Annotations Upon Isaiah, Chapter 63
CHAP. LXIII.
VERSE 1. WHO is this that cometh from Edom, &c.] Having in the foregoing Chapter, Ver. 11. ſpoken of the Lords coming to ſave his People, as of a thing ready to be done immediately; ſay ye to the Daughter of Zion, Behold, thy Salvation cometh; behold his reward is with him, &c. Here the Church, ſay ſome, or the Prophet rather (as if he had ſeen in a Viſion this great Saviour of his People, the Lord God, like ſome great Prince, coming from the Slaughter of his Enemies, whom he had vanquiſhed in Fight, with his Garments all ſtained with their Blood, breaks forth into this expreſſion of admiration, who is this that cometh from Edom, with Died Garments from Bozrah? and that ſtill to aſſure Gods People, that it would not be long ere he would come and deliver them, by deſtroying their Enemies. It is queſtioned by Expoſitors, why it is ſaid, that he came from Edom, and from Bozrah, which was the chief City of Edom. That which was commonly ſaid by the Ancients, that the Prophet ſpeaks this of Chriſt aſcending triumphantly into Heaven after his Bloody paſſion, cannot certainly be here intended, becauſe it is expreſly ſaid afterwards, ver. 3. that his Garments were Red, not with his own Blood, but with the Blood of his Enemies. Nor is there much probability in that which is ſaid by others, that becauſe Edom ſignifieth Red, and Bozrah ſignifieth a Vintage, nothing elſe is intended by ſaying that he came from Edom and Bozrah; but that his Garments were Blood-red, like one that having trod a Winepreſs, hath his Garments all over beſprinkled with the Blood of the Grapes; it is therefore far more probable, which ſome others ſay, that it is to be underſtood Literally, concerning the deſtruction of the Edomites, that were always bitter Enemies to the Jews, Pſal. 137.7. Or, rather that the Edomites are put for the Enemies of Gods People in General, eſpecially the Babylonians; and that becauſe the Edomites had been ſucceſſively in all Ages profeſſed deadly Enemies to the Jews, and ſo had manifeſted themſelves to be when Jeruſalem was deſtroyed by the Babylonians, and by reaſon of their near Neighbourhood were beſt known to them; ſee the Notes, Ch. 34.5, 6. This I conceive is the genuine meaning of the place, that this is ſpoken of God, coming like ſome Victorious Prince, from the deſtruction of the Babylonians and other his Peoples Enemies, having his Garments beſprinkled with their Blood; yet I queſtion not, but that under theſe Victories of God over the Babylonians and other Enemies of his People, Chriſts Victories over their Spiritual Enemies, were alſo Typified. As for the following Words, they contain a farther Deſcription of this great Saviour of his People, this that is glorious in his Apparel; that is, Clothed with gorgeous Attire, ſuitable to the dignity of his perſon, and that never a whit the leſs glorious, becauſe ſtained with Blood, this being a ſign of the glorious Victory he had obtained over his Peoples Enemies; Travelling in the greatneſs of his ſtrength; whereby is ſignified, either that he was paſſing along the ſeveral Countries of his Peoples Enemies, that he might ſubdue and deſtroy them, and that by no other but his own Almighty power; or, that he was going along triumphantly with his People, carrying them away from the ſeveral Countries where they were Captives; or elſe, that he Marched with a ſtately gate, not as one that fled or retired before an Enemy, but as one that had made a perfect diſpatch of his Foes, and was marching away fearleſsly in his full ſtrength. And then in the next Words, we have Gods Anſwer to the Prophets Queſtion, I that ſpeak in righteouſneſs, mighty to ſave; that is, it is I that never promiſe any thing, but what I am ſure to perform, as being Almighty to ſave my People.
Ver. 2. Wherefore art thou Red in thine Apparel? and thy Garments like him that treadeth in the Wine Fat?] And ſo hath his Garments made Red with the Blood of the Grapes, as their Juice is called, Gen. 49.11. This is the Second Queſtion, which the Church, or the Prophet rather, propounds to God, that great Saviour whom he had ſeen in a Viſion, and of whom he had ſpoken in the foregoing verſe.
Ver. 3. I have trodden the Wine-Preſs alone, and of the People there was none with me, &c.] This is the Lords Anſwer to the Churches or Prophets foregoing Queſtion; wherein he ſheweth, that it was no wonder, though his Garments were Red, like one that had been treading in a Wine-fat, and that becauſe he had been treading down and deſtroying the Enemies of his People, in the Wine-preſs of his wrath and vengeance, and therefore his Garments might well be beſmeared with Blood. And this he is ſaid to have done alone, &c. And becauſe, though he made uſe of Men in the doing of it; yet, 1. it was done in ſuch a manner, that all Men might ſee there was a ſpecial hand of God in the doing of it. 2. Men contributed no help to God for the effecting of it. And 3. Men at leaſt minded not at all the doing of it in a way of Revenge upon them for the miſchief which they had done to Gods People. But indeed in the great Work of Mans Redemption, where Chriſt ſubdued our Spiritual Enemies, and reſcued his People from their Bondage (which was Typified in the deliverance of his People out of Bondage) this was moſt clearly accompliſhed; to wit, that none helped him in that great Work, for I will tread them in mine anger, &c. That is, I will with great Indignation utterly deſtroy them, and that as a Man in a Wine-Fat treads the Grapes in pieces under his Feet. And this is expreſſed as I conceive, in the Future Tenſe, as a reaſon of that Anſwer which God had given to the Prophet, to ſhew why he appeared in ſuch ſtian'd Apparel, I have trodden the Wine-preſs, &c. Namely, becauſe this in time he would certainly do.
Ver. 4. For the day of veng…nce is in mine Heart, &c.] That is, 1. That day fore appointed for taking vengeance is in my Mind, and that it is now come; and, 2. I am heartily deſirous to have it Executed upon them; ſee the Note, Chap. 34.8. And the year of my Redeemed is come; ſee the Note, Chap. 61.2.
Ver. 5. And I locked, and there was none to help, &c.] To wit, neither of his own Poeple, nor others; and I wondered that there was none to uphold: therefore mine own Arm brought Salvation unto me, &c. But for all this, ſee the Note, Chap. 69.16.
Ver. 6. And I will tread down, &c.] To wit, as Grapes are trodden in the Wine-Fat, the People in mine Anger; that is, the Babylonians, and all other my Churches Enemies, and make them drunk in my fury; that is, infatuate them, ſo that they ſhall be like Men ſtupid or mad, no way able to reſiſt me, nor to know which way to turn themſelves. Or the meaning may be, that God would puniſh them with greateſt ſeverity, and out of the Cup of his fury give them their Bellies full of miſery; or, that he would fill them with their own Blood, as with new Wine. But however the expreſſion of making them Drunk, ſeems to be here uſed with reſpect to that which he had ſaid before of treading out Wine; ſee alſo the Notes, Chap. 29.9. and 51.17, 20, 21. And I will bring down their Strength to the Earth; that is, and thus thoſe ſtrong and mighty Nations ſhall like ſo many drunken Men fall to the Ground.
Ver. 7. I will mention the loving kindneſſes of the Lord, &c.] Here begins a Prayer of the Prophets, either in his own Name, or rather in the Name of Gods Church, which is continued unto the end of the following Chapter. And herein, in the firſt place he begins with a large and thankful acknowledgement of Gods wonderful goodneſs to his People Iſrael in forrmer times, I will mention the loving kindneſſes of the Lord, and the praiſes of the Lord; (which laſt is added, becauſe the very mention of the great things that God hath done for his People tends much to his praiſe) according to all that the Lord hath beſtowed on us, &c. where the loving kindneſs of God to them is ſet forth in many Words, not only thereby the more to aggravate their Rebellions againſt God, (of which he ſpeaks afterward) but alſo by way of pleading with God, that ſince he had been ſo gracious to his People formerly, he would be ſo ſtill; and withal to ſtrengthen their faith concerning the deliverance he had now promiſed them.
Ver. 8. For he ſaid, &c.] That is, God; to wit, when he firſt entered into a covenant of Grace with Iſrael, and took them to be his peculiar People, and Children, he thought and ſaid within himſelf then, as followeth, ſurely they are my People, Children that will not lie; that is, that will not be other than what they profeſs themſelves to be, that will not deal faſly and diſloyally with me, but will be ſincerely what they have promiſed and covenanted to be; ſee the Note, Chap. 59.13. Indeed it proved otherwiſe: God complained of them, Deut. 32.20. that they were Children in whom was no faith; and our Prophet, Chap. 30.9. that they were lying Children; for which ſee the Notes there. But God ſpeaks here (after the manner of Men) as a Father ſhould ſpeak of a Son, to whom he had ſhewn great reſpect, and upon whom he had beſtowed great coſt, and of whom therefore he was willing to hope well; much as the Lord ſpake in the parable of the Vineyard, let out to Husbandmen: Surely they will reverence my Son, Math, 21.37. So he was their Saviour; that is, upon theſe conditions, grounds, and hopes, he undertook the ſafeguarding and preſervation of them. And all this ſets forth the great goodneſs of God to his Iſrael.
Ver. 9. In all their afflictions he was afflicted, and the Angel of his preſence ſaved them, &c.] Some underſtand this of ſome created Angel, imployed by God to ſave and deliver his People Iſrael, when they were in any danger, and that he is called the Angel of his preſence; becauſe the Angels do indeed ſtand continually in Gods preſence, and behold his Face, as Chriſt ſaid, Mat. 18.10. and being ſent from God, he was in Gods ſtead amongſt them. But I rather think it is meant of Chriſt, the Angel of whom God ſpake to Moſes, Exod. 23.20, 21. (for which ſee the Notes there) who was always in the boſom of his Father, Joh. 11.18. and is now always before God, interceding for us; in his love and in his pity he redeemed them; to wit, out of their bondage in Egypt; and he bare them and carried them all the days of old; ſee the Notes, Chap. 40.11. and 46.3, 4. and Deut. 32.11.
Ver. 10. But they rebelled and vexed his holy Spirit, &c.] See Eph. 4.30. therefore he was turned to be their enemy; ſee the Notes, Job 13.24.19.11. and he fought againſt them; to wit, by many adverſaries which he had ſtirred againſt them, in the days of their Judges and Kings. But this is alledged, ſtill to make way for the farther ſetting forth of Gods goodneſs to his People, notwithſtanding theſe provocations, and thereby to encourage them ſtill to hope in ſo gracious a God.
Ver. 11. Then he remembred the days of old, Moſes and his People, &c.] Some of our beſt Expoſitors underſtand this as ſpoken of the People of God; collectively taken, and therefore they ſay it is expreſſed in the ſingular number. Then he remembred, &c. And then again of theſe, ſome underſtand it of the Iſraelites in former times, that when God fought againſt them, as it is ſaid in the foregoing Verſe, then Iſrael called to mind what God had done for their Fathers, Moſes and the People in his days, which is much the ſame with that which is ſaid of them, Pſal. 78.34, 35. But then others underſtand it of the Church of the Jews in Babylon; to wit, that they remembred the great things that God had done for their Anceſtors, when Moſes carried them out of Egypt to Canaan. And accordingly both the one and the other do underſtand the following Words, where is he that brought them up out of the Sea; &c? As the Words of the People uttered by way of complaining and bemoaning themſelves, that God did not at preſent do for them, as he had done for their Fathers, and as it were ſighing after the like deliverance. But methinks it ſounds very harſh to ſay, that having ſpoken in the foregoing Verſe of the People in the Plural Number, But they Rebelled—therefore he was turned to be their Enemie, and he fought againſt them; immediately in the next Words, the Prophet ſhould go on, and ſpeak of them in the Singular Number, Then he remembred the days of old, &c. And therefore I rather judge, with others, that this is ſpoken of God himſelf (and ſo indeed it hath a clear connexion with the laſt Words of the foregoing Verſe, therefore he was turned to be their Enemy, and he fought againſt them. Then he remembred the days of old;) to wit, that when God ſmote the Iſraelites in former times, yet calling to mind what he had formerly done for his People, notwithſtanding the frequent and great provocations, wherewith they had provoked him, he thereby induced himſelf to work new deliverances for them. Then he remembred the days of old, Moſes and his People; where Moſes is mentioned, either, as ſome, to imply Gods remembring the Covenant he had made with the Iſraelites by the Mediation of Moſes; or, as others, the frequent and vehement Interceſſion of Moſes on their behalf; or elſe rather only to imply his remembring of his People in the days of Moſes, and what he did for them then by Moſes his Minſtry. And accordingly I conceive the following Words are alſo to be taken as the Words of God, ſpeaking of himſeif in the third perſon, and that as by way of arguing with himſelf, that ſeeing he had in the days of Moſes done ſo much for his People, whom he then took to be his peculiar People, why he ſhould then be found wanting to them, and not afford them the like deliverance again? And indeed by our Tranſlators inſerting the word (ſaying) it is evident that they underſtood it thus, Then he remembred the days of old, Moſes and his People, ſaying, where is he that brought them up out of the Sea, with the Shepherd of his Flock? to wit, Moſes the Shepherd of Gods Flock; or, Moſes and Aaron, if you read it, as it is in the Margin, with the Shepherds of his Flock; ſee the Note, Pſal. 77.20. where is he that put his holy Spirit within him? that is, ſay ſome, the Spirit of Prophecy; or rather thoſe manifeſt gifts of Gods Spirit, whereby Moſes was enabled to teach and govern the People.
Ver. 12. That led them by the right hand of Moſes, with his glorious arm, &c.] That is, Gods Almighty power enabling Moſes to do what he did. It was not Moſes, nor the rod of Moſes (which ſome think is implyed by naming his right hand) but God that did it; dividing the Water before them; to wit, the Waters, both of the Red Sea and Jordan; to make himſelf an everlaſting name; to wit, by the diſcovery, both of his Almighty Power in a work of ſuch wonder, and of his tender care over his People. Some think the Prophet adds this, by way of farther enlarging that which God had ſaid in the foregoing Verſe; where is he that brought them up out of the Sea? &c. But I ſee not why they may not be a continuance of Gods words.
Ver. 13. That led them through the deep, as an Horſe in the Wilderneſs, that they ſhould not ſtumble? That is, ſoftly and gently, as when a Horſe is led with a Bridle; they did not flee through, as men frighted with fear, but marched over ſoberly and leaſurely; or eaſily, and ſafely, without any danger or trouble; as a Horſe may be led in a Wilderneſs, where the ground is dry, and there is nothing to hinder, or trouble him in his way; ſee the Note, Pſal. 106.9.
Ver. 14. As a Beaſt goeth down into the Valley, the Spirit of the Lord, &c.] Some Expoſitors hold, that here (which is more probable than that which is noted before to be the opinion of others, concerning ver. 12.) the Prophet doth here ſpeak again, owning, and farther ſetting forth what God had ſaid in the foregoing Verſe, concerning his leading the Iſraelites through the red Sea, as a Horſe in the Wilderneſs (And indeed the laſt words of this Verſe, So didſt thou lead thy People, &c. are clearly the words of the Prophet, or Church to God) As a Beaſt goeth down into the Valley; to wit, gently and ſoftly, when it is led down a ſteep Hill; the Spirit of the Lord; that is, God by his Almighty Power, or by his Holy Spirit, cauſed him; that is, Moſes, ſay ſome, the Leader of his People, or rather, thy People Iſrael, to reſt; to wit, in that the Lord, after he had carried his Iſrael through the Red Sea, did lead him along quietly through the Wilderneſs, providing for him reſting places by the way (as it is expreſly ſaid, Numb. 10.33.) until he had brought them to Canaan, the land of their reſt; ſee the Notes, Pſal. 95.11. and Jer. 31.2. And then in the next words, the Prophet turns his ſpeech to God; ſo didſt thou lead thy People to make thy ſelf a glorious name; ſee the Note above, ver. 12.
Ver. 15. Look down from Heaven, &c.] Here the People of God in Babylon, or the Prophet in their name, having from ver. 7. ſet forth what great mercy God had ſhown to their Fathers, and what great deliverance he had wrought for them in former times, do now pray, that God would do the like for them; that though he had of late for a time hidden himſelf from them, yet now he would again appear for them; ſee the Note, Pſal. 80.14. and behold from the habitation of thy Holineſs, and of thy Glory; to wit, the extream miſery we are in; implying, that if God would but take notice of their miſery, they hoped he could not but pity and help them; where is thy zeal; that is, thy vehement love to thy People, not enduring to ſee them wronged by their Enemies; ſee 2 Kings 19.31. thy ſtrength, the ſounding of thy bowels, and of thy mercies towards me? (It is an expreſſion taken from thoſe rumblings in the Bowels, which ſtrong paſſions of this nature, do uſually work in Men; ſee the Note, Chap. 16.11.) ſee the Notes, Pſal, 77.7, and 89.49. are they reſtrained? that is, doſt thou, or canſt thou, againſt thy natural inclination, reſtrain thoſe yearnings of thy Bowels, which are wont ſo freely to flow out towards thy People at other times?
Ver. 16. Doubtleſs thou art our Father, &c.] As if he had ſaid, And therefore ſurly thou wilt pity us thy Children; though Abraham be ignorant of us, and Iſrael acknowledge us not; to wit, as being long ſince departed out of this world: They indeed were our Fathers, but they are now ſtrangers to the things that are done here below, and know nothing of our condition. Some there are indeed, that would have the words underſtood in another ſenſe: As, 1. Though Abraham be ignorant of us, &c. that is, though Abraham and Iſrael would not own us, as their Children; yet we are ſure thou, O God, art our Father: Or, 2. Though we ſhould ſuppoſe that they are ignorant of our condition, let that be granted; yet certainly God is our Father: Or, 3. Though they were not comparatively to be owned as their Fathers; yet to be ſure God was their Father. But all this needs not; there is no cauſe why we ſhould ſtumble at that ſenſe which the words do clearly and plainly hold forth; thou, O Lord, art our Father, our Redeemer; to wit; therefore their Father, becauſe he was their Redeemer; thy name is from everlaſting; that is, thy fame for thy great works hath been from everlaſting; or this thy name of being the Redeemer of thy People hath been from everlaſting. And indeed, thus ſome read the laſt words jointly together, as it is in the Margin; our Redeemer from everlaſting is thy name: It may be haply queſtioned by ſome, why, in the beginning of this Verſe, Iſaac is not reckoned amongſt their Fathers, as Abraham and Iſrael. But to this, the common anſwer that is given is, that Abraham and Iſrael are mentioned, becauſe God did ofteneſt and moſt ſolemnly appear to them, and confirmed his Covenant with them; and becauſe the Covenant was firſt made with Abraham, and all Jacobs Children were taken into Covenant. And beſides it is ſaid, that Abraham and Iſrael being named, Iſaac, that was between them, is included.
Ver. 17. O Lord, why haſt thou made us to err from thy ways? &c.] This is ſpoken with reference to that before: But they rebelled and vexed his Holy Spirit, ver. 10. Why haſt thou made us to err from thy ways? and hardened our Heart from thy fear? That is, Why haſt thou, by way of puniſhing us for our ſins, withdrawn thy Spirit from us, and delivered us up to a Spirit of error and obſtinacy, and ſo left us to run after our own Hearts into ſo many erroeous and wicked ways? ſee the Notes, Chap. 6.9, 10. and 29.10. Exod. 7.13. and Job 12.16. Some indeed underſtand this a little otherwiſe: Namely, that this is ſpoken of Gods being the occaſion of their turning away from Gods ways, and their obſtinacy therein, by continuing them ſo long under the oppreſſion of their cruel Enemies; which is indeed a ſore temptation; for which ſee the Note, Pſal. 125.3. But I conceive the firſt Expoſition is the beſt, and accordingly that it is ſpoken by way of bewailing, that their Heavenly Father ſhould in ſuch wrath withdraw himſelf from them, and ſo leave them under ſuch a dreadful Judgment, and by way of entreating that it might be otherwiſe with them; as if they had ſaid, Why doſt thou not ſoften our Hearts, and reform what is amiſs in us? Return for thy Servants ſake, the tribes of thine inheritance; that is, be reconciled again to thy People, and ſhew thy ſelf again favourable to them, becauſe they are thy Servants, and thine Inheritance; and it might ſeem diſhonourable to God, to caſt off his Servants, or to diſregard his own Inheritance. Yet ſome underſtand it otherwiſe; Return for thy Servants ſake, &c.] that is, with reſpect to thy Servants, our Progenitors, and with reſpect to the Covenant which thou madeſt with them; ſee Note, Pſal. 132.1. But the former Expoſition is far the clearer.
Ver. 18. The People of thine Holineſs, &c.] That is, thy holy People; ſee the Note, Exod. 19.6. have poſſeſſed it but a little while; and this they ſay, though they had poſſeſſed it many hundred years, becauſe Men are prone to think it but a little time when they have enjoyed a thing long, if they earneſtly deſire to enjoy it longer; or rather becauſe thoſe many hundred years were indeed but a little while, in compariſon of what God had promiſed the Patriarchs: Namely, that they ſhould poſſeſs it for ever, Gen. 17.8. Our Enemies have trodden down thy Sanctuary; that is, thy Temple, or the Land of Canaan; for that is ſometimes alſo called Gods Sanctury; ſee the Note, Pſal. 78.54. However this implies, that the wrong to himſelf might well engage the Lord to appear againſt their Enemies.