Annotations Upon Isaiah, Chapter 42
CHAP. XLII.
VERSE 1. BEhold my ſervant, &c.] Some learned Expoſitors are of opinion, that this Prophecy might be intended concerning Cyrus, as he was a type of Chriſt; and that becauſe there are ſeveral paſſages in this Chapter, that are the ſame in effect with others in the 44, and 45. Chapters, where Cyrus is expreſly named; and whereas it may be objected, that ſome paſſages here cannot with any probability be underſtood of Cyrus; to this they anſwer, That in other like Prophecies, where both Chriſt, and likewiſe David and Solomon, as types of Chriſt, are joyntly intended, there are ſome paſſages that cannot properly be applied to the types, but only to Chriſt, who was chiefly intended; See the Notes, Pſal. 2.1. and 16.8. and 22.1. and 45.1. and 72.1. But though it may be queſtioned whether it were meant of the Jews return out of Babylon, and ſo of Cyrus, whom God made uſe of as his Servant in that great work; there can be no queſtion made, but that it was principally intended concerning Chriſt; becauſe St. Matthew tells us that what the Prophet ſaith here in the firſt four verſes, was fulfilled in Chriſt, Matth. 12.17, 18. &c. It is uſual with the Prophets when they foretel things hard to be believed, therewith to joyn ſome Prophecy concerning Chriſt; the reaſon whereof ſee in the Note, Chap. 7.14. But here a more particular reaſon may be given of that which is here prophecied of Chriſt. God having in the foregoing Chapter proved himſelf to be the only true God, by that whereby the Idol-gods, as he there tells them, could not prove their Deities; namely, by foretelling future things, which he would do for the ſeed of Abraham, and not only in their deliverance out of Babylon, but alſo in that greater work of their Redemption by Chriſt, whereof that was a type; and how Chriſt and thoſe whom he ſhould ſend forth, ſhould bring them the glad tidings of the accompliſhment of the great mercies here foretold (See the Notes, Chap. 40.25, 27.) Here he proceeds on in theſe his Prophecies concernning Chriſt, Behold my ſervant, to wit, Chriſt; who though he were the only begotten Son of God, yet is here called Gods Servant, with reſpect to his humane nature, wherein he took upon him the form of a ſervant, Phil. 2.7. and as man, was bound to ſerve God in a thorough obedience to his Laws; but eſpecially becauſe of that ſingular Office of the Mediator, which God had impoſed upon him; whom I uphold, to wit, That he may not ſink under my wrath which he is to bear for ſinners; nor under any other difficulty or diſcouragement which he ſhall meet with in the diſcharge of his Office, but may thoroughly fulfil it; mine elect, that is, whom from eternity I elected to this ſervice, and who is indeed, both in regard of the tranſcendent dignity of his Office, and the dearneſs of his perſon, and his exact diſcharge of his Office, my choice Servant, in whom my ſoul delighteth; that is, whom I dearly love, and through whom, and for whoſe ſake only I am well pleaſed with others, Eph. 1.6. I have put my ſpirit upon him, See the Note, Chap. 11.2. he ſhall bring forth Judgment to the Gentiles, that is, He ſhall cauſe his Goſpel to be publiſhed, not to the Jews only, but alſo to the Gentiles, and thereby ſet up his Kingdom amongſt them, and rule and govern them as his peculiar people; See the Notes, Chap. 2.3, 4.
Ver. 2. He ſhall not cry, nor lift up, nor cauſe his voice to be heard in the ſtreets.] It is expreſly noted of Chriſt, that ſometimes in his preaching he lifted up his voice and ſpake very loud; as John 7.37. In the laſt day, that great day of the feaſt, Jeſus ſtood and cried, ſaying, If any man thirſt, let him come unto me and drink. The meaning therefore of that which is here prophecied concerning Chriſt, is rather, 1. That this great King of the Church ſhould make no great noiſe in the World, that he ſhould come to his people in an humble and low Condition, without any of that ſtir or noiſe that uſeth to be where earthly Kings and Potentates come in Pomp and State to any place. Or 2ly. That he ſhould be moſt humble, and meek, and gentle, not ſeeking the applauſe of men in a boaſting way, not ſeeking to awe and keep under his people by loud clamours and threatnings, as earthly Kings often uſe to do, nor endeavouring to carry on his Cauſe in a paſſionate and clamorous way, as men are wont to do, that not being able to convince men by ſtrength of Argnment, do then aſſay to overbear men by paſſionate and loud ſpeaking; whence it is that the Apoſtle joyns wrath, and anger, and clamour, together, Eph. 4.31. And this Expoſition may ſeem indeed the more probable, becauſe in Matth. 12.19. this place is cited thus, He ſhall not ſtrive nor cry, &c. and it is purpoſely cited by the Evangeliſt in that place, to ſhew how fully that was accompliſhed in Chriſt, which our Prophet had foretold concerning the Humility, Meekneſs, and Calmneſs of Spirit that ſhould be in the promiſed Meſſiah; for having related how the Phariſees were enraged againſt him for a Miracle that he had wrought, and how Chriſt thereupon did not ſo much as contend with them, but only withdrew himſelf from thence to another place, that he might not, when they were in ſuch a rage, provoke them any further, ver. 14, 15. and charged the people not to make known the Miracles that preſently after he wrought in another place, ver. 16. he adds ver. 17, 18, 19. That it might be fulfilled which was ſpoken by Eſaias the Prophet, ſaying, Behold my Servant whom I have choſen, &c. He ſhall not ſtrive nor cry, neither ſhall any man hear his voice in the ſtreets.
Ver. 3. A bruiſed reed ſhall he not break, &c.] That is, Thoſe that are as a cracked and bruiſed Cane or Reed which men are wont to break in pieces and throw away as good for nothing; and the ſmoking (or dimly burning) flax ſhall he not quench; that is, Thoſe that are as the wick of a Candle that burns dimly, or as a ſnuff that hath more ſmoke than light, and is even ready to go out, which men are wont to caſt away, or at leaſt to put them quite out. They that underſtand this of Cyrus as a type of Chriſt, do apply it thus, That he did not deſpiſe and deſtroy the people of God, whom he found in Babylon in a low Condition, under extream Bondage and Slavery; but on the contrary was very tender over them, and reſcued them out of the hands of their Oppreſſors, and ſent them home with honour into their own Country. But it is queſtionleſs meant of Chriſt. And though it may be extended to his patience, and gentleneſs, and forbearance towards the worſt, as appears by the Evangeliſts citing this place, with reſpect to Chriſts yielding-carrage towards the Phariſees (See the foregoing Note) yet I conceive it is chiefly meant of Chriſts Gentleneſs and Clemency towards the weaker ſort of Chriſtians, and thoſe that are ſorely troubled and wounded in Conſcience for ſin. 1. He will not drive thoſe to deſpair by dealing over-rigorouſly and roughly with them that are poor brooken-hearted ſinners, and that are through the Affrightments of Sin and Satan, and the weakneſs of their Faith, ready to ſink in deſpair, like a wick of a Candle that is even ready to go out, but will rather cheriſh and encourage them, and blow up that ſpark of Faith that is in them. And 2ly. he will not caſt off thoſe that have but a weak meaſure of Grace, Piety and Goodneſs, that are like ſmoking flax, in that the light of Grace is hardly diſcernable by reaſon of thoſe ſtrong corruptions wherewith it is in a manner overwhelmed, but will bear with them, and cheriſh them, till Grace grow ſtronger in them. As for the laſt clauſe, he ſhall bring forth Judgment unto truth; it is much the ſame with that, ver. 1. he ſhall bring forth Judgment to the Gentiles; and the meaning therefore ſeems to be, That by the preaching of the Goſpel, he ſhould ſet up his Kingdom among his people faithfully, according to what he had promiſed; or that he ſhould judge and govern his people truly, according to the rule of the Goſpel. And thus this may be added by way of explaining the former words, namely, by ſhewing, that though Chriſt ſhould deal very gently with the weakeſt of true Believers and true Penitents, yet he would not cheriſh any in their ſins, nor ſhew any favour to Hypocrites, and profane obſtinate Deſpiſers of the grace that was tendered them.
Ver. 4. He ſhall not fail, nor be diſcouraged, &c.] That is, He ſhall not faint nor be diſheartned from going on in his work by any hard labor or grievous ſufferings; yea, though all the World oppoſe him, he ſhall courageouſly go on; till he have ſet Judgment in the earth, that is, Till by the preaching of the Goſpel he hath ſetled a Church upon earth, and therein hath eſtabliſhed his Kingdom, even that Government whereby he ſets up his Throne in the hearts of his people, and works a thorough Reformation in them, bringing the whole man to the obedience of his will, and whereby he ſubdueth all contrary powers which reſiſt and oppoſe the exerciſe of his Kingly power, for the good of his Church and people; and with reſpect unto this laſt I conceive it is, that theſe words of the Prophet are rendred by the Evangeliſt, till he ſend forth judgment unto victory, Matth. 12.20. and the Iſles ſhall wait for his Law, that is, even the Gentiles in the remoteſt parts of the earth ſhall with all greedineſs embrace his Goſpel, the Law whereby he will judge and govern his people. Now becauſe they that do ſo, muſt needs truſt in him for life eternal, therefore is this clauſe expreſſed thus, Matth. 12.21. and in his name ſhall the Gentiles truſt.
Ver. 5. Thus ſaith God the Lord, he that created the Heavens, and ſtretched them out, &c.] See the Note, Pſal. 104.2.
Ver. 6. I the Lord have called thee in righteouſneſs, &c.] By God the Fathers calling Chriſt (the like whereto is alſo ſaid of Cyrus as a type of Chriſt, Chap. 45.4. I have called thee by thy name) may be meant, either his fore-appointing him to the Office of the Mediator (See the Note above, ver. 1.) or his actual bringing him to the undertaking of this Office by his Incarnation, and by his inauguration thereto whilſt he was upon earth; according to the like Expreſſions we find elſewhere of Gods calling for a Famine, 2 King. 8.1. and of his calling the Generations from the beginning, Chap. 41.4. And if we take it thus, we muſt know, that this is ſpoken of as done already, I have called thee, only to imply the certainty of it. As for thoſe words (in righteouſneſs) I have called thee in righteouſneſs, the meaning thereof is, either 1. That Chriſt was deſigned to this Office in a juſt and righteous way, namely, by commiſſion from God, whoſe will is the ſure rule of righteouſneſs, as the Apoſtle ſaith, Heb. 5.4, 5. that he took not this Honour to himſelf; and that too not without his own free conſent, See the Notes, Pſal. 40.7, 8. Or, 2ly. That God called him in faithfulneſs that he might perform the Promiſes which he had made unto his people; and will hold thine hand, and will keep thee, that is, I will direct, ſupport and defend thee: See the Notes, ver. 1. and Chap. 41.13. Pſal. 16.8. and 73.23. and give thee for a Covenant of the people, that is, to be the Mediator, the Meſſenger, Mal. 3.1. the Surety and the Ratifier of that Covenant of Grace which God hath made with his people; i.e. with the people of Iſrael (who are primarily here intended, and therefore diſtinguiſhed here from the Gentiles) and then alſo with all Believers taken into the ſame Church with them; for a light of the Gentiles, that is, to enlighten their minds, and chear up their hearts; See the Note, Chap. 9.2.
Ver. 7. To open the blind eyes, &c.] That is, To enlighten mens minds, that were by nature ſpiritually blind; See the Note, Chap. 35.5. to bring out the Priſoners from the priſon; and them that ſit in darkneſs, out of the Priſon-houſe; that is, To reſcue poor ſinners out of the Bondage of Satan, Sin and Death; and ſo out of that blindneſs and woful miſery wherein they lay, which may well be called the darkneſs of the Devils Dungeon; See the Note, Chap. 9.2.
Ver. 8. I am the Lord, &c.] It is in the Hebrew, I am Jehovah, which imports a God that hath his being of himſelf, and from whom all things have their being; that is my name, that is, that peculiar name whereby I have made my ſelf known to my people Iſrael, and whereby I will be diſtinguiſhed from all Idols and falſe gods that have their being from others; See the Notes, Exod. 3.14. and 6.3. and my glory will I not give to another, neither my praiſe to graven Images; that is, The Glory and Praiſe of being the only true God, or the Glory of an exact accompliſhing what I have foretold ſhould be, which is that whereby God had before undertaken to prove himſelf the only true God; See the Notes, Chap. 41. 22, 23, 25, &c. It ſeems therefore that the Lord having finiſhed the foregoing Prophecy concerning Chriſt, doth here again hereupon aſſert, That he, the God of Iſrael, whoſe name was Jehovah, that had foretold theſe things, was the only true God.
Ver. 9. Behold, the former things are come to paſs, &c.] That is, The ſeveral things which from time to time I have long before-hand foretold my people, have been all accompliſhed in their ſeveral ſeaſons; and new things do I declare, to wit, concerning the deſtruction of Babylon, the return of Gods people into their own land, and their greater deliverance by Chriſt; before they ſpring forth, I tell you of them, that is, long before there is any appearance or any probable ſign of any ſuch thing. It is as if he had ſaid: As ſure as the former things have been accompliſhed, ſo ſurely ſhall theſe things alſo, which I now foretel, come to paſs. And thus the Lord doth re-aſſume his former Argument of proving himſelf to be the only true God, by his foretelling future things: See the Notes, Chap. 41.22, 27.
Ver. 10. Sing unto the Lord a new Song, &c.] That is, ſay ſome, an exquiſite ſong; or rather, a new Song, to ſet forth a new work of wonder which God would work; for indeed this is ſaid with reference to that, ver. 9. and new things do I declare. But ſee the Note, Pſal. 33.3. and his praiſe from the end of the earth; ſee the Note Chap. 24.16. ye that go down to the Sea, to wit, Mariners and Merchants; ſee the Note Pſal. 107.23. and all that is therein, that is, that dwell in the Iſlands that are in the Sea, as it is explained in the following words, the Iſles, and the Inhabitants thereof. The Prophet having foretold the Deſtruction of Babylon, and the Deliverance of the Jews, and that which is the chiefeſt of all, the great work of mans Redemption by Chriſt; he now ſtirs up the Nations that ſhould hear of theſe things, to ſing forth Gods praiſe; and that purpoſely to imply the certainty of theſe things, the better to chear up thoſe whoſe deliverance was therein concerned. And indeed, as it was ſpoken with reſpect to Chriſt, concerning whom the Prophet had immediately before prophecied, it implies a clear prediction how all Nations ſhould praiſe God upon the preaching of the Goſpel amongſt the Gentiles.
Ver. 11. Let the wilderneſs and the Cities thereof lift up their voice, &c.] See the Note, Chap. 35.1. And if by the Wilderneſs here, be meant that vaſt deſart that lay Eaſt-ward of Judea, as the Sea, mentioned in the foregoing verſe, lay on the Weſt; then this is all one in effect, as if it had been ſaid, That from the riſing unto the ſetting of the Sun, God ſhould be praiſed: the villages that Kedar doth inhabit, See the Notes, Chap. 21.16. Pſal. 120.5. and Cant. 1.5. let the Inhabitants of the rock ſing, that is, The Inhabitants of Arabia Petrea, or of Petra the chief City in thoſe parts; See the Note, Chap. 16.1. or rather, thoſe that inhabit mountainous Countries, as the following words ſhew, let them ſhout from the top of the mountains. However, as this is ſpoken with reſpect to the days of the Goſpel, it clearly implies, That the moſt barbarous Nations ſhould then praiſe God.
Ver. 13. The Lord ſhall go forth as a mighty man, &c.] That is, having long withdrawn himſelf, as if he minded them not, he ſhall at laſt go forth in great fury, to wit, againſt the Babylonians; See the Notes, Job 16.14. and Pſal. 78.65. He ſhall ſtir up jealouſie like a man of war, that is, As men ſtir and blow up a fire, ſo ſhall the Lord ſtir up the fire of his jealouſie, to wit, his fierce wrath and indignation againſt his idolatrous enemies, proceeding from his ardent love to his people, and zeal for his own glory; he ſhall cry, to wit, as ſoldiers are wont to ſhout when they aſſault their enemies; yea, roar, to wit like a Lyon. But now this may be ſpoken with reference to Chriſt, that he ſhould go forth as a mighty man (it is an Expreſſion which our Saviour himſelf uſed, John 16.28. I came forth from the Father, and am come into the world) namely, to vanquiſh all his peoples ſpiritual enemies, Satan, Sin, Death and Hell, and to deſtroy all thoſe that obſtinately oppoſe him, and are the implacable enemies of his Church and people.
Ver. 14. I have long time holden my peace, &c.] God himſelf is here brought in complaining of his enemies abuſing his long-ſuffering and patience, and promiſing Deliverance to his people: I have long time holden my peace, I have been ſtill and refrained my ſelf, to wit, (as the following ſimilitude ſeems to imply) as a travelling Woman bites in her pains, and forbears crying out as long as ever ſhe is able; and the meaning is, That he had long forborn taking vengeance on his peoples enemies, and ſuffered his people to be ſtill kept in Bondage by them: now will I cry like a travelling Woman, that is, as ſuch a Woman, when ſhe comes to the extremity of her pain, the Child being brought to the very birth, is then forced to cry aloud, and many times breathes out her cries the louder, becauſe ſhe had before ſuppreſſed them, and kept them in, thereby ſtriving to help forward her deliverance, till when ſhe can expect no eaſe nor reſt; ſo will I with all earneſtneſs haſten the Deliverance of my people, as if I travelled and were in pain until they were delivered, and will fall with the greater fury upon their enemies becauſe of my former forbearance. And indeed this ſimilitude doth notably ſet forth, 1. Gods tender affection to his people, even like that of a Mother to the Child in her Womb. 2ly. His earneſt deſire of their deliverance. And 3ly. that though the Lord had hitherto only groaned in a more ſilent manner for their ſad Condition, yet now the ſet and appointed time being come, they ſhould ſpeedily be delivered, as the Child is when the Mothers cries are loudeſt. As for thoſe laſt words, I will deſtroy and devour at once, either the meaning is, That the Lord would deſtroy their Enemies Land, and devour the Inhabitants; or that he would ſpeedily make an end of them all together, as it is with hungry ravenous wild beaſts, that as ſoon as they have killed their prey, do immediately devour it.
Ver. 15. I will make waſte mountains and hills, and dry up all their herbs, &c.] That is, the herbage which the Mountains and all other parts of the Land afforded both for man and beaſt; and I will make the rivers Iſlands, that is, Dry them up ſo, that here and there the dry land ſhall appear like ſo many Iſlands. The drift of the whole verſe is to ſet forth the horrid Deſolation that God would make in the land of the Chaldeans when he undertook the Deliverance of his people from thence. And to this end he ſpeaks of his Vengeance therein, as a devouring Fire that would burn up all before it; See the Notes, Deut. 4.24. and 32.22. And the particular mention that is made of laying waſte their Mountains and Hills, is either becauſe there uſually they had their idolatrous Temples and Altars; or rather, becauſe there they had their greateſt Cities and places of ſtrength. And the ſame may be ſaid for the mentioning of the drying up of their Rivers, which were the great ſafeguard of their Country; all is to imply, that all the ſtrength and Riches of their Country ſhould not hinder God from deſtroying them, and delivering his people out of their hands: one particular whereof is noted by ſome Expoſitors to have been accompliſhed when Cyrus made the great River Euphrates paſſable for his Army when they took Babylon. And then as this Prophecy refers to Chriſt, the ſame is meant that is ſaid before, ver. 13. That he ſhould deſtroy the Kingdom of Satan, and all the great enemies of his people, and ruine all the Riches, and Pomp, and State of thoſe that ſhould exalt themſelves againſt him.
Ver. 16. And I will bring the blind by a way that they knew not, &c.] As this is meant of the Jews return out of Babylon, they are termed blind, becauſe they ſaw nothing of their approaching Deliverance; they ſaw no likelihood of eſcaping out of that ſad Condition wherein they lay, and ſo regarded not Gods promiſes, but as men ſtupified and hopeleſs, were in continual perplexity, not knowing which way to turn themſelves; and of their return into Judea, it might well be ſaid, That they were led by a way they knew not, and in paths they had not known; becauſe the generality of them were born in Babylon; and ſo had never gone that way before. But as it is meant of Chriſts redeemed ones, whether Jews or Gentiles, it was accompliſhed in the enlightning of their blind minds (See the Note, Chap. 35.5.) and bringing them into the way of Salvation, whereof they knew nothing before. And the like may be ſaid of the following words; they may be meant of the Jews returning out of Babylon; I will make darkneſs light before them, that is, I will bring them out of an afflicted and ſad Eſtate, into a joyful and proſperous Condition (See the Notes, Eſth. 8.16. and Pſal. 112.4.) or rather, I will make their way clear before them, wherein otherwiſe they might have been often brought to a ſtand, not knowing which way to turn themſelves; and crooked things ſtraight, that is, their way ſhall be eaſie and plain, free from thoſe troubles and difficulties which otherwiſe they might have found in it. But under this type is ſurely alſo meant, That Chriſt would enlighten and chear up his Servants by his word and ſpirit, and turn them from their crooked wicked ways into the ſtraight ways of Holineſs and Righteouſneſs. Theſe things will I do, to wit, how impoſſible ſoever men may deem them, and not forſake them; that is, though becauſe of their long Captivity in Babylon, I may ſeem to have quite caſt them off, yet I will not forſake them, nor leave them always in bondage; or having delivered them out of Babylon, I will not then leave them till I have brought them ſafe home to their own Country. And of Chriſt likewiſe this is moſt true, becauſe he never forſakes his, but whom he loves, he loves unto the end, John 13.1.
Ver. 17. They ſhall be turned back, they ſhall be greatly aſhamed that truſt in graven Images, &c.] This is ſpoken of the idolatrous Babylonians, to wit, that they ſhould not be able to ſtand before Gods avenging hand, but ſhould fly with ſhame before their enemies; Or, that they ſhould be turned back, as men that are aſhamed to ſhew their faces, when they ſhould ſee how they were diſappointed of their hopes, how unable their Idol-gods were to ſave them, or to do that for them, which the God of Iſrael had done for his people. But ſee the Notes, Chap. 1.29. Pſal. 35.4. and 40.14. and 97.7.
Ver. 18. Hear ye deaf, and look ye blind, that ye may ſee.] Some few Expoſitors would have it, that the Heathens are here willed to yield and be convinced by the great things which they ſhould ſee done by the Lord for his poor people, of which mention was made in the foregoing verſes. But by the whole ſequel of the Chapter it ſeems clear, that the Prophet doth here addreſs himſelf to expoſtulate with the Jews; and either it is meant of the ſpiritual Blindneſs and Stupidity of the Jews in that Age, that both then when the Prophet now prophecied to them, and ſo afterward from time to time, were deaf to all the Inſtructions and Warnings of Gods Prophets, and blind as to a ſerious Conſideration of all the great works that God had wrought amongſt them, and ſo ran on impenitently, till the Lord was forced to bring a barbarous Nation upon them that ſhould carry them Captives into Babylon: Or elſe it may be meant principally of the Jews in the days of the Goſpel, this being a matter of greateſt wonder, that when Chriſt the promiſed Meſſiah came into the World (as was foretold in the beginning of this Chapter) the Gentiles ſhould ſee and embrace the Salvation tendered in him by the Miniſtry of the Goſpel; and the Jews, Gods peculiar people, to whom he had been ſo long promiſed, ſhould continue obſtinately blind, and deſpiſe that great Salvation that was offered to them.
Ver. 19. Who is blind, but my Servant? &c.] They that underſtand the foregoing verſe as ſpoken to the heathen Nations, do accordingly hold, that this is added by way of Correction, as if it had been ſaid, Why do I check the Gentiles for their blindneſs? none are in truth blinder than mine own people▪ But rather this is added to confirm what was ſaid before concerning the Jews blindneſs. Who is blind, but my ſervant? to wit, mine own people the Jews; or deaf, as my meſſenger that I ſent? that is, My Prieſts and Levites whom I have ſet apart for the inſtructing of others; according to that of the Prophet, the Prieſts lips ſhould keep knowledg, and they ſhould ſeek the Law at his mouth: for he is the Meſſenger of the Lord of Hoſts, Mal. 2.7. Who is blind as he that is perfect? &c. that is, Thoſe that ought to have been perfect in the Knowledg of Gods will, or that think and boaſt themſelves to be perfect above others. And this may be meant of the Jews in general, who had indeed greater means of Knowledg than other Nations, and gloried much therein, Rom. 2.17, 20. Behold, thou art called a Jew, and reſteſt in the Law, and makeſt thy boaſt of God, and knoweſt his will—and art confident that thou thy ſelf art a guide of the blind, &c. or elſe of their Teachers, who indeed had means of being eminently kowing men above others, and were herein highly conceited of themſelves, as we may ſee by the Phariſees taking ſo great offence at our Saviours charging them with blindneſs, John 9.40. Are we (ſay they) blind alſo. The ſum of that which is here ſaid, is this, That even theſe men were blinder and more ſtupid than the very Heathens, becauſe under ſo much light and means of Knowledg, they became never a whit the wiſer for their own good.
Ver. 20. Seeing many things, &c.] This is added, to ſhew what blindneſs and deafneſs it was, that in the foregoing Verſes the Jews were charged with, to wit, ſpiritual blindneſs and deafneſs, ſeeing many things, but thou obſerveſt not; opening the ears, but he heareth not: that is, They minded not the great works that God wrought amongſt them, nor what God ſpake to them by his Prophets, no more than if they had been indeed blind and deaf; See the Notes, Chap. 6.9, 10.
Ver. 21. The Lord is well pleaſed for his righteouſneſs ſake, &c.] This is a very hard paſſage, and therefore Expoſitors differ much concerning the meaning of it. But becauſe it is not otherwiſe expreſſed what it was that God was well pleaſed with, I conceive it moſt probable, that this is ſpoken with reference to the following clauſe, he will magnifie the Law, and make it (or him) honourable: as if it had been all jointly together expreſſed thus: That the Lord for his righteouſneſs ſake, that is, purpoſely to approve himſelf righteous in all his dealings with his people, was well pleaſed to magnifie his law amongſt them, and make it honourable. But how was God well pleaſed for his righteouſneſs ſake to magnifie his Law, and make it honourable? I anſwer, 1. Some underſtand it thus, That God was willing and well pleaſed to do his people good, and to have upheld them in a proſperous and flouriſhing Condition, that hereby he might manifnſt his Righteouſneſs in making good his promiſes, and they might be brought highly to eſteem and reverence his Law, finding how well it fared with them becauſe of their careful obſervance of it; and hence it is that ſome read the laſt words thus, to magnifie his Law; and make him, that is, his people honourable. And thus, ſay they, the Prophet implies, That God being ſo ready to do them good, if they came to be in any great miſery, they muſt aſcribe it to their own obſtinacy, and ſtupidity, and rebellion againſt God. Again, 2ly. others underſtand it thus, that God was pleaſed to give them over in his wrath to that Blindneſs, and Deafneſs, and Stupidity mentioned in the foregoing Verſes, that ſo he might manifeſt his Righteouſneſs in bringing thoſe Judgments upon them, wherewith he had threatned them in his Law, and ſo might bring them the more to reverence and magnifie his Law for the time to come. And this indeed ſeems to have the faireſt dependance upon that which went before. Nor do I ſee but that what is ſaid in theſe two foregoing Expoſitions might be joyntly intended, namely, That God was well pleaſed for his Righteouſneſs ſake, to magnifie his Law, and make it honourable, both by making good the promiſes thereof to his people, when they were carefully to obey it, and by puniſhing them as he had threatned, when they did ſlight and diſregard it.
Ver. 22. But this is a people robbed and ſpoiled, &c.] That is, This is a people that will certainly be robbed and ſpoiled; for though ſome think that this is ſpoken of the ten Tribes, that were already vanquiſhed and carryed into Captivity by the Aſſyrians; yet it ſeems rather to be meant of the Jews, to whom the Prophet now ſpake, to wit, That they would be unqueſtionably delivered up to be robbed and ſpoiled, namely, by the Babylonians firſt, and afterward by the Romans. It is, as if he had ſaid, God was willing to have done them good, but they would not obey him, nor mind the warnings given them, and ſo did in a manner chuſe rather to be robbed and ſpoiled; they are all of them ſnared in holes, that is, either being taken by their enemies, they ſhall be clapped up in caves and holes, till at more leiſure they may otherwiſe diſpoſe of them; or, though they fly into Caves and Dens of the earth, hoping there to hide or ſecure themſelves, yet being there cooped up, they will be only the more eaſily taken. This, indeed, may be read as it is in the Margin, inſnaring all the young men of them; the meaning whereof can be no other, but that this people by their infidelity and obſtinacy, brought their choice young men into Bondage and Captivity. But the former Tranſlation is more generally received; and they are hid in priſon-houſes, they are for a prey, and none delivereth; for a ſpoil, and none ſaith, Reſtore, that is, none ſhall undertake to defend or deliver them; which though it was fulfilled in the Babylonians vanquiſhing of them, when none appeared conſiderably for their defence (as it had been alſo before with the ten Tribes, when they were captived by the Aſſyrians, and were never brought back again; of which ſome underſtand this place) yet it was moſt fully accompliſhed, when they were deſtroyed and diſperſed by the Romans, under which ſad Condition they continue unto this day.
Ver. 23. Who among you will give ear to this? &c.] Thus the Prophet proves thoſe to be blind, and deaf, and ſtupid, whom before, ver. 19. he had called Gods Servants, and Gods Meſſengers, namely, becauſe they would not regard the warning he had now given them, who will hearken and hear for the time to come? of which the meaning is either, 1. That even in time to come, when the Judgments now threatned ſhould come upon them, they would not call to mind, or lay to heart the warning now given them. Or, 2ly. That there was very few of them that would ſo far regard what he had ſaid, as by timely Repentance and Reformation to prevent thoſe Judgments which he had told them would otherwiſe certainly in time to come be poured forth upon them.
Ver. 24. Who gave Jacob for a ſpoil, and Iſrael to the Robbers? did not the Lord, he againſt whom we have ſinned? &c.] Some think that this is meant of the Deſtruction which God had brought upon the ten Tribes, commonly called the Kingdom of Iſrael, for their ſins; and ſo Judah is here warned by their Example. And others underſtand it of the ſpoil that had been formerly made in the land of Judah at ſeveral times by ſeveral Nations. But rather I conceive this is ſpoken to the Jews, the Poſterity of Jacob, as ſuppoſed to be in Captivity in Babylon: the aim of the Prophet being to convince them of this, as one of the great truths which they would not ſee, to wit, that it was the Lord their God that brought thoſe barbarous enemies upon them, the Babylonians firſt, and the Romans afterward, to puniſh them for their ſins. And if that of the Romans be intended, then their diſobeying the Goſpel may be included in that reaſon which is given of their Deſtruction; for they would not walk in his ways, neither were they obedient to his Law.
Ver. 25. Therefore he hath poured upon him the fury of his anger, and the ſtrength of battel, &c.] Some think this is meant of Sennacheribs invading Judea. But ſee the foregoing Note. Rather it is meant of the Babylonians Invaſion, or that grievous War which the Romans made againſt them in after-times, which proved Deſtruction to the whole Nation: and it hath ſet him on fire round about, that is, It hath brought utter Deſtruction upon him, out of which there was no eſcaping; or their City and Country was on a light flame round about: for to the burning of the City and Temple of Jeruſalem, I conceive theſe words have ſpecial reſpect; yet he knew it not, that is, He minded it not; and it burned him, yet he layed it not to heart; to wit, ſo as to repent of his ſins, and turn to the Lord.