Annotations Upon Isaiah, Chapter 5
CHAP. V.
VERSE 1. NOw will I ſing, &c.] This is another Prophecy, diſtinct from that which went before: and it is compoſed in the way of a mournful ditty, ſetting forth the great care and coſt that God had beſtowed upon his people, the Church of the Jews, and how ill they had requited him for all that good that he had done for them. And why God would have ſuch like paſſages as this, expreſſed in ſongs, may be ſeen in the Note upon Deut. 31.19. Now will I ſing to my well-beloved, &c. Some Expoſitors hold that this is ſpoken in the perſon of God the Father, the Lord of the Vineyard; and conſequently that it is Chriſt, his well-beloved Son, his dear Son, the Son of his love, Col. 1.13. of whom he ſpeaks here, Now will I ſing to my well-beloved, ſee the Note, 2 Sam. 12.25. But I ſee no reaſon at all, why we ſhould not take theſe words as ſpoken by the Prophet in his own name. Now will I ſing, that is, I will compoſe, recite and publiſh in the way of a Song, to my well-beloved, that is, to the Lord Chriſt, whom with my ſoul I love. For the Prophets and Apoſtles are in a ſpecial manner, with reſpect to their office, termed the friends of the Bridegroom, Joh. 3.29. & 15.15. And in ſaying, Now will I ſing to my well-beloved, his purpoſe is to ſhew that he compoſed this Song for his ſake, that it might be to his praiſe and glory, (according to that expreſſion of Davids, Pſal. 101.1. To thee, O Lord, will I ſing), that he had not done it out of a deſire to caſt any aſperſions thereby upon the Jews, but out of love to God in Chriſt, and zeal to his glory, as grieving to ſee him diſhonoured and deſpiſed by a people for whom he had done ſuch great things, and that he might bring them to repentance, or at leaſt leave them inexcuſable, and might however vindicate Gods juſtice in puniſhing ſuch an unworthy and ungrateful people. And then for the words that follow, A Song of my beloved touching his Vineyard, they are added to ſet forth the ſubject-matter of the Song, to wit, that though it were written in the way of an elegant Parable, yet it was intended concerning his beloved, the Lord Chriſt, and touching his Vineyard, the Church of the Jews, it was written in his name, and by the inſpiration of his Spirit, and that to ſhew what he had done for his people, and how ill they had requited the care that he had taken of them, and the abundant means that he had uſed to do them good. And indeed the Church of God is frequently in the Scripture compared to a Vineyard, (ſee the Notes, Pſal. 80.8, &c. and Cant. 8.11, 12.) 1. Becauſe the Church are in themſelves a weak and feeble people, as the Vine in compariſon of other Trees, is a poor weak plant, not able to bear up it ſelf. 2. Becauſe God doth ſo highly prize, and dearly love his Church above all people, even as men are wont to eſteem and delight in their Vineyards more than all their poſſeſſions beſides. 3. Becauſe no part of mens husbandry do ſtand in need of ſo much care and coſt, as the Vineyards do. And, 4. becauſe the fruit of the Vine is ſo precious, and the ſtem thereof ſo uſeleſs, if it bear no fruit; in regard whereof, as in ſundry other reſpects, the Church may well be compared to the Vine. And very probable it is, that hence Chriſt took thoſe Parables concerning Vineyards, Mat. 20.1. & 21.28, & 33, &c.
My beloved hath a Vineyard in a very fruitful hill.] Here the Song begins, where there is in the firſt place mention made of the Vineyards being planted in a very fruitful hill, becauſe indeed Vines thrive beſt in hills, if they be of a good ſoil, Bacchus amat colles, whence is that expreſſion, Pſal. 80.10. The hills were covered with the ſhadow of it; and herein it ſeems he alludes, either to the exceeding great fruitfulneſs of the land of Canaan, Pſal. 80.8, 9. or rather to that eminent and happy eſtate whereinto God had brought that people.
Ver. 2. And he fenced it, &c.] To wit, both with a hedg, and with a wall without that, as is evident by that which is ſaid afterward, ver. 5. I will take away the hedg thereof, and break down the wall thereof; for which ſee the Note, Pſal. 80.12. And gathered out the ſtones thereof, and planted it with the choiceſt Vine, and built a tower in the midſt of it; to wit, as a watch-tower, from whence the keepers of the Vineyard might over-look the whole ground round about it, and watch that no thieves or beaſts did break into it; and alſo made a winepreſs therein, to wit, as making no queſtion but that he ſhould in time reap the fruit of his Vineyard, as a recompence of all his coſt and pains. Many ſeveral ways Expoſitors do unfold the myſtical ſenſe of the ſeveral branches of this Parable, as in that particular of the watch-tower, that thereby Jeruſalem is meant, wherein the Prieſts and Judges were to reſide, as keepers of Gods Vineyard. But it is too much curioſity in expounding this Parable thus to determine of every particular. The drift of all in general is to ſet forth, that nothing was omitted that might promote the fruitfulneſs of the Vineyard; whereupon that complaint is inferred in the next words; and he looked, to wit, with a longing deſire and hope, that it ſhould bring forth grapes, that is, good grapes, namely, when the Vines were grown up, and the time of vintage came, and it brought forth wild grapes, that is, naughty unſavoury grapes, like thoſe that grow on wild vines, that are uſually found in hedges. The meaning is, that the Jews did not return to God that ſervice and obedience which might juſtly have been expected from them; but were moſt wicked in their lives, more like Heathens than like Gods peculiar people. See ver. 7.
Ver. 3. And now, O Inhabitants of Jeruſalem, and men of Judah, judg I pray you, between me and my Vineyard.] And thus the Lord doth unqueſtionably evidence how unexcuſable the Jews were, and how juſt cauſe he had to deſtroy them, becauſe theſe inhabitants of Jeruſalem and men of Judah, were thoſe whom he had termed the Lords Vineyard; and therefore they being called to judg in his caſe of the Vineyard, yea any man amongſt them, this muſt needs imply, that if God ſhould appeal to their own conſciences, or to the deciſion of any reaſonable man amongſt them, they muſt needs acquit him, and condemn themſelves. And thus our Saviour dealt with thoſe whom he intended by the husbandmen to whom the Vineyard was let out, Mat. 21.40, 41.
Ver. 4. What could have been done more to my Vineyard, that I have not done in it? &c.] To wit, In regard of outward means; for the Lord holds himſelf here to the former Allegory of the Lord of a Vineyard, who can only take care that no outward means be neglected, that are like to be helpful to make his Vineyard to bring forth good fruit, but cannot command a bleſſing from Heaven upon it to make it yield its increaſe, 1 Cor. 3.7. In applying therefore this expreſſion to God, we muſt not ſay that God could do no more than he did to make the Jews a holy people. There is no queſtion but that God could by the mighty working of his Spirit have changed their hearts, and have made them brought forth fruit meet for repentance. But this God was not bound to do. And therefore the drift of this expreſſion is only to ſhew, that no outward means had been wanting to make them bring forth good fruit, and that therefore they had nothing to plead for themſelves, they were altogether inexcuſable, he had done enough to bring them to live holily, as became Gods people, if they had not been a perverſe ſtubborn people. And to this purpoſe alſo tends that following Expoſtulation, Wherefore when I looked that it ſhould bring forth grapes, brought it forth wild grapes? as if he had ſaid, was there any reaſon it ſhould be thus? But ſee the foregoing Note, ver. 2.
Ver. 5. And now go to, I will tell you what I will do to my Vineyard, &c.] Thus God is wont to forewarn men of the judgments that are coming upon them, before he inflicts them: I will take away the hedg thereof, and it ſhall be eaten up: and break down the wall thereof, and it ſhall be trodden down, ſee the Note above v. 2. & Pſal. 80.12, 13.
Ver. 6. And I will lay it waſt, &c.] The drift of this, and the following expreſſions is to ſhew that God would no longer ſhew ſo much care, nor be at ſuch coſt for the good of this people, as formerly; yet many Expoſitors do apply theſe expreſſions ſeverally in a myſtical ſenſe, I will lay it waſt; that is, I will deprive them of all thoſe priviledges which they enjoyed as my peculiar people, and they ſhall be left in the ſame condition with other Nations; or their land ſhall be left waſt and deſolate, which agreeth with that of our Saviour, Behold your houſe is left unto you deſolate, Mat. 23.38. It ſhall not be pruned nor digged; that is, there ſhall not be that care taken of them by their teachers to reprove them, and reform them, and make them fruitful in good, as there hath been. (In the word (digged) there is an alluſion to the cuſtom of digging about their vines, to get out the weeds, and to looſen the earth, that the water wherewith they were watered, might the better come to the roots, ſee Luk. 13.8.) but there ſhall come up briers and thorns, that is, Idolatry and all kind of wickedneſs ſhall abound amongſt them, and overſpread the land. I will alſo command the clouds that they rain no rain upon it; that is, they ſhall have no teachers to inſtruct them; ſee the Note, Pſal. 74.9. (for the inſtruction of Gods Prophets is often in the Scripture compared to the rain, ſee the Notes, Deut. 32.2. & Job 29.23.) or if they have teachers, there ſhall be no bleſſing from Heaven to make their teaching effectual for their good.
Ver. 7. For the Vineyard of the Lord of hoſts is the houſe of Iſrael, and the men of Judah his pleaſant plant, &c.] Here the foregoing Parable is explained. And the men of the Tribe of Judah are more particularly termed the Lords pleaſant plant (alluding therein to that which was uſual, that in Vineyards men had ordinarily ſome vines, which they eſteemed and delighted in above the reſt) becauſe the Lord had done more for them, than for all the other Tribes, ſee the Notes, Pſal. 78.68, & 87.2. and that eſpecially becauſe God had appointed that out of their Tribe the Meſſiah ſhould ſpring; and the more God had done for them, the more abominable was their ingratitude. And then in the next words is ſhewn what the wild grapes were, which this Vineyard brought forth inſtead of good grapes; and he looked for judgment, but behold oppreſſion; for righteouſneſs, but behold a cry; to wit, ſins that cried to God for vengeance: ſee the Note, Gen. 4.10. or rather the cry of the oppreſſed, complaining both to God and man of the injuries done them.
Ver. 8. Wo unto them that join houſe to houſe, that lay field to field, &c.] The Parable being ended and explained, here the Prophet proceeds to an enumeration of ſome principal heads of their grievous ſins, the wild grapes, which Gods Vineyard brought forth. And having in the foregoing verſe mentioned oppreſſion, as one of their great crying ſins, here in the firſt place he inveighs againſt their covetouſneſs, as that which was the root of all their oppreſſions. It is not abſolutely unlawful for men to join one houſe to another, or to lay one field to another, that is, to purchaſe ſeveral houſes, and ſeveral fields. That which the Prophet condemns, is their inſatiable covetouſneſs, that they never had enough, but were ſtill ſeeking to enlarge their poſſeſſions, not caring how unjuſtly they did it, by fraud or violence wreſting other mens poſſeſſions from them. And becauſe by the Law of God it was unlawful for the Jews to alienate their lands from one Tribe to another, (ſee Levit. 25.23. & Numb. 36.7.) it may well be that this encroaching upon other mens poſſeſſions is here amongſt others intended, ſee the Note, 1 King. 21.3. Till there be no place; that is, ſay ſome Expoſitors, till there be no place left which they have not gotten into their poſſeſſion; or rather, till there be no place left for their poor neighbours to dwell near them; as if the land had been given only for them to dwell in, which is implied in thoſe laſt words, That they may be placed alone in the midſt of the earth.
Ver. 9. In mine ears, ſaid the Lord of hoſts, &c.] That is, the Lord ſpake this which I ſhall now tell you, in my hearing; which agreeth with that expreſſion of our Saviours, Luk. 4.21. This day is this Scripture fulfilled in your ears; or, The Lord revealed it ſecretly to me by the inſpiration of his Spirit. Yet many tranſlate it, as it is in the Margent of our Bibles, This is in mine ears, ſaith the Lord of hoſts; and then the meaning muſt needs be, that the cry of their oppreſſions in joining houſe to houſe, &c. as he had ſaid in the foregoing verſe, or the cry of thoſe that were oppreſſed by them, was gone up into the ears of the Lord, though they thought he regarded it not. And it may well be that from hence the Apoſtle James borrowed that expreſſion of his, Chap. 5.4. Behold the hire of your labourers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabbath, that is, the Lord of hoſts. See alſo the Note, Ezra 9.6. Of a truth many houſes ſhall be deſolate, even great and fair without inhabitant; to wit, becauſe their owners ſhould be ſlain or carried into captivity; which was fully accompliſhed at the Chaldeans taking of Jeruſalem, when after a great ſlaughter amongſt all ſorts of people, the Princes, Nobles, and rich men were carried captive into Babylon, and ſo no body was left to dwell in their ſtately houſes. And this is mentioned as a puniſhment proportioned to their ſin in joining houſe to houſe, as was before ſaid. All the benefit they ſhould reap by the multiplying and enlarging their houſes in ſuch a way, was, that they ſhould be taken away from the enjoying of them, and their houſes ſhould be left deſolate and without an inhabitant. It is expreſſed in the Hebrew with a conditional particle, If many houſes ſhall not be deſolate, &c. But this is an Emphatical form of ſwearing uſual in the Scriptures, wherein ſomewhat is left to be underſtood by thoſe that hear it, which is not expreſſed. It is as if the Lord had ſaid, If this comes not to paſs, as I have ſaid, let not me be owned for the true God; or, let me not be deemed a juſt God, a God of truth, &c. And therefore it is well rendered in our Tranſlation, Of a truth many houſes ſhall be deſolate, &c.
Ver. 10. Yea ten acres of Vineyard ſhall yield one bath, &c.] Which was about eight gallons, ſee the Note, 1 King. 7.26. ſo that an acre of ground planted with vines ſhould not yield to the owner one whole gallon of wine. And the ſeed of an homer, which was much about our buſhel, ſhall yield an ephah, and that was, Ezek. 45.11. the tenth part of an homer; and therefore conſequently the meaning muſt needs be, that their land ſhould not yield them above the tenth part of the ſeed that was ſown in it. Indeed Exod. 16.36. it is ſaid expreſly, that an homer is the tenth part of an ephah. But therefore I conceive the Omer, and the Homer were two different meaſures, as indeed they are differently alſo written in the Hebrew. The Omer was a ſmaller meaſure, the tenth part of an Ephah, but the Homer was a far greater meaſure, the ſame with the Bath, Ezek. 45.11. containing ten Ephahs; and therefore it was a very heavy curſe of God upon their land, when they ſhould reap but one Ephah where they had ſown an Homer, which was ten Ephahs. As in the foregoing verſe the deſolation of their houſes was allotted as the puniſhment of their joining houſe to houſe; ſo here the barrenneſs of their land is threatned as a juſt and fit reward of their laying field to field; yet it may be alſo added, as the cauſe why their houſes ſhould be left deſolate. And beſides this is inferred fitly upon the foregoing Parable. Becauſe God had loſt his coſt and labour beſtowed upon them that were his Vineyard, therefore they ſhould loſe the coſt and labour they beſtowed upon their lands and Vineyards.
Ver. 11. Wo unto them that riſe up early in the morning to follow ſtrong drink, &c.] To wit, as purſuing it with all eagerneſs, being never well till they be at it, ſee the Note, Eccleſ. 10.16. That continue until night, which is in the Original until twilight; and ſo the meaning may be, that they ſate at it, either from morning to evening, or from morning to morning; till wine inflame them, to wit, with unnatural heat, and ſo inſtead of quenching, increaſeth their thirſt, and ſo they many times fall into burning fevers, and are as it were ſet on fire with anger and fury, and inflamed with burning luſts. See Prov. 23.29-33.
Ver. 12. And the harp, and the viol, the tabret and pipe, and wine, are in their feaſts, &c.] That is, they give up themſelves wholly to theſe carnal delights, not minding the Lord, nor their duty to him. The things here named were not mentioned as evil in themſelves, but it is their exceſs herein, and their abuſe of them that is here condemned. And therefore it follows, but they regard not the work of the Lord, neither conſider the operation of his hands; that is, his judgments, to wit, either thoſe which God had already brought upon their land; (for it is moſt probable that this was ſpoken when in the days of Ahaz the Syrians, Pekah and the Philiſtims, had made great havock in Judea, yea when the Ten Tribes were already carried away captives into Aſſyria. And we ſee the Prophet Amos condemns the ſame jollity upon this very ground, of their not laying to heart the ſad calamities that were befallen the Ten Tribes, But they are not grieved for the affliction of Joſeph, Amos 6.6.) Or elſe thoſe which did at this time hang over their heads, which God had threatned by his Prophets, and to which he had already begun to make way: which ſeems moſt probable, becauſe afterwards he ſpeaks of theſe, ver. 19. under this expreſſion, Let him make ſpeed and haſten his work. Yet I ſee not but that this may alſo be extended to their not conſidering Gods works of Creation and Providence in general, concerning which ſee the Notes, Pſal. 28.5. & 92.5, 6. ſo that this may be added to imply the reaſon why they did ſo wholly give up themſelves to pleaſure, as if they had nothing elſe to do in the world, to wit, becauſe they did not by a due conſideration of his work, lay to heart how great the Lord was whom they provoked by their ſins. Or, becauſe they did not conſider that God, the work of whoſe hands they were, and who had made, and by his Providence brought in to them all thoſe neceſſary Proviſions wherewith they were ſuſtained, had therefore done this, that they might fear and ſerve him, and not live as brutiſhly as the beaſts do: And indeed well might ſuch men be charged with diſregarding the works of God, becauſe gluttony and drunkenneſs do ſo overwhelm men, and even drown reaſon in them, that they mind nothing but their bellies; whence is that of our Saviour, Luk. 21.34. Take heed to your ſelves, leſt at any time your hearts be over-charged with ſurfeiting and drunkenneſs—and ſo that day come upon you unawares.
Ver. 13. Therefore my people are gone into captivity, &c.] That is, they ſhall certainly go into captivity; it is as ſure as if it were done already. It may be indeed the Ten Tribes were already carried away; but it is the Babylonian captivity that is here threatned as the puniſhment of thoſe ſins which the Prophet had now reproved; becauſe they have no knowledg, to wit, to take notice of the danger they are in, by a due conſideration of the judgments, either incumbent on them, or impendent over them; and ſo this may be ſpoken with reſpect to what he had ſaid in the foregoing verſe, they regard not the work of the Lord, &c. or becauſe they are ſuch a ſenſual, ſenſleſs, and brutiſhly ignorant people; and therefore it is that by way of aggravating this their wilful ignorance from the ſpecial means which God had afforded them to make them an underſtanding people, they are here called Gods peculiar people, Therefore my people are gone into captivity, becauſe they have no knowledg; as if he had ſaid, Though I have given them my Law to enlighten them, and ſent my Prophets to teach them, yet through their profaneneſs and ſenſuality, they are as brutiſh as the very bruit beaſts, Wine and new wine take away the heart, ſaith the Prophet, Hoſ. 4.11. and therefore they ſhall be carried away for ſlaves into a ſtrange land. And their honourable men are famiſhed; it is in the Original, their glory are men of famine; but the meaning is, That the great ones amongſt them that were in greateſt eſteem, and lived in all pomp and plenty, being generally accounted the glory of their Nation, ſhould be ſtarved for want of neceſſary food. Becauſe in times of ſcarcity, ſuch men might hope by their wealth and greatneſs to ſecure themſelves, therefore the famiſhing of theſe is particularly expreſſed. And their multitude, that is, the common people, dried up with thirſt, which I conceive is meant of the ſtreights they ſhould be brought into both for meat and drink, when Jeruſalem ſhould be beſieged by the Babylonians. And this is threatned as a juſt reward of their ſin. They that had waſted and abuſed Gods good Creatures, when they had them in abundance, by luxury, gluttony and drunkenneſs, ſhould come at laſt not to have bread to eat, or water to drink.
Ver. 14. Therefore, &c.] That is, ſay ſome Expoſitors, becauſe of the mortality that ſhall be amongſt the people by reaſon of the famine mentioned in the cloſe of the foregoing verſe; or rather, becauſe of their drunkenneſs and luxury before taxed, and their not conſidering the work of the Lord, Hell, that is, the grave, or the place of the damned, ſee the Notes, Pſal. 55.15. & 86.13. hath enlarged her ſelf, and opened her mouth without meaſure, that is, hath ſwallowed up innumerable multitudes of people, men and women that died by ſword, famine and peſtilence; and their glory, that is, their great ones, and their multitudes (for both which ſee the foregoing Note) and their pomp, that is, the pomp and jollity of their great ones in their feaſting and triumphs (for the meaning is, that all their ſtate and glory ſhould periſh together with them); and he that rejoiceth ſhall deſcend into it; that is, the whole crew of thoſe that ſpent their days in ſuch revelling, mirth and jollity, drowning all fears and cares in rioting and carnal pleaſures. Some conceive that the drift of this place is to ſhew, that becauſe they had with ſuch unſatiable greedineſs ſwallowed up the houſes, lands and eſtates of their neighbours, therefore the Grave or Hell ſhould as greedily ſwallow up them. But I rather think that this is ſpoken with reference to the ſin laſt mentioned, ver. 11. and ſo the drift of the place to be this, that becauſe they had been ſo inſatiable in their gluttony and drunkenneſs, and had opened their mouths and throats without meaſure to guſle down wine and ſtrong drink, therefore the Grave or Hell ſhould open her mouth without meaſure, to ſwallow them down in huge multitudes together, with all their pomp and glory.
Ver. 15. And the mean man ſhall be brought down, and the mighty man ſhall be humbled, &c.] Before, the ſame words in a manner are uſed to ſet forth their baſe crouching and bowing befor their Idols, Chap. 2.9. The mean man boweth down, and the great man humbleth himſelf, that are here uſed to ſet forth the Lords bringing them down and laying them low by his judgments, whereby we may ſee how God is wont to ſuit his judgments upon men according to their ſins; and the eyes of the lofty ſhall be humbled, ſee the Note, Chap. 2.11.
Ver. 16. But the Lord of hoſts ſhall be exalted in judgment, &c.] That is, by the judgments which he ſhall execute upon them, ſee the Note again, Chap. 2.11. & Pſal. 58.11. And God that is holy ſhall be ſanctified in righteouſneſs, that is, by his juſt proceedings againſt them in puniſhing them for their wickedneſs, he ſhall be declared and acknowledged to be a juſt and holy God, and men ſhall thereby be brought to fear and ſerve him. See the note, Levit. 10.3.
Ver. 17. Then ſhall the lambs feed after their manner, &c.] I ſee not but that this might be underſtood literally, and that as an illuſtration of the judgments before threatned, ver. 13, 14. to wit, that when the inhabitants of the land were ſlain or carried away captive, then cattel, ſheep and lambs ſhould after their manner graze freely where ever they pleaſed, all lands lying now open without any Incloſures, and there being no body left to reſtrain them, or keep them out. Yea, and ſome add too, that they ſhould feed even in thoſe places where their houſes formerly ſtood, graſs growing there as in the open fields, when they were left deſolate and without an inhabitant, according to that which is ſaid concerning the Syrians alſo, Chap. 17.2. The cities of Aroer are forſaken, they ſhall be for ſtocks which ſhall lie down, and none ſhall make them afraid. And ſo alſo we may underſtand the following clauſe, and the waſt places of the fat ones ſhall ſtrangers ea…, to wit, that foreigners of the Nations round about them ſhould break in upon and devour thoſe places, being now laid waſte, where fat cattel, wherewith the inhabitants pampered themſelves, had wont to be kept in full paſtures, or where their great and rich men had wont to abide; for indeed men of great wealth are uſually ſet forth by their fatneſs in the Scripture, ſee the Notes, Job 15.27. & Pſal. 22.29. & 78.31. And ſee alſo the Note before, Chap. 1.7. But I confeſs the ſtream, and that eſpecially of the beſt Expoſitors, doth run another way; for they underſtand it figuratively of Gods faithful people, who for their meekneſs and harmleſneſs, and other reaſons, and eſpecially to ſet forth the tender care that God hath over them as their ſhepherd, are uſually in the Scripture termed his ſheep, (ſee the Notes, Pſal. 23.1, 2. & 77.20. & 80.1.) and his lambs, as Chap. 40.11. He ſhall gather the lambs with his arm, and carry them in his boſom. And accordingly they conceive that in the midſt of the denunciation we have here of Judgments threatned againſt the wicked inhabitants of the land, this verſe is inſerted for the comfort of thoſe that feared God amongſt them, Then ſhall the lambs feed after their manner; as if he ſhould have ſaid, Though the generality of the people be deſtroyed, yet God will ſtill approve himſelf a faithful ſhepherd in taking care for his poor lambs; when the wicked oppreſſors of his people, (who boaſted themſelves indeed to be the ſheep of his flock, but were not ſo) ſhall be deſtroyed, then ſhall thoſe that are his lambs indeed feed after their manner, that is, they ſhall enjoy the good of the land freely and quietly, after the manner as they had wont to do before thoſe troubles came upon the land, or before they were driven out of their poſſeſſions; or after the manner as God hath been always wont to provide for his people. And this Expoſitors hold was accompliſhed, partly in thoſe that were godly of the poor left in the land, when the reſt were carried away captives into Babylon, 2 King. 25.12. and partly in thoſe that at laſt returned out of Babylon; at which times it is moſt probable that many poor people that had been as ſo many helpleſs lambs driven out of their poſſeſſions, (or at leaſt their poſterity) did recover their own again, their mighty oppreſſors being deſtroyed, and ſo did live open in their inheritances after the manner as in former times they had done. And ſo likewiſe they underſtand the following Clauſe, and the waſte places of the fat ones ſhall ſtrangers eat; for the ſtrangers here meant may be thoſe poor righteous ſervants of God, that being caſt out of their Eſtates by oppreſſors, were glad to fly their Country, and ſo wandered up and down as ſtrangers in other Countries, till hearing how their proud oppreſſors were deſtroyed by the Babylonians, they ſhould then return again, and enter upon their ancient poſſeſſions, and ſo ſhould be nouriſhed in thoſe places that were now laid waſte by the enemy, but formerly were enjoyed by their rich and mighty enemies, that had lived there in eaſe and plenty: Or elſe by theſe ſtrangers may be meant thoſe poor people of God, that being freed from their Captivity in Babylon, where they had lived as ſtrangers for many years togethers, had liberty at laſt given them to return again into their own Country, and ſo did not only enter upon their own poſſeſſions, to which they had been a long time ſtrangers, but alſo enjoyed the eſtates of thoſe great ones that had been ſlain or carried away captives, and ſo had lain waſte ever ſince.
Ver. 18. Wo unto them that draw iniquity with cords of vanity, and ſin as it were with a-cart-rope.] Becauſe by iniquity and ſin, in the Scripture ſometimes the puniſhment of ſin is meant, (ſee the Note, Pſal. 31.10.) therefore ſome underſtand this place of thoſe that by their impenitency and obſtinacy in adding ſin to ſin do haſten judgments upon themſelves. And others underſtand it of the wickedneſs of thoſe that uſe all poſſible means to urge and draw others to ſin. But it is far better underſtood of the obſtinacy of wicked men in the purſuit of ſin: They that ſin of infirmity being overborn by the ſtrength of temptations, or by the violent inclinations of their own corrupt luſts and affections, may be ſaid to be hereby drawn away to ſin, and that againſt the ſin…redeſire and purpoſe of their hearts, according to that, Jam. 1.14. Every man is tempted, when he is drawn away of his own luſts and inticed: and that of the Apoſtle Paul, Rom. 7.15. What I would, that do I not; but what I hate, that do I. But thoſe the Prophet here ſpeaks of, are ſuch as being deſperately bent upon, and abandoned to ſin, do wittingly and purpoſely purſue the doing of evil with all greedineſs, even where there is very little or no inticement, or temptation, or provocation to carry them away thereto; ſo that it may be truly ſaid, that whilſt others are drawn away to ſin, they draw ſin upon themſelves. And accordingly by the cords of vanity, and the cart-ropes whereby they draw ſin upon themſelves, may be meant, either 1. all thoſe vain encouragements whereby they embolden themſelves in ſin, when conſcience, it may be, began to check them, and to ſtop them in their evil courſes, ſuch are mens preſumptuous deſpiſing the Judgments of God, or thoſe vain conceits that God regards not, nor minds the ways of men, or thoſe hopes of impunity and finding favour with God, which they ſuggeſt to themſelves, or the excuſes they deviſe for the juſtifying or extenuating of the evil they deſire to do; all which arguings, though weak in themſelves, yet through mans corruption, and the inſtigation of Satan, do work ſtrongly upon mens hearts, and are as ſo many cart-ropes to draw on ſin, and are therefore called the ſnares of the Devil, 2 Tim. 2.26. and 3.7. Or, 2. rather thoſe ſtrong plots and projects, which they ſtudy and deviſe in contriving ſeveral ways and means for the effecting of the evil they deſire to do, and the great pains they take, their toilſome endeavours with all poſſible eagerneſs to accompliſh what they have ſo contrived; which may be called cords of vanity, becauſe they are ſinful and wicked, and do provoke God to deſtroy men; and becauſe when men are once intangled in ſuch deſperate courſes, cuſtom becomes a cart-rope to draw the guilt of all abominable ſins upon them.
Ver. 19. That ſay, Let him make ſpeed, and haſten his work, &c.] That is, ſay ſome Expoſitors, that by adding ſin to ſin, and by running into all extremities of deſperate wickedneſs, do in a manner haſten, or provoke God to haſten judgment upon themſelves. But I conceive the Prophet doth plainly ſet forth the manner how theſe prophane wretches did deride and jeer the threatnings of Gods Prophets, Let him make ſpeed, and haſten his work, that we may ſee it. As if they ſhould have ſaid, You Prophets talk much of ſome great thing which God is about to do ſuddenly by way of puniſhing us for our ſins, why is it not done? let him do it; we care not though he haſten his work, as you ſay he will: or, theſe words of ſcorn might be uſed to imply how little they believed what they ſaid, and how confident they were that no ſuch thing ſhould be, Let him make ſpeed, and haſten his work, that we may ſee it: you have threatned theſe things again and again with many terrible words, we wonder when we ſhall ſee it done; and to the ſame purpoſe is the following clauſe, and let the counſel of the Holy One of Iſrael draw nigh and come, that we may know it, that is, that we may by the event ſee and know that God hath indeed determined of what you ſay, and ſo may ſenſibly feel and know it is ſo. I take it to be all one as if they had ſaid, you have talked long enough of what God in his counſel hath determined to do; why is the execution delayed ſo long? Let us ſee it at laſt ſpeedily brought to effect. And indeed the often repeating of the ſame thing, Let him make ſpeed, and let him haſten his work, and let the counſel of the Holy One of Iſrael draw nigh and come, and that we may ſee it, and that we may know it, doth plainly ſhew that this is mentioned, as ſpoken in a flouting manner; and the ſame I judg of their terming God, the Holy One of Iſrael. Some indeed think that they might uſe this expreſſion ſeriouſly, to imply that the Holy One of Iſrael was not ſo changeable as utterly to caſt off and deſtroy that people to whom he had obliged himſelf by an everlaſting Covenant. But becauſe the whole is ſpoken in a way of a deriſion, and becauſe we find that our Prophet ſpeaking of God, was frequently wont to uſe this expreſſion of the Holy One of Iſrael, (as we may ſee Chap. 1.4. and in many other places), therefore it is moſt probable that even this expreſſion they uſed alſo by way of jeering the Prophet. And this we may the rather think, becauſe the other Prophets do often complain of wicked mens mocking them for the words they ſpake in their Preaching to the people, as Jer. 20.8. The word of the Lord was made a reproach unto me, and a deriſion daily; and Chap. 17.15. a place much like this, Behold, they ſay unto me, Where is the word of the Lord? let it come now.
Ver. 20. Wo unto them that call evil good, and good evil, &c.] This may be applied, I confeſs, to thoſe that by the wickedneſs of their lives do contradict that which they know in their judgment, and ſo do by their practiſe ſeem to call that good, which in their Conſciences they know to be evil, and that evil which they know is good. But certainly the Prophet did hereby intend thoſe that did expreſly ſay that evil was good, and good was evil, (which muſt needs argue a high degree of bold profaneneſs) and ſo did not only confound good and evil, vertue and vice, truth and error, making both alike approvable or diſapprovable; but alſo quite contrary to that which was juſt right, did prefer evil before good, approving of evil as fit to be loved and embraced, and condemning good as fit to be hated and rejected. And beſides, this is not meant of thoſe that meerly out of ſimple ignorance do err and miſtake in ſome ſmaller matters, but of thoſe that do in the generality judg perverſly of the whole way of good and evil; which if it be done out of judgment, is a high degree of brutiſhneſs, even that of being given up to a reprobate mind, as the Apoſtle ſpeaks, Rom. 1.28. and muſt needs cauſe them to run out into an unbridled licentiouſneſs of doing evil; and if it be done againſt judgment and knowledg, argues deſperate obſtinacy and perverſeneſs of ſpirit. And yet this may be ſeveral ways, as when men call evil men, or their evil actions good by way of flattery, (ſee the Note, Prov. 24.24.) or when men ſpeak evil of good men, or the good they do, or the good that is in them, by way of calumny; or by way of excuſing, or juſtifying, or indulging and encouraging themſelves in any way of wickedneſs, as when they ſhall call prodigality, bounty; or covetouſneſs, frugality; or on the other hand, zeal, madneſs; and patience, ſtupidity and cowardiſe, and ſuch like. As for the following words, That put darkneſs for light, and light for darkneſs; that put bitter for ſweet, and ſweet for bitter; the ſame is expreſſed again in Metaphorical expreſſions; for by darkneſs is meant the evil of error and ſin which are uſually termed darkneſs in the Scripture, becauſe they proceed from the ignorance and blindneſs of mens minds, Epheſ. 4.18. which is farthered much by the cunning of Satan, and power which he hath over them, who is therefore called the ruler of the darkneſs of this world, Epheſ. 6.12. becauſe they affect ſecreſie and darkneſs, Epheſ. 5.11, 12. and cannot endure the light of the word, leſt the evil of their ways ſhould thereby be diſcovered, Joh. 3.19, 20. as likewiſe becauſe they make men lyable to the over-clouding darkneſs of Gods diſpleaſure here, and that utter eternal darkneſs which is provided to be the portion of the damned hereafter, Mat. 8.12. And on the contrary, goodneſs and truth it is that is here called light, as moſt frequently elſe where in the Scripture, becauſe they proceed from God, and are wrought in us by the enlightening of his word and ſpirit, Jam. 1.17. becauſe they enable men to judg rightly of things, and to order their converſation aright, and makes them to be as ſo many bright ſhining lights in the world, Phil. 2.15. and becauſe they procure to men the light of Gods favour here, Pſal. 89.15, 16. and fit men for heavenly glory, the inheritance of the Saints in light, Col. 1.12. And ſo by bitter here is meant thoſe ways of ſin and wickedneſs, which though they may ſeem pleaſant for a time, yet they have no real ſweetneſs and delight in them, and will be ſure to prove moſt bitter in the end, Prov. 5.3, 4. and by ſweet, the ways of truth and holineſs, which are ever ways of pleaſantneſs, yielding us peace of Conſcience, and much ſweet refreſhing from the aſſurance of Gods favour, ſee Prov. 3.17. Only withal it ſeems apparent that theſe Metaphorical expreſſions are added on purpoſe to imply, that this miſcalling of things in the perſons here threatned, did not proceed from natural ignorance and infirmity, but from obſtinacy and malice, they did it againſt Conſcience in things that were manifeſt, evident and clear to the judgment of all men, as if they ſhould ſay that light were darkneſs, or bitter were ſweet; and ſo on the contrary, a man may be deceived in judging of things that are ſomewhat like one another; but who can miſtake in judging between light and darkneſs, and bitter and ſweet? A blind man cannot through miſtake ſay in the night that he ſees it light, and a ſick man cannot think that is ſweet which is bitter, though through the diſtemper of his palate… he may judg that to be bitter which is ſweet.
Ver. 21. Wo unto them that are wiſe in their own eyes, and prudent in their own ſigh….] Some limit this to thoſe that out of an high conceit of their own wiſdom refuſe the inſtruction of their teachers, or that deſpiſe Gods threatnings, thinking by their great wiſdom to prevent the judgment threatned, or at leaſt to ſecure themſelves. But I think it is beſt to extend it to all, that out of an overweening concern … their own wiſdom, do in any thing otherwiſe, than as God in his word hath directed them. See the Note, Prov. 3.7.
Ver. 22. Wo unto them that are mighty to drink wine, &c.] As if he ſhould have ſaid, That are only men of might for drinking great quantities of wine; ſtout fellows at the board, but cowards in the field; very able and mighty men for guſling down huge meaſures of wine, but ſuch as if they ſhould be called out to appear in the field for the defence of their Country would be found feeble and faint-hearted enough. And to the ſame purpoſe is the following clauſe, and men of ſtrength to mingle ſtrong drink; that is, to drink ſtrong drink. Becauſe they uſed in thoſe Countries to prepare and make ready the wine and other ſtrong liquors they were to drink, by mingling of them, (ſee the Note, Prov. 9.2.) and ſo when they were once thus prepared and mixed, then they drank them up; therefore in the Scripture by mingling wine or ſtrong drink, is meant the pouring it out; as upon the ſame ground, Iſa. 19.14. God is ſaid to have mingled, that is, to have poured out upon, or into the Egyptians, a perverſe ſpirit, that made them err and ſtagger like a drunken man. And to be ſure the mingling here mentioned is not meant of mingling their wine or other ſtrong liquor with water, for that tended to allay the ſtrength and heat of it; whereas the ſtrength of theſe men the Prophet here ſpeaks of, conſiſted in their being able to ſwallow down and bear the ſtrongeſt drinks. There was a wo denounced before againſt this ſin of drunkenneſs in this very Chapter, ver. 11. but that ſeems to be intended againſt their ſenſuality and exceſſive jollity in their drinkings and revellings; but this ſeems to be particularly directed againſt thoſe that gloried in their being able to drink abundance, and carry it away without ſinking under it; that vaunted in this as a matter of great ſtrength and valour, and laboured to outſtrip others. Yet I confeſs, becauſe by mingling of ſtrong drink may be meant the preparing and making it ready for others, therefore ſome Expoſitors would have the firſt clauſe underſtood of their might in drinking exceſſively themſelves, and the ſecond of their preſſing it upon others, and their contending to overcome others in drinking.
Ver. 23. Which juſtifie the wicked for reward, &c.] See the Note, Chap. 1.23. This ſeems to be ſpoken of thoſe drunkards mentioned in the foregoing verſe, that were mighty to drink wine, &c. becauſe having there ſpoken of ſuch men, he immediately here addeth, which juſtifie the wicked for reward, &c. and there is not a particular wo here prefixed; and indeed if their Judges were given to drunkenneſs, it were no wonder though they ſhould do any thing that were moſt unjuſt. But yet I rather think that another wo is here left to be underſtood, as if it had been thus expreſſed, Wo unto them alſo, which juſtifie the wicked for reward; that is, that pronounce him juſt, and give ſentence for him, as if his cauſe were juſt, (ſee the Note, Job 13.18.) or that undertake any way to plead for, aſſert or maintain his cauſe to be juſt.
Ver. 24. Therefore as the fire devoureth the ſtubble, and the flame conſumeth the chaff, &c.] It is in the Original, as the tongue of fire devoureth the ſtubble, the ground of which expreſſion is, becauſe the flame of fire, both in the red colour, and likewiſe in the ſhape of it, hath much of the reſemblance of a tongue when it aſcends up, and this is the very reaſon why it is ſaid, Act. 2.3. that the Holy Ghoſt came upon the Apoſtles in the appearance of tongues of fire; and why the fire is uſually ſaid to lick up thoſe things that are conſumed by it, as 1 King. 18. duplicate page duplicate page 38. Then the fire of the Lord fell and conſumed the burnt-ſacrifice, and the wood and the ſtones, and the duſt, and licked up the water that was in the trench. But however the main thing intended by this ſimilitude is, that as ſtubble and chaff do ſuddenly take fire, and being once ſet on fire are eaſily, ſoon and utterly conſumed; ſo the wrath of God ſhould break forth ſuddenly and unexpectedly upon this people, that had provoked God ſo exceedingly, and ſhould eaſily, ſuddenly, utterly and irrecoverably deſtroy them, (ſee the Notes, Exod. 15.7. Job 21.18.) whereby alſo the Prophet doth covertly tax and deride their fooliſh ſecurity and confidence in thinking themſelves to be in ſuch a ſafe and ſure condition, ſo their root ſhall be rottenneſs, and their bloſſom ſhall go up as duſt, that is, they ſhall be deſtroyed root and branch. Having in the beginning of this Chapter compared the people of Iſrael to a vine, in alluſion thereto he ſpeaks here accordingly of their deſtruction; ſome by the root underſtand the parents, and by the bloſſom their children, according to that, Hoſ. 9.16. Ephraim is ſmitten, their root is dried up, they ſhall bear no fruit; yea, though they bring forth, yet will I ſlay even the beloved fruit of their womb. Others by the root underſtand the ſtrong ones amongſt them, that were well rooted, and by the bloſſom the weak ones, that as a bloſſom were eaſily blown away. Again others ſay, that by their root and bloſſom is meant both their open and ſureſt ſtrength; or by their root, the ſtrength of their Nation, that which did bear them up as the root doth the tree; and by the bloſſom all wherein the pomp and beauty, and glory of the Nation did conſiſt. But that which I conceive is intended by theſe expreſſions is, that they ſhould be utterly deſtroyed, that as when the root of a fruit-tree is rotted in the earth, the whole tree preſently dieth and withereth, ſo that the very bloſſoms are immediately parched, and blow away like ſo much duſt into the air, and there is no poſſibility that ever it ſhould bear fruit again, ſo ſhould it be with this Nation, their root ſhall be rottenneſs, and their bloſſom ſhall go up as duſt; ſee the Note, Job 18.16. But yet we muſt not underſtand this ſo as if the whole Nation ſhould be deſtroyed, (for a root of them were reſerved that returned out of Babylon, beſides thoſe that were left alive in the land) but either it muſt be meant of the wicked multitude, or rather of the ſtate of Iſrael in general, which in the Babylonian Captivity was indeed for a time ſo ruined, diſſipated and ſcattered, that in an ordinary way there ſeemed to be no hope of their recovery. And the reaſon of this is given in the following words, becauſe they have caſt away the Law of the Lord, and deſpiſed the word of the Holy One of Iſrael, that is, they did not only in ſome few things through ignorance and infirmity tranſgreſs Gods commands, but they did maliciouſly caſt off all reſpect to his Law.
Ver. 25. Therefore is the anger of the Lord kindled againſt his people, &c.] See the Note, Chap. 3.14. And he hath ſtretched forth his hand againſt them, and hath ſmitten them; the Prophet intending here to foretell that dreadful judgment wherewith God had determined to accompliſh that utter ruin threatned in the foregoing verſe, he firſt begins with putting them in mind how terribly God had already of late years diſcovered his great indignation againſt them. Some indeed would have it, that the Prophet ſpeaks here of that dreadful judgment that was coming upon them, and that he expreſſeth it as if it were done already, He hath ſtretched forth his hand and hath ſmitten them, only to imply how certainly it ſhould be, ſee the Note, Chap. 3.1. But the Context ſeems clearly to carry it, (which is alſo the judgment of the moſt and beſt Expoſitors) that firſt the Prophet ſpeaks here of the judgments he had brought upon them already, and then afterwards of that utter deſolation which God had determined ere long to bring upon them; and that becauſe by the mention of what they had ſuffered lately, he might beſt hint unto them, both their deſperate obſtinacy, in that they were not at all reformed by the ſad judgments that had already befallen them, and likewiſe their folly and madneſs in thoſe ſpeeches mentioned before, ver. 19. Let him make ſpeed, and haſten his work, that we may ſee it, &c. And though ſome refer that which is here ſaid of the ſtrokes wherewith God had ſmitten them already, to the great havock which the Syrians had made in Judah in the days of Joaſh, ſee the Notes, 2 King. 12.12, 17. & ver. 20. and which the Iſraelites had made in the days of Amaziah, 2 King. 14.13, 14. yet it is better referred by others to thoſe grievous devaſtations and butcheries which had been made amongſt them of later times in the days of Ahaz by the Syrians; and Iſraelites, by the Philiſtims and Edomites, and by the Aſſyrians alſo, 2 King. 16.5, 6, &c. And the hills did tremble; as if he ſhould have ſaid, ſo dreadful were the ſtrokes of his diſpleaſure, that they might have made the hills to tremble. It is an Hyperbolical expreſſion, the better to ſet forth the ſtupidity of the people, that were not at all moved with theſe terrible Judgments; and their carcaſes were torn in the midſt of the ſtreets, to wit, with the wounds they received, when they were hacked and ſlain, or when they were hewed in pieces by their enraged enemies after they were dead. But the chief thing intended in theſe words, is to ſet forth, that the multitude of thoſe that were ſlain was ſo great, that they were not able to bury them, but they were left mangled in a pitiful manner, putrifying and rotting in their very ſtreets; and therefore ſome do tranſlate this paſſage thus, and their carcaſes were as dung in the midſt of the ſtreets; and then it follows to make way to the judgment threatned in the following verſe, for all this his anger is not turned away, but his hand is ſtretched out ſtill, that is, he is again ready to fall upon them with a more dreadful judgment.
Ver. 26. And he will lift up an enſign to the Nations from far, &c.] Having in the foregoing verſe put them in mind how God had puniſhed them already, here now the Prophet makes known what that more terrible judgment was, which ver. 24. he had told them that God had determined farther ere long to bring upon them, and for the inflicting whereof he had ſaid in the foregoing verſe, that his hand was ſtretched out ſtill. And becauſe this judgment intended was to be by an invaſion of foreign enemies from a very remote Country, as God had long before threatned by Moſes, Deut. 28.49. (for which ſee the Notes there), therefore he uſeth this military word, that God would lift up an enſign (or a ſtandard) to the Nations from far; meaning that as ſome Prince or great Commander doth by ſetting up his ſtandard invite Soldiers to come in and liſt themſelves for his ſervice, and by lifting up an enſign doth call or lead out his Soldiers to march along, or to make an aſſault upon the enemy, ſo the Lord would by his ſecret Providence cauſe an army to be raiſed among the Nations that were afar off, and cauſe them to march out againſt the land of Iſrael, and to execute his Judgments upon his people. And to the ſame purpoſe are the next words, and will hiſs unto them from the end of the earth; only this expreſſion, and will hiſs (or, whiſtle) to them, is uſed, I conceive, to imply how eaſily and quickly he could gather them together, and bring them upon his people; there would be no need of giving them an alarm by the ſounding of trumpets; if he did but hiſs or whiſtle for them, that would be enough. In the word (hiſs or whiſtle) there ſeems to be an alluſion to thoſe that have any ſo at their beck, as we uſe to ſay, that upon the leaſt notice given they are preſently ready to come in to them, (as to a maſter of a ſhip, who is thus by a whiſtle wont to call the Mariners about him to do what he commands them; or a ſhepherd that doth thus call in his ſtragling ſheep) or to thoſe that are wont by this way to call in thoſe that are out of ſight, they know not where or how far off, or at leaſt that are ſo far off that they cannot hear what they would ſay to them. And accordingly this expreſſion, And he will hiſs (or, whiſtle) unto them from the end of the earth, may be uſed, either with reſpect to the remoteneſs of the Nations that God ſhould call in (becauſe a hiſs, or whiſtle, is heard far off) or with reſpect to the ſecret working of Gods Providence in fetching in theſe Nations to deſtroy the Jews (becauſe hiſſing or whiſtling is a watch-word or warning covertly given to thoſe only that underſtand the meaning of it) or rather to imply how eaſily God could bring theſe Nations upon his people. It is a great Queſtion amongſt Expoſitors who this enemy was that God here threatens to raiſe up againſt his people. Some underſtand it of the Romans under Titus Veſpaſian, who indeed utterly ruined the State of the Jews; and indeed theſe might moſt properly be ſaid to be called from the end of the earth. But becauſe the Prophet ſpeaks of a deſtruction that ſhould ſuddenly come upon them, and that of the Romans was ſo long after, even many years after the death of Chriſt, it is no way probable that this was here intended. Others think that it is the Aſſyrians that are here meant, who under Sennacherib in the days of Hezekiah did utterly waſte the land of Iſrael, and carried the people into captivity, and made great havock in the land of Judah, beſieging the very City Jeruſalem, though they took it not; and indeed obſervable it is, that Chap. 7.17, &c. where it is clear the Prophet ſpeaks of the Invaſion of the Aſſyrians, he ſpeaks much after the ſame manner as he doth here. But yet becauſe he ſpeaks here, ver. 24. of the utter ruining of the State of Judah, root and branch, I ſhould conceive it is rather meant of the Chaldeans under Nebuchadnezzar, who in the days of Zedekiah did waſte the land of Judah, take and burn the City Jeruſalem, and carried the people captives into Babylon; or at leaſt that it may be meant of both theſe jointly together, the one as the beginning, the other as the conſummation of that extreme ruin that was brought upon them. However it is clear that the reaſon why he ſpeaks of Nations in the Plural Number, was becauſe there were many ſeveral Nations, Parthian…, M…es, Perſians and others, that ſerved under both the Aſſyrians and Chaldeans; and the reaſon why they were ſo expreſly told that he would call in Nations from far, and from the end of the earth, was both to make the threatning the more dreadful (the farther they were carried away captives, the ſadder and the more hopeleſs their condition would be) and likewiſe to prevent the peoples incredulity, leſt they ſhould think that there was no likelihood o… any ſuch deſtruction that was coming upon them, becauſe all the Nations round about them were quiet, and at peace with them, not meaning them any hurt; therefore the Prophet tells them, that the Lord could eaſily, and would certainly bring in enemies upon them from the fartheſt part of the earth, that is, the fartheſt part known commonly to the people in thoſe times; and behold they ſhall come with ſpeed, ſwiftly, which is added by way of anſwering and upbraiding them for that ſcornful ſpeech of theirs, v. 19. Let him make ſpeed, and haſten his work, &c.
Ver. 27. None ſhall be weary, &c.] To wit, notwithſtanding the length of their journey: And hereby is implied, both what luſty able men they ſhould be, and likewiſe, how willingly and chearfully they ſhould undertake, and go on in this their expedition; nor ſhall ſtumble amongſt them, to wit, through wearineſs, or faintneſs, or by reaſon of any thing lying in their way, againſt which they might caſually daſh their foot. The meaning is, that nothing ſhould in the leaſt hinder or retard them in their jurney; none ſhall ſlumber nor ſleep, that is, they ſhall be ſo far from ſleeping, that they ſhall not ſo much as ſlumber, according as the ſame expreſſion is uſed, Pſal. 121.4. Behold, he that keepeth Iſrael ſhall neither ſlumber nor ſleep. It could not be, but they muſt ſleep ſometimes, but all is expreſſed here Hyperbolically. That which is intended, is, that they ſhould not go on in their journey, or do their buſineſs ſluggliſhly, and drowſily, but with much livelineſs, and prudent watchfulneſs, and intentive minding their work in hand. If there were need, they ſhould not refuſe to watch all night in their Sieges; or rather, to travel by night, as well as by day, as we find it expreſſed, Ariſe, and let us go by night, and let us deſtroy her Palaces, Jer. 6.5. neither ſhall the girdle of their loins be looſed; that is, they ſhall be ſtill in a readineſs to march, or to perform any other ſervice of War; becauſe the girding of the loins helps to the ſtrengthening of men, and ſo is often uſed by them that undertake any journey, or ſervice, whereto ſtrength is required. See 1 Kings 18.46. Therefore ſome would have it, that this Phraſe, of not looſing the girdle of their loins, is uſed to imply their conſtant ſtrength. But queſtionleſs, the meaning rather is, that they ſhould not pull off their clothes to go into a bed, no, nor ſo much as diſarm themſelves; nor ſhall the latchet of their ſhooes be broken, to wit, as uſually it will be, when men in haſt pull off their ſhooes; and if ſo we take it, the meaning may be, that they ſhould not ſo much as pull off their ſhooes when they laid themſelves down, but becauſe a looſe ſhoo muſt needs be a great hinderance to men in travelling, and put them to ſome ſtay for the mending of it, I rather thus underſtand this expreſſion, that nothing ſhould befal them, to ſtay, or hinder them in their way, not ſo much as the breaking of a ſhooe-latchet. So that the whole ſcope of the place is to imply, that they ſhould go on in their journey ſo proſperouſly, that they ſhould meet with no impediment that ſhould conſiderably be any hinderance to them. But ſee the Note alſo, Deut. 8.4.
Ver. 28. Whoſe arrows are ſharp, and all their bows bent, &c.] They ſhall be well armed, and always in a readineſs to deſtroy: And indeed this alſo ſome would have implied, in ſaying, their arrows were ſharp; becauſe this implies, that they ſhould not need to ſtay to whet them: their horſes h…fs ſhall be …unted like flint, that is, they ſhall be … hard, that they ſhall not be worn out with travel, nor in danger … cunning, or galloping, or to be hurt with any thing they ſhall caſually tread upon: and their wheels like a whirlwind, that is, the wheels of their Chariots, in regard of their ſwiftneſs, the dreadful noiſe they will make, and their ſtrong over-bearing power and violence, ſhall come upon the Jews like a terrible tempeſt from Heaven, carrying all before them; becauſe the Jews might think, that in ſo long a journey many things might intervene, to croſs, and hinder their deſign; therefore theſe things are added, to ſhew how proſperouſly they ſhall go on in their enterpriſe.
Ver. 29. Their roaring ſhall be like a lyon, they ſhall roar like young lions, &c.] See the Note, Pſal. 104.21. Yea, they ſhall roar, and lay hold of the prey, and ſhall carry it away ſafe, and none ſhall deliver it; all which is to ſet forth, how ſtrong, and fierce, and cruel, and greedy after the prey, like ſo many hungry Lions, that Nation ſhould be, that God would bring upon them; and with what dreadful fury, and rage, and hideous clamours they ſhall fall upon the Jews, as particularly, when they came to joyn battel with them, or to undertake the ſtorming of any place, and with what unreſiſtable violence they ſhould ſeize upon, and carry away both the people and wealth of the Kingdom, no body either doing, or being able to reſiſt them. But ſee the Notes alſo, Pſal. 74.4. and Job 4.10.
Ver. 30. And in that day they ſhall roar againſt them, like the roaring of the ſea, &c.] That is, they ſhall break in upon them with a noiſe, like that of the roaring Sea, when in a ſtorm it beats upon a Ship, or when over-bearing the banks it breaks in, and over-flows the land, and carries all before it, like a mighty deluge; and if one look unto the land, behold darkneſs and ſorrow (or diſtreſs), that is, ſaith ſome Expoſitors, if one of this ſavage Nation ſhall but look towards them, the very terror of his countenance ſhall over-whelm them with the darkneſs of extream dread and fear, and threaten no leſs than the bringing of the whole land under moſt extream miſery and ſorrow. But indeed this is far more generally underſtood by Expoſitors, of the Inhabitants of the land: and if one look to the land, behold darkneſs, &c. that is, ſo miſerable ſhall be the condition of the whole land, by reaſon of the irruption of ſo potent and cruel an enemy, that if any of the people did look towards any part of the land, as it were to view and conſider the ſad condition whereinto they were brought, they ſhould ſee nothing but darkneſs over-ſpreading the whole Country; which way ſoever they ſhould look round about them, they ſhould no where diſcover the leaſt likelihood of help, there ſhould not be any light of hope and comfort to be ſeen. And becauſe in the firſt words of the Verſe it was ſaid, that the enemy ſhould rear againſt them like the roaring of the ſea, therefore ſome conceive, that in theſe words, and if one look to the land, &c. there is an alluſion to a Ship in a great ſtorm at Sea, from whence the Mariners look to the land, as wiſhing themſelves there, but ſee no hope of eſcape thereby, and to the Heavens (of which there was mention indeed in the following words), but there is no appearance of the leaſt clearing in the sky. But I ſee not, but that without any ſuch alluſion, the following words, and the light is darkened in the Heavens thereof, that is, in the Heavens over the land of Judea, may be added to imply, that even from thence they ſhould have no hope of help or comfort, but all ſhould be darkneſs there, as well as on the land; whitherſoever they looked, upward or downward, they ſhould find themſelves in a ſad and hopeleſs condition: Or elſe the meaning may be, that if any light of hope did appear, raiſing in them any expectation of help and deliverance, that ſhould end in nothing but miſery, and ſo ſhould only prove a vexation to them: or that their miſery ſhould be ſo great, that they ſhould take no comfort in the light of Heaven, no more than if it were overſpread with darkneſs; yea, it ſhould be irkſome and diſpleaſing to them. And indeed this muſt, I conceive, be intended, if we read this laſt clauſe as it is in the Margin of our Bibles, And when it is light it ſhall be dark in the deſtructions thereof. But ſee the Note Job 18.6. That affliction and ſorrow are termed darkneſs in the Scripture, and proſperity and joy and comfort, light, is apparent in many places. See the Notes, 2 Sam. 22.29. Job 18.18. Pſa. 112.4. and Eſth. 8.16.