Annotations Upon Isaiah, Chapter 33
CHAP. XXXIII.
VERSE 1. WO to thee that ſpoileſt, and thou waſt not ſpoiled: and dealeſt treacherouſly, and they dealt not treacherouſly with thee, &c.] Some underſtand this of the Babylonian; and the rather, becauſe the ſame words, in a manner, are before ſpoken of the Babylonians: ſee the Note, Chap. 21.2. But it is rather the Aſſyrian, and it may be Sennacherib particularly, over whom the Prophet doth here inſult, denouncing a War againſt them, becauſe they had waſted and deſtroyed ſo many Countries, and of late the land of Iſrael, being no way provoked thereto by any injury which thoſe Nations had offered to them; and becauſe they had dealt perfidiouſly with thoſe that had no way dealt ſo with them. And this laſt ſome would have to be purpoſely added, with reſpect to Sennacherib's proceeding on to waſte the land of Judea, after he had taken a great ſum of money of Hezekiah, to withdraw his Army. But for that ſee the Notes, 2 Kings 18.7, 14, 17. The wo denounced is ſet forth in the following words: when thou ſhalt ceaſe to ſpoil, thou ſhalt be ſpoiled; and when thou ſhalt make an end to deal treacherouſly, they ſhall deal treacherouſly with thee: that is, when God ſhall put an end to thy rapine and treachery, the ſame ſhall be done to thee which thou haſt formerly done to others. And that which is ſaid of others dealing treacherouſly with him, may be looked upon as accompliſhed, when Sennacherib was ſlain by his own Sons, as he was worſhipping in the houſe of Nizroch his God, 2 Kings 29.37.
Ver. 2. O Lord, be gracious unto us, &c.] The Prophet having foretold the deſtruction of the Aſſyrians, or other the enemies of Gods people, doth here ſuddenly, as not able any longer to contain himſelf, break forth into a prayer, either as in his own name, or the name of the Church in general, deſiring the ſpeedy performance of that deſtruction upon the enemy which he had now foretold. And this he doth, as foreſeeing the great miſery and danger his people would be in, until this deliverance came; and withal, as acknowledging the juſt hand of God therein upon them; and ſhewing, that it was by praying unto God for mercy, that the deliverance promiſed muſt be obtained: O Lord, be gracious unto us; we have waited for thee: ſee the Note, Chap. 8.17. be thou their arm; that is, their mighty defence and ſtrength for the ſubduing of their enemies; ſee the Note, Pſal. 89.21. every morning; that is, conſtantly, and without delay; ſee the Notes, Job 7.17. and Pſal. 73.14. our ſalvation alſo in the time of trouble; to wit, ſay ſome, as thou haſt been to thy people in former times.
Ver. 3. At the noiſe of the tumult the people fled, &c.] Here the Prophet returns again to ſpeak of the deſtruction threatned before, ver. 1. ſpeaking of that which was to be, as if it were done already. Some underſtand it of the tumult raiſed amongſt the Babylonians by the Medes and Perſians, when they ruined that great Monarchy. But the moſt of Expoſitors by far, underſtand it of the ruine of the Aſſyrian Army, 2 King. 19.36. At the noiſe of the tumult the people fled, that is, At the noiſe of the tumult raiſed in the Aſſyrian Camp, when the Angel came upon them in ſuch a dreadful manner (See the Note Chap. 30.30.) and ſtruck them with a pannick fear, and made ſuch a ſlaughter amongſt them; they that were not yet ſlain, fled away; at the lifting up of thy ſelf, that is, ſay ſome, When thou didſt aſcend thy Tribunal to pronounce ſentence of Judgment againſt them, or when thou didſt appear in thy mighty power to execute vengeance upon them, having before ſeemed to ſit ſtill, and not to mind them; the Nations were ſcattered, to wit, the ſeveral Nations that ſerved in the Aſſyrian Army. But ſee the Note Pſal. 68.1.
Ver. 4. And your ſpoil, &c.] That is, The ſpoil which you, O Aſſyrians, have plundered and taken away from other Nations, like ſo many Caterpillers, devouring all things where you come, and whereof you alſo are now like to be ſpoiled; Or, the ſpoil which you the people of God ſhall find in the Aſſyrian Camp, ſhall be gathered like the gathering of the Caterpillers; that is, ſay ſome, As eaſily as the Caterpillers do gather and eat up all green things where they come. But rather the meaning is, That the Jews ſhould gather up the ſpoil in the Aſſyrian Camp, with as much eaſe, and in as great abundance, as Country-people, even Children amongſt others, are wont to gather Caterpillers in a time when they abound, and to throw them in great heaps into pits, which they have digged for the burying of them; as the running to and fro of locuſts, ſhall he run upon them; that is, ſay ſome, As the locuſts run to and fro in the fields, eating up, and deſtroying all as they go, ſo ſhall the Angel of the Lord break through the Aſſyrian Army, making dreadful havock amongſt them wherever he comes. But rather this alſo is ſpoken of the ſpoils before mentioned; and ſo the words are to be underſtood thus, as the running to and fro of locuſts, ſhall he run upon them; that is, As when God ſends a Plague of Locuſts upon any place, the inhabitants are wont with much eagerneſs to get out from every houſe, old and young, and to run up and down in their Gardens, Fields, and Vineyards, and gather up and deſtroy innumerable multitudes of theſe harmful Creatures; ſo ſhall every one of the Jews run up and down in the Camp of the Aſſyrians to gather up the ſpoils they ſhall find there; Or rather, (for that ſuits beſt with the Expreſſion here uſed, as the running to and fro of Locuſts) As the Locuſts run to and fro in the field, ſo ſhall each man that goeth out of Jeruſalem, run up and down to gather what ſpoils he can find in the Camp of the Aſſyrians.
Ver. 5. The Lord is exalted, &c.] That is, He will be exalted, to wit, by the dreadful Judgment which he will execute upon the Aſſyrians; See the Note Chap. 2.11. for he dwelleth on high, and ſo hath all things both in heaven and earth under his command, and can therefore deſtroy the great ones of the World when ever he pleaſeth; ſee the Note Pſal. 115.3. He hath filled Zion with Judgment and righteouſneſs, that is▪ He will there abundantly diſcover, That he is a juſt and a righteous God, by delivering his people according to his promiſe, and executing Judgment upon his and their enemies; and they ſhall every where extol God for theſe things. Or, by theſe things he will cauſe Jeruſalem, that was formerly full of all injuſtice and unrighteouſneſs, to abound with judgment and righteouſneſs; to wit, in the days of Hezekiah, when this ſhall be done, See the Note Chap. 32.16. yet this may be extended alſo to the days of the Goſpel.
Ver. 6. And wiſdom and knowledge ſhall be the ſtability of thy times, and ſtrength of Salvation, &c.] That is, Thy times, O Hezekiah! for here the Prophet directs his ſpeech as if he had been ſpeaking to him, in whoſe days the great things now foretold were to be done. And the meaning is, That the true Wiſdom and ſaving Knowledg of God that ſhould abound in his times, and more eſpecially his own particular Wiſdom and Knowledge, and the exerciſe thereof in that pious and prudent managing the affairs of the Realm, ſhould be the means to eſtabliſh the peace and proſperous condition of their ſtate, and a ſtrong ſafeguard to them in every regard, during his reign; which agreeth with that which Hezekiah ſaid to Iſaiah, 2 King. 20.19. Is it not good, if peace and truth be in my days? And indeed in his Son Manaſſeh's days all fell into Confuſion again; the fear of the Lord is his treaſure, that is, His piety and care for the worſhip of God ſhall be dearer to him, than any Treaſure; Or, he ſhall be in this regard, richer than any Treaſures could make him; yea it ſhall be the means too of advancing his Wealth exceedingly; See 2 Chron. 32.27, 28, 29.
Ver. 7. Behold, their valiant ones, &c.] The Prophet doth here ſet forth the ſad condition wherein the Jews ſhould be, before God deſtroyed the Aſſyrian Army; thereby the more to magnifie the greatneſs and the ſeaſonableneſs of the following deliverance; and withal to fore-arm the faithful againſt their being overmuch diſheartned, when they ſhould ſee the land brought into ſuch diſtreſs; Their valiant ones ſhall cry without, that is, Their valiant Gariſon-ſoulders ſhall with a loud voice, and that openly in the very ſtreets, bewail their extream danger. Or, (if we read it, as it is in the Margin) their meſſengers ſhall cry without, that is, Either the Meſſengers which the King and State of Judah did at firſt ſend to Sennacherib to deſire terms of peace from him, 2 King. 18.14. or thoſe they ſent afterward to Rabſhakeh to parley with him, and to ſee if they could any way appeaſe him, ver. 18. ſhall without the City, as they return back, or in publick in the ſtreets, cry out for very anguiſh of ſpirit, becauſe of the ſucceſleſneſs of all their endeavours, and the deſperateneſs of their dangers. And thus this firſt clauſe is the ſame with that which follows, the Ambaſsadors of peace, that is, That were ſent to ſee if they could make peace; (and ſome add too, That they were men that were all for making peace with the Aſſyrian, and that they did at firſt bring back word, that there was great hope of peace, to wit, when Sennacherib agreed to ſtay his hand upon condition of their paying him a certain ſum of money, 2 King. 18.14.) ſhall weep bitterly, to wit, when they ſhall ſee all their endeavours come to nothing: which how it was accompliſhed, we may ſee 2 King. 18.37. where it is ſaid, that theſe Meſſengers returned to Hezekiah with their clothes rent, &c.
Ver. 8. The high-ways lye waſte, &c.] This may be taken as the ſad report, which the Meſſengers before mentioned, ſent to Sennacherib, made of the miſerable condition wherein the land lay, or as a further relation hereof by the Prophet, The high-ways lye waſte, the way-faring man ceaſeth, to wit, no man daring to travel in the common roads, becauſe they were ſo peſtered with the Aſſyrian ſouldiers; See the Note, Judg. 5.6. he hath broken the Covenant, that is, Sennacherib hath broken the Covenant he made with us. And this I conceive he is charged with, not ſo much becauſe the Kings of Judah, and particularly Ahaz the Father of Hezekiah, had made a Covenant with the Aſſyrian, that he ſhould help the Jews againſt their enemies, as becauſe he had agreed with them at this very time, that upon the payment of ſuch a ſum of money by way of Compoſition, which himſelf aſſigned, he would withdraw his Army; and yet when he had gotten the money from them, he proceeded in the ſame hoſtile manner againſt them, as he did before; for which ſee the Notes, 2 King. 18.14, 17. I know ſome would have this underſtood of the people of Judah's breaking Covenant with God; and others would have it to be a complaint of the people concerning Gods breaking Covenant with them. But it is clear the Prophet ſpeaks this of the Aſſyrian; and ſo likewiſe that which follows, he hath deſpiſed the Cities, to wit, in that in a boaſting way he ſlighted their ſtrength, and rejected their Meſſengers when they ſued to him for peace, and made nothing of deſtroying them utterly, and levelling them with the ground, not caring to preſerve them for himſelf or his people; he regardeth no man, that is, He neither fears any man, nor pitieth any man, but as a man void of all humanity makes havock of all where he comes. And it may be, as ſome think, that in this laſt clauſe the Prophet had particular reſpect to Sennacheribs ſpeaking ſo reproachfully of Hezekiah, and to the ſcorn he put upon his Nobles, when having received that great ſum of money of them, which Hezekiah had ſent him for the purchaſe of his peace, he ſent them away in a diſgraceful manner, without doing that which he had promiſed; See 2 King. 18.14, 17, 22. &c.
Ver. 9. The earth, &c.] That is, The whole land of Judea, mourneth and languiſheth, to wit, as being laid waſte by the Aſſyrians, See the Note, Chap. 24.4. Lebanon is aſhamed and hewn down, that is, It is aſhamed becauſe all her lofty trees are hewn down; Sharon (See the Note, Cant. 2.1.) is like a wilderneſs, to wit, as being in a manner wholly left deſolate without man or beaſt; and Baſhan and Carmel ſhake off their fruits, that is, They are as a tree that is left bare, and hath loſt her fruit by reaſon of the great waſte the enemy hath made there. The end of the Prophet in naming theſe particular places, was certainly to imply, That all the moſt goodly and fruitful places in the kingdom, ſhould be thus deſtroyed. And if that could be made good which ſome ſay, That Lebanon was in the utmoſt North parts of Judea, and Carmel in the South, Baſan in the Eaſt, and Sharon in the Weſt; we might well think, that theſe places were purpoſely ſingled out to ſhew that the whole land ſhould be left deſolate and waſte. Some indeed ſay, That the two laſt here named, were not in the Kingdom of Judah, but in that of the ten Tribes; and therefore hold, that by Baſhan and Carmel here, are figuratively meant, the exceeding fruitful and pleaſant places in Judea, ſuch as Baſhan and Carmel were. But it is clear, that there was a Baſhan in Judah's portion; See the Note, 1 Sam. 25.2. And then beſides, conſidering that the whole Kingdom of Iſrael had been already deſtroyed in a great meaſure by the Aſſyrians, the Prophets aim being to ſhew, that the whole land God had given to be the portion of his people, ſhould be thus over-run, it is no wonder, though ſome places are named that were in the Kingdom of Iſrael.
Ver. 10. Now will I riſe, ſaith the Lord; now will I be exalted, now will I lift up my ſelf.] That is, Now, that my people are brought into ſuch ſeeming deſperate extremities, and now their enemies are grown ſo exceeding inſolent, now will I ariſe and glorifie my ſelf in the deſtruction of their enemies; ſee the foregoing Notes, ver. 3, 5. and Pſal. 68.1.
Ver. 11. Ye ſhall conceive chaff, ye ſhall bring forth ſtubble, &c.] This is ſpoken to the Aſſyrians. And the words may be underſtood two ſeveral ways, either, 1. that the Plots which they had conceived againſt Jeruſalem and againſt Gods people, were fooliſh, and the event ſhould be accordingly vain and to no purpoſe, like chaff and ſtubble, nothing worth, as if they had ſown chaff, and ſtubble had grown up inſtead of Corn. Or elſe 2. that their deſigns againſt Jeruſalem ſhould prove the occaſion of their own utter ruine. Chaff and ſtubble are very combuſtible matter: and therefore by ſaying they ſhould conceive chaff, and bring forth ſtubble, is meant, that they ſhould plot and bring forth that which ſhould be the means of conſuming them. And hereto agrees that which follows; your breath, as fire, ſhall devour you: that is, as a man by blowing, kindles a fire; ſo you by the rage which you breathe forth againſt God and againſt his people, ſhall by provoking Gods wrath againſt you, bring deſtruction upon you; and ſo the fire which you thought to kindle for the burning of others, ſhall conſume your ſelves; ſee the Note, Job 15.35.
Ver. 12. And the people ſhall be as the burnings of lime, &c.] That is, As hard Chalk-ſtones are burnt in Kilnes till they become Lime, ſo ſhall the Lord conſume the ſtouteſt of the Soldiers that ſerve in the Aſſyrian Army: as thorns cut up ſhall they be burnt in the fire; that is, they ſhall be eaſily and ſuddenly deſtroyed, even as thorns, not growing and green, but cut up and ſeare, will ſoon take fire, and are ſpeedily burnt and conſumed; which is meant of the ſudden deſtruction of the Aſſyrian Army, 2 Kings 19.35. But ſee the Notes, Chap. 27.4, 11. and 2 Sam. 23.6.
Ver. 13. Hear ye that are far off, what I have done, &c.] This may be meant of thoſe Nations that dwelt in Countries far remote from Judea, to whom the report ſhould be brought of this great work of God, in deſtroying the Aſſyrians, and delivering Jeruſalem. And then in the following clauſe, and ye that are near, acknowledg my might; by thoſe that are near, is meant, thoſe neighbouring Nations that being nearer to them, might have fuller and clearer information and aſſurance of what God had done. Or elſe by thoſe that are far off, may be meant all foreign Nations; and by them that are near, the Jews that were eye-witneſſes of this work of wonder. The drift of theſe words is to imply, that the vengeance which God would execute upon the Aſſyrians, ſhould be talked of with admiration, far and near, all the world over; ſee the like expreſſion, Chap. 18.3.
Ver. 14. The ſinners in Zion are afraid, fearfulneſs hath ſurpriſed the hypocrites, &c.] That is, thoſe wicked wretches in Jeruſalem, that profeſſing themſelves Gods people, had yet formally ſlighted and derided Gods Prophets when they foretold the Judgments that were coming upon them. When the evil threatned did come upon them, then theſe ſecure men were overwhelmed with terrors; who among us, ſay they, ſhall dwell with the devouring fire? who among us ſhall dwell with everlaſting burnings? And ſome think they are ſuppoſed to ſpeak this upon occaſion of that dreadful ſlaughter which the Angel of the Lord did in one night make in the Aſſyrian Camp, 2 Kings 19.35. which many hold was done by thunder and lightning from Heaven; to wit, that being terrified herewith, as being conſcious to themſelves of their own diſobedience and rebellions againſt that great God that had done this, they began to think how dangrous it was for them that muſt enjoy conſtant communion with a God that was ſo zealous of his glory, ſo ſevere againſt ſinners, and ſo continually ready to break forth in his wrath as a conſuming fire to devour them here; yea, and to puniſh them with everlaſting burnings in hell heareafter: who among us, ſay they, ſhall dwell with that devouring fire? &c. But I rather think, that this is intended concerning the terrors wherewith theſe ſinners in Zion ſhould be ſurpriſed, upon the marching of the Aſſyrians againſt Jeruſalem. Yet withall, this muſt be added, that the fire wherewith theſe wicked wretches profeſs themſelves to be ſo exceedingly frighted, was not ſimply the Aſſyrian Army, as concluding, that they would come and burn the City Jeruſalem, and lay all waſte before them, as they had done wherever they came: but the wrath of God (who upon this ground is indeed called a conſuming fire; ſee the Note, Deut. 4.24.) breaking forth, and clearly diſcovering it ſelf in this invaſion of the Aſſyrians, and their carrying all before them with unreſiſtable violence; which as it had before conſumed the Ten Tribes, and at this time a great part of the land of Judea, ſo their guilty conſciences made them apprehend it would now likewiſe devour them in Jeruſalem, and would never leave burning, till all was conſumed by it: who among us ſhall dwell with the devouring fire? who amongſt us ſhall dwell with everlaſting burnings? And indeed it is evident, that by everlaſting burnings here, the fire of Hell cannot be meant, becauſe in the following verſe it is ſaid, that the righteous man ſhall without fear dwell with this fire; He that walketh righteouſly, &c. It was, I ſay, the wrath and vengeance of God in the fury of the Aſſyrians, which theſe ſinners feared would be a conſuming fire to them: And obſervable it is, that in this their complaint, they charge all their danger upon Gods extream ſeverity, and not upon themſelves.
Ver. 15. He that walketh righteouſly, and ſpeaketh uprightly: he that deſpiſeth the gain of oppreſſion, that ſhaketh his hands from holding of bribes, &c.] That is, that rejecteth them with loathing and deteſtation; that ſtoppeth his ears from hea…ing of blood, that is, that will not endure to hear any motion made of any violence or injury to be offered to the life or livelyhood of his brethren; ſee the Note, Chap. 1.15. and ſhutteth his eyes from ſeeing evil: that is, from the ſight of any thing that ſhould entice him to evil; or that is ſo far from doing evil himſelf, that he cannot endure to ſee others do it. This is the anſwer that is returned to that doleful exclamation of the wicked diſtruſtful hypocrites amongſt the Jews in the foregoing verſe: Who among us ſhall dwell with the devouring fire? &c. Why, ſaith the Prophet, He that walketh righteouſly, &c. He that will live a holy righteous life, may ſafely dwell with God, though he be a conſuming fire to wicked ungodly wretches. And thus he gives them to underſtand, that if the wrath of God were ſo terrible to them, they muſt charge it upon their own wickedneſs, not upon Gods ſeverity. A good and a righteous man needs not fear it.
Ver 16. He ſhall dwell on high: his place of defence ſhall be the munitions of rocks, &c.] That is, Such a man ſhall be as ſafe and as fearleſs, as if he dwelt in ſome impregnable Fort, built upon inacceſſible Rocks: the Church of God ſhall be as munitions of Rocks to him: bread ſhall be given him, his waters ſhall be ſure; that is, he ſhall not want meat and drink, nor any thing neceſſary for the ſupport of his life, no not in the time when Jeruſalem ſhall be beſieged by the Aſſyrians.
Ver. 17. Thine eyes, &c.] This is a farther promiſe made to the righteous man, of whom the Prophet had ſpoken in the two foregoing verſes. Thine eyes ſhall ſee the King in his beauty; that is, Hezekiah. Though he may be for a time in a very ſad and forlorn condition (as he was indeed when the Aſſyrians had waſted the greateſt part of his Kingdom, and he was glad to crouch to an inſolent Tyrant, and beg Conditions of Peace of him, 2 Kings 18.14. and yet could not prevail, but was only abuſed and ſcorned by him, and at laſt beſieged by his Forces in the City Jeruſalem; and when upon this occaſion he went up to the Temple to implore Gods help, having rent his clothes, and covered himſelf with ſackcloth, 2 Kings 19.1.) yet ſhall he afterwards Reign in greater Majeſty and Glory than ever he did formerly; to wit, after God had ſo miraculouſly deſtroyed the Aſſyrian Army, after which it is ſaid, that many brought preſents to Hezekiah, ſo that he was magnified in the ſight of all nations from thenceforth, 2 Chron. 32.23. they, that is, thine eyes, ſhall behold the land that is very far off. The meaning is, that the time ſhould come when they ſhould no longer be cooped up in Jeruſalem, becauſe the beſiegers being all deſtroyed, they might ſafely and ſecurely go abroad whither they would, and travel peaceably into the remoteſt parts of the land; yea, if their occaſions did ſo require, into foreign Countries. Many learned Expoſitors do otherwiſe, I know, underſtand this laſt clauſe; as 1. that they ſhould ſee Embaſſadors come to Hezekiah from a far Country, to wit, the Babylonians; for which ſee the Note, 2 Kings 20.12. Or 2. that they ſhould ſee Hezekiah's Kingdom enlarged, by the bringing of foreign Countries under his Dominion. Or 3. that the Fame of Hezekiah ſhould be carried into Countries a far off. But the words of the Text will very hardly bear either of theſe Expoſitions. And ſo likewiſe that which others ſay, that in this whole verſe the Prophet ſpeaks to Shebna (of whom mention was made before, Chap 22.15.) telling him, that he ſhould ſee Hezekiah, whom he ſlighted and deſpiſed, Reigning in great Majeſty and Glory; and that himſelf ſhould be baniſhed, or carried away Captive into a land a far off, it no way ſuits with the tenor of that which the Prophet is ſpeaking of in this place. That which others ſay is far more probable, to wit, that under the type of Hezekiah, the ſeeing of Chriſt in his Glory is here promiſed to the faithful. Though for a time he ſhould live in a low and deſpiſed condition, and ſhould at laſt be hanged up between two Thieves upon the Croſs (when that was fully verified, Chap. 53.2. he hath no form nor comelineſs; and when we ſhall ſee him, there is no beauty that we ſhould deſire him), yet afterwards the eyes of his Servants ſhould ſee this their King in his Beauty and Glory, to wit, when as the only begotten Son of God, he roſe triumphantly out of the Grave, and aſcended into Heaven: but eſpecially when he ſhall come again at the laſt day in exceeding great Glory, ſitting on his Throne to judg the world. As for that of their ſeeing the land that is very far off, ſome underſtand it of the enlarging of Chriſts Kingdom, even to the remoteſt parts of the world; others of their ſeeing the land of reſt, which in the higheſt Heavens God hath provided for the inheritance of his people.
Ver. 18. Thine heart ſhall meditate terror, &c.] Firſt, This may be underſtood of the terrors wherewith they ſhould be perplexed, whilſt the City Jeruſalem ſhould be blocked up by the Aſſyrians (the Prophet putting them in mind hereof, purpoſely to render them the more thankful for the following deliverance); to wit, that in that time of danger their minds ſhould be continually running upon thoſe things, the thought whereof muſt needs be terrible to them; as namely, either that they ſhould be ſtill thinking of the heavy preſſures and Taxes that would be put upon them, when the Aſſyrians had taken the City, and brought them into bondage. And ſo the words following may be added, to repreſent the fear they ſhould be ſtill in of theſe exactors coming upon them, to peel them of what they had: Where is the Scribe? to wit, the Officer that kept the Roul of the Captives, and of the Tribute and Taxes they were to pay: where is the receiver? that is, he that gathered the Tribute or Taxes: where is he that counted the towers? that is, the Officer that was to take a ſurvey of the houſes, that ſo taking notice of the faireſt and ſtatelieſt houſes, he might ſet the greater Taxes upon them: Or elſe, that they ſhould be continually muſing with themſelves, how little hope there was that they ſhould be able to defend the City againſt ſo mighty an Army, they having neither Soldiers to muſter, nor Money to pay them, nor Forts fitted to keep off the Enemy: where is the Scribe? or, as we ſay, the Muſter-maſter: where is the receiver? that is, the Treaſurer or Pay-maſter, that is to pay the Soldiers: where is he that counted the towers? that is, the Officer that is to take a view of the Towers, and other parts of the City, that by pulling down ſome, and fortifying others, the City might be made the more defenſible; for which ſee the Note, Chap. 22.10. But 2. It may be likewiſe underſtood (and I think more probably) of their calling to mind, after God had deſtroyed the Aſſyrians, the terrors wherewith they had been formerly perplexed, Thine heart ſhall meditate terrors, that is, When God hath cut off thoſe enemies that were ſuch a terror to thee, then thou ſhalt often with ſome contentment, ſit meditating on thoſe terrors, which in thoſe times of thy diſtreſs were ſo dreadful to thee. And accordingly the words following, Where is the Scribe? &c. may either be taken as a repreſentation of the deſpairing Speeches they uttered when they were ſo diſtracted with fear, according to the Expoſitions before given of them; Or elſe, as an inſultation over thoſe enemies that had a while ſince been ſuch a terror to them; Where is the Scribe? where is the Receiver? that is, Where are your Muſter-maſters, and your Pay-maſters? where is he that counted the towers? that is, the Engineer, whoſe office it was to view the towers of Jeruſalem, that ſo order might be given againſt which part of the City their batteries might be made; or what Towers or Galleries were to be raiſed in the Camp, for the battering and aſſaulting them; as if it had been ſaid, What is now become of all the great Officers in Sennacheribs Army? they are all now gone, and ſhall be no more a terror to us, as it follows in the next verſe. Neither is it improbable, that the Apoſtle doth at leaſt allude to this place in that Expreſſion of his, 1 Cor. 1.20. Where is the Wiſe? Where is the Scribe, &c?
Ver. 19. Thou ſhalt not ſee a fierce people, &c.] That is, This fierce people the Aſſyrians, God will deſtroy and ſcatter, ſo that thou ſhalt be quite rid of them, neither ſhall they return any more to be a trouble and a terror to thee; a people of a deeper ſpeech than thou canſt perceive, of a ſtammering tongue, that thou canſt not underſtand; See the Notes, Chap. 28.11. and Pſal. 81.5.
Ver. 20. Look upon Zion, &c.] Having in the foregoing verſe aſſured the faithful Jews, that they ſhould never more ſee thoſe enemies that were ſuch a terror to Jeruſalem; here he triumphs in the preſervation of that City, Look upon Zion the City of our ſolemnities, that is, The City where God hath appointed his people to meet together to worſhip him in a ſolemn manner; thine eyes ſhall ſee Jeruſalem a quiet habitation, that is, Free from the diſturbances that were formerly therein, the inhabitans living ſafely, and without fear; a tabernacle that ſhall not be taken down, to wit, as other tents and tabernacles uſed to be, and then to be removed to other places. And therefore we muſt know, that Jeruſalem is called a Tabernacle, with reſpect to Gods dwelling there in the Temple, in the ſame manner as formerly he did in the Tabernacle made by Moſes; and withal to imply, that though it were in it ſelf a weak place, that might as eaſily be deſtroyed, as a Tabernacle may be taken down; yet through Gods protection it ſhould be preſerved, as being choſen of God to be his ſetled dwelling place unto the coming of the Meſſiah, See the Notes Pſal. 78.68, 69. and 1 King. 9.3. And to the ſame purpoſe is that which follows, not one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken. But now under this type of Jeruſalem, the perpetual peace and ſafety of the Church of Chriſt is intended, that therein Gods people ſhall enjoy a peaceable and quiet habitation, See the Note Chap. 9.6. That God would ſo preſerve it here in this World, that the gates of Hell ſhould never be able to prevail againſt it; and that at laſt ſhe ſhould be triumphantly ſetled in an unchangable eſtate of happineſs in Heaven. The Tabernacle of the earthly Zion was removed, Lam. 2.6. He hath violently taken away his Tabernacle, as if it were of a Garden; it is in Heaven only that God hath promiſed his people a continuing City.
Ver. 21. But there the glorious Lord will be unto us a place of broad rivers and ſtreams, &c.] As if the Prophet had ſaid, Though Jeruſalem be not compaſſed about with any great River, as Babylon, and Niniveh, and many other Cities are, but hath only a ſmall brook or two for the watering of it, yet that ſhall be no hinderance to our preſervation, becauſe the Lord is with us, and he w…ll be unto us inſtead of many ſuch broad rivers and ſtreams, ſecuring us ſo that no enemy ſhall come at us to hurt us; See the Note, Chap. 26.1. Yea, whereas ſuch great Rivers, that are in ſome regard a great defence to Cities, have yet this diſcommodity in them, that thereby ſhips do uſually come in to beſiege and batter thoſe Cities, it ſhall not be ſo with us, becauſe the Lord will be ſuch a River of defence about us, wherein ſhall go no galley with …ars, neither ſhall gallant ſhip paſs thereby; that is, No ſhip or galley great or ſmall, ſhall be able to break through to aſſail or hurt us; See the Note, Chap. 8.6.
Ver. 22. For the Lord is our Judge, &c.] That is, he hath taken us to be his peculiar Covenant people, and therefore as our ſupreme Lord he will ſurely protect us. And obſervable it is, that looking upon this as a ſure ground of comfort, he repeats it in a triumphant manner three ſeveral times, the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; and then concludes, he will ſave us; that is, As our Soveraign he will ſafe guard us, if we continue Loyal to him, and live in obedience to his Laws.
Ver. 23. Thy tacklings are looſed, &c.] Having ſaid ver. 21. That God would be as a broad river about Jeruſalem, through which no ſhip or galley ſhould be able to paſs, to do them any miſchief; here now, keeping to the former metaphor, he addreſſeth his ſpeech to the Aſſyrian, or in particular to Sennacherib, as to one that was coming in ſome great gallioun, or with ſome huge navy of ſhips againſt Jeruſalem, aſſuring them that they ſhould be all certainly ſhipwracked and deſtroyed; Thy tacklings are looſed, that is, Unfaſtened, or broken, Or, (reading it as it is in the Margin) They have forſaken thy tacklings, that is, The mariners mind not thy tacklings; they could not well ſtrengthen their maſt, they could not ſpread the ſail; that is, The tacklings being looſe and broken, could neither keep up the maſt ſteady and upright, nor ſpread or turn the ſail, as occaſion required. The drift of all theſe Expreſſions is to make known to the Aſſyrians, that their condition ſhould be juſt like that of a ſhip, when the Mariners, deſparing of ſafety, do give over all care of ordering their tacklings; or where tacklings, and maſt, and ſails are uſeleſs and broken, and ſo the ſhip muſt needs be driven up and down by the wind and waves, till at laſt it be ſwallowed up of the Sea; that is, They ſhould be all certainly broken in pieces and deſtroyed: then is the prey of a great ſpoil divided, that is, Then ſhall the inhabitants of Jeruſalem go forth and ſeize upon the ſpoil of the Aſſyrian Camp, even as when ſome great ſhip is caſt away, that was laden with rich Commodities; the people that dwell on the coaſts where this is done, are wont to make a prey of all that by the Sea is driven on ſhore. And it is called a great ſpoil, partly becauſe of the multitude of them that were ſlain by the Angel in the Camp, an hundred fourſcore and five thouſand, 2 King. 19.35. and partly becauſe the Aſſyrians had before that waſted and plundered in a manner the whole land of Judea; the lame take the prey; the moſt impotent among them ſhall be able to take the ſpoil; there ſhall be no difficulty in it, the enemy being all fled or lying dead before them; See the Note, 2 Sam. 5.6.
Ver. 24. And the inhabitants ſhall not ſay, I am ſick, &c.] That is, None of the Inhabitants of Jeruſalem ſhall have the leaſt cauſe to complain of any ſickneſs or weakneſs, which the ſiege or the invaſion of Sennacherib hath brought upon them; or more generally, The inhabitants of Jeruſalem (and under this type all the members of Gods Church are intended) ſhall through Gods favour, live in a proſperous and comfortable condition, free from all things hurtful to them. Yet I know many underſtand it, as ſpoken with reſpect to that which was ſaid in the foregoing verſe, That the inhabitants of Jeruſalem ſhould run out with all alacrity to ſeize upon the prey in the Aſſyrian Camp; no man ſhould withdraw himſelf from going forth under a pretence of being ſick or weak: the people that dwell therein ſhall be forgiven their iniquity; and ſo God being reconciled to them, all ſhall be well with them; God will proceed no more in a way of wrath and vengeance againſt them.