Annotations Upon Isaiah, Chapter 2
CHAP. II.
VEr. 1. The word that Iſaiah the Son of Amos ſaw, &c.] That is, the Prophecy which was revealed to him by way of Viſion. This is the Title prefixed before this particular Prophecy, contained in this, and the two following Chapters; concerning which ſee the Notes, Chap. 1.1. and likewiſe 1 Sam. 3.1. & 4.1.
Ver. 2. And it ſhall come to paſs in the laſt days, that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the hills, &c.] See the Note, Jer. 49.1. By the laſt days in the Scripture, the days of the Goſpel are uſually meant, the laſt age of the world, comprehending the whole time from the Incarnation of Chriſt to the laſt judgment, as we may ſee Heb. 1.1, 2. God hath in theſe laſt days ſpoken unto us by his Son; and ſo alſo 2 Tim. 3.1. & 2 Pet. 3.3. Some conceive they are ſo called, becauſe theſe times began under the laſt Monarchy of the World, to wit, the Roman. But rather they are ſo called, becauſe the Church ſhould be then ſetled in ſuch a ſtate and Religion, ordered in ſuch a way, as ſhould never be changed. In former times the ſtate of the Church was oft changed, and God did ſeveral ways reveal himſelf to his people, Heb. 1.1. but then a new form of the Church was eſtabliſhed by Chriſt and his Apoſtles, which was to laſt unto the end of the world; all Types and Propheſies of the Old Teſtament were at an end, and the Doctrine of the Church was ſetled in an unchangeable way: and thence are thoſe expreſſions which the Apoſtles uſed, 1 Joh. 2.18. Little children, it is the laſt time; and, 1 Cor. 10.11. Theſe things are written for our admonition, upon whom the ends of the world are come. Again, by the mountain of the Lords houſe, ſome underſtand Chriſt, that ſtone which became a great mountain, Dan. 2.34, 35. and upon whom the Church is built as a houſe upon a hill. But far more probably the Church is meant hereby, being called the mountain of the Lords houſe, in alluſion to Mount Zion, whereon the Temple, the houſe of the Lord, was built, and which was a type of the Church, and truly reſembled to a mountain, as is noted, Pſal. 2.6. And of this mountain of the Lords houſe, it is ſaid, That it ſhould be eſtabliſhed (or prepared, as it is in the Margent) in the top of the mountains, and exalted above the hills, not only becauſe the Church ſhould be conſpicuous to all the World, as a city that is ſet on a hill, which cannot be hid, Mat. 5.14. the light of the Goſpel ſhining from thence to the enlightening of all Nations; but alſo becauſe it ſhould in regard of Spiritual priviledges and glory, excell all the Kingdoms and Eſtates that were in the world; ſee the Note, Pſal. 68.15. and ſhould be ſetled in this condition unchangeably, all Nations ſubmitting themſelves to the Church; which is expreſſed more fully in the next words, which contain a clear Prophecy of the calling of the Gentiles. And all Nations ſhall flow unto it; that is, they ſhall come in and join themſelves to the Church in great numbers voluntarily of their own accord, and with great vehemency and fervency of deſires, like ſo many rivers running into ſome one greater ſtream, which is that our Saviour ſpeaks of the Kingdom of Heavens ſuffering violence, Mat. 11.12. See the Notes, Pſal. 34.5. & 110.3.
Ver. 3. And many people ſhall go and ſay, come ye and let us go up to the mountain of the Lord, to the houſe of the God of Jacob, &c.] This is added as a farther explanation of the laſt clauſe in the foregoing verſe, and all Nations ſhall flow unto it; for this, that multitudes of all Nations ſhould thus encourage one another to join themſelves to the Church, implys how readily and voluntarily they ſhould flow into it. As for this phraſe, let us go up to the mountain of the Lord, &c. it is ſuited to the ſituation of the Temple, to which they went up on every ſide; but yet withal it very fitly expreſſeth mens joining themſelves to the Church, which is the Heavenly Jeruſalem, Heb. 12.22. The Jeruſalem which is above, Gal. 4.26. to which when men do join themſelves, they aſcend thereby to greater and better things than the greateſt do here enjoy▪ and therefore accordingly muſt take off their hearts from the low and baſe things of the world, and aſcend in their affections, deſires and endeavours to thoſe that are in Heaven prepared for them, Phil. 3.20. & Col. 3.2. And withal obſervable it is, that in this prediction of the calling of the Gentiles it is clearly hinted, that they ſhould join themſelves to the Church of the Jews, according to that, Mat. 8.11. Many ſhall come from the Eaſt and Weſt, and ſhall ſit down with Abraham and Iſaac, and Jacob in the Kingdom of Heaven. 2. What a great change there ſhould be betwixt the ſtate of the Church under the Goſpel, and that under the Law, in that the people that might not come near to Sinai, have here free acceſs given them to come into Sion. And, 3ly, that the great thing that ſhould encourage the Gentiles to come in, ſhould be that they ſhould be there taught of God effectually, which is expreſſed in thoſe words, And he will teach us his ways, and we will walk in his paths.
For out of Zion ſhall go forth the Law, and the word of the Lord from Jeruſalem.] That is, the Doctrine of the Goſpel. Some take this to be alſo the words of the people encouraging one another to go up to the houſe of God, as was before expreſſed, to wit, becauſe the word of God was there only to be found. But rather they are the words of the Prophet, ſhewing by what means the Nations ſhould be brought thus to join themſelves to the Church, namely, that it ſhould be by the Preaching of the Goſpel, which ſhould be firſt publiſhed in Jeruſalem, and ſhould from thence afterward ſpread abroad into all the world, Luk. 24.47. Act. 1.8. See the Note alſo, Pſal. 110.2. Now this is mentioned as that whereby Zion ſhould be exalted to a high degree of eminency, that now the Doctrine of Salvation ſhould go, not out of Sinai, but out of Zion. And it implys ſome change that ſhould then be in the Doctrine of the Church, though in regard of the ſubſtance of it, it ſhould ſtill be the ſame.
Ver. 4. And he ſhall judg amongst the Nations, &c.] That is, the Lord Chriſt, (the very God of Jacob, to whoſe houſe it was ſaid in the foregoing verſe the Gentiles ſhould go up), God manifeſted in the fleſh, 1 Tim. 3.16. ſhall have the ſupreme power of Royal authority given him of the Father, (which is that Chriſt ſaid, Mat. 11.27. All things are delivered unto me of my Father. And Joh. 5.22. The Father judgeth no man, but hath committed all judgment unto his Son), and accordingly he ſhall reign as King, judging, and governing, and protecting his people, and puniſhing their enemies. See the Notes, Deut. 32.36. But now eſpecially this is meant of that Spiritual juriſdiction and dominion he ſhould exerciſe in the Conſciences of his people, to wit, that by the Scepter of his Goſpel, (that Law and Word of the Lord mentioned in the foregoing verſe, that was to go forth out of Zion), he ſhould rule and govern as a juſt King, not amongſt the Jews only, but amongſt the Gentiles alſo, and ſhould ſubdue their hearts to the obedience of his Kingdom, and then acquit and abſolve them from all their ſins. See the Notes, Pſal. 2.8. & 110.2, 3, 6. And therefore it is added, and ſhall rebuke many people; which I conceive is alſo principally meant of his convincing them of their ſins, and the truth of the Goſpel, Joh. 16.8. whereby they ſhould be brought to give up their names to Chriſt.
And they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruninghooks, &c.] The meaning is, that the converted Nations living as is before ſaid, under the Government of Chriſt, though formerly warring continually one againſt another, and ſeeking to devour and deſtroy one another, ſhould live peaceably together, and laying by all thoughts and deſires of being hurtful and injurious one to another, ſhould only betake themſelves to ſuch imployments as tended to the publick good, and whereby they ſhould rather promote the welfare, than the hurt one of another. For as by way of foretelling times of War it is ſaid, Joel 3.10. Beat your Plow-ſhares into ſwords, and your pruning-hooks into ſpears, ſo here on the contrary by way of foretelling the concord and peace which the Goſpel of Chriſt ſhould work amongſt men, it is ſaid, that they ſhould beat their ſwords into plow-ſhares, and their ſpears into pruning-hooks. And this is alſo more fully expreſt in the following words, Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more. All the difficulty indeed is how to reconcile this Prophecy with the bitter Wars that have been in moſt times, even amongſt thoſe that have profeſſed themſelves the Church of Chriſt, with reſpect whereto our Saviour gave that warning to his Diſciples, Mat. 10.34. Think not that I am come to ſend peace on the earth, I came not to ſend peace but a ſword. Some to avoid this difficulty hold this to be only a Prophecy of that Univerſal Peace which ſhould be in the reign of Auguſtus amongſt the Nations throughout the whole Roman Empire, who had then the greateſt part of the World under their Dominion, juſt about the time of our Saviours birth; the truth whereof, as it is evident in the Roman Hiſtories, ſo it may be probably gathered from that Tax, or Muſter mentioned, Luk. 2.1. Then went out a Decree from Caeſar Auguſtus, that all the world ſhould be taxed; which could not well be, but in a time of a general Peace. And again, others would have it to be only a figurative expreſſion of that true, inward, ſpiritual peace, which is the effect of Chriſts Kingdom in the Conſciences of Believers, begun here, but perfected hereafter in Heavenly glory. But queſtionleſs the words are clearly a Prediction of that concord and peace, which ſhould be the proper effect of the Goſpel amongſt thoſe Nations, and particular perſons, that ſhould ſincerely ſubmit themſelves to the Government of Chriſt. The Doctrine of the Goſpel doth upon many grounds preſs Chriſtians to live peaceably, as far as they are able, with all men whatſoever, Rom. 12.18. If it be poſſible, as much as lyeth in you, live peaceably with all men: and, Heb. 12.14. Follow peace with all men. And eſpecially that they ſhould live lovingly and peaceably amongſt themſelves, Mark 9.50. Endeavouring to keep the unity of the Spirit in the bond of peace, Epheſ. 4.3. And accordingly we find that where people are throughly brought to that frame and diſpoſition of ſpirit which the Law of the Goſpel doth require in Chriſtians, they are ſo harmleſs and meek, that they are careful not to wrong any with whom they converſe, but are content rather quietly to ſuffer wrong from others, and will live as brethren lovingly and peaceably together, without any jars and variance; as it is noted of thoſe that were added to the Church in the firſt days of the Goſpel, who were at leaſt five thouſand, if not eight thouſand, that the multitude of thoſe that believed were of one heart, and of one ſoul. And this is that which is here foretold concerning ths days of the Goſpel. It cannot therefore be inferred from hence, that it is altogether unlawful for Chriſtians to make war, whether offenſive or defenſive; for the people of God have gone out to war by Gods own appointment. And when the Soldiers that were converted to the faith of Chriſt by the Baptiſts Miniſtry, propounded the queſtion to him, Luk. 3.14. And what ſhall we do? He did not enjoin them to leave their calling, but only inſtructed them how to behave themſelves therein, Do violence to no man, neither accuſe any man falſly, and be content with your wages. Juſt wars are rather executions of Juſtice, than any breach of Chriſtian charity. Nor muſt we think that the diſcord and wars that have been in all ages, even in the days of the Goſpel, and that too amongſt thoſe that profeſs themſelves Chriſtians, do any way weaken the truth of this Prophecy; for the drift of theſe expreſſions of the Prophet is only to ſhew, firſt, how much the Goſpel ſhould tend to the eſtabliſhing of a happy Peace amongſt the Nations of the World, that had been before ſo barbarouſly ready to devour one another, by bringing them to be united together in one faith, as fellow-members of one and the ſame body under Chriſt their head, the Prince of Peace, as he is called, Chap. 9.6. And, 2. what intire affection and union of ſpirit, and ſo what a peaceable diſpoſition one towards another, there ſhould be amongſt thoſe that were true Chriſtians, that did ſincerely ſubmit to the Law of Chriſt, the Goſpel of Peace, Epheſ. 6.15. and that were effectually guided by the Spirit of Chriſt. All which notwithſtanding it needs not ſeem ſtrange to us, that the Church is ſtill ſo much embroiled with war: 1. Becauſe when the Church is for peace, her enemies will ſtill be for perſecution and war. 2. Becauſe there will be ſtill in the Church ſo many that profeſs Chriſt, but in their works deny him, not being Chriſtians indeed. And, 3ly, becauſe even thoſe that are true-hearted Chriſtians, by reaſon of the remainders of corruption in them, are over-ready too often to ſwerve from the temper and way of peace which Chriſt hath preſcribed them.
V. 5. O houſe of Jacob, come ye and let us walk in the light of the Lord.] As in imitation of that expreſſion wherewith ver. 3. he had ſaid the converted Gentiles ſhould encourage one another, Come ye and let us go up to the mountain of the Lord, &c. the Prophet doth here exhort the Jews, that they that were Gods firſt-born peculiar people, would not come behind them, but would rather prevent them, and lead them the way. Since the whole world ſhould be enlightned, it were a ſhame if they ſhould ſtill walk in darkneſs; O houſe of Jacob come ye, and let us walk in the light of the Lord, that is, in the light of Gods word, which ſhines amongſt you now, or in the light of the Goſpel, which ſhall hereafter break forth from you, and ſhine amongſt all Nations. So that this may be taken as ſpoken both to the Jews that were then living in the days of the Prophet, and to their poſterity in the days of the Goſpel; and it is all one in effect as if he ſhould have ſaid, Let us believe in Chriſt, and love him and all Chriſtians for his ſake.
Ver. 6. Therefore thou haſt forſaken thy people the houſe of Jacob, becauſe they be repleniſhed from the Eaſt, &c.] That is, they are full of the rites and cuſtoms, and vices of the people inhabiting the Eaſtern Countries; amongſt which though the Ammonites and Moabites may be numbered, becauſe they lay Eaſtward of Judea, yet I conceive the Syrians and Chaldeans are here chiefly intended, becauſe they were amongſt the Jews moſt uſually termed the Children of the Eaſt, or the people of the Eaſt, (See the Notes, 1 King. 4.30. and 2 King. 13.17.) and becauſe though it might not be unfitly ſaid, that it was from theſe Eaſtern Nations that they had learnt their Idolatry, and other groſs ſins; yet the corrupt cuſtoms and rites here meant, wherewith they had been repleniſhed from the Eaſt, ſeem to be their Magick Arts, Sorceries, Divinations, and ſuch like ſuperſtitious practices, for which the Arabians, the Syrians and Chaldeans, were famous in thoſe times; as we ſee amongſt others, in Balaam, that egregious Sorcerer, who was of Pethor of Meſopotamia, Deut. 23.4. and brought by Balak out of the mountains of the Eaſt, Numb. 23. and herewith that ſuits well which followeth, and are ſoothſayers like the Philiſtines, (only withal obſervable it is, that becauſe the Philiſtines who were alſo much addicted to theſe Superſtitions, ſee 1 Sam. 6.2. bordered on the weſt of the Jews, as the Syrians and Chaldeans did on the Eaſt, this is all one in effect, as if the Prophet had complained, that they had filled their land with theſe Heatheniſh practiſes from all the Nations that were round about them), and they pleaſe themſelves in the children of ſtrangers, that is, they follow the rites and cuſtoms of outlandiſh people with much delight, and are pleaſed to be like to them; for though ſome Expoſitors underſtand this of their abuſing themſelves with the children of ſtrangers in the horrid ſin of Sodomy, (a vice too common even amongſt the Jews in thoſe times, 2 King. 23.7.) and others of their priding themſelves in having many ſervants to attend them that were of foreign Nations; yet it is far more probable that the Prophet intended hereby, that they were much affected with conforming themſelves to thoſe their wicked rites and cuſtoms, or perhaps that they were pleaſed with having commerce, and joining themſelves to them by Covenants and Marriages. But now for the dependance of theſe words upon that which went before. Some conceive that this ſad complaint which the Prophet here enters into of the woful condition whereinto the Jews had brought themſelves by their great ſins, tends to ſhew the reaſon, why in the foregoing verſe he had invited them to turn unto the Lord by unfeigned repentance, namely, becauſe God had in a manner forſaken them for their horrid wickedneſs, and expoſed them to the fury of their cruel enemies, and ſo they were in danger to be utterly caſt off and deſtroyed, if they did not prevent it, by a ſerious and timely returning to their God. And ſome add too, that herein a reaſon is hinted why he had inſerted the foregoing Prophecy of the Calling of the Gentiles. But I rather conceive that this is added as by way of correcting what he had ſaid in the foregoing verſe, O houſe of Jacob, come ye and let us walk in the light of the Lord; as if he had ſaid, But alas! to what end do I invite this people to repentance, ſeeing for their manifold horrid ſins God hath rejected them, and ſo they are in a hopeleſs condition. Therefore thou haſt forſaken thy people, the houſe of Jacob, becauſe, &c. He the rather directs his ſpeech to God, to imply the ſtupidity of the people, and what little likelihood there was of prevailing with them.
Ver. 7. Their land alſo is full of ſilver and gold, &c.] As if he ſhould have ſaid, In this alſo they carry themſelves more like the Heathens that are round about them, than as becomes the Iſrael of God. Inſtead of ſeeking Gods favour, they are all for heaping up riches, and filling their houſes and land with ſilver and gold; this they ſet their hearts upon, as putting all their confidence for their ſafety herein, and in this they pride themſelves, laviſhing it out upon themſelves, and upon all that belongs to them, yea even upon their Idols, ſee Hoſ. 2.8. It is not therefore their having ſuch abundance of ſilver and gold, but their inſatiable covetouſs, and priding themſelves, and truſting in their riches, that is here taxed. And accordingly the following Clauſe may alſo imply this, Neither is there any end of their treaſures; that is, their covetous deſire after theſe things is inſatiable, they never think they have enough of them; though I think that is chiefly intended to ſet forth the uncountable abundance of their wealth. And the like we muſt conceive of that which is added concerning their horſes, Their land is alſo full of horſes, neither is their any end of their chariots; to wit, that they gloried and truſted in theſe, and minded not Gods favour. But ſee the Notes, Deut. 17.16, 17.
Ver. 8. Their land alſo is full of Idols, &c.] This expreſſion is uſed to imply, both how openly this ſin was practiſed amongſt them, and likewiſe how violently they were addicted to it; every corner of their land was full of theſe vanities; They worſhip the work of their own hands, that which their own fingers have made; an high degree of blindneſs and madneſs, that they that were the workmanſhip of God, ſhould adore an Image, which their own hands had made, inſtead of God their Creator.
Ver. 9. And the mean man boweth down, and the great man humbleth himſelf, &c.] That is, all ſorts of men, high and low do baſely proſtrate themſelves to theſe Idol-gods; therefore forgive them not; that is, let that vengeance which thou haſt threatned fall upon the body of this people, that thoſe that are not incurable may be reclaimed. But for ſuch imprecations, ſee the Notes, Pſal. 28.4. and Neh. 4.5.
Ver. 10. Enter into the rock, and hide thee in the duſt, for fear of the Lord, and for the glory of his Majeſty.] Hereby the Prophet foreſhews that a day of vengeance was nigh at hand, wherein though their land were full of Horſes and Chariots, as he had ſaid before, verſ. 7. neither that, nor any thing elſe ſhould do them any good; all the poor refuge that ſhould be left them would be, that as deſperate men, that had no hope in God, nor no outward power, whereby to reſiſt their enemies; they ſhould endeavour to hide themſelves in rocks and caves in the earth (a poor refuge) by reaſon of the dread that ſhould fall upon them, when the Lord ſhould appear in ſuch dreadful Majeſty to puniſh them by the Chaldeans for all their wickedneſs.
Ver. 11. The lofty looks of man ſhall be humbled, and the haughtineſs of men ſhall be bowed down, &c.] That is, he ſhall pull down the pride of thoſe that have exalted themſelves againſt God. The chief thing intended is, that they that baſely bowed down before their Idols, ſhould now be juſtly humbled and laid low by the juſt judgments of God. And the Lord alone ſhall be exalted in that day; that is, the Lord before whom ſuch baſe Idols are now preferred, ſhall then be alone exalted, becauſe he ſhall then be known to be the only true God, and all the power and pride of man ſhall be found to be nothing before him; they all confeſſing that it is he that hath brought theſe judgments upon them, and admiring his infinite juſtice and power therein.
Ver. 12. For the day of the Lord of haſts ſhall be upon every one that is proud and lofty, &c.] That is, upon all the proud and great ones amongſt them. See the foregoing Note.
Ver. 13. And upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Baſhan.] Lebanon was famous for goodly tall Cedars. See the Note, 1 King. 5.4. and ſo was Baſhan for mighty ſtrong oaks, Ezek. 27.6. Of the oaks of Baſhan have they made thine Oars. Now though the moſt of Expoſitors do here by theſe cedars and oaks, underſtand figuratively the great and weighty and lofty ones that were amongſt them, their Princes and Nobles, their rich and potent men that exalted themſelves againſt God (as indeed the Scripture doth elſewhere frequently ſpeak thus of ſuch men, as Ezek. 31.3. Behold the Aſſyrian was a cedar in Lebanon with fair branches, and with a ſhadowing ſhroud, &c. See alſo the Note, Judg. 9.15.) and others do underſtand hereby their ſtately buildings made of the timber of theſe trees, (as indeed the Prophet Zachary ſpeaks after this manner of the deſtruction of the gallant houſes in Jeruſalem, Zach. 11.1, 2. Open thy doers, O Lebanon, that the fire may devour thy cedars. Howl firr-tree, for the cedar is fallen; becauſe the mighty are ſpoiled; Howl, O ye oakes of Baſhan.] Yet becauſe it ſeems apparent that the Prophets deſign in this part of the Chapter is, firſt to foreſhew the deſtruction of the Inhabitants, even the greateſt amongſt them, (which he hath already done in the three foregoing verſes), and then afterwards the ruin of all things that were of greateſt note and excellency in their land, whereof they did moſt glory, and wherein they put the greateſt confidence, therefore I do not ſee why this ſhould not be underſtood literally of the havock the enemy ſhould make in burning up and hewing down the Cedars and Oaks, and other ſtately Trees that grew there in abundance; and that the rather with reſpect to the Idolatry that was daily committed in their Groves, where theſe Trees grew, wherewith God was highly offended; for which ſee the Notes, Chap. 1.29, 30.
Ver. 14. And upon all the high mountains, and upon all the hills that are lifted up.] Hereby alſo ſome underſtand great and rich men, ſuch as were of great eminency, and did over-look and over-top the meaner fort, as mountains do the plains. And indeed the Scripture doth often ſpeak thus of the great ones of the world figuratively, as in Zach. 4.7. Who art thou, O great mountain? before Zerubbabel thou ſhalt become a plain. And, Iſa. 41.15. Thou ſhalt threſh the mountains, and beat them ſmall, and make the hills as chaff. But here I rather conceive it is meant of the hilly and mountainous parts of the land, upon which the Prophet threatens that vengeance ſhould come, the rather becauſe their high places were uſually there, and to let them know that theſe places which they deemed of impregnable ſtrength, and wherein they did ſo exceedingly glory and truſt, as places of ſure retreat in times of danger, ſhould be no refuge to them at all.
Ver. 15. And upon every high tower, and upon every fenced wall.] Even this alſo ſome underſtand figuratively of men of great ſtrength and power, alledging for the proof hereof another place in our Prophet, where the ſame figurative expreſſion is uſed, to wit, Chap. 30.25. And there ſhall be upon every high mountain, and upon every high hill, rivers and ſtreams of waters, in the day of the great ſlaughter, when the towers fall. But I conceive the meaning of theſe words is only this, that no fortifications or place of ſtrength ſhould be any defence to them.
Ver. 16. And upon all the ſhips of Tarſhiſh, &c.] See the Note, 1 King. 10.22. and Pſal. 48.7. Becauſe they prided themſelves much in theſe their ſhips of great bulk and burden, the defence they were to the Kingdom, and the exceeding wealth they brought into them by way of merchandizing, the Prophet foretels, that theſe ſhould be alſo taken or deſtroyed by the enemy. And upon all pleaſant Pictures; that is, all the curious Pictures, wherein they ſo much delighted; under which may alſo be comprehended their Tapiſtry and Arras Hangings of Image-work, their curious wrought Plate, and all other the bravery of their houſes. Some indeed, becauſe this is joined here with the ſhips of Tarſhiſh, do particularly reſtrain this to the goodly Pictures and carved Images wherewith they adorned their ſhips, (and that this cuſtom of beautifying their ſhips was very ancient, we may ſee by that of the Poet,—Pictaſ que innare carinas), or elſe to the choice rarities which in their ſhips they brought from the remote Ports of the world. But I think it may better be underſtood of all their pleaſant houſhold-ornament; or that if any particular be intended, it may be their Idolatrous Pictures.
Ver. 17. And the loftineſs of man ſhall be bowed down, &c.] As if he had ſaid, And by this univerſal deſtruction which God ſhall bring upon theſe things before mentioned, wherein ye have gloried ſo much, and put ſo much confidence, that ſhall be accompliſhed, which was before foretold, ver. 11. The lofty locks of man ſhall be humbled, &c. of which ſee the Note there.
Ver. 18. And the Idols he ſhall utterly aboliſh.] As if he had ſaid, Both you and your Idols, before which you have humbled your ſelves, ſhall be deſtroyed together; ſo far they ſhall be from helping you, that they ſhall not be able to ſecure themſelves; yet it may be meant of their being deſtroyed, not only by the enemies, but alſo by thoſe that made and worſhipped their Idols, where they ſhould ſee with ſhame how little good they had done them. See the Note, Chap. 1.31.
Ver. 19. And they ſhall go into the holes of the rocks, &c.] See the Note above, ver. 10. And from thence that expreſſion ſeems to have been taken, which our Saviour uſeth, Luk. 23.30. Then ſhall they begin to ſay to the mountains, fall on us, and to the hills, cover us. The meaning is, that being affrighted with the dreadfulneſs of Gods Judgments, they ſhould be glad to creep into any hole to hide themſelves in. When he ariſeth to ſhake terribly the earth; that is, to break in upon them with ſuch fury that their State ſhall be in a manner ſhattered to pieces, and the hearts of the people ſhall tremble and ſhake as it were with an Earthquake. Yea becauſe we read of a dreadful Earthquake that was in the days of Uzziah, Amos 1.1. & Zach. 14.5. we may well think that hereby God did foreſhew that terrible concuſſion of the land, whereof the Prophet here ſpeaks.
Ver. 20. In that day a man ſhall caſt his Idols of ſilver, and his Idols of gold, which they made, each man for himſelf to worſhip, to the moles, and to the bats.] To wit, as being gods blinder than moles, and fitter to lye in darkneſs, and not to come abroad into the light, than bats are. The meaning is, that they ſhould of their own accord caſt away their moſt precious Idols which they had before moſt highly eſteemed, into any ſordid ſecret hole or corner as into ſome hole of the earth, where moles uſe to be, or into ſome dark and duſty corners of their houſes, where bats are wont to rooſt. And the reaſon intended why they ſhould do this, may be either firſt their aſtoniſhment and fear in that day of trouble and terrour; though haply at firſt they might deſire to keep them for the worth of the materials whereof they were made, yet afterwards that they might not be encumbred with them in their flight, they ſhould caſt them aſide into any ſecret obſcure place. Or, 2ly, rather, their diſregard and contempt of them; finding how unprofitable and vain they were, and being aſhamed of their former confidence in them, they ſhould throw them away with indignation and diſdain, as thinking any vile neglected place good enough for ſuch gods to lye in.
Ver. 21. They go into the clefts of the rocks, &c.] This is repeated to ſhew why they ſhould caſt away their Idols, as he had ſaid in the foregoing verſe, to wit, either that being rid of them, they might flee the more freely, or becauſe they hoped for that ſhelter from the rocks which they could not afford them.
Ver. 22. Ceaſe from man, &c.] That is, give over your confidence in man, whoſe breath is in his noſtrils, and ſo he may be taken away in a moment; though he may puff and ſeem to breathe forth wrath, yet alas his breath may be ſoon gone; for wherein is he to be accounted of? to wit, in and of himſelf, when God is not with him, and eſpecially when God is againſt him. The Prophet having threatned them with the ruin that was coming upon them, doth hereupon infer this warning, not to ſlight the foregoing threatnings out of a vain confidence in the ſtrength of their preſent eſtate. And withal, this makes way to that which follows in the next Chapter, where God threatens to deſtroy all in whom they might think they had moſt cauſe to truſt.