy ſpeech ſhall whiſper out of the duſt.
Should not a people ſeek unto their God? &c.] Theſe words may be taken either as an argument whereby the Prophet ſeeks to diſſwade them from harkening to ſuch ſeducers, or as the anſwer which they ſhould return to thoſe that ſhould perſwade them to go to witches and wizzards; as if it had been expreſſed thus, When they ſhall ſay unto you, ſeek unto them that have familiar ſpirits and unto wizzards, let this be your anſwer, ſhould not a people ſeek unto their God? as if they ſhould have ſaid, Every Nation will yield this, that in their ſtraits it is fit they ſhould ſeek to their God for counſel and direction; and ſhall not we much more do ſo, that ſerve the living and the true God? For the living to the dead? that is, will any rational men go to enquire of dead men on the behalf of thoſe that are living? to wit, by ſeeking to witches that they may raiſe up the dead to give them counſel, concerning which ſee the Notes, Deut. 18.10. Some I know read it from the living to the dead; intending thereby that it was a vain thing to go from the living Prophets, or from the living God to dead men. But I conceive it is better rendered, as in our Tranſlation, for the living to the dead; ſo to imply how abſurd a thing it was on the behalf of living men to go to enquire of dead men, that can know nothing of what is done upon earth.
Ver. 20. To the Law and to the Teſtimony, &c.] That is, let them ſeek to the Word of God for counſel and direction; which may include both the written word, (ſee the Note above, ver. 16.) or the preſent teaching of the Prophet or Prophets. If they ſpeak not according to this word, that is, according to what I now ſay, to wit, that men are not to enquire of witches nor wizzards, nor any where elſe, but only from the Word of God, It is becauſe there is no light in them, or (as it is in the Hebrew) becauſe there is no morning in them, that is, becauſe they have no truth in them; or becauſe they are ſtark blind, void of common ſenſe and underſtanding.
Ver. 21. And they ſhall paſs through it, &c.] That is, this wicked people that would not rely upon God, but would ſeek help elſewhere, and go to witches and wizzards for advice, ſhall paſs through the land of Judea, to wit, either as the enemy are carrying them away captives into a ſtrange Country, or in a way of wandring up and down from one place to another to find ſome relief, help, and refuge, yet no where finding any, (no not in that land wherein God had promiſed to give them a quiet and ſetled habitation, Gen. 17.8.) being every where hunted and purſued by their enemies, hardly beſtead and hungry, that is, ſuffering many hard and grievous things, being ſtripped and ſpoiled of all they enjoyed, and ready to ſtarve for want of food.
And it ſhall come to paſs, that when they ſhall be hungry, they ſhall fret themſelves, and ſhall curſe their King and their God, &c.] That is, being overwhelmed with miſery, out of extream impatience of ſpirit, and being ſtricken with a kind of deſperate rage and madneſs, they ſhall not only curſe their King, as judging him the cauſe of their calamities, in that he had called in the Aſſyrian, or had ſome way ill managed the buſineſs with him, and ſo had provoked him againſt them, but their God alſo, to wit, becauſe he had not helped them. Some indeed conceive that this laſt is meant of their falſe gods, whom they ſhould curſe when they ſhould by experience find how vainly they had expected help from them. But I ſee not but that it might be meant of the true God, and that this is purpoſely added to ſet forth the extream height of their wickedneſs and fury, according to what is foretold of thoſe deſperate wretches under the Beaſt, Revel. 16.10, 11. They gnawed their tongues for pain, and blaſphemed the God of heaven becauſe of their pains. But however, if we underſtand it of their Idol-gods, very obſervable is the event of their ſin. They would not truſt in Gods promiſe, but forſook him, and placed all their hope in the policy of their King; and now the iſſue is, that they come to curſe their King and their falſe gods, to whom they (with their King) had given away the honour of the true God.
As for the laſt words, and look upward, though ſome would have it imply, that being convinced of their former folly in reſting upon men, they ſhould now begin to look Heavenward for help; yet becauſe it is joined ſo immediately with their curſing of God, I cannot think that can be intended. And therefore I conceive that either here the Prophet begins to relate the deſperateneſs of their condition, in that firſt they ſhould in vain look upward to God for help, (for which ſee the Note, 2 Sam. 22.42.) and afterwards to as little purpoſe ſhould look to the earth, as it is expreſſed in the following verſe; or elſe rather, that this is added the better to ſet forth the deſperate madneſs of theſe blaſpheming wretches, to wit, that even with their faces looking Heavenward they ſhould curſe God. All which moſt Expoſitors do underſtand of that miſerable condition whereinto this people were brought in the days of Zedekiah, when Jeruſalem was taken by the Babylonians, 2 King. 26.45, &c.
Ver. 22. And they ſhall look unto the earth, &c.] They that underſtand the laſt words of the foregoing verſe, and look upward, of their looking to Heaven for help, do accordingly conceive, that here a reaſon is given why they ſhould at laſt look Heavenward, to wit, becauſe on earth there was nothing to be diſcovered but miſery and ſorrow. But rather, the drift of the words is to imply, that in the whole land they ſhould find no hope of help and comfort; and ſo if that laſt Clauſe in the foregoing verſe were to imply, that they ſhould in vain look upward to Heaven for help, (as it is there noted that ſome hold) then theſe words are added, And they ſhall look unto the earth, and behold trouble and darkneſs, to imply, that neither in Heaven nor on earth any hope of help ſhould appear, ſo that in their trouble they ſhould be as men in the dark not knowing which way to turn themſelves. The expreſſions here uſed are much like thoſe, Chap. 5.30. concerning which ſee the Note there. And to the ſame purpoſe are the following words, dimneſs of anguiſh; and ſo alſo the laſt Clauſe, and they ſhall be driven to darkneſs; for this implies that their miſery, and their anguiſh, and perplexity of mind in their miſery, ſhould encreaſe daily more and more. A man driven headlong in the dark muſt needs fall the more deſperately. And ſo the Prophet would imply it ſhould be with them.