Annotations Upon Isaiah, Chapter 40
CHAP. XL.
VERSE 1. COmfort ye, comfort ye my people, ſaith your God.] As if he ſhould have ſaid, The Lord God, who doth ſtill own you for his Covenant-people, though he hath ſo ſeverely chaſtiſed you for your ſins, and will ſtill approve himſelf to be your God, upon the mention made in the foregoing Chapter of the Babylonian Captivity, ver. 6, 7. (whereby we may ſee how fitly the Stories there related were inſerted in that place) the Prophet addreſſeth himſelf to comfort the people of God with many promiſes of their return from Babylon, and being ſetled again in their own Country; and under this alſo, of our Redemption by Chriſt from that more dreadful Bondage under Sin and Satan, whereof that deliverance of the Jews from the Babylonian Captivity, was a type, or ſhadow; ſo that indeed moſt of the following Prophecies, if not all, even to the end of the Book, are mainly concerning this ſubject, the return of the Jews out of Babylon, and that great work of our Salvation by Chriſt. And it may well be thought, that when the time of the Babylonian Captivity began to approach, the Prophet wrote this Prophecy purpoſely that during that long and ſad time of their exile, they might have this as a Cordial amongſt them for the chearing of their hearts. In the beginning of this Prophecy, God by Iſaiah enjoyns his Prophets, to wit, ſuch as God ſhould raiſe up in the time of the Babylonian Captivity; as namely, Jeremiah, Ezekiel, Daniel, Haggai, Zachariah and others, that they ſhould comfort the ſad hearts of his people with the tidings of their approaching deliverance; and eſpecially likewiſe thoſe, that about the time of Chriſts coming in the fleſh, were indued with a Spirit of Prophecy, and ſpake to the people concerning that great myſtery, ſuch as were Zachary, old Simeon, and Anna, together with the Apoſtles and other Preachers of the Goſpel, that they ſhould comfort poor dejected ſinners with the glad tidings of our Redemption and Salvation by Chriſt. And herein obſervable alſo it is, 1. That to imply what plenty of theſe God would raiſe up after that long time of ſilence, when they had not, in a manner, a Prophet amongſt them (See the Note, Pſal. 74.9.) this Command is expreſſed in the plural Number, Comfort ye, comfort ye my people. And 2ly. that it is twice repeated, 1. To ſet forth Gods pity and compaſſion toward his afflicted people. 2ly. To imply how faithfully and ſtrenuouſly God required this work ſhould be done by his Meſſengers and Miniſters. And 3ly. to hint what full, abundant and continual ground of Conſolation was contained in the glad tidings they were to impart to Gods people.
Ver. 2. Speak ye comfortably to Jeruſalem, &c.] That is, to the Inhabitants of Jeruſalem; Or, the people of God, and Church of Chriſt in general. It is in the Hebrew, Speak to the heart of Jeruſalem; whereby is meant, either that they ſhould ſpeak that which might be as pleaſing and delightful to them, as their own hearts could deſire; or rather, that they ſhould ſpeak thoſe things that might affect, comfort and revive their very hearts within them: and cry unto her, that is, proclaim to her with much aſſurance and earneſtneſs, that her warfare, or, as it is in the Margin, her appointed time is accompliſhed, that is, (as it reſpects the Jews in Babylon) That her Captivity there is at an end; or that the ſet time appointed by God for her deliverance from thence is fully accompliſhed: Or, (as it reſpects the coming of Chriſt to perform that great work of mans Redemption) that his peoples ſervitude under the Law, Satan, Sin and Death, was fully expired; and that the fulneſs of time appointed by God for mans Redemption by Chriſt, was come; which is fully the ſame in effect with that of our Saviour, The time is fulfilled, and the Kingdom of God is at hand, Mark 1.15. that her iniquity is pardoned, that is, That God is now reſolved to receive her into his favour, and will proceed no further in a way of puniſhing her, as he hath done; Or, that God will now accept of ſatisfaction from Chriſt, and ſo pardon the ſins of his people: for ſhe hath received of the Lords hand double for all her ſins; that is, ſhe hath been abundantly puniſhed for her ſins; for ſo this word double is frequently uſed in the Scripture, as afterwards in this Prophecy, Chap. 61.7. for your ſhame ye ſhall have double; and again, Jer. 16.18. I will recompence their iniquity and their ſin double: and ſo likewiſe, Jer. 17.18. Zach. 9.12. and Rev. 18.6. ſee alſo the Note, Prov. 31.21. The meaning is not, That the Juſtice of God was fully ſatisfied by her ſufferings; or that ſhe had ſuffered more than her ſins had deſerved (for quite contrary is that Confeſſion of Ezra's, Chap. 9.13. Our God hath puniſhed us leſs than our iniquities deſerve) but that God would not lay any further or greater Puniſhment upon her, though indeed her ſins had deſerved for more. God ſeems to ſpeak of his people, as pitying them for the great miſeries they had undergone. Alas! my people have endured enough and enough, and more than enough! It is high time they ſhould now be delivered.
Ver. 3. The voice of him that crieth in the wilderneſs, &c.] See the Note, Chap. 13.4. where we have a like Expreſſion. It is, as if he had ſaid, Let there be, Or, there ſhall be the voice of one crying in the Wilderneſs. Or we may conceive the Prophet ſpeaking here, as in a prophetical rapture, Methinks I hear the voice of him that cri…th in the Wilderneſs, &c. Becauſe in the foregoing verſes, by way of foretelling how graciouſly God would ſhortly deal with his people, he had enjoyned his Meſſengers to make known the glad tidings they had for them, to cry unto her, that her warfare was accompliſhed, &c. Here now he ſheweth how this ſhould be done by the voice of one that ſhould cry in the Wilderneſs, Prepare ye the way of the Lord, &c. Now as this is ſpoken (in the type) of the Jews return out of Babylon to their own Country, the meaning is, That God would order it ſo, that through the favour of Cyrus there ſhould be an eaſie and a clear way opened unto them for their return, which had been hitherto blocked up againſt them with many difficulties not like to be removed; and that they who had been carried away as captivated ſlaves, with ſo much ſcorn and contempt, ſhould now return back in an honourable and glorious manner. The voice of him that crieth in the Wilderneſs, Prepare ye the way of the Lord, make ſtreight in the deſert a high way for our God; the words do plainly imply, 1. That the Lord God would go before his people, and carry them home into their own Country. And 2ly. that therefore as Kings, when they are to paſs from one place to another with their Train and Attendants, or to march with their Armies into foreign parts, are wont to have their Harbingers or Fore-runners go before them, to ſet Pioneers and others on work to remove all obſtructions out of their way, and to provide that the way be direct, and fair, and plain before them, as they paſs along; ſo would the Lord provide, that all hinderances ſhould be removed that might obſtruct their return; and that there ſhould be a clear, a fair way ſet open before them. The Prophets ſhould bring them to repentance, ſo that their ſins ſhould not hinder their return any longer; and as for other difficulties that might diſcourage them, their ſcattered, poor and deſolate Wilderneſs-condition in Babylon, and thoſe waſte deſert Countries they were to paſs through in their going homeward to Judea, God would order it ſo, that they ſhould have no ſtop nor diſturbance, but all ſhould be carried on with as much facility and expedition, as if ſuch a fair Cawſey-way had been prepared for them, even as in former times their Fore fathers were carried from Egypt through the Wilderneſs into Canaan; the accompliſhment whereof we may ſee, Ezra 1.3, 4, 5, 6. But then as this was ſpoken with reſpect to the coming of Chriſt, the promiſed Meſſiah, as principally it was, doubtleſs it is meant of John the Baptiſts preaching in the Wilderneſs of Judea, as is evident in the Evangeliſts, who do expreſly affirm, that in him this Prophecy of Iſaiah was fulfilled; See Matth. 3.3, 4. Mark 1.3. Luke 3.3, 4, 5, 6. and John 1.23. And the meaning is, That the Baptiſt by his preaching the Goſpel in the Wilderneſs of Judea, ſhould, as Chriſts Herald or Harbinger, prepare a way by faith and repentance in the hearts of thoſe that heard him, for the receiving of Chriſt that was coming after him, and the Grace of Life and Salvation that in Chriſt, as their Meſſiah, ſhould be tendred to them. Though the hearts of men were naturally blocked up againſt the entertainment of Chriſt, and more eſpecially by the great corruption of thoſe times; yet by the power of the Baptiſts preaching, all hinderances ſhould be removed, and the hearts of multitudes ſhould be ſubdued to the obedience of Chriſt, and he ſhould make ready a people prepared for the Lord.
Ver. 4. Every valley ſhall be exalted, and every mountain and hill ſhall be made low, &c.] As this was ſpoken with reſpect to the Jews return out of Babylon, the meaning is, that they ſhould meet with no trouble or difficulty in their way. But now as it reſpects the Baptiſts preaching, the words ſeem to import, that there ſhould be a ſtrange reformation wrought thereby in the hearts of his hearers, even as to thoſe things that did moſt indiſpoſe men to the ready receiving of Chriſt and the Grace of the Goſpel. And ſo, 1. by the exalting of valleys, may be meant, either that men of low and cowardly ſpirits, ſhould be advanced to great courage in embracing and profeſſing the Goſpel; or that men of baſe worldly thoughts ſhould become heavenly-minded; or rather, that the ſinking and deſpairing ſouls of poor ſinners, dejected with ſenſe of their ſins, and the terrors of Gods wrath, ſhould be comforted and raiſed up with hope of Reconciliation with God, and life eternal. 2ly. By laying Hills and Mountains low, may be meant the humbling of proud ſpirits, preſumptuous and highly conceited of their own righteouſneſs, with the terrors of the Law. 3ly. By making the crooked ſtraight, we may underſtand the reforming of the crooked and falſe ways of ungodly men, and making them conformable to the ſtraight Rule of Gods Law. And 4ly. by making the rough places plain, may be meant, the bringing of thoſe that are of a rugged and ſtubborn temper, to become mild, and gentle, and pliable to Gods will. And ſummarily, the meaning of all may be, That all ſorts of men ſhould be prepared by the Baptiſts Miniſtry, to ſtoop to the yoke of Chriſt.
Ver. 5. And the glory of the Lord ſhall be revealed, &c.] The meaning of this alſo may be, That the glorious power, and mercy, and faithfulneſs of God to his people, ſhould be manifeſtly diſcovered in the Jews return out of Babylon into their own Country. And accordingly we may underſtand the following clauſe, and all fleſh ſhall ſee it together, to wit, that this work of his peoples deliverance ſhould be ſo wonderful and glorious, that all Nations, all men might ſee; yea, that a man ſhould ſee plainly, that it was the glorious Majeſty of Heaven and Earth that had done it, and ſhould ſtand amazed at it; ſo far they ſhould be (poor frail Creatures) from being able to hinder what God will have done! But now if we underſtand it of the great work of our Redemption by Chriſt (to which the Evangeliſt St. Luke applieth it, rendring it according to the Septuagint, Luke 3.6. And all fleſh ſhall ſee the ſalvation of God) then the meaning may be either, firſt, That Chriſt, the promiſed Meſſiah, who was the only begotten Son of God the Father, and the brightneſs of his glory, Heb. 1.3. ſhould after a long time of Expectation be at laſt manifeſted unto the World in mans nature, according to that, Joh. 1.14. And the Word was made fleſh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth. Or, 2ly. that by that wonderful work of mans Redemption by Chriſt, that Myſtery which had been hid from Ages and from Generations, Col. 1.26. the tranſcendent Glory of all Gods glorious Attributes, ſhould be manifeſtly and abundantly diſcovered to men; which is further ſet forth in the next words, and all fleſh ſhall ſee it together; that is, The Elect, ſay ſome, of all Nations and all ſorts of people; or multitudes of all ſorts and Nations, not the Jews only, but the Gentiles alſo, ſhall ſee this Glory of God in Chriſt, and in the great work of our Salvation by Chriſt.
Ver. 6. The voice ſaid, Cry.] This, as it is in our Tranſlation, ſeems to have relation to that charge given, ver. 1. Comfort ye, comfort ye my people; as if it had been expreſſed thus: I heard, or methought I heard the voice that gave the former charge, ſaying, Cry. And therefore it muſt be underſtood either of the voice of God commanding the Prophet Iſaiah to cry; or as a prediction of a voice from God, enjoyning the Prophets a little before the deliverance of the Jews out of Babylon; or a voice from Chriſt enjoyning his Meſſengers and Miniſters after the coming of Chriſt in the fleſh, to lift up their voice, and to cry aloud, to wit, with all earneſtneſs and endeavour to make men hear, as it was fit they ſhould do, both in regard of the importance of their meſſage, and the ſtupidity of thoſe to whom they were to ſpeak; or, as thoſe that have very glad tidings are wont to do.
And he ſaid, &c.] That is, the Prophet Iſaiah (for it is uſual with the Prophets to ſpeak of themſelves in the third perſon) or the party to whom this charge from God or from Chriſt ſhall be given, What ſhall I cry? And this is added to imply, partly the readineſs of Gods Servants to undertake the ſervice impoſed upon them; and partly their care to ſay nothing in the meſſage they were to deliver, but what they had received diſtinctly and expreſly in charge from God.
All fleſh is graſs, &c.] This is that which was to be proclaimed; All fleſh is graſs, that is, All men in their natural Eſtate are poor tranſitory and periſhing things; and all the goodlineſs thereof is as the flower of the field; or, as the Apoſtle Peter cites it out of the Septuagint here, 1 Pet. 1.24. and all the glory of man, as the flower of graſs; that is, All that is of greateſt excellency, graceful and glorious in any man whatſoever, and for which men are uſually moſt admired and eſteemed, as when men are endued with excellent natural gifts, as Beauty, Strength, Wiſdom, Learning, Courage; and when men are outwardly above others in Riches and Honours; all are of no more continuance than a fading flower. But, may ſome ſay, Why was this known truth concerning the vanity and frailty of man, and all that is in man, enjoyned here with ſo much vehemency to be proclaimed? I anſwer, Many reaſons are given for this by Interpreters; but the moſt probable are theſe: firſt, ſome ſay, That leſt the people ſhould queſtion the promiſes they ſhould hear from Gods Servants concerning the Lords delivering them out of Babylon, becauſe of the mighty power of the Babylonians, by whom they were held in Captivity; therefore this was enjoyned to be proclaimed, to imply, that how dreadful and invincible ſoever the Babylonians might ſeem to be, yet if God did ſet himſelf to deſtroy them, they would ſoon be found to be no better than graſs, and as a withering flower. Again others hold, That the drift of this Cry was to hint unto the people of Judah their approaching Captivity, that ſo afterward he might proceed to aſſure them again of their deliverance from thence; All fleſh is graſs, and all the goodlineſs thereof is as the flower of the field; as if … had ſaid, Though after the deſtruction of the Aſſyrian Army your State will ſeem to be in a very flouriſhing Condition, yet alas! All the glory of man is a poor fading thing; it will not be long ere all the glory of your State will be ruined, and you your ſelves will be carried Captives into a far Country; only indeed after this, the Comforts before promiſed you, ſhall ſurely be fulfilled in their ſeaſon. But then thirdly, others (owning mans Redemption by Chriſt, whereof the deliverance out of Babylon was a type, to be the main comfortable tidings intended, ver. 1.) do accordingly hold, That the Servants of Chriſt are here enjoyned, either to proclaim the baſeneſs of mans natural Condition, that all fleſh was graſs, &c. thereby to ſet forth the riches of Gods grace, in that he would ſend his only begotten Son to take our Nature upon him; or, that Gods redeeming man by ſuch a wonderful way, could not be aſcribed to any worth in man, but only to Gods free grace; or elſe, rather to convince men of their natural corruption, to wit, That of themſelves (unleſs when they are quickned and revived by the ſpirit of grace) they are poor, dying, periſhing Creatures, unable to do any thing toward their recovery out of this Condition, that ſo they might be fit to go out of themſelves, and embrace the Salvation tendred to them in the Goſpel through Jeſus Chriſt. And indeed, till men be made ſenſible of their own loſt Eſtate, they are not capable of the Conſolations which ver. 1. were appointed to be propounded to them.
Ver. 7. The graſs withereth, the flower fadeth, becauſe the Spirit of the Lord bloweth upon it, &c.] As if he had ſaid, As theſe things wither away, if a little ſharp breath of wind doth but blow upon them (See the Note, Pſal. 103.16.) ſo when God is but pleaſed in his anger to blow upon men, they and all their glory are ſoon brought to nothing; ſurely the people is graſs, that is, All the people in the World are no better than graſs before God; whereby what is intended, ſee in the foregoing Note. Yet it may be more peculiarly meant of Gods own people; to wit, that even they alſo, however they might pride themſelves in their carnal priviledges, had in their natural Eſtate no advantage in this regard above others.
Ver. 8. The graſs withereth, the flower fadeth, but the word of our God ſhall ſtand for ever.] The meaning of this may be in general, that however the Plots and Reſolutions of poor periſhing men might come to nothing, yet the Decrees and Promiſes of God ſhould certainly ſtand firm for ever. But now as this is ſpoken with particular reſpect to the Jews return out of Babylon, that which was intended muſt needs be, either that how firm ſoever the Glory of the Babylonian Monarchy might ſeem, yet that ſhould wither and be ruined, but the word of promiſe which God had ſpoken concerning their return out of Babylon, and wherewith he had enjoyned his Servants to comfort his people, ſhould ſurely be accompliſhed; or that though the glory of the State of Judah ſhould be brought to nothing in the Babylonian Captivity, yet that ſhould not hinder what God had ſpoken concerning their re-eſtabliſhment again in their own land. And as it hath reference to the days of the Goſpel, the meaning is, either that Gods promiſe and Decree concerning the coming of Chriſt to redeem poor ſinful periſhing man, ſhould certainly be fulfilled; or elſe, that the word of Chriſt, publiſhed by the Miniſtry of the Goſpel, and received by a lively Faith into the hearts of tr… Believers, ſhould ſanctifie and regenerate thoſe poor dying Creatures, and ſo ſhould, as an incorruptible …eed, work in them an incorruptible and immortal life, and ſo ſhould bring them to be everlaſtingly glorious in Heaven. And ſo indeed the Apoſtle applieth this paſſage, 1 Pet. 1.23, 24, 25.
Ver. 9. O Zion, that bringeſt good tidings, get thee up into the high mountain, &c.] This may be read as it is in the Margin, O thou that telleſt good tidings to Zion, get thee up into the high mountain; and ſo likewiſe in the following words; O thou that telleſt good tidings to Jeruſalem, lift up thy voice, &c. and being thus read, it ſeems to be a repetition of the charge before given, ver. 1. Comfort ye, comfort ye my people, to wit, That they ſhould proclaim to Gods people thoſe glad tidings wherewith they were appointed to comfort them; for which ſee the Note there. But now reading it as it is in our Text, O Zion, that bringeſt good tidings, get thee up into the high mountain; it is rather Zion and Jeruſalem it ſelf, that is, the Church of the Jews (belonging to Zion, the place of Gods publick Worſhip, though now Captives in Jeruſalem) that are here enjoyned to ſpread abroad as far as they could (which is implied by willing them to get up into a high mountain) the glad tidings they had received concerning the liberty granted them for their return out of Babylon into their own Country. And to the …ame purpoſe is that which followeth, O Jeruſalem, that bringeſt good tidings, lift up thy voice with ſtrength; that is, Cry aloud (as they uſe to do that have good tidings to proclaim) that as many as may be, may hear thee; lift it up, be not afraid; to wit, as any way queſtioning the certainty of your tidings; or as fearing any that may be enraged againſt your return; ſay unto the Cities of Judah, that is, Thoſe that were once the inhabitants of the Cities of Judah, though now in Captivity, and ſcattered abroad into ſeveral Countries, and are now to raiſe up the ſeveral ruined Cities of Judah again: Behold, your God: that is, Lo, you ſhall now ſee, or you have now ſeen your God, with whom your enemies have ſo often twitted you, and of whoſe help you have been ſo often ready to deſpair, appearing gloriouſly to deſtroy your enemies, and to deliver you. This I conceive is the meaning of this whole verſe, as it was ſpoken with reſpect to the deliverance of the Jews out of Babylon. But now as it reſpects the accompliſhment of the long expected promiſe concerning the Meſſiah, I conceive, Gods Zion, the faithful that were firſt comforted with the tidings of the coming of Chriſt, are here enjoyned to get up into a high Mountain, and to lift up their voice with ſtrength; that is, chearfully, openly, freely and confidently to ſpread abroad the glad tidings of the Goſpel, firſt to the Cities of Judah, that is, the Jews, the loſt ſheep of the houſe of Iſrael, Matth. 10.6. but then afterwards even to all Nations throughout the VVorld, without any fear of thoſe that ſhould oppoſe or perſecute them for ſo doing. And this is juſt that which Chriſt ſaid to the Apoſtles, Matth. 10.27, 28. What ye hear in the ear, that preach ye upon the houſe tops. And fear not them which kill the body, &c. And again, Mark 16.15. Go ye into all the World, and preach the Goſpel to every creature. And thus underſtanding it, by thoſe words, Behold, your God, may be meant, either the Son appearing viſibly in mans nature, as when the Baptiſt pointed him out to the people, Behold the Lamb of God which taketh away the ſin of the World; or elſe meerly his coming into the World to accompliſh that great work of mans Redemption, which they had ſo long expected.
Ver. 10. Behold, the Lord God will come with ſtrong hand, &c.] This may be read as in the Margin, Behold, the Lord God will come againſt the ſtrong, that is, Againſt the mighty enemies of his people, the Babylonians; Or, taking it as ſpoken of Chriſt againſt the Devil, who is called, Matth. 12.29. the ſtrong man that was to be ſubdued by Chriſt, and caſt out of his houſe. But indeed the ſenſe is the ſame, if we read it as it is in our Text, Behold, the Lord God will come with ſtrong hand; for if we refer it to the deliverance of the Jews out of Babylon, the meaning is, That God would appear with his Almighty power for the Deſtruction of the Babylonians, that ſo his people mighe have liberty to return into their own Country. And to the ſame purpoſe is that which follows, and his arm ſhall rule for him; that is, By his own all-ſufficient power he ſhall exerciſe that Dominion that belongs to him over all the Creatures, by deſtroying his peoples enemies, and delivering them; behold, his reward is with him, that is, He will immediately without delay reward the proud Babylonians for all their wickedneſs; See the Notes, Chap. 34.8. and 35.4. and make his people amends for their patient waiting upon him, during the time of their Captivity; which is again repeated in the laſt clauſe, if we read it as it is in the Margin, and the recompence for his work before him: but if we read it as it is in our Text, and his work before him, the meaning is, That the work which he intended to do, both in delivering his people and deſtroying their enemies, lay plain and open before him, there being nothing that could lye as an Obſtacle in his way, that could hinder him. And this may alſo imply that which ſome think is here chiefly intended, that they, to whom he intended a recompence of evil and good, lay naked and open before him, and were exactly known by him, ſo that he could fully proportion a reward according to the evil or good that he found in them. Thus, I ſay, this verſe is to be underſtood, as it hath reſpect to the Jews return out of Babylon. But now as it hath reſpect to that which was figured thereby, Chriſt coming into the World to redeem his choſen people, I underſtand it thus, Behold, the Lord God will come with ſtrong hand, and his arm ſhall rule for him; that is, the Lord Chriſt will come with infinite power to vanquiſh thoſe ſpiritual enemies under whom his people were held in bondage, and to redeem his people out of their power; 1 Joh. 3.8. Joh. 12.31. Col. 2.15. and Heb. 2.14. of which even the Miracles that he wrought in caſting out Devils, and reſtoring the Dead to life, &c. were ſome diſcovery beforehand, with reſpect whereto it is ſaid, that he was mighty in word and deed before God and all the people, Luke 24.19. his reward is with him, that is, he will puniſh the Devil and his Servants with eternal Damnation; and thoſe that embrace him and ſerve him faithfully, he will abundantly reward, both here and eternally in his heavenly Kingdom: and his work before him; that is, He will be earneſtly intent upon the work which his Father ſhall ſend him to do; to wit, the work of mans Redemption; for ſo Chriſt uſed often to ſpeak of it, as John 4.34. My meat is to do the will of him that ſent me, and to finiſh his work. And 17.4. I have finiſhed the work which thou gaveſt me to do. Some, I know, do otherwiſe underſtand the latter part of this verſe; for ſome by his reward, do underſtand the ranſome paid by him for mans Redemption; and ſome hold, that his redeemed ones are here ſaid to be both his work and reward; See Chap. 45.11. and 60.21. But the former Expoſition I judge the beſt.
Ver. 11. He ſhall feed his flock like a Shepherd, &c.] That is, Having gathered together his poor captived people, that were diſperſed abroad into ſeveral places and Countries, he will with all care and tenderneſs carry them home to their own Countrey in one body, defending them, and providing for them all the way they go thorough thoſe waſte places by which they muſt paſs, and likewiſe after they are gotten home; ſo that the weakeſt and the tendereſt amongſt them, ſhall receive no prejudice by their Journey; which is more fully expreſſed in the following words, he ſhall gather the Lambs with his arm, and carry them in his boſom, and ſhall gently lead thoſe that are with young; that is, He will cheriſh them with all tenderneſs, as a Shepherd deals with the feeble in his flock, that when his Lambs are yeaned far off from the fold, or are wandred abroad, or wearied with driving, is wont to take them into his arms or lap and carry them home; and when the Ews are feeble and wearied, is very careful not to over drive them, See Gen. 33.13. And ſo likewiſe under this is ſet forth Chriſts tender care over his Church and people, to defend them, and to provide for them, and to guide and govern them; and particularly, the tender reſpect he hath to his little ones, his poor weak ones, and thoſe that are burdened with any heavy load of ſin, affliction and ſorrow.
Ver. 12. Who hath meaſured the waters in the hollow of his hand? &c.] That is, Who, but God? The Prophet doth here largely undertake to ſet forth the infinite and incomprehenſible Power, and Wiſdom, and Majeſty of God, by that great work of his creating the world; his Wiſdom in that he made thoſe vaſt bodies of the Heaven, the Earth and Sea, in ſuch due order and proportion, as if he had made them all by weight and meaſure; his Power, in that when he made theſe vaſt bodies, the Sea, the Heaven, the Earth, they were as nothing in his hand; whence it is ſaid that he meaſured the Sea in the hollow of his hand, and meted out the Heaven with a ſpan, and comprehended the duſt of the earth (ſo he calls the vaſt globe of the earth, to imply, that it was all but as a little light duſt before God) in a meaſure (a tierce it is in the Hebrew, which was, it ſeems, ſome ſmall meaſure with them) and weighed the Mountains and Hills in the ſcales of a little balance. And this the Prophet doth, thereby to ſhew, either 1. That there was no cauſe why the Jews ſhould queſtion the accompliſhment of what God had promiſed concerning the ruine of the Babylonians, and their deliverance from their bondage under them, out of a groundleſs fear of their ſeeming invincible power, or any thing which their Idol-gods could do for them; for alas! What were theſe before that great God, to whom the making of the whole World was a work of no difficulty at all? Or 2ly. That men had no reaſon to queſtion the myſteries of the Goſpel in the work of mans Redemption, becauſe they cannot comprehend the poſſibility of them; and that becauſe we may be ſure the God that created the World can do whatever he pleaſeth. Some indeed think, that this large Deſcription of the greatneſs of God, is to ſet forth the wonder of Chriſts Incarnation, to wit, that this great God ſhould vouchſafe to be made man. But the account that is before given of the Prophets ſcope in this place, is far more generally approved by Expoſitors.
Ver. 13. Who hath directed the Spirit of the Lord? &c.] That is, Who, by any Advice or Counſel given him, did direct God in the doing of any thing that he did in the Worlds Creation? And this is added more fully yet, to ſet forth the infinite and incomprehenſible Wiſdom of God; and thereby yet further to imply, That it is a folly for men to queſtion any thing which God ſaith he will do, becauſe they cannot conceive how it ſhould be done. By the Creation of the World we may ſee, that God can do thoſe things which are far above the reach of our underſtanding. By the Septuagint this is tranſlated, Who hath known the mind of the Lord? &c. And accordingly it is cited by the Apoſtle, 1 Cor. 2.16. to prove the unſearchableneſs of the Goſpel Myſteries by mans natural underſtanding. And again, Rom. 11.34. to prove the unſearchableneſs of his Counſels.
Ver. 14. With whom took he counſel, and who inſtructed him and taught him in the path of Judgment? &c.] That is, In the way how to frame or order the Creatures which he made with ſuch admirable Judgment, and Wiſdom, and Underſtanding, or to govern them when he had made them? The drift of this is the ſame with that in the foregoing verſe.
Ver. 15. Behold, the Nations are as a drop of a bucket, and are counted as the ſmall duſt of the balance, &c▪] That is, They are of no more worth, or power before God, or in compariſon of God. And what therefore cannot that God do, who is ſo infinitely great? Or, how can any Nation hinder any thing that God will have done? behold, he taketh up the Iſles as a very little thing; that is, He can, if he pleaſeth, take them up and throw them away; he can overturn and deſtroy them, and that eaſily and in a moment. Becauſe Iſlands are commonly eſteemed places of greateſt ſtrength; and the Inhabitants think themſelves moſt ſafe and ſecure therein, as being compaſſed with the Sea; therefore theſe are particularly mentioned.
Ver. 16. And Lebanon is not ſufficient to burn, nor the beaſts thereof ſufficient for a burnt-offering.] To wit, if men would think to offer up to God a burnt-offering, perfectly beſitting his Majeſty, and fully proportionable to his greatneſs. And the drift of this is ſtill to ſet forth the infinite and incomprehenſible greatneſs of God. Yet ſome think it may be added more particularly to imply, how infinitely ſhort man muſt needs come of finding out any means to ſatisfie Gods Juſtice, which is the ſubject of the Goſpel.
Ver. 17. All Nations before him are as nothing, &c.] That is, In his ſight and account, or in compariſon of him; and they are counted to him leſs than nothing, and vanity; See the Note, Pſal. 62.9. But the drift of this is the ſame with that before, ver. 16.
Ver. 18. To whom then will ye liken God, &c.] This alſo tends to ſet forth the incomprehenſible Majeſty of God; and that ſtill thereby to imply how little cauſe they had to diſtruſt or doubt of the promiſes of this their God becauſe of the power of any Heathen people that had none but Idol-gods to reſt upon. God had, indeed, made uſe of theſe Nations to puniſh them for their ſins; but alas! when God had a purpoſe again to reſcue his people out of their hands, neither they nor their gods were any thing before him. This, I conceive, is the main ſcope of this place. But yet it is clear, that together with this, the Prophet intended hereby to ſecure his people, that did already, or ſhould hereafter live as Captives amongſt thoſe Idolatrous Nations, from being corrupted with this brutiſh and abominable ſin.
Ver. 19. The workman melteth a graven Image, &c.] This is ſpoken by way of deriding the brutiſh folly of thoſe that can undertake to make themſelves gods; and the Goldſmith ſpreadeth it over with Gold, and caſteth Silver chains, to wit, to be an Ornament to it; or elſe, to faſten it therewith ſomewhere aloft that it may not fall or ſtir, but ſtand bolt-upright.
Ver. 20. He that is ſo impoveriſhed that he hath no oblation, &c.] That is, That hath no ſuch rich oblation, as is before mentioned, to be conſecrated toward the making of a God for him, to wit, Gold, or Silver, or Braſs; chooſeth a tree that will not rot, (which is ſpoken by way of deriſion) he ſeeketh unto him a cunning workman, to prepare a graven image that it ſhall not be moved; that is, That may ſtand a long time, there being no need to take it down, becauſe it is periſhed and decayed; Or, that may be ſo faſtned by the Workman, that it may not be in danger to totter or fall down.
Ver. 21. Have ye not known, &c.] To wit, That God the Creator of Heaven and Earth, is the only true God, and of that infinite Majeſty, that he cannot be repreſented by any Image? As if he had ſaid, Surely you cannot but know this: have ye not heard? that is, Hath no body ever told you thus much? Or, have not ye, my people, been taught this out of my written word? hath it not been told you from the beginning? have ye not received this by tradition from your Fathers ſucceſſively in all Generations, even from the firſt Creation? Or, have ye not been told this even from your Childhood? or from the beginning of Gods revealing himſelf to your Nation, as his peculiar people? As if he had ſaid, This is no new Doctrine; even from the times of Moſes and Abraham ye have been taught this: have ye not underſtood from the foundations of the earth? that is, ſay ſome, From the time when the Foundations of the earth were firſt laid? But rather the drift of theſe words is to ſhew, that this truth concerning the infinite Majeſty of the only true God, was ſufficiently diſcovered to all men by the Creation of the World, or particularly by the ſtrange Foundations whereon God hath unmoveably ſetled the earth from the Creation unto this day.
Ver. 22. It is he that ſitteth upon the circle of the earth, &c.] That is, That hath the Heaven for his Throne, and the earth for his footſtool, Chap. 66.1. the moſt high God, that is infinitely above all, the Sovereign Lord, Poſſeſſor and Governour of the whole earth and the fulneſs thereof. But now this may be read as it is in the Margin, Him that ſitteth upon the Circle of the earth; and then it muſt be read, as joyned to the foregoing verſe, thus; have ye not underſtood him that ſitteth upon the circle of the earth, and the Inhabitants thereof are as Graſhoppers? to wit, even as to men that ſtand aloft on ſome high Mountain, things beneath ſeem very little (for to this there is an Alluſion in theſe words) that ſtretcheth out the heavens as a curtain; See the Note, Pſal. 104.2. and ſpreadeth them out as a tent to dwell in; that is, ſay moſt Expoſitors, for men to dwell in, who are under the Canopy of Heaven, as the covering of a Tent; or rather, as a Pavilion, or palace for himſelf to dwell in.
Ver. 23. That bringeth the Princes to nothing; he maketh the Judges of the earth as vanity.] That is, He maketh the great Kings and Rulers of the earth to appear to be as nothing, and meer vanity before him; or by deſtroying them, he brings them to nothing, See the Note, Job 12.21.
Ver. 24. Yea, they ſhall not be planted, yea they ſhall not be ſown, yea their ſtock ſhall not take root in the earth, &c.] As if he had ſaid, In what a flouriſhing Condition ſoever theſe great ones ſeem to be, they ſhall be deſtroyed, as eaſily and utterly, without any memorial of them left behind them, as thoſe things are overthrown or blaſted, that never had any root in the earth; as namely, a dry, dead ſtock of a tree put into the earth; or as graſs, that ſhooting up of it ſelf in the ſuperficies of the earth, and not having any deep root, is ſoon withered. Some, I know, underſtand this of their being overturned in the beginning of their Reign, before they are well ſetled in their greatneſs, or before they have any Poſterity to leave behind them. But the former Expoſition I judge the better, and moſt agreeable to that which followeth, and he ſhall alſo blow upon them, and they ſhall wither, &c. that is, The leaſt breath of Gods diſpleaſure ſhall ſoon bring them to nothing; See the Note, Pſal. 103.16.
Ver. 25. To whom then will ye liken me, or ſhall I be equal? &c.] See the Note above, ver. 18.
Ver. 26. Lift up your eyes on high, &c.] To wit, heavenward, as becomes men whom God hath created with erect bodies, and countenances fit to view the Heavens; and not like the Beaſts that have their faces always groveling towards the earth: and behold who hath created theſe things, to wit, theſe heavenly Orbs, and the glorious lights therein: Conſider of what infinite Power, and Wiſdom, and Majeſty that God muſt needs be, that hath made all theſe things, that bringeth out their hoſt by number, he calleth them all by names: See the Note, Pſal. 147.4. by the greatneſs of his might, for that he is ſtrong in power, not one faileth; that is, By reaſon of his infinite power, when he bringeth out this his heavenly Hoſt, it is not with him as with other Generals, that when they lead out their Companies into the Fields, do uſually miſs ſome of their Souldiers; not one of his Hoſt from the Creation unto this time, hath ever been wanting; but they have all been found in their places, ready preſſed to do whatever God ſhall enjoyn them.
Ver. 27. Why ſayeſt thou, O Jacob, and ſpeakeſt, O Iſrael? &c.] That is, Conſidering the infinite Power and Wiſdom of God before deſcribed, why ſhould you ever and anon break forth into ſuch words of deſpair, that are Gods Covenant-people, his Iſrael, the Poſterity of Jacob; who becauſe he relied upon God, being in danger of an enemy too mighty for him, was therefore called Iſrael? my way is hid from the Lord, that is, (ſay the moſt of Expoſitors) God takes no notice of, or doth not regard the Miſeries we endure in Babylon; and my judgment is paſſed over from my God, that is, He paſſeth over my cauſe, and minds it not, and ſo he doth not execute Judgment upon thoſe that wrong and oppreſs me. Well, but now the words may be underſtood another way, and that very probably, My way is hid from the Lord, and my Judgment is paſſed over from my God, that is, God himſelf cannot find out a way now to deliver us out of our Captivity; the way of judging and avenging us upon our enemies, is ſo far paſt all hope of being effected, that God himſelf cannot redreſs it; See the Note, Job 3.23. And indeed this Expoſition ſome do rather approve, becauſe of that which is added in the following verſes.
Ver. 28. Haſt thou not known, haſt thou not heard, &c.] See the Note above, ver. 21. that the everlaſting God, the Lord, the Creator of the ends of the earth, fainteth not? to wit, as men uſually do, when their ſtrength is worn out with long toil and labor. Gods not fainting is alledged to imply covertly, that he was able to do as great and wonderful things for his people, as he had ever formerly done, as being never wearied with what he doth: and with reſpect hereto it is, that God is termed here the everlaſting God; that is, That God, who from Eternity to Eternity continueth always the ſame unchangeably; and the Lord, the Creator of the ends of the earth, to imply, that being therefore Omnipotent, and having the whole World, even to the utmoſt ends of the earth, as being the work of his hands, under his power and command, to govern it as he pleaſeth, it muſt needs follow, that this immutable God, that ceaſed not to govern the whole World, would much leſs ceaſe to take care of his own Church and people; and that he was able to deliver his people, even in Babylon, and from the uttermoſt ends of the earth, as well as if they had been ſtill in the land of Judea: there is no ſearching of his underſtanding: as if he had ſaid, And how then can you think, that your way ſhould be hid from ſuch infinite Knowledg? Or, why ſhould you not think, when you do not underſtand how that which God doth, ſhould tend to the good of his people, that this may be becauſe the Wiſdom of his Proceedings may be far above your reach?
Ver. 29. He giveth power to the faint, &c.] That is, to thoſe that are ready to faint and ſink under great Afflictions and Temptations, as being no way able to help themſelves, as it was indeed with the Jews in the Babylonian Captivity. Such as theſe, and that have humble thoughts of themſelves, God doth uſually ſtrengthen them, and revive; and is it likely that he ſhould faint himſelf, that revives the fainting ſpirits of others?
Ver. 30. Even the youths ſhall faint and be weary, and the young men ſhall utterly fall.] That is, The ſtrongeſt that are, may, and do often, for want of ſtrength to hold out, fail of effecting what they undertake; which is the rather ſaid, becauſe ſuch, out of the high conceit they have of their own ſtrength, are many times emboldned to undertake things too high for them, and ſo are ruined thereby.
Ver. 31. But they that wait upon the Lord, ſhall renew their ſtrength, &c.] The word in the Hebrew may be tranſlated, ſhall change their ſtrength; but the meaning is, That they that truſt in God, and wait patiently and quietly upon him for the accompliſhment of his promiſes, though they may ſometimes be ready to faint, yet being ſtrengthned by grace, ſhall again encourage themſelves, and go on chearfully, reſting upon God for Deliverance: they ſhall mount up with wings as Eagles; that is, By mounting up in their Meditations concerning their God, and all his Glorious Attributes, and the Glory which in Heaven he hath prepared for his people; they ſhall with great courage and magnanimity of Spirit, raiſe up themſelves above all Difficulties, and Dangers, and Fears, and with much confidence reſt upon God, even againſt all oppoſition that may ſeem to threaten them in their way. But ſee the Note alſo, Pſal. 103.5. They ſhall run, and not be weary: and they ſhall walk, and not faint: that is, Though the accompliſhment of Gods Promiſes to them be never ſo long delayed, and though they meet with never ſo much Diſcouragement; yet reſting confidently upon God, they ſhall hold out to the end, and couragiouſly run the Race that is ſet before them.