Annotations Upon Isaiah, Chapter 30
CHAP. XXX.
VERSE 1. WO to the rebellious children, ſaith the Lord, &c.] It is clear by the words in the following verſe, that walk to go down into Egypt, &c. that the aim of the Prophet in this and the following Chapter, is to reprove the Jews, and to denounce the judgments of God againſt them for their fleeing to Egypt for help, either by ſending to them for aid, or by going thither there to ſhelter themſelves. And this is that for which the Prophet here terms them rebellious children (a Rebellion of all other moſt execrable, Chap. 1.2. I have nouriſhed and brought up children, and they have rebelled againſt me), not ſo much becauſe they had rebelled againſt the King of Aſſyria, or Babylon (concerning which ſee the Note, 2 Kings 18.7.) as becauſe they were rebellious againſt Gods command, whoſe children they profeſſed themſelves to be; and that particularly in this buſineſs, of their ſeeking to Egypt for help, as appears by the following words; Wo to the rebellious children, ſaith the Lord, that take counſel, but not of me; which is ſaid, either becauſe in their ſtreights they conſulted amongſt themſelves what to do, but never asked advice from God, by enquiring of Gods Prophets, or otherwiſe; or elſe, becauſe they were ſo far from that, that they therein diſobeyed the command of God by his Prophets. And to the ſame purpoſe is that which follows, and that cover with a covering, but not of my ſpirit; that is, that ſeek to ſhelter themſelves againſt approaching ſtorms, and to poſſeſs the people with great hopes, that they ſhall be covered and ſheltered from them; but it is not by means which I approve of, and which I by my Spirit, in the mouth of my Prophets, have adviſed them to; it is not by turning to me by repentance, and by calling on me for counſel and help, but by ways of their own projecting; yea, contrary to what I have commanded; ſee the Notes, Chap. 4.5, 6. and 28.15, 20. that they may add ſin to ſin; that is, that to their ſin, in revolting from thoſe Heathen Kings, to whom they had yielded themſelves to be Tributaries (ſee 2 Kings 18.7.) did now add the ſin of neglecting God, and fleeing to Egypt for help: Or that to their ſin, in calling in the Aſſyrians to their help, formerly in the days of Ahaz, 2 Kings 16.7. did now add this ſin of running to Egypt, to deſire their help againſt the Aſſyrians. Or rather, that to the wickedneſs wherewith they had provoked God to bring the Heathen upon them, they might add this new ſin, of ſeeking to ſhelter themſelves from this vengeance of God by unlawful ways.
Ver. 2. That walk to go down into Egypt, &c.] It was uſual with this people, when they were in danger of being invaded by any foreign enemies, to fly to Egypt for help. Thus Hoſhea ſent to the King of Egypt, 2 Kings 17.4. And thus it ſeems in Zedekiah's time, they had procured the King of Egypt to come and help them againſt the Chaldeans, Jer. 37.5, 7. and after the Chaldeans had carried the Jews into Babylon, they that were left in the land of Judea fled into Egypt to ſhelter themſelves, Jer. 43.5, 7. But yet I rather think, that here the Prophet ſpeaks of what was done in his own time, when Sennacherib invaded Judea, and ſent his Captains to beſiege Jeruſalem. For though in the ſtory, there be no expreſs mention of their ſending then to Egypt for aid, yet becauſe we find before that Iſaiah had forewarned the Jews of their folly, in reſting at that time upon the aid of the Egyptians; ſee the Notes, Chap. 20.1, 6. And becauſe in the latter end of this Chapter, ver. 31. there is a prediction, for the comfort of the faithful, of the Aſſyrians d…wnfall, it ſeems moſt probable, that Hezekiah's Princes did at that time ſend ſecretly to the Egyptian, to procure him to come in to their aid (and that perhaps not without Hezekiah's conſent); and that hereupon our Prophet did denounce this wo againſt thoſe that walk to go down into Egypt (and have not asked at my mouth); ſee the foregoing Note, to ſtrengthen themſelves in the ſtrength of Pharaoh (of whoſe exceeding Puiffance and power, it ſeems they had a very high opinion), and to truſt in the ſhadow of Egypt; ſee the Note, Chap. 18.1. And indeed, how unlawful it was for them to ſeek to Egypt for help eſpecially, ſee the Notes, Deut. 17.16.
Ver. 3. Therefore ſhall the ſtrength of Pharaoh be your ſhame, &c.] To wit, when they ſhould find, that inſtead of helping them, they ſhould not be able to defend themſelves againſt the Aſſyrians; ſee the Note, Chap. 20. ver. 1, 6.
Ver. 4. For his Princes, &c.] That is, Hezekiah's, were at Zoan; ſee the Note, Chap. 19.11. and his ambaſſadours came to Hanes, elſewhere called Tahapanes, Jer. 2.16. and Tahpanhes, Jer. 43.7. This is ſpoken in a way of deriſion, to ſet forth how eager and buſie they were to ſeek for help from Egypt to no purpoſe at all.
Ver. 5. They were all aſhamed of a people that could not profit them, &c.] See the Note above, ver. 3.
Ver. 6. The burden of the beaſts of the South, &c.] By the beaſts of the South here, are meant, either the young aſſes and camels, afterwards mentioned; on which the Jews carried the great Treaſures and Gifts wherewith they meant to hire the Egyptians to come and aid them againſt the Aſſyrians, into Egypt, and thorough the Deſart, by which they were to go into Egypt, both which lay South-ward from the land of Judea (as upon the ſame account, Jer. 13.19. the Cities of Egypt are called the Cities of the South): Or elſe the Jews themſelves, who are termed beaſts, either becauſe, like ſo many beaſts, they travelled along South-ward, with burdens on their backs, the great preſents they had provided for the Egyptians; or becauſe they were ſo brutiſhly fooliſh, as to diſobey and forſake God, that they might ſeek help from Egypt. And accordingly in theſe words, The burden of the beaſts of the South, the intent of the Prophet might be only to ſhew, that he would now declare, how in ſeeking to procure aid from Egypt, theſe beaſts of the South went with great burdens on their backs, as Chap. 46.1. he tells us, how the Babylonian Idols were a burden to the weary beaſt that carried them: Or elſe, which moſt Expoſitors hold, by the burden of the beaſts of the South, is meant, a heavy Prophecy denounced againſt the beaſts that went laden with great burdens of Treaſure South-ward, from Judea, into the land of Egypt; ſee the Note, Chap. 13.1. And it may be taken, as ſpoken with reference to that which went before, or that which follows after; and that in a way of deſcanting upon the word burden; as if the Prophet had ſaid, Since you will needs go with ſuch burdens of Treaſures into Egypt, to get Auxiliary Forces from thence, for your defence, lo I tell you of another kind of burden that God hath provided for you, The burden of the beaſts of the South; that is, a burdenſome Prophecy, concerning the beaſts of the South. But however, if we underſtand this Prophecy, as denouncing evil againſt the beaſts, on which they carried their Preſents for Pharaoh, we muſt know, that hereby his aim is to inveigh againſt the Princes themſelves that went along with them, deriding their folly and madneſs, in taking ſo much pains, and being at ſo much coſt to undo themſelves; and that he directs his Prophecy againſt the beaſts, to imply, that it was in vain to ſpeak to the men that were deaf to all that God could ſay to them, but that the beaſts ſhould feel the accompliſhment of that which the men themſelves would not mind nor regard. And as for the following words, into the land of trouble and anguiſh, from whence come the young and old lion, the viper and fiery flying ſerpent: they will carry their riches upon the ſhoulders of young aſſes, and their treaſures upon the bunches of camels, to a people that ſhall not profit them; we muſt know, that by the land of trouble and anguiſh, may be meant, either 1. Egypt, ſo called, becauſe it had been to their forefathers a land of ſore oppreſſion and trouble, and ſo was like to be alſo unto them; which may ſeem the more probable, becauſe the word that in the Hebrew is uſed for Egypt, hath ſome affinity with that Hebrew word which is here rendered trouble. (And moſt that underſtand it thus, think that by the lion and viper, and fiery flying ſerpent coming from thence, is meant, the Egyptians, or their cruel and miſchievous Soldiers, as harmful to the Jews as ſuch cruel beaſts are). Or elſe rather 2. That vaſt wilderneſs on the South of Judah, thorough which they were to paſs, as they went into Egypt, wherein there was abundance of theſe harmful miſchievous creatures (ſee the Notes, Deut. 8.15. and 32.10.) and particularly, fiery flying ſerpents; of which ſee the Note, Numb. 21.6. So that the drift of adding theſe words, ſeems to be, 1. to imply their fond eagerneſs in ſeeking to Egypt for help, in that they were not afraid to hazard themſelves in ſuch a dangerous journey: And 2. to ſet forth their unhappineſs therein, in that this people, whoſe aid they did ſo ambitiouſly deſire, ſhould do them no good at all; ſee the Note above, ver. 3. which is farther alſo declared in the following verſe.
Ver. 7. For the Egyptians ſhall help in vain, and to no purpoſe, &c.] To wit, In that though they ſhould attempt to do it, yet they ſhould not be able to effect it. Therefore have I cryed concerning this; that is, I the Lord (the Prophet ſpeaking now in the perſon of God), or I Iſaiah, by the Lords command, have often, with much earneſtneſs, adviſed my people concerning this their running to Egypt for aid. Or, as it is in the margin of our Bibles, therefore have I cried to her; that is, to Jeruſalem, or to the daughter of my people, as the Prophets uſed to ſpeak, Their ſtrength is to ſit ſtill; that is, that which will be moſt for their ſtrength and ſafety is, not to run out for help, either to Egypt or elſewhere, but quietly to wait upon God, and to rely on his help. And it is well obſerved by a learned Expoſitor, that hereby it may be well inferred, that this Prophecy was not intended concerning Zedekiah's ſeeking to Egypt for help, becauſe though they were told, that Egypt ſhould not relieve them, yet they were not enjoyned to ſit ſtill, and wait upon God for help, but to go out, and yield up themſelves to the Babylonian, Jer. 38.2, 17, 18.
Ver. 8. Now go, &c.] Theſe are the words of God to the Prophet: Now go, write it before them in a table, and note it in a book: as if he ſhould have ſaid, Since I have ſo often warned them in vain; go now and write it before them; to w…t, this which thou haſt prophecied to them; or that foregoing ſentence, ver. 7. Their ſtrength is to ſit ſtill; or that which is added in the following verſes, that this is a rebellious people, lying children, &c. in a table; to wit, to be hung up in ſome publick place, that every one might read it. The very ſame thing we find enjoyned the Prophet Habbakkuk, Chap. 2.2. but ſee the Note before, Chap. 8.1. that it may be for the time to come, for ever and ever; that is, that it may be a memorial and teſtimony to them and their poſterity in all ſucceeding Ages, both how carefully and faithfully I warned them, and taught them what to do, and how obſtinately they refuſed to hearken to me.
Ver. 9. That this is a rebellious people, lying children, &c.] That is, either 1. ſuch as are not the true children of God, but falſe and counterfeit children: Or 2. ſuch as are not what by covenant they had engaged themſelves, and what they outwardly profeſſed themſelves to be, according to that, Rev. 3.9. which ſay they are Jews, and are not, but do lie; ſee the Note, Chap. 29.13. children that will not hear the law of the Lord, that is, the word of God, and the teaching of his Prophets. Some think, that they are charged here, not only with not obeying, but alſo with not enduring to hear the inſtructions of Gods Prophets. Yea, and ſome conceive it is ſpoken with particular reſpect to that Law, Deut. 17.16. wherein they were forbidden to go down into Egypt.
Ver. 10. Which ſay to the ſeers, See not, &c.] See the Note, 2 Sam. 15.27. and to the prophets, Prophecy not unto us right things; ſpeak unto us ſmooth things, prophecy deceits. Some underſtand this, of their ſilencing Gods Prophets, and their enjoyning them not to preach to the People, unleſs they would give over that tartneſs and bitterneſs which they ordinarily uſed in their preaching. But the words are far more comprehenſive than ſo. Nor can it be probably thought, that the people were ſo fooliſh and impudent, as in expreſs terms to ſay theſe things with which they are here charged. But the Prophets meaning is, that theſe things were ſecretly in their hearts; ſee the Note, Job 21.14. By their rage againſt Gods Prophets for their faithful reproofs and threatnings, it was evident, that they would have been glad their mouths might have been ſtopped, unleſs they would have flattered them. And what was this, but to deſire they might be deceived?
Ver. 11. Get you out of the way, turn aſide out of the path, &c.] That is, Give over this rough and bitter way of prophecying which we continually hear from you. And if you ſay, We ſpeak what God hath given us in charge; we preach in the way that God hath preſcribed us; then we anſwer, Get you then out of the way; for this is a way of prophecying which we cannot, nor will not endure: cauſe the Holy one of Iſrael to ceaſe from before us; that is, ſpeak no more to us of the Holy one of Iſrael; let us no more hear that ringing ſo often in our ears. Becauſe the Prophets (and Iſaiah it may be more eſpecially) in reproving this people for their ſins, and preſſing them to holineſs, did often ſuitably mention God under this name of the Holy one of Iſrael (ſee the Note, Chap. 1.4.) therefore they are brought in here thus in a ſcoffing way expreſſing themſelves; as if this name of God were of all others moſt odious to them, and that they deſired not to be wearied any longer with the frequent repeating of this name to them. But for this alſo ſee the foregoing Note.
Ver. 12. Wherefore thus ſaith the Holy one of Iſrael, &c.] As if he ſhould have ſaid, Though you flout at this holy name of the Lord God, and though it be never ſo odious to you, yet ſhall not I fear ſtill and ſtill to preach to you in his name: and take notice therefore, I ſay, what this holy one of Iſrael ſaith concerning you, Becauſe ye deſpiſe this word; to wit, that before mentioned, ver. 7. The Egyptians ſhall help in vain, &c. Or rather more generally, this word of Gods command, that you ſhould not ſeek unto Egypt for help, but rely wholly upon God (as indeed many will pretend a willingneſs to obey the word of God, who yet when it comes to it, will not obey the word which God ſpeaks to them), and truſt in oppreſſion (or fraud) and perverſeneſs, and ſtay thereon; that is, ſay ſome, and truſt in your riches, formerly gotten by oppreſſion and fraud, and other unjuſt courſes, as hoping herewith to hire the Egyptians to help you. But I rather conceive, that by the oppreſſion and perverſeneſs wherein they are here ſaid to truſt, is meant, their furious and froward carrying on their deſigns of ſending to Egypt for help, contrary to Gods command, not without a violent over-bearing of thoſe that oppoſed it; yea, even the Prophets themſelves, that by warrant from God did reprove and forbid it.
Ver. 13. Therefore this iniquity ſhall be to you as a breach ready to fall, ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an inſtant.] That is, This your ſin in truſting in your wealth ſo unjuſtly gotten, and in the aid of Pharaoh, which you hope to procure thereby, ſhall be the cauſe of your utter and ſudden ruin; ſee the Note, Pſal. 62.3. The bulking or ſwelling out of a wall, eſpecially of a high wall, whoſe weight muſt needs help forward its ruin, is a ſure ſign of its approaching ruin: ſo the pride and arrogancy of the Princes of Iſrael (for to them the Prophet chiefly ſpeaks), who are looked upon as a wall of defence to Jeruſalem, was a certain fore-runner of their ſudden fall and deſtruction, Prov. 16.18. And as mens leaning on ſuch a bellying wall, is like to haſten its fall; ſo the peoples reſting on theſe men, and their politick deſigns, in ſeeking to Egypt, was like to haſten their ſpeedy ruin.
Ver. 14. And he, &c.] That is, God, or the enemy, ſhall break it; that is, the deſign you have of calling in the Egyytians to your aid (the iniquity before mentioned, ver. 13.) or the State of Judah, or the City Jeruſalem, as the breaking of the potters veſſel, that is broken in pieces; that is, utterly and irrecoverably; ſee the Note, Pſal. 2.9. he ſhall not ſpare, &c. as if he ſhould have ſaid, As the owner of an earthen pitcher, or other veſſel, doth with great violence daſh it againſt a wall, or throw it upon the pavement, purpoſely to break it into ſhivers, not caring what becomes of it; ſo that there ſhall not be found in the burſting of it, a ſheard to take fire from the hearth, or to take water withall out of the pit, ſo will the Lord deal with you: he will utterly deſtroy you, without entertaining any thought to pity or ſpare you. Here therefore more is threatned than in the former verſe. A wall fallen down, may be built up again; but an earthen veſſel being once broken to pieces, cannot be ſet together again. And hereby therefore the State of Judah is threatned with irreparable ruin. Now though this befell them not in the days of Hezekiah (the Lord having great reſpect to him, and other his righteous Servants in his time), yet becauſe afterwards, in the days of Zedekiah, they offended again in the ſame kind, by fleeing to Egypt for help, that which is here threatned was then fully accompliſhed, their State being then utterly ruined by the Chaldeans.
Ver. 15. For thus ſaith the Lord God, the Holy one of Iſrael, &c.] That is, This is that which he hath and doth adviſe you to do; ſee the Note above, ver. 12. In returning and reſt ſhall ye be ſaved; that is, If you repent and turn from your evil ways, and particularly, from that of ſeeking to Egypt for help, and reſt upon God for help, God will ſave you from your enemies: in quietneſs and in confidence ſhall be your ſtrength; ſee the Note, ver. 7. and ye would not; that is, you would not herein hearken to God.
Ver. 16. But ye ſaid, no; for we will flee upon horſes, &c.] That is, ſay ſome, If the Aſſyrians do prevail over us, we will flee away upon Horſes; or we will go to Egypt, that we may thence furniſh our ſelves with Horſes (ſee the Notes, Deut. 17.16. and 1 Kings 10.28.) which, in regard of their ſtrength and ſwiftneſs, will be of great uſe for us, both for the aſſailing and purſuing of our enemies, and for eſcaping away by flight, ſhould we be overcome by them. But I rather think, that hereby is meant, that they would not only not wait upon God, but would with all the ſpeed they could, poſt away into Egypt, to procure aid from thence: And therefore in oppoſition to this which they ſaid, the Prophet adds, therefore ſhall ye flee: as if he had ſaid, The event of this your fleeing into Egypt for help, ſhall be only this, that ye ſhall flee before your enemies the Aſſyrians. And to the ſame purpoſe is that which follows; whereas they ſaid, and we will ride upon the ſwift; that is, ſwift beaſts, to wit, Horſes or Dromedaries, God hereto anſwers, therefore ſhall they that purſue you be ſwift; that is, they ſhall match you, if not exceed you in ſwiftneſs. Many, I know, underſtand this of the flight of Zedekiah, and his Men of War, Jer. 39.4. and the flight of the remnant that was left after the Babylonian Captivity, Jer. 43.5, 7. But I ſee not why it might not be as well intended concerning the Jews fleeing before the Aſſyrians, when Sennacherib made ſuch havock in the land before he beſieged Jeruſalem. And the ſame may be ſaid for the following verſe.
Ver. 17. One thouſand ſhall flee at the rebuke of one, &c.] That is, At the aſſault of one, or at the ſhouting of one, when he comes to make an aſſault upon you: at the rebuke of five ſhall ye flee; that is, a poor inconſiderable number of your enemies ſhall make you all flee; till ye be left as a beacon upon the top of a mountain (or as it is in the margin, a tree bereft of branches and boughs, or a maſt); that is, ſay ſome, like ſome high pole, reſembling the maſt of a Ship, ſet up on a hill, to be a Way-mark for Travellers or Seamen; or to give warning to the Country about of the approach of Enemies, or ſome other ſuch like publick ſervice; or as a maſt of a Ship is ſeen a far off, ſtanding up alone by it ſelf, when no part of the Ship beſides is ſeen: and as an enſign on an hill, to wit, ſet up there, as a Trophy of ſome Victory there obtained; or a ſign to ſhew Soldiers that are gathering together, whither they ſhould come. The meaning is, that being overcome by their Enemies, there ſhould be very few of them left alive; or at leaſt, left in a Company together; but that they ſhould be diſperſed and ſtraggle about, here one, and there another; or that they ſhould be ſo generally carried away Captives, that there ſhould be but a few of them left in the land; and that their deſtruction ſhould be notable and conſpicuous; ſo that they ſhould be a gazing-ſtock to all Nations, for the ſtrange judgments inflicted on them, as ſuch a beacon or maſt uſed to be gazed at by thoſe that paſs by it. But now ſome underſtand this of Jeruſalem; to wit, that any other Cities of Judea round about her being deſtroyed, ſhe ſhould be left alone on the hill whereon ſhe ſtood, as a beacon or a maſt of a Ship. And indeed if this were ſpoken with reſpect to that havock which Sennacherib ſhould make in the land (for which ſee the Note), this Expoſition may ſeem the more probable.
Ver. 18. And therefore, &c.] Here the Prophet begins to comfort the faithful amongſt his people; And therefore will the Lord wait that he may be gracious unto you. But yet the meaning of the words is queſtionable. 1. Some underſtand it of the Lords waiting by way of forbearing a while to bring that ruin upon them before threatned, to ſee if they would repent and turn unto him, that ſo he might be gracious to them, according to that which is ſaid, 1 Pet. 3.20. that the long-ſuffering of God waited in the days of Noah, while the Ark was a preparing. And thus they conceive that a Reaſon is here given, why the judgments here threatned were not preſently executed upon them: It was becauſe God was pleaſed to wait for their repentance; And therefore will the Lord wait that he may be gracious unto you: as if he ſhould have ſaid, Do not flatter your ſelves, that you ſhall never ſee this come to paſs, becauſe you ſee it not preſently done; therefore only will the Lord ſuſpend the judgment threatned for a time, that he may wait for your repentance, and ſo then may receive you again into his favour. But then 2. Some underſtand it (and I think upon better grounds) of Gods deferring to come in to their help, when their enemies did ſo far prevail over them, and ſo ſorely diſtreſs them; to wit, that therefore the Lord would ſuffer their enemies to proceed ſo far, and to bring them to ſo low an ebb, that he might wait for a fit opportunity, when he might moſt ſeaſonably appear for their deliverance; as namely, when they being broken with theſe evils, were humbled and brought to repent of their evil ways, and to turn unto the Lord; or when it might be done with moſt advantage of glory to himſelf, good and joy to them, and ſhame and confuſion to their enemies. And much to the ſame purpoſe is that which followeth; and therefore will he be exalted, that he may have mercy upon you: For though ſome underſtand by Gods being exalted, his withdrawing himſelf, as it were, into the Heavens above, his hiding himſelf and ſtanding aloof from the help of his people, purpoſely that he might take a fit time to ſhew mercy to his people: Yet I rather think, that hereby is meant, that God would be exalted, either 1. by the ſtrange and wonderful deſtruction wherewith he meant to deſtroy the Aſſyrians; or 2. by his peoples humbling themſelves, and abandoning their ſinful ways, and turning to the Lord: Or 3. by thoſe judgments upon them, whereby he would bring them to be ſo reformed: his end in all theſe being chiefly this, that he might be gracious and merciful to them.
For the Lord is a God of judgment, &c.] That is, When God puniſheth his people, he is not tranſported with rage and fury, as men are, but doth it with moderation and judgment, ſo as it may do them good; according to that, O Lord correct me, but with judgment, not in thine anger, &c. Jer. 10.24. Bleſſed are all they that wait for him; to wit, as knowing, that God, as is before ſaid, is wont to wait to be gracious to his people.
Ver. 19. For the people ſhall dwell in Zion at Jeruſalem, &c.] This may be added, as a proof of that which was ſaid in the cloſe of the foregoing verſe; bleſſed are all they that wait for him. And though ſome underſtand it, as a promiſe of the Jews dwelling again at Jeruſalem after their return out of Babylon; yet I conceive it is primarily meant of that which was more ſhor…ly to be accompliſhed; to wit, that Sennacherib ſhould not prevail againſt Jeruſalem; but that the people of God ſhould continue to dwell ſafely and peaceably there (though I would not deny, but that the other may be included alſo): in Zion at Jeruſalem; that is, ſay ſome, not only in that ſtrong Fort of Zion, but alſo in the City Jeruſalem: thou ſhalt weep no more; that is, thou ſhalt give over weeping; or thou ſhalt not weep as formerly thou didſt▪ he will be very gracious unto thee at the voice of thy cry, &c. to wit, when thou art beſieged by the Aſſyrians; or, as others, when thou art in captivity in Babylon.
Ver. 20. And though the Lord give you the bread of adverſity and the water of affliction, &c.] See the Note, 1 Kings 22.27. yet ſhall not thy teachers be removed into a corner any more; which though ſome underſtand barely as a promiſe that they ſhould not be deſtitute of faithful Teachers to inſtruct them, though they might ſuffer great harſhip in regard of their bodily food, they ſhould be, however, well provided for ſpiritual food yet more ſeems to be intended hereby, to wit, that thenceforth they ſhould not deſpiſe and perſecute their Teachers, and drive them into corners to hide themſelves, as they had formerly done (this thoſe words any more ſeems to imply); ſee the Notes before, ver. 10, 11. but thine eyes ſhall ſee thy teachers; to wit, with great content and delight, intentively fixing thine eyes upon them when they are inſtructing thee. Thou ſhalt eagerly look after them that before were but eye-ſores to thee. Now all this I conceive is mentioned, as an effect that ſhould follow upon the Reformation which the judgment inflicted on them ſhould through grace work in them. And therefore we need not limit it, as many do, to the great ſtreights they were in, either when Jeruſalem was beſieged by Sennacherib, or after their return out of Babylon.
Ver. 21. And thine ears ſhall hear a word behind thee, ſaying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.] That is, ſay ſome, in all thy ways, whitherſoever thou goeſt. Or rather, when ye are about to turn ſome way or other out of the right way. And by this word behind them, may be meant, both 1. the word of their Teachers, mentioned in the foregoing verſe, whereby God would be continually ready to direct them in the right way, and to keep them from going aſtray. (There ſeems to be in this expreſſion, an alluſion to School-Maſters, who following their Scholars, as they go along, the better to watch over them, are wont to call to them, and mind them of their way, when they do not regard it as they ſhould; or to Shepherds, that coming behind their ſheep, uſe to whiſtle them in, when he ſees them begin to ſtraggle). And likewiſe 2. the voice of Gods Spirit, whereby he doth ſecretly ſpeak to their Hearts, and perſwade them to follow the direction of their Teachers. Yea, and 3. that God would follow them with the admonitions and perſwaſions of his Word and Spirit, even then when they turned their backs upon him, not giving over until he had prevailed with them. For thoſe words, thine ears ſhall hear a word behind thee, ſeem to imply, that as God would give them Teachers, ſo he would alſo give them ears to hearken to, and obey their Teachers.
Ver. 22. Ye ſhall defile alſo the covering of thy graven images of ſilver, and the ornament of thy molten images of gold, &c.] The meaning is, That after God had humbled them by the judgments before mentioned, and after the great deliverance he had wrought for them, before promiſed, they ſhould take the Plates of Silver and Gold, wherewith their Images were covered, or the rich Garments and Ornaments wherewith they were attired; or rather their Images themſelves, covered and over-laid with Leaves or Plates of Silver and Gold, and ſhould break or tear them in pieces, as filthy things, and diſpoſe of them in ſome common, prophane and diſgraceful way; ſee the Notes, Chap. 2.20. and 2 Kings 23.8. Thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it, that is, to each of the things before mentioned, Get thee hence.
Ver. 23. Then ſhall he give the rain of thy ſeed that thou ſhalt ſow thy ground withall, and bread of the encreaſe of the earth, &c.] As with reference to that which was ſaid before, ver. 20. concerning Gods giving them the bread of adverſity and the water of affliction, here the Prophet promiſeth, that upon their repentance God would cauſe their Land to yield them a rich encreaſe (and this ſhould abundantly make up all the damage they had received by the Aſſyrians); and it, thy Grain or Bread-corn, ſhall be fat and plenteous; ſee the Notes, Deut. 23.14. And ſee alſo the Note, Gen. 27.28.
Ver. 24. The oxen likewiſe, and the young aſſes that ear the ground, ſhall eat clean provender, &c.] That is, Thou ſhalt have ſuch abundance of Corn, that thou ſhalt give thy Cattel clean provender; to wit, provender of pure Corn, without any mixture of Chaff; which hath been winnowed with the ſhovel and with the fan; that is, with either of them, or with both, one after the other.
Ver. 25. And there ſhall be upon every high mountain, and upon every high hill, rivers and ſtreams of waters, &c.] That is, So great ſhall the ſhowers of Rain be, mentioned before, ver. 23. that from the Mountains and Hills, ſtreams of water, like Rivers, ſhall run down into the Vallies, which ſhall make the whole land yield great encreaſe: yea, even thoſe Mountains and Hills that uſed to be dry and barren. In the day of the great ſlaughter, when the towers fall; that is, at the time when God ſhall make a mighty ſlaughter amongſt your Enemies, the Aſſyrians, that had brought you into ſo great ſtreights, wherein, amongſt others, even their great Nobles and Princes ſhall fall, the over-topping Towers here meant; ſee the Note, Chap. 2.15. So that this is added, purpoſely to ſet forth, how exceeding great the mercy of God to them at that time ſhould be; and how exceeding great their joy thereupon would be (which he farther enlargeth in the following verſe), when at the ſame time he ſhould make ſuch havock amongſt their Enemies, and withall bleſs their Land with ſo great an encreaſe. Many, I know, underſtand this of the great ſlaughter of the Babylonians by the Medes and Perſians; and by the Towers that ſhould fall, many underſtand the Towers of Babylon, or the high Towers which the Aſſyrians had built for the beſieging of Jeruſalem. But the former Expoſition doth far better ſuit with the ſequel of this Chapter.
Ver. 26. Moreover, &c.] This in this verſe is added, to ſet forth thoſe raptures of joy wherewith the Jews ſhould be tranſported, when on a ſudden God ſhould ſo miraculouſly deſtroy their proud Enemies the Aſſyrians, and thereby deliver them from from all thoſe fears and dangers they were in, and out of which it ſeemed impoſſible they ſhould ever eſcape. Moreover the light of the moon ſhall be as the light of the ſun. The Prophet (ſay ſome) begins with this, becauſe this ſlaughter of the Aſſyrians was made in the night: and the light of the ſun ſhall be ſevenfold, as the light of the ſeven days; that is, the Sun ſhall ſhine with as much brightneſs on that day, as if ſeven Suns were ſhining together; in the day that the Lord bindeth up the breach of his people, and healeth the ſtroke of their wound; that is, when the Lord ſhall heal the State of Judah of all the breaches and wounds made therein by the Chaldeans, or rather by the Aſſyrians. Light is uſually put for joy in the Scripture (ſee the Notes, Eſther 8.16. and Pſal. 112.4.) and darkneſs for ſorrow. And hence it is, that as the Heavenly Lights are ſaid to withdraw their light from men, when they are in extream darkneſs and ſorrow; ſee the Note, Chap. 13.10. ſo here on the contrary, to ſet forth what exceeding joy there ſhould be amongſt the Jews, when the Chaldeans ſhould be vanquiſhed by the Medes and Perſians, and Cyrus ſhould ſet them free from their bondage; or rather (as is often noted before) when Jeruſalem ſhould be ſo ſuddenly and ſtrangely delivered from the invaſion and ſiege of the Aſſyrians, it is ſaid, that the Moon ſhould ſhine as bright as the Sun, and that the light of the Sun ſhould be ſevenfold more than at other times it is. The meaning is, that the Heavenly Lights ſhould ſeem to congratulate them for their happineſs, in their being ſo miraculouſly delivered out of the very jaws of death; and that they ſhould think the light of that day, through the exceſs of their joy, ſevenfold brighter than any day they had ſeen before. Some, I know, underſtand this of the glorious condition of the Saints in Heaven: Yea indeed, moſt Expoſitors underſtand it of the exceeding great joy and glory of the Church upon Earth, in the days of the Goſpel, when Gods people ſhould be healed of all the wounds and breaches which ſin had made in their Souls, by that great work of Chriſts Redemption, by the pardon of their Sins, and the Sanctifying of their Nature; to wit, that the glory and joy of the Church then, ſhould be ſevenfold greater than ever it had been in the days of the Old Teſtament; yea, ſevenfold greater than the brightneſs of the Heavenly Lights. And indeed, becauſe thoſe great deliverances of the Jews, before mentioned, were types and ſhadows of this our greater deliverance by Chriſt, there is no queſtion to be made, but that this which the Prophet ſaith here, may be juſtly applied thereto. But yet I ſay, primarily and properly it is meant, of that great deliverance of the Jews from the Tyranny of the Aſſyrians.
Ver. 27. Behold, &c.] Here the Prophet begins more largely to ſet forth the deſtruction of the Aſſyrians; in the day of the great ſlaughter, mentioned before, ver. 25. Behold the name of the Lord cometh from far; that is, the Lord cometh from Heaven; even as we uſe to ſay, His Majeſty is coming, when we intend thereby the King himſelf. But why doth the Prophet uſe this expreſſion? I anſwer, that there are Reaſons given by Expoſitors for this, that are conſiderable; as 1. That he ſaith not, The Lord cometh, but The name of the Lord cometh; either 1. by way of ſlighting the contempt of the Heathen, who were wont to deride the Jews for worſhipping only the Name of a God, an imaginary God, whereas they had the Images of the Gods whom they worſhipped, according to that which one of them ſaid of that people, Qui puras nubes, & coeli Numen adorant: as if the Prophet had ſaid, even that inviſible God of Iſrael, who hath revealed himſelf to us only by his Name, will come and be revenged on you for the wrong ye have done his people: Or 2. to imply, that he told them of that, the report whereof he had heard from a far: he had heard glorious things ſpoken of the coming of the God of Iſrael againſt them, whoſe Name was famous and great throughout the world: Or 3. to ſignifie, that the Angel, by whom the Aſſyrians ſhould be deſtroyed, ſhould do it in Gods Name, and by Commiſſion from God. And 2. That he ſaith, Behold the name of the Lord cometh from far; to imply, that however God had ſeemed, both to his people and to their enemies, to ſtand a far off, yet now he would come in ſuddenly and unexpectedly to the deliverance of his people, and to the ruin of their enemies. As for the following words, burning with his anger; and the burden thereof is heavy: or as it is the margin, and the grievouſneſs of flame; the meaning thereof is, that the Lord would come againſt the Aſſyrians in the heat of great and flaming fury; and that this his anger would, in the vengeance he would pour upon them, prove a heavy and intollerable burden to them upon whom it ſhould light. And ſo in the laſt words; his lips are full of indignation, and his tongue as a devouring fire, the Lord is ſet forth after the manner of a man full of wrath, whoſe lips ſeem to tremble and ſwell with anger, and whoſe words ſound nothing but terror and threatnings. And it is well obſerved by a learned Expoſitor, that the Prophet doth the rather expreſs Gods anger by the words of his mouth, to imply, that however they deſpiſed his word, yet his threatnings would have their effect, and the ſentence that proceeded out of his mouth, would be a fire to conſume his enemies.
Ver. 28. And his breath as an over-flowing ſtream, ſhall reach to the midſt of the neck, &c.] That is, It ſhall bring the Aſſyrians into a dangerous condition, as that man is in a ſtream of water up to the midſt of the neck. Before, Chap. 8.8. it was ſaid of the Aſſyrian, that he ſhould overflow the whole Land and State of Judah, even to the neck: and here now, perhaps in relation thereto, it is ſaid, the torrent of Gods wrath ſhould overflow the Aſſyrian, even to the midſt of the neck; to ſift the nations, to wit, thoſe that ſerved in Sennacherib's Army, with the ſive of vanity; that is, to diſtreſs and trouble them, till they were all ſcattered and caſt out, and utterly deſtroyed. By a ſive of vanity, the Prophet ſeems to intend, a ſive that lets all things run thorough it till there be nothing left; and therefore that which is meant here is, that tho the Nations came with the Aſſyrian in never ſo great multitudes, yet God would turn them off, and ſcatter them like ſo much chaff, till they were brought to nothing. And to the ſame purpoſe is the next figurative expreſſion alſo; and there ſhall be a bridle in the jaws of the people, cauſing them to err; that is, for the remainder of them that are not deſtroyed by the Angel of the Lord, God would carry them away, which ſhould be quite contrary to what they deſigned, even as the Rider turns the fierceſt Horſe with a bit and bridle; namely, in that inſtead of going to Jeruſalem, he would cauſe them to fly back to their own Country; or at leaſt, cauſe them to wander up and down in a ſcattered manner, now one way, and then another, till they periſhed. And this is juſt what the Lord by our Prophet ſaid to Hezekiah concerning Sennacherib, 2 Kings 19.28. I will put my hook in thy noſe, and my bridle in thy lips, and I will turn thee back by the way by which thou cameſt.
Ver. 29. Te ſhall have a ſong as in the night, when a holy ſolemnity is kept, &c.] That is, when God ſhall have thus deſtroyed your enemies, as is before ſaid, ye ſhall then ſing for joy in a holy manner, giving praiſe and glory to God, who hath done this for you, even as you are wont to do the night before your ſolemn feſtivals; to wit, thoſe three great feſtivals, when all their males went up to the Temple; ſee the Note, Exod. 23.17. the ſolemnity whereof began always the evening before the feſtival day: and gladneſs of heart, as when one goeth with a pipe, to come into the mountains of the Lord, to the mighty one of Iſrael: which is ſaid, becauſe they that went up to the Temple which ſtood on Mount Zion, from other parts of the land at theſe ſolemn feaſts, uſed, it ſeems, to go along ſinging and playing upon muſical Inſtruments, for joy that they were going to meet with their God in his holy Sanctuary; ſee Pſal. 42.4.
Ver. 30. And the Lord ſhall cauſe his glorious voice to be heard, &c.] That is, ſay ſeveral learned Expoſitors, The deſtruction of your enemies ſhall be ſuch, that it ſhall be as plainly perceived, that it is the judgment of God upon them, inflicted by his command, as if an audible voice had been heard from Heaven, enjoyning it to be done; and ſhall ſhew the lighting down of his arm, to wit, from Heaven upon your enemies, with the indignation of his anger; that is, he ſhall make it apparent, that it is the Lord that ſmites them, and that in great wrath (which muſt needs terrifie them); and ſo they ſhall feel how heavy his hand is, when he ſtrikes in fury. And ſo, ſay they, the Prophet proceeds on in the following words, to ſet forth the breaking out of Gods wrath againſt them figuratively after the mannet of a tempeſt; and with the flame of a devouring fire, with ſcattering, and tempeſt, and hail-ſtones; ſee the Note, 2 Sam. 22.8. and that to ſhew, that their deſtruction ſhould be ſudden and violent. Yet becauſe thunder is often called the voice of the Lord (ſee the Note, Pſal. 29.3.) and Job 37.4. the voice of his excellency; and the whole verſe here, ſeems to ſet forth a mighty ſtorm and tempeſt: I ſee not, why it may not be well thought, which ſome Expoſitors hold, that when the Angel of the Lord made a ſlaughter in Sennacherib's Army, 2 Kings 19.35. it was partly done by ſuch a hideous ſtorm raiſed by the Miniſtry of the Angels, and that of this the Prophet here ſpeaks. And indeed the like is ſaid concerning the deſtruction of Pharaohs army in the Red Sea, ſee the Notes, Exod. 14.24.
Ver. 31. For through the voice of the Lord, &c.] See the foregoing Note, ſhall the Aſſyrian be beaten down, that is, ſay ſome, Nebuchadnezzar; (and indeed it cannot be denied, that the Kings of Babylon were alſo called Kings of Aſſyria, becauſe Aſſyria alſo was under their dominion, ſee 2 Chron. 33.11. And ſo likewiſe were the Kings of Perſia, ſee the Note, Ezra. 6.22.) or rather Senacherib, he and his army ſhall be deſtroyed: And then in the next words, which ſmote with a rod, there is an imitation of the juſt vengeance of God; He that had wont to ſmite others with a rod, (he alludes to what was ſaid before concerning the Aſſyrians ſmiting Judea, Chap. 10.5, 24.) ſhall be now ſmitten himſelf.
Ver. 32. And in every place where the grounded ſtaff ſhall paſs, which the Lord ſhall lay upon him, it ſhall be with Tabrets and Harps, &c.] By the grounded ſtaff here, ſome underſtand the Aſſyrian, the rod or ſtaff of Gods anger, mentioned in the foregoing verſe, wherewith the land of Judah ſhould be ſmitten: And that this ſtaff is called the grounded ſtaff, becauſe it was certainly appointed for their correction by the decree of God, who ſhould bring it upon them: And accordingly they take the meaning of that place to be this, that in every place of Judea, where this ſtaff the Aſſyrian, (it is an expreſſion juſt like that Chap. 28.18. The overflowing ſcourge ſhall paſs through) ſhould paſs, the inhabitants ſhould afterwards make merry and rejoice exceedingly, to wit, when God had routed and deſtroyed that proud inſulting army; for ſo they expound thoſe words, it ſhall be with Tabrets and Harps, that is, that place, where the Aſſyrian formerly made ſuch havock amongſt the Jews, ſhall be full of piping and dancing, for joy at his deſtruction. But becauſe the Prophet is all along ſpeaking here of Gods deſtroying the Aſſyrian, I rather think that by the grounded ſtaff here, is meant that rod or ſtaff of Gods indignation, wherewith he had threatned in the foregoing verſe that the Aſſyrian ſhould be beaten down; that Judgment, whether the tempeſt before deſcribed, or what ever elſe it was, which, as it is ſaid here, the Lord ſhall lay upon him, or, as it is in the Hebrew, cauſe to reſt upon him, and wherewith he was to be utterly ruined and deſtroyed; and that it is called a founded or grounded ſtaff, either, 1. Becauſe it was ſurely founded on Gods decree, and could not therefore be hindered. Or, 2. Becauſe it ſhould be ſtable and permanent, and ſhould ſtay and reſt upon them: wherein there is a difference put betwixt the rod of correction, wherewith God chaſtiſeth his Children, which doth not reſt alwaies upon the lot of the righteous, Pſal. 125.3. and the rod of Iron, which is for the puniſhment of his enemies, and deſtroyeth for ever. Or rather, 3. Becauſe the ſtroaks thereof ſhould not be light, giving their skins only a gentle gliding touch, but ſhould pierce deep, and ſtick by them, entring the very fleſh, and leaving ſore wounds and bruiſes behind them. Now if we underſtand the grounded ſtaff thus, the meaning of the place ſeems to be this; that in every place where this ſtaff of divine vengeance ſhould fall upon them, whether it were in the camp, far or near, as it lay ſpread abroad, or in any place whither they were fled, yea, though they were gotten home to their own Country (which was the caſe of Sennacherib, 2 Kings 19.36, 37.) it ſhould be with Tabrets and Harps, that is, with great triumphant joy for their ruin and deſtruction. Indeed thoſe words, it ſhall be with Tabrets and Harps, are many other ways expounded by thoſe that have undertaken to ſhew the meaning of this paſſage; as 1. That this Judgment ſhould come upon the Aſſyrians when they were in great jollity, piping and dancing, not in the leaſt thinking of being ſo ſurpriſed and deſtroyed. 2. That it ſhould be brought upon them, rather by the Sacrifices that ſhould be offered by Hezekiah, and the People (which they ſay is intimated in thoſe words with Tabrets and Harps, becauſe their Sacrifices uſed to be accompanied with ſome kind of ſolemn muſick) than by fighting and weapons of War. And thus too they expound alſo that which is ſaid in the following clauſe, concerning Battels of ſhaking, underſtanding thereby their Shake-Offerings, or Wave Offerings: Or, 3. That in alluſion to the cuſtom of going forth to battel in thoſe times with Tabrets and Harps, (as we do now with Drum and Fife) thoſe words do import, that God would fight againſt the Aſſyrians in another manner; to wit, with thunder and lightning, and hail-ſtones, thoſe ſhould be Tabrets and Harps. But the firſt expoſition is moſt genuine, as well as moſt common. As for the following clauſe, that is added farther to ſet forth the ſeverity of Gods proceedings with them; and in battels of ſhaking will he fight with it; that is, the rod, the Aſſyrian, mentioned before, ver. 31. or againſt them, as it is in the margin; that is, the Aſſyrians. And the dreadful judgment wherewith God would contend with them, are called battels of ſhaking, either with reſpect to the terror wherewith they ſhould ſtrike them; or with particular reſpect to the dreadful convulſion of the tempeſt before deſcribed, wherewith, as with a ſive of vanity, as was ſaid, ver. 28. they ſhould be ſhaken to nothing.
Ver. 33. For Tophet is ordained of old, &c.] There was a place ſo called, in a Valley on the South-ſide of Jeruſalem; concerning which ſee the Note, 2 Kings 23.10. Now becauſe it ſeems not improbable, that when Sennacherib came to beſiege Jeruſalem, he encamped with his Army, at leaſt, ſome part of it, in this place, therefore ſome think that it was in this place that the Angel of the Lord ſlew ſuch multitudes in the Aſſyrian-Camp; or at leaſt, that here the Jews buried or burnt the carcaſſes of thoſe that were ſo ſlain: For (ſay they) when Hezekiah in the beginning of his Reign, beat down the Idols, and removed the high places that were in Judea, it is moſt likely that he defiled this place (as Joſiah alſo afterwards did, 2 Kings 23.10.) and ſo it became a common lay-ſtall, into which all the filth was caſt out of Jeruſalem). And with reſpect thereto, the Prophet doth here foretel what in this place ſhould be done to the Aſſyrians; for Tophet is ordained of old; that is, it was appointed of old by God for this purpoſe; or it was before time fitted for this ſervice, to wit, by Hezekiah, when he defiled it, as is before ſaid; and ſo made it as fit for this uſe, as if it had been deſigned thereto: yea, for the king it is prepared; that is, for the King of Aſſyria's Army, even the great Commanders therein, called before, Kings; ſee the Note, Chap. 10.8. he hath made it deep and large; to wit, as being a Valley capacious enough every way for the multitudes that ſhall be ſlain there; the pile thereof is fire and much wood; that is, they ſhall be ſuddenly deſtroyed there, as if they were burnt up in a huge fire (and it may be this may be ſpoken too with relation to the many fires that were made there for the burning of the hundred fourſcore and five thouſand of that Army that were ſlain there, 2 Kings 19.35.) the breath of the Lord, like a ſtream of brimſtone, doth kindle it; that is, the Lord in great wrath and fury ſhall utterly conſume them. It is an expreſſion much like that before, ver. 28. And his breath, as an overflowing ſtream, ſhall reach to the midſt of the neck. And it may be the brimſtone mentioned, may alſo have reſpect to the thunder and lightning in that grievous tempeſt before deſcribed, which are known to have a ſulphureous ſavour. Thus, I ſay, conſidering the concluſion of theſe words with that which went before, they muſt (I conceive) be firſt and literally underſtood of that very Tophet, in the Valley of the Son of Hinnom, where the Aſſyrian Army was to be deſtroyed, or their carcaſſes burnt. But then ſecondly, and yet withal principally, By the general conſent almoſt of all Expoſitors, the Tophet wherewith the Aſſyrians are here threatned, is Hell, ſo called with reſpect to the lamentable torments, the ſhrieks and cries of the poor children that were there offered up in ſacrifice to Moloch; ſee the Notes, 2 Kings 23.10. As Heaven, in alluſion to that pleaſant Garden where Adam was at firſt placed, is called Paradice, Luke 23.43. ſo Hell, in alluſion to the filthy abominableneſs thereof, and the tormenting burnings that were therein, is called Tophet. And indeed the deſcription here given of Tophet, doth well ſuit herewith. 1. It was ordained of old, decreed and appointed by God from all eternity, and made from the foundations of the earth in the firſt creation, for the puniſhment of the wicked. 2. Yea, for the King it is prepared; that is, the greateſt on earth, ſuch as was blaſpheming Sennacherib, as well as the meaneſt. And obſervable it is, that the ſame expreſſion is uſed concerning Hell, Mat. 25.41. where it is ſaid to be prepared for the Devil and his angels. 3. He hath made it deep and large, capacious enough for the receiving of thoſe innumerable multitudes that are to be caſt into it, and out of which they can never get, being once thrown into it. 4. The pile thereof is fire and much wood; that is, the torments thereof ſhall be exceeding bitter, and withal endleſs; and therefore called everlaſting and unquenchable fire. And 5. The breath of the Lord, like a ſtream of brimſtone, doth kindle it; that is, by the decree and command of God, pronounced in great wrath and indignation againſt the wicked, it ſhall be ſtill kept burning for ever and ever: with reſpect whereto, Hell is often called in Scripture, the lake which burneth with fire and brimſtone, as in Rev. 21.8.