Annotations Upon Isaiah, Chapter 51
CHAP. LI.
VERSE 1. HEarken to me, &c.] The Lord having, ver. 10. of the foregoing Chap. encouraged the faithful amongſt the People to truſt in God, though their condition might ſeem never ſo hopeleſs; but then ver. 11. turning to the generality of People, denounced Judgment againſt them; here he returns again to comfort the godly party amongſt them, Hearken to me, ye that follow after Righteouſneſs; ſee the Note, Prov. 21.21. It may be meant of hungring and thirſting after the imputed Righteouſneſs of Chriſt, but rather doubtleſs of ſtriving to do that which was juſt and right in Gods Eyes. Ye that ſeek the Lord, that is, that ſeek to approve your ſelves to him, and to aſſure your Intereſt in him, and that ſeek to him in all your ſtreights. Now that which he firſt aſſays here to comfort them in, is concerning the ſmall number to which they ſhould be brought, before that deliverance and reſtitution of Zion ſhould be wrought, which by him God had promiſed them; and hereby may be meant, both the fewneſs of that little Remnant that ſhould come home out of Babylon, in compariſon of the numerouſneſs of that Nation formerly: And likewiſe the paucity of Believers that ſhould be found in that Nation, when Chriſt the promiſed Meſſiah ſhould come to them with the glad tydings of Salvation. And that which he ſaith to encourage them herein, is, That he adviſeth them to remember how miraculouſly he had formerly multiplied their Nation: Look unto the Rock whence ye are hewn, and to the hole of the Pit whence ye are digged. That is, as it is explained in the following Verſe: Look to Abraham and Sarah, out of whoſe Loins, you, the Children of Abraham, had your deſcent. And the rather we may well think that Abraham is called the Rock, and Sarah the hole of the Pit, that is, the Stone-querry out of which they were hewn and digged, with reſpect to Abrahams dead Body, and the deadneſs of Sarahs Womb, Rom. 4.19. They being both in regard of Age like dry and hard Rocks, ſo that there ſeemed to be no likely, yea, in a natural way, no poſſibility that they ſhould have any iſſue, until God was pleas'd miraculouſly to open Sarah's Womb. Now if God did at firſt from ſuch a dead Stock raiſe ſuch a numerous Nation, as they had been; why ſhould they be diſcouraged at that very ſmall Remnant to which their Church ſhould be brought?
Ver. 2. Look unto Abraham your Father, and unto Sarah that bare you, &c.] This is added by way of explaining the former Words, for I called him alone; that is, I brought him out of Chaldea, when he was a lone man, one Man, and Childleſs too, yea without hope of having any Children by Sarah, being barren, and at laſt, by reaſon of Age, paſt any hope of Childing: And bleſſed him, and encreaſed him; that is, as in many other regards I bleſſed him, ſo particularly in the mighty encreaſe of his Poſterity, ſo that they became as the Stars in the Heaven, or the Sand on the Sea-ſhore for multitude; and hereby is implyed, that the ſame God that did this, could likewiſe encreaſe and multiply their Church and People, though they were brought to never ſo poor a Remnant: See the foregoing Note.
Ver. 3. For the Lord ſhall comfort Zion, &c.] To wit, with manifold bleſſings, and particularly with an abundant encreaſe, as he did Abraham. See the foregoing Notes. And this may be meant both of the Jews returning out of Babylon, (ſee the Notes, Chap. 12.1.) and of the Church in the days of the Goſpel: He will comfort all her waſte places; that is, he will raiſe up her City and State again, and thoſe places that lay deſolate ſhall be inhabited again with multitudes of people: And he will make her Wilderneſs like Eden, and her deſart like the Garden of the Lord; ſee the Notes, Chap. 35.1, 2. But now as this is meant of the Church in the days of the Goſpel, it muſt needs intend the holy change that ſhould be wrought in Believers; and particularly the mighty alteration that ſhould be made in the Apoſtatiſed Church of the Jews by the Converſion of a Remnant of them, and by the great acceſs of the Gentiles: Joy and gladneſs ſhall be found therein, thanksgiving, &c. ſee the Notes, Chap. 35.10. and Pſal. 126.2. But as this hath reſpect to the days of Chriſt, it is chiefly meant of the great joy that ſhould be wrought in afflicted Conſciences by the preaching of the Goſpel.
Ver. 4. Hearken unto me, my People, and give ear unto me, O my Natition, &c.] This is ſpoken ſtill to the faithful amongſt the Jews, Gods peculiar People; ſee the Note above, ver. 1. for a Law ſhall proceed from me; that is, (ſay ſome that would limit this to the Jews that were to come out of Babylon) as I will bring home my People to their own Land; ſo I will govern them there as mine own People. Do not think that Religion ſhall be loſt amongſt them by their long Bondage; when I have brought them home they ſhall be governed by my Law, as formerly. And accordingly they expound the following Clauſe: And I will make my Judgment to reſt for a light of the People; that is, I will make good my Promiſes to my People in the ſight, and to the convincing of all Nations. But queſtionleſs it is that new Law of the Goſpel, which God here ſaith ſhould proceed from him for the governing of his Church; for which ſee the Notes, Chap. 2.3, 4. And ſo one main drift of the Words ſeems to be, to ſhew how the Church of the Jews ſhould be ſo exceedingly multiplied, as was before ſaid, namely, by the coming in of the Gentiles to them. And accordingly we muſt underſtand the next Clauſe: And I will make my Judgment to reſt for a light of the People; that is, I will cauſe my Goſpel to reſt amongſt the Gentiles, as a light which the Enemies thereof ſhall never be able to blow out. For it is not ſtrange that the Goſpel ſhould be called Gods Judgment, becauſe it is the Rule which God hath given us to judge of Good and Evil, and the Scepter whereby he governs his Church; and Law, and Doctrine, and Judgment, &c. are Words ordinarily uſed in the Scripture promiſcuouſly one for another.
Ver. 5. My Righteouſneſs is near, &c.] That is, The time is near at hand, when I will approve my ſelf Righteous and Faithful, by performing my promiſe of ſaving you out of the hands of your Enemies; ſee the Note, Chap. 1.27. And this may be meant both of that deliverance out of Babylon, and of our deliverance by Chriſt from our Spiritual Bondage and Enemies; and the laſt, the rather, becauſe the expreſſion here uſed, may alſo imply our being made Righteous by Chriſt, and Chriſts governing his Church as a Righteous King; ſee the Notes, Chap. 40.10, 11. My Salvation is gone forth; ſee Chap. 43.19. The expreſſion here uſed may relate, either to the making known Gods Decree to the People by his Prophets, or to the approaching and going forth of Cyrus his Decree concerning the Jews deliverance. And mine Armes ſhall judge the People; that is, by mine Almighty Power I will puniſh the Nations, the Babylonians and others, that oppreſs my Church; or by mine own Power, accompanying the Miniſtry of the Goſpel, Rom. 1.16. and confirmed by many miraculous Works; many Nations ſhall be Converted, and ſhall ſubmit themſelves to my Government. And indeed the ſtretching forth of his Arms ſeems to imply the enlarging of Gods Kingdom: And hereto likewiſe agrees that which followeth; the Iſles ſhall wait upon me; ſee the Notes, Chap. 41.1. and 42.4. It may imply the miſerable condition of the Gentiles, in regard whereof it might be ſaid, that they waited for Salvation by Chriſt, even as it is ſaid of the bruit Creatures, Pſal. 104.27. that they wait upon God for his giving them their Meat in due ſeaſon: Or rather the readineſs of the Gentiles, after their Converſion, to obey all the commands of Chriſt: And on mine Arm ſhall they truſt; that is, they ſhall in all things rely on my Power and Aid.
Ver. 6. Lift up your Eyes to the Heavens, and look upon the Earth beneath, &c.] As if he ſhould have ſaid, conſider how wonderfully the whole fabrick of the World is, by the mighty Power and provident Care of God over it, upheld and preſerved; For the Heavens ſhall vaniſh away like Smoke, and the Earth ſhall wax old like a Garment, and they that dwell therein ſhall die in like manner; ſee the Notes, Chap. 34.4. and Pſal. 102.26. But my Salvation ſhall be for ever, and my Righteouſneſs ſhall not be aboliſhed; of all which the meaning is, either, 1. That though there ſhould be never ſuch horrid overturnings in the World, God would not fail to make good his Promiſes in the Salvation of his People; or, 2. That though the whole frame of the World ſhould at laſt be diſſolved, yet the promiſed Salvation ſhould not fail, but ſhould continue for ever; or, 3. (which moſt Expoſitors like the beſt) that the whole World ſhould rather be broken in pieces and come to nothing, than God would not make good his Righteouſneſs and Faithfulneſs, in working that Salvation for his People which he had promiſed them; which is the ſame with that of our Saviour, Luke 21.33. Heaven and Earth ſhall paſs away, but my Words ſhall not paſs away. Though Gods People may chear up themſelves by ſeeing how God preſerves and upholds the whole fabrick of the World, yet in the unqueſtionable certainty of his Promiſes there is a ſurer Foundation of Hope and Comfort for them.
Ver. 7. Hearken unto me, ye that know Righteouſneſs, &c.] That is, That approve and regard it, that live Righteouſly; the People in whoſe Heart is my Law; ſee the Note, Pſal. 37.31. And this is the third time that they are here called upon to hearken to what is ſaid; becauſe it is ſo hard a thing to chear up thoſe that are in great miſery and ſorrow: Fear ye not the reproach of Men, neither be ye afraid of their revilings; that is, when your Enemies ſhall reproach you for your Piety and Confidence in God, fear them not, no, not the greateſt of them.
Ver. 8. For the Moth ſhall eat them up like a Garment, and the Worm ſhall eat them like Wool, &c.] That is, like a Woollen Cloth, or Garment; ſee the Notes, Chap. 50.9. and Pſal. 39.11. But my Righteouſneſs ſhall be for ever, and my Salvation from Generation to Generation; ſee the Note above, ver. 6. And as this is meant of that great work of our Salvation by Chriſt, the word Righteouſneſs may have alſo reſpect to that everlaſting Righteouſneſs whereby Gods People are juſtified and ſaved.
Ver. 9. Awake, awake, put on Strength, O Arm of the Lord, &c.] The Prophet, and haply in the name of Gods People, doth here pray, that God would exert the power of his mighty Arm, which he had ſeemed of late to lay by, by deſtroying his Peoples Enemies, as he had promiſed. And this may be meant both of the Babylonians, and of the ſpiritual Enemies of Gods People vanquiſhed by Chriſt, who is therefore by ſome thought to be the Arm of the Lord here ſpoken of; and ſeems purpoſely intended to chear the Hearts of Gods People with the remembrance of his Almighty power: Awake, as in the ancient days, in the Generations of old; that is, as in times of old, when thou haſt often delivered thy People, and deſtroyed their Enemies. Art not thou it that hath cut Rahab? ſee the Note, Pſal. 87.4. and wounded the Dragon? that is, deſtroyed Pharaoh; ſee the Notes, Chap. 27.1. and Pſal. 74.13, 14. Now becauſe the ſtrength of Gods Arm is unchangeable, and not ſubject to the leaſt decay, therefore theſe Inſtances are alleadged, as a ſure proof, that he could do the ſame ſtill for his People.
Ver. 11. Therefore, &c.] The Church and People of God do here chear up themſelves, from the conſideration of thoſe great things mentioned in the foregoing Verſe, which God had done for his People: Therefore the redeemed of the Lord ſhall return and come with Singing unto Zion, &c. ſee the Note, Chap. 35.10.
Ver. 12. I, even I am he that comforteth you, &c.] Here the Prophet ſpeaks again to them in the name of God: Who art thou? that is, What a vain, fooliſh, heartleſs Creature art thou? That thou ſhouldeſt be afraid of a Man that ſhall die, and of the Son of Man that ſhall be made as Graſs? To wit, having the Eternal and Almighty God to be your Protector and Saviour: See the Note, Chap. 40.6.
Ver. 13. And forgetteſt the Lord thy Maker, &c.] See the Notes, Chap. 44.1.21. that hath ſtretched forth the Heavens, and laid the foundations of the Earth? ſee the Note, Pſal. 104.2. and haſt feared continually every day, becauſe of the fury of the Oppreſſor, as if he were ready (or, had made himſelf ready) to deſtroy? That is, as if the Enemy were ſure to deſtroy, becauſe he was fully reſolved, and had made ready to do it: Intimating, that it was their great Sin to be ſo overwhelmed with fear in their greateſt dangers, having the promiſe of God for their deliverance; and where is the fury of the Oppreſſor? That is, ſay ſome, what is become of the fury of thoſe that formerly oppreſſed my People? As namely, of the Egyptian, mentioned before, ver. 9, 10. or of Sennacherib the Aſſyrian, of whom ſee what is ſaid before, Chap. 16.4. Though they were ready to deſtroy, did not their fury ſoon come to nothing? And if God deſtroyed them, is not he able to do the like to the Babylonian too? But rather it is ſpoken with reſpect to the Babylonian; and where is the fury of the Oppreſſor? That is, aſſoon as I begin to contend with him, what will become of his Fury? It will ſoon come to nothing: Or it may be taken more generally, that when ever the Enemies of Gods People do oppreſs them, God can ſuddenly put an end to their Fury; and that he will at laſt ſo perfectly deliver his People, that they ſhall no more be in danger of being oppreſſed by them.
Ver. 14. The Captive exile haſteneth that he may be looſed, &c.] That is, Gods poor People, that are now Captive in a ſtrange Country, ſhall within a ſhort time be delivered; the time haſteneth when they ſhall be ſet at Liberty. Now though there ſeems to be an alluſion in the Words to the Iſraelites deliverance out of Egypt, concerning whom it is ſaid, Exod. 12.33. That the Egyptians were urgent upon the People, that they might ſend them out of the Land in haſte; yet queſtionleſs it is meant (in the type) of the Captivated Jews in Babylon, that the time of their deliverance was coming on apace; and in the antitype of Chriſts delivering his redeemed ones, that were in bondage to Satan, bound with the Fetters of Sin and Death; who ſhould with all readineſs embrace the Salvation tendered them in the Goſpel. And accordingly we muſt underſtand the following words, and that he ſhould not die in the Pit; that is, in that Pit of miſery whereinto they were fallen; or in thoſe Priſon-houſes wherein they were kept in Babylon: Or (as it reſpects Chriſts ranſomed ones) that they might not periſh for ever in the bottomleſs Pit of Hell; nor that his Bread ſhould fail; that is, that the poor Captives in Babylon might not periſh there, for want of neceſſary proviſion in their long continued thraldom, or in their return homeward, by reaſon of the deſart places they were to go through: Or (as it reſpects thoſe that are redeemed by Chriſt) that they might be inſtructed in the myſteries of the Goſpel, and not want that Spiritual food of their Souls. And in this too there may be an alluſion to Gods care over the Iſraelites, whom he delivered out of Egypt, that they ſhould not want Bread to eat, as they travelled through the Wilderneſs to the Land of Canaan; which ſeems the more probable, becauſe of that which followeth in the next Verſe.
Ver. 15. But I am the Lord thy God, that divided the Sea, &c.] To wit, The red Sea, whoſe Waves roared, to wit, by reaſon of the violent blowing of the Eaſt Wind, wherewith God divided the Waters of the Sea, that ſo the Iſraelites might paſs over on dry ground, Exod. 14.21.
Ver. 16. And I have put my words in thy Mouth, &c.] Expoſitors differ much in their Judgments concerning the Perſon to whom this is ſpoken. That which ſeems to me moſt probable, is, That it is ſpoken firſt to Iſaiah, as the type; but then, ſecondly, under him to Chriſt, and to all his Prophets, and faithful Meſſengers and Miniſters; or, as ſome ſay (which is all one in effect) to Chriſt, and to his People, as the Body of Chriſt. However the drift of the words is clear: Namely, That this is ſpoken to comfort his People, as before, ver. 12. by aſſuring them, 1. That the Prophet ſpake Gods Word to them, nothing but what he had enjoined him, and in the very words and terms which he had prompted to him; and that therefore they had no cauſe to queſtion the promiſes that he made them. And the like we muſt hold concerning Chriſt, who often affirmed this, that he ſpake nothing but what God had put into his Mouth; ſee Joh. 3.34. and 8.26.28. And, 2dly, That God would ſecure him from all his Enemies, and have covered thee in the ſhadow of mine hand; ſee the Note, Chap. 49.2. And then to ſhew what ſhould be the effect of this, the following words are added, that I may plant the Heavens, and lay the Foundations of the Earth; That is, That I may hereby create a new World, a new Heaven, and a new Earth. Now we muſt know, that though this may be meant of the Jews deliverance out of Babylon, becauſe there was then ſuch a change wrought amongſt that People, as if they had been brought into a new World; and becauſe that is uſually aſcribed to the Miniſtry of Gods Prophets, which they did only declare and foretell, as in that Jer. 1.10. See I have this day ſet thee over the Nations, and over the Kingdoms, to root out, and to pull down, and to deſtroy, and to throw down, to build and to plant: Yet certainly it is meant principally of that great change and renovation, that God by Chriſt did actually and effectually work in the World at his coming, by the Work of his Redemption, and the publiſhing thereof by the preaching of the Goſpel; by means whereof the curſe was taken off from the Creatures, which the Sin of Man had brought upon them, and all things that were before, as it were, broken and ruined, were reſtored and ſettled in Chriſt; and (which is chiefly intended) a holy Church is gathered and planted throughout the World, who are reconciled to God and made new Creatures, a People whoſe Converſation is in Heaven, and who are daily fitted for heavenly Glory; and ſay unto Zion, Thou art my People; That is, That God might ſay, to wit, by the Prophets, Apoſtles, and others, by whom it is publiſhed, and by Chriſt, by whom it was both effected and publiſhed, ye that were not my People, are now become my People.
Ver. 17. Awake, awake, ſtand up, O Jeruſalem, &c.] Some think, that becauſe the Jews were at this time proud and ſecure, and fearleſs of any Evil that was coming upon them, like a drunken Man fallen into a dead ſleep, by reaſon of a Spirit of drunkenneſs and ſlumber that God had poured forth upon them: therefore God by the Prophet doth here awaken them, and calls upon them to ariſe and repent, and turn unto the Lord. And indeed expreſſions much like to theſe are uſed by the Apoſtle in this ſenſe, 1 Cor. 15.34. and Eph. 5.14. But by the whole current of the Text it appears, that this is ſpoken by way of comforting them. Becauſe they might diſregard the promiſe of deliverance which God had made them, by reaſon of that extremity of miſery and oppreſſion under which they lay; therefore there is hope here given them, that notwithſtanding that depth of Calamity, whereinto they were fallen; yet God would raiſe them up. And accordingly comparing them to a People, that by drinking of the Cup of Gods wrath, were fallen down and lay in a dead ſleep; he calls upon them to awaken and ariſe up: Awake, awake, ſtand up, O Jeruſalem; as if he had ſaid, There will be ſuddenly a happy change; and therefore lye no longer, O my People, in ſo ſad and diſconſolate a condition, which haſt drunk at the hand of the Lord the Cup of his Fury: That is, Whom God hath in his juſt wrath puniſhed with great ſeverity; thou haſt drunken the dregs of the Cup of trembling, and wrung them out; that is, the whole Cup of Gods indignation, even to the very bottom, dregs and all, (which in bitter potions uſe to be the bittereſt) and thoſe preſſed and ſqueezed, that nothing might be left. The meaning is, That they had ſuffered the whole that God had meaſured out to be their portion; or, ſo much that one would think their miſery could not be well greater than it was. And why this is called a Cup of trembling; ſee the Notes, Job 21.20. Pſal. 11.6. and 60.3. and 75.8. Now this may be conceived to be ſpoken: 1. With reſpect to the Jews Captivity in Babylon, and their deliverance by Cyrus: And, 2dly. With reſpect to their greater deſtruction by the Romans; and that following glorious condition, whereto that Church was raiſed by Chriſt, and eſpecially in the acceſs of the Gentiles: yet it may be applyed, as it is by ſome Expoſitors, to the very ſad condition, whereinto the Church of Chriſt may be brought by her perſecuting Enemies, and Gods appearing ſeaſonably for their deliverance.
Ver. 18. There is none to guide her among all the Sons whom ſhe hath brought forth, &c.] That is, Amongſt all that have been bred and brought up in her, there were none, neither King, Prince, nor Prophet, that were able to lend her a helping hand for her aid or deliverance; none that could counſel or comfort her, uphold or direct her: For in thoſe expreſſions, there is none to guide her, and, neither is there any that taketh her by the Hand; there is ſtill an alluſion to the ſupporting and leading of one that is drunk; and of whom this is meant, ſee in the foregoing Note.
Ver. 19. Theſe two things are come unto thee, &c.] There is a like expreſſion before, Chap. 47.9. Who ſhall be ſorry for thee? that is, there is none that will lay thy miſeries to Heart, or that will condole thy ſad condition with thee. And this indeed is a great addition to any Mens miſeries, when no body pities them, nor diſcovers the leaſt fellow-feeling they have of their Griefs and Sufferings: Whence is that, Pſal. 69.20. I looked for ſome to take pity, and there was none. The great queſtion is, which are the two things, the two Evils before mentioned, that were come upon them; that is, that were to come upon them. Some think that theſe are ſet forth in the following Words, Deſolation and Deſtruction, and the Famine and the Sword. For though four things ſeem here to be mentioned; yet they are reducible to two Heads; Deſolation, to wit of the City and Land; and Deſtruction, to wit, of the People, being mentioned as the two things before intended; and then the Famine and the Sword are added, as the means whereby the City and Land were laid deſolate, and the Inhabitants deſtroyed. But I rather think that the two things that are here ſaid ſhould come upon them, are, the Evil that ſhould come upon them by their Enemies from without, comprehended in thoſe Words, Deſolation and Deſtruction, and the Famine and the Sword; the other from within, namely, that they ſhould have none amongſt themſelves that ſhould be able to help, adviſe, or comfort them; implyed in thoſe queſtions, who ſhall be ſorry for thee? And afterward in the cloſe of the Verſe, by whom ſhall I comfort thee? As if he had ſaid, alas! there is none to comfort thee; ſee the Note before ver. 18. And this we find often mentioned in Jeremiah's Lamentations, as Chap. 1.2. Among all her Lovers ſhe hath none to comfort her, and ver. 21. They have heard that I Sigh, there is none to comfort me. Yet I know by ſome theſe laſt Words are otherwiſe expounded, by whom ſhall I comfort thee? that is, by whoſe Example, that hath been in the like miſery, ſhould I aſſay to comfort thee? Which is all one in effect, as if he had ſaid, alas! thy miſeries are matchleſs, and without all preſident. And indeed we find a like expreſſion uſed to ſet forth Jeruſalems Calamities, Lam. 2.13. What thing ſhall I take to Witneſs for thee? What thing ſhall I liken to thee, O Daughter of Jeruſalem! what ſhall I equal to thee, that I may comfort thee?
Ver. 20. Thy Sons have fainted, &c.] To wit, Through extremity of grief, or, as being in a manner ſtarved; and ſo inſtead of being able to uphold and comfort thee, they are ready to periſh themſelves; they lie at the head of all the Streets; that is, all the City over they lye in the entrance of the Streets, they lie languiſhing, as being houſeleſs and harbourleſs, quite famiſhed in a manner; and ſo not able to ſtand or go. Some, I know, underſtand this of the multitude of Carcaſes of men ſlain or famiſhed, that lay ſcattered about the Streets unburied. But that agrees not with the following ſimilitude, as a wild Bull in a Net, that is, fretting and afflicting themſelves, but no way able to help themſelves, no, not thoſe that have formerly been of greateſt Power and Strength; no more then a wild Bull can do, when he is once taken in the Huntſmans Net, though he fume and toil himſelf with ſtriving and tumbling about never ſo much: they are full of the fury of the Lord, the rebuke of thy God; that is, full of the Calamity and Miſery, that vexation and anguiſh, which God in his juſt wrath hath brought upon them. But in this expreſſion there is an alluſion alſo to that Cup of Fury mentioned before, ver. 17. whereof God had cauſed them to drink.
Ver. 21. Therefore, &c.] Becauſe thy miſery is ſo great, and thou haſt ſuffered what I allotted for thy portion; hear now thou afflicted and drunken, but not with Wine; to wit, as formerly thou wert wont to be, but with the Cup of Gods Fury, ver. 17. And indeed theſe expreſſions of love and pity do clearly ſhew, that the drift of all that went before was the comforting of Gods People.
Ver. 22. Thus ſaith thy Lord, the Lord, and thy God, that pleadeth the cauſe of his People, &c.] See the Note, 1 Sam. 25.39. Behold, I have taken out of thine Hand the Cup of trembling, even the Dregs of the Cup of my Fury; ſee the Note above, ver. 17. thou ſhalt no more drink it again; That is, Thou ſhalt no longer drink of that Cup; the Babylonians ſhall no longer keep thee in Bondage, nor ſhall ever any more come to oppreſs thee. He doth not ſay, That they ſhould never be brought into ſuch a ſad condition any more, (for after their return from Babylon, they were often brought very low; and by the Romans they drank deeper of the Cup of Gods Fury than ever; inſomuch that unto this day they are drinking the dregs of it) but that there ſhould be an end of their Captivity in Babylon. And indeed, if this promiſe be extended, as it is by ſome, to the Church of the Jews, after their ruine by the Romans, it muſt be underſtood of that Remnant of them that embraced the Chriſtian Faith, (for the reſt of them were then caſt off from being Gods Church) and of this Remnant this promiſe ſhall for ever hold good, that they ſhall no more be deſtroyed and caſt off from being Gods People, as the Generality of the Jewiſh Church were.
Ver. 23. But I will put it into the hand of them that afflict thee, &c.] That is, The Miſeries, which they brought upon thee, others ſhall bring upon them; which have ſaid to thy Soul, that is, to thee; See the Note, Pſal. 3.2. bow down that we may go over; See the Note, Pſal. 66.12. and thou haſt laid thy body as the ground, and as the ſtreet to them that went over: The meaning is, That in their Bondage in Babylon their great Lords ſhould trample upon them proudly and contemptuouſly, and without any Compaſſion, and uſe them juſt as they pleaſed themſelves, they not daring in the leaſt to mutter againſt them. And the like may be ſaid too concerning their ſad condition, when they were vanquiſhed by the Romans.