Annotations Upon Isaiah, Chapter 57
CHAP. LVII.
VERSE 1. THE Righteous periſheth, &c.] That is, They dye, (it is ſpoken according to that which is outwardly ſeen in the Death of Men) and no Man layeth it to Heart; that is, no man minds it, or is troubled at it; though it be an uſual ſign of ſome approaching Judgment, when thoſe that are the Pillars to ſupport a Church are taken away; and merciful men (or Godly Men; for the Word in the Original ſignifieth both) are taken away; to wit, by a natural, or a violent Death, (for ſome think it is ſpoken with reſpect to the Righteous that were cut off by Manaſſah; ſee the Note 2 Kings 21.16.) none conſidering that the Righteous is taken away from the Evil to come; to wit, as Husbandmen make ſpeed to Houſe their Corn when they ſee ſtorms coming. So it was with Joſiah, 2 Kings 22.20. This therefore is another wickedneſs, wherewith he chargeth, not their Watch-men only, as before in the cloſe of the foregoing Chapter, but the whole People in general; namely, That whereas many, it ſeems, of the Faithful Servants of God were at that time taken away, they regarded not this warning which God gave them of thoſe dreadful Judgments that were coming apace upon them: But withall there is comfort hinted for the deſpiſed Righteous.
Ver. 2. He ſhall enter into Peace, &c.] That is, into the reſt and peace of Heavenly Glory, where they ſhall be with God, perfectly freed from all the troubles of the World. It may indeed be read, as in the Margin, He ſhall go in peace, and then the meaning may be, that they ſhould go out of the World with quiet and peaceable Conſciences, and before thoſe evil and troubleſome times came, of which he had ſpoken in the foregoing Verſe; they ſhall reſt in their Beds; that is, in their Graves, (for as Death is called a ſleep, ſo the Graves are termed Beds, wherein dead men lye aſleep until the general Reſurrection, when they ſhall all awake and riſe again) their Souls being departed into Heavenly reſt, their Bodies ſhall reſt quietly in their Graves; ſee the Note, Job 3.13. each one walking in his own uprightneſs, or before him, as it is in the Margin. The meaning is, that thus it ſhall be with every one that ſerves God ſincerely; ſee the Note, Gen. 17.1.
Ver. 3. But, &c.] Having, in the foregoing Verſes, touched upon the happineſs of the Righteous, that were by Death taken away from approaching Judgments; here he turns his Speech to the wicked Wretches of that Generation, that rejoiced in their Death, rather than grieved for it; and triumphed in their ſurviving of them, and condemns and threatens them. But draw near hither, ye Sons of the Sorcereſs, the Seed of ye Adulterer, and of the Where; as if he ſhould have ſaid, Thus ſhall it be with my Righteous Servants that are cut off from amongſt you; but as for you, the prophane Crew that ſurvive them, and applaud your ſelves herein, draw near and hear your doom. And he calls them Sons of the Sorcereſs, with reſpect to Jeruſalem, their Mother, that was much addicted to thoſe wicked Arts; and the Seed of the Adulterer and the Whore, becauſe the Inhabitants of that City were alſo much given to thoſe Sins of uncleanneſs, but eſpecially to that Sin of Idolatry, which is often in the Scripture tearmed Spiritual Adultery and Fornication; ſee the Notes, Chap. 1.21. and 2 Kings 9.22. And thus theſe tearms implyed, that they were a Wicked and Idolatrous Generation, deſcended from Wicked and Idolatrous Parents, both by Fathers and Mothers ſide; and eſpecially that they were no more in Truth the Seed of Iſrael, or Children of God, than the Children which a Wife hath by an Adulterer are her Husbands Children.
Ver. 4. Againſt whom do ye ſport your ſelves? &c.] As if he had ſaid, When you make your ſelves merry with flouting and jeering at the reproof and threatnings of my Prophets, (conſider well of it) it is not poor mortal Men againſt whom you ſport your ſelves, but the immortal and mighty God of Heaven and Earth, whoſe Servants they are, and whoſe Word it is, which they Preach to you; ſee 2 Chron. 36.16. Luke 10.16. 1 Theſ. 4.8. for that this is here intended, is evident by the following words; againſt whom make ye a wide Mouth? to wit, in a way of deriſion; ſee the Notes; Job. 16.10. and Pſal. 22.7. and draw out the Tongue? which was another geſture uſed of old by way of mocking, as we ſee by that of Perſius; Nec linguae, quartum ſitiat canis Appela tantum; Are ye not Children of Tranſgreſſion? That is, ſay ſome, born of Wicked Rebellious Parents, as was ſaid before, Children of the Adulterer and the Whore; or rather, Children that are tranſgreſſors, as Children of Iniquity, Hoſ. 10.9. Children given to tranſgreſſion and rebellion againſt God, brought up in ways of diſobedience, and ſo juſt ſuch as your Parents, have been before you, a ſeed of falſhood; that is, given to a falſe Religion; or rather, a degenerate Seed; ſuch as profeſs your ſelves to be the ſeed of Abraham, and the Children of God, when ye are nothing ſo; Are ye not Children of tranſgreſſion, a ſeed of falſhood? as if he had ſaid, you ſee it was not without cauſe that I called you the ſeed of the Adulterer and the Whore; that which I have now ſaid proves it to be ſo; deny it if you can.
Ver. 5. Enflaming your ſelves with Idols, &c.] Some read this, as it is in the Margin; Enflaming your ſelves among the Oaks, intending thereby the Groves, wherein they ſacrificed to their Idol Gods; for which ſee the Note, Chap. 1.29. whereto indeed that ſutes well that follows, under every green Tree. But it is better rendered, as it is in our Bibles; Enflaming your ſelves with Idols. However it is meant certainly of that burning-hot and furious Luſt, wherewith they went a Whoring after their Idols; that is, the violence and mad rage, wherewith they did purſue their idolatrous Worſhip; though many include alſo the outward acts of uncleanneſs, which they committed at their Idolatrous meetings (ſee Mumb. 25.1, 2.) and as ſome think, by way of honnouring their Idol Gods; under every green Tree; to wit, in their Groves, or, it may be indeed, under every great and ſhadowy Tree, which they judged a goodly choice place for the rearing of their Altars; ſee 2 Kings 16.4. ſlaying the children; that is, ſacrificing their own Children to Baal, or Moloch; and that haply under a fooliſh pretence of imitating Abrahams readineſs to have ſacrificed Iſaac; in the Valleys, to wit, in their Valleys in general, though eſpecally in the Valley of Topheth, or Hinnom; ſee the Notes, Levit. 18.21. and 2 Kings 16.3. under the clifts of the Rocks; that is, in Caves that are under craggy Rocks; for there they had alſo their Altars, not only becauſe they were convenient to ſhelter them from Heat and Rain; but alſo becauſe the dreary darkneſs of thoſe places tended to ſtrike them with ſome kind of Religious awe.
Ver. 6. Among the ſmooth ſtones of the ſtream, &c.] Having before, ſpeaking to the Jews, tearmed their Mother Jeruſalem, a Sorcereſs and a Whore; ſee ver. 3. here he turns his Speech to her, as to a common Strumpet: Among the ſmooth ſtones of the ſtream is thy portion; for the underſtanding whereof, we muſt know; 1. That by this expreſſion is meant, either that they built their Altars, or Temples for their Idol-Gods, of the Pebbles in the River, which were made ſmooth by the continual waſhing and wearing of the Stream, or of Stones which they had digged out of the clefts of the Rocks, by the River, that were afterward curiouſly cut and poliſhed, (which indeed if meant, was contrary to an expreſs command of God; ſee the Note, Exod. 20.25. Or rather that they built them in the moſt pleaſant places of their Land: Namely; cloſe by the ſide of the Rivers that ran through their moſt fruitful Vallies, where there lay uſually ſtore of Stones ſcattered about. 2. That by ſaying her portion was in theſe things, is meant, That ſhe delighted in this Idol Service, that ſhe eſteemed it her chief riches, bliſs, and happineſs, and truſted in it; and that it was all in all to her: inſtead of eſteeming the Lord her portion, as David did, Pſal. 16.5. ſhe accounted her Idols her portion. And, 3. That this is ſpoken in a way of deriſion: Theſe are the things which you have choſen for your portion, a very goodly portion have you therein gotten for your ſelves; they, they are thy lot; that is, as before, thy portion, or inheritance; even to them haſt thou poured a Drink-offering, thou haſt offered a Meat-offering; that is, to thine Idols there, as if they were Gods. And now, becauſe they thought indeed with theſe ſuperſtitious devices of theirs to ſerve and pleaſe God; therefore is that added; Should I receive Comfort in theſe? That is, Can ye be ſo ſtupid, as to think that theſe things would pleaſe or delight me? Or, that I ſhould not rather be highly provoked by them? Or, can I rid my ſelf of that trouble wherewith my ſoul is vexed by ſuch practices as theſe? Or, can I be at reſt, or take comfort in any thing, till I have ſeverely puniſhed ſuch things as theſe? Yea, and again, ſome underſtand it of the perſons that had done theſe-things; ſhould I receive comfort in theſe? That is, Can I take any comfort in ſuch people as theſe? But the firſt Expoſition ſeems clearly the beſt.
Ver. 7. Ʋpon a lofty and high Mountain haſt thou ſet thy Bed, &c.] That is, thy Temples, Chappels, and Altars, whereon thou didſt commit Whoredom with thine Idol-Gods. The drift therefore of theſe words is to ſet forth the impudency of Jeruſalem, in her Spiritual Whoredomes, that like a brazenfaced Harlot, that cares not how openly ſhe plays the Strumpet; ſhe committed this uncleanneſs with her Idol-Gods, not in Caves only, and Vallies by the banks of Rivers, but even upon the tops of Mountains and Hills, as Abſalom lay with his Fathers Concubines upon the Houſe top, 2 Sam. 16.22. ſee the Note alſo, 2 Kings 23.12. Even thither wenteſt thou up to offer Sacrifice; to wit, to theſe high places.
Ver. 8. Behind the doors alſo, and the poſts haſt thou ſet up thy remembrance, &c.] That is, ſay ſome, Their Houſehold tutular Gods, which they had over and above their publick Idol-Gods; whoſe Images they had behind their doors and poſts of their Houſes, as it were for the defence of their Families, and the ſecuring them in their going out and coming in. But rather it is meant of the Images of their publick Idol-Gods, or ſome memorial of them, which they ſet up behind their doors and poſts, that as they went out and came in, they might be put in mind of them, and commend them and theirs to their protection. And in this charge the Lord ſeems to hint to them, their great contempt of him, in that in ſtead of ſetting up his Laws upon the doors and poſts of their houſes, as he had commanded, Deut. 6.9. and 11.20. they had ſet up the memorials of their Idols there; and how violently they were affected to their Idolatrous practices, there being no place publick nor private, that was not defiled herewith, in regard whereof they were like Harlots, that were ready to play the Whore in every corner: for thou haſt diſcovered thy ſelf to another than me; that is, forſaking me, thou haſt diſcovered thy nakedneſs, or proſtituted thy ſelf to other Gods; and art gone up, to wit, to thine high places, as to thy Bed, ſet up in open view; thou haſt enlarged thy Bed; that is, ſay ſome, thou wert not content to keep to me alone, but wouldeſt needs worſhip other Idol-Gods, together with me; yea, and that in my Temple, the place erected for my peculiar Worſhip, 2 Kings 16.14, 15. and 21.4. But rather it is meant of their increaſing their Idolatrie more and more, by multiplying Altars, and places of Worſhip for their Idol-Gods; and made a Covenant with them; that is, forſaking me, thou haſt joined thy ſelf, as in a Marriage Covenant, with thine Idol-Gods, undertaking that thou wouldſt always own them for thy Gods, and never forſake them. Some indeed render this clauſe, as it is in the Margin; thou haſt enlarged thy bed, and hewed it for thy ſelf larger than theirs; underſtanding it thus, that by hewing down Trees in their Groves, to make room for their Altars and Temples, and otherways, they had ſought to out-ſtrip others, that worſhipped the ſame Idols. But the Tranſlation in our Bibles is the eaſieſt and cleareſt; thou lovedſt their bed where thou ſa…ſt it; that is, whereever thou ſaweſt any Idol-God, or any new way of Idolatry, thou wert preſently enamoured on it, and wenteſt a Whoring after it; of which we have a notable inſtance, 2 Kings 16.10. &c. (which might be here particularly intended) in that pattern of the Altar at Damaſcus, which Ahaz ſent to Ʋriah the High Prieſt, that he might make one of the ſame faſhion, and ſet it up in the Temple at Jeruſalem. As for that Tranſlation of theſe words, which we have in the Margin, thou lovedſt their bed, thou provideſt room; it muſt be underſtood, as is before ſaid of the Marginal Tranſlation of the former Branch, of their providing room for their new found Idols.
Ver. 9. And thou wenteſt to the King with ointment, and didſt increaſe thy perfumes, &c.] Some conceive that the Lord doth here ſtill inveigh againſt the Idolatry of his People, that Spiritual Adultery whereof he had hitherto ſpoken. And accordingly they hold, that by the King here is meant, that great Idol Moloch, becauſe the word hath the notion of a King in it, and ſo they make the meaning of this paſſage to be this, that as Harlots are wont to paint, anoint, and perfume themſelves, that their Lovers may take the more delight in them; ſo they went to this Idol with great and coſtly Offerings. And ſo likewiſe they underſtand that which follows, of their ſending Meſſengers far off; to wit, to procure forreign Idols, and their debaſing themſelves, even unto Hell; to wit, in that of a pure Virgin Jeruſalem was become a Harlot, or by forſaking the true God to worſhip ſuch baſe Idols. But the moſt and beſt Expoſitors do indeed hold, that here the Jews are charged with another Sin, which was alſo a kind of Idolatry and Spiritual whoring, and the occaſion alſo of increaſing their Idolatries: Namely; their ſeeking for aid to forreign Kings, when they were in any danger. And thou wenteſt to the King with Ointment, &c. that is, ſay ſome, to Tiglath-pileſer, King of Aſſyria, to whom Ahaz ſent for aid, 2 Kings 16.7. who might be called the King in thoſe days by way of Eminency. But it is rather meant collectively of forreign Kings in general; to wit, that in their fears they were ſtill ready to fly to forreign Kings, the Aſſyrian, Egyptian, and Babylonian, and that with great and rich Preſents, Oil and Balſam, and all ſorts of Spices, that they might win them to make Leagues with them, and afford them auxiliary Forces; and didſt ſend thy Meſſengers far off; that is, to very remote Countries, and didſt debaſe thy ſelf even to hell; that is, even as low as poſſibly thou couldeſt; which may be meant, either of their baſe and ſervile crouching before Heatheniſh Kings, proſtrating themſelves at their Feet, upon the Ground, owning themſelves unable to withſtand their Enemies, and ſuing and begging for their help; ſuch as was that Language of Ahaz to the King of Aſſyria, 2 Kings 16.7. I am thy Servant and thy Son; come up and ſave me, &c. or elſe (which is much to the ſame effect) of the reproach and diſhonour they brought upon themſelves, by this their baſe ſubmiſſion to Heathens, no way ſuitable to the Majeſty of Gods peculiar People, and by truſting more to their Power and Friendſhip, than to the Favour and Almighty Power of their God, and his provident care over them for their preſervation.
Ver. 10. Thou art wearied in the greatneſs of thy way, &c.] Some underſtand this alſo of their wearying themſelves in their Spiritual Whoredoms, their manifold Idolatrous courſes; in ſeeking out, making, adorning, and worſhipping Idol-Gods; and accordingly alſo that which follows; yet ſaidſt thou not, There is no hope; that is, thou wert not ſo wiſe as to ſee that all this would do thee no good, thine Idols could not help thee; Thou haſt found the life of thine hand; that is, thy Gods, which thou eſteemeſt as thy life; (and it may be they are called the life of their hand, in a way of deriſion, becauſe they were Gods which their own hands had made) Or, even in theſe Idolatrous courſes thou haſt gotten great wealth (called the Life of their hand, becauſe they prized it as their Life, and had gotten it with the labour of their hands) and ſo art hardned againſt all inſtructions; therefore thou waſt not grieved; that is, not troubled, but went on chuckering thy ſelf in thy wicked Idolatrous ways. But as the former Verſe, ſo this ſeems clearly to be meant, of their ſeeking to forreign Princes for help againſt thoſe that were like to invade them, Thou art wearied in the greatneſs of thy way; that is, in thy long Journies into remote Countries: But it ſeems to be ſpoken in a way of deriſion; as if he had ſaid, Thou haſt even tired thy ſelf in vain and to no purpoſe: Yet ſaidſt thou not, there is no hope; that is, though it were ſo, yet wouldeſt thou not be beaten off from theſe vain courſes, as concluding that there was no hope of getting any good thereby: Thou haſt found the life of thine hand; that is, thou imagineſt, that by this going ſo far to ſeek for the aid of Heatheniſh Kings, thou haſt attained, or art like to attain, that which thou ſoughteſt after; to wit, the upholding and ſafety of thy State, and the preſervation of your lives, when you thought all was before in danger to be deſtroyed, (for theſe fair promiſes which they had gotten of friendſhip and help from Forreign Princes, is called, The life of thy Hand; either, 1. Becauſe it was obtained by their labour and endeavours; or, 2. Becauſe they thought thoſe Forreign Kings would be ready at Hand to help them; or, 3. Becauſe thereby their Hands would be ſtrengthned againſt their Enemies:) therefore thou waſt not grieved; that is, thou wert not troubled at thy tedious long Journies; thy pains ſeemed no pains to thee. But now conſidering their ſeeking help from Forreign Nations proved uſually, at leaſt in the concluſion, miſchievous to them, all this ſeems to be ſpoken ironically, and in away of deriſion; and it is all one in effect, as if they had been told, that they had taken a great deal of pains to deſtroy themſelves.
Ver. 11. And of whom haſt thou been afraid or feared, &c.] the Original word rendred afraid, imports a terrifying fear, and the latter rendred feared, imports any leſſer fear, and ſo it muſt be underſtood, as if it had been expreſſed thus, Of whom hadſt thou any dread or fear at all? Some hold that Jeruſalem is here charged with the impudency of a Harlot that is ſo bold in her waies of uncleanneſs, that ſhe fears neither God nor Man. Others think that the drift of theſe words, is to charge her with her being void of all true fear of God, as the ground of their ſecure and obſtinate running on in their ſinful waies; notwithſtanding the formal profeſſion ſhe made of Religion, yet the Lord tells her, that ſhe did not indeed fear him, becauſe ſhe was fallen away to a falſe and Idolatrous Worſhip, which was not according to the Rule of his Word: But rather the ſcope of theſe words, is to prevent an excuſe ſhe was like to make for her ſeeking to Forreign Princes for aid, namely, that ſhe did it when ſhe had juſt cauſe to fear, that ſhe ſhould have been overcome and ruined by mighty Enemies, before whom by her own ſtrength ſhe ſhould be never able to ſtand; for, in anſwer to this, God here demands of her, what cauſe ſhe had, having him to depend upon for help, to fear any Enemies though never ſo potent, ſo as to fall off from him, And of whom haſt thou been afraid or feared, that thou haſt lied: That is, that thou haſt dealt diſloyally and faſly with me, breaking thy marriage Covenant with me, and haſt not remembred me; that is, never minded me; neither thinking how able I was to ſecure thee from the rage of thine Enemies, nor what experience thou hadſt had hereof in former times, nor how perillous the wrath of my Jealouſie might be, if thou ſhouldſt not carry thy ſelf towards me according to thy duty, nor laid it to thy Heart; to wit, as conſidering what the iſſue of theſe things might be: As for the following clauſe, have not I held my peace even of old, and thou feareſt me not? The aim of that is to ſhew, that the true cauſe why they were ſo bold to do thoſe things, which were directly contrary to his commands, was becauſe he had been ſilent and born with them long, and this had ſo imboldned them, that they ſtood in no awe of him, or of his word; inſtead of being bettered by his long-ſuffering and patience, they were the worſe for it, and feared him the leſs; and, therefore it was high time to diſcover his diſpleaſure againſt them.
Ver. 12. I will declare thy righteouſneſs, &c.] As if he had ſaid (with reference to what was ſaid in the cloſe of the foregoing Verſe) I will no longer hold my peace, but by my Judgments executed upon thee, I will make known what thou art, I will declare thy Righteouſneſs; that is, thy horrid wickedneſs, for it is Ironically ſpoken, and is much like that which God ſaid of Adam, Gen. 3.22. for which ſee the Note there. Yet it might be alſo ſpoken in a way of deriding the high eſteem which they had of themſelves as righteous, even in reſpect of their Idolatrous waies, for which God abhorred them; and thy works; to wit, wherein thou glorieſt ſo much; thy perfidiouſneſs and Spiritual Whoredoms, for they ſhall not profit thee, that is, whatever thou mayeſt think of thy unwarrantable ways, they ſhall do thee no good, but rather ſhall prove thy ruine at the laſt.
Ver. 13. When thou crieſt, &c.] To wit, to me, in thoſe calamities that are coming upon thee, let thy Companies deliver thee; as if he had ſaid, That is all the Anſwer thou ſhalt have from me, I will turn thee off to the Companies thou haſt relyed upon for help. And by theſe Companies ſome underſtand the multitude of Idol-Gods, which they had gathered from the Nations round about them; and indeed we find God elſewhere thus turning off his People to them, in a way of indignation and ſcorn, as Judg. 10.14. Go and cry unto the Gods which ye have choſen, let them deliver you. And ſee alſo Jer. 2.28. But rather it is meant of thoſe auxiliary Forces which the Forreign Princes, to whom they had ſent, had promiſed to afford them; but the Wind ſhall carry them all away; that is, thy hope in them ſhall deceive thee; when thou lookeſt for help from them, they ſhall not be found, but ſhall be as Chaff which the Wind hath carried away, ſee the Note, Chap. 40.25. Vanity ſhall take them: that is, the leaſt thing that is, the leaſt breath of Wind ſhall take them away: but he that putteth his truſt in me, ſhall poſſeſs the Land, and ſhall inherit my Holy Mountain; which is meant of thoſe that ſhould be brought back out of Babylon into their own Country, and injoy Gods Ordinances again in his Temple, as appears by the following Verſe.
Ver. 14. And ſhall ſay, &c.] To wit, Gods People returning out of Babylon, by warrant of the Proclamation of Cyrus; they ſhall take order that all things ſhould be removed, that might hinder their return into Judea, Caſt ye up, caſt ye up. See the Notes, Chap. 35.8. and 40.3, 4. &c.
Ver. 15 For thus ſaith the high and lofty one, that inhabiteth Eternity, &c.] That is, who alone is truly Eternal, Who only hath Immortality, as the Apoſtle expreſſeth it, 1 Tim. 6.16. And therefore alſo immutable and unchangeable, whoſe Name is Holy, ſee the Note, 1 Sam. 2.2. I dwell in the High and Holy place, that is, in Heaven; ſee the Note, Pſal. 115.3. with him alſo that is of a contrite and humble Spirit, ſee the Note, Pſal. 34.18. to revive the Spirit of the Humble, &c. that is to comfort them; only the word here uſed implyes, that none can do this, but he that can put life into dead men: But now the drift of all this is, to comfort the poor Jews in their Captivity, that they might not queſtion the foregoing promiſe of deliverance, by putting them in mind, that though their God was a God of Infinite and Incomprehenſible Majeſty and Holineſs, yet in the reſpect he had to the ordering of all things below, he would be ſtill graciouſly preſent with thoſe that were humbled and afflicted for their Sins, though they dare ſcarce look up to the moſt High God, yet the moſt High God would come down to them and dwell in their hearts.
Ver. 16. For I will not contend for ever, neither will I be alwaies wroth, &c.] To wit, with thoſe that are of an humble and contrite Spirit, ſee the foregoing Note, For the Spirit ſhall faile before me, and the Souls which I have made; that is, if I ſhould do ſo, the Spirits and Souls of my People would faint away, or be overwhelmed with terror and deſpair; the meaning is, that even with reſpect to Mans infirmity and weakneſs, whoſe life is but a blaſt, God doth many times put a ſtop to his proceeding in a rigorous manner againſt men, (eſpecially his broken-hearted People) and that too with ſome reſpect to their Souls, being the work of his hands, but ſee alſo the Notes, Pſal. 78.39. and 103.14.
Ver. 17. For the iniquity of his Covetouſneſs was I wroth, &c.] That is, for their baſe Covetouſneſs, and all the Wickedneſs beſides which their Covetouſneſs carried them into; for this ſin, I conceive, is particularly mentioned, not only becauſe it was the Common ſin of all ſorts of People amongſt them, Jer. 6 13. From the leaſt of them even to the greateſt of them, every one is given to covetouſneſs; but alſo becauſe it was amongſt them, as the Apoſtle ſaith it is every where, 1 Tim. 6.10. The root of all evil; and more eſpecially the cauſe of all the oppreſſions and injurious dealings of their Princes, Prieſts, and Judges, for which they were before called greedy Dogs, Chap. 56.11. And ſmote him; to wit, with many ſeveral Judgments, before they were delivered up to be carried captives into Babylon: I hid me and was wroth; that is, in my wrath I hid my ſelf from them, not appearing any way for them in their favour or defence, and he went on frowardly in the way of his heart, notwithſtanding my diſpleaſure manifeſted by the Judgments I brought upon them.
Ver. 18. I have ſeen his ways, and will heal him, &c.] That is, I have ſeen how he hath repented, and reformed his ſinful waies, and will deliver him from the Judgments wherewith I had ſmitten and wounded him. But the words ſeem clearly to have reference to that which was ſaid in the cloſe of the foregoing Verſe, And he went on frowardly in the way of his heart; and accordingly they muſt be underſtood, either, as ſome do, of the effect of thoſe their wicked waies, to wit, that God ſaw into what Miſeries and Calamities they had brought themſelves, and therefore out of his meer pity and compaſſion, did reſolve to heal them of this their ſad condition, ſee the Notes, Chap. 19.22. and 30.26. Or elſe rather of the wicked ways themſelves wherein they walked; to wit, that though God ſaw how vile their ways and courſes were, and particularly their obſtinacy and incorrigibleneſs, even after God had contended with them by his Judgments, and how in theſe ways they were running, on headlong upon their own Eternal ruine; yet of his own free Grace, and for his own Names-ſake, was purpoſed to heal them: Firſt, ſay ſome, of their ſinful ways, and then afterward of their ſore miſeries. I will lead him alſo; That is, I will conduct them ſafely into their own Country, and reſtore Comfort unto him, and to his Mourners; To wit, all the Comforts which they had formerly enjoy'd in that pleaſant Land which God had given them, and were like again to enjoy, when God ſhould bring them back thither from Babylon, together with the Comfort, which this evidence of Gods being reconciled to them ſhould yield them; and this is more eſpecially promis'd to his Mourners; that is, thoſe that had mourned for the wickedneſs of Gods People, and the dreadful Judgments they had brought upon them, as did Jeremy, Ezekiel, and Daniel, and others, though the reſidue of the People ſhould have a ſhare therein by means of theſe; yet to theſe God did eſpecially intend them.
Ver. 19. I create the fruit of the Lips, &c.] That which God doth effect in an extraordinary way, when there was no likelyhood of it, is frequently in the Scripture called creating; ſee the Note, Chap. 4.5. Some carry on theſe words to thoſe which follow, and ſo make the peace there mentioned to be the fruit of the Lips here intended, and that in ſeveral regards, as, 1. That God would make all the talk of the People to be of Peace, whereas formerly their talk was wholly for War, and the miſeries thereof: Or, 2. That God would give them Peace as the fruit of their Prayers: Or, 3. That God would by giving them Peace, perform the promiſes which with his Lips, or the Lips of his Prophets, he had made to them: Or, 4. That God would raiſe up Prophets, that from him ſhould bring them Tydings of Peace, and of their deliverance from the Babylonian Captivity: Yea and, 5. Some extend it to Gods cauſing the glad Tidings of the Goſpel of Peace to be Preached unto them, thereby working in them much inward Peace. But becauſe our Tranſlation, as doth the Hebrew alſo, divides theſe Words by a ſtop from the former: I Create the fruit of the Lips; therefore the moſt of Expoſitors do by the fruit of the Lips underſtand the voice of Praiſe and Thankſgivings, elſewhere called the calves of our Lips, Hoſ. 14.2. And indeed the Apoſtle ſeems directly to intend the Expounding of this place of our Prophet thus, where he ſaith Heb 13.15. By him therefore let us offer the Sacrifice of praiſe to God continually; that is, the fruit of our Lips, giving thanks to his Name; only indeed the following Words are added to ſhew how God would create his praiſe, this fruit of the Lips; namely, by giving them occaſion of filling thir Mouths with Gods praiſes, by the proſperous and happy condition whereunto he would bring them, and wherein he would ſettle them: Peace, Peace; that is, abundance of Peace, and long continued Peace there ſhall be, to him that is far off, and to him that is near, ſaith the Lord; that is, as well to thoſe that are carried away far off into Captivity, as to them that ſhall be left in the Land of Judea: Or, as well to thoſe that are far off in Babylon, as to thoſe that are in other ſtrange Countries, but not ſo far from Judea, as Babylon was. But now becauſe the peace here promiſed to the Jews, did typically fore-ſhadow the peace purchaſed by Chriſt, and publiſhed by the Goſpel, even this may be here included; and ſo by him that is far off, and him that is nigh, muſt be meant, not the Jews only, but the Gentiles alſo. And queſtionleſs in that which the Apoſtle ſaith, Eph. 2.17. Chriſt came and preached peace to you which were afar off, and to them which were nigh, he doth at leaſt allude clearly to this place. As for the laſt words, and I will hear him; ſee the foregoing Note.
Ver. 20. But the wicked, &c.] Leſt the Wicked amongſt Gods People ſhould flatter themſelves with hope of the Peace promiſed in the foregoing Verſe, the Prophet here adds, that there ſhould be no peace for them; but the wicked are like the troubled Sea, when it cannot reſt, whoſe waters caſt up mire and dirt; that is, as the Sea, being reſtleſs in it ſelf, by reaſon of its continual ebbing and flowing, is yet more reſtleſs, when it is toſſed to and fro with ſtormy Winds, and doth continually caſt up mud, and foam, and filth: ſo wicked men, that never enjoy any inward Peace, partly by reaſon of the frequent hurry of their inordinate Paſſions and Luſts, and partly by reaſon of the terrors of their Conſciences, are yet more reſtleſs, when God brings outward miſeries and troubles upon them; and ſo their Hearts, from whence nothing iſſues forth at any time, but what is ſinful and wicked, are then fulleſt of blaſphemies, and impatient ſwellings and murmurings againſt God. I know there are ſome that underſtand this of the neighbour Nations, that did rage like the troubled Sea, when they ſaw the Jews returned from Babylon, and endeavouring to rebuild their City and Temple, ſtriving by all poſſible means to hinder them, but did nothing thereby, but only diſcover their own malice and wickedneſs: but the former Expoſition is the beſt.
Ver. 21. There is no Peace ſaith my God to the wicked.] See the Note, Chap. 48.22.