Annotations Upon Isaiah, Chapter 1
CHAP. I.
Ver. 1. THE Viſion of Iſaiah, &c.] That is, the Prophecy which he received by Revelation or Inſpiration from God: ſee the Notes, Numb. 24.3. and 1 Sam. 3.1. for Ch. 2.1. it is called [The word which Iſaiah ſaw,] or, The Epitome or Sum of his Viſions and Prophecies. Beſides thoſe of the Tribe of Levi, that were ſet apart to be the … Iſraelites ordinary Teachers, Deut. 33.10. and Mal. 2.7. God was often pleaſed, eſpecially in thoſe times when the Prieſts grew corrupt and neglected their duty, to raiſe up out of any other of the Tribes, Prophets, who were called and gifted, and acted by Gods Spirit, and ſent forth to teach the People, and to make known the Will of God unto them in an extraordinary way; yea and ſome of theſe at the laſt God made uſe of as his Penmen for the writing of part of the Canonical Scripture, to wit, the following Books of the four greater, and the twelve leſſer Prophets, as they are commonly called; which are therefore frequently mentioned in the New Teſtament, as of equal authority with the Books of the Law, as in Luke 16.29. They have Moſes and the Prophets, let them hear them. And Matth. 5.17. Think not that I am come to deſtroy the Law or the Prophets.
It is commonly ſaid by Interpreters, that after the Prophets had propheſied or preached unto the people, they uſed to write the Sum of their Prophecies or Sermons, and affix them to the doors of the Temple, which after ſome time were by the Prieſts removed from thence, and laid up in the Temple, as a part of the ſacred Canon. But of this there is no certainty, nor any great probability, conſidering how ill affected the Prieſts were to the prophecying of the Prophets in thoſe days; only that they by divine appointment committed their Prophecies to writing, for the uſe of the Church, is unqueſtionably clear. John 1.45. We have found him of whom Moſes in the Law, and the Prophets did write; to which ſome refer thoſe paſſages, Iſa. 30.8. and Hab. 2.2. where the Prophets are enjoyned to write their Viſions. As for this our Prophet Iſaiah, it is not without cauſe that his Prophecy is ſet in the firſt place; for, 1▪ By that which is noted afterwards concerning the time of his Prophecying, it is evident that he was one of the firſt of the Prophets, if not abſolutely the firſt of them all. And 2. Beſides that Hezekiah, ſending ſo many noble Perſons to him, to acquaint him with the Letters which Rabſhekah had written to them, and to deſire his prayers for them, 2 Kings 19.2. is a clear evidence that he was a Prophet of great Authority and Eſteem in his time; even his Prophecy it ſelf is juſtly eſteemed to be of greateſt eminency, not only for the variety of his Viſions, and the incomparable Majeſty of his Style, (which ſhews that he was a man learned and eloquent, and that it was not without good effect that his lips were touched by a Seraphim with a fiery coal taken from the Altar, Chap. 6.6, 7.) but eſpecially becauſe there are therein more clear and remarkable Prophecies concerning Chriſt, than in all the Prophets beſides; whence it is that he is oftner cited by Chriſt and the Apoſtles, than any of the reſt; and that the firſt Text which we find that Chriſt preached upon, was taken out of his Prophecy, Luke 4.17, 18. And the Fathers do uſually upon this account call him the Evangelical Prophet, yea and ſometimes the fift Evangeliſt; ſo that in this regard his Name Iſaiah, which ſignifieth the Salvation of the Lord, did notably ſuit with the Doctrine which he taught. As for that which is ſaid 2 Chron. 26.22. that Iſaiah did write the Acts of Uzziah firſt and laſt, ſee the Note there.
The Son of Amoz.] This may ſeem to have been added purpoſely to diſtinguiſh this our Prophet from ſome other Perſon or Perſons that were in his time called by the ſame Name; for that this Amoz the Father of Iſaiah, was the Prophet Amos, is altogether improbable; becauſe the Name of Amos the Prophet is in the Hebrew written with other Letters than this is; neither is there any good ground for that which is laid down as a general Rule by the Rabbins, that where any Prophet hath his Father mentioned together with him, there both Father and Son were Prophets. And as for that which the Jewiſh Doctors do alſo commonly affirm, that this Amos, the Father of Iſaiah, was the Son of J…aſh King of Judah, and Brother to Amaziah his Son, and Uncle to Azariah or Uzziah that ſucceeded him, and ſo that Iſaiah was of the Royal Stock of the Kings of Judah, and Couſin-German to Uzziah, in whoſe days he began to Prophecy, and likewiſe that he was the Father-in-Law of Manaſſ…, conſidering that they produce no Authentick Proof for theſe things, I conceive we may well look upon them as uncertain Traditions, that deſerve no great credit.
Which he ſaw concerning Judah and Jeruſalem] That is, the State and People of the Kingdom of Judah, (under which the Tribe of Benjamin was comprehended) and the Inhabitants of Jeruſalem; who are particularly mentioned, not only becauſe Jeruſalem was the Metropolis of that Kingdom, but alſo becauſe in bad times it was moſt diſordered, and from thence all wickedneſs did ſpread it ſelf all the Land over. It is true indeed, that there are many things ſpoken in this Prophecy, concerning other Nations, yet it is called The Viſion of Iſaiah, which he ſaw concerning Judah and Jeruſalem, becauſe it chiefly concerns them, and that which is inſerted concerning other Nations, is mentioned with reſpect to their inſtruction, Conſolation and Benefit.
In the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah.] Conſidering that Jotham Reigned ſixteen years, 2 Kings 15.33. and Ahaz as many, 1 Kings 16.2. And that Iſaiah prophecied all the time of both their Reigns, as is here expreſſed; and conſidering that of the nine and twenty years of Hezekiah's Reign, 2 Kings 18.2. he had Reigned at leaſt fifteen years when Iſaiah was ſent to reprove him for that vain-glorious Act of his, in ſhewing his Treaſures to the Babylonian Embaſſadors, 2 Reg. 20.14. (for in his foregoing Sickneſs, which occaſioned the coming of theſe Embaſſadors to him, God had promiſed that he ſhould live fifteen years longer, 2 Kings 20.6.) it is clear that Iſaiah prophecied under the Reign of theſe three Kings, at leaſt ſeven and forty years. And how many years longer he might prophecy, both in the days of Hezekiah, after the coming of the Babylonian Embaſſadors to him, and before that under the Reign of Uzziah, in whoſe days it is here ſaid he begun to Prophecy, cannot be certainly concluded: For though ſome would conclude, that Iſaiah began not to Prophecy till the laſt year of Uzziah's Reign, becauſe there is a Viſion mentioned, Chap. 6.1. which he ſaw in the Year that King Uzziah died, at which time when God had ſaid, Whom ſhall I ſend? &c. the Prophet anſwered, Here am I, ſend me; yet the truth is, that this cannot be juſtly gathered from thence, becauſe that might not be intended of his firſt Call to his Prophetical Office, but of that particular meſſage which God required him at that time to deliver to the Jews; concerning which, ſee the Notes there.
The Jewiſh Doctors do indeed affirm, that Iſaiah was put to death in the days of Manaſſeh, being ſawn aſunder with a Wooden Saw; whereto ſome Expoſitors conceive, the Apoſtle had reſpect in the mention that he makes, Heb. 11.37. of ſome that were ſawn aſunder. And if this could be taken for granted, it would be clear that he prophecied ſome conſiderable time, above threeſcore years; for beſides the time that he ſhould have Prophecied under Uzziah and Manaſſeh, the two and thirty years of Jotham's and Ahaz's Reigns, and the nine and twenty years of Hezekiah's, do together make up ſixty one years. But the truth is, that this Tradition concerning the death of Iſaiah is altogether groundleſs, and not much to be regarded; for that this was not done in the days of Manaſſeh, appears by this, that there is no mention here made of his Prophecying in Manaſſeh's time; and how unlikely it was that he ſhould be ſo cruelly put to death in the days of good Hezekiah, we may eaſily conceive. That which is moſt obſervable here is, that it is clear that he was contemporary with Hoſea, Amos, and Micah, who were of the firſt of the Prophets; and that notwithſtanding he did faithfully diſcharge his duty ſo long a time amongſt Gods people, yet it was with very little ſucceſs, as is evident by that his complaint, Chap. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed?
Ver. 2. Hear, O Heavens, and give ear, O Earth.] It may well be, that the Prophet begins thus in alluſion to the ſame expreſſion uſed by Moſes, Deut. 32.1. for which ſee the Note there. The whole frame of the World, the Heavens and the Earth, and all the Creatures therein, are ſummoned to hear the following ſad complaint which the Lord makes concerning his People; and that to imply, 1. The ſtupidity of Gods People, that the ſenſleſs Creatures were more like to hear him than they were: ſee the Note, 1 Kings 13.2. 2. That theſe Creatures, by which he had done much good for his People, might well bear witneſs on Gods behalf againſt their horrid ingratitude: ſee the Note, Deut. 4.26. And 3. How prodigious and ſtupendious a thing it was, whereof the Lord complains in the following words, even ſuch as the ſenſleſs Creatures might well ſtand amazed to hear it, were they capable of hearing it, according to that of the Prophet, Jer. 2.12. Be aſtoniſhed, O ye Heavens at this, and be horribly afraid, &c.
I have nouriſhed and brought up Children, &c. As under this is comprehended all that God had done for the Iſraelites from the time that they firſt became a People in Egypt, unto the time that they were at laſt raiſed up to be a Kingdom and Nation of great Note and Renown; ſo the following words, And they have Rebelled againſt me, muſt be underſtood not only of their fore-paſſed Rebellions, but alſo of their preſent perſiſting ſtill therein.
Ver. 3. The Ox knoweth his owner, and the aſs his maſters crib, &c.] That is, though theſe be in a manner the dulleſt and moſt ſtupid of all bruit beaſts, yet they will after their kind own and acknowledg their maſter that breeds them up and feeds them, and makes much of them; they will at times follow after him, ſubmit to him, and be readily obſequious to him in any ſervice he puts them to: But Iſrael doth not know, my people doth not conſider; as if he ſhould have ſaid, They that call themſelves Gods Iſrael, and whom I have indeed taken to be my peculiar people, are more bruitiſh than theſe bruit beaſts are, they will not own me, nor ſubmit themſelves to me, to ſerve me, and to be guided by me their Lord and maſter, that have done every way as much or more for them, in feeding them, and bringing them up, according to that, Hoſ. 11.4. I was to them as they that take off the yoke, and I laid meat unto them. Nay they will not ſo much as conſider what I have done for them, that hereby they might be brought to own and ſerve me. And thus the Lord makes oxen and aſſes both the teachers and judges of his people.
Ver. 4. Ah ſinful Nation! &c.] This particle (Ah) ſeems here added by way of repreſenting the general Apoſtacy and wickedneſs of his people, as a thing, 1. he admired, and 2. bewailed, and 3. deteſted and abhorred, and 4. for which he was highly offended with them. Ah ſinful Nation! a people laden with iniquity; to wit, in regard of the multitude, and the greatneſs, and heinouſneſs of their ſins: a feed of evil d…ers, that is, a race of wicked wretches, as the Baptiſt termed the Phariſees and Sadduces, Mat. 3.7. a generation of vipers. And ſo inſeems to imply, that they trod in the ſteps of their wicked Progenitors, that by nature and deſcent they were corrupt, and ſo were likely to tranſmit their wickedneſs to their Poſterity: Children that are corrupters, that is, that are degenerated from the piety of their holy Predeceſſors, and are become a ſinful corrupt people; ſuch as did daily corrupt themſelves, and grow worſe and worſe: ſee the Note, Deut. 32.7. or that did corrupt their ways and doings, according to thoſe expreſſions, Gen. 6.12. All fleſh had corrupted his way. And Zeph. 3.7. They roſe early and corrupted all their doings; and ſo likewiſe were inſtrumental in corrupting others. But however obſervable it is, that by theſe names of rep…oach which the Lord here gives them, he doth covertly upbraid them for their vanity in aſſuming ſuch glorious titles to themſelves as they uſually did. Inſtead of a holy people, he calls them a ſinful Nation; inſtead of the ſeed of Abraham, he terms them a ſeed of evil doers; and inſtead of the children of God, he names them, children that are tranſgreſſors.
They have forſaken the Lord, &c.] To wit, by a general diſregard of his commands, by ſerving other Gods, and by an open renouncing of the true Religion. They have provoked the Holy One of Iſrael unto anger, that is, they have done exceeding wickedly, as if they purpoſely intended to provoke God to anger; the Holy One of Iſrael, (a title which Iſaiah frequently gives to the Lord), that God who is infinitely holy, and that had manifeſted himſelf to be ſuch to the Iſraelites by his anger againſt them for their ſins, and many other ways, thereby making known that he expected that they whom he had choſen to be his peculiar people, ſhould be in that regard a holy people. They are gone away backward, that is, they have abſolutely turned away from the Lord like ſtubborn children or ſervants, that diſliking the commands of their Parents or Maſters, turn their backs in diſdain upon them, and fling way; or like reſty Jades, who the more they are driven forward, the more they go backward.
Ver. 5. Why ſhould ye be ſtricken any more, &c.] Here the Prophet proceeds to ſhew, that as Gods mercies had wrought no good upon them, ſo neither his judgments; he found them an incorrigible people; for he had gone ſo far this way by ſeveral judgments he had brought upon them, and all to no purpoſe, that he might well ſay of them, that it was in vain to ſmite them any more. Ye will revolt more and more: that is, inſtead of being amended by farther puniſhments, ye will grow worſe and worſe; as it is indeed particularly noted of Ahaz (in whoſe days Iſaiah Propheſied) 2 Chron. 28.22. That in the time of his diſtreſs he did treſpaſs yet more againſt the Lord.
The whole head is ſick, &c.] That is, ſay many Expoſitors, both the King and his Princes, and ſubordinate Magiſtrates, or the whole Civil and Eccleſiaſtical power, that are as the head for caring for and governing the whole body, are exceedingly weakned and diſtempered, in a very ſad and dangerous condition. And the whole heart is faint; the Prieſts and Teachers of the people, or all the ſtrong and valiant men of the land, are in a languiſhing and dying condition. And many there are that underſtand hereby the univerſal and exceſſive wickedneſs and prophaneneſs that was in the land, eſpecially in thoſe that were as the head and heart of the ſtate, that where the greateſt ſtrength ſhould be, there was nothing but weakneſs. But methinks it is very clear that this is ſpoken with reſpect to the many dreadful plagues and puniſhments that God had brought upon them, thereby to make good what he had ſaid, that it would be to no purpoſe to ſmite them any more; which may ſeem the more probable too, becauſe the mention that is made in the next verſe of wounds and bruiſes, doth beſt ſuit with this Expoſition; and becauſe that which follows, Verſ. 7. Your Country is deſolate, &c. ſeems to be added by way of explaining this Metaphor. And accordingly I conceive, that comparing the people of Iſrael here to the body of a man that is all over dangerouſly beaten and bruiſed, becauſe the head and the heart are principal and vital parts, upon which the health of the whole body doth chiefly depend, therefore they are particularly mentioned here. Yet ſome expound it thus, The whole head is ſick, and the whole heart is faint; that is, every head in the whole Commonwealth is weak and ſick, and every heart amongſt the people is ready to faint.
Ver. 6. From the ſole of the foot even unto the head, there is no ſoundneſs in it, but wounds and bruiſes, and putrifying ſores, &c.] That is, the whole land, and all the people therein from the loweſt to the higheſt, are in a ſad condition, having been plagued with variety of judgments over and over, ſo that in the whole body from top to toe there is no part free: they have not been cloſed, neither bound up, neither mollified with ointment; that is, there is no means uſed for the removing of theſe judgments that are come upon them. See the Note, Pſal. 147.3. As that their Neighbours and Confederates never minded to afford them any relief, ſo neither had they power or skill to help themſelves; and as for that which was the only ſure way to cure them of their evils, namely, their turning to the Lord by unfeigned repentance, that was never minded, but they obſtinately ran on ſtill in their ſins, and that either becauſe they whoſe work it was to have adminiſtred theſe means of their cure, neglected their duty, or elſe becauſe the people would not follow their direction. The drift of all is to ſhew, that the condition of Iſrael was at preſent in a manner hopeleſs and deſperate.
Ver. 7. Your Country is deſolate, &c.] What was before expreſſed figuratively, is here repeated in plain terms. It is in the Original only, your Country deſolate, or a deſolation; and therefore ſome render it in the future tenſe, your Country ſhall be deſolate, &c. and accordingly conceiving that he ſpake this in the days of Uzziah, becauſe they find it in the beginning of his Prophecy, they conceive it to be a Prediction of the deſolation that was to come upon the land of Judah in the days of Hezekiah, Ahaz, and others that ſucceeded him, even unto the Babylonian Captivity. Yea and ſome that read it in the preſent tenſe, Your Country is deſolate, &c. do yet underſtand it of the deſolation which the Chaldeans ſhould make in the land, and conceive that it is expreſſed as done already, only to ſhew how certainly it ſhould be. But becauſe it ſeems far moſt probable that the Prophet ſtill proceeds to ſhew that God had proceeded ſo far in a way of puniſhing them, that it was in vain to ſmite them any more, therefore I conceive it is beſt rendered in the preſent tenſe, Your Country is deſolate, your Cities are burnt with fire; and that it muſt be underſtood of deſolations paſt or preſent, when the Prophet ſpake this, to wit, of the devaſtations made either by Tiglath-Pileſer in the land of Iſrael in Jothams days, 2 King. 15.29. or by R…zin King of Syria, and Pekah King of Iſrael in the land of Judah in the days of Ahaz: ſee the Notes, 2 King. 16.5. and by the Philiſtines, 2 Chron. 28.17. or by the Aſſyrians both in the land of Iſrael and Judah in the days of Hezekiah, 2 King. 18.9, 13. Iſaiah Prophecyed in thoſe times when all theſe devaſtations were made both in the Kingdoms of Judah and Iſrael; and therefore this might be ſpoken with reſpect to all or either of them, there being no neceſſity why we ſhould conclude that all his Propheſies are ſet down in order, as he delivered them.
Your land, ſtrangers devour it in your preſence, &c.] That is, foreign Nations, yea and ſome of them ſuch as are of Countries very far off from you, as were the Babylonians, Deut. 28.4, 5. having invaded your land, do eat up and conſume the fruit of it, and that to the great increaſe of your grief, before your faces, you being no ways able to help your ſelves herein. And it is deſolate as overthrown by ſtrangers, which is in the Hebrew, And it is deſolate, as the overthrow of ſtrangers; and ſo ſome underſtand it thus, That God had made their land deſolate according to the deſtruction which he uſed to bring upon Heathens, ſuch as were meer ſtrangers to God, as were thoſe of Sodom and Gomorrha mentioned in the next verſe. But the meaning rather is, That the deſolation of their land was according to the overthrow which foreigners and ſtrangers are wont to make in a land, who becauſe they expect no benefit from the Country in future times, do therefore barbarouſly make all the havock they can, waſting and deſtroying all that is before them, where ever they come.
Ver. 8. And the Daughter of Zion is left as a cottage in a Vineyard, &c.] The Prophet having ſpoken of the miſery of the land in general, here he ſets forth the miſery of Jeruſalem the chief City thereof in particular. Sometimes the people or inhabitants of Jeruſalem are called the Daughter of Zion, for which ſee the Note, 2 King. 19.21. But here it is the City it ſelf that is ſo called, becauſe the chief part of Jeruſalem where the Temple ſtood, was built upon Mount Zion, and ſo with reſpect to the former ſplendor and ſtatelineſs of that City is compared to a fair and beautiful damſel ſtanding by her mother; or with reſpect to the tender reſpect that God bare to her. And in ſaying that ſhe was left as a cottage in a Vineyard, as a Lodg in a garden of cucumbers, he alludes to the cuſtom of that Country where they uſed to build little Cottages, Sheds or Lodges in their Vineyards, and Fruit-gardens, that thoſe who were appointed to watch their Grapes and other Fruits, might lodg there by night, and by day might ſhelter themſelves from the rain, and from the heat; which after the Vintage, and the ingathering of their Summer-fruit, were uſually left ruinated, tattered and defaced, or at leaſt empty and deſolate, no body then abiding in them; and that becauſe by reaſon of the waſt and havock that was made in the Country round about Jeruſalem, either by the Aſſyrians in the days of Hezekiah, Chap. 7.17, 20. & 36.1, 2. or by the Syrians, and the Iſraelites and others in the days of Ahaz, 2 Chron. 28. and by reaſon the City it ſelf had ſuffered much, it was become a ſad ſpectacle, baſe and contemptible, more like one of thoſe poor forlorn cottages and lodges, when all the Vines in the Vineyards, and all the Fruit in the Gardens, were cut up and carried away, than ſuch a ſtately and glorious City as it had formerly been. To which purpoſe alſo that eighth clauſe is added, as a beſieged city, implying that the Country was waſted and deſtroyed round about, and Jeruſalem it ſelf ſo exceedingly ſtraitned, that there was ſcarce any going in or out of it in ſafety, as uſually it is when the chief City of any Country is beſieged.
Ver. 9. Except the Lord of Hoſts, &c.] See the Note, Gen. 2.1. Having ſpoken of the devaſtation of the land, and the low and contemptible eſtate whereinto the City Jeruſalem was brought in compariſon of what it had been in former times; Here the Prophet adds what mighty havock had been made amongſt the inhabitants of the land, to wit, by the enemies that had invaded it. And this he expreſſeth ſo, as might beſt ſet forth the horrid wickedneſs of the Jews, namely, that except the Lord of his own free grace had determined to preſerve a ſmall remnant, they had been all utterly cut off and deſtroyed, as it was in the deſtruction of Sodom and Gomorrah, where all were conſumed, and not one left therein. The enemies had deſtroyed ſuch multitudes of the people, that there was but a very ſmall remnant of them preſerved; and it was meerly of Gods free grace and mercy that they were ſpared; not becauſe the enemy were moved out of pity to ſpare them, or that the people had any power to prevent a total deſtruction of them, or had deſerved that God ſhould preſerve them: Except the Lord of hoſts had left unto us a very ſmall remnant, we ſhould have been as Sodom, and we ſhould have been like unto Gomorrah; which is much the ſame with that of Lam. 3.22. It is of the Lords mercies that we are not conſumed, becauſe his compaſſions fail not. And now becauſe this which the Prophet ſpeaks of his times may be truly ſaid of the Church at all times with reſpect to their provocations and Gods free grace; therefore the Apoſtle, Rom. 9.29. applys this to Gods free grace in calling a few of the Jews to believe in Chriſt, whilſt the generality of that Nation did deſpiſe him; and as Iſaias ſaid before, Except the Lord of Sabbath had left us a ſeed, we had been as Sodom, and been made like unto Gomorrah. Only obſervable it is, that what the Prophet here calls a very ſmall remnant, the Apoſtle (following therein the Tranſlation of the Septuagint) terms a ſeed; which doth more plainly imply the reaſon why God did not now deſtroy the whole Nation of the Jews, nor afterwards ſuffer them all to reject Chriſt, namely, becauſe God would with reſpect to his own glory, reſerve a ſeed for future times, that he might ſtill have a Church upon earth to ſerve him; even as the Husbandman, though he eats and ſells the greateſt part of his crop, yet ſtill reſerves a remnant for ſeed to ſow his land for another harveſt.
Ver. 10. Hear the word of the Lord ye rulers of Sodom, and give ear unto the Law of our God, ye people of Gomorrah.] That is, that which I am now from God to make known to you; ſee the Note, Pſal. 78.1. And becauſe the Jews might think themſelves blameleſs, in regard that they did ſo zealouſly give to God that Ceremonial Worſhip enjoyned there in his Law; therefore he terms that which he had to ſay to them, the L…w of our God; thereby implying that it was fully conſonant to the Law, and that their formal Worſhip, wherein they truſted, was far from the obedience which the Law of God required of them. As for thoſe tart expreſſions, in terming their Princes, Princes of Sodom, (amongſt whom even their King might be comprehended, if this were ſpoken in the days of Ahaz) and the People, People of Gomorrah, that was occaſioned by what the Prophet had ſaid in the foregoing Verſe. Leſt they ſhould be offended with him for comparing them with Sodom and Gomorrha, by ſaying that they were in danger to have been utterly deſtroyed as Sodom and Gomorrha were, had not God of his mercy ſpared them, and that becauſe they were the ſeed of Abraham, and did daily worſhip God in his Temple, according to what was enjoyned them in his Law; therefore by calling them in plain terms, Princes of Sodom, and people of Gomorrah, he gives them to underſtand, that for all this, being every way as vile and wicked as they were, they were fully as hateful to God, and as like to be utterly deſtroyed as the other were. How harſhly this ſounded in their ears, that thought ſo highly of themſelves, we may eaſily conceive. The Jews commonly ſay that this was one main thing objected againſt the Prophet, when the Princes and People put him to death.
Ver. 11. To what purpoſe is the multitude of your ſacrifices to me, ſaith the Lord? &c.] As if he ſhould have ſaid, Be they never ſo many, yet being offered by ſuch as you are, they are no way pleaſing to me, nor can be therefore any way profitable to you; but all that you do therein is loſt labour, and to no purpoſe at all. Becauſe they were not offered with faith and repentance, as God required, he did not own them as the ſervice that he required: and to imply this, it may well be that he calls them their ſacrifices, not his: To what purpoſe is the multitude of your ſacrifices? See the Note alſo Pſal. 40.6. I am full of the burnt-offerings of rams, and the fat of fed beaſts; that is, I am cloyed with them, they are loathſome to me; and he particularly mentions the fat, and in the following clauſe the blood: And I delight not in the blood of bullocks, or of lambs, or of he-goats, becauſe in all ſacrifices the fat and the blood were particularly ſet a-part for God.
Ver. 12. When ye come to appear before me, &c.] Though this be the ordinary phraſe, whereby the Scripture is wont to expreſs mens reſorting to the Temple, the place of Gods ſpecial preſence; yet it may be here uſed to hint unto them their baſe hypocriſie, that they came only thither to be ſeen there; that they did only in a formal manner appear before God; and that was all. Who hath required this at your hand? that is, at the hand of ſuch vile wicked wretches as you are? To tread my Courts? implying, that whilſt they had no farther aim than meerly to come into that holy place, this was an act of prophane contempt, rather than devotion; they fouled and wore away the pavements of his Courts with treading on them; and that was all the good they did by coming thither. And by Gods Courts here, are meant the two Courts without the Temple; the one was for the Prieſts, and the other for the people. See the Notes, 2 Kings 21.5. Pſal. 84. & 135.2. So that the Prieſts are charged with this profaneneſs, as well as the people.
Ver. 13. Bring no more vain oblations, &c.] By Oblations here, are meant their meat-offerings, which were ſometimes offered alone, and ſometimes as additionals to their ſacrifices. See the Note, Lev. 2.1. but being not offered with a right end, nor by perſons qualified as God required, they were in vain, and to no purpoſe: Incenſe is an abomination unto me: as if he ſhould have ſaid, As ſweet a ſavour as it yields, I abhor it: the new Moons and Sabbaths, the calling of Aſſemblies, I cannot away with; to wit, thoſe aſſemblies of the people which were for the keeping of thoſe holy days which God had appointed for his worſhip and ſervice; ſuch as were the yearly feaſts of the Paſſover, Pentecoſt and Tabernacles, and others, and likewiſe thoſe which themſelves appointed upon ſpecial occaſions; as for the keeping of publick faſts, and ſuch like, of which the Prophet ſeems to ſpeak, Joel 1.14. Sanctifie a faſt, call a ſolemn aſſembly; and which becauſe they were proclaimed by the ſound of trumpets, that the people might thereby be put in mind of their meeting, and might prepare themſelves to meet together in a holy manner, were therefore called holy Convocations, Lev. 23.2. it is iniquity (or, it is a grief, as it is in the margin of our Bibles), even the ſolemn meeting; to wit, becauſe the more ſhew they made of devotion herein, and the more confidence they had in ſuch formalities, the more abominable their hypocriſie was, and the more grievous and irkſome it was to God. And by the ſolemn meeting, many do particularly underſtand thoſe days of their holy feſtivals, wherein they were reſtrained from all ſervile work (as the word in the Original ſignifieth); ſuch as were the ſeventh day after the Paſſover, and the eighth day after the feaſt of Tabernacles, Levit. 23.36.
Ver. 15. And when you ſpread forth your hands, &c.] That is, though you pray to me never ſo earneſtly: ſee the Note, Job 11.13. I will hide mine eyes from you; that is, I will not mind, nor take any notice of the ſtretching forth of your hands; or, I will not vouchſafe to hear you, no… ſo much as to look towards you, but will turn away my face from you, as men are wont to do from ſome hateful perſon, whom they cannot endure to ſee; or ſome loathſome, abominable thing, the ſight whereof they cannot away with: Yea, when ye make many prayers, I will not hear: though with never ſo much importunity you follow me with many and many prayers, I will not grant your deſires, or I will not ſo much as give you the hearing. Your hands are full of blood: that is, you are openly and notoriouſly guilty of the blood of your brethren; and therefore I abhor your prayers: only becauſe he had before ſpoken of their praying to him, under that expreſſion of ſpreading forth their hands to him: When you ſpread forth your hands, I will hide mine eyes from you; therefore in reference thereto, he alſo ſets forth their wickedneſs by this expreſſion, Your hands are full of blood; as if he ſhould have ſaid, And therefore it goes againſt me to look upon them. But then we muſt know alſo, that by blood here, is meant not only murther, but alſo all other ſinful courſes, whereby men are deprived of their livelihoods, whether by violence or fraud, as oppreſſion, extortion, tyranny, cruelty, injuſtice, and ſuch like; and that becauſe ſuch ſins are no other than murther and blood-guiltineſs in Gods account, 1 John 3.15. Whoſoever hateth his brother, is a murderer. And thence is that complaint ver. 25. of this Chapter, concerning the oppreſſion that did abound in Jeruſalem, It was full of judgment, righteouſneſs lodged in it, but now murderers. See alſo Mic. 3.1, 2, 3. and Matth. 5.21, 22.
Ver. 16. Waſh ye, make you clean, &c.] This is ſpoken with reſpect to the reaſon he had immediately before given, why their ſacrifices and prayers were rejected, Your hands are full of blood, and there is an alluſion therein alſo to their legal waſhing both of their perſons and ſacrifices: See the Notes, Pſal. 26.6. & 51.2. What God intended thereby, is more plainly expreſſed in the following words, Put away the evil of your doings from before mine eyes; that is, cleanſe your ſelves from all the evil which mine eyes ſee in you: If you would not that I ſhould turn away mine eyes from your ſacrifices and prayers, which is that he had threatned to do, ver. 15. let me not ſee that evil in you, which will make both your perſons and ſervices loathſome in mine eyes: Ceaſe to do evil: ſee the Note, Pſal. 34.14.
Ver. 17. Learn to do well, &c.] That is, he now inſtructed, and …ure your ſelves to all ways of well-doing, whereto you have hitherto been ſtrangers: Seek judgment; that is, let your ſtudy and endeavour be to judge righteouſly, or that in all cauſes right judgment be given: ſo that though this was ſpoken chiefly to Magiſtrates, yet in ſome regard it did concern all the people: Relieve (or righten) the oppreſſed, to wit, either by private perſons, or in Courts of Juſtice: Judg the fatherleſs; that is, do them juſtice: plead for the widow, that is, do what you can to defend widows againſt thoſe that wrong them. And under theſe are comprehended all that are friendleſs and helpleſs.
Ver. 18. Come now and let us reaſon together, ſaith the Lord, &c.] To wit, Either, 1. that it may be made evident upon a fair debate, whether you have done that, which in the foregoing words I have required of you; and if ſo, whether there be any cauſe for you to queſtion, but that I will approve my ſelf gracious and merciful to you, and that your former ſins, though never ſo heinous, ſhall be abſolutely forgiven you: Or elſe rather, 2. that it may be ſeen, whether the terms that I have propounded to you be not equal and reaſonable; and conſequently whether I have not juſt cauſe, if you yield not to theſe conditions, to complain of you, and threaten as I have done. And thus by the Lords condeſcending to argue the matter (as it were in a friendly manner) with ſuch poor vile wretches, he gives them to underſtand, That if upon theſe terms they did not carry themſelves towards him, as they ought to do, they would have nothing to ſay for themſelves, though they ſhould have full liberty given them to ſay what they could. Though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be red like crimſon, they ſhall be as wool; that is, if you be convinced by me, and do what I have before required, though your ſins were never ſo heinous, yet they ſhall be ſo abſolutely forgiven you, and the guilt thereof ſhall be thereby ſo wholly taken away, that you ſhall be as pure in Gods ſight as if you had never ſinned. By ſins that are as ſcarlet, and red as crimſon, he means bloody ſins, (alluding to that which he had ſaid ver. 15. Your hands are full of blood), and conſequently all other groſs and abominable ſins. And though it be ſaid, that their ſins ſhould be as white as ſnow, and like wool, that is, like pure white wool, before it be any way diſcoloured (for they had black and brown wool in thoſe Countries, as well as white, as it is with us, Gen. 30.32.) yet every one knows that this is a figurative expreſſion; and that the meaning is only this, That tho' their ſouls were defiled with the fouleſt ſins, ſins of the deepeſt dye, ſins in grain, as we uſe to ſay; yet upon their unfeigned repentance they ſhould be ſo perfectly acquitted and cleared from their ſins, that they ſhould be in Gods ſight as pure, and white as ſnow, and as the pureſt whiteſt wool. It is an expreſſion much like that, Hebr. 1.3. where Chriſt is ſaid to have purged our ſins; and yet the meaning is only that he hath by his blood purged us from our ſins, Hebr. 9.14. How much more ſhall the blood of Chriſt purge your conſciences from dead works, to ſerve the living God?
Ver. 19. If ye be willing and obedient, ye ſhall eat the good of the land.] That is, the good fruits, even the beſt of them, which that good land yield, which I have given you; it ſhall not be devoured by ſtrangers, as he had told them before, ver. 7. it had lately been with them, but you your ſelves ſhall enjoy it. And obſervable it is, that in the condition annexed he doth nor ſay, If you obey theſe my commands, but if ye be willing and obedient; implying, that if they were really willing and deſirous to obey God in all that he required of them, though they came ſhort in many things of doing what they deſired, yet God would accept of them; and that the cauſe of all that they had ſuffered hitherto, was their wilful diſobeying of Gods commands, according to that, My people would not hearken to my voice, Pſal. 81.11.
Ver. 20. But if ye refuſe and rebel, ye ſhall be devoured with the ſword.] As if he ſhould have ſaid, Inſtead of your eating the good of the land, the ſword of your enemies ſhall eat up and devour you.
Ver. 21. How is the faithful City become an harlot! &c.] This is ſpoken by way of aſtoniſhment, as being amazed to conſider, that Jeruſalem, a City that had been ſo faithful in keeping covenant with God, even as a chaſt and loyal Wife doth with her Lord and Husband, ſhould now carry her ſelf ſo diſloyally towards him, even as an harlot or common ſtrumpet; that a City that had been ſo famous for Piety, ſhould be ſo far fallen from her former purity. And though this may be extended to all the wickedneſs of Jeruſalem, whereby ſhe had broken covenant with God: ſee the Note, Pſal. 73.27. Yet I conceive that it is principally meant of her Idolatry, whereby ſhe had apparently, as it were, forſaken God, her Lord and Husband, and joyned her ſelf to Idols; for this is moſt frequently in the Scriptures called ſpiritual harlotry and whoredom: ſee the Notes, Numb. 15.39. Judg. 2.17. & Pſal. 106.39. She had been in theſe regards faithful in the days of David, and the greateſt part of Solomons reign; yea and after the Apoſtacy of the ten Tribes, Jeruſalem had the true worſhip of God continued there: ſee 2 Chron. 13.9, 10, 11. and ſome good kings there were in Judah, that renewed their covenant with God, and reformed many abuſes that were crept in amongſt them, as it was in the days of Aſa and Jehoſhaphat, 2 Chron. 15.12-15. & 17.3, 4. whence was that of the Prophet, Hoſ. 11.12. Ephraim compaſſeth me about with lyes, and the houſe of Iſrael with deceit: but Judah ruleth with God, and is faithful with the Saints. Well, but now it ſeems in the days of the Prophet, even in the City of Jeruſalem, Idolatry and all kind of wickedneſs did abound: It was full of judgment, that is, there was nothing elſe to be ſeen in it; ſo conſtantly was juſtice and judgment exerciſed and executed under her good kings: ſee 2 Chron. 19.5, &c. Righteouſneſs lodged in it; as if he had ſaid, that all things both in places of judicature, and private commerce, were carried ſo juſtly and equally, as if juſtice had taken up her abode there: but now murderers, for which ſee the Note above, ver. 15.
Ver. 22. Thy ſilver is become droſs, thy wine mixed with water.] Some underſtand this paſſage literally, as a complaint of the injuſtice of the inhabitants of Jeruſalem, in that they did counterfeit or embaſe their coin, or ſell ſilver mixed with a great deal of droſs for pure ſilver, and wine mingled with water for pure wine; and ſo likewiſe in all other merchandizes did defraud thoſe that traded with them. But by the conſent of almoſt all Expoſitors, the words are rather to be taken figuratively; and ſo the meaning is, That they were quite degenerated from their former purity and goodneſs, and that there was nothing left either in Church or State, but it was ſome way or other groſly corrupted: Their doctrine, that ſhould have been agreeable to the Word of God, which is as pure Silver, Pſal. 12.6. was corrupted with Errors; their Worſhip with Superſtition and Idolatry; and their Life and Converſation with all kind of Wickedneſs: Though they ſtill made a ſhew of Religion in their outward Worſhip, and of Juſtice in their Forms of Judicature; yet all was but a ſhew, and therefore they were but as droſs, which is like to Silver, but yet is not Silver, and as Wine mixed with Water, which hath the colour, but not the taſte of pure Wine.
V. 23. Thy Princes are Rebellious, &c.] Becauſe the wickedneſs of the Princes in a Land is uſually the main cauſe of all the Lewdneſs that is amongſt the People, therefore the Prophet here lays all the blame upon them; and having ſaid of Jeruſalem, v. 25. that now Murderers lodged in it, he now ſhews who the Murderers were that he intended, Thy Princes are Rebellious, and Companions of Thieves; to wit, becauſe by their pilling and polling, their oppreſſing and impoveriſhing of the people, they were in Gods Account as very Thieves as thoſe Cut-throats were that Robbed by the Highway. Or by Thieves here may be meant all ſuch as by any way of fraud or violence did wrong their Brethren, and bereave them of their Livelihoods, according to what our Saviour ſaid of thoſe that were found buying and Selling in the Temple, Matth. 25.13. It is written, My Houſe ſhall be called the Houſe of Prayer, but ye have made it a Den of Thieves. And ſo the Princes are charged to be Companions of theſe Thieves, becauſe by not puniſhing them, and much more by countenancing and juſtifying them, and taking their parts in the Seat of Judgment, they did encourage them in their Extortions and Rapines; but eſpecially becauſe by doing theſe things for Bribes, which they received from ſuch men, they made a gain of their Sins, and became Sharers and Partakers with them in their Thefts: ſee the Notes alſo, Pſal. 50.18. and Prov. 29.24. Every one loveth Gifts, and followeth after Rewards; that is, they all generally covet Bribes, and ſeek only the enriching of themſelves thereby: So that I conceive the ſame thing is meant by Gifts and Rewards; yet ſome by Gifts underſtand Bribes given before-hand to Judges, directly therewith to hire them to judge unjuſtly: and by Rewards, Gifts given by way of Retribution after an unjuſt Sentence is pronounced: Yea ſome under theſe Rewards include that injuſtice of Judges, when they gratifie a Fellow-Judge with an unjuſt Sentence, in expectation that he at another time ſhall do the ſame for him: They Judg not the Fatherleſs, that is, they will not judg juſtly for them; or they refuſe to hear them, becauſe they are not able to bribe them; which agrees beſt with the following clauſe, neither doth the Cauſe of the Widow come unto them.
Ver. 24. Therefore ſaith the Lord, the Lord of Hoſts, the mighty One of …, &c.] That is, The mighty God or Lord Protector of Iſrael, as before he was called, v. 4. The Holy One of Iſrael, and Gen. 49.24. the mighty God of Jacob. By which Title he ſeeks to beat them off from their vain confidence in God, by giving them to underſtand, that he that had formerly been the mighty Defence of Iſrael, would now manifeſt the ſame Almighty power in puniſhing and deſtroying them, which he had formerly manifeſted in preſerving them and deſtroying their Enemies; and ſo to make the following Vengeance threatned, the more dreadful and terrible to them, ſince it muſt needs be a fearful thing to fall under the wrath of an Almighty God; and they might be well aſſured that were they never ſo mighty and great, he would be eaſily able to cruſh and deſtroy them: Ah, I will eaſe me of mine Adverſaries, and avenge me of mine Enemies. This is ſpoken after the manner of men, to whom Revenge is ſweet and pleaſing; for as vexation and indignation is a burden to mens Spirits, and puts them into a reſtleſs condition; ſo when men have ſatisfied their minds, by revenging themſelves upon thoſe that have ſo injured and provoked them, that is an eaſe to them, and quiets their ſpirits. And hence are the like expreſſions uſed concerning the Lord, when he ſpeaks of puniſhing wicked men, as in Ezek. 5.13. I will cauſe my fury to reſt upon them, and I will be comforted: And Chap. 16.42. So will I make my fury towards thee to reſt, and I will be quiet, and will be no more angry. And therefore though this Particle (Ah) be ſometimes uſed as an expreſſion of Grief, as Jer. 22.18. and 34.5. (and it is true which ſeveral Expoſitors do note from hence, that when God puniſheth his People, he doth it with grief, as being conſtrained to do it by their Obſtinacy) yet here, I conceive, it is rather an Expreſſion of the Lords Indignation, and of his Triumphing in the ruin of his people, that were now turned to be his enemies; and ſo it likewiſe implies the ſoreneſs of the Judgments he meant to bring upon them; but ſee the foregoing Note, v. 4. and that alſo Deut. 28.63.
Ver. 25. And I will turn my hand upon thee, &c.] If we conſider how much good God promiſeth here to do for his Church, by purging her, and reſtoring her to a far better condition than at preſent ſhe was in, it will be evident that the Lord adds this, as by way of mitigating, or at leaſt moderating the ſeverity of the former threatning, ver. 24. And therefore, though otherwiſe by turning his hand upon her might be meant (as ſome have thought) that his hand which had wont to be ſtretched forth in her defence for the ruin of her Enemies, ſhould now be ſtretched forth upon her, to be avenged on her for her Rebellion againſt him; yet I rather conceive, that here it is ſpoken in a way of mercy, agreeably to that which follows, to wit, that he would once again ſet himſelf, by the Judgments he would bring upon her, to endeavour the Purging and Reforming of her. He had ſaid before, ver. 5. Why ſhould ye be ſtricken any more? Ye will revolt more and more: But now he reſolves to turn his hand to this work again, And I will turn my hand upon thee; and accordingly he adds, and purely purge away thy Droſs, and take away all thy Tinn; which is ſpoken with relation to what he had ſaid, v. 22. Thy Silver is become Droſs; and that which is intended thereby is, that by thoſe calamities he would bring upon them, he meant to purge and refine them, partly by deſtroying thoſe that were incorrigibly wicked from amongſt them, which are as the refuſe of a Stat… ▪ ſee the Note, Pſal. 119.119. and partly by Reforming the reſt, by purging … from the wickedneſs of their hearts, and from the Idolatry, and other corruptions that were in their Lives: Yet by Tinn here, which looks like Silver, may be meant their Hypocriſie, or the Hypocrites that were amongſt them, whom he would deſtroy as well as thoſe that were openly prophane. As for thoſe words, purely and all, I will purely purge away all thy Droſs, and take away all thy Tinn; it muſt not be underſtood ſo, as if the Church were to have no ungodly ones or Hypocrites left in her, or that the godly ſhould have no droſs of corruption and ſin left in them; the Church is never thus purely purged here in this world. All that is intended hereby is, that God would bring them to ſuch a degree of Purity, as that he might again delight in them, as in his people, that they ſhould no more content themſelves with hypocritical ſhews of Piety, but ſhould ſincerely ſhine forth in all holineſs of Converſation.
Ver. 26. And I will reſtore thy Judges as at the firſt, and thy Counſellors as at the beginning, &c.] That is, thou ſhalt have Magiſtrates, and Governors, and Counſellors to be aſſiſtant to them, by giving them advice in their way of Government, that are faithful, and juſt, and incorrrupt; not ſuch as they are now, and have been of late, loving Gifts, and following after Rewards, as was ſaid before, v. 2.3. but ſuch as thou hadſt in the firſt conſtitution of thy State and Commonwealth, to wit, ſuch as thine ancient Judges were, Moſes, Joſhua, and Samuel, &c. and thy former good Kings, David, Solomon, Jehoſhaphat, and Aſa. And ſome hold that this was fulfilled in the Reformation that was made in the days of Hezekiah and Joſiah; but I conceive it is ſpoken, rather, with relation to the times after the Captivity, when they were Governed by Joſhua and Zorobabel, Ezra and Nehemiah, and other good Rulers: Yea ſome ſay, that this was principally accompliſhed in the days of the Goſpel. Afterward thou ſhalt be called the City of Righteouſneſs, the faithful City; that is, when God hath thus purged thee, then the faithful City that was become a Harlot (as was ſaid before, v. 21.) ſhall again become eminently righteous, in regard of her juſt dealing with men; and faithful, in regard of her ſtedfaſt piety towards God, inſomuch that ſhe ſhall be famous in this regard, and commonly magnified as a City of Righteouſneſs, a faithful City.
Ver. 27. Zion ſhall be Redeemed with Judgment, and her Converts with Righteouſneſs.] By Zion here is meant the people that dwelt in or about Jeruſalem; or more generally, that worſhipped God in Zion: By their being Redeemed is meant, that they ſhould be delivered from the Judgments before threatned, or particularly from the Babylonian Captivity; and therefore to that word which we tranſlate her Converts (meaning thereby thoſe that ſhould be converted to God in thoſe troubles, being Reformed from their former Evil courſes) others tranſlate, they that return of her, to wit, from Babylon: And then that Phraſe of their being Redeemed with Judgment, may be thus taken: Either, 1. That they ſhould be delivered by the Judgments which God would execute upon their Enemies, to wit, the Babylonians and others: Or, 2. That they ſhould be delivered in ſuch a manner, as became a juſt and righteous God, to wit, in that having puniſhed or deſtroyed the wicked that were amongſt them, by the Judgments he had brought upon them, he ſhould withal take care of performing that promiſe which he had made to his Church and People, reſerving a remnant from the common deſtruction, and ſo tempering his Judgments with Mercy, that they ſhould purge and refine his Church, and not ruin her; they ſhould cut off the wicked from amongſt them, and they that were reſerved ſhould be only refined and reformed thereby. And the like may be ſaid of the laſt clauſe, and her Converts with Righteouſneſs; the meaning being only this, that they ſhould be Redeemed by the faithfulneſs of God in performing his promiſes: ſee the Note, Pſal. 51.4. becauſe it might be doubted how ſo great a work ſhould be effected, as was before mentioned, therefore it is here ſaid, that it ſhould be brought about by the power of God, who judgeth righteouſly, and who is faithful to perform all his promiſes made to his people.
Ver. 28. And the deſtruction of the Tranſgreſſors and of the Sinners ſhall be together, &c.] That is, They ſhall none of them eſcape, but ſhall all be deſtroyed, even the mightieſt of them, that thought themſelves in the ſureſt condition, as well as the meaneſt: Yet ſome by Tranſgreſſors do underſtand, more particularly, ſuch as were openly prophane; and by Sinners, ſuch as made more ſhew of Religion, and yet ſheltered themſelves in ſome ſinful lewd ways; and ſo underſtand this threatning thus, that both theſe ſhould be deſtroyed, the one as well as the other: And they that forſake the Lord, that is, that abandon the true Religion, and follow after the Gods of the Heathens, ſhall be conſumed, that is, utterly deſtroyed, and cut off from his people.
Ver. 29. For they ſhall be aſhamed of the Oaks which ye have deſired, &c.] That is, which ye have ſo eagerly affected and eſteemed, as certainly doting on that way of your Idol-worſhip: And ye ſhall be confounded for the Gardens which ye have choſen, that is, of your own heads, without any command from God, yea without his conſent or approbation. Now by the Oaks are meant, the Groves which they did ſet apart for the Worſhip of their Idol-gods; concerning which, ſee the Note, Gen. 21.33. and Deut. 16.21. And ſo likewiſe the ſame is meant by the Gardens, to wit, Gardens which they dedicated to their falſe gods; of which there is frequent mention, as in Chap. 65.3. and 66.17. where it is ſaid, that they ſacrificed in Gardens, and that they ſanctified themſelves, and purified themſelves in Gardens. And of both theſe it is ſaid, they ſhould be aſhamed and confounded, becauſe they ſhould find, that theſe Idol-gods whom they had there worſhipped, and in whom they had put ſuch confidence, were no way able to help them; but that God was by that their Idol-worſhip, provoked to deſtroy them; ſee alſo the Note, Pſal. 97.7.
Ver. 30. For ye ſhall be as an Oak whoſe leaf fadeth, and as a Garden that hath no Water.] As if he ſhould have ſaid, ye ſhall be as one of thoſe Oaks and Gardens, wherein you did ſo exceedingly pleaſe your ſelves with your Idol-ſervice, but not as when they were green and flouriſhing, which made you take ſuch delight in them, but as when they are withered, and bereaved of all their Bravery and Beauty. And this is all you ſhall get by your Idolatrous Devices; you have provoked me to wrath with your goodly Oaks and Gardens, and you ſhall be as a withered Oak and parched Garden; to wit, in that you ſhall be ſtripped of all your Wealth and glory, and thereby ſhall be as an Oak whoſe leaf fadeth, and in that God ſhall withhold his bleſſing from you, and by means hereof ye ſhall be as a Garden that having no water, muſt needs be withered.
Ver. 31. And the Strong ſhall be as Tow, and the Maker of it is a Spark, &c.] That is, your Idols, on whom you relyed, as the great ſtrength of the Land, ſhall be ſuddenly deſtroyed, even as tow, that is in a moment ſet on fire with the leaſt ſpark, and then is therewith preſently conſumed; and the Workmen that made them, or the owners of them that cauſed them to be made, ſhall be as a ſpark, to ſet the Tow on fire, to wit, by kindling Gods wrath againſt them, whereby they ſhall be conſumed. But if we read the ſecond clauſe, as it is in the Margin of our Bibles, And the Strong ſhall be as Tow, and his work as a Spark; then the meaning may be, that the ſtrong and mighty ones amongſt them, even thoſe that were of greateſt power and eminency, ſhould be ſuddenly burnt up and deſtroyed as Tow, and that their work, that is, their ſins, and eſpecially their Idolatry, their Groves, and Altars, and Idols, ſhould be as a ſpark to ſet them on fire; and ſo they ſhall both burn together, to wit, the Spark and the Tow, the Idols and the Idolaters, and none ſhall quench them. Having in the foregoing verſe compared them to dry withered oakes that are ſoon burnt, in alluſion thereto it may well be that here he adds that they ſhould be as Tow, that is quickly burnt up; and ſo they and their Idols, with all their ſtrong Cities and Caſtles, ſhould be utterly conſumed together.