Annotations Upon Isaiah, Chapter 28
CHAP. XXVIII.
VERSE 1. WO to the crown of pride, &c.] Here begins a new Prophecy, Wo to the crown of pride, to the Drunkards of Ephraim; See the Note Pſal. 78.9. that is, wo to the Prince-like pride, wherein the ten Tribes do ſo highly exalt themſelves; or rather, wo to the proud State and Kingdom of the ten Tribes, or, wo to Samaria, the royal City of the Kingdom of Iſrael, that are even drunk with proſperity, and ſo infatuated with the high conceit of their wealth and ſtrength, that like ſo many drunken mad men, they are fearleſs of all evil, regardleſs both of God and Man, and carry themſelves in every regard, as a people void of all reaſon and underſtanding. This I conceive may be meant by calling them the Drunkards of Ephraim. Yet it may well be, that as they are here threatned for their pride (as often elſewhere, Hoſ. 5.5. and 7.10.) ſo alſo for their Luxury and Drunkenneſs, as Hoſ. 7.5. In the day of our King, the Princes have made him ſick with bottles of wine. And this ſeems the more probable, becauſe of the following words, wherein the Prophet gives a hint why he had denounced this wo againſt them, whoſe glorious beauty is a fading flower, that is, the ſplendor and glory of whoſe State, wherein they do ſo exceedingly pride themſelves, is but like the beauty of a flower, that will be quickly withered and gone, to wit, becauſe the Aſſyrians were immediately to invade them, who would ſoon put an end to all their gallantry and pride. (And it may well be that in this expreſſion there is an alluſion to the Crowns and Garlands of Flowers which they uſed to wear at their drunken Feaſts) which are on the head of the fat valleys; that is (ſay ſome) which flowers grow in the beſt and chief of the Valleys, as if it had been ſaid, The glory of theſe ten Tribes is but like the beauty of thoſe flowers, which are in thoſe rich Valleys wherein they dwell. But according to our Tranſlation, this relative (which) muſt needs be referred to the perſons againſt whom this woe is denounced, which are on the head of the fat Valleys of them that are overcome with wine, or, as it is in the Hebrew, broken with wine, (to wit, as being by their exceſſive drinking, becomes Fools and ſtupid, and made uſeleſs for any thing) that is, which Drunkards of Ephraim dwell in the chief and principal part of the Vale of Iſrael (for the main body of the Land of Iſrael may be ſpoken of as a Valley, becauſe it lay beneath Mount Lebanon, and was a very fat and fruitful Country) or which abide in the Mountain of Samaria; for Samaria was built indeed on a Hill in thoſe fat Valleys, See the Note 1 Kings 16.14. And ſo the Prophet may hereby ſeem to ſtrike principally at the Princes and great Ones, that had their reſidence in the Court and Royal City of Samaria. However, thoſe words, on the Head of the fat Vallies, are certainly uſed with reſpect to thoſe in the beginning of the verſe, Wo to the crown of pride, &c.
Ver. 2. Behold, the Lord hath a mighty and ſtrong one, &c.] to wit, Salmaneſer the Aſſyrian, which as a tempeſt of Hail and a deſtroying ſtorm, as a floud of mighty waters overflowing, ſhall caſt down to the earth with the hand; that is, ſhall ſuddenly and eaſily overthrow and deſtroy all the glory of Iſrael, the fading flower, before mentioned (for with reſpect to that, he compares the Invaſion of the Aſſyrians to a tempeſt) even as a drunken man is eaſily thruſt down with the puſh of a hand; or, with the hand, that is, by main might, with unreſiſtable force and violence. And indeed the ſubduing and deſtroying of Samaria and the ten Tribes, was effected with great ſpeed and violence.
Ver. 3. The crown of pride, the drunkards of Ephraim, ſhall be trodden under foot] that is, even this crown on the head ſhall with all poſſible ſcorn and contempt be trampled under the feet of their proud enemies. But ſee the Note before ver. 1.
Ver. 4. And the glorious beauty which is on the head of the fat valley, ſhall be a fading flower, &c.] See again the Note above ver. 1. and as the haſty fruit before the Summer; that is, ſay ſome, rathe ripe fruits, which is commonly, as we uſe to ſay, ſoon ripe and ſoon rotten, and therefore not kept long for ſtore, but preſently ſpent; or rather, as the early and firſt ripe fruit, which for the novelty of it, becauſe by many it is much longed for, and earneſtly deſired, is commonly gathered betimes, and eaten greedily, many times before it be thoroughly mellow: whence is the expreſſion, Mic. 7.1. My ſoul deſired the firſt ripe fruit; for that this is meant, appears by the following words, which when he that looketh upon it, ſeeth it, while it is yet in his hand, he eateth it up; that is, as ſoon as ever he ſpieth it, he preſently plucks it, and never lays it by, but immediately eats it up. And all this is to ſet forth how ſoon the ten Tribes ſhould be ripe for ruine; and how eaſily, with what eagerneſs, delight, and ſpeed the Aſſyrians ſhould deſtroy them.
Ver. 5. In that day, &c.] to wit, When the ten Tribes ſhall be thus deſtroyed, ſhall the Lord of Hoſts be for a crown of glory, and for a diadem of beauty unto the reſidue of his people; that is, He will be an exceeding great ornament and honour to the Kingdom of Judah. This is oppoſed to that which he had ſaid of the ten Tribes, ver. 1. Wo to the crown of pride, &c. And the meaning is, that whereas Gods People might ſeem to be brought to a very low and contemptible condition, when ten of their Tribes ſhould be deſtroyed, as is aforeſaid, God would be a ſufficient honour and glory to the poor remnant of his People in the two Tribes of Judah and Benjamin; to wit, by his ſaving them from being deſtroyed with the other, and continuing them to be his Church and People, by that miraculous deſtruction of the Aſſyrian Army, when Sennacherib ſhould ſeek likewiſe to ſubdue them, and by a happy re-eſtabliſhment of his Church under Hezekiah; which laſt is farther ſet forth in the next verſe.
Ver. 6. And for a ſpirit of judgment, &c.] Here the Prophet ſets forth in part the means whereby God would make the ſtate of Judah ſo eminently honourable and glorious, both in peace and war. And for a Spirit of judgment to him that ſitteth in judgment, that is, God will give their Kings, and other ſubordinate Judges, that ſit in the ſeat of juſtice, a Spirit of juſtice, an ability to judge rightly of the cauſes that are brought before them; and ſtrength to them that turn the battel to the gate; that is, and ſo likewiſe courage and ſtrength to them that go out to withſtand an invading enemy, ſo that they ſhall not only vanquiſh them, and drive them back, but alſo purſue them to the very gates of their Cities and other ſtrong holds, whither they ſhall flee to ſhelter themſelves, and there block them up, and it may be take their places of defence, as Hezekiah did to the Philiſtines, 2 Kings 18.8. And all this now is added for the comfort of the faithful amongſt the Jews, that they might not be overwhelmed with grief and fear, when they ſhould ſee their brethren in the neighbour kingdom of Iſrael, as had been now foretold, wholly deſtroyed and carried away Captives.
Ver. 7. But they alſo have erred through wine, and through ſtrong dring are out of the way, &c.] That is, though they have had ſo fair a warning by the deſtruction of the ten tribes; though Gods Mercy was ſo wonderful in preſerving them from being over-run by the ſame overbearing enemies that deſtroyed Iſrael, and though they had Gods Word and Worſhip continued amongſt them, which the other tribes had not; yet even they of Judah alſo (the Prophet ſpeaks it with a kind of Admiration) have trod in the ſame ſteps of wickedneſs, wherein the Iſraelites had gone before them; for this may be underſtood either of their brutiſh ſtupidity, by reaſon whereof they carried themſelves like ſo many drunken men void of underſtanding; or rather literally of the ſin of drunkenneſs it ſelf; ſee the Note above, ver. 1. The Prieſt and the Prophet (to wit, their falſe Prophets) have erred through ſtrong drink, ſee the Note, Prov. 20.1. They are ſwallowed up of wine, that is, as we uſe to ſay, they are drowned in drink; they have ſwallowed up wine ſo long, that at laſt they themſelves are ſwallowed up of wine, and ceaſe to be reaſonable Creatures; they are out of the way through ſtrong drink, they err in viſion, they ſtumble in judgment; the firſt is meant principally of their Prophets, and the ſecond of the their Prieſts, ſee Deut. 17.9. And the Note, 2 Chron. 19.8.
Ver. 8. For all Tables are full of vomit and filthineſs, ſo that there is no place clean.] That is, they ſpue on their very Tables; and all places where they ſit, and revel together, are beſpitted and beſpawled, and every way defiled; for the word here tranſlated filthineſs, doth properly ſignify or dure or dung, ſo that all tends to ſhew into what a height of exceſs and impudency they were grown in regard of this ſin.
Ver. 9. Whom ſhall be teach Knowledge? and whom ſhall he make to underſtand Doctrine? &c.] To wit, God: of whom mention was made before, Ver. 5.6. The Lord of hoſts ſhall be for a Crown of Glory, and for adiadem of beauty unto the reſidue of his People, &c. But rather this is ſpoken indefinitely, and is added as another ſad effect of their exceſs and ſenſuality; as if the Prophet had ſaid, the generality of the men of Judah, both Prieſts, and Prophets, and People, being become ſuch drunken ſots, ſo ſtupid and deſperately wicked, how can any man hope, by, teaching them to do any good upon them? them that are weaned from the milk, and drawn from the breaſts, as if he had ſaid, one had as good undertake to teach Children a while a go weaned from the breaſt, as to teach ſuch a blockiſh and ſelf-willed People as theſe are become.
Ver. 10. For precept muſt be upon precept, percept upon precept, line upon line, line upon line, here a little and there a little.] That is, As it is with ſuch young Children, that are taught to read, or to write; they muſt have the ſame directions and leſſons repeated again and again, and one day after another; if they be taught to read, they muſt be taught letter by letter, and line by line, a little at one time, and a little at another, and the ſame thing over and over many and many times; and if they be taught to write, the Maſter muſt lead their hand letter by letter, and line by line, and they muſt write over the ſame Copy many times, and yet when they have thus wearied their Teachers, it is little or nothing which they learn; ſo it is with this People, what ever courſe be taken with them, whatever diligence is uſed in teaching them, all will be to no purpoſe.
Ver. 11. For with ſtammering lips, and another tongue will he ſpeak to this People.] This is otherwiſe read by ſome, as it is in the margin, For with ſtammering lips and another tongue he hath ſpoken to this People; and they make the meaning of the words to be either, 1. that God by his Prophets had ſpoken to them, as Mothers and Nurſes uſe to ſpeak to their little Children (for ſtill, ſay they, the Prophet goeth on in the ſimilitude uſed in the foregoing verſes) that is, he had made known his will to them in a plain and familier manner, ſtooping to their Capacity, even as Mothers and Nurſes are wont to uſe new deviſed words, moſt eaſy to be pronounced, and to ſpeak in a kind of ſtammering imperfect way, as Children uſe to ſpeak, that they may the better teach their Children to ſpeak, and that they may the better be underſtood by them. Or, 2ly, that ſuch was theſottiſhneſs of the Jews, that in all that God had ſpoken to them, he had been to them as one that ſtutters or ſtammers, or as an outlandiſh man, that ſpeaks in an unknown Tongue, (neither of which are underſtood by thoſe that hear them) meaning, that they were ſtupid and brutiſh, and regarded his word no more than if they had not underſtood one word of what was ſpoken to them. Or, 3ly, that by way of puniſhing them for their wickedneſs, he had cauſed their land to be invaded by nations whoſe language they underſtood not. But now reading it as it is in our Traſlation, as a commination of what God would do, for with ſtammering lips, and another tongue will he ſpeak to this People, the meaning muſt needs be, either, that ſince the word that God had ſpoken to them by his Prophets, had done no more good upon them, by reaſon of their ſtupidity, than if one ſhould undertake to teach new-weaned Children, therefore the Lord would take another courſe with them, and ſpeak to them in a rougher way, namely, by bringing in the Babylonians upon them, a nation whoſe language they ſhould not underſtand, as was long ſince threatned, Deut. 28.49. Or, 2ly, that he would give them over to ſuch a Spirit of ſtupidity, that no inſtruction ſhould for the time to come do any good upon them. And indeed either of theſe may well agree with that of the Apoſtle, 1 Cor. 14.21. (where he ſeems to cite this place) In the Law it is written, that is, in the Old Teſtament, With men of other Tongues and other Lips will I ſpeak unto this People, and yet for all that will they not hear me; for the aim of the Apoſtle there being to diſſuade them from an inordinate deſire of hearing thoſe that had the gift of Tongues, rather than thoſe that Prophecied, yea even then, when there was none that did interpret what they ſpake; he alledgeth this place to prove, that herein they did ambitiouſly affect that, which God threatned as a curſe.
Ver. 12. To whom he ſaid, &c.] This is added farther to ſet forth how the Word of God had been to them without all good effect, as if God had ſpoken to them in a language they did not underſtand; or elſe to ſhew why God would ſpeak to them with ſtammering Lips and with another Tongue, it was becauſe they were obſtinate, and would not be inſtructed. To whom he ſaid, that is, to which ſtupid People, that regarded not the inſtructions and warnings they enjoyed, the Lord ſaid, to wit, by his Prophets, This is the reſt wherewith ye may cauſe the weary to reſt; and this is the refreſhing. That is, this which I require of you, that you ſhould obey the word of my Prophets, is the only means whereby you may procure reſt and refreſhing for your ſelves, your Country and People, from thoſe many miſeries, troubles and calamities wherewith you have been wearied a long time together; Yet they would not hear, that is, though the Lord ſhewed them plainly the way to reſt and happineſs, they would not hearken to it: Whereby is alſo implied, that their ſtupidity, in being like little Children that could not be taught, proceeded from their obſtinacy; it was from meer wilfulneſs and ſtubborneſs that they were ſo ignorant.
Ver. 13. But the word of the Lord was unto them precept upon precept, &c.] That is, ſay many Expoſitors, inſtead of obeying the words of the Prophets, they mocked at their words, repeating thoſe words, ver. 10. in a flouting way, Precept upon precept, precept upon precept, line upon line, &c. As if they ſhould have ſaid, Our Prophets deal with us as with young Children, we muſt have precept upon precept, &c. And indeed that which follows, ver. 14. Wherefore hear the word of the Lord ye ſcornful men, ſeems to favour this expoſition. But I rather think that the Prophets intention in theſe words was to ſhew, that after God had ſo plainly made known his will to them, and taught them what might have been for their peace and reſt, yet ſtill they were as dull as ever, Gods Word was ſtill to them only as an empty ſound ſtriking their ears; they were ſtill as unteachable as new-weaned Children: That they might go and fall backwards, and be broken, and ſnared, and taken. That ſo (through the juſt Judgment of God upon them) by this their ſtupidity they might come to fall and be ruined under thoſe Judgments which God had threatned againſt them. It is probable that this expreſſion of their falling, may be uſed with reference to that ſin of drunkenneſs wherewith he had charged them, ver. 7. And that it is particularly ſaid, That they might fall backward; Either becauſe that way of falling is moſt dangerous; or to imply that their not minding Gods Prophets would bring them to fall under thoſe Judgments, which, though foretold, they would not foreſee. And ſo likewiſe by their being broken, the utter cutting off ſome may be intended; and by their being ſnared and taken, the Captivity of others.
Ver. 14. Therefore hear the word of the Lord, ye ſcornful men, that rule this People which is in Jeruſalem.] This is meant of the whole Nation of the Jews, only he calls them this People which is in Jeruſalem, becauſe thither they uſed to reſort to Worſhip God, as his People; and to imply, that their ſcorning was the greater ſin, becauſe they pretended to be Gods peculiar People.
Ver. 15. Becauſe ye have ſaid, We have made a covenant with Death, and with Hell are we at agrement, &c.] That is, becauſe you think your ſelves ſo ſecure, as if ye had made a Covenant with Death and Hell. Or, becauſe you run on ſo boldly in your wicked ways, ſlighting the vengeance of God, denounced againſt you, that it is all one in effect, as if you ſhould openly ſay, We are not frighted with your threatnings of Death and Hell; We have made a Covenant with them both, and therefore are ſure they will do us no hurt. This I conceive the Prophet intended by theſe words. Yet it may well be, that the wicked wretches of thoſe times did uſe to ſay thus to the Prophets, not as thinking they could make an agreement with Hell and Death, but only in a way of deriſion; as if they ſhould have ſaid, Think not to ſcare us with the threatnings of Death and Hell; alas, we have made a ſtrict league of friendſhip with Death, and with Hell or the grave, and therefore may well be fearleſs in regard of them both. Yea, ſome think, that by ſaying they had made a Covenant with Death and the Grave, they might intend that Death and the Grave would do them good, rather than hurt, namely becauſe they would take them out of harms way, before thoſe evils which the Prophets threatned were like to come upon them; when the overflowing ſcourge ſhall paſs through (to wit, which you the Prophets tell us is coming upon the land) it ſhall not come near us. And hereby might be intended, either the Aſſyrians invaſion, whereby the ten Tribes were utterly ruined (and if this be intended, it implies an exceeding height of preſumptuous ſecurity in theſe men, that when they ſaw the land of Iſrael over-run thereby, yet could promiſe themſelves, that it ſhould not reach them) or elſe that of the Chaldeans, which was often beforehand threatned by the Prophets. For we have made lies our refuge, and under falſhood have we hid our ſelves: as if they ſhould have ſaid; Thoſe things which you call lyes and falſhood, things that will ſurely deceive us, we doubt not will prove a ſufficient refuge and ſhelter to us. Add hereby they might mean either, 1. their falſe gods, on whoſe help they much relyed, though the Prophets often cried out againſt them as lying vanities, as Chap. 44.20. A deceived heart hath turned him aſide, that he cannot deliver his Soul, nor ſay, Is there not a lye in my right hand? Or, 2ly, the reſpect which in ſome things they pretended to have to Gods law, and to his ſervice and worſhip in the temple; which was indeed no better than meer hypocriſy and a lye. Or, 3ly, their ſubtil ſhifts, their crafty diſſembling, and treacherous compliance with the enemy, wherewith they might vainly hope to ſecure themſelves, what ever became of others. Or, 4ly, the outward means they had for their defence, and whereby they did fooliſhly hope to ſafeguard themſelves, as their great riches gotten by lies and falſhood, their leagues with foreign Princes, and the wiſe Councels and Contrivements wherewith they had plotted to ſtrengthen themſelves againſt any invaſion. It cannot be thought that any men would ſay theſe very words, For we have made lies our refuge, &c. unleſs it were in a way of flouting thoſe to whom they ſpake it: Only hereby the Prophet intended to turn them from their folly in truſting to thoſe things that would certainly deceive them, and prove no better than lies and falſhood.
Ver. 16. Therefore thus ſaith the Lord God, &c.] Having in the foregoing verſe laid down the cauſe of Gods high diſpleaſure againſt the Jews, namely, becauſe they did ſo obſtinately and ſecurely deſpiſe and deride all the threatnings of Gods Prophets, glorying in their ſafe condition, as if there were no fear of any evil that ſhould come upon them; Becauſe ye have ſaid, We have made a covenant with death, &c. that which one would think ſhould next follow, ſhould be the making known, how ſeverely God would proceed againſt them to deſtroy them. And this indeed is added in the following verſe. Only firſt, the Lord premiſeth this glorious promiſe concerning the Meſſiah, Behold I lay in Zion for a foundation a ſtone, &c. and that 1. hereby to chear up the faithful amongſt them againſt the wrath which was coming upon their State and people, by putting them in mind of that foundation-ſtone which he had provided for the ſupport and preſervation of his Church, on whom whilſt they relied by Faith, they ſhould be ſure to be upheld and ſecured in the midſt of all thoſe grievous judgments that ſhould come upon that Nation. And 2. to hint unto thoſe prophane wretches that were ſo confident, that no evil threatned by the Prophets ſhould come upon them; that he had indeed provided a Rock in Zion, on whom relying, they might have aſſured themſelves of all peace and ſafety; but becauſe they had deſpiſed him, and run on in ways of rebellion and wickedneſs, all theſe vain ſtays whereon they relied with ſo much confidence, would ſurely deceive them; Behold, I lay in Zion for a foundation a ſtone; ſee the Note, Pſal. 118.22. a tried ſtone; that is, a ſure Saviour, on whom poor ſinners may ſafely rely; a precious corner-ſtone, a ſure foundation, according to that, Upon this rock I will build my Church, and the gates of hell ſhall not prevail againſt it, Mat. 16.18. he that believeth, ſhall not make haſte; that is, they that believe this promiſe, and do by faith reſt upon this rock, to wit, God in Chriſt, will wait patiently upon God for the accompliſhment of it, both as to the coming of this promiſed Meſſiah, and as to the deliverances expected from him; though the promiſed mercy ſhould be deferred and delayed for a time, yet they will not be impatient, and grudg that it is not done, nor uſe any unlawful means to help themſelves, but will contentedly wait, as being fully perſwaded, that in due time God will make good what he hath promiſed. In Rom. 9.33. the Apoſtle following the Septuagint, ſeems to cite this place otherwiſe than we find it here in the Prophet, As it is written, Behold I lay in Sion a ſtumbling-ſtone, and rock of offence: and whoſoever believeth on him, ſhall not be aſhamed. But this is the ſame in effect; and it is uſual with the Apoſtle in citing places out of the Old Teſtament, not ſo much to regard the words as the matter; becauſe they that make haſte, and will not wait patiently for the accompliſhment of Gods promiſe, are ſure to miſcarry, and ſo in the concluſion to be aſhamed of their folly; whereas thoſe that wait patiently for the accompliſhment of Gods promiſes, are ſure never to be diſappointed, and ſo never to be aſhamed: therefore the Apoſtle inſtead of theſe words, ſhall not make haſte, uſeth the ſame in effect, ſhall not be aſhamed. And beſides, that which others anſwer, is very probable, to wit, that as the Apoſtle in the firſt words of that place, Behold I lay in Sion a ſtumbling-ſtone, and rock of offence, doth joyn with the words here, another place of our Prophet, namely, that Chap. 8.14. ſo in the latter clauſe alſo, with the words here, he ſeems to take in that alſo, Chap. 49.23. they ſhall not be aſhamed that wait for me.
Ver. 17. Judgment alſo will I lay to the line, and righteouſneſs to the plummet, &c.] See the Note 2 King. 21.13. God expreſſeth himſelf here in terms ſuitable to the figurative expreſſion he had uſed in the foregoing verſe, of laying a ſtone to be a ſure foundation for his Church; and the meaning ſeems to be, That having laid ſuch a ſure foundation, as Chriſt was, for the ſafety and peace of thoſe that would believe in him, he would proceed in judging his people with all judgment and righteouſneſs, in as exact and preciſe a manner, as Carpenters and Maſons are wont to do, when they carry on their work by line and level; againſt the wicked he would proceed with all juſt ſeverity, puniſhing them exactly according to their ſins, though withal he would be very wary to preſerve his faithful ones, and to carry on the building up and reforming of his Church, which a company of wicked wretches had brought into confuſion; and the hail (he alludes to that mentioned before, ver. 2.) ſhall ſweep away the refuge of lies; that is, All your vain hopes, and all things whereon you vainly grounded ſuch great hopes; and the waters ſhall overflow the hiding place, that is, Your hopes of hiding your ſelves from the Judgments that are coming, ſhall not ſecure you. Both Expreſſions are uſed with reference to that vaunting ſpeech of theirs, ver. 15. We have made lies our refuge, and under falſhood have we hid our ſelves. And the judgment here intended, whereby this ſhould be done, may be the great havock that was made amongſt them by the Chaldeans, if not, which ſome rather think, their far geater Deſtruction and Deſolation by the Romans.
Ver. 18. And your Covenant with death ſhall be diſannulled, and your agreement with hell ſhall not ſtand, &c.] This is ſpoken by way of deriding that ſcornful ſpeech of theirs, ver. 15. We have made a covenant with death, &c. and implies both that their preſent ſecurity ſhould be turned into extream dread and terror; and that notwithſtanding all their vain confidence, they ſhould certainly be deſtroyed; when the overflowing ſcourge ſhall paſs through, then ye ſhall be trodden down by it; that is, it ſhall not paſs away ſo ſuddenly, but that ye ſhall be overborn and deſtroyed by it.
Ver. 19. From the time it that goeth forth, it ſhall take you, &c.] That is, When it once begins to break in upon you, it ſhall not ſtay till it hath ſurprized you. Whereas they had ſaid, ver. 15. When the overflowing ſcourge ſhall paſs through, it ſhall not come unto us (for which ſee the Note there) to this the Lord by the Prophet here anſwers, That they did but in vain flatter themſelves, it ſhould certainly ſeize upon them; for morning by morning ſhall it paſs over, by day and by night, that is, It ſhall come ſpeedily, ſuddenly, and unexpectedly upon you, when you think leaſt of it (even as a man that is ſurprized early in a morning, when he is as yet ſleeping in his bed) and being come, it ſhall continue long upon you, purſuing you inceſſantly, not giving you any reſt, either by day or by night; and it ſhall be a vexation only to underſtand the report, that is, The alone fame and report of the enemies approach, ſhall be a ſore terror and vexation to you. Some, I know, underſtand it thus, That even to thoſe that felt no part of theſe miſeries, but only heard of them, it ſhould be a vexation. And again others by the report, do underſtand the doctrine of Gods Prophets, according to that, Chap. 53.1. Who hath believed our report? and ſo reading the words as they are rendred in the margin of our Bibles, and it ſhall be a vexation only, when he ſhall make you to underſtand doctrine; they would have the meaning to be this; That when the miſeries now foretold, were come upon them, thereby God would bring them to underſtand that doctrine which now they would not underſtand, the truth of what the Prophets foretold, and the folly, of their preſent ſecurity; only indeed it would then be too late: their underſtanding this then, would be only for their greater vexation, not for their converſion. But the firſt Expoſition is, I conceive, the beſt.
Ver. 20. For the bed is ſhorter than that a man can ſtretch himſelf on it, &c.] This proverbial ſpeech may imply, 1. the great penury and ſtreights they ſhould be brought into, when thoſe miſeries came upon them which the Prophet had now foretold; that they ſhould be in continual diſtreſs, not knowing which way to turn themſelves, nor able any way to eaſe or relieve themſelves, as it is with a man that lying on a bed that is too ſhort for him, muſt needs be as in Little-eaſe, and as it were cripled thereby. And 2ly, the inſufficiency of thoſe lying vanities, in the confidence whereof they were ſo ſecure, for the affording of them any eaſe or comfort; for which, ſee the Note before, ver. 15. And the like may be ſaid of the following clauſe, and the covering narrower than that he can wrap himſelf in it; for this may imply alſo the comfortleſs condition whereinto they ſhould be brought; and withall, what poor things they would all prove, for the covering and ſheltering of them from the ſtorms that were coming upon them, whereon they grounded all their hopes. And it may well be alſo, that in theſe Expreſſions the Prophet might covertly ſtrike at the luxury of thoſe men that did thus ſcornfully ſlight and deride the threatnings of Gods Prophets, who lived in all eaſe and jollity, ſtretching themſelves on their rich beds, that were furniſhed with rich and coſtly coverlets, ſee Amos 6.4.
Ver. 21. For the Lord ſhall riſe up, as in mount Perazim, &c.] See the Note 2 Sam. 5.20. He ſhall be wroth, as in the valley of Gibeon; to wit, When Joſhua ſlew the Canaanites there, Joſh. 10.10. at which time it is ſaid, ver. 11. That God ſlew them with hail-ſtones from Heaven; in regard whereof, this ſtory ſuits the better with that ſtorm of hail threatned before, ver. 17. The drift of this threatning is to ſhew, That God would now proceed with the Jews that profeſſed themſelves his people, but were indeed his real enemies, no otherwiſe than he had formerly proceeded in their defence againſt the Canaanites and Philiſtines, both his and their profeſſed enemies. And this the Prophet calls his ſtrange work, and his ſtrange act; that he may do his work, his ſtrange work; and bring to paſs his act, his ſtrange act; either 1. as ſome ſay, becauſe the work of deſtroying men, is, as it were, ſtrange to God, who is rather willing to ſhew mercy, and to pardon, than to puniſh, Lam. 3.33. and Ezek. 33.11. Or, 2ly. becauſe Gods proceeding in a way of deſtroying his people, was ſtrange and unuſual, that God ſhould fight againſt thoſe, in defence of whom he was wont to fight againſt their enemies, this was ſtrange and wonderful. As a Fathers whipping of his Child, whom he ſo dearly loves, is a ſtrange work; ſo for God to deſtroy his peculiar people, to whom he had been formerly ſo good and gracious, was very ſtrange. Or, 3ly. becauſe the Judgment he intended now to bring upon them, was extraordinary and unwonted, ſtrange, wonderful and dreadful, above what in his greateſt ſeverity he had formerly done to them. For though he had often brought ſore Judgments upon them in their own land, yet he had never cauſed their City Jeruſalem, and the Temple therein, to be burnt, and the people to be generally carried away captives into ſtrange Countries, as he meant now to do.
Ver. 22. Now therefore be ye not mockers, &c.] That is, Mock not at the threatnings of Gods Prophets, as you have done; ſee the Notes before, ver. 13. and 15. leſt your bands be made ſtrong; that is, leſt for this God ſhould make the judgments he brings upon you the ſorer, and of the longer continuance; from which otherwiſe, if you would have repented, you might have been looſed and freed. Puniſhments inflicted upon men for ſin, are called bands, becauſe they are painful to fleſh and blood, and do reſtrain and bind up men from living as they liſt themſelves. And as beaſts of prey, being taken in ſnares, are the faſter intangled and bound, the more they ſtruggle and ſtrive to get away; ſo the more wicked men do ſtrive againſt God, when he begins to contend with them, the heavier the judgments uſually are which he pours forth upon them: for I have heard from the Lord God of Hoſts a conſumption even determined upon the whole earth; that is, the whole land of Judea, to wit, except ye repent. But ſee the Notes, Chap. 10.22, 23.
Ver. 23. Give ye ear and hear my voice; hearken and hear my ſpeech.] As if the Prophet had ſaid, I will convince you by an unanſwerable argument, taken from that which you ſee commonly done amongſt men, that you have no cauſe to queſtion, but that God will at laſt certainly do what he hath threatned by his Prophets; and that you do fooliſhly flatter your ſelves with hopes that you ſhall always go unpuniſhed, becauſe he hath ſpared you ſo long; and therefore attend diligently to what I ſhall now ſay.
Ver. 24. Doth the plowman plow all day to ſow? &c.] The drift of this paſſage, to the end of the Chapter, is to ſhew, that if the Husbandman, by the wiſdom wherewith God hath endewed him, doth not ſpend all his time in plowing and harrowing his ground, never going any further (which would be meer loſt labour), but when he hath done that, then he ſoweth his ſeveral ſeeds in the grounds thus prepared by plowing and harrowing, and that with great wiſdom, not confuſedly throwing in all together, but ſowing them ſeverally in ſeveral grounds, allotting to each that ſeed which he knows the ſoil is fitteſt for, and which is moſt likely to thrive in it, and diſperſing it in ſuch quantities as may beſt promote the growth of it; and when he hath done that, then he proceeds orderly in the following works of his Husbandry, as weeding and reaping his Corn when it is harveſt, and ſuch like, till at laſt he comes to ſeparate his Corn from the Straw and Chaff, which he doth alſo with much prudence in different ways, according to the ſtrength or tenderneſs of the grain; much more may any rational man think, that God, the fountain of all wiſdom, and by whom therefore the Husbandman is enabled to carry on his work ſo wiſely, will order the diſpenſation of his providence towards his people (his ſpiritual Husbandry) with greater wiſdom; that he will not be always plowing and harrowing you by the Miniſtry of his Prophets, threatning you, and denouncing his judgments againſt you, thereby to break your hearts, and to fit you to receive the word and inſtruction of his ſervants, but that at laſt he will come to the executing of thoſe judgments upon you, of which he hath often forewarned you, beating you, and threſhing you by enemies, he will bring upon you, though differently, according to the different degrees of your ſins. This I conceive is in general the drift of this whole paſſage. And accordingly he begins, firſt with the Husbandman's plowing and harrowing, Doth the plowman plow all day to ſow? that is, will he be continually plowing it, that it may be fit to receive the ſeed? doth he open and break the clods of his ground, to wit, continually? will he be always breaking the clods with a Mallet, or with a Harrow, and never proceed any further? As if the Prophet had ſaid, Doubtleſs he will not do ſo.
Ver. 25. When he hath made plain the face thereof, &c.] That is, When he hath laid the land even, by breaking the greater clods, he doth not ſtay there, but then doth he not caſt abroad the fitches, and ſcatter the cummin, and caſt in the principal wheat, and the appointed barley, and the rie (or ſp…lt, another kind of grain) in their place? That is, he doth then ſow his ſeveral ſeeds, the choiceſt and the beſt he can get, in their ſeveral grounds, according to the nature of the ſoil, and that in a due meaſure and proportion. Some indeed read the laſt words as they are in the margin, the wheat in the principal place, and the barley in the appointed place: But the difference betwixt theſe two Tranſlations is not great; they both imply the ſame thing.
Ver. 26. For his God doth inſtruct him, &c.] Some read this as it is in the margin, And he bindeth it in ſuch ſort as his God doth teach him; and accordingly they underſtand it as another expreſſion, whereby the Husbandman's wiſdom is ſet forth in the ordering of Husbandry; to wit, that having thus prudently ſown his ſeveral ſeeds, afterward when Harveſt comes, having cut it down, he binds it up in ſheaves and bundles, that he may carry it and houſe it, and in due time threſh it and winnow it out (And ſome alſo conceive, that this is ſpoken with reference to what was ſaid before, ver. 22. be ye not mockers, leſt your bands be made ſtrong). But according to our Tranſlation, for his God doth inſtruct him to diſcretion, and doth teach him; the drift of the words is clearly to ſhew, that it is God that gives this wiſdom to the Husbandman, whereby he is enabled to order all his affairs ſo prudently, as is here both before and afterward related; and from hence to imply, that therefore it might well be concluded, that God, the fountain of all wiſdom, would not, nor could not fail, to order all the diſpenſations of his providence towards his people with infinite wiſdom. But however, obſervable it is, that in ſetting down this, the Prophet uſeth this expreſſion, his God doth inſtruct him. God is no leſs the Plowmans God, than the God of Nobles and Princes.
Ver. 27. For the fitches are not threſhed with a threſhing inſtrument; neither is a cart-wheel turned about upon the cummin, &c.] As if it had been ſaid, As the Husbandman ſheweth much wiſdom in the ſowing his ſeed, as is before ſaid, ver. 25. ſo alſo in the beating out of his grain, when it is cut down; to wit, in that he doth not beat out the tenderer ſeeds, the fitches and the cummin, as he doth the harder corn, the wheat, and barley, and rie, which was uſually in thoſe Countries done by cart-wheels, or ſleds (the threſhing inſtrument haply here intended) that were drawn over them, or by the Hoofs of their Horſes or Oxen; ſee the Note, Deut. 25.4. but the fitches are beaten out with a ſtaff, and the cummin with a rod. And this is added to imply, that God doth not puniſh all men in a like manner for their ſins, but differently, according to the different quality of the offender, or of their offences: Some he afflicts more gently, beating them as with a rod; upon ſome he brings more tearing judgments, as he finds their ſins greater, and their hearts harder.
Ver. 28. Bread-corn is bruiſed, &c.] I confeſs I cannot ſee how this Tranſlation of this firſt branch of the verſe can ſtand with the following words, becauſe he will not ever be threſhing it, nor break it with the wheel of his cart, nor bruiſe it with his horſe-men. For what is this leſs than to make the laſt words contradict the firſt; Bread-corn is bruiſed by the Husbandman, becauſe he will not ever be bruiſing it? Some to avoid this, underſtand the firſt words, of bruiſing the bread-corn, wheat, and rie, and barley, by grinding it in the mill; and ſo they underſtand this verſe thus, that bread-corn is bruiſed, to wit, by grinding it in the mill, becauſe the Husbandman would not be ever threſhing it, or drawing cart-wheels or ſleds over it, or treading it out with the feet of Horſes or Oxen, ſeeing this would quite mar it, and make it good for nothing. But it ſeems not probable, that the Prophet is ſpeaking here, of grinding corn in the mill. I rather therefore think, that the negative expreſſed in the former verſe, is here again to be underſtood (as it is very well obſerved in the large Annotations of our Divines on this place), as if it had been expreſſed thus, As the fitches are not threſhed with a threſhing inſtrument, neither is a cart-wheel turned about upon the cumm…n; ſo (by the ſame wiſe care of the Husbandman) neither is the bread-corn quite bruiſed and beaten, as it were to duſt, though more violent ways are uſed to beat out that from the ſtraw and chaff; and that 1. becauſe the Husbandman will not be always threſhing it, nor will over-long ſuffer the cart-wheels to be drawn over it, nor the beaſts to be trampling upon it. And 2. becauſe he is careful, that neither by the cart-wheel or ſled drawn over it, or the horſe-men (to wit, the men that lead, or ride upon the Horſes that draw the carts or ſleds), it ſhall be quite battered and ſpoiled with the cruſhing and bruiſing of it. Thus I conceive this paſſage may moſt fitly be expounded: For clearly the drift of the Prophet is to ſhew, that as the Husbandman, even when he uſeth rougher means to beat out the hard grain, is however careful, not to do it ſo inceſſantly, or in ſuch a manner, as to mar and ſpoil his corn thereby; ſo neither will God, even when he puniſheth his people more ſeverely, contend with them for ever, or proceed to the utter deſtroying of them; ſee the Note, Pſal. 125.3.
Ver. 29. This alſo cometh from the Lord of hosts, &c.] Some of our beſt Expoſitors refer the word (This) here, to the deſtruction threatned above, ver. 22. and ſo would have this to be the concluſion and explanation of the foregoing ſimilitude; as if the Prophet had ſaid, As the Husbandmans diſcreet ordering his affairs from the beginning to the end, in plowing, ſowing, and beating out his grain, is from God, who giveth him this wiſdom; ſo is the ruin and deſtruction which I have told you ſhall come upon you from the Lord, who doth with infinite wiſdom all things that he doth in the world. But more probably, methinks, it ſeems to have reference to the words immediately foregoing, ver. 28. and ſo the meaning to be this, That as the Husbandman's skill in ordering his ſeed (whereof mention was made before, ver. 24, 25.) ſo this alſo of his beating out his grain, as is before deſcribed, is from God. But however, that which is principally intended is, as is before noted, that if the Husbandman, by the wiſdom wherewith God hath endued him, doth thus wiſely and prudently beat out his ſeveral grain, much more will the only wiſe God himſelf with infinite wiſdom, order thoſe judgments which he brings upon his people. And thereupon are thoſe words added in the cloſe of this ſimilitude, which is wonderful in counſel, and excellent in working; and that to imply, amongſt other things, the wonderful wiſdom of God, in that whilſt he deſtroyed the wicked amongſt them, yet he would at the ſame time be ſo careful to preſerve a holy remnant; and in that whilſt he ſeemed to proceed againſt his people with ſuch bitter hatred, yet all that he did to them, ſhould be done out of love, and with reſpect to their good and welfare.