Annotations Upon Isaiah, Chapter 50
CHAP. L.
Ver. 1. THus ſaith the Lord, where is the Bill of your Mothers divorcement, whom I have put away? &c.] Becauſe the Jews in Babylon (and very many apply it alſo to thoſe that ſhould live when the Romans had broken that Nation in pieces, after their Crucifying of Chriſt) did complain of Gods caſting them off, who had formerly been as a Husband to them, never Charging it upon their own Wickedneſs, whereby they had provoked him to ſuch diſpleaſure againſt them; therefore, in alluſion to that Law; Deut. 24.12. (for which ſee the Notes there) whereby the Husband that put away his wife was enjoyned to give her a bill of divorce, and was diſabled for ever taking her again; and by warrant or pretence whereof the Jews did uſually put away their wives upon very ſlight occaſions, even upon any diſlike which they took againſt them; the Lord in a way of deriſion doth here challenge them to produce the bill of divorce whereby he had divorced them; where, ſaith he, is the Bill of your divorcement whom I have put away? intending thereby, either that he had not caſt them off, but that they had treacherouſly left him; or that he had not caſt off the Church of the Jews in a way of divorce, at leaſt not their whole Nation, nor for ever, never to receive her for his wife again; or elſe (which ſeems moſt probable) that he had not put them away without any juſt cauſe (as they uſed to put away their wives) out of inconſtancy or over-much auſterity, only becauſe it was his pleaſure ſo to do; but upon very juſt grounds, for her baſe adulteries, and breach of the Marriage-Covenant with him. And to the ſame purpoſe tend the following words, or which of my Creditors is it to whom I have ſold you? for there likewiſe, in alluſion to that law, Exod. 25.7. (for which ſee the Note there) by warrant whereof many parents, to help themſelves in their want, or pay their debts, were wont to ſell their Children, and their Creditors, when they were no other way able to ſatisfy them, took their Children for their debts, 2 Kings 4.1. The Lord requires them to name which of his Creditors it was to whom he had ſold them? implying that it was moſt abſurd for them to think of him, as of one that could be indebted to any man, or that ſhould through poverty be conſtrained to ſell his Children. And this ſome underſtand of ſelling their Children to thoſe of another Nation; for when they ſold them to any of their Brethren, theſe were always to be ſet free at the year of Jubile. Behold, for your iniquities have you ſold your ſelves, and for your tranſgreſſions is your Mother put away; that is, you have ſold your ſelves to Satan, and Sin; ſee the note, 1 Kings 21.25. or rather by your wickedneſs you have brought your ſelves into the ſtate of Bondage you are in, and have provoked God to caſt you off.
Ver. 2. Wherefore when I came, was there no man? when I called, was there none to anſwer? &c.] This is ſpoken of the obſtinacy of the Jews, in not receiving God when he came to them by his prophets; and not minding him, nor hearkning to him, when by them he ſhewed them how they might be delivered, and ſo did as it were tender to reſcue them out of their Bondage; and ſo likewiſe (as ſome think) of their farther obſtinacy in their ſlighting and diſregarding God, when by his own Son he came to them and taught them the way of Life and Salvation; and there was none in a manner amongſt them that regarded him; or his Doctrine, or miracles; according to that, John 1.11. He came unto his own, and his own received him not. Now accordingly though ſome think this is added to make good the charge in the foregoing verſe, that by their wickedneſs they had provoked God to caſt them off, and ſo had brought themſelves into Bondage (if they would have minded God, when he called upon them by his prophets, by the Lord Chriſt and his Apoſtles, they had never come into ſuch a ſad condition) yet I rather think, that this is added as a farther Charge, to wit, that as they had brought themſelves into Bondage, ſo they themſelves alſo were the cauſe why they were not delivered. God had by thoſe he ſent to them ſhown them the way how they might be ſaved, but they would not hearken to him. For thereto tends that which is added; Is my hand ſhortned at all, that it cannot redeem? or have I no power to deliver? namely, to ſhew, that they muſt needs yield that it was their ſtubborneſs, in not hearkning to his inſtructions and counſels, that was the cauſe why they continued in their Bondage, and were not delivered, becauſe certainly they would not dare to ſay, that his hand was ſhortned, and could not reach to the working of as great deliverances as he had formerly wrought for his people; to which purpoſe it is that he mentoins thoſe wonderful works of his, in drying up the Red-Sea, firſt, and Jordan afterwards, before the Iſraelites. For hereto the following words have clear reference, I dry up the Sea; I make the Rivers a Wilderneſs, ſee the Note, Pſal. 106.9. Their Fiſh ſtinketh becauſe there is no water; and dieth for thirſt; and indeed we might well think that this might well be ſo at thoſe miraculous dryings up of the Sea and Jordan, if we conſider how long they lay dry, and how little a while Fiſh can live out of the water, and great Fiſh out of great waters; yet ſome I confeſs hold, that this laſt clauſe is meant of the miracles of turning the rivers in Egypt into Blood, becauſe in the relation of that, there is expreſs mention of the dying of the Fiſh, and the ſtinking of the Rivers thereby. See Exod. 7.17, 18. and Pſal. 105.29.
Ver. 3. I clothe the Heavens with blackneſs, and I make Sackcloath their covering] That is, I can, when I pleaſe, cover them with black Clouds, and ſo clothe them in a mourning, habit, as they uſed to be clothed that in times of ſolemn humiliation and mourning wore Sackcloath made of black goats hair. But this is ſpoken alſo with reſpect to the plague of Darkneſs which God brought upon Egypt, Exod. 10.21. and, as ſome think, to that miraculous darkneſs that was at the paſſion of Chriſt.
Ver. 4. The Lord God hath given me the tongue of the learned, &c.] Having before proved that it was by their own wickedneſs that they continued in Bondage, becauſe the Lord was as able to deliver them, as ever he had formerly been; ſo here now he farther proves it, becauſe God was alſo willing to have fitted them for deliverance, as appeared by his ſending, as other his prophets, ſo Iſaiah particularly, fitted and furniſhed for this work. Yea, and under theſe Chriſt is principally intended, of whom Iſaiah was a Type, as is evident in the following verſes. And withal this might tend to the encouragement of the better party amongſt them, and for the ſtrengthning of their Faith concerning thoſe promiſes wherewith he was ſent to them, The Lord God hath given me the tongue of the learned, that is, the tongue of a learned and able teacher, one that hath been well taught and inſtructed, and that is fitted to move and affect the Hearts of thoſe to whom he ſpeaks; which how it was moſt eminently accompliſhed in Chriſt, ſee the Note, Pſal. 45.2. that I ſhould know how to ſpeak a word in ſeaſon to him that is weary, that is, ſeaſonably to chear up thoſe that were wearied with the miſeries they endured, or overpreſſed with the burden of their ſins. And this indeed is that which Chriſt dayly doth by his Spirit in the Miniſtry of the Goſpel, according to that, Matt. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you reſt. And to the ſame purpoſe is that which followeth, he wakeneth morning by morning, that is, God doth ſtir me up to receive inſtructions from him continually, day by day, yea, early every day (for it may well be which ſome think, that the morning is purpoſely mentioned, as the fitteſt time for learning) meaning, that God did continually reveal his will to him, which he accordingly did reveal to them, as our Saviour ſaid expreſly of himſelf, Joh. 12.49. I have not ſpoken of my ſelf, but the father which ſent me, be gave me a commandment what I ſhould ſay, and what I ſhould ſpeak: Yea, and there are that think, that as this expreſſion reſpects Chriſt, it implies, that he was conſtantly informed by Gods Spirit, and not at times only, as the Prophets were: He makeneth mine ear to hear as the learned, that is, ſay ſome, as Learned Teachers are wont to excite their Diſciples to learn; or as others, moſt diligently, as men are wont to hear thoſe that are eminently learned▪ or rather, as thoſe that do not hear idly and without any profit to themſelves, but that become learned by their Teaching; as thoſe that are not only learners, but learned. Thus I conceive theſe words muſt be underſtood of the Prophet, as the Type; but principally of Chriſt, as the Antitype. I know indeed that many Expoſitors hold, that this cannot be meant of Iſaiah, but of Chriſt only, becauſe we read not that Iſaiah ever endured that which followeth, Ver. 6. I gave my back to the ſmiters, &c. I hid not my face from ſhame and ſpitting. But this might be objected likewiſe concerning many paſſages in the Pſalms, where David clearly ſpeaks of himſelf, though as a Type of Chriſt; for which ſee the Notes, Pſal. 22.18. and 40.6, 7, 8. and 69.21.
Ver. 5. The Lord God hath opened mine Ear, &c.] That is, he cauſed me to hearken to him, to know his Will, and to obey him in all things he gave me in charge, ſee the Notes, Pſal. 40.6, 7, 8. and I was not rebellious, which might covertly imply a reproof of the peoples rebellion; as if he had ſaid, I was not rebellious againſt the Word of God to me, as you have been againſt that which from God I have ſpoken to you; neither turned away back, that is, I neither refuſed to go, when God ſent me; nor did I ſhrink or turn away from doing what was given me in charge, notwithſtanding all the hard uſage I met with in the doing of it.
Ver. 6. I gave my back to the ſmiters, &c.] That is, I did chearfully and willingly ſubmit to be thus opprobriouſly uſed for the faithful diſcharge of my Office. And indeed, conſidering that they uſed other the Prophets of God thus, as Micaiah, 1 King. 22.24. and Jeremiah, Chap. 20.2. It is very probable that Iſaiah alſo was thus uſed; eſpecially in the days of wicked Ahaz; and my cheeks to them that plucked off the hair; I hid not my face from ſhame and ſpitting. However it is clear that all this was done unto Chriſt, Matt. 27.26, 30. Luk. 22.63, 64. and 18.32. unleſs it be in that one particular of plucking off his hair; which though it be not expreſly mentioned by the Evangeliſts, yet their mad rage and contemptuous uſage of Chriſt in all other regards, joyned with this prediction of Iſaiah, may well encline us to think, that even this amongſt other things they did to him. And if not ſo, we muſt then look upon that as a proverbial expreſſion, implying, that they uſed him with all poſſible ſcorn and contempt.
Ver. 7. For the Lord God will help me, &c.] That is, he will aſſiſt me in the diſcharge of mine Office, and uphold me againſt all that oppoſe me: And as this is ſpoken with relation to Chriſt, it imports the carrying him through the work of the Mediator, even to the raiſing of him out of the Grave, and ſo cauſing him to triumph over Hell and Death; therefore ſhall I not be confounded: that is, diſmayed or diſcouraged; their ſhameful uſage of me ſhall not make me aſhamed; therefore have I ſet my face like a flint, that is, I harden my ſelf againſt all the oppoſition and injuries I meet with, not to fear them, nor to be troubled at them: For becauſe theſe paſſions will be ſeen in the face, therefore is this phraſe uſed of ſetting his face like a flint, as likewiſe, Ezek. 3.9. harder than flint have I made thy forehead, that is, ſo courageous as not to be moved with all that wicked men can do to thee; and I know that I ſhall not be aſhamed, to wit, of my hope and patience, but that the iſſue will be good.
Ver. 8. He is near that juſtifieth me, &c.] That is, God will be ſtill ready to juſtify my cauſe, to wit, that I was truly ſent by him, and have faithfully diſcharged my Office; And as this reſpects the Prophet, the meaning may be that God would juſtify him by bringing to paſs all that he foretold, and by defending him againſt his enemies. But as it reſpects Chriſt, it may be meant of all that God did, tending to the clearing of his innocency, and the juſtice of his cauſe, eſpecially at his death, and afterwards, as the teſtimony given to Chriſt by Pilate and the Centurion, the riſing of the dead out of their Graves, &c. his triumphant Reſurrection and Aſcention into Heaven, and the converſion of ſuch multitudes by the Preaching of the Goſpel, and ſome of them ſuch as had been themſelves active in the crucifying of him; Who will contend with me? That is, who will argue or plead againſt me? Let us ſtand together, &c. to wit, to argue the cauſe with thoſe that oppoſe and perſecute me, before God the juſt Judge of all men. And to this place the Apoſtle ſeems to have alluded, Rom. 8.33, 34. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth. Who is be that condemneth? &c. and that very fitly; becauſe from hence it may be clearly gathered, that it is in vain to condemn thoſe, whom God juſtifies.
Ver. 9. Behold, the Lord God will help me, &c.] See the Note above, verſ. 7. Who is he that ſhall condemn me? to wit, juſtly, as Chriſt ſaid, Joh. 8.46▪ Which of you convinceth me of ſin? See alſo Matt. 26.59. Lo, they all ſhall wax old as a garment: That is, though mine enemies be never ſo ſplendid and glorious, yet as a ſplendid Garment wears away, they ſhall be outworn and periſh. The Moth ſhall eat them up, That is, they ſhall by degrees be waſted and conſumed. And as it concerns thoſe that contended with the Prophet, it may ſeem to have reſpect to their being waſted in their long captivity in Babylon.
Ver. 10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, &c.] Having in the laſt clauſe of the foregoing Verſe denounced judgment againſt the Prophets enemies (and ſo Chriſts alſo, as the antitype) this is here inſerted for the comfort of the godly amongſt them, thoſe that did obey the voice of Gods Servant, to wit, the Prophet, or Chriſt and his Miniſters, See the Note, Chap. 42.1. There were but a very few ſuch amongſt them as this queſtion imports, Who is among you that feareth the Lord? &c. (See the Notes, Pſal. 25.12.) But yet thoſe that were ſuch, the Prophet (on Chriſt of whom he was a Type) doth here by his example (of whoſe confidence in God much is before ſpoken) exhort them to truſt in God; And it is indeed a word in ſeaſon to him that is weary, for the ſpeaking whereof, as it is ſaid before, Ver. 4. God had given him the tongue of the learned; Who is among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſs, and hath no light, that is, that is in great diſtreſs, miſery and ſorrow, and void of all inward comfort, through the apprehenſion of their lying under the Wrath of God. Let him truſt in the Name of the Lord, that is, in God, who hath declared himſelf able to comfort and ſupport them in their greateſt ſufferings, and to deliver them out of their greateſt troubles, and hath withal promiſed that he will do it; and ſtay upon his God, to wit, in regard of the covenant which, through Chriſt, God hath made with them.
Ver. 11. Behold, &c.] Having in the foregoing Verſes encouraged the righteous amongſt the Jews againſt their long continued calamities, and ſtirred them up to caſt their care upon their God; here the Lord returns to denounce judgment againſt the generality of the people, that ſlighted his Word, and deſpiſed his Promiſes, Behold, all ye that kindle a fire, that compaſs your ſelves about with ſparks, &c. And ſome underſtand this of their kindling the fire of Gods wrath againſt them by their manifold wickedneſs, and their incenſing him to overwhelm them on every ſide with Judgments, which ſhould utterly conſume and burn them up, See the Notes, Chap. 1.31. and Deut. 32.22. and accordingly we muſt then underſtand the following words, Walk in the light of your fire, and in the ſparks that you have kindled, as ſpoken ironically, thus, Walk on deſperately in theſe your wicked ways, not fearing the fire which you have ſet a flaming about you; and ſee what the iſſue of it will be. But rather it is meant, as the moſt of Expoſitors take it, of all thoſe vain things, wherein that wicked people did flatter and chucker themſelves. Behold, all ye that kindle a fire, that compaſs your ſelves about with ſparks; as if he ſhould have ſaid in a way of deriſion, you that do encourage and chear up your ſelves, and even compaſs your ſelves about with ſuch variety of devices and carnal counſels on every ſide, wherewith you hope to ſafeguard your ſelves, and ſeek to comfort your ſelves againſt all the evils and judgments wherewith you are threatned, rejecting the conſolations of Gods Word, even as men ſhould ſit and warm and refreſh themſelves at a great many fires they had kindled about them (and hereby is meant, 1. the vain hopes of the Jews in the days of Iſaiah in their ſtrength, and policy, and confederacy with other Nations, &c. which made them ſlight the Promiſes that God made them by the Prophets; and ſecondly, their confidence in their own natural righteouſneſs, and in the falſe Doctrines and Traditions of the Scribes and Phariſees; which made them deſpiſe and diſregard Chriſts Goſpel Promiſes) Walk in the light of your fire, and in the ſparks which ye have kindled, chear up your ſelves as much as you can with theſe brands and ſparks of your own kindling, with theſe fleſhly hopes and comforts, all will be to no purpoſe; this ſhall ye have of mine hand, that is, by my juſt judgement upon you, ye ſhall lye down in ſorrow, that is, notwithſtanding all theſe vain ſelf-deceits of yours, you ſhall be overwhelmed at laſt with unremovable anguiſh and ſorrow, out of which you ſhall never riſe again: ye ſhall dye in your ſin, and ſo ſhall be laid in a bed of darkneſs and inſufferable ſorrow and torments unto all eternity.