Annotations Upon Isaiah, Chapter 29
CHAP. XXIX.
VERSE 1. WO to Ariel, &c.] This ſeems to be another Prophecy, diſtinct from that which went before, and directed particularly againſt Jeruſalem; though indeed, by conſequence, in the evils denounced againſt her, the whole land of Judah was deeply concerned. It may be read as it is in the margin of our Bibles, Oh Ariel, Ariel, as ſpoken by way of lamentation, the word Ariel being twice repeated to expreſs the more grief, as in the like mournful lamentation of our Saviours over Jeruſalem, Mat. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, &c. But the moſt Interpreters render it as it is in our Bibles, Wo to Ariel, to Ariel, &c. Ariel is by interpretation, a mighty Lion, or, as it is in the margin, the lion of God; ſee the Note, Pſal. 104.16. Many of the Hebrews hold, that it is the Temple in Jeruſalem, againſt which this wo is particularly denounced; and that the Temple was called Ariel, the Lion of God, becauſe the figure of the Temple did ſomewhat reſemble that of a Lion, being broad before, and narrow behind. Others ſay, it is the Altar in the Temple, that is here called Ariel: And indeed we find in Ezek. 43.15. that the Altar of burnt offerings, is in the Hebrew expreſly called Ariel; and that by the common conſent of moſt Expoſitors, becauſe this Altar that was conſecrated to God, ſeemed as a Lion to devour the bodies of thoſe beaſts that were daily ſacrificed thereon. But I rather think with others, that it is Jeruſalem that is here termed Ariel; and that the following words are added, to make known what the Prophet intended by Ariel; Wo to Ariel, to Ariel, the City where David dwelt. And though there are ſeveral Reaſons given by Expoſitors, why Jeruſalem is ſo called, as becauſe ſhe had been fierce againſt God, and againſt his Prophets and Servants, whom ſhe had cruelly ſlain, according to that, Jer. 12.8. Mine heritage is unto me as a lion in the foreſt, it crieth out againſt me; or becauſe it was a very ſtrong City, and by the valour of her inhabitants, had made great havock amongſt the Neighbour-Nations; yet I rather think, that Jeruſalem is here ſo called, with reſpect to the Temple and Altar therein (and ſo the wo is denounced againſt all three together), and that purpoſely to imply, that though they looked upon Jeruſalem as a ſtrong and invincible City, the lion of God, that need not fear any people, and that becauſe of the preſence of God amongſt them, as his peculiar covenant-people (whereof the Altar was a ſign) yet this ſhould no way ſecure them from the judgment now denounced againſt them. To which purpoſe thoſe words are added, the city where David dwelt: For this alſo is to imply, that though they gloried much in the promiſes that God had made, concerning the perpetuity of David's Kingdom, yet all this would do them no good; even that which was the Roya City of that glorious King, being quite degenerate from what ſhe had been, ſhould now be laid in the duſt.
Add ye year to year: let them kill ſacrifices.] Some hold, that the Prophets intention in theſe words, was to make known, that within a few years, or more particularly within two years, there ſhould be an end of their ſacrificing. But the words ſeem to be clearly an Ironical taunt; as if the Prophet had ſaid, Go on year after year, to keep your ſolemn feaſts, and in each of them to kill and offer up your appointed ſacrifices, and feed your ſelves with vain hopes, that thus year after year ye ſhall ſtill continue to do: alas! all this will do no good; and that becauſe God abhors your ſacrifices, and will ſhortly put an end to them. And indeed, if this Prophecy were delivered, as ſome think it was, at ſome one of their feaſts, when they were very buſily intent upon ſlaying and offering their ſacrifices, it muſt needs be the more ſeaſonable to diſcover the folly of the great confidence they had in that their hypocritical ſervice.
Ver. 2. Yet I will diſtreſs Ariel, &c.] That is, Though you go on in a formal way of offering ſacrifices to me; and though for ſome years the judgment threatned may be deferred, yet at laſt (ſaith the Lord) I will certainly, by enemies I ſhall raiſe up againſt you, bring both your City and Temple into great ſtreights, and there ſhall be heavineſs and ſorrow; that is, inſtead of your preſent jollity, when you are offering up a multitude of ſacrifices at your ſolemn feaſts, you ſhall then be ſorely over-preſſed with grief; and it ſhall be unto me as Ariel; ſee the foregoing Note. The meaning is, either, 1. That God would cauſe Jeruſalem to be beſieged by enemies, even as Shepherds and Hunters are wont to gather together, and beſet ſome fierce raging Lion, that they may deſtroy him. Or 2. That ſhe ſhould be ſurrounded with enemies, even as the Altar, called Ariel, Ezek. 43.15. uſed at their ſolemn feaſts to be compaſſed about on every ſide with beaſts, brought thither for ſacrifices, and with the people that brought them; ſee the Note, Pſal. 26.6. Or 3. (which ſeems moſt probable) That the whole City ſhould be juſt like the Altar of burnt-offerings in the Temple, in that it ſhould be all on a light flame, and covered all over with gore blood; and in that the ſtreets thereof, and the Country round about ſhould lye full of ſlaughtered men and women (ſacrificed (as it were) to the ſatisfying of Divine Juſtice), even as the bodies of beaſts, ſlain for ſacrifices, uſed to lye ſcattered round about the Altar.
Ver. 3. And I will camp againſt thee round about, &c.] This I conceive, was meant of the Babylonians beſieging Jeruſalem; for which ſee the Notes, 2 Kings 25.1, 2, &c. Yet I ſee not, but that it might alſo be ſpoken with reſpect to the ſame done afterward by the Romans: for our Saviour in foretelling that ſiege, may ſeem to allude to this place of the Prophet, Luke 19.43. Thine enemies ſhall caſt a trench about thee, and compaſs thee round, &c.
Ver. 4. And thou ſhalt be brought down, &c.] That is, Thou that doſt now ſo proudly exalt thy ſelf, ſhalt then be humbled and pulled down, and ſhalt ſpeak out of the ground, and thy ſpeech ſhall be low out of the duſt; as Priſoners and Captives are wont to do, that lye proſtrate upon the ground before their enemies; or thoſe that are brought low to the very duſt, according to that, Chap. 47.1. Come down and ſit in the duſt, O Virgin daughter of Babylon, ſit on the ground: And to the ſame purpoſe is that which follows, and thy voice ſhall be as of one that hath a familiar ſpirit, out of the ground, &c. for which ſee the Note, Chap. 8.19. The meaning is, That the inhabitants of Jeruſalem, that had wont to talk ſo highly and proudly, and to roar like a Lion againſt God and his Servants, ſhould then ſpeak ſubmiſſively enough, as men over-whelmed with fear and grief are wont to do. Yea, ſome underſtand this, of their lying in duſt and aſhes, beging mercy of God, when this Judgment, now denounced, was come upon them.
Ver. 5. Moreover, the multitude of thy ſtrangers ſhall be like ſmall duſt, and the multitude of the terrible ones ſhall be as chaff that paſſeth away, &c.] Some underſtand this of the foreign Forces that ſhould invade Jeruſalem; and ſo take it to be inſerted as a promiſe, for the comfort of the faithful amongſt the Jews; to wit, that when they ſhould be humbled (as was ſaid in the foregoing verſe), though their enemies ſhould be never ſo many, even like the ſmall duſt or chaff, yet like ſo much duſt or chaff, they ſhould ſoon be ſcattered and driven away. And ſome of theſe think this is meant of the deſtruction of Sennacherib's Army, that ſhould beſiege Jeruſalem in the days of Hezekiah; and others, of the Babylonians; to wit, that when they had ruined Jeruſalem, even they ſhould within a while flee away, like ſo much duſt o… chaff, before the Medes and Perſians. But becauſe in the following Verſes the Prophet proceeds ſtill in a way of denouncing judgments againſt Jeruſalem, I rather think with others, that this alſo is of the ſame tenor, and that Jeruſalem is here threatned, That her ſtrangers, and terrible ones, that is, her Gariſon-Souldiers, hired from other Nations, and thoſe Auxiliary Forces which ſhould from Egypt, or elſewhere, be ſent in to her aid, in whom ſhe gloried much, becauſe of their number and valour, ſhould be no defence at all to her, but ſhould be ſoon ſcattered and driven away, as the duſt and chaff is driven before the wind. And accordingly the laſt clauſe is to be underſtood likewiſe, yea, it ſhall be at an inſtant, ſuddenly; to wit, of the ſudden flight of thoſe foreign Forces, on whom they ſo much relied, rather than of the flight and diſperſion of their enemies, as they underſtand it, that take this to be a promiſe, as is before ſaid.
Ver. 6. Thou ſhalt be viſited of the Lord of Hoſts with thunder, and with earthquake, and great noiſe, with ſtorm and tempeſt, and the flame of devouring fire.] That is, God will execute his judgments upon thee, O Jeruſalem, with great terror and unreſiſtable violence, and that on a ſudden; ſee the Notes, Chap. 13.13. and 2 Sam. 22.8, &c. And this, I concieve, is meant of the Babylonians invading and ſtorming the City, 2 Kings 25.14. and the expreſſion here uſed, ſeems to refer to what was ſaid in the foregoing verſe, that their Auxiliary Companies from foreign parts, ſhould be like ſmall duſt, and as chaff that paſſeth away; implying a reaſon why it muſt needs be ſo, to wit, becauſe God would break forth upon them, as with a terrible ſtorm, and devouring fire, before which they muſt needs be as ſo much duſt and chaff.
Ver. 7. And the multitude of all the nations that fight againſt Ariel, &c.] That is, againſt Jeruſalem; ſee the Notes above, ver 1, 2. even all that fight againſt her and her munition, and that diſtreſs her, ſhall be as a dream of a night-viſion. They that underſtand that which was ſaid before, ver. 5. as a promiſe, inſerted for the comfort of the faithful amongſt Gods people, concerning the ſpeedy ruin of the foreign enemies that ſhould come up and fight againſt Jeruſalem, do accordingly alſo underſtand that which is ſaid here, either 1. of the diſappointment of their vain hopes, that they ſhould be as a dream of a night-viſion; that is, that it ſhould be with them, as it is with a man in a dream; they ſhould feed themſelves with vain hopes of taking the City, and of ſatisfying their rage in the deſtruction of the people, and their covetous deſires in their ſwallowing up all the wealth of the City; but in the concluſion it ſhould be nothing ſo; they ſhould be fruſtrated of their expectation, as it is with a man that in a dream fancies he is eating, and filling his belly, but when he awakes, there is no ſuch matter. And this they conceive, was meant of the fruſtrating of the confident hopes of Sennacherib and his Aſſyrians, concerning their ſubduing the City Jeruſalem: Or 2. of the ſudden ſcattering and periſhing of all their Power and Forces, that they ſhould be as a dream of a night-viſion; to wit, in that, as a dream doth ſuddenly vaniſh away out of the minds of men, ſo all their great Armies and Power, ſhould be ſuddenly waſted and conſumed, and brought to nothing, according to that of the Poet, par levibus ventis, voluerie que ſimillima ſomno. And this likewiſe ſome apply to the ſudden deſtruction of Sennacherib's Army; and others, though not ſo fitly, to the deſtruction of the Babylonians, within a while after they had ruined Jeruſalem, by the Medes and Perſians. But it ſeems far better to ſuit with the context, That as in the foregoing verſes, ſo here ſtill the Prophet ſhould proceed on in threatning the Jews. And they that underſtand it ſo, do accordingly hold the meaning of the expreſſion here uſed, to be, either 1. That the multitude of the Nations that fight againſt Jeruſalem, ſhould be as a dream of a night-viſion; to wit, to the Jews, in that they ſhould be ſo ſecure and fearleſs, either of their invaſion, or of their prevailing over them when they invaded them, that it ſhould come unexpectedly upon them, and ſeem incredible to them, as if it were a dream, rather than really done: Or 2. rather, That the enemies that ſhould fight againſt Jeruſalem, ſhould be as men in a dream; to wit, in regard of their inſatiable covetouſneſs and cruelty, as is explained in the following verſe.
Ver. 8. It ſhall even be as when a hungry man dreameth, and behold he eateth; but he awaketh, and his ſoul is empty, &c▪] That is, As a hungry man in his ſleep, when he dreams he is eating (as it is uſual with men in ſuch a condition to do), doth in an inſtant devour all which ſeems to be ſet before him; but when he is awakened, the man is as hungry as ever he was before; ſo ſhall it be with the enemies that fight againſt Jeruſalem; they ſhall greedily and ſpeedily devour Jeruſalem; but when they have ſo done, all they have done, ſhall be to them as if they had done nothing; they ſhall ſtill be as eager in their rage againſt you, as hungry and thirſty after your blood and ruine, as they were at the firſt: When they have glutted themſelves (as one would think) with your blood, they ſhall be no more ſatisfied, than a dreamer is with what he eats or drinks in his dream. This Expoſition agrees beſt with that which went before. Yet ſome underſtand it of the diſappointment of the hopes of the enemies, concerning the ruin of Jeruſalem: for which ſee the foregoing Note.
Ver. 9. Stay your ſelves and wonder, &c.] It is clear, that the Prophet doth here enter upon a very ſharp invective againſt the ſtrange ſecurity and ſtupidity of the Jews, in their not minding the dreadful judgments which God had threatned to bring upon them. And becauſe the following words are rendred by ſome (as they are in the margin of our Bibles), take your pleaſure, and riot; therefore they hold, that the Prophet ſpeaks here to theſe ſecure wretches, Stay your ſelves, and wonder; as if he ſhould have ſaid (ſpeaking ironically), Perſiſt in your ſlighting what is ſpoken, hold off ſtill from hearkening to my words, and only through Infidelity make a wonderment at what is threatned, as eſteeming them ſtrange, and altogether unlikely things; and thereupon take your pleaſure, and riot, as no way fearing that any ſuch evil will come upon you. Alas! all this proceeds from a ſenſleſs ſpirit; they are drunken, &c. But I rather think, that this is ſpoken to the people in general, or to the faithful amongſt them; Stay your ſelves and wonder; that is, Stay long in your thoughts and meditations upon that which I have ſpoken, concerning the ſore judgments that are coming upon you; or that which I ſay at preſent, concerning the ſecurity and ſtupidity of this people, and wonder and be aſtoniſhed at it; as if he ſhould have ſaid, The more you muſe of it, the more cauſe you will find to wonder at it; but that will be all you will be able to do; you will be able to do nothing for the helping of your ſelves; cry ye out, and cry; to wit, for the ſad condition you are in, and the grievous miſeries that are coming upon you: they are drunken, but not with wine; they ſtagger, but not with ſtrong drink; that is, they are ſtupid, and ſenſleſs, and mad, and miſtake and miſcarry in all their counſels and courſes, like ſo many drunken men; ſee the Notes, Chap. 19.14. and 24.20. and 28.7, 8.
Ver. 10. For the Lord hath poured upon you the ſpirit of deep ſleep, and hath cloſed your eyes, &c.] That is, The Lord, for your obſtinacy, hath ſmitten you with judicial blindneſs and ſtupidity; by reaſon whereof, ye mind things no more than thoſe do, that in a Lethargy are ſtricken with a deep ſleep; ſee the Note, Chap. 6.10. and ſee alſo Rom. 11.8. the prophets and your rulers, the ſeers hath he covered; to wit, with a miſt or veil of ſpiritual blindneſs; ſee the Note, Chap. 25.7. By the Prophets here, are meant their falſe Prophets, who were alſo called Seers, ſee the Note, 2 Sam. 15.27. and then for the following words, and your rulers, the ſeers, either thereby is meant, the moſt ſeeing, wiſe and prudent amongſt their rulers; or their Seers are called their rulers, becauſe in thoſe times of confuſion, their falſe Prophets would intrude upon matters of Government; for which ſee Jer. 26.8. However, theſe are mentioned particularly, either only to ſhew, That not only the common ſort of people, but even the wiſeſt amongſt them, ſhould be thus blinded; or elſe, to ſet forth, how great and unavoidable the blindneſs and ignorance of the people muſt needs be, when their Teachers, by whom they were to be taught, and to be brought to underſtanding, ſhould be as blind and ſtupid as others.
Ver. 11. And the viſion of all is become unto you, as the words of a book (or letter) that is ſealed, &c.] The drift of this paſſage, in this and the following verſe, is to ſhew, that by reaſon of this judiciary blindneſs, wherewith God had ſtricken the Jews, neither the learned nor the unlearned; that is, neither their Prieſts, Prophets and great men, nor the ſimple unlettered people, would reap any good by his, or any other of the Prophets making known the will of God to them, though it were done never ſo plainly: To the learned it would, through the juſt judgment of God, be as a book that is ſealed, which is ſet forth in this verſe; and then for the unlearned, it would be to them as a book, which though open, yet is all one as if it were ſealed, becauſe they cannot read it; which is ſet forth in the following verſe.
Ver. 13. Wherefore the Lord ſaid, &c.] Here the cauſe is ſhewn, why God had delivered them up to this blindneſs and ſtupidity of mind. 1. It was for their hypocriſie and formality in the worſhip of God: for as much as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me; that is, foraſmuch as they make a fair outward profeſſion of great reſpect they bear to me, and ſeem outwardly very forward and zealous for the performance of the ſeveral duties of my worſhip and ſervice, whereas indeed there is no ſuch thing in their hearts. And 2. for their hypocriſie and ſuperſtition joyntly together, in thoſe laſt words, and their fear toward me is taught by the precepts of men: For though one thing intended thereby was, that even when they did thoſe things in Gods worſhip, which God had enjoyned in his word (ſee the Notes, 2 Kings 17.32, 33.) yet they did it not out of any reverence they bore to God, or out of conſcience of obeying his command, but only out of reſpect to Humane Authority, becauſe their religious Kings, whom they durſt not diſobey, enjoyned thoſe things to be done; yet another thing joyntly intended thereby was, that they pretended to worſhip God by thoſe ways whereof there was not the leaſt mention in Gods word, but which were only deviſed, and taught, and enjoyned them by men; as is evident by our Saviours preſſing this place for the reproof of the Scribes and Phariſees burdening the people with their Traditions, Mat. 15.7, 8, 9. Ye hypocrites, well did Eſaias propheſie of you, ſaying, This people draweth nigh unto me with their mouth,—But in vain do they worſhip me, teaching for Doctrines the commandments of men.
Ver. 14. Therefore behold, I will proceed to do a marvellous work amongſt this people, even a marvellous work, and a wonder, &c.] That is, Becauſe of this grievous wickedneſs of my people, the judgment ſhall be ſtrange and wonderful wherewith I will now puniſh them; for the wiſdom of their wiſe men ſhall periſh; that is, they ſhall be infatuated, and be as ſo many fools; to wit, both in regard, 1. of their not underſtanding the word of God (ſee the Note above, ver. 11.) 2. of their thinking to pleaſe God with that worſhip which he abhorred. And 3. of their fooliſh managing their State-affairs; or their doing of thoſe things under a pretence of great wiſdom, which in the concluſion ſhould come to nothing, but be found to have been fooliſhly contrived. And the ſame is ſaid again in the following clauſe, and the underſtanding of their prudent men ſhall be hid; that is, no underſtanding ſhall be found in them: for ſo the Apoſtle cites this place, 1 Cor. 1.19. I will deſtroy the wiſdom of the wiſe, and will bring to nothing the underſtanding of the prudent.
Ver. 15. Wo unto them that ſeck de…p to hide their counſel from the Lord, &c.] There is an alluſion in theſe words, to the practice of thoſe that are wont to dig deep in the earth, that they may there hide any thing under ground, which they deſire to keep ſecret, that no body may find it out. And many there are, that underſtand it generally of thoſe Hypocrites amongſt Gods people, that being void of all true fear of God in their hearts, and cloſely wicked in their lives, did in the mean ſeaſon, by an outward profeſſion and ſhew of godlineſs, and much devotion in the duties of Gods worſhip, dig deep, as it were, to hide their wickedneſs from God and good men. But oothers underſtand it more particularly, either, 1. of thoſe States-men, that deriding all the threatnings of Gods Prophets, did ſecurely reſt and rely upon thoſe Plots and Devices which they had in their Heads, wherewith they doubted not to ſecure themſelves againſt all dangers (ſuch as might be their intentions to call in foreign Princes to their aid, or any other counſels of the like nature); which was all one in effect, as if they hoped, that theſe ſecret contrivances of theirs, ſhould be hidden from God; and ſo ſhould fruſtrate the evil which God had determined to bring upon them; ſee the Notes, Chap. 28.14, 15, 22. Or elſe 2. of thoſe that did ſecretly plot any miſchief againſt the Cauſe and the Servants of God. However, clear it is, that the wo here denounced againſt them is, That God would certainly puniſh them, and thereby clearly diſcover their folly in hoping to hide their wickedneſs, or their crafty ſecret deſigns, from an all-ſeeing Gods of which that alſo is ſpoken which followeth, and their works are in the dark; that is, in ſecret they work wickedneſs; or they apprehend their Devices are carried on ſo cloſely, that no eye can take any notice of them: and they ſay, Who ſeeth us? and who knoweth us? That is, they ſaid ſo in their hearts; or they carried themſelves as ſecurely, as if they thought ſo.
Ver. 16. Surely your turning of things up-ſide down, ſhall be eſteemed as the potters clay, &c.] 1. By their turning of things up-ſide down, may be meant, their endeavouring to hide their wickedneſs from the eye of God, by a ſhew of piety, and of a ſeeming devout care to perform the outward duties of Gods worſhip; and likewiſe their cloſe carrying on of their Plots, for the ſecuring of themſelves; whereby they hoped to evade the judgments threatned; as if they could hide their contrivements from God, as men are wont to turn a diſh or veſſel up-ſide down, that ſo they may hide that which is whelmed under it from being ſeen. And if we take it thus, then the meaning is, that their turning of things up-ſide down, ſhould be eſteemed as the potters clay, in that, whilſt they ſought thus to hide their wickedneſs, their Plots or Projects from God, they lay as open to Gods eye, as the clay is to the Potter, when he is faſhioning of it upon the wheel; and that it was as groſs a piece of folly to think, that they could hide themſelves, their thoughts or deſigns from God, as it would be to think, that the clay ſhould be hidden from the Potter. And to this purpoſe is that which followeth; for ſhall the work ſay of him that made it, He made me not? or ſhall the thing framed, ſay of him that framed it, He had no underſtanding? That is, for men to think, that they, their counſels or ways, can be hidden from God, is all one as if one ſhould think, that the Potter did not ſee the clay whereof he makes his Pots; which would be the ſame in effect, as if he ſhould ſay, that he made it not; or that in making it, he did he knew not what: For if a man acknowledgeth, that God made him, he muſt needs acknowledg, that God ſees him, and that he ſees and underſtands all that he thinks or doth; ſee the Notes, Pſal. 33.15. and 94.8, 9, &c and 139.7, 8, 9. But 2. By their turning of things up-ſide down, may be meant, their turning of things up and down in their thoughts, when they were plotting how to ſecure themſelves from judgments threatned, or contriving any miſchievous deſigns againſt the Cauſe of God, or the Servants of God. And if we underſtand it thus, then by ſaying, Surely your turning of things up-ſide down, ſhall be eſteemed as the potters clay, the Prophet ſeems to intend, that in all theſe their contrivances, they ſhould be as the clay in the hand of the Potter; to wit, in that 1. All their contrivances ſhould be in the eye of God, as the clay is in the eye of the Potter. And 2. That whilſt they were winding and turning things up and down in their minds, ſometimes caſting them into one ſhape, and ſometimes into another, as the clay is molded now in one faſhion, and by and by in another: they were all this while under the power and government of Divine Providence; ſo that they could not do what they pleaſed themſelves, but only what God would have done; and it was in the power of God to deſtroy them, even whenever he pleaſed. And this ſuits well too with that which followeth, for ſhall the work ſay of him that made it, He made me not? &c. the drift thereof being to ſhew, that for men to think they can do any thing without God, or againſt his Decrees, who are in Gods hand as the clay is in the hand of the Potter, is all one in effect, as if they ſhould deny they were his creatures.
Ver. 17. Is it not yet a very little while, and Lebanon, &c.] Here, for the comfort of the faithful amongſt Gods people, the Prophet cloſeth this ſad Prophecy, as uſually he doth elſewhere, with many comfortable promiſes, of much good that God would do for them, ſhortly after the execution of the judgments before threatned; to wit, after the devaſtation of the land by the Aſſyrian Army, or after their return from the Babylonian captivity, which comparatively, might be well called a very little while. And firſt he begins with a promiſe of the great exceeding fruitfulneſs wherewith God would bleſs their land; Lebanon ſhall be turned into a fruitful field, and the fruitful field ſhall be eſteemed as a foreſt; that is, thoſe places that lye untilled, wild and waſte, like a foreſt, as Lebanon did, ſhall become as fertile, and yield as much fruit, as thoſe that are at preſent the moſt fruitful fields; and thoſe that are at preſent the moſt fruitful fields, ſhall then become ſo much more fruitful, than at preſent they are; that in their preſent condition they may be eſteemed as wild foreſts, in compariſon of what then they ſhall be: or rather, that the corn thereon ſhould grow as high and thick as a foreſt; ſee the Note, Pſal. 72.16. I know indeed, that this place may admit of ſeveral other Expoſitions which are given by Interpreters: For becauſe it is in the Hebrew, Lebanon ſhall return to Garme…, and Carmel become as a wood or foreſt, therefore ſome underſtand it, as a farther threatning denounced againſt the Jews, either 1. concerning the great devaſtation that ſhould within a little while be made in the land by the Aſſyrian or Babylonian Army; to wit, that Lebanon ſhould become like the plain fields of Carmel, all the goodly trees therein being hewen down; and that the fruitful fields of Carmel ſhould become wild, being over-grown with buſhes, like a wood or foreſt; ſee the Notes, Chap. 7.23, 24. Or elſe myſtically, concerning the rejection of the Jews, and the calling in of the Gentiles in their ſtead, in the days of the Goſpel (which indeed very many learned Expoſitors do think is here intended); to wit, that the Gentiles, that had been as Lebanon, a fruitleſs foreſt, ſhould by ſpiritual manuring become as Carmel, by reaſon of the multitude of believers amongſt them, abounding in the fruits of holineſs and righteouſneſs; and that the Jews on the other ſide, that had been as Carmel, a fruitful field, ſhould become as a wild and fruitleſs foreſt, according to that, Mat. 21.43. The kingdom of God ſhall be taken from you, and given to a nation bringing forth the fruits thereof; which they ſay, is here foretold, as a change that ſhould ſhortly come to paſs, becauſe many hundred years are with God but as a very little while. And again, others underſtand it, as ſpoken figuratively; to wit, that the Aſſyrians, that were exalted like Lebanon, ſhould lye low like Carmel; namely, when their Army was deſtroyed by the Angel of the Lord, and the afflicted Jews ſhould lift up their heads like the lofty trees of the foreſt of Lebanon. But in regard the very ſame words, in a manner, are repeated again, Chap. 32.15. and are there clearly a promiſe, I cannot conceive, that they are here to be taken as a threatning. And for the latter of the two Expoſitions before given, that doth no way ſuit with our Tranſlation. And therefore that which is mentioned firſt, concerning the great fertility of the land, I conceive, was firſt and principally here intended by the Prophet. And if it be taken, as ſpoken in a myſtical ſenſe, it muſt then ſurely be underſtood, of the great abundance of Grace that ſhould be in the Kingdom of Chriſt.
Ver. 18. And in that day ſhall the deaf hear the words of the book, &c.] That is, ſay ſome, In that day, when Ariel ſhall be beſieged, when the judgments now foretold, ſhall come upon Judah and Jeruſalem, they that were deaf and blind, as to the word ſpoken by Gods Prophets, and to whom therefore the word of God was a book ſealed, or which they could not read, as was before ſaid, ver. 11, 12. ſhall then be conſtrained to yield to the truth of what hath been ſpoken. But thoſe are clearly promiſes of mercy. And therefore the meaning rather is, that in that day, when after the accompliſhment of theſe judgments threatned, God ſhall begin to ſhew them mercy again, many of thoſe that were deaf to the word of God, ſhould attend to underſtand, believe and obey it; and the eyes of the blind ſhall ſee out of obſcurity, and out of darkneſs; that is, they ſhall be cured of their ſpiritual blindneſs. Yet though this was partly fulfilled in thoſe that were in thoſe times reformed by the judgments that God brought upon the land, this Prophecy might have reſpect to a fuller accompliſhment of it in the days of the Goſpel (ſee the Note, Chap. 9.2.) and that eſpecially with reſpect to the converſion of the Gentiles.
Ver. 19. The meek alſo ſhall encreaſe their joy in the Lord, &c.] That is, The humbled faithful ones amongſt Gods people (ſee the Note, Pſal. 22.26.) ſhall exceedingly rejoice, and that many ſeveral ways, they ſhall have joy upon joy; to wit, for ſaving Grace wrought in their hearts, for Gods preſerving them in thoſe publick judgments that had been upon the land, and for their freedom from thoſe wicked ones that had formerly tyrannized amongſt them; and the poor among men, ſhall rejoyce in the holy one of Iſrael; ſee the Notes, Chap. 1.4. The meaning is, that the poor that had been oppreſſed, and thoſe eſpecially that were ſpiritually poor, ſhould rejoice in Gods ſalvation.
Ver. 20. For the terrible one is brought to nought, &c.] That is, Thoſe that were formerly a terror unto my people, ſhall be deſtroyed. And this may be meant, either of their foreign enemies, the Aſſyrians or Babylonians (ſee the Note above, ver. 5. and Chap. 16.4.) or rather of thoſe oppreſſors amongſt themſelves, that had been a great terror to Gods poor faithful Servants in the land: and the ſcorner is conſumed; that is, they that ſcoffed at the words and threatnings of Gods Prophets: and all that watch for iniquity, are cut off; that is, that being eager and intent to do miſchief, do watch for an opportunity for the doing of it.
Ver. 21. That make a man an offender for a word, &c.] That is, That are wont for a word which ſlips from men unawares, or which they pervert or miſconſtrue otherwiſe than they intended that ſpake it, do accuſe them, and bring them into trouble, and cauſe them to be cenſured and puniſhed, as if they were offenders. But now though this may be thus underſtood, of their dealing in this kind injuriouſly and miſchievouſly with any men in general; yet I confeſs, it is by moſt Expoſitors underſtood more particularly of their dealing thus with Gods Prophets; to wit, that when they faithfully preached the word of God to them, they were ready to carp at their words, and to accuſe them of Sedition, and ſuch like offences, as it is expreſly ſaid of Amos, Chap. 7. 10. The land is not able to bear all his words, and that becauſe of the word; that here follow; and lay a ſnare for him that reproveth in the gate; for this is clearly meant of thoſe that lay at the catch, to inſ…are Gods Prophets, and to bring them into trouble, who uſed indeed to prophecy in the Gates (where there was ſtill the greateſt concourſe of people, becauſe all publick Affairs were for the moſt part there managed), and boldly there to reprove even the Judges and Rulers of the People, as well as others; ſee Jer. 17.19. and thence is the like expreſſion uſed by Amos, Chap. 5.10. they hate him that rebuketh in the gate. And much to the ſame purpoſe is the laſt clauſe, and turn aſide the juſt for a thing of nought; that is, they over-bear the righteous in judgment, ſo that they cannot have juſtice done them; yea, many times they cauſe them to be puniſhed as delinquents, and that for a thing of nought; that is, upon meer vain pretences, without any juſt cauſe; or for ſomething that is no conſiderable advantage to them; ſee the Note, Chap. 10.2. and Amos 5.12. where the ſame expreſſion is uſed; they turn aſide the poor in the gate from their right.
Ver. 22. Therefore, &c.] The drift of theſe words, is ſtill to comfort the faithful amongſt Gods people, againſt that ſad condition whereinto they were ſhortly to be brought; whereof he had ſpoken in the beginning of this Chapter; and further to ſet forth that bleſſed and joyful ſtate whereinto God would bring them, after their enemies were deſtroyed, both foreign, and thoſe amongſt themſelves, that had ſo ſorely oppreſſed them (whereof he had began to ſpeak, ver. 17, 18, &c.) Therefore thus ſaith the Lord who redeemed Abraham, concerning the houſe, the poſterity of Jacob; that is, Thus ſaith the Lord who reſcued and delivered Abraham (ſee the Note, Pſal. 107.2.) to wit, out of Ur of the Chaldees, from an idolatrous place and people (ſee the Notes, Joſh. 24.2.) and afterward from many dangers and ſtreights he was in; and ſo entring into a covenant with him, promiſed grace and ſalvation to him and to his ſeed (which is purpoſely premiſed to imply, that the God who had redeemed their forefather Abraham, could alſo redeem them: He who did at firſt raiſe the Church of Iſrael from ſuch a mean beginning, could alſo raiſe up them that were his poſterity, from the loweſt and moſt deſperate condition whereinto they could be brought); Jacob ſhall not now be aſhamed, neither ſhall his face now wax pale; that is, ſay ſome very learned Expoſitors, Though the Iſraelites have been ſo extreamly wicked, and brought into ſuch a ſad and deſolate condition, by the juſt vengeance of God upon them for their wickedneſs, that if their father Jacob had been alive to ſee them, he would have been aſhamed of them, and extreamly grieved for them; yet now it ſhall be no longer ſo; Jacob ſhall not now be aſhamed, &c. But I rather think, that by Jacob here, is again meant the poſterity of Jacob; and that of them it is here ſaid, that God having made good to them the promiſes before mentioned, they ſhould no more now be aſhamed of, and grieved for their being in ſuch a ſad condition as formerly; or that the faithful amongſt them ſhould not then be aſhamed of the confidence wherewith they had waited upon God.
Ver. 23. But when he ſeeth his children, &c.] Here the bliſs, promiſed the Jews, is farther ſet forth, by ſhewing them, with what a large encreaſe of a holy ſeed God would in thoſe times bleſs them. But when he ſeeth his children; that is, when Jacob, to wit, the Jewiſh Church and State, the poſterity of Jacob, ſhall ſee the ſeveral members of the Church, the true race of Jacob (ſee the Note, Pſal. 24.6.) the work of mine hands in the midſt of him; that is, thoſe whom in this Church I have wonderfully delivered, and redeemed to my ſelf to be my people, and whom I have regenerated by my Spirit, making them new creatures; ſee the Note, Pſal. 95.6. they; that is, Jacob with his children, ſhall ſanctifie my name, and ſanctifie the holy one of Jacob (the ſame thing is twice repeated for the greater vehemency); that is, they ſhall own the great things that have been done for them, to be my work, and ſhall praiſe my name for it; and by their holy lives, ſhall bring glory to my name, which was formerly polluted by the wickedneſs of the people; and ſhall fear the God of Iſrael; that is, they ſhall ſerve him, and truſt in him; ſee the Note, Chap. 8.13. And this indeed very many underſtand of that ſpiritual ſeed which from all Nations ſhould be brought in to the Church by the preaching of the Goſpel.
Ver. 24. They alſo that erred in ſpirit, ſhall come to underſtanding, &c.] That is, They that were before blind and fooliſh, ſhall be inlightned with ſound knowledg. It is much the ſame with that which was ſaid before, ver. 18. for which ſee the Note there: and they that murmured, ſhall learn doctrine; that is, they that were wont to murmur againſt the teaching of my Prophets, ſhall willingly embrace their Doctrine. And ſome underſtand it alſo of the Jews ceaſing at laſt to murmur againſt the calling and converſion of the Gentiles.