Annotations Upon Isaiah, Chapter 59
CHAP. LIX.
VERSE 1. BEhold, &c.] This ſeems ſtill to be in anſwer to that in the foregoing Chap. ver. 3. Wherefore have we faſted, and thou ſeeſt not? &c. Behold, the Lords hand is not ſhortned, that he cannot ſave; ſee the Note, Chap. 50.2. neither his ear heavy, that it cannot hear; that is, he is not thick of hearing, through old Age, or otherwiſe: for this expreſſion of heavy ears; ſee the Note, Chap. 6.10.
Ver. 3. For your hands are defiled with Blood, and your fingers with Iniquity, &c.] See the Note, Chap. 11.15. your lips have ſpoken lies, your tongue hath uttered perverſeneſs; whereby may be meant whatever was ſpoken by them wickedly, to the hurt of their Neighbours, as by ſlandering, cozening, falſe accuſing them, bearing falſe Witneſs, or ſwearing falſely againſt them, &c. It is as if he had ſaid, And what likelihood is there that the Holy God ſhould regard the ſtretching forth of ſuch hands, or the words that are uttered by ſuch Lips.
Ver. 4. None calleth for Juſtice, nor any pleadeth for Truth, &c.] See the Note, Chap. 56.10. The meaning is, that there were ſcarce any Judges, or others that would zealouſly and freely ſpeak for the Truth, and for the juſt cauſe: As namely, by reproving thoſe that dealt unjuſtly, and adviſing them to deal more juſtly, or by undertaking to plead for thoſe that were injured, or oppreſſed; all Men were willing to wink at the injuries and oppreſſions of their Brethren, and never offered to do any thing for their defence and relief; they truſt in Vanity; that is, they truſt in thoſe things that can do them no good, but will utterly deceive them; ſome underſtand it of their fraudulent dealing with their Brethren, others of the vain hopes wherewith they encouraged themſelves in their wicked ways, and others otherwiſe; but ſee the Notes, Chap. 28.15. and 48.9. and Job 15.31. and ſpeak lies; to wit, ſay ſome, in a way of boaſting. But by lies, the ſame is meant that was before called Vanity; they conceive miſchief, and bring forth Iniquity; ſee the Notes, Pſal. 7.14. and Job 15.35.
Ver. 5. They hatch Cockatrice (or Adders) Eggs, &c.] That is, ſay ſome, the plots they contrive againſt others, prove many times miſchievous to themſelves. But rather the meaning is, that thoſe poyſonous and pernicious plots, which they have deſigned againſt others, are at laſt brought to effect. For ſtill the Prophet proceeds to ſet forth the horrid wickedneſs that was amongſt them, which had made a ſeparation betwixt God and them: And ſo▪ for that which follows; and weave the Spiders web; though ſome underſtand them either, 1. Of the vanity of their Will-Worſhips, or Hypocritical Works, their Faſting and Prayers, &c. that though they have a ſhew of much Zeal and Holineſs; yet they ſhall not ſecure them from Gods Wrath, nor be any way any advantage to them. Or, 2. Of the vanity of their miſchievous plots againſt others, that whatever great advantage they might promiſe to themſelves by their Plots and Projects for the oppreſſion of others, yet they ſhould prove ineffectual and unuſeful in this regard, like ſo many Cobwebs that are preſently ſwept away; for which, ſee the Note, Job 8.14. But rather this ſtill tends to ſet forth their wickedneſs, in that as the Spider is ſtill making her Webs to catch and deſtroy the poor Flies, ſo they were continually with much labour contriving with many artificial plots for the intangling and ruining of others; he that eateth of their Eggs dieth; that is, ſay ſome, he that joins with them in their wicked Counſels and Deſigns, ſhall be deſtroyed thereby; or rather he that hath any commerce with them, his very life will be endangered thereby: As for the laſt words, and that which is cruſhed breaketh forth into a Viper; they may be read, as in the Margin, that which is ſprinkled, is as if there brake out a Viper; and then it is as if he had ſaid, that not only the eating of their Cockatrice Eggs, but even a Mans being ſprinkled with the bloody drops of their Eggs, when they are broken, is likely to be mortal to him; but now reading it as it is in our Bibles; and that which is cruſhed breaketh forth into a Viper; the meaning is, either that if a Man did but go about to ſearch into their Plots, and Counſels, or at leaſt to diſcover them and cruſh them, they would be ready like Vipers upon ſuch a Man: Or rather, that if men were any way drawn in to have any dealing with ſuch Men, they would be their bane; as if a man ſhould open a Vipers Egg, thinking it to be the Egg of ſome Fowl that uſeth to be eaten, and a Viper ſhould fly in his Face; or as if a Man ſhould caſually tread upon ſuch an Egg, and the Serpent in it ſhould faſten upon him. So that however the words are tranſlated, the meaning ſeems to be plainly this, That with ſuch men there is no ſafe dealing any way.
Ver. 6. Their Webs ſhall not become Garments, neither ſhall they cover themſelves with their works, &c.] How theſe words may be underſtood, according to the Expoſition which ſome give of the foregoing Verſe; ſee in the Note there. But doubtleſs the meaning is, that though their plots and practices were hurtful to others; yet they ſhould bring no profit to them; either they ſhall no way advance themſelves thereby in their outward condition; or, if they do that, yet that ſhall ſtand them in no ſtead, as to the ſheltering of them from the wrath of God, and from the Evils that are coming upon them. And indeed to ſhew that no better could be juſtly expected from ſuch wicked plots and practices as theirs were, is that added which follows; their works are works of Iniquity, and the act of violence is in their hands; that is, they are continually imployed in works of oppreſſion and violence, and other ways of deſperate wickedneſs.
Ver. 7. Their feet run to Evil, and they make haſte to ſhed innocent Blood, &c.] See the Note, Prov. 1.16. from whence this ſeems to have been taken. And ſo likewiſe the Apoſtle cites theſe words, either from that place of Solomon, or this of our Prophet, Rom. 3.15, 16, 17. and that to prove that the Jews lay under the ſame guilt with the Gentiles; their thoughts are thoughts of iniquity; they not only do Evil, but they do it alſo adviſedly and deliberately: their minds being continually plotting and contriving miſchief; waſting and deſtruction are in their paths; that is, wherever they go they waſte and deſtroy; or all they do tends hereto.
Ver. 8. The way of peace they know not, &c.] That is, they are of ſuch a turbulent Spirit, and are ſo violently bent upon all injurious courſes, that they know not how to live peaceably with any body; they mind not peace, not having the leaſt inclination that way, but are meer ſtrangers to it, utterly unacquainted with any peaceable courſes: and there is no judgment in their goings; that is, they have no reſpect to Juſtice and Right in any thing they do; ſee the Note, Chap. 56.1. they have made them crooked paths; that is, their ways are not according to the ſtreight rule of Gods Word; ſee the Note, Pſal. 125.5. whoever goeth therein ſhall not know peace; that is, ſay ſome, whoever converſeth with them will be of the ſame unpeaceable diſpoſition with them; or rather, whoever imitateth them, and treadeth in theſe wicked and unpeaceable paths of theirs, ſhall never proſper; they ſhall never know what Peace and Proſperity means; ſee the Note, Chap. 48.22.
Ver. 9. Therefore, &c.] The Prophet having in the foregoing Verſes ſhewn the People how extreamly wicked they were, doth here declare, that for this it was that God had brought them into ſuch a ſad condition, and conſequently that they had no cauſe to murmur againſt God, as was before expreſſed, Chap. 58.3. And becauſe of that which follows; our tranſgreſſions are multiplied before thee, &c. very many Expoſitors hold that the Prophet ſpeaks this in the name of the Captive Jews, acknowledging to God, that their wickedneſs was the cauſe why God ſtood aloof from them, and did not come in to their help; Therefore is judgment far from us, neither doth juſtice overtake us; that is, it comes not near us. Becauſe of theſe our forementioned Sins, and particularly becauſe we have not minded Judgment and Juſtice in our dealings with others, therefore God hid himſelf from them, and did not appear in a way of Juſtice for them, to protect them, and to execute Judgment upon their Enemies; ſee the Note, Chap. 1.27. we-wait for light, but behold obſcurity, for brightneſs, but we walk in darkneſs; that is, we were ſtill hoping, eſpecially when we had ſought God by faſting and Prayer, that he would have brought things into a more comfortable condition, but, alas, our miſeries continue ſtill upon us; yea, even when ſometime there ſeemed to be ſome hope, and we began to promiſe our ſelves more comfortable times; behold, even then ſo great was our diſappointment, our condition became rather worſe and worſe; ſee the Notes, Eſth. 8.17. and Pſal. 112.4.
Ver. 10. We grope for the Wall like the Blind, and we grope as if we had no Eyes, &c.] See the Note, Deut. 28.28. to which very place the Prophet ſeems to have reſpect in theſe expreſſions; we ſtumble at noon-day, as in the night; that is, we are apt to miſcarry and fall into miſchiefs, where the danger might have been eaſily foreſeen and prevented. Both theſe expreſſions are added with reſpect to that wherewith the foregoing Verſe was cloſed, we walk in darkneſs. But ſee the Notes alſo, Job 5.14. and 12.24. we are in deſolate places, as dead men; that is, we are in an exceeding ſad and deſolate condition, over-whelmed with miſeries, and hopeleſs of ever ſeeing better days, like Men that live in deſolate places, where there is nothing that can afford Men any comfort, or rather, our condition is liker to that of dead Men in their Graves, then to that of living Men.
Ver. 11. We roar all like Bears, and mourn ſore like Doves, &c.] See the Note, Chap. 38.14. Theſe different Similitudes may ſeem to be uſed to imply; the one, their loud out-cries, like that of the roaring of Bears; the other, their continual bemoaning themſelves, like that of the mourning of Doves; or elſe that they all lamented the Miſery of their Condition; ſome with lowder out-cries, others with more inward and private Mournings: We look for Judgment, but there is none; for Salvation, but it is far off from us; ſee the Note above, Ver. 9.
Ver. 12. For our Tranſgreſſions are multiplyed before thee, &c.] As if he had ſaid, However we may flatter our ſelves, and endeavour to excuſe and cover over our Sins, yet thou knoweſt them all; and hereby thou haſt been provoked againſt us, and this hath been the cauſe why thou haſt ſtood aloof from helping us: And our ſins teſtify againſt us; ſee the Note, Chap. 3.9. For our Tranſgreſſions are with us; that is, ſay ſome, they are evident in the Evils they have brought upon us. But rather the meaning is, that their Sins were ſo manifeſt and notoriouſly great, that they could not but be in their own Conſciences fully convinced of them. And to the ſame purpoſe is the following Clauſe; And as for our Iniquities we know them; it being clearly either a confeſſion of their owning the Sins wherewith they had offended God; or an humble bewailing themſelves for them; See the Note, Pſal. 51.3. And now in all this the Prophet joyns himſelf with the reſt of the People, not as guilty of the ſame Sins with them, but as confeſſing and bewailing their Sins together with his own.
Ver. 13. In Tranſgreſſing, &c.] Having in the foregoing Verſe acknowledged the wickedneſs of the People in general, as the cauſe of all the Miſeries that were come upon them, here the Prophet proceeds to ſet them forth more diſtinctly and particularly: And ſo having cloſed that Verſe with thoſe words, And as for our Iniquities we know them; here he ſheweth what thoſe their great Iniquities were, In Tranſgreſſing, and lying againſt the Lord, and departing away from our God; and by all theſe ſeveral Terms is meant, their perfidious Apoſtacy from God by their bold Tranſgreſſing of his Laws, without any regard to their promiſes, and the Covenant they had made with God; See the Note, Chap. 1.4. And ſo by ſpeaking oppreſſion and revolt, is meant, that their talk for the moſt part was of thoſe things that tended to the Oppreſſion of their Brethren, and that did proclaim their revolt and Apoſtacy from God; and by conceiving and uttering from the Heart words of falſhood; that is, they contrive in their Hearts, and then afterward adviſedly ſpeak falſe and deceitful words; See the Note above, Ver. 3.
Ver. 14. And Judgment is turned away backward, and Juſtice ſtandeth a far off, &c.] Some underſtand this as thoſe paſſages before, Ver. 9.11. But rather this is a further Declaration of the Wickedneſs of the People; to wit, that all Juſtice was vaniſhed as it were from amongſt them; neither in places of Judicature, nor elſewhere, was there any regard of right or wrong; for Truth is fallen in the Street; that is, being over-born by falſhood, or having no body to ſupport her, Truth falleth to the ground in all places of Publick concourſe; ſee the Notes, Job 29.7. and Pſ. 55.11. and equity cannot enter; that is, it is ſhut out by Violence and not ſuffered to be amongſt us.
Ver. 15. Yea, Truth faileth, &c.] That is, Neither in publick nor private was there any Truth to be found; ſee the foregoing Note. And he that departeth from Evil, maketh himſelf a Prey; or as it is in the Margin, is accounted mad; that is, a Man void of all Reaſon. And the Lord ſaw it, and it diſpleaſed him, that there was no Judgment; that is, That there was no Juſtice to be found amongſt them: And thence it hath been, that he hath ſtood aloof from helping us in our Miſeries.
Ver. 16. And he ſaw that there was no Man, &c.] To wit, that would appear for Right and Juſtice; ſee the Note above, Ver. 4. And wondered that there was no Interceſſor; that is, ſay ſome, none that would mediate with God, or Pray to him for this Wicked People; or rather, none that would ſtep in and interpoſe himſelf to Plead for Juſtice, and defend the Oppreſſed; for ſo we find it expreſſed afterward in a place very like to this, Chap. 63.5. And I looked and there was none to help, and I wondered that there was none to uphold. As for this expreſſion of Gods wondring, it is uſed to imply both how ſtrange and wonderful it was, that Gods own peculiar People ſhould be ſo grievouſly and univerſally corrupted, that there ſhould not be a Man found amongſt them, that ſhould oppoſe the Injuſtice of thoſe Times; and likewiſe what Riches of Grace it diſcovered in God, that he ſhould be ſo ſolicitouſly careful for the ſaving of a People ſo deſperately Wicked: Which is added in the following Words; Therefore his Arm brought Salvation unto him, and his Righteouſneſs it ſuſtained him; where the Hebrew word which we Tranſlate unto him, may be an Elegant redundancy, uſual in that Language: Or, if that will not be admitted, then it muſt be underſtood, either of Gods People, to wit, that when there was no man that did appear for the ſaving of his People, or to defend them againſt thoſe that made a Prey of them, then of his own free Grace, God himſelf undertook the Work, and by his Infinite Power, (his Almighty Arm, ſee the Notes, Chap. 51.5. and 53.1.) without the aſſiſtance or mediation of any Man, brought Salvation unto his People; and his Righteouſneſs; that is, his Juſt and Righteous judging betwixt his People and their unjuſt Oppreſſors; it ſuſtained him, that is, it upheld and preſerved his People from being utterly ruined and deſtroyed: Or elſe of God himſelf, as he is Intereſted in his People, and as it was his work to ſave his wronged and oppreſſed People; to wit, That his Arm brought Salvation unto him, and his Righteouſneſs it ſuſtained him; namely, In that by his Almighty Power, and by his Righteous Judgments he had provided for the preſerving and upholding of his own Cauſe and People: And indeed this agreeth beſt with two other places, that ſeem parallel with this, that Chap. 63.5. And I looked and there was none to help—therefore mine own Arm brought Salvation unto me, and my Fury it upheld me; and that Pſal. 98.1. His Right Hand and his Holy Arm hath gotten him the Victory. I know that many Learned Expoſitors do underſtand all this of that great work of Mans Redemption by Chriſt; to wit, that God of his own free Grace, did by himſelf take care for the ſaving of his choſen People, when no body elſe minded it: But rather it is ſurely meant of Gods delivering his People the Jews from being deſtroyed; though it may well be granted, that as often elſewhere, ſo here alſo, under the deliverance of the Jews from the Babylonian Captivity, the Redemption of Gods People by Chriſt, of which that was a Type, is comprehended.
Ver. 17. For he put on Righteouſneſs as a Breaſt-plate, and an Helmet of Salvation upon his Head, &c.] The meaning of this is, that God would interpoſe himſelf as an Armed Man for the ſafe-guarding of his People, and for the deſtruction of their Enemies; and that hereby there ſhould be a clear diſcovery of his Righteouſneſs; that is, his Faithfulneſs in making good his promiſes to his People, or rather his Juſtice in judging Righteouſly between them and their Enemies, (ſee the foregoing Note,) and his tender care for the Salvation and deliverance of his People; this being that which moved him ſo Gloriouſly to appear for the deliverance of his People, and the ruine of their Enemies. And to the ſame purpoſe is the next Clauſe, and he put on the Garments of Vengeance for Cloathing, and was clad with Zeal as a Cloke; namely, that his Zeal for his own Glory, and his Indignation for the Oppreſſion of his People ſhould be clearly ſeen in the Vengeance which upon this account he would Execute upon their Enemies.
Ver. 18. According to their Deeds, accordingly he will repay, Fury to his Adverſaries, Recompence to his Enemies, &c.] It is in the Original, According to Recompences, &c. And ſo thereupon, ſome would have this to be the meaning of the Words, that according to what God had often formerly done in recompencing to the Enemies of his People, the Evil which they had done unto his People, ſo he would now do again: But taking the Words as they are Tranſlated in our Bibles, the meaning is clear, that God would in great Fury avenge himſelf upon his Peoples Enemies, according to what they had deſerved, or according to the Evil which they had done to his People. And now by theſe Adverſaries and Enemies may be meant all the Enemies of Gods People the Jews, both Forreign, the Babylonians and others, and likewiſe Domeſtick, the Wicked Princes, Judges, and others that oppreſſed their Brethren, eſpecially the Righteous amongſt them; yea, by many Learned Expoſitors it is held, that together with the Enemies of the Jews, here more eſpecially intended, not only all the Enemies of Gods Church in all Ages are comprehended; (which is the more probable, becauſe of the following Clauſe, to the Iſlands he will repay recompence; that is, to the Enemies of his People in the remoteſt Parts, and where they think themſelves ſafeſt from all danger; See the Note, Chap. 41.1.) but alſo their Spiritual Enemies, as with reſpect to Chriſts Victory over them; which Expoſition indeed the following Verſes ſeem much to favour.
Ver. 19. So ſhall they fear the Name of the Lord from the Weſt, and his Glory from the riſing of the Sun, &c.] That is, By occaſion of this Glorious Work of God, mentioned in the foregoing Verſe, in delivering his People, by executing vengeance upon their Enemies; Men ſhall fear the Lord, and the Name and Glory of God ſhall be renowned throughout the World; See the Note, Pſal. 113.3. And indeed (as was hinted in the foregoing Note) though this may be meant primarily of that terror wherewith all the Nations in the World in a manner ſhould be ſtruck, upon the Deſtruction which God would bring on the Enemies of the Jews; yet the words do ſo clearly ſeem to intend alſo that filial fear wherewith, upon the converſion of the Gentiles, the Church of Chriſt throughout the whole World ſhould fear God; that whereas now God was deſpiſed by his own People, he ſhould then be honoured by the Nations all the World over; (whence it is alſo that in the following words there is a Promiſe added of Gods aiding them againſt their Enemies) that this doth much confirm that more general Expoſition given in the foregoing Note, of the revenge which God would bring upon the Enemies of his People; When the Enemy ſhall come in like a Flood; that is, when-ever the Devil and his Inſtruments ſhall break in upon my Church like a Flood, (ſee the Notes, Chap. 8.7, 8.) The Spirit of the Lord ſhall lift up a Standard againſt him, or (as it is in the Margin) put him to flight; that is, God by his Divine and Almighty Power ſhall take part with his People, and raiſe up Forces againſt theſe their Enemies, wherewith he will oppoſe and vanquiſh them: See the Notes, Chap. 5.26. and 11.12. and 49.22. Or, God with a blaſt of his Breath only ſhall cauſe them to flee; yea, the meaning may be, if we underſtand it of the Spiritual Enemies of Gods People, that he would by his Holy Spirit ſo aſſiſt and ſtrengthen his People, that they ſhould be able to withſtand and overcome theſe their mighty Adverſaries, Eph. 6.13.
Ver. 20. And the Redeemer ſhall come to Zion, &c.] That is, God will ſend one that ſhall redeem his People out of their Bondage and Miſery: Now, as hereby the deliverance of the Jews out of Babylon was intended, Cyrus was queſtionleſs this Redeemer: But, as this was alſo intended as a Promiſe of the Spiritual Redemption, whereof the other was a Type, Chriſt was the Redeemer. And that this was intended, is clear by the Apoſtles citing this place, (according to the Tranſlation of the Septuagint) to prove that certainly the Jews ſhould at laſt be converted, and made partakers of the Redemption that is by Chriſt; Rom. 11.26, 27. And ſo (that is, when the fullneſs of the Gentiles is come in,) all Iſrael ſhall be ſaved; (that is, the generality of the Nation of the Jews) As it is Written, There ſhall come out of Sion the Deliverer, and ſhall turn away ungodlineſs from Jacob; For this is my Covenant unto them, &c. It is, as if the Apoſtle had argued thus, The Prophet Iſaiah foretold that Chriſt ſhould come as a Redeemer to the Church and Nation of the Jews, who as yet do deſpiſe and reject him; and therefore certainly there ſhall a time come, when the Nation of the Jews ſhall embrace Chriſt as their Redeemer: As for the following Words, and unto them that turn from Tranſgreſſion in Jacob, as they are ſpoken with reſpect to the deliverance of the Jews out of Babylon, they imply both, that that deliverance ſhould be wrought chiefly for the ſake of that little Remnant amongſt them that were reformed by their Captivity, and that it ſhould be to them only a real Mercy: But as they are ſpoken with reſpect to Mans Redemption by Chriſt, they plainly ſhew, that none can juſtly challenge any Intereſt therein, but only thoſe that forſakeing their Sins do turn unto the Lord.
Ver. 21. As for me, this is my Covenant with them, ſaith the Lord, &c.] To wit, with his People, whom the Redeemer mentioned in the foregoing Verſe ſhould redeem. My Spirit that is upon thee, &c.] That is, ſay ſome, upon Chriſt the Redeemer. And ſo they take it as a promiſe made by God the Father to Chriſt, that his Word and Spirit ſhould be for ever continued to his Seed, concerning whom, See the Note, Chap. 53.10. But I rather conceive that this is ſpoken either to the Prophet Iſaiah; and then the meaning muſt be either; 1. That this which God had now promiſed by him ſhould be ſo accompliſhed, that the memory of it ſhould be continued unto all Poſterity; Or, 2. That the Spirit which God had put upon him, and that Goſpel-promiſe which he had publiſhed, ſhould be continued to the Prophets and others that ſhould ſucceed him in the Work of the publick Miniſtry, even to the end of the World: Or rather to the Church, the Redeemed ones in his Zion, (to whom God here turns his Speech) My Spirit that is upon thee, and my Words which I have put in thy Mouth ſhall not depart out of thy Mouth, nor out of the Mouth of thy Seed, &c. that is, My Word and Spirit ſhall ſtill be with thee, for thine inſtruction and direction unto the Worlds end; there ſhall be always of my Meſſengers, Prophets, Apoſtles, and other Miniſters and Teachers, that ſhall ſucceſſively Preach my Word faithfully to you, and my Spirit ſhall go along with their Miniſtry to make it work effectually upon you; ſo that there ſhall be ſtill a profeſſion of my Truth among you. A clear proof, that though Councils may err, yet the true Catholick Church ſhall never err.