Annotations Upon Isaiah, Chapter 41
CHAP. XLI.
VERSE 1. KEep ſilence before me, O iſlands, &c.] So uſually in the Scripture all Tranſmarine Countries are called; See the Notes, Gen. 10.5. and Pſal. 97.1. The ſcope of this Chapter is much the ſame with that in the foregoing Chapter, to wit, to make known to the Jews with what confidence they might expect that deliverance out of Babylon, which God had before promiſed them, and doth here again aſſure them of (and ſo likewiſe that Redemption by Chriſt, whereof that deliverance was a type) and what little cauſe they had to fear that any power of that Heathen people, or their Idol-gods, ſhould be able to diſappoint God of doing that for his people which he had promiſed. And thus ſtill alſo by the way they are covertly forewarned to take heed, that whilſt they continued in Babylon, they were not drawn away to their Idolatry. Now accordingly here in the beginning of this Chapter, God by the Prophet (as is evident, ver. 4.) challengeth all the Heathen Nations round about, to enter into a fair and equal debate with him, that when he had pleaded his cauſe, and they had anſwered what they had to ſay for themſelves, it might be judged and determined, whether God had not in all Ages done that for his people, as they had often found to their coſt, which none of their Idol-gods were ever able to do; and conſequently whether there was not very juſt ground why his people ſhould quietly expect the accompliſhment of that which God had promiſed to do for them, without fearing anything their Idol-gods could do to hinder him therein: Keep ſilence before me, O Iſlands, to wit, that you may hear what I ſhall ſay; and let the people renew their ſtrength, that is, Let them take courage, and ſtrengthen themſelves with all the Arguments they can; See the Note, Chap. 40.31. Let them come near, then let them ſpeak; that is, Let them except what they can againſt what I ſay, and ſay what they can for themſelves, and for their Idol-gods that cannot ſpeak for themſelves; Let us come near together to Judgment, that is, Let us with fair and equal terms on both ſides debate the matter, that our Cauſe may be judged and determined. And thus he gives the Jews to underſtand, that the very Heathens might be convinced of the truth of that which he had now to ſay, if they would ſeriouſly conſider of it.
Ver. 2. Who raiſed up the righteous man from the eaſt?] To wit, Abraham, whom God called out of Ur in Chaldea, that lay Eaſtward of Judea, raiſing his heart effectually to deteſt the Idolatry of the place where he lived, and readily to obey Gods command for the leaving of his Country and Kindred, to go to the Country whereto he would carry him; and who is called here the righteous man; becauſe being juſtified by faith, Gen. 15.6. he did afterward approve himſelf a truly righteous man, by continuing conſtant in the Worſhip of the only true God, and by the general Juſtice and Righteouſneſs of his Converſation in all other regards: called him to his foot, that is, To follow God whitherſoever he would lead him, not knowing at all whither it would be; even as ſervants being bidden, follow their Maſter, though they know not whither he will carry them; and being likewiſe afterwards ready to go to and fro, as God was pleaſed to appoint him, gave the Nations before him, and made him rule over Kings; to wit, by vanquiſhing them; See the Note before, Chap. 40.10. he gave them as the duſt to his ſword, and as driven ſtubble to his bow; that is, He did as eaſily rout and ſubdue them, as duſt or ſtubble is driven away or ſcattered by the wind. And all this is ſpoken, though more eſpecially of Abraham, with reference to that victory of his over the four Kings that had plundred Sodom, ſee Gen. 14.14. yet incluſively alſo of his Poſterity, and of the many Kings whom they conquered and ſubdued; and all this to ſhew with what aſſured confidence the Jews at preſent might rely upon their God, and how little cauſe they had to fear the idolatrous Nations, or their Idol-gods, if they would conſider what God had done for their father Abraham, and ſo for his Poſterity ſucceſſively: Who raiſed up the righteous man from the Eaſt? &c. as if he ſhould have ſaid, who but the God of Abraham did this? Or, which of the Heathen gods ever did the like? And therefore why ſhould Abrahams Poſterity queſtion the deliverance promiſed them? When he was in Chaldea, God carried him ſafely through many dangers into the land of Canaan, and did afterward do great things for his Poſterity; and now you are in bondage in Chaldea, why may not God do the ſame for you? I know well, that many learned Expoſitors do underſtand this of Cyrus, who, ſay they, was raiſed out of the Eaſt, that is, Perſia; that lay Eaſtward of Babylon, and is ſtiled the righteous man, &c. becauſe he did juſtly and faithfully what God would have done in executing vengeance upon the Babylonians, and ſetting Gods people free, and ſending them home into their own Country. And again, others underſtand it of Chriſt; the holy one, and the juſt, as he is called, Act. 3.14. and who by the Goſpel hath vanquiſhed and ſubdued many Nations. But the former Expoſition concerning Abraham, I conceive is far moſt probable; only Chriſt may be included in Abraham, of whoſe ſeed he came.
Ver. 3. He purſued them, and paſſed ſafely, &c.] That is, Abraham purſued the Kings before mentioned with ſafety and ſucceſs, and without any conſiderable loſs or damage to him or his followers, Gen. 14.15. even by the way that he had not gone with his feet, that is, In remote Countries where he had never been, and muſt needs therefore be unacquainted with their ways. But in this alſo, that which he did in his Poſterity, may alſo be included. See the foregoing Note.
Ver. 4. Who hath wrought and done it? &c.] To wit, all before mentioned concerning Abraham, and his Children ſucceſſively in all Generations; and with reſpect thereto therefore it follows, calling the Generations from the beginning; that is, Who, according to his eternal fore-knowledg and decree, hath from the beginning of the World, made and raiſed up the Nations of the World in their ſeveral Generations (which the Apoſtle, Rom. 4.17. expreſſeth thus, and calleth thoſe things which be not, as if they were) and hath ordered and diſpoſed of them as he pleaſed; and ſo amongſt others, the Poſterity of Abraham, making them a great and numerous people, and doing great and wonderful things for them in their ſeveral Ages and Generations. It is as if he had ſaid, It was none of your Idol-gods that did this, or were able to do it, but I the Lord Jehovah, whom alone he and his faithful Poſterity have always worſhipped. I the Lord, the firſt, and with the laſt I am he; that is, I the eternal and ever-living God, who having my being of my ſelf, was before all things; and that ſhall govern and diſpoſe of all things to the laſt, and ſubſiſt after all things have an end; the firſt cauſe and the laſt end of all things, Rom. 11.36. it is I that have done all theſe things.
Ver. 5. The Iſles ſaw it, and feared, the ends of the earth were afraid, &c.] Some apply this particularly to the aſtoniſhment of the Nations afar off, when they heard of Abrahams Victory over the Kings that had invaded the plain of Sodom, mentioned before, ver. 2, 3. But I ſee no likelihood how that victory could be ſuch a terror to Nations ſo remote, as ſeems here to be intended. However, ſhould that be included, certainly it muſt be principally meant of the wonderful works which God wrought for the Iſraelites, the poſterity of Abraham, and their prevailing over the Kings that oppoſed them, when God delivered them out of Egypt, and carried them into Canaan; to wit, that when the inhabitants of remote Countries (ſee the Note above, ver. 1.) ſaw what God had done for this his people, they were amazed and affrighted (ſee Exod. 15.15. and Joſh. 5.1.) Or, that they ſaw that the God of Iſrael that had done theſe things, was the true God, and that their Idols were nothing, and were ſtartled at this. As for the following words, that they drew near and came, they are added to ſhew, that though they were thus far convinced, yet they would not ſtoop and yield; but that either they combined and gathered themſelves together to fight againſt the Iſraelites; or elſe, that they aſſembled together to encourage one another in their Idolatry; which laſt agreeth beſt with that which follows, ver. 7. concerning their eagerneſs to make new Idols.
Ver. 6. They helped every one his neighbour, and every one ſaid to his Brother, Be of good courage.] That is, Notwithſtanding their fore-mentioned Conviction and Aſtoniſhment, yet they continued obſtinately in their Idolatry, and encouraged one another to oppoſe and fight againſt the Iſraelites, for whom they ſaw God had done ſuch wonderful things; or to hold faſt to their former Religion, and to proceed on to the making of new Idols.
Ver. 7. So the Carpenter encouraged the Goldſmith, &c.] To wit, to make ready, and bring the Gold or Silver plates wherewith the wooden Idol which he had made, was to be overlaid; and he that ſmootheth with the hammer, him that ſmote the anvil; that is, He that poliſheth the plate, encouraged him that wrought at the Forge; ſaying, It is ready for the ſodering; that is, It is now ſufficiently beaten out at the Anvil; and now it is fit to joyn the pieces together with ſoder, that they may be fairly poliſhed; or this clauſe may be read as it is in the Margin, ſaying of the ſoder, it is good; that is, Having joyned and ſodered the pieces together, they were wonderfully well pleaſed, and delighted with their work, ſaying, So, ſo, this is very handſom, the pieces are neatly ſodered together; and he faſtned it with nails, that it ſhould not be moved; that is, The Workman faſtned with nails, either the frame or plates ſodered together, to the wooden ſtock underneath it, that the pieces might hold the firmer together; or the Idol it ſelf, being thus finiſhed, to ſome nail or poſt, that it may ſtand faſt; See the Notes, Chap. 40.19, 20. The ſcope of this whole paſſage was to ſhew, That the Nations being thus eargerly bent to go on in their Idolatry, the Workmen, whoſe Trade it was to make Idols, were very ready to take hold of this opportunity to be ſet on work for the forging of new Gods for them.
Ver. 8. But thou, Iſrael, art my ſervant, Jacob whom I have choſen, the ſeed of Abraham my friend.] So Abraham is called, becauſe of his frequent communion and covenanting with God. Having hitherto ſhewed, purpoſely thereby to comfort the Jews, That the Heathens themſelves could not ſay, that ever their Idol-gods had done ſuch great things for them, as he the Lord had done for Abraham and his Poſterity; hereupon now he addreſſeth his ſpeech directly to them, and with many affectionate Expreſſions of love, perſwades them not to fear their deliverance out of Babylon, which God had now promiſed them; and conſequently alſo that greater Deliverance by Chriſt, whereof the other was a type.
Ver. 9. Thou, whom I have taken from the ends of the earth, &c.] Some underſtand this of Gods bringing up the Iſraelites out of Egypt; and accordingly they alſo underſtand the following words, and called thee from the chief men thereof, of the King and Nobles of Egypt, out of whoſe hands God delivered the Iſraelites. But it is rather meant as with reference to what was ſaid before, ver. 2. of Gods bringing the Jews, to wit, in the loins of Abraham, out of Chaldea; and of Gods chuſing Abraham to be the Father of his people, rather than of the great ones in the Country; and them, his Poſterity, to be his peculiar people, rather than any of the great and mighty Nations in the World beſides; and ſaid unto thee, Thou art my ſervant; that is, I took thee to be my Covenant-people, that thou ſhouldeſt ſerve me according to the Law I gave thee; I have choſen thee, and not caſt thee away; that is, I have not rejected and paſſed by thee, as I did others; or rather, ſince I took thee to be my people, I have never forſaken thee, or caſt thee off, as many times thou haſt given me juſt cauſe to do.
Ver. 10. Fear thou not, for I am with thee; be not diſmaied, for I am thy God, &c.] That is, Though thou comeſt to be in never ſo ſad and forlorn Condition, yet be not diſmayed; I will ſtrengthen thee, yea I will help, yea I will uphold thee with the right hand of my righteouſneſs, that is, with my righteous right hand, to wit, mine Almighty power, wherewith I will faithfully make good my promiſes, delivering thee, and executing juſt Vengeance on all thine Enemies: only we muſt remember that what is promiſed here to the Poſterity of Abraham and Iſrael, muſt all along alſo be extended to Believers under the Goſpel, the true ſeed of Iſrael.
Ver. 11. Behold, all they that were incenſed againſt thee, ſhall be aſhamed and confounded, &c.] That is, Be they never ſo many, they ſhall be all overthrown, even the mightieſt of them; See the Note, Pſal. 40.14.
Ver. 12. Thou ſhalt ſeek them, and ſhalt not find them, &c.] That is, They ſhall be utterly deſtroyed; ſo that there ſhall be no danger of their recovering themſelves to trouble thee again.
Ver. 13. For I the Lord thy God will hold thy right hand, &c.] That is, I will be, as it were, thy Confederate; See the Note, Prov. 11.21. Or rather, I will be thine aid upon all Occaſions; as when a man takes his Friend by the hand, and undertakes to lead him on his way, to ſtand by him, to ſupport, defend, and help him; See the Note, Pſal. 73.23. Or, I will make thee couragious and ſtrong, ſaying unto thee, Fear not, &c. that is, chearing thee up by my Word and Spirit.
Ver. 14. Fear not, thou worm Jacob, &c.] That is, Though thou art a poor deſpicable people in thine own eye, and in the Judgment of others, caſt down to the very earth (ſee the Notes, Job 25.6. and Pſal. 22.6.) yet be not afraid. And to the ſame purpoſe is that which followeth, and ye men of Iſrael, that is, Though ye be but poor mortal men, and but few in number, in compariſon of your enemies (for ſo ſome read it as it is in the Margin, ye few men of Iſrael) yet fear them not.
Ver. 15. Behold, I will make thee a new ſharp threſhing Inſtrument, having teeth, &c.] That is, As poor a worm as thou art, thou ſhalt break thine enemies in pieces, even as a new ſharp threſhing Inſtrument having teeth (of which ſee the Notes before, Chap. 28.27, 28.) doth break the ſtraw and chaff in threſhing the Corn when being new; it is therefore the ſtronger and ſharper, the pegs or teeth not having been yet worn or blunted; thou ſhalt threſh the mountains, and beat them ſmall, and ſhalt make the hills as chaff; that is, Thou ſhalt ſubdue and deſtroy the greateſt, the lo…tieſt and mightieſt of thine enemies. But when, after this Prophecy of Iſaiah's, did the Poſterity of Jacob do this? I anſwer, 1. Some ſay this was accompliſhed when the Babylonians were deſtroyed; becauſe though the Jews did not do it, yet God did it upon their Prayers, and for their ſakes. 2ly. Some underſtand it of thoſe glorious victories which God at ſome times gave the Jews over their enemies after their return from the Babylonian Captivity in the days of the Maccabees. And 3ly. others hold it is meant of the Victories of Chriſt and his people in the days of the Goſpel, both ſpiritual in the ſubduing of all nations, and bringing them under the Dominion of Chriſt by the preaching of the Goſpel, that ſharp threſhing inſtrument, which pierceth to the very ſoul, and breaks the hard hearts of the moſt obſtinate ſinners; and external, when the Church hath wonderfully broken her Adverſaries in pieces, even like the chaff of the ſummer threſhing-floors, Dan. 2.35. Yea, and ſome alſo take in the Saints judging the wicked together with Chriſt at the laſt day, 1 Cor. 6.3. And indeed I conceive theſe Victories of Chriſt and his people in Goſpel-times, is chiefly here intended; concerning which ſee alſo the Notes, Pſal. 149.6, 7, 8.
Ver. 16. Thou ſhalt fan them, and the wind ſhall carry them away, and the whirl-wind ſhall ſcatter them, &c.] That is, Thou ſhalt not only vanquiſh them and break them in pieces, but alſo diſperſe and ſcatter them; and thou ſhalt rejoyce in the Lord, &c. to wit, as acknowledging the Glory of all to belong to him.
Ver. 17. When the poor and needy ſeek water, and there is none, and their tongue faileth for thirſt; I the Lord will hear them, I the God of Iſrael will not forſake them,] That is, Becauſe I am their God, I will provide for them. And this may be meant of Gods taking care of the poor afflicted Jews, either whilſt they were Captives in Babylon, where moſt of them were in a very poor Condition, deſtitute of all things neceſſary, even as men ready to periſh for thirſt, and no way able to ſupply themſelves in their wants; or elſe in their return homeward from Babylon, when indeed they went through many dry deſerts; to wit, That God would provide that they ſhould not periſh for want of a ſupply of whatever ſhould be neceſſary for them. But withal, I conceive it is principally meant of Chriſts refreſhing poor ſouls troubled for ſin, and ſcorched with the fear of Gods fiery indignation; poor in Spirit, and thirſting after Righteouſneſs with the reviving Conſolations of his Goſpel and Spirit, which indeed are no where elſe to be found.
Ver. 18. I will open rivers in high places, and fountains in the midſt of the valleys, &c.] That is, In all places high and low, Hills and Valleys; yea, in the moſt deſert places, as it follows in the next words, I will make the wilderneſs a pool of water, &c. But the meaning is, That rather than the Lord would not ſupply his peoples wants (according to what is ſaid in the foregoing Note) yea, and that abundantly too; he would provide for them in a ſupernatural and miraculous way; yea, and under this there is alſo a promiſe made of thoſe living waters wherewith in the days of the Goſpel the ſouls of poor ſinners all the World over, yea even amongſt the Gentiles, ſhould obtain that refreſhing which was no where elſe to be had. But for this, ſee the Note, Chap. 35.6.
Ver. 19. I will plant in the wilderneſs the Cedar, the Shittah-tree, &c.] To wit, a chief ſort of Cedar, as it is commonly ſaid of the wood whereof the boards and the utenſils of the Tabernacle were made; See the Note Exod. 25.5. and the myrtle and the oyl-tree, &c. that is, the Olive-tree; or more generally, as ſome will have it, any tree of the fruit whereof Oyl is made. The meaning is, That God by his Providence would ſo provide for his people, that their paſſage homeward from Babylon to Judea, ſhould be as commodious and convenient, even when they travelled through the wildeſt deſerts, as if the way had been all along planted with ſtore of pleaſant ſhadowy trees under which they might ſhelter themſelves from the ſcorching of the Sun. But now as this is to be referred to Goſpel-times, it muſt needs ſignifie the enlargement of the Church, and the propagation of the Goſpel, even amongſt the Gentiles that were before as a wild and barren Wilderneſs, amongſt whom there ſhould be many men of eminent gifts and graces, trees of Righteouſneſs, as they are called, Chap. 61.3. or there ſhould be in the Church plenty of ſpiritual Ordinances, Gifts and Graces, that ſhould be a ſhelter to men againſt the ſcorching heat of Temptations.
Ver. 20. That they may ſee, and know, and conſider and underſtand together, that the hand of the Lord hath done this, &c.] As if he had ſaid, The things before mentioned I will do, that all men, not mine own people only, but the Gentiles alſo, may upon due conſideration be together full ſatisfied and convinced, that I the Lord Jehovah, the God of Iſrael, have done theſe things for my people, and ſo may be ſatisfied concerning mine Almighty power, in that my works have been far above what any Idol-gods have been able to do, and concerning my love to, and care over my peculiar people.
Ver. 21. Produce your cauſe, ſaith the Lord, &c.] Here God by the Prophet returns to his Plea with the Heathen idolatrous Nations, begun ver. 1. and having hitherto pleaded his own cauſe againſt them, and ſhewn what he had done and would do for his people; here now he challengeth the Idol-gods, ſay ſome, that they ſhould plead their cauſe, and prove themſelves Gods; or the Idolatrous Nations, that they ſhould ſay what they could for their Idols: Produce your cauſe, that is, Propound your cauſe, that it may be fairly tried; bring forth your ſtrong reaſons; as if he ſhould have ſaid, You that are wont to deride the ſimplicity of my people for their confidence in an inviſible God, let us now hear your ſtrong unanſwerable Arguments and Demonſtrations (which is ſpoken in a way of deriſion) to prove the Deity of your Idol-gods. All which is ſtill ſpoken, not only to forewarn Gods own people to beware of ſuch Idolatry; but alſo to ſhew them, that they had no cauſe to fear that either the Babylonians or their Idol-gods could hinder their promiſed return into their own Country. And this he concludes with an expreſs aſſerting that this was ſpoken by the King of Iſrael: bring forth your ſtrong reaſons, ſaith the King of Jacob; partly for the greater comfort of his people, and partly by way of deriding their Idol-gods, that could not as Kings defend the people that worſhipped them, as he the God of Iſrael did.
Ver. 22. Let them bring them forth, &c.] That is, Let the Nations bring forth their Idol-gods, that we may hear what they can ſay for themſelves; or rather, let the Idol-gods bring forth their ſtrong reaſons, of which mention was made in the foregoing verſe, to prove themſelves Gods. And accordingly in the next words there is one particular way propounded, whereby they are required to prove this, namely, by foretelling future things, as God had often done for the good of his people: Let them bring forth, and ſhew as what ſhall happen. As for the next words, let them ſhew the former things what they be, &c. There is much difference amongſt Expoſitors concerning the meaning and drift of them. Some think that by former things, is meant (as the words plainly ſeem to import) things paſt, and that the telling of this is required of their Idol-gods; becauſe, poor dead and dumb things, they were not able to do that. The whole period ſeems to intend as much, as if it had been ſaid, Let them, if they will be gods, prove themſelves Omniſcient, as the true God is; ſuch as know all things, both things paſt and things to come: of the firſt, things paſt, the words immediately following are meant, let them ſhew the former things; that is, Things that have formerly been done, that we may conſider them, and know the latter end of them; that is, That we may improve the knowledg of theſe fore-paſt things by conſidering ſeriouſly of them, and of the event that followed thereupon: and then he repeats that of foretelling future things; or declare us things for to come, that being indeed incommunicably proper to God. Again others hold, that by former things, are meant the things which the Idol-gods had formerly foretold; let them ſhew the former things what they be, that is, Let them tell us what thoſe things are, which they have formerly foretold, that we may conſider them, and know the latter end of them; that is, That we may duely weigh them, and that we may know whether they came to paſs exactly as they were foretold, and ſo may judge of the queſtion in hand, whether they be gods or no; or elſe let them at preſent tell us what things are to come to paſs hereafter. And laſtly, others by the former things, underſtand the firſt of future things, which I judge to be the true meaning of the words; Let them bring them forth, and ſhew us what ſhall happen: let them ſhew the former things what they be; that is, The former of future events; thoſe things that are immediately to come to paſs, that we may conſider them, and know the latter end of them; that is, That conſidering ſeriouſly of them, we may be able to judge what is like to be the end and event of ſuch things in after times, that ſo we may accordingly prepare to avoid the evil, or fit ourſelves for the good, which we judge thoſe things are like to produce. It may be taken to be all one in effect, as if it had been ironically ſaid, Let the Idol-gods foretel thoſe things that are forthwith to come to paſs, and we will by diſcourſe and reaſon judge hereby of what is like to follow afterward; or elſe, let the Idol-gods foretel all things that are to be, the former and the later, from the beginning to the end. But may ſome ſay, How can the foretelling of future things be mentioned thus, as that whereby they were to prove themſelves gods, ſeeing it is evident, that the Idol-gods amongſt the Heathens, or rather the Devil by them, did often in their Oracles foretel future things? I anſwer, It is undoubtedly God alone that can foretel all future things infallibly of himſelf; and this the Idols nor the Devil in them never did, nor could do. Their predictions were but either natural or politick Conjectures (which by reaſon of their great Knowledge they were the better able to make) and therefore their Oracles were uſually ſo ambiguous, that whatever the event was, they might ſeem to have foretold the truth: or elſe they foretold them by ſome diſcovery they had made of thoſe things from the Scriptures, or from ſome command they had received from God concerning ſome thing they were to do. And all this likewiſe God ſuffered to be done, that they might, in a way of puniſhment for ſin, be the more blinded and carried away by the deluſions of Satan.
Ver. 23. Shew the things that are to come hereafter, that we may know that ye are Gods, &c.] See the foregoing Note. This is again ironically ſpoken; yea, do good, or do evil, that is, Reward them that faithfully ſerve you, and puniſh your enemies, as before I have ſhown that I have done for my people, the Poſterity of Abraham; which is alſo propounded as the ſole work of God, there being none but he that can abſolutely at his own pleaſure both ſave and deſtroy, James 4.12. that we may be diſmayed, and behold it together, that is, That we may be aſtoniſhed at the great things you will do (a ſharp taunt) and may joyntly obſerve and conſider of it, and ſo be convinced that ye are Gods.
Ver. 24. Behold, &c.] Here God by the Prophet gives over reaſoning with the Idol-gods, and paſſeth ſentence againſt them; Behold, ye are of nothing, that is, So far ye are from being able to foretel, or do any thing good or evil, that indeed ye are nothing (as the Apoſtle ſpeaks, 1 Cor. 8.4. We know that an Idol is nothing in the World) that is, As to y…r being that which men would pretend you to be, gods; all your Deities depend meerly upon the phancy and imagination of thoſe that worſhip you. And much to the ſame purpoſe is that which followeth, and your work of nought, that is, your Workmanſhip, the ſhape or figure which men put upon you, is nothing worth, or hath nothing divine in it; or your work is of nought, that is, you can do nothing, neither good nor evil. But now the whole verſe may be read as it is in the Margin, Behold, ye are worſe than nothing, to wit, becauſe ſo much wickedneſs was committed in them; and your work worſe than of a viper, that is, ſay ſome, as having your original from the Devil; or you not only do no good, but indeed you do much miſchief to thoſe that worſhip you.
Ver. 25. I have raiſed up one from the North, and he ſhall come, &c.] Having in the foregoing verſes derided the Vanity of the Heathens Idol-gods, by challenging them to foretel future things, or to do good or evil (neither of which it was ſure they could do) here now by both thoſe evidences God doth again aſſert himſelf to be the only true God, namely, becauſe he had foretold, and doth here again foretel the great things he would do for his people in future times: I have raiſed up one from the North, that is, I have determined he ſhall be raiſed up, &c. and he ſhall come; from the riſing of the Sun ſhall he call upon my name: it is a very difficult place, and therefore Expoſitors differ much in their Judgments concerning the perſon here intended. Firſt, ſome underſtand this one to be the Chaldean, or Nebuchadnezzar their King, who are uſually ſaid in the Prophets to have come from the North (as we ſee, Jer. 1.13, 15. and ſo in many other places) and yet it might be withal ſaid, that from the riſing of the Sun, that is, from the Eaſt, he ſhould call upon Gods name, becauſe Chaldea, as ſome ſay, lay North-eaſt from Judea; and becauſe Nebuchadnezzar did there acknowledg the God of Iſrael to be the moſt High God that ruleth and governeth the whole World, and ſpake very honourably of him; See Dan. 3.26, 28, 29. and 4.34, 37. and to his great Victories not only over Judea, but likewiſe over many other Nations, that in the laſt words may well be applied: and he ſhall come upon Princes, as upon mortar, &c. that is, He ſhall ſubdue them and trample upon them as eaſily as Mortar is trodden under mens feet. Secondly, others underſtand the firſt clauſe, I have raiſed up one from the North, and he ſhall come (as is before ſaid) of the Babylonians that from the North were called againſt Judea; and the ſecond clauſe, from the riſing of the Sun ſhall he call upon my name; of Cyrus, who was raiſed up of God againſt Babylon, and whoſe people, ſay they, lay Eaſtward of Babylon. And thus they conceive that two great changes are here foretold, which none at this time could have imagined, to wit, 1. That God would raiſe up the Babylonians in the North, that ſhould become a mighty Empire, and ſhould be a ſore ſcourge to Judea, and carry away Gods people Captives into a ſtrange Country. And 2ly. that the Medes and Perſians ſhould afterwards from the Eaſt break in pieces the Empire of Babylon, and diſmiſs the Jews from their Captivity. And indeed againſt this Expoſition there can be nothing well objected, but that in our Tranſlation both clauſes ſeem apparently to ſpeak of one and the ſame perſon: I have raiſed up one from the North, and he ſhall come: from the riſing of the Sun ſhall he call upon my name. Thirdly, others therefore do rather underſtand both clauſes of Cyrus, who came againſt Babylon with an Army of Medes that lay more northerly from Babylon; and Perſians that lay more eaſterly to it, (and therefore is here ſaid to be raiſed up of God, from the North and from the riſing of the Sun) and trampled the Princes of that great Empire like mortar under his feet; and may well be ſaid to have called upon Gods name with reference to that Proclamation of his, Ezra 1.2. when he gave liberty to the Jews to return into their own Country, wherein he did plainly acknowledge the Lord Jehovah, the God of Heaven, to be the Author of all his Victories. But fourthly, others hold, and I think moſt probably, that God doth here again aſſert, as an evidence of that his Omniſcience and Omnipotency, which could not be found in the Idol-gods, that which he had ſaid before, ver. 2. concerning his calling of Abraham, and in him his Poſterity, out of Chaldea (which lying North-eaſt of Paleſtina, it is therefore ſaid, that God raiſed him from the North, and from the riſing of the Sun) and making them victorious over ſo many Nations. And thus under this ſeed of Abraham, even Chriſt alſo may be comprehended, who ſhould ſubdue all his peoples ſpiritual enemies, Sin, Death, and the Devil, the Prince of the World; and by the preaching of the Goſpel bring all Nations to the obedience of the Faith; or rather, the Church of Chriſt, the true ſeed of Abraham, who ſhould be gathered from all quarters of the World (for though the North and Eaſt are only mentioned, as in like manner the Eaſt and the Weſt, Matth. 8.11. under theſe all other parts are compriſed, as we find it more fully afterwards expreſſed, Chap. 43.5, 6. I will bring thy ſeed from the Eaſt, and gather thee from the Weſt; I will ſay to the North, Give up; and to the South, Keep not back) and ſhould ſerve God and call upon his name, and ſo by his aid and aſſiſtance ſhould ſubdue all their enemies, and tread them under their feet.
Ver. 26. Who hath declared from the beginning, that we may know? &c.] That is, Who of all your Idol-gods hath from their firſt beginning, or long before (as it is in the following branch) foretold things to come, as I have done in thoſe things that I have foretold concerning Abraham and his ſeed? (See the foregoing Note) or particularly concerning their deliverance out of Babylon; that we may know, to wit, which of them it is that hath ſo done, or what the things are which he did ſo foretel, and whether they came to paſs accordingly; and ſo whether he be indeed a God, as he is pretended to be? and before time, that we may ſay, He is righteous? that is, who of your Idol-gods have before time made known ſuch future things, that we may acknowledg that he hath rightly foretold them, and that he is to be juſtified and allowed of in his claim to a Godhead? And this indeed agreeth with that expreſſion of our Saviours, Wiſdom is juſtified of her Children, Mat. 11.14. yea there is none that ſheweth, that is, There is never an one of their Idols that ever did, or indeed can foretel what ſhall be hereafter; yea, there is none that declareth, that is, There is neither Prieſt nor Prophet, that being inſpired by theſe their Gods, either do, or can declare from them what ſhall come to paſs in future times; yea, there is none that heareth your words, as if he ſhould have ſaid, And indeed ye are all dumb Gods; and therefore there is no hearing of any ſuch thing from you, or from any body to whom you have imparted it.
Ver. 27. The firſt ſhall ſay to Zion, &c.] God, as I conceive, doth here ſpeak of himſelf in a third perſon. But it is all one in effect as if he had ſaid, I the Lord, who am abſolutely the firſt, not having any dependance upon any other, (See the Note above, ver. 4.) or that did firſt undertake to prove my ſelf the only true and living God, by foretelling things to come, and afterwards challenged the Heathens Idol-gods, if they could, to do the like (See the Notes above, ver. 1, 2. and ver. 21, 22.) I the firſt, ſhall ſay to Zion, Behold, behold them: that is, ſay ſome, I will before-hand make known to my people, firſt the coming of the Babylonians upon them to puniſh them for their ſins, and after the coming of the Medes and Perſians to deſtroy Babylon, and to deliver them out of their Captivity; or, I will ſay to Zion, Behold my Servants the Prophets, who ſhall foretel future things to you, or that ſhall bring you tidings of the accompliſhment of thoſe things that I had foretold you: or rather, I will ſay to Zion for her comfort, Behold, Behold them, that is, Behold my people, whom you thought utterly loſt, are now brought back from their Captivity; and ſo poor Zion that lay deſolate before like a very wilderneſs, ſhall then ſee her Children come flocking in to her in great abundance: and I will give to Jeruſalem one that bringeth good tidings, that is, Such as ſhall bring them good tidings, to wit, both concerning their return from Babylon, and that likewiſe which was ſignified thereby, the glad tidings of the Goſpel; See the Note, Chap. 40.9. This is that which I conceive may moſt probably be intended in this verſe. But yet I know there are divers learned Expoſitors that do otherwiſe underſtand theſe words. As the firſt branch, the firſt ſhall ſay to Zion, Behold, behold them: ſome underſtand of the firſt of the Jews that ſhould come home from Babylon, to wit, That they ſhould with great joy make known the approach of Gods people, Behold, here our Brethren come in great multitudes. And again, ſome underſtand it of Chriſt, the chief and head of the Church; yea, the only Prophet of his Church, from whom all the Prophets that were at any time inſpired, did receive their Prophecies; to wit, That he ſhould make known the accompliſhment of thoſe things that had been foretold concerning the days of the Goſpel. Yea, and ſome underſtand it particularly of the Baptiſt, who was the firſt that proclaimed the coming of the promiſed Meſſiah. And ſo for the laſt clauſe, and I will give to Jeruſalem one that bringeth good tidings, they underſtand it ſolely of thoſe that ſhould be ſent to preach the glad tidings of the Goſpel.
Ver. 28. For I beheld, and there was no man, &c.] God having challenged the Heathens Idol-gods to appear, as it were, in open Judgment, that upon a debate betwixt him and them, it might be determined whether they were true Gods or no; upon default of appearance, as I may ſay, he takes the Cauſe pro confeſſo, and as a Judge, pronounceth Sentence againſt them, that they were no gods, but meer Counterfeits; For I beheld, and there was no man; that is, I looked about to ſee whether any did appear, or whether any of theſe Idol-gods, or their Worſhippers, would undertake to prove them to be gods, and found there was none; even amongſt them, that is, amongſt the Idolaters and their Idol-gods; and there was no Counſellor, that when I asked of them, could anſwer a word; that is, There was none that would undertake to plead their Cauſe, and that could anſwer me a word, when I had challenged them to ſay what they could; Or, there was none that did ſo much as go about to conſult together what anſwer they ſhould give; which indeed agreeth with a like paſſage, Chap. 45.21. Tell ye, and bring them near, yea, let them take counſel together.
Ver. 29. Behold, they are all vanity, &c.] To wit, all the Idol-gods, their works are nothing, ſee the Note before, ver. 24. But now it may be alſo extended to the Idolaters, to wit, that they are all vanity; that is, Vain and fooliſh; and that their works are nothing, that is, The Idols they make, and all the ſervice they perform to them, are meer loſt labour; which may be thought the more probable, becauſe of the following words, their molten Images are wind and confuſion, that is, There is no profit in them; yea rather, they are hurtful.