Annotations Upon Isaiah, Chapter 11
CHAP. XI.
VERSE 1. AND there ſhall come forth a rod out of the ſtem of Jeſſe, &c.] They that underſtand the two laſt verſes of the foregoing Chapter, of the Aſſyrians hewing down the State and people of the Jews, even as when a whole Wood is felled and cut down to the ground, do accordingly hold, That this is added to ſhew, that notwithſtanding this grievous devaſtation made amongſt them, there ſhould afterwards a little ſprig ſpring forth from the ſeeming dead ſtock of Davids family, to wit, the promiſed Meſſiah, that ſhould by degrees grow up to a mighty Wood which ſhould overſpread the whole world. But rather the inference of this promiſe concerning Chriſt, upon that which went before, may be by way of rendering a reaſon of that which had been ſaid in the foregoing Chapter, verſe 27. That God would deliver Judah from the Aſſyrian bondage, becauſe of the anointing, namely, becauſe there was a neceſſity of preſerving the Royal Stock of Davids Family, from whence the promiſed Meſſiah, the Lord Chriſt, was to ſpring; and becauſe the accompliſhment of the great promiſe of ſending Chriſt into the World, was the foundation, fountain and cauſe of all other mercies and deliverances, which God ſhould at any time afford his people. And there ſhall come forth a rod out of the ſtem of Jeſſe, and a branch ſhall grow out of his roots; that is, when Davids Family ſhall be in a manner utterly ruined, ſo that there ſhall not be the leaſt appearance of any Regal Dignity in it, but it ſhall be reduced to a very mean and low eſtate, like the ſtub, the trunk, or ſtump of a tree, that is cut down almoſt cloſe to the ground; ſo that there is nothing left of it, but a little dead ſtock that hath its roots ſtill in the ground; then unexpectedly there ſhall ſpring up a ſmall, weak, contemptible twig or branch out of this ſeeming dry and dead ſtump, and ſhall grow up, that at laſt in and by him, the family and Kingdom of David, yea, that whole ſeed of Abraham ſhall mount up to a greater eſtate of Glory than ever formerly they enjoyed. And obſervable it is, that …e better to ſet this forth, it is ſaid, That this rod or ſprig ſhould come forth out of th… ſtem▪ …ot of David, but Jeſſe, to imply, that when this ſhould be done, Davids Family ſhould be in as low a condition, as it was in the days of his Father Jeſſe, who was a mean obſcure man, ſee the Note 1 Sam. 10.27. Now of Hezekiah, as the Jews would have it, this cannot be meant; becauſe in his days the Family of David was never brought ſo low. And far greater things are here ſpoken of this branch, than can with any ſhew of reaſon be applied to Zorobabel, or any other Ruler of the Jews after their return from the Babylonian Captivity. But now in Jeſus Chriſt this was fully accompliſhed; becauſe by the mean condition of the Virgin Mary his Mother, (who at her Purification brought the Offering of the poorer ſort of people, Luke 2.24.) and his Foſter-father Joſeph, to whom ſhe was married, a poor Carpenter, it appears plainly, that the Royal Family of David, from whom they both were lineally deſcended, was at that time brought to a very contemptible condition, even like to the dry and dead ſtump of a tree. And accordingly the outward condition of Chriſt, the weak and poor twig that ſprung from this withered ſtub, was very baſe in the eye of the world. But yet we ſee to what a height of Spiritual Glory the Kingdom of David was in Chriſt ſoon advanced by the preaching of the Goſpel. By the laſt clauſe, and a branch ſhall grow cut of his roots, the ſame in effect (I conceive) is meant; yet ſome would have it, That by growing out of his roots, is meant his being deſcended from Abraham and others the Progenitors of David, to whom the Meſſiah was promiſed. And becauſe the Hebrew word here tranſlated a Branch, is Nezer; therefore ſome conceive there is an alluſion herein to the City Nazareth, where Chriſt uſually dwelt, Matth. 2.23.
Ver. 2. And the Spirit of the Lord ſhall reſt upon him, &c.] That, is the Holy Ghoſt, and therewith the gifts of the Holy Ghoſt ſhall take up its perpetual uninterrupted reſidence with him, and in him; which was ſignified at the Baptiſm of Chriſt, when the Holy Ghoſt came down upon Chriſt in the likeneſs of a Dove; and as the Baptiſt ſaid, it abode upon him, Joh. 1.32. Indeed we read of the Spirit's reſting upon others, as upon the ſeventy Elders that were choſen to aſſiſt Moſes in the government of the people, Numb. 11.25. upon Eliſha, 2 King. 2.15. yea, upon all real Chriſtians, 1 Pet. 4.14. If ye be reproached for the Name of Chriſt, happy are ye; for the Spirit of Glory and of God reſteth upon you. But we muſt know, that the Spirit reſted upon Chriſt in a more ſpecial and ſingular manner than it doth, or ever did upon others. 1. Becauſe in him dwelleth all the fulneſs of the Godhead bodily, Col. 2.9. 2ly, Becauſe the gifts of the Holy Ghoſt were conferred upon his human nature in all perfection, both for number and meaſure, Joh. 3.34. See the Note Pſal. 45.7. Amongſt men, ſome have ſome gifts of the Spirit, and others have other gifts; but Chriſt had all that others have, and more than all others have. And again, others have gifts requiſite for the members of the Church, ſome in a greater meaſure, and ſome in a leſs; but now Chriſt had gifts requiſite for the head, proper and peculiar to himſelf. And 3ly, Becauſe the Spirit ſo reſted upon him, even in regard of his perſon, that it was impoſſible it ſhould ever be removed from him. However obſervable it is, how clearly it is hereby implied, That the Kingdom of Chriſt was to be wholly a ſpiritual Kingdom; in that the Prophet having in the foregoing verſe ſpoken of his firſt coming into the World, and then undertaking here to ſhew how he ſhould be in his perſon fitted for the diſcharge of the Office of the Meſſiah, he mentions this, as that wherein the whole Power, and Glory, and Majeſty of his Kingdom ſhould conſiſt. That the Spirit of God ſhould in ſo eminent a manner reſt upon him, and that he ſhould be ſo ſuperabundanly furniſhed with ſpiritual gifts, even that he might be as an everlaſting treaſure from whence theſe gifts ſhould be continually imparted to his Church. And accordingly the Prophet does here recite ſome of the choice endowments wherewith he ſhould be fully repleniſhed both for the managing of his ſpiritual Kingdom, and the conſtant ſupply of his people; the Spirit of wiſdom and underſtanding, whereby men are enabled to underſtand things aright, and to order all things wiſely and prudently; the Spirit of Counſel and might, whereby men are inabled to judge rightly in difficult caſes and ſtraits, and courageouſly to undertake and go through with any thing they are called to do or to ſuffer in a juſt cauſe. (See alſo the Notes, Chap. 9.6.) The Spirit of Knowledge, and of the fear of the Lord; that is, the power of diſcerning the moſt hidden things, and a reverential fear towards God. But now we muſt know, that under theſe all other the manifold gifts of the Spirit are by a Synechdoche comprehended; only theſe ſeem to be particularly mentioned, with reſpect to Chriſts Regal Power for judging his people, whereto theſe gifts here named, are principally requiſite.
Ver. 3. And ſhall make him of quick underſtanding, &c.] That is, the Spirit of the Lord that ſhall reſt upon him, ſhall make him exceedingly, yea, infallibly ſagacious in diſcovering perſons and things; for the Prophet having in the foregoing verſe, ſhown the excellent endowments of the perſon of Chriſt, here he proceeds to ſhew how he ſhould exerciſe theſe his gifts and endowments in the Adminiſtration of his Regal power. It is in the original, And he ſhall make him ſent or ſmell in the fear of the Lord; which therefore ſome expound thus: That by reaſon of this his being ſo abundantly anointed with the holy Spirit of God, he ſhould breathe forth nothing but what was ſweetly pious and religious; or that in all his courſes he ſhould ſend forth a ſweet ſent ſuitable to the precious ſavour of his ſpiritual unction. But rather by this figurative expreſſion is only meant that which we have in our Tranſlation, And ſhall make him of quick underſtanding in the fear of the Lord. By the ſmell we diſcover things more ſecret, than thoſe things are which appear to the eye or ear; and likewiſe by the ſmell we diſcover things more eaſily and quickly than any other way; ſo that when it is ſaid, That the Spirit ſhould make Chriſt ſent or ſmell in the fear of the Lord; This ſeems to intend, that he ſhould be of a ſharp and quick underſtanding, certainly and preſently to diſcover the truth of things; as in our ordinary ſpeech we uſe to ſay of a man that doth quickly find out a thing, That he hath ſoon ſmelt out the matter. As for that which is added concerning the fear of the Lord, and ſhall make him of quick underſtanding in the fear of the Lord, thereby is ſhown wherein the quickneſs of his underſtanding ſhould be diſcovered, to wit, not in earthly things, which are far beneath his Cognizance; but in the things that appertain to Religion and the fear of God, and in judging of mens perſons, as to the inward frame of their Spirits; that looking into their hearts, he would ſoon diſcover whether they were ſuch as did truly fear the Lord, or ſuch as did not fear God, even when they did hypocritically make the faireſt ſhews of Piety; yea, and ſome would have this alſo farther included in that expreſſion, That he ſhould judge of men in theſe regards according to the fear of God, that is, juſtly and uprightly, acquitting and ſaving thoſe that truly fear God, and judging and condemning thoſe that are void of his fear; and he ſhall not judge after the ſight of his eyes, neither reprove after the hearing of his ears; that is, he ſhall not be carried away with reſpect of perſons, neither ſhall he acquit or condemn any man meerly upon outward appearances, the looks, or geſtures, or words of men, or what is rumoured, reported or affirmed by others, but according to the clear knowledg which he ſhall have of their hearts. Men that have no other way to judge, but according to what they ſee or hear, are often miſtaken in judging. But ſo it could not be with Chriſt, becauſe he ſhould of himſelf know all things, yea, even the thoughts and intentions of mens hearts.
Ver. 4. But with righteouſneſs ſhall he judge the poor, &c.] See the Note before, Chap. 2.4. and likewiſe the Notes, Pſal. 72.1, 2. The meaning is, That he ſhould do juſtice to the poor as well as to the rich, though he ſhould not favour them in any unjuſt thing becauſe of their poverty; or, that he ſhould, as a righteous King, rule and govern his people, poor, broken-hearted, ſelf-condemned ſinners, protecting them againſt all their enemies temporal and ſpiritual. And much to the ſame purpoſe is the following clauſe, and reprove with equity for the meek of the earth, to wit, That he ſhould plead the cauſe of his poor people that were meek and gentle under their ſufferings, rebuking and puniſhing their proud Oppreſſors. Or, that he would correct his own meek ones, but it ſhould be with gentleneſs and moderation, as intending to reform and not to deſtroy them.
And he ſhall ſmite the earth with the rod of his mouth, and with the breath of his lips ſhall he ſlay the wicked.] This may be underſtood, 1. of the preaching of the Goſpel, (which as it is elſewhere called the word of his mouth, Rev. 2.16. and 19.15. ſo here it is called the rod of his mouth, and the breath of his lips, to wit, that with this word, as with the Scepter of his Kingdom, Chriſt ſhould ſharply ſmite thoſe that dwell on the earth, as with a rod, reproving and convincing them of their ſins with ſuch mighty efficacy, that ſome ſhould thereby be brought to ſubmit themſelves, and ſo his word ſhould be the ſavour of life unto life to them; and others ſhould be mortally wounded, even to deſpair, and ſo the Goſpel ſhould be the ſavour of death unto death to them: And 2ly, of the Almighty Will, the ſovereign ſentence and command of God, to wit, That Chriſt ſhould only with a word of his mouth ſmite the earth, that is, wicked earthly-minded men, the enemies of God and his people, and ſhould utterly deſtroy them, as we know it is peculiarly ſaid of Antichriſt, That the Lord ſhall conſume him with the Spirit of his mouth, 2 Theſ. 2.8.
Ver. 5. And righteouſneſs ſhall be the girdle of his loyns, &c.] Becauſe in thoſe times, 1. men did conſtantly uſe girdles to bind their looſe Garments cloſe to their bodies: And 2ly, by binding up their long Garments about their loyns, they were the better fitted and ſtrengthened for the diſpatch of any work or ſervice they undertook: And 3ly, they wore alſo their Girdles as a choice Ornament; and there was a Belt or Girdle that was uſually the ſpecial Ornament of Princes (for all which, ſee the Notes Job 12.18.) therefore it is ſaid here, That righteouſneſs ſhould be the Girdle of Chriſts loyns, and faithfulneſs the Girdle of his reins, to imply, 1. That he ſhould be conſtantly and eminently fitted and funiſhed with righteouſneſs and faithfulneſs for the execution of the Office which God had impoſed upon him. 2ly, That he ſhould moſt juſtly, faithfully and induſtriouſly manage and perfect the work he had undertaken for the Salvation of his people. And 3ly, This ſhould be an honour and glory to him throughout the world. Theſe glorious endowments of Gods Spirit ſhould be to him inſtead of thoſe outward Ornaments that are uſually wore by the great Princes and Potentates of the World.
Ver. 6. The Wolf alſo ſhall dwell with the Lamb, and the Leopard ſhall lye down with the Kid, and the Calf, and the young Lyon, and the fatling together, &c.] That is, thoſe men that were before of a proud, fierce, cruel and ſavage diſpoſition, moſt untractable, moſt brutiſh, and ravenous, and ſhameful in the places where they lived, more like Wolves, and Lyons, and Leopards than men, when they ſhall once be ſubdued by the Goſpel and Spirit of Chriſt, and give up their names to him, ſhall become meek and gentle, tame and tractable, ſo that they ſhall live and converſe together in the ſame Church with other poor Chriſtians quietly and harmleſly; and the weakeſt that are, ſhall not need to fear them. Now this is mentioned as one of the ſtrangeſt and moſt glorious effects of the Kingdom and Government of Chriſt, that thereby the moſt wicked and miſchievous men ſhould be changed, as if they were transformed out of beaſts into men; and ſo conſequently to ſhew what wonderful peace and concord there ſhould be in the Church of Chriſt. All which I conceive was chiefly accompliſhed in the converſion of the Gentiles.
And a little child ſhall lead them.] That is, though they were never ſo fierce before, yet being converted and brought into Chriſt, they will become ſo tame and tractable, that it will be an eaſie thing for any body to guide and govern them. Though their Paſtors given them of God to be their guides, be never ſo mean and contemptible in the World (as we know it was eminently ſo with the Apoſtles) yet they ſhall readily and willingly give up themſelves to obey them, and to be ordered and governed by them; there will be no need of any external power to compel them; yea, they will be willing to be taught and directed by the meaneſt that is able in any thing to inform them and counſel them for the beſt.
Ver. 7. And the Cow and the Bear ſhall feed, &c.] To wit, together, as it follows in the next words, their young ones ſhall lye down together; which is added, the better to ſet forth the real change that ſhould be wrought in theſe ravenous Creatures, in that their regard to their young ones ſhould not make them, as it is uſually with ſuch beaſts, the more eager and violent to make a prey of all they come near; and the Lyon ſhall eat ſtraw like the Ox, that is, ſay ſome, the greateſt and mightieſt, and thoſe that were moſt ſavage amongſt them, ſhall yield themſelves to be fed with the word and Sacraments, no leſs than the meaneſt of the common ſort of people; Or, as others ſay, they ſhall not live any longer upon ſpoil and rapine, but ſhall be content with what they can get by any honeſt labour and imployment. And it may well be, which ſome think, that in this expreſſion here uſed, there is an alluſion to the ſtate the Creatures lived in at their firſt Creation before man ſinned; when, as many learned men think, they all lived upon ſuch fruit as grew out of the earth, Gen. 1.29, 30. neither was there any that lived by prey and devouring of other Creatures. But indeed, all that I conceive is intended hereby, is, that thoſe men that were before moſt fierce and miſchievous, upon the change that ſhould be wrought in them by the Spirit of Chriſt, ſhould be as harmleſs towards thoſe with whom they converſed, as any others were.
Ver. 8. And the ſucking Child ſhall play on the hole of the Aſp, &c.] That is, The weakeſt and ſimpleſt amongſt Gods people (ſome ſay, thoſe that are newly converted, new-born Babes in Chriſt) ſhall without any danger converſe with thoſe that formerly were moſt ſubtile, poyſonous and hurtful; yea, the expreſſion here uſed of their playing on the hole of the aſp, may ſeem to imply, that they ſhould count it a recreation and delight to converſe with them. And the ſame is in other words repeated again in the following clauſe, And the weaned child ſhall put his hand on the Cockatrice den, to wit, out of a childiſh curioſity to thruſt his hand, as if it were into a birds-neſt, to feel what is there.
Ver. 9. They ſhall not hurt nor deſtroy, &c.] As if he had ſaid, they ſhall be ſo far from deſtroying, that they ſhall not ſo much as hurt one another, in all my holy mountain; that is, in my whole Church, ſpread abroad throughout the whole World, ſee the Note, Pſal. 15.1. Whereas other mountains are uſually full of ravenous beaſts, it ſhall not be ſo (ſaith the Lord) in my holy mountain; and that becauſe Gods people there, ſhall be a holy people. And therefore we ſee that this wonderful change here ſpoken of, is meant only of thoſe that are true Believers, truly regenerate and made new Creatures; for the earth ſhall be full of the knowledg of the Lord, that is, of the true and ſaving Knowledge of God in Chriſt, as the waters cover the Sea, that is, thoſe hollow places of the earth wherein the Sea is held. The meaning is, That the Knowledge of God ſhould be ſpread abroad every where all the World over, as there is water every where in the Sea; and that there ſhould be far more abundant Knowledge in thoſe days, than there had been in the time of the Law; by means whereof there ſhould be ſuch a marvellous change made in the Spirits of men. And therefore the Prophet ſpeaks of this, as of a rare and unuſual thing, that had not hitherto been ſeen in the World.
Ver. 10. And in that day, &c.] This is added, as the cauſe of that wonderful peace that ſhould be amongſt men, mentioned in the foregoing verſes, even amongſt thoſe that were formerly of ſuch a brutiſh and ſavage temper of Spirit. And in that day there ſhall be a root of Jeſſe, that is, that Rod or Branch mentioned before, verſ. 1. ſpringing up out of the root of Jeſſe (for which ſee the Note there) namely, the Lord Chriſt; we have the like expreſſion concerning Iſrael, Hoſ. 14.5. He ſhall grow as the Lillie, and caſt forth his roots as Lebanon; and concerning Chriſt alſo, as Chap. 53.2. He ſhall grow up before him as a tender plant, and as a root out of a dry ground; and Rev. 5.5. and 22.16. where he is called the root of David, that is, the branch that ſprung out of Davids ſtock or family. And as for that which follows, which ſhall ſtand for an enſign of the people; the meaning of that is, That this low contemptible branch ſhould by degrees mount up to ſuch a height, that he ſhould be as an enſign lifted up in the ſight of all the Nations of the World, who ſhould thereupon through Faith, as by a kind of Divine inſtinct, gather themſelves together to him from all parts of the earth, even as ſoldiers do to a Standard or Enſign that is ſet up, that under his conduct and defence they may maintain a conſtant fight againſt their ſpiritual enemies. All which was accompliſhed when Chriſt was lifted up firſt on the Croſs, John 8.28. and 1….32. and afterward in the Miniſtry of the Goſpel, whereby he was made known to all Nations; concerning which, ſee the Note Numb. 25.8. yea, and the expreſſion here uſed is obſervable, a root of Jeſſe ſhall ſtand for an enſign of the people, becauſe this implies, that though the enemy ſhould bend all their force againſt this enſign (as in Battels it uſeth to be) Luke 2.34. Behold, this Child is ſet for a ſign, which ſhall be ſpoken againſt; yet it ſhould ſtill ſtand victoriouſly, neither ſhould they be able to over-bear, or overcome it: to it ſhall the Gentiles ſeek, that is, they ſhall voluntarily come in to him, as their Saviour and Redeemer, even as ſoldiers are wont to flock in to their enſign. See the Note Gen. 49.10. And ſo the Apoſtle doth expreſly expound this Prophecy concerning Chriſt, Rom. 15.12. And again Eſaias ſaith, There ſhall be a root of Jeſſe, and he that ſhall riſe to reign over the Gentiles, in him ſhall the Gentiles truſt. As for the laſt words, and his reſt ſhall be glorious; ſome underſtand this of Chriſts death and burial, to wit, how ignominious ſoever his death ſhould be to him in the ſight of the world, yet he ſhould be then and thereby exceedinlgy glorified, according to that which he ſaid when he was preparing himſelf to dye, Joh. 17.1. Father, the hour is come, glorifie thy Son, that thy Son alſo may glorifie thee. And indeed it cannot be denied, but that this Reſt of his, was glorious, firſt, becauſe he then overcame all the powers of darkneſs: and 2ly. becauſe his name was then highly honoured by the great and wonderful things that were done at his Death, and the eclipſing of the Sun, &c. and eſpecially by his Reſurrection, honoured with the apparition of Angels, and many miraculous paſſages, and by his triumphant Aſcenſion into Heaven; and 3ly. becauſe of the great Glory given him by the Chuch for that great work of their Redemption. But yet I do rather conceive, that the meaning of theſe words in this place, is either, that the Reſt and Peace of his Church would be very glorious; or elſe that his Church, the place where he had determined to ſettle his perpetual reſidence, (according to that, Pſal. 132.13, 14. The Lord hath choſen Zion, he hath deſired it for his habitation: this is my Reſt for ever, &c. and that, Matth. 28.20. Lo, I am with you always even unto the end of the world; and the people upon whom he had ſetled his love and favour, ſhould be very glorious, to wit, in regard of the glorious ſigns and effects of his preſence amongſt them, in the abundant knowledge and eminent holineſs that ſhould be wrought in them by his word and Spirit, and in the great and wonderful things that ſhould be done amongſt them for their deliverance and ſafegard. And herein there ſeems to be an Alluſion to that which is often formerly ſaid, That the Tabernacle and Temple was filled with the Glory of God. See Exod. 40.34, 35. Lev. 9.23. and 1 King. 8.11. And ſee alſo the Note before, Chap. 4.2, 4.
Ver. 11. And it ſhall come to paſs in that day, &c.] In the foregoing verſe, the Prophet foretold the Converſion of the Gentiles; here now he adds, that at the ſame time the Jews ſhould alſo be converted. And it ſhall come to paſs in that day, that the Lord ſhall ſet his hand again the ſecond time, &c. Some underſtand the firſt deliverance here intimated to be that of the Iſraelites out of Egypt; and the ſecond here promiſed, to be that of the Jews out of Babylon. But becauſe the Jews that were delivered out of Babylon, were for the generality only of the two Tribes of Judah and Benjamin; and here the Prophet ſpeaks of the deliverance of his people of all the Tribes from all parts of the World, and that too in the days of the Meſſiah (that enſign that ſhould be lifted up, whereof he had ſpoken in the foregoing verſe) I rather think, that this is meant of their deliverance by Chriſt from the ſpiritual Bondage of Satan, Sin, Death and Hell, to wit, that as the Lord did once before with an out ſtretched arm, deliver the Iſraelites out of Egypt by the Miniſtry of Moſes, ſo he would the ſecond time with great zeal again ſet himſelf to recover the remnant of his people which ſhall be left; that is, to bring home to himſelf by Chriſt thoſe of his ancient people the Jews, which ſhall there remain undeſtroyed amongſt the Gentiles, as being ſtill mindful of the Covenant he had formerly made with them. And this was partly accompliſhed in thoſe many thouſands of Jews, Act. 21.20. (though but a remnant in compariſon of the whole body of the Nation) that were by Chriſt and his Apoſtles won to embrace the Faith of the Goſpel; and ſhall be more fully performed, when the main body of the reſidue of that Nation ſhall in the laſt days be brought in to Chriſt; of which the Apoſtle ſpeaks clearly, Rom. 11.25, 26. And indeed becauſe the Prophet doth in this place, firſt foretel the gathering in of the Gentiles to Chriſt (in the foregoing verſe) and then doth here after that, add this concerning the bringing in of the Jews; therefore many learned Divines have thought that it is that laſt Converſion of the Jews, that is here principally intended by the Prophet. As for the places here mentioned, from which the believing Jews ſhould be gathered from Aſſyria, and from Egypt, and from Buthros, and from Cuſh, and from Elam, and from Shinar, and from Hamath, and from the Iſlands of the Sea; it is hard clearly to determine what all theſe Countrys are. It may ſuffice us to know, that upon the grievous miſeries that were brought upon this people, firſt by the Aſſyrians, and afterward by the Babylonians, many of them did of their own accord leave the Land of Judea, and flee into Egypt, (of which, Pathros ſeems to have been one particular Province, Jer. 44.1, 15.) See Jer. 43.57. and 44.27, 28. and ſo likewiſe into other Countrys; and that many of them that were carried away Captives by the Aſſyrians and Babylonians, might by them be ſold to other Nations, and ſo be diſperſed all the world over: And evident it is in Scripture, that all thoſe Countrys that bordered upon the Sea, and were divided from them by the Sea, were by the Jews uſually called the Iſlands of the Sea, Jer. 47.4. See alſo the Note Gen. 10.5.
Ver. 12. And he ſhall ſet up an enſign for the Nations, &c.] See the Note before ver. 10. But this I conceive is a farther Explanation of what was ſaid in the foregoing verſe, concerning the Converſion of the Jews; and therefore by ſaying, that the Lord ſhould ſet up the enſign of the Goſpel for the Nations, either the Prophet intended, that the Jews ſhould be gathered in hereby to the Church from the Nations amongſt whom they were diſperſed; or elſe, that the Nations ſhould hereby be ſummoned to bring in the Jews unto Chriſt; or at leaſt, that the Jews ſhould be converted by the preaching of the Goſpel, together with other Nations: for that the Prophet doth principally here ſpeak of the Converſion of the Jews. And therefore by ſaying that the Lord ſhould ſet up the enſign of the Goſpel for the Nations, either the Prophet intended, that the Jews ſhould be gathered in hereby to the Church from the Nations, amongſt whom they were diſperſed; or elſe, that the Nations hereby ſhould be ſummoned to bring the Jews unto Chriſt; or at leaſt, that the Jews ſhould be converted by the preaching of the Goſpel, together with other Nations; for that the Prophet doth principally here ſpeak of the Converſion of the Jews, is evident by the following words, and ſhall aſſemble the out-caſts of Iſrael. (See the Note Pſal. 147.2.) and gather together the diſperſed of Judah, from the four corners of the earth. It is in the Herew, from the four wings of the earth, that is, from all parts of the world, even from the utmoſt skirts of the earth; wherein there is a clear Alluſion to that promiſe made to the Iſraelites, concerning Gods bringing them home upon their Repentance from the uttermoſt parts of the world, Deut. 13.3, 4.
Ver. 13. The envy alſo of Ephraim ſhall depart, &c.] That is, in the days of the Meſſiah they of the ten Tribes ſhall not envy thoſe of Judah, as now they do; and the Adverſaries of Judah ſhall be cut off; that is, As they ſhall not be any longer enemies one to another, ſo alſo their Foreign enemies ſhall be deſtroyed, that ſo they may every way enjoy the greater peace. Ephraim ſhall not envy Judah, and Judah ſhall not vex Ephraim: The ſum of all is briefly this; By foretelling the ceaſing of all envy and diſcord between Ephraim and Judah, who had been ſo many years contending about the Kingdom of Iſrael; that which the Prophet intends is, That the people of God under Chriſt ſhould live peaceably together, as well Jews as Gentiles, without any diſcord or enmity one againſt another. How the truth of this Prophecy can conſiſt with the great Diſſentions and Wars that have been, and are ſtill amongſt Chriſtians, ſee in the foregoing Note verſe 9. and in the Notes Chap. 2.4. The Prophet ſpeaks only of real Chriſtians, and doth comprehend in theſe words that peaceable eſtate whereto all ſhall be brought to at laſt.
Ver. 14. But they ſhall flee upon the ſhoulders of the Philiſtines towards the weſt, &c.] That is, The people of God, both of Ephraim and Judah, ſhall joyntly together with much ſpeed and fervency of zeal, fall upon the Gentiles by the preaching of the Goſpel, even as an Eagle or Hawk doth fall upon the ſhoulders of any thing, Lamb or Kid, or ſmaller Bird, which they ſeize upon as their prey; and ſome of them they ſhall bring in to Chriſt, and others they ſhall at leaſt render inexcuſable; yet indeed this expreſſion of fleeing upon the ſhoulders of the Philiſtines, may imply the bringing of them under the yoke and dominion of Chriſt, Matth. 11.28. becauſe the yoke or burden on the ſhoulder, is an Emblem of ſervitude. See the Notes Chap. 9.4. and 10.27. They ſhall ſpoil them of the Eaſt together; that is, They ſhall gather in Gods elect from amongſt them, in deſpite of all the mighty men of the world that ſhall oppoſe them. See the Note Chap. 2.6. They ſhall lay their hand upon Edom and Moab, that is, They ſhall ſeize upon them, and ſubdue them, according to that expreſſion, Pſal. 89.26. I will ſet his hand alſo in the Sea, and his right hand in the Rivers. And ſome think too, that this implies, how ſuddenly and eaſily they ſhould be ſubdued by the Goſpel, even with as much eaſe as a man may put his hand into a birds-neſt, to take the young ones from thence. And ſo there may be an Alluſion to what the Aſſyrian had ſaid before in a vaunting way, Chap. 10.14. and the children of Ammon ſhall obey them, to wit, by embracing the Doctrine of of the Goſpel. The driſt therefore of all theſe expreſſions, is to ſhew, how the remnant of the Jews that ſhould believe in Chriſt, ſhould immediately with all chearfulneſs and diligence beſtir themſelves to ſpread abroad the Goſpel for the Converſion of the Gentiles. But in expreſſing this, he mentions only thoſe neighbouring Nations that were making War upon the land of Iſrael; the Philiſtines, the Edomites, and Moabites, either becauſe the Chriſtian Jews did firſt carry the Goſpel into thoſe neighbouring Countrys, and then afterwards into the remoter parts of the world (as indeed we read of Philips preaching of the Goſpel at Azotus, or Aſhdod, Act. 8.40. and Peters at Lydda, Act. 9.32. and at Joppa, Act. 10.5. which were Cities in the Country of the Philiſtines) or elſe to imply, that when this bleſſed peace foretold ſhould be wrought amongſt them by the Goſpel, even thoſe Nations that were now continually afflicting them, ſhould by them be ſubdued to the Scepter of Chriſt.
Ver. 15. And the Lord ſhall utterly deſtroy the tongue of the Egyptian Sea, &c.] By the tongue of the Egyptian Sea, here, is meant the Red-Sea, that out of the main Ocean ſhoots up into the land, between Arabia and Egypt, in the form and faſhion of a tongue, broader at the firſt, but growing narrower ſtill by degrees, and licking the land, as it goeth along; for having before, ver. 11. compared that ſecond deliverance there promiſed them, to wit, their deliverance from their ſpiritual bondage, and the reducing of them to the obedience of their Meſſiah, the Lord Chriſt, to the firſt deliverance of the Iſraelites out of Egypt; ſuitable hereunto he doth in theſe words promiſe, that as in that firſt deliverance, God made way for his people to go into Canaan by dividing the Red-Sea before them, ſo in that ſecond here promiſed, he would not divide, but deſtroy the tongue of the Egyptian Sea, that is, utterly dry it up, that it ſhould be no more. But the meaning is only, that he would in the days of the Goſpel utterly remove all lets and obſtacles, that might hinder the bringing of his people unto Chriſt, by whom a way was opened for them into the Heavenly Canaan; and with his mighty wind ſhall he ſhake his hand over the River, and ſhall ſmite it in the ſeven ſtreams, and make men go over dry-ſhod; that is, he ſhall utterly dry up the River Nilus in her ſeven ſtreams, as formerly by a mighty wind he divided the Red-Sea before the Iſraelites, Exod. 14.21. It is evident by many ancient Writers, that Nilus, called the River of Egypt, Joſh. 15.4. did, as it drew near to the Sea, divide it ſelf into ſeven Channels, which were commonly called the ſeven Mouths of Nilus, whereby it emptied it ſelf into the Sea. Now becauſe the paſſages out of Countrys are chiefly for the moſt part ſhut up by Seas and Rivers, therefore to imply, that nothing ſhould be able to hinder the Apoſtles and others from ſpreading the Goſpel over all the world, and from bringing in Gods Elect to Chriſt from all Nations; the Prophet in a figurative expreſſion ſaith here, that to the Red-Sea, and the River Nilus, even near the Sea, when it was deepeſt, ſhould be dried up before them. As for that expreſſion of ſhaking his hand, with his mighty wind ſhall he ſhake his hand over the River, either it is mentioned as a geſture of threatning (ſee the Note Chap. 10.32.) Or elſe by way of alluding to Moſes lifting up his Rod over the Red-Sea, when it was thereby divided before the Iſraelites.
Ver. 16. And there ſhall be a high-way for the remnant of his people, which ſhall be left from Aſſyria, &c.] That is, a plain, eaſie Cauſey-way; Becauſe the Iſraelites of the ten Tribes, that were already carried into Aſſyria, when the Prophet ſpoke this, or were ſhortly to be carried thither, might ſeem to be utterly loſt and caſt off by God without all hope of recovery, as being carried much farther than thoſe of Judah were, that were carried into Babylon, and not likely to return back to their Country, when thoſe of Judah ſhould return; therefore the Prophet doth here particularly aſſure them, that even they ſhould at laſt be brought home to Chriſt by the preaching of the Goſpel. However incredible it might ſeem in the eye of Reaſon, yet God would make a clear way for this their return, like as it was to Iſrael in the day that he came up out of the land of Egypt; as God did miraculouſly effect that, ſo he would as miraculouſly accompliſh this.