Annotations Upon Isaiah, Chapter 49
CHAP. XLIX.
Ver. 1. LIſten, O Iſl…s unto me, &c.] ſee the Note, Chap. 41. I do not ſee any inconvenience in that, which ſome learned Expoſitors hold; namely, that the Prophet ſpeaks here in his own perſon, and as before concerning the deliverance of the Jews out of Babylon, yet as principally intending hereby to ſpeak in the name of Chriſt, of whom he was a Type, and to ſet forth the greater work of Redemption which was ſhadowed forth in the deliverance of the Jews out of Babylon, that was to be accompliſhed by Chriſt. But I confeſs, that the general current of Expoſitors do underſtand this as ſpoken by Chriſt alone, without reſpect to any other. Having (ſay they) hitherto ſpoken of Cyrus, and his deliverance of the Jews out of Babylon, here he ſpeaks of Chriſt and of our Redemption by him; and ſo on to the end of his Prophecy: whence alſo they ſay it is, that whereas before the Jews only were ſpoken to, Hear ye this, O houſe of Jacob, &c. here the Gentiles are called upon to hear, Liſten, O Iſles unto me, and hearken ye people from far; becauſe the Goſpel of Chriſt was to be preached to them, even to to the utmoſt of them, and becauſe they would embrace Chriſt, when the generality of the Jews ſhould reject him, and ſo ſhould be taken in to be Gods People, inſtead of the Jews. However, it is clear that Chriſt is here principally (if not ſolely) intended, becauſe many paſſages in this Chapter are in the New-Teſtament expreſly aſcribed to Chriſt, as Verſe 6, 8, and 10. And indeed, if we conſider that the People of God would have no well-grounded hope of that promiſed deliverance out of Babylon, but by their reconciliation with God in and through the Mediation of Chriſt; it cannot ſeem ſtrange that from the prediction of the deliverance, he ſhould now proceed to this promiſe concerning Chriſt, The Lord hath called me from the Womb, &c.] That is, Even from the Womb he deſigned me to the Office of the Mediator; yet the meaning is not, that God did not appoint him thereto, till he was conceived or born (for he was by Gods decree choſen and ſeparated to be the Meſſiah from all Eternity) but that in his conception and birth, there was a tendency to the accompliſhment of this which God had decreed concerning him; to that end he was born. Thus it was with Iſaiah, in regard of his Prophetical Office (as it was with Jeremy alſo, Jer. 1.5. and with St. Paul, Gal. 1.15.) and thus it was with Chriſt; From the bowels of my Mother hath he made mention of my Name; that is, from my very birth, or before I was born, he aſſigned me my name, and did thereby make known the Work and Office whereunto I was appointed; ſee Matt. 1.21. Luk. 1.31. and 2.21.
Ver. 2. And he hath made my mouth like a ſharp ſword; in the ſhadow of his hand hath he hid me, and made me a poliſhed ſhaft; in his Quiver hath he hid me.] For the underſtanding of this, we muſt know, firſt, that Chriſts Word and Preaching, (and Typically the Prophet Iſaiahs too) is here compared to a ſharp ſword, and to a Poliſhed ſhaft, (which wounds, not only near at hand, but alſo at a great diſtance, very far off) be cauſe it ſhould be of ſuch power and efficacy, to wound and pierce the hearts of Men, both by working effectually upon ſome for their converſion, and by convincing, vexing, and galling of others, yea, even of the Gentiles, to the utmoſt parts of the World; the accompliſhment whereof we ſee in many things recorded in the Goſpel concerning Chriſts preaching; as where it is ſaid of Chriſt, that he was mighty in word, Luk. 24.19. and where his very enemies confeſſed, Never Man ſpake like this Man, Joh. 7.46. and in that which is ſaid concerning the Doctrine of the Goſpel, Heb. 4.12. that it is quick and powerful, and ſharper than any two-edged, ſword, &c. ſee the Notes alſo Chap. 11.4. and Pſal. 45.6. And 2dly. that by ſaying that God had hid him in the ſhadow of his hand, &c.] is meant, that God would ſhelter him under the covert of his Almighty power, and protect him from the rage of his enemies, until the time came, fore-appointed by God, where he was to dye for the ſins of his people; ſee the Notes, Chap. 18.1. and 42.1. And indeed, conſidering how ſharply Iſaiah dealt with the Jews, and that for ſo long a time together, under ſo many ſeveral Kings (as when he called them Princes of Sodom, and People of Gomorrah, Chap. 10. and ſo in many other places) he might well ſay that God had hid him in the ſhadow of his hand, &c. For otherwiſe how could he have been ſo long ſecured againſt their Rage and Fury?
Ver. 3. And ſaid unto me, Thou art my Servant, O Iſrael, &c.] In our great Annotations, another Tranſlation is approved as beſt, And he ſaid, thou art my Servant, It is Iſrael in whom I will be glorified. But this cannot be the meaning of the words, according to our Tranſlation; of thoſe therefore that adhere to our Tranſlation, ſome hold that this is ſpoken of Iſaiah, and that he is called Iſrael, as owning him to be the only one, in a manner, amongſt his people, that in thoſe times of general defection deſerved to be called by that name, an Iſraelite indeed, as Nathaniel is called, Joh. 1.47. but far moſt generally it is underſtood of Chriſt, Thou art my Servant, O Iſrael; for Servant, See Chap. 42.1. The greater queſtion is, why Chriſt ſhould be here called Iſrael. Some ſay it is, becauſe he was deſcended of the Stock of Iſrael, which is not improbable, it being manifeſt, that elſewhere in like manner he is called David, Hoſ. 3.5. Others, becauſe he was the true Iſrael, who wreſtled with God to pacifiy his wrath againſt poor ſinners, and prevailed, as Jacob once wreſtled with the Angel, and prevailed, and was thereupon called Iſrael, Gen. 32.28. And others again, becauſe he was the Seed, to wit of Abraham and Iſrael, to whom the promiſe is made, Gal. 3.16. And ſo they hold, that both Chriſt as the Head, and the faithful as his Members, are here joyntly together called Iſrael, as elſewhere Chriſt, together with the whole Church, is called Chriſt, 2 Cor. 12.12. But this ſeems not ſo probable, becauſe it is ſo clear in the foregoing Verſe, that one particular perſon is here ſpoken to. However the ground of the following words, In whom I will be glorified, (as they have reſpect to Chriſt) is clearly becauſe, 1. by his making God known, and the riches of his Grace towards poor ſinners; and 2ly, by his accompliſhing the great work of their Redemption, and triumphing therein over Satan, Death, and Hell: And 3dly. by his performing all that had been foretold by the Prophets, God was exceedingly Glorified; whence was that of our Saviour, Joh. 17.4. I have glorified thee on Earth, I have finiſhed the work which thou gaveſt me to do.
Ver. 4. Then I ſaid, &c.] To wit, Chriſt, (though indeed the following complaint might well be Iſaiahs alſo, as a type of Chriſt) I have laboured in vain, I have ſpent my ſtrength for nought and in vain, to wit, in regard I could prevail with ſo few of the Jews, to embrace the glad tidings of the Goſpel; ſee Joh. 3.32. Yet ſurely my Judgement is with the Lord, that is, he it is that can and will judge my cauſe, and to him I willingly refer my ſelf; and my work with my God, that is, he knows the Commiſſion I had from him, and how faithfully I have diſcharged my truſt; labouring therein, even to the ſpending of my ſtrength; and therefore I know that he will reward me, not according to the ſucceſs of my Labours, but according to my faithfulneſs in the diſcharge of my duty.
Ver. 5. And now ſaith the Lord, that formed me from the Womb, to be his ſervant, &c.] That is, that appointed and fitted me from the Womb to be his Servant, (and indeed then Chriſt took upon him the form of a ſervant) ſee the Notes above, Verſe 2, 3. to bring Jacob again to him, that is, to convert the Jews, to bring them by Faith and Repentance to return to the Lord their God, from whom they were ſtrayed; Though Iſrael be not gathered, &c. Some read this as it is in the Margin, that Iſrael may be gathered to him, and I may be glorious, &c. and ſo make it a farther declaration of Gods end in ſending Chriſt, namely, the gathering of the Jews in to God. But reading the words as they are in our Bibles, Though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord; the meaning is plain, as if he had ſaid, it would have been indeed a great glory to me, had I been the means of converting Iſrael, according to that which the Apoſtle ſaith of thoſe that were converted by him, 1 Theſ. 2.20. ye are our glory and joy; and when God ſeems to curſe the labours of his Servants, by making them ineffectual for the good of a People, it is ſome kind of a diſhonour to thoſe his Servants; but yet though Iſrael be obſtinate, and will not be gathered in by me (according to that of our Saviour, Math. 23.37. How often would I have gathered thy Children together, even as a hen gathereth her Chickens, and ye would not?) yet will God highly eſteem of me, and of my labour in my Miniſtry; yea, and ſome think that under thoſe words, yet ſhall I be glorious, that glory may alſo be comprehended, where with God honoured him by his reſurrection, and the glory that followed thereupon, and by the bringing in of the Gentiles upon the preaching of the Goſpel amongſt them; and my God ſhall be my ſtrength, to wit, 1. to ſupport and comfort me againſt the ingratitude and incredulity of the people to whom I am ſent. 2. To defend me from the rage of mine enemies. And 3. to inable me for the whole work that ſhall be impos'd on me.
Ver. 6. And he ſaid, &c.] That is, God ſaid, as before, verſe 5. It is a light thing, that thou ſhouldeſt be my Servant to raiſe up the Tribes of Jacob; that is, (ſay ſome, that underſtand it of the deliverance of the Jews out of Babylon) to raiſe up the Commonwealth of Iſrael that is ruin'd and broken down, and to ſet them up again in their former State, in their own Countrey: Or, (as others ſay, that underſtand it of their ſpiritual converſion) to raiſe up the Church of Iſrael, that by their apoſtatiſing from God, is in a manner broken to pieces, and to make them again a holy people to the Lord their God: and to reſtore the preſerved (or the deſolations) of Iſrael; that is, ſay ſome, to reſtore that little remnant that is left in Babylon, whom God hath hitherto preſerved in the midſt of thoſe great deſolations that have been made amongſt them, and to bring them home again to their own Land. Or, as others, to bring home to God, that little remnant of his elect, whom God had in all ages preſerved for himſelf with ſpecial care, even as the apple of his own eye. I will alſo give thee for a light to the Gentiles, that thou mayeſt be my Salvation unto the end of the Earth; that is, (ſay they that underſtand the foregoing words of the Prophets, foretelling the deſtruction of Babylon, and deliverance of his People) this mercy of the deliverance of my people ſhall not be the only effect of the ruine of Babylon, even to many of the remote nations of the Gentiles ſhall it bring great joy, becauſe even they ſhall thereby be delivered from that fear and Bondage they had formerly been in. But this expoſition is nothing ſo clear, as that which moſt follow, concerning Chriſts enlightning the Gentiles, by the preaching of the Goſpel to them, ſee the Notes, Chap. 9.1, 2. and 4.26. for to this, Paul and Barnabas applied theſe words, Act. 13.46, 47. where they told the Jews, that becauſe of the rejecting the Goſpel, they would turn to the Gentiles, and gave this reaſon for it; For ſo hath the Lord commanded us, ſaying, I have ſet thee to be a light of the Gentiles, that thou ſhouldeſt be for ſalvation unto the ends of the Earth. And accordingly, I conceive, the words of the Prophet may be underſtood, as if he had ſaid, though it be a great matter that thou ſhouldeſt convert the Jews, and ſo raiſe up the tribes of Jacob, which implies that ſome even amongſt them ſhould be converted by Chriſt; yet this is but a light and a ſmall matter in compariſon of that which thou ſhalt do, for by thee the Gentiles ſhall be enlightened, and be brought in to be one Church together with the Jews, and partake of the ſame common Salvation together with them.
Ver. 7. Thus ſaith the Lord the redeemer of Iſrael, &c.] to wit, that hath often redeemed them out of many dangers and diſtreſſes; and his holy one; ſee the Note, Chap. 1.4. to him whom man deſpiſeth &c. or as it is in the Margin, to him that is deſpiſed in Soul; that is, that is apprehenſive in his own Soul, how exceedingly he is ſcorned and deſpiſed, according to the complaint of the Jews in Babylon, (of whom ſome underſtand this place) Pſal. 123.4. Our Soul is exceedingly filled with the ſcorning of thoſe that are at caſe, and with the contempt of the proud. But the great queſtion is, Of whom, and to whom this is ſpoken. Some underſtand it of the Prophet Iſaiah, to him whom man deſpiſeth, to him whom the nation abhorreth, a ſervant of Rulers; and that, ſay they, becauſe he was deſpiſed and abhorred by the generality of the Nation of the Jews, and uſed like ſome poor contemptible Servant by their Princes and Rulers, and that out of their rage againſt him for his bold and ſharp reproving their ſins. And indeed, I ſee not why this might not be ſpoken with reſpect to him, as he was a type of Chriſt; the greateſt difficulty is in applying the following words to him, Kings ſhall ſee and ariſe, Princes alſo ſhall worſhip. But even that might be ſpoken with reſpect to that reverent eſteem they ſhould have of him, and the honour they ſhould do him, when they ſhould ſee many things come to paſs exactly as he had foretold them, as it was particularly in the caſe of Sennacharib. Again, others underſtand it of the Jews in Babylon, whoſe deliverance they ſay the Prophet here foretels, who were uſed there indeed as a moſt deſpicable and abominable people, and were perfect ſlaves to their great Lords, and accordingly they alſo underſtand the following words, Kings ſhall ſee and ariſe, Princes alſo ſhall worſhip; to wit, that Kings ſhould take notice of the wonder of their deliverance, and upon the account thereof ſhould afford them much reſpect and honour (which they ſay was accompliſhed in the great reſpect they had from Cyrus, Darius, and others, after their return out of Babylon) becauſe of the Lord that is faithful, and the holy one of Iſrael; and he ſhall chooſe thee; becauſe they ſhould ſee the promiſes, that God had made to them, faithfully performed; the Lord thereby owning them, and appearing for them as his peculiar people. But queſtionleſs it is Chriſt that is here principally intended, to him whom man deſpiſeth, that is, whom every man in a manner deſpiſeth, as it is ſaid afterward again of Chriſt, Chap. 53.3. He is deſpiſed and rejected of men. See the Notes alſo Pſal. 22.6, 7. to him whom the Nation abhorreth, to wit, the Nation of the Jews, as was moſt evident in their bitter proſecuting of Chriſt at his death; to a Servant of rulers, that is, Chriſt, whom the rulers uſed, as if he had been the baſeſt of Servants or Slaves; Kings ſhall ſee and ariſe, Princes alſo ſhall worſhip, that is, even the great Kings of the Earth ſhall at laſt own thee, that wert ſo deſpiſed and abhorr'd, to be the Lords annointed, and ſhall ſtoop to thy Scepter and Soveragnty; becauſe of the Lord that is faithful, and the holy one of Iſrael, that is, the Lord of his faithfulneſs, bringing this about to make good his promiſe made concerning thee; and theſe Princes being convinced hereof, upon this very account, ſubmitting themſelves to thee; and he ſhall chooſe thee, that is, I will chooſe thee, that haſt been deſpiſed of man, to rule over the great Princes of the World. But the meaning is this, that God would make it evidently appear that he had choſen him to be the Meſſiah. Thus, I ſay, theſe words are certainly to be underſtood concerning Chriſt; yet withal, we muſt know, that many learned Expoſitors do underſtand this of Chriſt and the Primitive Church (the Body of Chriſt) jointly together. And indeed it may well be ſaid of the Church of Chriſt, that ſhe was deſpiſed of Man, and abhorred of Nations, and a Servant of Rulers, (or of the Jewiſh Nation particularly) ſo that they looked upon them as the ſcum and the off-ſcowring of all things, and made nothing of killing them; and yet withal, that afterwards even their Kings did honour her, and ſubmit to her, and that upon the account of her Intereſt in Chriſt in whom God hath faithfully made good his promiſes to her.
Ver. 8. Thus ſaith the Lord, &c.] The ſame having been expreſſed▪ twice before, verſe 5. and 7. we may well conceive▪ that it is with reſpect to the greatneſs and the ſtrangneſs of the Myſteries now delivered by the Prophet, that this is the third time here repeated. And it is doubtleſs, God the Father ſpeaks here again to Chriſt, Thus ſaith the Lord, in an acceptable time have I heard thee, and in a day of Salvation have I helped thee; and that happily with relation to that which David, had long before ſpoken of himſelf, as a type of Chriſt, My prayer is unto thee, O Lord in an acceptable time, Pſal. 69.13. So that the meaning is clearly this, that when the ſet time ſhould come, which God of his own free grace had appointed for the accompliſhment of the work of mans Redemption, by the death of Chriſt, he would then hear his Prayers and Interceſſion for his people (for theſe words may well comprehend both his Prayers upon Earth, ſuch as that, John 17. and his interceſſion in Heaven) and that in the execution of that, whereto God appointed him, he ſhall be ſure of ſupport and aſſiſtance from him, ſee the Notes Chap. 42.1-6 and becauſe by the preaching of the Goſpel, this great work of Mans redemption by Chriſt was made known, and the doing of this, in the time determined by God of his free grace, for the ſalvation of his Redeemed ones, and that even amongſt the Gentiles, was a part of the Office of Chriſt, as Mediator, even this acceptable time muſt needs here be comprehended. And therefore we ſee the Apoſtle doth expreſly apply this Prophecy thereto, 2 Cor. 6.2. For he ſaith, I have heard thee in a time accepted; and in the day of Salvation have I ſuccoured thee; behold now is the accepted time, behold now is the day of Salvation. As for the following words, they alſo muſt be accordingly underſtood; and give thee for a covenant of the People, that is, to be the Mediator of the Covenant of grace betwixt God and his People; (ſee the Note, Chap. 42.6.) and to make good by thee all the deliverances which by covenants are to be wrought for my People, whether Corporal, as the deliverance out of Babylon; or ſpiritual, from the Bondage of Sin and Satan, whereof that other out of the Babylonian Bondage, was a ſhadow and type: and ſo likewiſe the laſt clauſe of the verſe, to eſtabliſh (or raiſe up) the earth, and to cauſe to inherit the deſolate heritages: for as this is ſpoken with relation to the type, the deliverance of the Jews out of Babylon; by the eſtabliſhing or raiſing up the Earth, muſt needs be meant the ſetling of the ſtate of the Land of Judah again, or the reſtoring of it to its former flouriſhing condition; and by cauſing to inherit the deſolate heritages, is ſurely meant the Peoples re-edifying, and then their re-poſeſſing of their old inheritances, which in the time of their captivity had lain waſte and deſolate. But as it hath reſpect to mans deliverance by Chriſt, that which is intended thereby is, the reſtitution and eſtabliſhing of the Church by him, which was ſunk very low in the Jewiſh Church, by bringing in the Gentiles to be added to the Church, that God had given to Chriſt as his inheritance, by raiſing up and reſtoring to life, earthly & dead men, according to the Prophecy of Simeons concerning Chriſt, Luk. 2.34. Behold, this Child is ſet for the fall and riſing again of many in Iſrael; by chearing poor ſinners oppreſſed with the bondage and burden of Sin, & by reſtoring them to their Heavenly inheritance which they had forfeited & loſt by their defection from God.
Ver. 9. That thou mayeſt ſay to the Priſoners, go forth; to them that are in darkneſs, ſhew your ſelves, &c.] that is, come forth into the light; this is ſtill ſpoken to Chriſt, and as in the type it is meant of the deliverance of the captivtated Jews out of Babylon (ſee the Note Chap. 45.13.) ſo principally in the antitype it is meant of Chriſts ſetting free his redeemed ones by preaching of the Goſpel, the Gentiles eſpecially, from that ſpiritual Bondage and blindneſs under which they lay by nature; ſee the Note, Chap. 42.7. and ſo likewiſe the following words, they ſhall feed in the ways, and their paſtures ſhall be in all high places; under the ſimilitude of a flock of Sheep, for whom the Shepherd is wont to provide good paſtures, and that are wont, as they are removed from one place to another, to graze on the Road-ways as they go. There is a promiſe made, 1. concerning thoſe that were to return out of Babylon, both that they ſhould be plentifully provided for by the ways they went, of all things neceſſary; and likewiſe that their Country that had lain long untilled and deſolate, ſhould every where be abundantly fruitful at their return, even in thoſe places that are uſually barren. And 2. concerning Chriſts redeemed ones, that they ſhould plentifully enjoy the means of Grace at all times, and at all places: See the Notes, Chap. 41.17, 18.
Ver. 10. They ſhall not hunger, or thirſt, &c.] Here the Promiſe in the laſt clauſe of the foregoing Verſe is further ſet forth; and that ſtill under the ſame Metaphor of a Shepherd's providing for his Flock, ſee the Notes Chap. 40.11. and 41.17, 18. and 48.21. And here again, as in the place laſt cited, there is an alluſion to the proviſion that God made for the Iſraelites in the Wilderneſs, by ſhowring down Manna from Heaven upon them, and fetching Water for them out of the Rock. And ſo it is likewiſe in the following words, neither ſhall the heat nor Sun ſmite them; for therein he alludes alſo to that Pillar of the Cloud, that was to the Iſraelites by day a covering from the heat of the Sun, ſee the Notes, Pſal. 121.5, 6. And in the laſt clauſe, for he that hath mercy on them, ſhall lead them, even by the Springs of water ſhall he guide them; he alludes again to the ſtreams of Water that were fetched out of the Rock. And how this muſt be alſo ſpiritually underſtood of Chriſt's feeding his Flock with the food of their Souls, and refreſhing them with the Waters of Life, and of Gods protecting them, ſo that the ſcorching heat, neither of temptations, nor afflictions, ſhall ever be able to hurt them, we may eaſily conceive, ſee the Notes, Chap. 41.17, 18. and Pſal. 23.1, 2. And becauſe St. John applies the firſt words to the State of the glorified Saints in Heaven, Rev. 7.16. They ſhall hunger no more, neither thirſt any more, &c. It may well be, which ſome Expoſitors ſay, that under this promiſe of the good Chriſt would do for his Church here in this Life, the perfecting thereof in Heavenly Glory is alſo comprehended.
Ver. 11. And I will make all my Mountains away, and my Highways ſhall be exalted.] For the meaning of this, ſee the Note upon two like paſſages, Chap. 40.3, 4. Yet as it reſpects Chriſt, ſome would have the meaning to be, that thoſe holy ways of Religion, which ſeemed hard and impoſſible to them, ſhould through Grace become eaſie to them.
Ver. 12. Behold, theſe ſhall come from far, &c.] Firſt it is ſaid in general, that they ſhould come from remote Countries, and then afterwards ſome particular quarters of the world are named, to imply they ſhould come from all parts of the world on every ſide; and lo, theſe from the north and the weſt, &c. This I conceive is clearly the intent of theſe words, according to our Tranſlation. But now becauſe moſt Expoſitors conceive that three quarters of the world are mentioned in the following mords, lo, theſe from the north and the weſt, and theſe from the land of Sinim, that is, ſay they, from the South (holding that thus the South-quarter is ſet forth, either from the people that dwelt upon the Wilderneſs of Sin or Sinai, Exod. 16.1. or from the Sinites, reckoned amongſt the poſterity of Canaan, Gen. 10.17. or from a remote Country in India, called Sina or China; or from the inhabitants of Sien or Sin, a chief City in Egypt, Ezek. 30.15. all which they ſay lay South of Judea) therefore they do generally underſtand the firſt branch of this Verſe thus, Behold, theſe ſhall come from far, that is, from the Eaſt; and ſay that the Eaſt-quarter is thus ſet forth, becauſe the Continent reached fartheſt that way from Judea, the Sea being on the Weſt, and the North and South not extending ſo far, by reaſon of the inhabitable Poles. But however thoſe, whoſe coming is here promiſed, are certainly the ſame that were before intended in a place parallel to this, Chap. 43.5, 6, 7. For which ſee the Notes there.
Ver. 13. Sing, O Heavens, &c.] See the Note, Chap. 44.23. This expreſſion of exceeding joy implies the certainty of the Promiſe.
Ver. 14. But Zion ſaid, the Lord hath forſaken me, &c.] To wit, the Church of the Jews, by reaſon of their long continuance in the Babylonian captivity, and the grievous miſeries they endured there. And ſome add too, that they did thus complain, becauſe the coming of the promiſed Meſſiah was ſo long deferred.
Ver. 16. Behold, I have graven thee upon the palms of my hands, &c.] That is, thou art always in mine eye, as if I had engraven thee upon the palms of both mine hands; ſo that I am continually mindful of thee, and cannot indeed forget thee, no more than I can forget my ſelf. Some think there is in this expreſſion an alluſion to the memorials which men are wont to hang upon their hands, or upon their fingers, ſee the Note, Exod. 13.9. or to the Signets or Tablets, whereon they had the names or pictures engraven of ſome perſons whom they did much affect, ſee the Note, Cant. 8.6. thy walls are continually before me, that is, I continually ſee in what a ſad condition thy Walls lye, and do think of having them repaired again. And hereby alſo is meant, that God is continually mindful of the preſervation of his Chuch, her Polity and Government, and of the raiſing her up again when ſhe is in a low condition.
Ver. 17. Thy Children ſhall make haſt, &c.] That is, they ſhall with great earneſtneſs flock in ſpeedily to thee; ſee the Note, Chap. 14.1. thy deſtroyers, and they that made thee waſte, ſhall go forth of thee; that is, thine enemies that laid thy Land waſte ſhall no more plead any title to it, but give it up wholly to thee; or thine enemies, that ſought thy ruine, ſhall let thee alone and not trouble thee: Or it may be meant of Gods ridding them of thoſe wicked oppreſſors that were amongſt them. As it reſpects the Church of Chriſt, it may imply Gods freeing her from all that outwardly by force, or within by falſe Doctrine or ſcandalous lives ſhould be likely to hurt her.
Ver. 18. Lift up thine eyes round about, and behold, all theſe gather themſelves together, and come to thee, &c.] See the Note, Chap. 14.1. As I live, ſaith the Lord, that is, as ſure as I live, thou ſhalt ſurely clothe thee with them all, as with an ornament, to wit, becauſe their multitude ſhould be an honour to Zion, eſpecially conſidering they ſhould not be a ſordid Company, ſuch as are blots and blemiſhes to a State, but ſuch as were eminent for their endowments and graces, and therefore of high eſteem both with God and man; and bind them on thee as a bride doth, that is, as a Bride puts on her Jewels and other Ornaments; all which is chiefly meant of the honour, which the coming in of the Gentiles ſhould be to the Church of the Jews. And the ſimilitude of a Bride is the rather uſed, to imply, that the Lord having ſo long ſeemed to have forſaken that Church, by his return then to her, ſhe ſhould ſeem to be as it were anew Married to him.
Ver. 19. For thy waſte and thy deſolate places, and the land of thy deſtruction, &c.] That is, thy deſtroyed Land, ſhall even now be too narrow by reaſon of the inhabitants; as if he ſhould have ſaid, when thou ſhalt again poſſeſs thy Land, which now lieth waſte and deſolate, it ſhall be ſo fully inhabited, yea, even the moſt ruinous places of it, that there ſhall ſcarcely by room for thy people to dwell one by another: But this is chiefly meant of the mighty enlargement of the Church by the acceſs of the Gentiles: And they that ſwallowed thee up ſhall be far away; That is, as before, ver. 7. thou ſhalt no more be troubled with enemies, that ſhall ſeek to deſtroy thee. But ſee the Note, Chap. 42.14.
Ver. 20. The Children which thou ſhalt have, after thou haſt loſt the other, ſhall ſay again in thine ears, the place is too ſtrait for me, &c.] That is, there ſhall be ſuch multitudes of them, that they ſhall complain that there is not room enough for them. And this is meant of Zion, the Church of the Jews, 1. in regard of the multitudes of them that returned from Babylon, and the great increaſe of their poſterity, as formerly in Egypt; whereas before ſhe was left as a childleſs woman, when the enemy had made ſuch havock amongſt them, & carried them away Captives: and 2. eſpecially in regard of her great encreaſe by the coming in of the Gentiles in the days of the Goſpel; whereas before ſhe was as a Childleſs Woman, there being ſo few amongſt them, that were really ſuch as they profeſs themſelves to be, Iſraelites indeed, upon the acceſs of the Gentiles ſhe ſhould be abundantly full of Children.
Ver. 21. Then ſhalt thou ſay in thine heart, &c.] To wit, ſay ſome, as not being able fully in words to expreſs her joy and admiration; who hath begotten me theſe, ſeeing I have loſt my Children, and am deſolate, &c? That is, Zion ſhall admire at her wonderful multitudes, becauſe ſhe had been not only Childleſs (ſee the foregoing Note) but alſo deſolate, without a Husband, the Lord having ſeemed to caſt her off. And indeed, the increaſe of the Jewiſh Church, and particularly that by the Gentiles joyning themſelves to her, was very ſtrange and wonderful, conſidering that before the Goſpel came to be Preached, there was ſo little of the word of Life amongſt them, the Seed of the new-birth; and that the Gentiles were ſo unlikely to leave their Idolatries, and to embrace the Religion of Chriſt, and eſpecially to joyn themſelves to the Church of the Jews that were ſuch a deſpiſed people in thoſe times.
Ver. 22. Thus ſaith the Lord God, Behold, I will lift up mine hand to the Gentiles, &c.] To wit, As men are wont to do, when they call any that ſtand ſome diſtance from them, to come to them; and ſet up my Standard to the people, ſee the Notes, Chap. 11.10, 12. and 13.2. The meaning is, either that God would call in the Nations, that is, by his Almighty Power cauſe them to come in, and ſo accompliſh what was promiſed in the foregoing Verſes. It may be meant of Gods gathering an Army, as Kings do, by ſetting up their Standard, that ſhould deſtroy Babylon, and ſet free his people; but eſpecially it is meant of that which was ſignified thereby, the converſion of the Gentiles by the lifting up of that ſpiritual Standard, the Preaching of the Goſpel, accompanied with the effectual working of Gods Spirit; and they ſhall bring thy Sons in their arms, and thy Daughters ſhall be carried upon their ſhoulders; which, as it hath reſpect to the Jews deliverance out of Babylon, implies that the Nations ſhould ſhew them great love and reſpect, and afford them all poſſible help for their return home into their own Country. But as it reſpects the converſion of the Gentiles, it ſets forth their ready tendering of their Sons and Daughters, together with themſelves, to be joyned to the Church; even as it is now, when Children are brought in Arms to the Aſſemblies of the Church to be Baptized. Yet ſome would have it underſtood of the great reſpect, which even Pagans ſhould afford to Chriſtians that lived amongſt them, becauſe of the eminent holineſs of their lives.
Ver. 23. And Kings ſhall be thy nurſing Fathers, and their Queens thy nurſing Mothers, &c.] This was accompliſhed, ſay ſome, in the protection and ſupport which the Jews found, even during their Captivity, under the Babylonian Kings and Queens, and which the Church ſhould find under Heathen Princes. But rather it is meant of the great and tender reſpect that ſhould be ſhown to the Jews, both in their return, and after their return, by Cyrus, Darius, Eſther and others; and of great Kings and Queens, that being converted to the Chriſtian Faith, ſhould ſhew great favour to the Church, and do great things for them, ſuch as were Conſtantine and many others. And ſo that which follows, they ſhall bow down to thee with their face toward the earth, ſome underſtand of Nations that ſhould be ſubdued by Gods people; but rather it is meant of the great honour and reſpect which thoſe Princes ſhould yield to the Jews; and eſpecially of the honour which thoſe Chriſtian Princes ſhould yield to Chriſt (and for his ſake, to his Church and Servants) ſubmitting to his Miniſtry, his Scepter and Government; and lick up the duſt of thy feet, for which ſee the Note, Pſal. 72.9. and thou ſhalt know that I am the Lord, to wit, experimentally, by my accompliſhing of theſe things which I have promiſed; For they ſhall not be aſhamed that wait for me; as if he had ſaid, Hereby men ſhall find this to be true.
Ver. 24. Shall the prey be taken from the mighty? Or the lawful Captive delivered?] This is generally taken as an objection of the Jews, in Babylon, alledging this as a reaſon why they could not believethe promiſe of their being delivered out of their Captivity. But more probably, as I conceive, it may be taken as the proud boaſting of the Babylonians, inſiſting upon two reaſons, why the Jews could have no juſt ground of hoping to be delivered, 1. their might, which the poor Captives were not able to reſiſt: and 2dly. their right, becauſe by law of arms and right of conqueſt, they were their lawful Captives; yea, and under this Type there may be alſo implied, how unlikely it was in an eye of reaſon, that Satan's bond-ſlaves ſhould ever be reſcued out of his Power.
Ver. 25. But thus ſaith the Lord, Even the prey of the mighty ſhall be taken away, and the prey of the terrible ſhall be delivered; &c.] That is, be your enemies, never ſo mighty, and let them pretend what they will for their detaining of you in Bondage, yet ye ſhall be delivered. And withal, obſervable it is, that thoſe whom they had called the lawful Captive, the Lord here terms only the prey of the terrible. As for that which follows, for I will contend with him that contendeth with thee, it may be underſtood of the Babylonians, that God would ſet himſelf againſt them; and that to be ſure would be ſufficient; and I will ſave thy Children; that is, deliver them out of their Captivity: Or it may be taken as a more general promiſe, that after he had reſcued them out of their Captivity, he would ſtill be an enemy to their enemies, and defend their poſterity againſt all that ſhould ſeek to hurt them. And how this may be applied to that which is ſaid of Chriſts vanquiſhing the ſtrong man arm'd, Luk. 11.21, 22. we may eaſily conceive.
Ver. 26. And I will feed them that Oppreſſeth thee, with their own Fleſh, and they ſhall be drunken with their own Blood as with Sweet Wine, &c.] Some would have the meaning of theſe words to be only this, that by deſtroying Gods People they ſhould bring deſtruction upon themſelves; or that as they had deſtroyed Gods People, and thereby had, as it were, eat their-Fleſh, and drunk their Blood, ſo they alſo ſhould be deſtroyed, and their cruelty ſhould be in a manner ſatisfied with their own Fleſh and Blood, which ſome think might be the more fitly ſaid, becauſe Cyrus brake in upon them, and deſtroyed them when they were Feaſting together, Dan. 5. But rather the meaning is, that they ſhould deſtroy and tear one another in peices, as eagerly as if it were meat and drink, yea ſweet wine to them; and ſo the People of God ſhould need to do nothing themſelves towards their deliverance: See the Note, Chap. 9.20. And indeed thus it was at the Deſtruction of Babylon, thoſe nations that had formerly helped the Caldeans to deſtroy the Jews, did then joyn with Cyrus in deſtroying the Caldeans; yea, as Hiſtories report, the Caldeans here divided among themſelves, in ſo much that many of them fell off to Cyrus, and had a principal ſtroke in the deſtruction of Babylon. And all Fleſh ſhall know that I the Lord am thy Saviour and thy Redeemer, the mighty one of Jacob, and therefore able to deliver you from all your mightieſt Enemies.