Annotations Upon Isaiah, Chapter 43
CHAP. XLIII.
VERSE 1. BUt now, &c.] Having in the latter end of the foregoing Chapter foretold a day of grievous miſery that was coming upon the Jews, wherein the generality of them ſhould continue obſtinate and impenitnent, notwithſtanding the wrath of God ſo terribly poured forth upon them; here the Lord by the Prophet returns to his former Conſolation, namely, That he would not utterly caſt off and deſtroy his people, but that there ſhould be a remnant whom he would preſerve, and with whom he would deal graciouſly, as with his own peculiar inheritance; But now thus ſaith the Lord that created thee, O Jacob, and he that formed thee, O Iſrael; that is, who as I gave thee thy firſt being, together with the reſt of mankind, ſo I alſo formed thee, and moulded thee into a National Church and State, and made thee a holy people for my ſelf; for that this is indeed chiefly intended, is evident by many places; See the Notes, Chap. 29.23. Deut. 32.6. and Pſal. 95.6. fear not, See the Note, Chap. 41.10. for I have redeemed thee; that is, I have many a time delivered thee when thou wert in a low and ſad Condition, which may encourage thee to wait upon me for future deliverances: Or, I have determnined to deliver thee, to wit, both from the Babylonian Captivity, and from your ſpiritual Captivity; I have called thee by thy name, that is, Thou art in my ſpecial favour, ſee the Notes, Exod. 33.17. or, I have choſen thee and taken thee to be my peculiar people, and by that name have diſtinguiſhed thee from all other people. And indeed, that this is principally here intended, appears by the following words; thou art mine: for which ſee the Notes, Chap. 41.8, 9.
Ver. 2. When thou paſſeſt thorough the waters, I will be with thee, &c.] To wit, to preſerve thee from drowning: when thou walkeſt thorough the fire, thou ſhalt not be burnt, &c. It is an Expreſſion much like that, Pſal. 66.12. Thou haſt cauſed men to ride over our heads; we went thorough fire and thorough water: and it may be it was uſed in alluſion to the Iſraelites being carried ſafely thorough the Red Sea, and thorough Jordan. But however the meaning is, That God would deliver them out of their moſt deſperate Dangers and Miſeries, which muſt be underſtood as all other temporal promiſes, conditionally, to wit, unleſs God ſees it better for them by their conſtant ſufferings to confirm his truth, and ſo to tranſlate them to heavenly Glory.
Ver. 3. I gave Egypt for thy ranſom, Ethiopia and Seba for thee.] Moſt Expoſitors underſtand this thus; That when God raiſed up Tirhakah King of Ethiopia (of which ſee Chap. 37.9. and 2 King. 19.9.) to go out with an Army againſt Sennacherib (wherein it may be probably thought both the Egyptians and Sabeans went along with him as his Confederates) at that time when Sennacherib was going up againſt Jeruſalem, not doubting ſpeedily to ſurprize and ſack that City; and Sennacherib upon the Report of the approach of the Ethiopian Army, was forced for the time to give over his deſign againſt Jeruſalem, and to march away againſt Tirhakah, whom with his whole Army he did at that time over-run and utterly deſtroy (for which ſee the Notes, Chap. 18.1. and 20.1.—4.) it might be well ſaid upon this account, That God gave the Egyptians, Ethiopians and Sabeans, as a ranſom for the Jews; becauſe God did hereby give up, as it were, theſe Nations to be deſtroyed by the Aſſyrian, purpoſely that Jeruſalem might thereby be delivered from that ruine which at that time hung over their heads. But many things aſſerted in this Expoſition are very queſtionable. And therefore I rather think, that the intention of theſe words was only to ſhew, That God had uſually deſtroyed other Nations, that he might deliver them; and that he inſtanceth in the Egyptians, with reſpect to that famous Deſtruction of the Egyptians in the days of Moſes, whereby the Iſraelites were delivered from that hard bondage under which they had held them; and in the Ethiopians, with reſpect to that mighty ſlaughter that was made amongſt them (with whom alſo it is likely the Sabeans were joyned) when they invaded Judea in the days of Aſa, 2 Chron. 14.9. &c. In both which that was accompliſhed, Prov. 11.8. The Righteous is delivered out of trouble, and the wicked cometh in his ſtead. And Chap. 21.18. The wicked ſhall be a ranſom for the righteous; for which ſee the Notes in both places.
Ver. 4. Since thou waſt precious in my ſight, &c.] That is, Since I took thee to be my peculiar people, thou haſt been honourable, to wit, as being advanced to ſuch an honourable Condition: Or, through my favour thou haſt become great, and of great renown above other Nations: and I have loved thee; that is, I have conſtantly continued to love thee, and to manifeſt it by many favours afforded thee; therefore will I give men for thee, and people for thy life; that is, As I have formerly done, ſo I will do ſtill; rather than thou ſhalt be deſtroyed, I will deſtroy whole Nations to preſerve thee; which was accompliſhed in the Deſtruction of the Babylonians; See the foregoing Note.
Ver. 5. Fear not, for I am with thee, &c.] See the Notes, Chap. 41.10, 14. I will bring thy ſeed from the Eaſt, and gather thee from the Weſt, &c. which is meant, 1. of Gods bringing home the Jews from Babylon and other parts of the World, whither they were ſcattered, to their own Country; See the Note, Chap. 11.12. for indeed there is no queſtion to be made, but that upon the approach of the Babylonians, many fled into Egypt, and into other Countries; and that of thoſe that were carried Captives into Babylon, many were ſold to other Nations. But, 2ly. under this type it is principally meant of Gods calling the Gentiles from all parts of the World, according to that, Matth. 8.11. Many ſhall come from the Eaſt and Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, in the Kingdom of God.
Ver. 6. I will ſay to the North, Give up; and to the South, Keep not back, &c.] This is ſpoken with reference to that which was ſaid before, Chap. 42.22. they are for a prey, and none delivereth: for a ſpoil, and none ſaith, Reſtore: as if he had ſaid, Though none ſhall appear for their deliverance, yet at my command they ſhall be delivered, even from the remoteſt parts of the World: bring my Sons from far, &c.
Ver. 7. Even every one that is called by my name, &c.] That is, That profeſs themſelves my people (and ſo even the converted Gentiles may be comprehended too) whom therefore I muſt not diſregard, unleſs I will be regardleſs of mine own name: for I have created him for my Glory, to wit, that they may live to my Glory; Or, that I may be glorified in all my glorious Attributes by all the great things that I do for them: I have formed him, yea I have made him, See the Note above, ver. 1.
Ver. 8. Bring forth the blind people that have eyes, and the deaf that have ears.] Some underſtand this as a continuation of the foregoing promiſe; as if it had been ſaid, Then ſhall thoſe poor ſouls be brought forth out of Bondage, that were before ſpiritually blind, but then ſhall be enlightned to ſee what they could not ſee before; and that were before deaf, but then ſhall hear; which may be underſtood both of the Jews brought back out of Babylon, and likewiſe of the converted Gentiles: See the Notes, Chap. 29.18. and 35.5. and 42.16, 19, 20. But others hold, that here the Lord begins again to repeat his former Expoſtulation with all the idolatrous Nations, Chap. 42.1. challenging, that they might be brought forth into Judgment; who, though they had eyes and ears, yet were as blind and deaf as if they had none, to wit, that they might prove their Idol-gods to be really Gods, as they profeſſed them to be. And this, indeed, is more agreeable to the context, and to the challenge we have in the following verſe.
Ver. 9. Let all the Nations be gathered together, and let the people be aſſembled, &c.] In theſe words the Heathen Nations are ſummoned to make good the Deity of their Idol-gods, as before, Chap. 41.1. for which ſee the Note there: and that as there, ver. 21, 22. by foretelling future things: Who among them can declare this? that is, Who among their Idol-gods, or who among theſe idolatrous Nations, by revelation from their Idol-gods, can declare this which I have foretold concerning the deliverance of my people out of Babylon, and the great work of mans Redemption by Chriſt, or any ſuch like? and therefore it followeth, and ſhew us former things; for which ſee the Note, Chap. 41.22. let them bring forth their witneſſes, that they may be juſtified, to wit, thoſe that can witneſs that they have truly foretold things to come; ſee the Note, Chap. 41.26. or let them hear and ſay, It is truth, that is, Let them hearken to what I have ſaid, and be convinced thereby, and yield that they are indeed no gods; Or, let them hear what I ſay, or what my witneſs ſhall teſtifie, and ſo confeſs it to be true, that I am God alone.
Ver. 10. Ye are my witneſſes, &c.] Having in the foregoing verſe challenged the Idolatrous Nations to produce their witneſſes, that might teſtifie what thoſe future things were which their Idol-gods had foretold, thereby to prove that they were indeed Gods; here he undertakes on his own behalf to do the like: ye are my witneſſes, ſaith the Lord, that is, ye my people that have heard ſo many future things foretold by me, and have afterward ſeen them accompliſhed. Indeed the following words, and my ſervant whom I have choſen, are diverſly underſtood by Expoſitors. For, 1. ſome joyning it to the foregoing words, take it thus; That the Jews were his Witneſſes, and his Servant whom he had choſen, See the Notes, Chap. 41.8. and 42.19. 2ly. Others underſtand it of the Prophets in general, Gods peculiar Servant. 3ly. Others hold, that it is Iſaiah in particular, to whoſe Teſtimony God here ſpeaks, becauſe he had by Revelation from God, foretold ſo many things that came exactly to paſs. But becauſe it may ſeem probable that this is ſpoken with reference to that which was ſaid before, Chap. 42.1. Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth; therefore I rather think, that it is the ſame choice Servant of whom he there ſpake, that is here intended, to wit, either Cyrus (as ſome there think) who indeed gave a glorious Teſtimony to God in this regard; See the Note, Ezra 1.2. Or elſe rather Chriſt, in whom the chief things now foretold by Iſaiah was fulfilled, and who is often mentioned in the Scripture as Gods peculiar choiceſt Witneſs; See Chap. 55.4. John 18.37. Revel. 1.4. that ye may know and believe me, and underſtand that I am he: as if he had ſaid, I appeal to your ſeeing the things accompliſhed which I have foretold, that hereby ye may be fully aſſured that I am the only true God; and I appeal to the promiſed Meſſiah, becauſe by him ye ſhall be further confirmed in the truth of that which I now call you to atteſt: before me there was no God formed, neither ſhall there be after me: that is There was never any of your Idol-gods before me, gods of mens forming; nor ſhall there be any God after me, becauſe I am the only everlaſting and eternal God.
Ver. 12. I have declared, and have ſaved, &c.] That is, I have foretold that I would deliver you from your enemies, and accordingly did deliver you (and this indeed was another evidence whereby the Idol-gods were challenged to prove themſelves true Gods; See the Note, Chap. 41.23.) and I have ſhewed, that is, I have by my Prophets made theſe things known to my people, when there was no ſtrange God among you, to wit, that could foretel thoſe things at that time; See the Note, Deut. 32.12.
Ver. 14. Thus ſaith the Lord your Redeemer, the holy one of Iſrael, &c.] See the Note, Chap. 1.4. for your ſake I have ſent to Babylon, to wit, Cyrus, with his Medes and Perſians; and have brought down all their Nobles, to wit, from that heigth of Glory wherein they formerly lived. It is in the Hebrew, All their bars, and ſo ſome underſtand it of Cyrus his beating down Babylons ſtrong Walls and Fortifications, becauſe theſe were as bars to keep out an Enemy from breaking into their City; See the Note, Chap. 45.1. yet it may be as well meant of their Nobles, or men of War, who are uſually accounted the ſtrength and great defence of a City: and the Chaldeans whoſe cry is in the ſhips; to wit, either, 1. becauſe they uſed to make a great ſhouting in their ſhips by way of glorying and vaunting herein, wherein they abounded by means of their two great Rivers, Euphrates and Tygris: Or, 2ly. becauſe of the confuſed and ſad out cry that was in their ſhips, when they fled thither to preſerve themſelves, the City being taken; eſpecially when they perceived they could not ſail in their ſhips, the waters of Euphrates being ſo far drained away by Cyrus: Or, when the poor captive Chaldeans were ſhipped by the Conqueror to be ſold for ſlaves in other Countries. And all this we muſt know the Prophet ſpeaks of, as of a thing done already, the better to ſet forth the certainty of it. To which ſome add, That the deliverance of the Jews out of Babylon, is mentioned as a pledge of their greater Redemption by Chriſt, that had been now promiſed them.
Ver. 15. I am the Lord, your holy one, the Creator of Iſrael, your King.] See the Note above, ver. 1.
Ver. 16. Thus ſaith the Lord, which maketh a way in the Sea, and a path in the mighty waters.] This laſt clauſe ſome underſtand of the Lords dividing Jordan before the Iſraelites, even at that time when there was a mighty inundation of the waters thereof; ſee the Note, Joſh. 3.15. But I rather think, that both branches are meant of Gods carrying the Iſraelites dry-ſhod thorough the mighty waters (as they are called, Exod. 15.10.) of the Red Sea; and that becauſe in the following verſe he ſeems clearly to ſpeak of the Egyptians being drowned therein. And the reaſon why God puts them in mind of this, is hereby to let them ſee, that they had no cauſe to queſtion their promiſed deliverance out of Babylon; what he had formerly done for their Fathers, he could do again for them.
Ver. 17. Which bringeth forth the chariot and horſe, the army and the power, &c.] That is, Who at his pleaſure doth by his all-ruling providence bring forth the great and mighty Armies of Princes, meerly that he might deſtroy them; even as by hardning the heart of Pharaoh, his Princes and People (for by the dependance of this upon the foregoing verſe it is clear, that hereto the Prophet alludes) he brought them forth to purſue the Iſraelites into the Wilderneſs, and afterward to follow them into the Red Sea: they ſhall lye down together, they ſhall not riſe; that is, They ſhall be irrecoverably deſtroyed, to wit, as Pharaoh and his Army were. And becauſe this was done by drowning them in the Red Sea, therefore are the following words added, they are extinct, they are quenched as tow, that is, They are as eaſily and ſuddenly deſtroyed as the ſnuff of a Candle (See the Note, Chap. 42.3.) is extinguiſhed when it is thrown into the water; which doth notably ſet forth the deſtroying of Pharaoh and his Army in the Red Sea, when they came out with ſuch burning rage againſt the Iſraelites. And ſome think that this Compariſon of quenching Tow or Flax, is the rather uſed in alluſion to Egypt, that did abound in thoſe kind of Commodities; ſee the Note, Chap. 19.9.
Ver. 18. Remember ye not the former things, &c.] It is as if he had ſaid, That the things he did now foretel, were ſo wonderful and ſtrange, that they would be ſufficient of themſelves ſo to convince men of Gods infinite power, that there would be no need to call to mind Gods former deliverance of his people out of Egypt; Or, as moſt Expoſitors underſtand it, That that former deliverance of the Iſraelites out of Egypt, though very wonderful, was not worthy to be thought of in compariſon of that which he had now promiſed to do for them. And hereby I conceive is joyntly meant the deliverance of the Jews out of Babylon; and likewiſe, yea principally, that ſpiritual deliverance of Gods people by Chriſt, which was ſignified thereby; ſee the Note, Chap. 42.1. For, firſt, their deliverance out of Babylon, though there were not ſo many ſtrange miracles wrought for the effecting of that, as were for the bringing of the Iſraelites out of Egypt; yet in many regards that of bringing them back out of Babylon into their own Country, might well be looked upon as the greater and more wonderful mercy, as namely (beſides other reaſons that might be given) 1. Becauſe they were in a more glorious Eſtate when they were carried away Captives into Babylon, than when they were brought into Bondage by the Egyptians; and ſo as their miſery was greater when they were made Bond-ſlaves in Babylon, ſo the mercy was greater when they were freed from this Bondage. And, 2ly. Becauſe it was in ſome reſpect a wonder above all the wonders wrought in Egypt, and moſt unexpected and ſtrange in the eyes of Gods people, that a Heathen King ſhould of his own accord take ſo much care to ſend back Gods poor captive people into their own Country, and give them back all the rich Veſſels of the Temple, and take ſuch ſtrict order that they ſhould be furniſhed with all neceſſary Proviſions, both for their Journey homeward, and for the rebuilding of their City and Temple when they came thither. And therefore we ſee that elſewhere the Deliverance out of Babylon is mentioned as a mercy to be prized above the other, Jer. 16.14, 15. The days come, ſaith the Lord, that it ſhall no more be ſaid, The Lord liveth that brought up the Children of Iſrael out of the land of Egypt; But the Lord liveth that brought up the Children of Iſrael from the Land of the North, &c. But ſecondly, the Redemption of Gods people was ſo far tranſcendently above the deliverance of Iſrael out of Egypt, that it might well be ſaid, that the deliverance out of Egypt was not worthy to be minded in compariſon of this. And this therefore is queſtionleſs chiefly here intended. So that as by the former things, not to be comparatively remembred, is meant their Deliverance out of Egypt, together with all that followed, unto their being put into poſſeſſion of the land of Canaan; ſo by the greater deliverance that had been now promiſed, which ſhould make the former things to be in a manner forgotten, is meant their deliverance out of Babylon, even unto that which was ſignified thereby, that great work of mans Redemption by Chriſt.
Ver. 19. Behold, I will do a new thing, &c.] That is, a new and notable work, far above what I have formerly done; whereby is joyntly meant the deliverance of the Jews out of Babylon, together with that great work, of our Redemption by Chriſt, whereof that was a type; See the foregoing Note. And though neither of theſe were done till very many years after, yet he ſpeaks of them (as the manner of the Prophets is, to imply the certainty of things) as of that which ſhould be done within a ſhort time: now it ſhall ſpring forth; and that becauſe Gods Providence would be preſently working towards the accompliſhment of theſe things, and eſpecially becauſe ſeveral ages are but as a moment with God; See the Note Pſal. 90.4. ſhall ye not know it? that is, it ſhall be certainly done, and that ſo that you ſhall take notice of it as an Accompliſhment of what is now promiſed: I will even make a way in the Wilderneſs, ſee the Notes, Chap. 40.3, 4. and rivers in the deſert, ſee the Notes, Chap. 35.7, 8. and 41.18. It is meant of the fair, and ſafe, and comfortable paſſage which God would give them in their return through the deſerts from Babylon to Judea; and likewiſe ſpiritually of making a way in the Wilderneſs of the Gentiles, for bringing in of people to Chriſt, and life eternal.
Ver. 20. The beaſts of the field ſhall honour me, the Dragons and the Owls, &c.] As this is ſpoken with reſpect to the Jews return out of Babylon, either it may be an hyperbolical Expreſſion to ſet forth the wonder of Gods providing ſo carefully and bountifully for his people in their return through thoſe dry and barren deſerts, through which they went; as if it had been ſaid, That the very bruit beaſts ſhould ſtand amazed at it, and adore the mighty power of God therein, and his fatherly love to his people therein; or elſe the meaning may be, either that the very unreaſonable Creatures did honour God by forbearing to do his people any hurt, that ſo their paſſages through thoſe deſerts might be the freer and ſafer; or elſe, that they fared the better, becauſe of the bounty of God to his people, even as when God brought water out of the rock for the Iſraelites, the wild beaſts of the wilderneſs were refreſhed thereby; for as when ſuch Creatures do languiſh for want of food, they may be ſaid to cry unto God for it, Pſal. 104.21. ſo when they delight themſelves in the proviſion God affords them, and are cheared therewith, they may be ſaid in their kind to praiſe God for it, Pſal. 148.7. And thus the Beaſts that were refreſhed with Gods bounty to his people, are ſaid to honour God for it; Becauſe, ſaith the Lord, I give waters in the Wilderneſs, and rivers in the deſert, to give drink to my people, my choſen. But now, if we take this as ſpoken with reſpect to that greater work of our Redemption by Chriſt, then it muſt be underſtood of the Gentiles, a bruitiſh people, being called into the Church, and honouring God for thoſe waters of Life, wherewith God had refreſhed their ſouls; See the Notes, Chap. 11.6, 7.
Ver. 21. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe.] Some think this is ſpoken of the Gentiles, whoſe Converſion they conceived is foretold in the foregoing verſe; and that by way of oppoſing them to, and preferring them before the Jews, of whoſe wickedneſs God complains in the following verſe. But rather it is ſpoken of Gods peculiar people in general, both Jews and Gentiles; ſee the Note, Pſal. 102.18. And they imply a reaſon why God would certainly deliver them, namely, becauſe having formed them for himſelf and for his own Glory, he was engaged to deliver them, even out of reſpect to his own honour, that he might have a people to praiſe his Name.
Ver. 22. But thou haſt not called upon me, O Jacob, &c.] That is, ſay ſome, You my people, the ſeed of Iſrael, have not called upon me in your troubles, as having indeed no confidence in my protection and help. But rather by calling upon God here, as uſually elſewhere, the whole worſhip of God is meant; and accordingly I take theſe words, But thou haſt not called upon me, O Jacob, to be all one in effect, as if he had ſaid, You think that you have called upon me, and ſo have yielded me that honour for which I made you my people (as it is ſaid in the foregoing verſe) but it is not ſo; you have not called upon me, but upon an Idol-god of your own feigning; a god which will be content meerly with external Worſhip, which I abhor, Chap. 29.13. nor do ever own thoſe Prayers as ſervice done to me, which are not offered with the inward Devotion of a believing, holy, and obedient heart; and ſo thou haſt not called upon me, but thou haſt been weary of me, O Iſrael; that is, it hath been a burden to thee to ſerve me. And the drift of the Lords alledging this, is, ſay ſome, to ſhew what juſt cauſe he had to caſt off them, and take in the Gentiles to be his people. But rather it is to ſhew, that their deliverance out of Babylon now promiſed them, and likewiſe the great work of our deliverance by Chriſt, would be meerly of Gods free Grace, and not becauſe they had deſired any ſuch favour from him.
Ver. 23. Thou haſt not brought me the ſmall cattel of thy burnt-offerings, neither haſt thou honoured me with thy ſacrifices, &c.] That is, ſay ſome, Thou haſt not offered them to me, but to Idols. And ſo they underſtand alſo the following clauſe, I have not cauſed thee to ſerve with an offering, nor wearied thee with incenſe; that is, I have not exacted ſuch abundance of theſe kind of oblations of thee, as therewith to over-burden thee, and to make thee weary of my ſervice: no, it is thine Idols for whom thou haſt been at ſo much coſt, and upon whom thou haſt tired out thy ſelf with offering them ſuch a multitude of Sacrifices. But rather the meaning is, that becauſe they did not offer them in a right manner, God did not own them as ſacrifices offered to him; See the Notes, Chap. 1.11. &c. they were not the ſervice which he had given them in charge.
Ver. 24. Thou haſt bought me no ſweet cane with money, &c.] To wit, for the precious Ointment, Exod. 30.23. or for the Incenſe, Exod. 30.7. wherewith it is therefore joyned, Jer. 20.6. It is thought to be the ſame that is elſewhere called Calamus, Ezek. 27.19. and it is ſpoken of as a coſtly thing, becauſe it grew not in their own land, but was brought from far Countries: neither haſt thou filled me with the fat of thy ſacrifices, that is, Thou haſt not ſatisfied nor delighted me with thy ſacrifices, I never regarded them; See the foregoing Note: but thou haſt made me to ſerve with thy ſins, thou haſt wearied me with thine iniquities: as if he ſhould have ſaid, I have not cauſed thee to ſerve with impoſing upon thee too great a burden of ſacrifices, but thou haſt cauſed me to ſerve with thy wickedneſs; to wit, becauſe thy ſins have been as great a grief, and trouble, and burden to me, as it is to men to ſerve under hard Task-Maſters; and I have been as much wearied with bearing with thee, as ſuch a man can be with enduring ſuch a hard ſervice.
Ver. 25. I, even I, am he that blotteth out thy tranſgreſſions for mine own ſake, &c.] And not in regard of any deſert of yours; and ſee the Notes, Pſal. 51.1.
Ver. 26. Put me in remembrance, &c.] That is, If you have any thing to alledge or reply againſt this which I have charged you, let me know it; Or, if there be any thing wherewith you have deſerved your deliverance, and the Remiſſion of ſins promiſed, put me in mind of it; for it may be I have forgotten it, and therefore you ſhall do well to bring it into my remembrance; which is ſpoken by way of a ſharp ironical deriſion: let us plead together, to wit, that the truth betwixt us may be known; See the Note, Chap. 1.18. declare thou, that thou mayeſt be juſtified, that is, Say what you can for your ſelves, alledge what it is whereby you have deſerved that I ſhould work ſo great a deliverance, and ſo great ſalvation for you, that hereby you may be juſtified.
Ver. 27. Thy firſt Father hath ſinned, &c.] Some underſtand this of Adam, the firſt Father of all Mankind; and think that this is mentioned, becauſe ſin being traduced from him to all his Poſterity, they that were deſcended from ſuch a corrupt ſtock, muſt needs be ſinners themſelves. Again, becauſe this ſeems to be ſpoken with more ſpecial reſpect to the Jews, others underſtand it of Abraham, and that with reſpect to his being an Idolater before his calling, ſee the Notes, Joſh. 24.2. And indeed Abraham is uſually ſpoken of in the Scripture as the firſt Father of that Nation, becauſe he was firſt circumciſed, which was the ſign whereby they were always afterwards diſtinguiſhed from other Nations, as Chap. 51.2. Look unto Abraham your Father. And they uſed to glory much in this, ſee Matth. 3.9. and John 8.39. But indeed the moſt of our beſt Expoſitors hold, That hereby is meant their Anceſtors in general: Thy firſt Father, which is all one as if he had ſaid, Thy fore-father hath ſinned; and the word Father being uſually taken collectively (as it is, Ezek. 16.3. Thy Father was an Amorite) it is all one as if it had been ſaid, Thy fore-fathers have ſinned. And ſo for the following words, and thy teachers have tranſgreſſed againſt me; thereby I conceive is plainly meant their Prieſts and Prophets; and that this is added as an aggravation of the wickedneſs both of them and their Fathers, that even they that taught others, and ſo ſhould have been themſelves moſt exemplary for good, were even as bad as others. And ſo the drift of the whole verſe, I conceive, is to ſhew, that ſeeing their fore-fathers had been great Tranſgreſſors as well as themſelves, they could not aſcribe the great deliverances which God had now promiſed, to any goodneſs that God had found either in them, or in their Fathers. Indeed this people did uſe to glory much in their Fathers; but God gives them to underſtand, that had there been nothing elſe to move him to ſhew them mercy, they had been deſtroyed long ago.
Ver. 28. Therefore I have profaned the Princes of the Sanctuary, &c.] Reading this as it is in our Bibles, I conceive it is clearly meant of thoſe, at leaſt the chief of thoſe, that in the foregoing verſe were called their Teachers, the chief of their Prieſts and Levites, ſuch as had the chief command in Gods Sanctuary, and that are called, Jer. 20.1. chief Governours in the houſe of the Lord; but as it is in the Margin, the holy Princes; their Kings and Princes may be alſo intended, who are ſo called, becauſe they ruled over Gods holy people. And theſe may be ſaid to have been prophaned, when they were ſlain and ſold for ſlaves, and every way uſed as baſely and contemptuouſly as any of the ordinary ſort of people; See the Notes, Chap. 24.2. and Pſal. 89.39. and have given Jacob to the curſe, and Iſrael to reproaches; that is, I have given them up, even thoſe that were my peculiar people, to be deſtroyed as an accurſed thing, and to be expoſed to all kind of Reproaches; they ſhall be looked upon amongſt the Nations as an execrable and accurſed people. And this may be underſtood as ſpoken, either with reſpect to that which God had already done to them in all the Judgments and Deſtructions which at ſeveral times he had formerly brought upon them, eſpecially the Ruine and Deſolation he had brought upon the ten Tribes by the Aſſyrians; or rather with reſpect to what God had determined to bring upon them by the Babylonians; for it is uſual with the Prophets to expreſs the certainty of what 0 they foretel, by ſpeaking of ſuch things as if they were done already.