Annotations Upon Isaiah, Chapter 26
CHAP. XXVI.
VERSE 1. IN that day, &c.] To wit, when that ſhall be done for God's people, which is before promiſed; that is, when they ſhall be delivered out of Babylon, and ſo likewiſe when their Redemption by Chriſt from their ſpiritual Bondage, whereof the deliverance out of Babylon was a type, ſhall be made known to them by the preaching of the Goſpel, ſee the Note, Chap. 24.9. ſhall this Song be ſung in the Land of Judah: to wit, at their return from Babylon, and in the Church of Chriſt, whereof that Land was a Figure, ſee the Note, Deut. 31.19. The meaning is, that the ſtate of the times he now ſpeaks of, ſhould be ſuch, that they might well ſing this Song: yea, and it may well be that this Song was purpoſely compoſed, that in the Babylonian Captivity the faithful might hereby chear up themſelves with hope of deliverance.
We have a ſtrong City, &c.] This may ſeem to be ſpoken as in oppoſition to that which was ſaid ver. 12. of the foregoing Chapter, concerning the Lord's beating down the Cities of Moab. Their mightieſt Cities ſhall be laid in the duſt; but we have a ſtrong City, to wit, Jeruſalem, or the Church of Chriſt, whereof Jeruſalem was a Type, againſt which the gates of Hell ſhall not prevail. As this is ſpoken with reſpect to the Jews, when they were come back to Jeruſalem from Babylon, it may import as much as if they had ſaid, Though our City may ſeem weak in compariſon of what it was before the Babylonians deſtroyed it; yet bleſſed be God, we can look upon it as a ſtrong City: Salvation will God appoint for walls and bulwarks; that is, God's protection and preſervation will be to us inſtead of the ſtrongeſt walls and bulwarks. And as it is intended of the Church of Chriſt, the meaning is, that through God's protection ſhe ſhall be invincible. And ſome add too, that the Salvation wrought by Chriſt ſhall be the cauſe and ground of this her ſafety.
Ver. 2. Open ye the gates, that the righteous Nation which keepeth the Truth, may enter in.] 1. As this hath reſpect to the return of the Jews out of Babylon, by the gates may be meant, either the gates of Jeruſalem, (thereby to imply the certainty of their return thither, and the multitude of thoſe that ſhould return;) Or (as ſome) the gates of the Temple, which ſhould be re-edified by them, that there they might ſerve and praiſe the Lord; ſee the Notes, Pſal. 24.7. and 118.19, 20. And this remnant returning may be called the righteous Nation, which keepeth the truth; that is, which faithfully in all things keepeth cloſe to the truth of God's Word; both to imply what God required of them upon their return, to wit, that they ſhould not be a wicked, rebellious people, as they had been, but a righteous holy Nation; and likewiſe, becauſe they ſhould be at that time, partly through the cutting off of multitudes of the former wicked generation, and partly through the Repentance of great numbers of thoſe that returned, a people very much reformed and purged from their former droſs. But, 2. as this hath reſpect to the days of the Goſpel, it is clearly a Prediction of the multitude of the Gentiles that ſhould come thronging into the Church of Chriſt, together with the believing Jews, and ſhould not only profeſs the truth of the Goſpel, but alſo be really a righteous people, according to the Rule and Tenor of the Goſpel.
Ver. 3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee; becauſe he truſteth in thee.] That is, Thou, God, wilt conſtantly keep that man in all manner of ſolid Peace and Proſperity, whoſe heart doth conſtantly adhere to thee, and rely and reſt upon thee in all conditions whatſoever: Either God will outwardly protect and proſper ſuch, or in their troubles he will bear up their hearts with inward comfort and peace. See the Notes, Pſa. 32.10. & 119. 165.
Ver. 4. Truſt ye in the Lord for ever, &c.] That is, Conſtantly unto the end, whatever be the outward Diſpenſations of God's Providence towards you. Thus from that which is ſaid in the foregoing verſe, the faithful do mutually encourage one another, For in the Lord Jehovah is everlaſting ſtrength, to wit, for the protecting and proſpering of thoſe that truſt in him. See the Note, Exod. 6.3. That which we render everlaſting ſtrength, is in the Hebrew, The rock of ages, for which ſee the Note Deut. 32.4.
Ver. 5. For he bringeth down them that dwell on high, &c.] That is, The mighty Potentates and Tyrants of the world, that dwell in lofty Palaces and high-walled Cities, or that are in ſtate exalted far above others, ſee the Note, Chap. 24.21. And this is added alſo as a reaſon, why the righteous that truſt in God may expect to be delivered from the Oppreſſion of their greateſt enemies. The lofty City he layeth it low; that is, He ruinates their ſtrongeſt and beſt-defenced Cities, He layeth it low, even to the ground, he bringeth it even to the duſt; ſee the Note, Chap. 25.2.
Ver. 6. The foot ſhall tread it down, even, the feet of the poor, &c.] That is, Even God's poor afflicted people ſhall ſubdue thoſe their high fenced Cities under their power; or by way of contempt ſhall trample upon them.
Ver. 7. The way of the juſt is uprightneſs, &c.] That is, The ways and courſes of the faithful are in all conditions very juſt and upright: Thou, moſt upright, doſt weigh the path of the juſt; that is, Thou, O Lord, who art moſt upright thy ſelf, doſt exactly know and conſider the ways of juſt, upright men; whereby is implied, Either 1. that God being moſt upright, and therefore approving and liking the juſt and upright ways of his faithful ſervants, doth accordingly aſſiſt and proſper them in their ways, and make their way plain and even before them, ſo that they may go on comfortably therein. Or, 2. that comparing together the upright ways of the righteous, with the perverſe and falſe ways of the wicked, he doth proſper the one, and deſtroy the other. Or, 3. that he doth ſo afflict them by their enemies when they go aſtray, that he is very ready to deliver them again from their enemies upon their Repentance. I know many underſtand this whole verſe, of God's making the way of his people by his Providence fair and plain before them; and accordingly that word, which we tranſlate uprightneſs, they render evenneſs, or ſtreightneſs, The way of the juſt is evenneſs; and ſuitably they render alſo the following words, Thou, moſt upright, doſt level the path of the juſt. But according to our Tranſlation, the meaning of the place ſeems clearly to be that which is before ſaid.
Ver. 8. Yea, in the way of thy Judgments, O Lord, have we waited for thee.] Having ſpoken in the foregoing verſe of the tender reſpect which God hath always to his righteous Servants, here he ſheweth what their aſſured confidence concerning this had wrought in them; to wit, that even in the way of his Judgments, that is, under his foreſt chaſtiſements, they waited upon God in hope, that of his infinite Goodneſs and Mercy he would at laſt deliver them, and receive them again into his favour. Now the afflictions which God had brought upon his people he calls Judgments, becauſe therein God ſeems to carry himſelf as a Judg, puniſhing them for their ſins; but yet in deſpenſing of them he doth all with judgment and moderation, and wholly with a purpoſe to do them good, according to that of the Apoſtle, 1 Cor. 11.32. But when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world. And this expreſſion, In the way of thy judgments, is becauſe it is God's uſual and conſtant way to afflict his people when they go aſtray, for their ſpiritual advantage. I know ſome underſtand this thus, That the faithful waited upon God in the Way of his Judgments, that is, in a way of conſtant obeying his Commandments, or in a way which he had preſcribed them in his word. But the whole Context ſheweth it is meant of the chaſtiſements wherewith he had chaſtiſed his people. See the Note above, ver. 1.
The deſire of our ſoul is to thy Name, and to the remembrance of thee.] That is, Even in our greateſt troubles our affections were not taken off from thee, (ſee the Note, Pſal. 44.17.) nor did we caſt off our confidence in thee, but ſtill our thoughts were upon thee, thy word and promiſes: We ſtill panted after thy favour, and ſought after, and waited for thy help and deliverance, earneſtly deſiring that the glory of thy Name might thereby be advanced.
Ver. 9. With my Soul have I deſired thee in the night, yea with my ſpirit within me will I ſeek thee early.] That is, I have deſired thy favour, thy gracious preſence and help at all times, even by night, whilſt others ſlept, and ſo ſtill will do with all poſſible diligence. And this is ſpoken as in the name of every ſeveral perſon amongſt the righteous, that in this Song are brought in praiſing God's Name. For when thy judgments are in the earth, the inhabitants of the world will learn righteouſneſs.] This is added to ſhew how they had been brought ſo to ſeek after God, as was ſaid in the foregoing words; namely by the Judgments they had lain under, mentioned before ver. 8. In the way of thy judgments, O Lord, have we waited for thee. It is as if they had ſaid, And indeed it is uſual with men all the world over, to be brought by thy Judgments to learn Righteouſneſs. Yet the meaning is not, that all men are by God's Judgments won to true Repentance; but that uſually when Mercies do no good upon men, yet Judgments bring them in, either ſeriouſly to repent and amend their lives, or at leaſt to make an outward ſhew of doing ſo. See the Note, Pſal. 83.16. which is farther ſet forth in the following verſe.
Ver. 10. Let favour be ſhewed to the wicked, &c.] Having ſaid in the foregoing verſe what effect the Judgments of God do commonly work in men, to wit, that thereby they are b…ught to learn righteouſneſs, (for which ſee the foregoing Note) here they add, that indeed ſome wicked wretches will not be brought to learn Righteouſneſs, neither by Mercies nor Judgments. How little Mercies prevail with them, is ſhown in this verſe, Let favour be ſhewed to the wicked, yet will he not learn righteouſneſs, in the land of uprightneſs will he deal unjuſtly; whereby may be meant, either Judea, called the Holy Land, which God had given as an inheritance to his own peculiar people, whom he required to be a righteous, holy people; or the Church of Chriſt, where uprightneſs of Life and Converſation is ſtrictly required and practiſed; but ſee the Note, Pſal. 143.10. And will not behold the Majeſty of the Lord, that is, though the Lord doth by never ſo many wonderful works clearly diſcover the Glory and Majeſty of all his Divine Attributes, yet will they take no notice of it. See the Note, Pſal. 28.5. And then how little they were better'd by God's Judgments, is ſhewn in the next verſe.
Ver. 11. Lord, when thy hand is lifted up, they will not ſee, &c.] That is, Though thou doſt puniſh them never ſo ſorely, with the ſtrokes of a hand lifted up; or rather, though thy Judgments be executed upon them in ſuch a manner, that it is moſt apparent that thou haſt a ſpecial hand therein, every one may ſee that they are the ſtroaks of Divine Vengeance; yet they will not take any notice of it: But they ſhall ſee, that is, they ſhall be foreed to take notice of it, and be aſhamed for their envy at the people, or, towards thy people; that is, their envying the welfare of God's people, and ſpiteful endeavouring to do them all the miſchief they could: Yea, the fire of thine enemies ſhall devour them. That is, the vengeance wherewith, as with fire, thou art wont to deſtroy thine enemies, ſhall conſume them. See the Notes, Pſal. 21.9. and 97.3.
Ver. 12. Lord, thou wilt ordain peace for us, &c.] As if they had ſaid, Whilſt thou deſtroyeſt our enemies, thou wilt order it ſo, that we thy people ſhall be in a proſperous and happy condition: As thou haſt afflicted us, ſo thou wilt now alſo ordain peace for us, ſee the Note above, ver. 3. and Chap. 9.6. For thou alſo haſt wrought all our works in us; that is, all the good we have done or do, with reſpect whereto, we hope, thou wilt afford us this peace, thou haſt wrought it in us by thy Holy Spirit. But indeed the moſt and beſt Expoſitors would have this read, as it is in the Margin of our Bibles, For thou alſo haſt wrought all our works for us; and accordingly they underſtand it paſſively of the works that had been done for them; as if they had ſaid, All that hath befallen us, all that hath been done by our ſelves or others, tending to our peace, all our preſervations and wonderful deliverances, have been the work of thy hands: And thus from the experience of what God had hitherto done for them, they encourage themſelves to hope in God, that he would yet further do them good.
Ver. 13. O Lord our God, other lords beſides thee have had dominion over us, &c.] That is, Other Lords, beſides thee, who art our Soveraign Lord, and beſides thoſe whom thou haſt appointed to rule over us, have unjuſtly and tyrannically uſurped Dominion over us. And this, as it is ſpoken with reſpect to the Jews, is meant of the Babylonians, and other foreign Tyrants, that had ruled over them; and as it reſpects the Church of Chriſt, it may be meant of all that at any time do tyrannically oppreſs them. But by thee only will we make mention of thy Name. That is, by thy Grace only, as we have hitherto, ſo we will ſtill own our ſelves to be thy ſervants, and make mention of thee as our true Lord and Soveraign, and worſhip and praiſe thy Name. Or, by thy Grace ſupporting us, or by the confidence we have in thee alone, we will ſtill make mention of thy Name, as glorying in thee, as believing that out of reſpect to thine own Name, thou wilt preſerve us that we may honour thee and ſerve thee, though for the preſent thou ſeemeſt to neglect us, and as eſteeming the bare remembrance of thy Name to be ſufficient to ſupport our hopes. Or, though our enemies have for a long time tyrannized over us, yet by thy free goodneſs only, and by thy good hand of Providence over us in preſerving and delivering us, without which nothing elſe could have contributed any thing thereunto, we may now, and will always, as we have juſt cauſe, own thee, and cleave to thee, and praiſe thy Name.
Ver. 14. They are dead, they ſhall not live; they are deceaſed, they ſhall not riſe, &c.] As if they had ſaid, Whilſt thou haſt ordained peace for us, thine own People, thoſe our great Lords that did for a time tyrannize over us, are irrecoverably deſtroyed; they ſhall never be able to riſe again to their former eſtate, to trouble and oppreſs thy People, no more than they that are dead and laid in their graves are able to riſe from thence, and to live again in the world, as formerly they did; ſee the Note, Chap. 24.20. Or, they are ſlain and dead, and ſhall never live upon earth any more. Therefore haſt thou viſited and deſtroyed them, &c. To wit, That they might be irrecoverably cut off from the earth, and never more flouriſh in the world, and afflict thy People, as they have done.
Ver. 15. Thou haſt encreaſed the Nation, O Lord, thou haſt encreaſed the Nation, &c.] Some would have this underſtood of God's encreaſing and multiplying the benefits he conferred upon his people. But according to our Tranſlation, it is the encreaſe of their number that is here intended. And it may be ſpoken either, 1. with reſpect to God's exceeding multiplying the Nation of the Jews in former ages. Or more particularly of their encreaſe in Babylon, that even there the more they were oppreſſed, the more they multiplied; as was ſeen by the multitudes of thoſe that returned from thence to Jeruſalem, whoſe Inhabitants were by this means mightily encreaſed. Or, 2. with reſpect to the great encreaſe of that his peculiar people, by bringing in multitudes of the Gentiles, who joyned themſelves to the Church of the believing Jews, and became one people with them. And as for the following words, Thou art glorified; either it is meant of the glory that redounded to God, by the great multitudes that returned to Jeruſalem, and the deſtruction of their enemies, which made way to their deliverance: Or by the great acceſſion he made to his Church, by the Converſion of the Gentiles. Or elſe of God's glorifying himſelf by his chaſtiſement of his own people, (See the Note, Levit. 10.3.) to wit, in cauſing them to be carried captives into Babylon; of which that is clearly meant, which is added in the laſt clauſe of the verſe, Thou hadſt removed it far unto all the ends of the earth. See the Note, Chap. 6.42. The drift of this place therefore ſeems to be, the ſetting forth of the Lord's different dealing with his people and with their enemies; theſe he utterly deſtroyed; but though he chaſtiſed his people ſharply, yet the iſſue of their afflictions was good.
Ver. 16. Lord, in trouble have they viſited thee, &c.] As if they had ſaid, When thou, Lord, didſt viſit thy people with the rod of affliction, then did they viſit thee, of whom they had been too forgetful, in a way of Repentance and ſeeking to thee for mercy. They poured out a prayer, when thy chaſtening was upon them, ſee the Notes 1 Sam. 1.15. and Pſal. 42.4. The word in the Hebrew which we tranſlate a Prayer, is properly a Spell, or a Charm, or a ſecret Speech, as it is expreſſed in the Margin of our Bibles; the intent whereof was to ſhew, That in their Prayers, by reaſon of extream ſhame and grief for their ſins, and the terrors of God that lay upon their ſpirits, they could hardly ſpeak or utter what they would ſay, as it was with Hannah when ſhe prayed, 1 Sam. 1.13. and Hezekiah, Chap. 38.14. they poured out their ſouls with tears, ſighs and groanings that cannot be expreſſed, as the Apoſtle calls them, Rom. 8.26.
Ver. 17. Like as a woman with child, that draweth near the time of her delivery, &c.] When the throws of a travelling woman are indeed ſharpeſt and hardeſt to be born; is in pain, and crieth out in her pangs, ſee the Note, Chap. 13.8. ſo have we been in thy ſight, O Lord; that is, So extream have our ſorrows and miſeries been, as thou, O Lord, haſt ſeen and known. And this may be added, as that which did greatly encreaſe their ſorrow, That God ſhould look on, and ſee them in ſuch extream miſery, and yet afford them no help; even as it muſt needs be a great grief to a Woman in travel, to ſee her friends ſtand by, and never mind to lay hands on her, to afford her any help for the furtherance of her delivery.
Ver. 18. We have been with child, we have been in pain, we have as it were brought forth wind, &c.] That is, With ſtrong deſires we groaned after deliverance from thoſe Oppreſſions and Miſeries that we lay under; we had many thoughts in our heads, how it might be brought about, and were ready many times to conceive great hopes of what we deſired, and laboured what we could to effect it; but all proved vain, and came to nothing: As a Woman that thought her ſelf to be in pains of travel, and finds at laſt that it was nothing but wind ſhe was tortured with, is no way eaſed (as they are that are delivered of a true birth) but continues ſtill in great torment, ſo hath it been with us; we are quite deceived of the fruit we expected, and ſo there is no end of our ſorrows, but out of one affliction we fall into another. And thus is this explained in the following words, we have not wrought any deliverance in the earth: That is, We have not effected any thing for the ſuccour or deliverance of our ſelves, or of our Country; neither have the inhabitants of the world fallen, that is, We have not been able to ſubdue our enemies the heathen, who in oppoſition to the Jews, Gods peculiar people, are called the inhabitants of the world.
Ver. 19. Thy dead men ſhall live, &c.] Frequently in the Scripture men in extremity of miſery, and that ſeem to be in a loſt Condition, paſt all hope of recovery, are ſpoken of as dead men, yea, as men dead and buried, and turned into duſt, ſee the Notes Pſal. 31.12. and 22.15. and 88.5, 6. and accordingly alſo the raiſing up men from ſuch a ſad, deſperate and hopeleſs Condition, putting them into a more comfortable Eſtate, is ſpoken of as a reviving of ſuch dead men, and a kind of Reſurrection; ſee the Notes Pſal. 71.20 and 80.18. And in this ſenſe I conceive theſe words are ſpoken here, of the raiſing of Gods faithful people out of a forlorn and loſt condition (ſuch as was that of their deliverance out of Babylon) and bringing them again into a chearful and comfortable Eſtate; and that this is added as in oppoſition to that which was ſaid before of the irrecoverable Deſtruction of their Enemies, ver. 14. They are dead, they ſhall not live; they are deceaſed, they ſhall not riſe. I know that very many Expoſitors of great note, do underſtand this expreſly of the Reſurrection of the faithful to life at the laſt day. And indeed, though it were primarily meant of the deliverance of the Jews out of the Babylonian Captivity (as was alſo that Prophecy of Ezekiels concerning the Reſurrection of dry bones, Ezek. 37.1, &c.) yet by the Expreſſions here uſed, it may ſeem moſt probable, that there is at leaſt an Alluſion herein to that Reſurrection of the faithful at the day of Judgment; yea, if this ſong were intended to ſet forth, as moſt Expoſitors hold, not only the deliverance of the Jews out of Babylon, but alſo that greater deliverance of our Redemption by Chriſt (whereof that other was a type) as is before noted ver. 1. then I ſee not why under this great work of the deliverance of Gods people by Chriſt, the raiſing of them up to life at the laſt day ſhould not be comprehended; which ſhall be the full perfecting of that deliverance. The greateſt difficulty in the words, is to know by whom, and to whom they are ſpoken. Now to this I anſwer, 1. That they may be taken as ſpoken to the Church and people of God, either in the perſon of God, or in the perſon of the prophet, ſpeaking to them from God. And if we underſtand them thus, then we muſt ſuppoſe, that in the foregoing verſe the ſong is ended that began ver. 1. and that here, in anſwer to that which they had ſaid therein, there is a promiſe made to them from God in Chriſt, that he would certainly raiſe them from that dead and hopeleſs Condition, wherein they lay; Thy dead men ſhall live. And accordingly alſo we muſt then underſtand the following words (as they are in our tranſlation) together with my dead bodys ſhall they ariſe, either of the dead body of Chriſt; as if it had been ſaid in the perſon of Chriſt, As ſure as my dead ſhall ariſe out of the grave, ſo ſurely ſhall thy dead men ariſe; or elſe of the whole body of his Church and people, thereby to imply, that not one of them ſhould fail to have their ſhare in this joyful Reſurrection. But 2ly. the words may be taken as the words of Gods people, and ſo as the cloſe of the foregoing ſong, wherein they make profeſſion to God of their confident aſſurance, that he would revive them, and raiſe them up from that forlorn and hopeleſs Condition, wherein at preſent they lay; Thy dead men ſhall live; as if they had ſaid, Thy poor people, that ſeem to be now as ſo many men dead and buried, thou wilt revive again, and raiſe them up out of this their low and ſeeming deſperate Condition, even as at the laſt day thoſe that dye in thee, being true members of thy myſtical body the Church, ſhall be raiſed out of their grave; unto life eternal. And taking the words thus, the following words muſt likewiſe be underſtood accordingly, together with my dead body ſhall they ariſe, either of the City Jeruſalem, as ſome would have it, to wit, that as that their City that was at preſent as a dead carcaſe, ſhould be raiſed up out of the duſt, ſo ſhould Gods people alſo, together with it; or of the whole body of the Church; or as if the Prophet had ſet forth the unqueſtionable certainty of this promiſe, by comparing it with his full aſſurance concerning the raiſing again of his dead body, ſee Job 19.25.
Awake and ſing ye that dwell in the duſt, &c.] That is, you that are as ſo many dead carcaſes that have lain long in the Grave; for thy dew is as the dew of herbs; which may be alſo taken, either as ſpoken by the Prophet to the people of God, telling them, that their dew, that is, the love that God had ſhewed to them, would be to them as dew to the herbs; or elſe as the ſpeech of Gods people to God, rendring a reaſon why they expected ſuch a mighty change in their Eſtate, to wit, Becauſe his favour would be a ſure means to effect this, as the dew is to quicken the dying and withering herbs; See the Note, Pſal. 72.6. it being as eaſie for God to raiſe up his people from their ſeeming hopeleſs Eſtate to a comfortable and flouriſhing Condition, yea, to raiſe the very dead out of their Graves, as it is by a dew that falls in the night to revive the herbs, that were in a manner withered by the ſcorching of the ſun, and to cauſe them ſweetly to ſprout out again; and the earth ſhall caſt out the dead; that is, It ſhall give up her dead, even as the dew cauſeth the dead roots of herbs to ſprout forth afreſh as formerly.
Ver. 20. Come my people, &c.] The foregoing ſong of Gods people being ended, the Lord doth here by his Prophet adviſe them to take care to provide for the ſheltring of themſelves from that general ſtorm that was coming upon the world before thoſe joyful times, whereof he had hitherto ſpoken; and obſervable it is, that this is expreſſed in ſuch a manner, as if God would tender himſelf to go along with them, and to conduct them to ſuch a place of ſafety, Come, my people, enter thou into thy chambers, that is, betake your ſelves in your fears to the Chambers of my providence and protection, to wit, by a ſerious Meditation of Gods promiſes, and his all-ſufficiency, goodneſs and faithfulneſs, by renewing your Repentance by fervent prayer, and truſting in him, and hoping for deliverance from him; for theſe are the ſecret hiding places under which Gods people may in times of danger and fear, with much peace and quiet of ſpirit, ſhelter themſelves, and patiently repoſe themſelves, and wait for the Salvation of God. See the Notes, Job 29.4. Pſal. 27.5. and 31.20. and 91.1, 2. and Pro. 91.10. There ſeems to be an Alluſion in the words, to mens keeping within doors in times of ſtormy weather, or to their fleeing to their houſes, and retiring there to the ſecreteſt and ſecureſt places they have, and ſhutting the doors upon themſelves in times of peril and dread: Or, it may be, particularly to that charge which was given to the Iſraelites, Exod. 12.22. not to ſtir out of the doors of their houſes, whilſt the deſtroying Angel paſſed through the land of Egypt. And to the ſame purpoſe is that which followeth, and ſhut thy doors about thee; that is, perſevere conſtantly in the uſe of theſe holy means, for the ſecuring and quieting your ſelves, not admitting any temptation that ſhould diſquiet or perplex your ſpirits; hide thy ſelf as it were for a little moment, until the indignation be over-paſt, See the Note Chap. 10.25.
Ver. 21. For behold, the Lord cometh out of his place to puniſh the inhabitants of the earth for their iniquity, &c.] As if he had ſaid, There is a great ſtorm coming, and therefore you had need to hide your ſelves; the Lord ſhall from heaven appear in his dreadful judgments, executing open vengeance upon thoſe that dwell on the earth, even as a King comes from his Palace to ſit in the Judgment ſeat for the puniſhing of Malefactors. Some I know, hold, That it is the Temple that is here called Gods place, and ſo underſtand the words thus▪ That though for a long time the Lord might ſeem to ſit ſtill in his Sanctuary, and not to mind the wickedneſs of the men of the World, yet at laſt he would come forth and ſhew himſelf by puniſhing them for their ſins. But I rather underſtand it of Gods appearing from heaven, according to that of the Apoſtle, Rom. 1.18. The wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men. And becauſe blood-ſhed, eſpecially the ſhedding of the blood of Gods people, is a wickedneſs moſt hateful to God, and which he doth uſually puniſh moſt ſeverely; therefore is that added, the earth alſo ſhall diſcloſe her blood, and ſhall no more cover her ſlain; that is, God ſhall then call men to an account, and puniſh them for all the blood they have ſhed, whether openly or in ſecret, which before ſeemed not to be minded, but to be (as we uſe to ſay) quite forgotten.