Annotations Upon Isaiah, Chapter 64
CHAP. LXIV.
VERSE 1. OH that thou wouldeſt rent the Heavens, &c.] The People of God, as being much troubled at that whereof they had complained in the latter end of the foregoing Chapter, that the Heathens had poſſeſſed themſelves of the Land, which God had given them, and had profaned and trodden down Gods Sanctuary, do here beg of God (going on in the Prayer begun ver. 7. of that Chapter) that breaking through all impediments, he would ſuddenly, and in great fury and indignation, come down and deſtroy the Enemies of his People, and deliver his People out of their hands: Oh that thou wouldeſt rent the Heavens, that thou wouldeſt come down; that is, that thou wouldeſt come down, rending the Heavens all aſunder before thee; that the Mountains might flow down at thy preſence; that is, might be melted, and ſo flow away like Water, or melted Wax; where by melting the Mountains may be figuratively meant the deſtroying and overturning the Babylonians, and other the proud and lofty Enemies of his People▪ and the removing of all impediments out of the way of their return home to their own Country; ſee the Note, Pſal. 97.5. Or elſe it may be ſpoken by way of alluſion to that which was done, at the giving of the Law at Mount Sinai, where all being on a light flame, in that terrible tempeſt of Thunder and Lightning, the Mountains ſeemed to tremble and melt away; ſee the Note, Judg. 5.4. and ſo the deſire of Gods People here may be, that in delivering them now he would ſhew forth ſome ſuch ſign of his Glorious Majeſty and Power, as he did at the giving of the Law. Some, I know, do underſtand this concerning Gods rending the Heavens and coming down, of the Incarnation of the Son of God; and accordingly by the flowing down of the Mountains, they underſtand either the humbling of the Hearts of proud Sinners by the preaching of the Goſpel, or elſe the deſtroying of all the Enemies of his People. But if the firſt coming of Chriſt be here intended, it is but only as his Redemption was typified by the deliverance of Gods People out of Babylon.
Ver. 2. As when the melting Fire burneth, &c.] This hath reference to the laſt words of the foregoing Verſe, where Gods People deſired, that at Gods appearing for them; the Mountains might flow down (and there may be ſtill an alluſion to Gods cauſing the Mountains of Sinai to melt away, as is noted before) namely, that this might be done; As when a melting Fire, which uſeth to be moſt vehement, burneth; to wit, the Wood and Coles which are the Fuel of it, or burneth or melteth Mettals by the heat of it, and as when the Fire cauſeth the Waters hanged over it to boile; to make thy Name known to thine Adverſaries; See the Note, Chap. 63.12.) That the Nations may tremble at thy Preſence; to wit, the Babylonians and other Enemies. And hereby now is ſhewn what was meant in the foregoing Verſe by the flowing down of the Mountains at Gods Preſence.
Ver. 3. When thou didſt terrible things which we looked not for, &c.] That is, which our forefathers did never expect thou wouldeſt have done for them, as being things that ſeemed, when done, above all credit and belief, and ſuch as humane reaſon could not comprehend, thou cameſt down, the Mountain flowed down at thy Preſence; as if they had ſaid, Thou didſt then for them that which we at preſent deſire of thee. And now by theſe terrible things done formerly for their Progenitors are doubtleſs meant all thoſe ſtupendious miraculous Works, which God wrought for the Iſraelites, from the time that Moſes was ſent to fetch them out of Egypt, until they were poſſeſſed of the Land of Canaan, and amongſt the reſt more eſpecially thoſe things which were done at Mount Sinai; for which ſee the Note before; ver. 1. And the drift of this is to imply, that ſince God had done ſuch great things for them formerly, they might hope that he would now do the like again for them, when they begged it of him.
Ver. 4. For ſince the beginning of the World Men have not heard, nor perceived by the Eare, neither hath the Eye ſeen, O God, beſides thee, what he hath prepared for him that waiteth for him.) That is, None, beſides thee, O God, who didſt intend and determine before-hand to do them, did ever hear or ſee, or was able to reach or comprehend thoſe wonderful things, which thou haſt prepared for them that truſting in thee, do patiently depend and waite upon thee; Or elſe (according to the Tranſlation, that is in the Margin of our Bibles) there was never humane Ear or Eye, that ever did hear or ſee any God beſides thee, the God of Iſrael, that hath done or prepared to do ſuch things, as thou haſt prepared for thy People. And this is alſo added to ſhew, that they might well be incouraged to beg that which they had deſired, of a God that had formerly done ſuch unheard of, ſuch unſeen and wonderful things for his People. Now by theſe wonderful things which from the beginning of the World Men had never heard nor ſeen, are meant, I conceive, thoſe terrible things which they looked not for, mentioned in the foregoing Verſe, which God had done for the Iſraelites in his carrying them out of Egypt into Canaan, for which ſee the Note there; and this may ſeem the more probable, becauſe that which the Prophet ſaith here doth ſo fully agree with that which Moſes had long ſince ſaid concerning thoſe wonderful works which God did then for the Iſraelites; Deut. 4.32, 33, 34. For ask now of the days that are paſt, which were before thee, ſince the day that God created Man upon the Earth; and ask from the one ſide of Heaven unto the other, whether there hath been any ſuch thing, as this great thing is, or hath been heard like it, &c.] The Apoſtle indeed makes uſe of theſe words of the Prophet, 1. Cor. 2.9. Where ſpeaking of the wiſdom revealed in the Goſpel, he affirms it to be above the reach of Mans underſtanding: Which none, ſaith he, of the Princes of this world knew—But as it is written, Eye hath not ſeen, nor Eare heard, neither have entred into the Heart of Man. (Which Clauſe is added by the Apoſtle, the better to explain the words of the Prophet) the things which God hath prepared for them that love him; And by theſe things ſome underſtand the incomprehenſible happineſs, which God hath prepared in Heaven for his Poople; but moſt, of the Myſteries revealed in the Goſpel, which had been formerly hidden even from Gods own People. But it is uſual with the Pen-men of the New Teſtament to alledge paſſages out of the Old, only by way of alluſion; See the like noted, Pſal. 19.4. And beſides the words here are ſo general, that they may well comprehend all the incomprehenſible Works of God for his People, though they might be more particularly intended, as is before ſaid, of the Wonders formerly wrought in the Deliverance of the Iſraelites.
Ver. 5. Thou meeteſt him that rejoiceth, and worketh righteouſneſs, &c.] That is, Thoſe that truſting in thee do rejoice in thee, and do their Duty; Or, thoſe that do joyfully and chearfully obey thee, and delight to do that which is right in thine Eyes: And by meeting them, I conceive is meant meeting them in a way of Love, Mercy, and Reconciliation; as the Prodigals Father went out to meet him, whilſt he was yet afar off; Luke 15.30. and as in our ordinary Speech we are wont to ſay of thoſe, to whom we are willing to be reconciled; that we will at any time meet them half way: Thoſe that remember thee in thy ways; that is, that remember thee in thy ſeveral wayes, or diſpenſations of thy Providence, whether of Mercy or Judgment, do accordingly praiſe thee, or pray unto thee; Or rather, thoſe that being mindful of thee, and ſo of their Duty to thee are careful to walk in the wayes thou haſt enjoyned them. But now the queſtion will be of whom this is ſpoken. Some think it is meant of Gods dealing in former times with their forefathers; Thou meeteſt him that rejoiceth and worketh righteouſneſs, thoſe that remember thee in thy wayes; that is, thou didſt meet, or wert wont to meet them in great loving kindneſs and Mercy, thou didſt ſhew them great favour many and many times: as if they had ſaid, Thus it was with our forefathers; but it is far otherwiſe now with us. But according to our Tranſlation, I conceive it is ſpoken indefinitely, as of that which God doth at all times; and ſo it may imply both, that God had done ſo with his righteous Servants in former Ages, and that he would have done the like alſo for them, if they had trodden in the ſteps of their holy Progenitors; behold, thou art wroth, for we have ſinned; as if they had ſaid, becauſe we have ſinned, thou haſt in thy wrath brought great Miſeries upon us, and ſo it was with us, as it was with our Fathers; in thoſe is continuance, and we ſhall be ſaved; that is, in thoſe thy ways of Goodneſs and Mercy to thy People there is continuance, they are ſtable and perpetual: And therefore we hope that we ſhall be ſaved.
Ver. 6. But we are all as an unclean thing, &c.] That is, as any Perſon, or Thing, Naturally, or Legally unclean: As namely, Lepers, and ſuch as had touched any dead body, &c. There were doubtleſs ſome holy Perſons amongſt them, even when they were in Babylon. But they ſpeak here of the body of the People in general, that were wicked and prophane, and caſt out of the Holy Land, and excluded from all Communion with God in his Sanctuary; even as thoſe that were legally unclean, were ſhut up for a time from converſing with their Brethren, and from going into the Temple. And this is likewiſe added, as in oppoſition to that which was ſaid in the foregoing Verſe; either thus, Thou wert very gracious to our Fore-fathers, that rejoyced and wrought Righteouſneſs, &c. but now they are all gone, and we are all as an unclean thing, &c. Or thus, Thou art conſtantly gracious to thoſe that work Righteouſneſs, and remember thee in thy ways; yea, and when thou art wroth with them, becauſe they have ſinned againſt thee, upon their returning to thee, thou, out of thy unchangeable goodneſs and mercy, art ready to ſhew them Mercy, and to ſave them; but alas, it is not thus with us; We are all as an unclean thing, and all our Righteouſneſſes are as filthy Rags; and for this laſt branch, there is much difference amongſt Expoſitors concerning this word Righteouſneſs. 1. Some think the abſtract is here put for the concrete, as if they had ſaid, Our moſt Righteous men are as filthy Rags. 2. Others underſtand it as ſpoken Ironically of thoſe horrid Enormities, wherewith they had provoked God to caſt them out of the Land; and for this ſee the Note, Chap. 57.12. 3. Others hold, that thereby is meant all their Legal Rights and Services, which being performed Hypocritically, and by men profane and wicked, were abominable in Gods ſight, how Righteous ſoever they judged themſelves in that regard. And, 4. Many conceive that hereby is meant, that the beſt actions of the beſt of them, when beſt performed, had ſo much defilement of Corruption and Sin cleaving to them, as might render them, if God ſhould examine them rigorouſly by the rule of his Law, hateful unto him. And indeed either of theſe four Expoſitions do fairly ſuit with the drift of this place. And then for the following words, they contain an acknowledgment of the miſery, whereinto their Sins had brought them; and we all do fade away as a leaf; that is, the Beauty and Glory of our former eſtate is withered and gone; ſee the Notes, Chap. 40.6, 7. and our iniquities, like the wind, have taken us away; that is, as the Wind drives faded leaves from off the Tree, or blows them about, when they are fallen from the Tree, ſo have our Sins driven us away into the Land of our Captivity.
Ver. 7. And there is none that calleth on thy name, &c.] That is, though we are in ſo ſad a condition, yet there are very few, none in a manner, that for the appeaſing of thy wrath, and the removal of theſe Judgments, doth in a right manner, ſeriouſly, and from their Hearts cry unto thee; (ſee the Note, Chap. 43.22.) for that this is meant by calling on Gods Name, is evident by the following words; that ſtirreth up himſelf to take hold on thee; that is, that do endeavour to rouſe up themſelves, that they may with all poſſible fervency and importunity pray unto thee, that ſo thereby they may keep thee from departing away from them, or win thee to return again in mercy to them, or ſtay thy hand from ſmiting them any farther; as Moſes did, as it were, hold the hand of God from deſtroying the Iſraelites, when he ſaid unto Moſes; Let me alone that I may deſtroy them, &c. Deut. 9.14. Or, that they might cleave cloſe to God, as their God and Father, reſting upon his Grace and faithfulneſs, though in his anger he ſeemed reſolved to caſt them off. The ſum of what they here confeſs againſt themſelves is, That there was ſcarce any amongſt them, that took care to ſtep in and intercede for the People, as Moſes, Samuel, and others in former Ages had done; As for the laſt clauſe; for thou haſt hid thy face from us (ſee the Notes, Chap 8.17. and 57.17.) that may be added as a reaſon, not only of the miſeries that were come upon them, but alſo of their ſtupidity, in that they called not upon God, when they were in ſuch miſery. It was becauſe for their wickedneſs God had hid his face from them, and left them to themſelves.
Ver. 8. But now, O Lord, thou art our Father: we are the Clay, and thou our Potter, and we all are the work of thine hand.] To wit, not only as we are thy Creatures, but alſo as we are thy People; ſee the Notes, Chap. 19.25. and 43.1, 21. and Job 10.8, 9. In the words the People of God ſeem to plead with him, that though he might at his pleaſure break them in pieces, as the Potter may his Pots, yet that he would rather ſpare them and deal favourably with them, both out of reſpect to the frailty of their condition; ſee the Note, Pſal. 143.10. and eſpecially, becauſe of the intereſt he had in them, as being his Children and the work of his hands; ſee the Note, Pſal. 119.73.
Ver. 9. Be not wrath very ſore, O Lord, neither remember iniquity for ever, &c.] As if they had ſaid, Though this we have deſerved, yet deal more favourably with us; ſee the Note, Pſal. 6.1. behold, ſee we beſeech thee; ſee the Note, Chap. 63.15. we are all thy People; that is, thou haſt taken us to be thy Covenant People; and therefore ſpare us.
Ver. 10. Thy holy Cities are a wilderneſs, &c.] That is, the Cities of Judea, which are called holy Cities, as the whole Country is called the holy Land, Zach. 2.12. becauſe of the ſpecial intereſt which God had in them, as having given them for an habitation to his holy People Iſrael, wherein they were to ſerve and Worſhip God, as they did conſtantly in their Synagogues every Sabbath, both in Prayer, and hearing the word Preached, Act. 15.21. Some indeed hold, that the following words, Zion is a Wilderneſs, Jeruſalem a Deſolation, are added to ſhew what were the holy Cities they intended; to wit, Zion and Jeruſalem, where the Temple was, wherein God was eſpecially ſerved; and which were ſometimes ſpoken of, as two diſtinct Cities, Zion being more peculiarly called the City of David. However by mentioning the deſolation of theſe Cities, they ſeek to move God to pity them, and to deſtroy their Enemies; though not for their ſakes, that had deſerved ſo ill at his hands, yet with reſpect to his own Glory, and to his own Concernments.
Ver. 11. Our holy and our beautiful houſe, where our Fathers praiſed thee, is burnt with Fire, &c.] This is added as a farther aggravation of their miſery, that not only their Cities, even Zion and Jeruſalem amongſt the reſt, but even the Temple alſo was burnt with Fire, that goodly houſe which God had given them to be the peculiar place for his Worſhip and Service, and which was far dearer to them than their own private Houſes. But now withall there are two things hinted, very obſervable, in that Clauſe; where our Fathers praiſed thee: as namely, 1. That being as it were aſhamed to alledge their own ſerving of God there, becauſe they had been ſo regardleſs of their duty therein, and had done what they did in ſuch a manner, as might well render it loathſome to God; yet they put him in mind how formerly in better times their Forefathers had duly ſerved him there: And, 2. How ſad a thing it was, that they ſhould now weep and lament over the ruines of that Houſe, wherein their Anceſtors with ſuch triumphant joy uſed to praiſe God for his goodneſs to them; and all our pleaſant things are laid waſte; that is, ſay ſome, all the choice things, wherein we took pleaſure, are ſpoiled and carried away. But the word, laid waſte, doth rather import, that they ſpeak hear of their goodly Palaces and great Houſes, publick and private, which were likewiſe by the Enemy burnt down and deſtroy'd.
Ver. 12. Wilt thou refrain thy ſelf for theſe things, O Lord? &c.] That is, Canſt thou contain thy ſelf from coming in to our help, and from avenging thy ſelf upon our Enemies, when thou ſeeſt us, thy People, in ſuch a miſerable condition, and our Enemies offering ſo much wrong to thy ſelf, and thy Concernments? Though we have deſerved to be puniſhed ſeverely; yet wilt thou not vindicate thine own glory?