Annotations Upon Isaiah, Chapter 54
CHAP. LIV.
VERSE 1. SIng, O barren, &c.] Some conceive that this is ſpoken to the Church of the Jews in Babylon. The Prophet, ſay they, foreſeeing that the People of the Jews, that ſeemed for the preſent to be in the Eſtate of a married Wife, proſperous and comfortable, injoying Gods preſence in his Temple-worſhip, and bringing forth daily a new Generation, whom God owned for his Children, ſhould e're long, when they were carried Captives into Babylon, be in the condition of a barren Woman, caſt off, as it were, by God, in a waſting and dying Eſtate, and not likely to bring forth a Poſterity, whom God would own for his Children; he doth here, for the comfort of the Faithful, give them a promiſe, that after this ſhe ſhould bring forth a more numerous Iſſue to God, than ever ſhe had done: Yet though this, they ſay, began to be fulfilled at the return of the Jews out of Babylon, it was not fully accompliſhed, till the days of the Goſpel. But becauſe the Apoſtle, Gal. 4.26, 27. doth plainly cite this Prophecy, as accompliſhed in the days of the Goſpel; Jeruſalem, which is above, is free, which is the Mother of us all; for it is written, (and we muſt know, that the place is rendered, as it is in the Septuagint) Rejoyce thou barren that beareſt not, break forth and cry, thou that travelleſt not, for the deſolate hath many mo Children, than ſhe that hath a Husband; therefore I think that others do better hold, that by the barren here is meant, the Church of the New Teſtament, conſiſting both of Jews and Gentiles; but primarily with reſpect to the Jews, out of whom the firſt-Fruits of the Church of the New Teſtament were gathered, and into whoſe Body the Converted Gentiles were ingrafted, and ſo became one Church of God, together with them; and accordingly, that in the following words, (wherein the reaſon is given, why ſhe is called upon to break forth into ſo great joy) for more are the Children of the deſolate, than the children of the married Wife; by the married wife, mentioned in oppoſition to her that was barren, and deſolate, is meant the Church of the Jews under the Old Teſtament, who was of old Gods Covenant People. Though therefore this may be ſpoken with reference to the Jews returned o…t of their Captivity in Babylon, as a type of the Church of the New Teſtament, ſet at liberty by Chriſt from their ſpiritual bondage; yet queſtionleſs it is the Church of the New Teſtament, to whom the Prophet here directs his Speech. Having in the foregoing Chapter foretold the Sufferings and Death of Chriſt, and the numerous ſeed he ſhould have, notwithſtanding he ſhould be ſo cut off by Death, meaning thereby the generation of believing Converts, that ſhould joyn themſelves to him, and become his Church and People; See the Note, Chap. 53.10. hereupon, as in a triumphant manner, he breaks forth here into a Congratulation of this Church for her great enlargement and advancement; Sing, O barren, thou that didſt not bear, break forth into ſinging, and cry aloud thou that didſt not travel with Child; wherein, as ſhe is compared to a barren woman, and one that had not travelled with Child, that is, a woman that was not very fruitful in bringing forth Children; either with reſpect to the Gentiles, who had been before barren, and brought forth no Children unto God, having been hitherto without God, and without Chriſt in the World, Eph. 2.12. or with reſpect to the depraved condition of the Church of the Jews, at the time when Chriſt came amongſt them, when there was but a very few that were Iſraelites indeed, and ſuch as God owned for his Children, or elſe rather with reſpect to the ſmall number of thoſe that did at firſt embrace the Faith of Chriſt, upon the preaching of the Goſpel to them, it being expreſly noted, Act. 1.15. that immediately after the Aſcenſion of Chriſt, there were but a hundred and twenty of the primitive Chriſtian Church; ſo ſhe is withall called upon to break forth into ſinging, in regard of her future fruitfulneſs: (wherein ſome conceive there is an alluſion to thoſe Songs of Praiſe, which were wont to be made by barren women, when they began to be fruitful; ſuch as was that of Hannah, 1 Sam. 2.1.) And this is ſet forth in the following words; for more are the Children of the deſolate, than of the married Wife, that is, the Church of the New Teſtament ſhall be abundantly more numerous, by reaſon of the acceſs of the Gentiles, than ever was the Church of the Jews under the Old Teſtament, yea, even whilſt ſhe continued faithful in Covenant with God.
Ver. 2. Enlarge the place of thy Tent, and let them ſtretch forth the Curtains of thine Habitation, &c.] This is alſo to imply the mighty encreaſe of the Chriſtian Church by the acceſs of the Gentiles; but ſee the Notes, Chap. 49.19, 20. As for theſe expreſſions of enlarging their Tent, &c. that is ſpoken in alluſion to the ancient manner of Gods People dwelling in Tents; and the rather haply to imply, that it is the ſtate and condition of the Church and People of God, to be Strangers and Pilgrims on the Earth, Heb. 11.13. and to have here no continuing City, Heb. 13.14. Spare not, lengthen thy Cords, as if he had ſaid, Spare not to lengthen thy Cords. It may imply, either that they ſhould not ſtick at, or ſcruple that to which he adviſed them, as queſtioning whether there would be any need of enlarging their Tents, but do as he enjoyned them to do; or elſe, that they ſhould ſpare no pains nor coſt in the doing of it. As for the laſt words, and ſtrengthen thy ſtakes, whereby is meant, that they ſhould get ſuch ſtrong ſtakes, whereto to faſten the Cords of their Tent, and drive them ſo faſt into the ground, that they might be able to bear Curtains of ſuch length and breadth and weight, as theirs would be; this is to imply the ſtedfaſtneſs and invincible ſtability of the Chriſtian Church, for which ſee the Note, Chap. 33.20.
Ver. 3. For thou ſhalt break forth on the right hand, and on the left, &c.] That is, Thou ſhalt be ſpread abroad amongſt all the Nations about thee on every ſide. The expreſſion here uſed of their breaking forth, is either taken from the breaking forth of Children from the Womb, according to what was ſaid of Pharez, when he was born; How haſt thou broken forth? Gen. 28.29. or elſe from the over-crowding of a Store-houſe with any Commodity; ſo that it breaks forth, and bears down the Walls before it; with reſpect whereto ſome think that expreſſion is uſed, Prov. 3.10. So ſhall thy Barnes be filled with plenty, and thy Preſſes ſhall burſt out with new Wine. And to the ſame purpoſe is that which follows, and thy Seed ſhall inherit the Gentiles; that is, they ſhall, by the Goſpel that ſhall go forth out of Zion, bring the Gentiles in to be ingrafted into them, and to be made one Church with them under Chriſt their common Head, to whom they were promiſed for an inheritance; See the Note, Pſal. 2.8. and make the deſolate Cities to be inhabited; that is, they ſhall repleniſh their Cities with a new and ſanctified people, whom God ſhall own as his Children, and who ſhall continually worſhip and ſerve the Lord their God, which lay as deſolate before as a barren Wilderneſs, where there was nothing of true Religion, nor of the knowledge of God to be found, none that owned God as their Father: Yet, in the type, I confeſs, this may be meant alſo of the Jews repoſſeſſing thoſe Cities after they returned from their Captivity, which the Babylonians had ruined and left waſte and deſolate.
Ver. 4. Fear not, &c.] Though in the beginning of this Chapter, ver. 1, 2, 3. God by the Prophet ſpeaks to the Jewiſh Church, with reſpect to what ſhe ſhould be under the New Teſtament, when ſhe ſhould be (in thoſe firſt-Fruits of that Church that ſhould believe the Goſpel) married unto Chriſt, and multiplied exceedingly by the acceſs of the Gentiles; yet here he ſpeaks to them, as with reſpect to their preſent condition, and to aſſure them of the undoubted certainty of that which he had there foretold concerning their future Eſtate. And therefore there is no cauſe why ſome Expoſitors ſhould trouble themſelves, as they do, how that which is ſaid here ſhould be applyed to the primitive Church, eſpecially with reſpect to the Gentiles. For certainly this is ſpoken to thoſe, to whom this promiſe was at preſent made, concerning their future happineſs, in the primitive days of the Goſpel. Fear not; as if he ſhould have ſaid, Doubt not the accompliſhment of what I have promiſed, either becauſe of any ſad and miſerable condition whereinto your ſins may hereafter bring you, which may haply incline you to look upon your ſelves as utterly caſt off by God; See the Notes, Chap. 41.10, 14. and 44.8. for thou ſhalt not be aſhamed, neither be thou confounded, for thou ſhalt not be put to ſhame; that is, wait for this which is promiſed, and thou ſhalt never be aſhamed of thy hope and expectation herein, God will in time deliver, and reſtore, and multiply thee exceedingly; or thou ſhalt not for ever continue in ſuch a reproachful condition; though God may ſeem to caſt thee off for a time, yet it ſhall not be ſuch a reproachful rejection; for thou ſhalt forget the ſhame of thy Youth, and ſhalt not remember the reproach of thy Widowhood any more; that is, though thou mayeſt be for a time in a ſad deſolate condition, like a young Woman, or a Widow without a Husband, and without Children, becauſe thy God ſhall ſeem to have forſaken thee, and caſt thee off for thy Sins; yet the Glory and Bliſs of thy future eſtate now promiſed thee, when thou ſhalt rejoyce in Chriſt thy Husband, and in the multitude of thy Children, ſhall make thee forget all the ſhame of thy former miſeries. This, I ſay, is the whole intent of that which is here ſaid: Yet many Expoſitors do more particularly underſtand, by the ſhame of her Youth, their bondage in Egypt, and by the reproach of her Widowhood, her long Captivity in Babylon, when God ſeemed to have divorced her, and quite caſt her off; See the Note, Chap. 50.1. And indeed the Prophet Jeremy ſets forth her miſery then under the ſame expreſſion, Lamentations 1.1. How doth the City ſit ſolitary, that was full of People? How is ſhe become as a Widow?
Ver. 5. For thy Maker is thy Husband (the Lord of Hoſts is his name) and thy Redeemer, the Holy one of Iſrael, &c.] See the Notes, Chap. 1.4. And ſo likewiſe for thoſe words, thy Maker; See the Notes, Chap. 43.1, 21. The intent of that which is ſaid here, is to aſſure the Church of the Jews, that God was their Husband, and would again own her, and live with her, as her Husband, that ſhe might be fruitful in bringing forth Children to him; the God of the whole Earth ſhall he be called; that is, he ſhall be, and ſhall be owned to be the God, not of the Jews only, but of the Gentiles alſo, as the Apoſtle ſaith expreſly, Rom. 3.29.
Ver. 6. For the Lord hath called thee, as a Woman forſaken and grieved in Spirit, and a Wife of Youth, when thou waſt refuſed &c.] That is, As a man that hath put away his Wife upon ſome diſpleaſure, doth in pity relent towards her, when he ſees how ſhe is grieved, and in what a ſad and diſconſolate condition ſhe lives, and ſo takes her home to him again: So will the Lord in tender compaſſion call thee back to him, when for a time he had caſt thee off; as for thoſe words, as a Wife of Youth; ſome think they are added to imply the cauſe, why ſhe was ſo ſorely afflicted in Spirit; namely, becauſe ſhe was in the prime of her Youth, when her Husband had put her away. But I rather conceive, that theſe words are added, either to imply ſome ground of the inclinableneſs of the Husband to receive his forſaken Wife back again into favour; namely, becauſe a diſpleaſure taken up againſt ſuch an one, a Wife of Youth, can hardly be perpetual and irreconcileable; or elſe to imply the entireneſs and fervency of the Husbands love to his Wife, thus received again into favour; to wit, that ſhe ſhould be moſt dear to him, as a Wife in her Youth uſeth to be; or that ſhe ſhould be as dear to him as ever ſhe had been formerly in the flower of her Youth; See Prov. 5.18.
Ver. 7. For a ſmall moment have I forſaken thee, &c.] As if he had ſaid, Should it be granted that I had forſaken thee, (which God never doth to his Church, though he may ſometimes hide himſelf from them) yet it was but for a ſmall moment. And indeed, though their ſeventy years Captivity in Babylon was a long time of miſery, yet it was but a little while, both in Gods account, See the Note, Pſal. 90.4. and likewiſe in regard of that Eternal happineſs which God hath prepared for his People in Heaven. And indeed, obſervable it is, that the ſame may be ſaid of Mans Life, ſhould it be wholly ſpent in miſery; the ſame period being ſet to the uſual continuance of Mans Life, which was ſet to the Babylonian Captivity; namely, threeſcore and ten years, Pſal. 9.10. but with great mercies will I gather thee; that is, with marvellous Mercies, and withall too of long continuance, (that ſo it may be oppoſed to what was ſaid before of his forſaking them for a ſmall moment) even everlaſting mercies, as it is more fully expreſſed in the following Verſe; In a little wrath I hid my Face—but with everlaſting kindneſs will I have mercy on thee. And thus alſo God gives them to underſtand, that it ſhould not be with him, as it is often with men, that after reconciliation made, are colder in their affections than formerly, in that his mercies ſhould be greater and more firm and laſting, than ever they had been. As for this expreſſion, with great mercies will I gather thee, as it ſeems to have reſpect to the diſperſion of the Jews into ſeveral Countries in their Captivity, from whence they were to be gathered together, before they could be carried home into their own Country; ſo it alſo clearly implies Gods free Grace in their reconciliation; namely, that they ſhould not return to him of themſelves, but that God out of his pity to them ſhould fetch them home.
Ver. 9. For this is as the Waters of Noah unto me, &c.] That is, ſay ſome, This deluge of miſery, wherewith you will be in appearance overwhelmed and utterly ruined in Babylon, ſhall be as Noahs Flood, to wit, ſuch as I will never more bring upon you: But I rather conceive that this is meant of the Covenant of Grace, whereinto God had promiſed to receive his People, whom he had ſeemed to have forſaken; namely, that this ſhould be as the Waters of Noah to him, that is, as the Covenant which God made with Noah concerning that deluge; and that, not only in regard of the inviolable ſtability of that Covenant, that the Covenant which he would make with them ſhould be as firmly and certainly accompliſhed in all ſucceeding Generations, as that had been and ſhould be to the end of the World; but alſo in regard of the ſubſtance of the Covenant; becauſe as I then engaged my ſelf to Noah, that I would never drown the whole World any more, ſo my Covenant now is, that I will never bring ſuch a deluge of miſery and deſolation upon my People, as that was in the Babylonian Captivity; which is ſet forth in the following words, For as I have ſworn that the Waters of Noah ſhould no more go over the Earth, (though we read not of any Oath in expreſs tearms that God ſware to Noah concerning this; yet becauſe ſolemn Covenants uſed to be confirmed by Oaths, and Gods Promiſes are as firm as any Oath can be, therefore is this expreſſion here uſed) ſo have I ſworn that I would not be wroth with thee, nor rebuke thee, to wit, ſay ſome, in a way of vengeance, to caſt thee off, and utterly to deſtroy thee; (See the Note, Pſal▪ 6.1.) for otherwiſe God is angry with, and doth very ſharply rebuke thoſe whom he loves moſt dearly; yea, and thus not to be angry, and not to chaſtiſe men, is the greateſt wrath; See Ezek. 16.42. Or rather, that I would not be wroth with thee nor rebuke thee again, ſo as it was in the Babylonian Captivity. This ſhall be to me as the Waters of Noah; I will never bring you into ſuch a condition any more. And indeed conſidering the deſolate and loſt condition of the Church of the Jews in Babylon, when they were ſcattered and mingled amongſt the Nations, that they were no longer a People by themſelves, nor had any thing of the form or appearance of a Church amongſt them, we may well ſay, that though the People were many times, after their deliverance out of Babylon, brought into a very low and miſerable condition; yet it was never ſo with them, as it was in Babylon, no not to the coming of Chriſt; and what they have ſince endured is not to be mentioned; becauſe ſince that the Iſrael of God hath been continued in the Chriſtian Church, as the Jews have been caſt off. And indeed ſome underſtand this of the Covenant which God made with the Church of the New Teſtament, that this ſhould be to God, as the Waters of Noah, namely, that he would never caſt off them from being his People, as he did the Nation of the Jews.
Ver. 10. For the Mountains ſhall depart, and the Hills be removed, but my kindneſs ſhall not depart from thee, &c.] That is, The Mountains and Hills ſhall be overturned and loſt, rather than my kindneſs towards thee ſhall fail; See the Note upon a like expreſſion, Chap. 51.6. Neither ſhall the Covenant of my Peace be removed, to wit, whereby I will engage my ſelf to be at peace with thee, and to bleſs and proſper thee; which ſeems alſo to be ſaid in relation to what had been before ſpoken of Gods Covenant with Noah; ſaith the Lord, that hath mercy on thee, and therefore of his free mercy will do what he hath promiſed.
Ver. 11. Oh thou afflicted, toſſed with tempeſt, &c.] To wit, as a Ship driven up and down with tempeſtuous Winds: (for it may well be that in theſe words there is reſpect had to Noah's Ark, of whom mention was made before, ver. 9. and which was indeed a type of the Church, 1 Pet. 3.21.) or, as a poor Cottage ſhaken with ſtormy Winds; for that may be intended, as in oppoſition to that which is here promiſed, that this weather-beaten Cottage ſhould be a moſt glorious building; and not comforted; that is, having none to comfort thee. And this may be meant principally of their Captivity in Babylon, whither they were driven as with a tempeſt of Gods Indignation, and wherein they were ſcattered abroad, and carried from one place to another; but withall of all the miſeries they endured afterward, unto the coming of Chriſt. As for the following words, behold I will lay thy Stones with fair colours, and lay thy Foundations with Saphires, &c. It contains a promiſe of Gods raiſing his Church, which ſhould lye for a time in ſuch a poor and ſad condition, to a ſtate of moſt tranſcendent, and almoſt incredible excellency and Glory; namely, That God would build her up like ſome ſtately coſtly Palace, or City, made up wholly in a manner of precious ſtones, under which Figurative deſcription is doubtleſs meant the ſpiritual excellency of the ſtructure of the Church of Chriſt, begun here on Earth, but perfected in Heaven; and accordingly by the Stones of this building muſt needs be meant the faithful, who as living Stones, 1 Pet. 2.5. are built upon Chriſt, the only foundation of the Church, 1 Cor. 3.11. Or (which is all one in effect) upon the foundation of the Doctrine of the Apoſtles and Prophets, Eph. 2.20. (whence it is that the twelve Apoſtles are tearmed the twelve foundations of the Church, Rev. 21.14.) And they are compared to ſeveral precious Stones, with reſpect to the manifold Gifts and Graces of Gods Spirit, and the ſeveral degrees thereof, wherewith they ſhould be adorned here, and the unconceiveable Glory wherewith they ſhall be cloathed in Gods Heavenly Kingdom.
Ver. 12. And I will make thy Windows of Agates, &c.] Some by theſe Windows would have the Preachers of the Goſpel meant, by whoſe teaching Gods People are enlightned; and ſo likewiſe in the following words, and thy Gates of Carbuncles, and all thy Borders, that is, all thy Walls, wherewith thou art bounded and ſhut in, of pleaſant Stones, by her Gates and Walls they underſtand Divine Protection. But that theſe things were particularly intended, it is hard to ſay.
Ver. 13. And all thy Children ſhall be taught of the Lord, &c.] That is, Not only by the Preaching of the Goſpel outwardly (which is clearly enough hinted, in that they are called the Churches Children) but alſo by the Spirit of the Lord inwardly: For to this purpoſe is this place alledged by our Saviour, Joh. 6.45. where having ſaid that none could come unto him, except they were drawn unto him by God the Father, he adds, It is written in the Prophets, And they ſhall be all taught of God. So that this is clearly a promiſe made to the Church only concerning the Elect of God, whom God had appointed to be Iſraelites indeed; and that too with reſpect to the time of the New Teſtament, wherein God intended to bring in more to the Church, and to give them Knowledge and Grace more abundantly than in former times, and great ſhall be the peace of thy Children, that is, their proſperity and happineſs in every regard; See the Note, Chap. 48.18. or their inward Spiritual Peace, yea, in the midſt of afflictions.
Ver. 14. In righteouſneſs ſhalt thou be eſtabliſhed, &c.] This may be underſtood, 1. Of Gods Righteouſneſs, or Faithfulneſs, to wit, that he as a juſt and righteous God, would perform his promiſes to them, and ſo ſettle them in a peaceable and happy condition; See the Note, Chap. 51.5. 2. Of the ſtability of the righteouſneſs of Gods Church and People, to wit, that it ſhould be permanent and ſtable, not fluid and vaniſhing; which may be meant both of the imputed and inherent righteouſneſs of Chriſtians. Or, 3. Of the Juſtice and Righteouſneſs, that ſhould be exerciſed and practiſed amongſt them, (righteouſneſs being here oppoſed to oppreſſion) to wit, that they ſhould have juſt and righteous Governours to rule over them, ſuch as were Zorababel, Joſhua, Ezra, and Nehemiah, and that the People ſhould likewiſe be juſt and righteous in their dealings, and that hereby they ſhould be eſtabliſhed, as upon a ſure foundation, in a good and happy condition: thou ſhalt be far from oppreſſion, for thou ſhalt not fear; and from terrour; for it ſhall not come near thee; that is, thou ſhalt be ſo far from being oppreſſed, that there ſhall be no cauſe why thou ſhouldeſt fear it, to wit, either becauſe thy Children ſhall do all things righteouſly and ſhall not in the leaſt wrong one another; or becauſe God will deſtroy thoſe that ſeek to oppreſs thee, or will at leaſt protect you from their rage; See the Note, Chap. 32.17.
Ver. 15. Behold, &c.] God having in the foregoing Verſe promiſed his Church a peaceable and proſperous condition, that they might not from hence fancy, that they ſhould meet with no more trouble in the World, here he tells them, that they ſhould have many Enemies, that ſhould be ever and anon conſpiring and bandying againſt them, only God would protect them: Behold, they ſhall ſurely gather together, to wit, to do thee all the miſchief they are able, but not by me; that is, I ſhall not be with them to proſper them; and ſo whatſoever they attempt ſhall be in vain and to no purpoſe; whoſoever ſhall gather together againſt thee, ſhall fall for thy ſake; that is, they ſhall be deſtroyed, that thou mayeſt be preſerved.
Ver. 16. Behold, I have created the Smith that bloweth the Coals in the Fire, and that bringeth forth an inſtrument for his work, &c.] To wit, His ſeveral Tools wherewith he is to make thoſe warlike Weapons, in the forging and working whereof he is uſually imployed; and I have created the Waſter to deſtroy, to wit, thoſe whom I intend to puniſh for their Sins. The drift of the whole Verſe is to ſhew, that ſeeing the Smith that makes the Arms and Weapons of War, and the Souldier, here called the Waſter, that uſeth them, are both Gods Creatures, they muſt needs be in his power, and ordered and diſpoſed of according to his will, and conſequently that they can do nothing without his leave, or otherwiſe than according to his appointment: ſo that neither can a Sword, or any other Weapon of War be made, to be uſed againſt his People, if he be pleaſed to hinder it: nor can any body make uſe of any Weapon againſt them without a Commiſſion from him; and therefore as long as his People were under his protection, they need not fear any thing.
Ver. 17. No Weapon that is formed againſt thee, ſhall proſper, &c.] To wit, For the effecting of that which your Enemies intend, namely, the utter deſtruction of you my Church and People; and every Tongue that ſhall riſe againſt thee in judgment; that is, every Perſon, that ſhall appear in a judicial way againſt thee faſly to accuſe thee, and to ſeek thy ruin; thou ſhalt condemn, that is, thou ſhalt ſo clear thine innocency, and convince him of his wickedneſs, in charging thee faſly, that he ſhall be aſhamed and confounded in himſelf, and withall ſentenced and condemned in Judgment.
This is the heritage of the Servants of the Lord, &c.] That is, This is that which God will allot to be the certain portion and reward of his righteous Servants, and which ſhall as an heritage be aſſured to them in all ſucceeding Generations. And this may be meant, either in general of all the good promiſed to Gods Church and People, in the foregoing part of this Chapter: Or elſe more particularly that which was mentioned in the words immediately foregoing, namely, That God would protect them againſt all the open violence, and againſt all the cunning falſe accuſations of their Enemies; and their righteouſneſs is of me, ſaith the Lord, where by righteouſneſs may be meant, either, 1. The bleſſings which ſhould be by God conferred upon his People, which may be called their righteouſneſs, becauſe they ſhould, be beſtowed as the reward of their righteouſneſs: Or elſe, 2. (as with reſpect to that foregoing promiſe, that they ſhould condemn every Tongue that ſhould riſe in judgment againſt them) it may be meant of both the righteouſneſs of their Perſons and Lives, and the clearing and vindicating of their righteouſneſs from the falſe accuſations of their Enemies, to wit, that they both were from God.