Annotations Upon Isaiah, Chapter 9
CHAP. IX.
Verſ. 1. NEvertheleſs the dimneſs ſhall not be ſuch, &c.] Leſt the faithful ſhould be over-preſſed with fear and ſorrow, hearing of ſuch a ſad and a black day that was coming upon the land, in regard of thoſe grievous miſeries and ſtraits that ſhould befall them, mentioned in ſeveral places of the foregoing Chapter, and eſpecially in the laſt verſe, where he ſpeaks of the trouble, and darkneſs, and dimneſs of anguiſh that ſhould come upon them, therefore the Prophet doth here add a promiſe by way of conſolation, telling them of that which might much allay the bitterneſs of the calamities which are there threatned. Some indeed hold that the promiſe made to the faithful begins not till the ſecond verſe. The firſt verſe they conceive it rather inſerted by way of aggravating the darkneſs threatned in the foregoing Chapter, Nevertheleſs the dimneſs ſhall not be ſuch as was in her vexation, when at the firſt he lightly afflicted the land of Zebulun, &c. as if he had ſaid, No marvel though it be ſaid that the people ſhall be in ſuch perplexity, as is before deſcribed, when the calamities there threatned ſhall come upon them; for this affliction when it comes, ſhall darken the land otherwiſe, that is, in a far more grievous manner than it was darkened by the invaſions of enemies in former times.
And indeed if the calamities threatned in the foregoing Chapter (the dimneſs here ſpoken of) be underſtood of the deſtruction made in the land by the Chaldeans in the days of Zedekiah, when the City Jeruſalem was taken, and the Temple burnt, and the people were carried captives into Babylon, that was in it ſelf a blacker day of diſtreſs than ever had been ſeen in the land of Iſrael, when the Aſſyrians had made the ſaddeſt havock amongſt them. Well, but yet becauſe this expreſſion, the dimneſs ſhall not be ſuch as was in her vexation, ſeems in an ordinary way of ſpeaking, to import that it ſhould not be ſo great; and eſpecially becauſe the following verſe ſeems plainly to be added, as a farther explanation of that which is ſaid here, The people that walked in darkneſs have ſeen a great light, &c. therefore I rather conceive that the drift of this verſe alſo is to mitigate their fears, by aſſuring them, that though the judgments threatned in the foregoing Chapter ſhould fall very heavy upon the land of Iſrael or Judah, yet in ſome reſpect it ſhould not be ſuch, that is, ſo great as it was in thoſe vexations of the land of Iſrael by the Aſſyrians, mentioned in the latter part of the verſe. And accordingly I underſtand the words thus; Nevertheleſs the dimneſs, (to wit, that threatned in the foregoing Chapter, whether we underſtand thereby the calamities they underwent in the days of Hezekiah, by Sennacheribs invading the land with ſuch a mighty army, or the grievous deſtruction that was brought upon them by the Chaldeans in the days of Zedekiah) ſhall not be ſuch, that is, in every reſpect ſo great as was in her vexation; that is, as it was when the land was vexed and afflicted by thoſe two Invaſions of the Aſſyrians, mentioned in the following words, when at the firſt he lightly afflicted the land of Zebulun, and the land of Naphtali; which may be meant either firſt of that Invaſion of the land of Iſrael, when Pul the Aſſyrian made an inroad into the Country in the days of Menahem, and then was preſently hired with a ſum of money to be gone again, for which ſee the Notes, 2 King. 15.19. which ſeems to me moſt probable; or elſe, 2. of that Invaſion made by Tiglath-pileſer, which fell chiefly indeed upon the Tribes of Zebulun and Naphtali, and wherein they might well be ſaid to be more lightly afflicted, becauſe then only ſome of the Tribes (about five of them) were carried away captives, and not all of them, as they were afterwards by Salmanaſſer; for which ſee the Note, 2 King. 15.29. And afterward did more grievouſly afflict her; which may be meant of that more grievous hand of God upon the whole Kingdom of the Ten Tribes in the days of Hoſhea, when by Salmanaſſer Samaria was taken, and the whole people of Iſrael in a manner were carried away captives into Aſſyria, 2 King. 17.3, &c. for which ſee the Notes there. Or rather of the Invaſion of Tiglath-pileſer, which may be termed more grievous with reſpect to the foregoing inroad of Pul; which I think is far moſt probable; for whereas it may be, and it is uſually objected, that the Prophet ſpeaks here of calamities that had formerly come upon the land of Iſrael; and it is clear, that neither the Invaſion by Tiglath-pileſer, nor that by Salmanaſſer, were come to paſs when the Prophet ſpake this, though indeed he lived to ſee them both accompliſhed. Though to this it may be anſwered, that it was uſual with the Prophets to ſpeak of things to come, as if they were paſt and done already, only to imply the certainty of them; yet I ſhould think that this objection may be better prevented by holding that the Prophet ſpeaks here of two Invaſions of the land of Iſrael that were in a manner paſt already, to wit, that of Pul, and that of Tiglath-pileſer, which was now immediately coming upon them, and in a manner in being. And indeed the following deſcription of that part of the land of Canaan, which was to feel the miſery of this more grievous affliction, agrees beſt with the Invaſion of T…glath-pileſer, and cannot ſo well be underſtood of that of Salmanaſſer, when the whole Kingdom of the Ten Tribes was over-run and diſpeopled; as firſt, in that this is ſaid to have been by the way of the Sea; for this cannot ſo well be meant of the midland-Sea, called the great Sea, Joſh. 1.4. which was the utmoſt border of the land of Iſrael, weſtward, and very far remote from Jordan (which is alſo here mentioned.) And that which is ſaid by ſome is altogether uncertain, to wit, that the tract of land of which he ſpeaks here, is ſaid to have been by the way of the Sea, becauſe there was a high-way in thoſe parts about Jordan, whereby they carried their wares, which were to be tranſported through the land to the Sea-ſide, which was hereupon called the way of the Sea. And therefore I rather think it is meant of that part of the Country which lay upon the Lake of Genneſareth, as it is called, Luk. 5.1. which was alſo called the Sea of Cinnereth, Joſh. 13.27. or the Sea of Genneſareth; and Mat. 4.18. The Sea of Galilee; and Joh. 21.1. The Sea of Tiberias. And the like may be ſaid of the following words, Beyond Jordan in Galilee of the Nations; or as ſome tranſlate it, in populous Galilee; for though the whole land of Galilee was divided into two parts, the one whereof was called the upper Galilee, and the other the lower, and ſome think the lower Galilee is here meant, which was in the Tribe of Zebulun; and that it was called populous Galilee, becauſe it was ſo full of people: and others think the upper Galilee is here meant, which was in the Tribe of Naphtali, which they ſay was called Galilee of the Nations, becauſe there were many of the Heathens uſually inhabiting there, in regard that it was near to the Tyrians and Zidonians, or for ſome other reaſon, (for which ſee the Notes, Gen. 14.1. Joſh. 12.23. Judg. 4.2. & 1 King. 9.11.) Yet, firſt, becauſe it is evident that the Prophet ſpeaks here of a ſtorm that fell upon thoſe parts of the land that lay near to Jordan, and not upon the whole Kingdom of the Ten Tribes; as that Invaſion of Salmanaſſer did. 2. Becauſe it is clear that Tiglath-pileſer did indeed ſubdue and carry into captivity the Tribes without Jordan, and thoſe within Jordan, to wit, on the Eaſt-ſide of it, even all the inhabitants both of the upper and lower Galilee, (which may therefore be here ſaid to be beyond Jordan, with reſpect to thoſe without Jordan, that were at the ſame time carried away into captivity), ſee the Note, 2 King. 15.29. And 3. becauſe the Evangeliſt citing this paſſage of Iſaiah, Mat. 4.14, 15, 16. ſeems to ſpeak of thoſe places about Jordan, where our Saviour firſt Preached the Goſpel; therefore it ſeems to me moſt probable that the Prophet ſpeaks here of the Invaſion of Tiglath-pileſer. Well, but however, whether this more grievous affliction of the land of Iſrael be meant of the Invaſion of Tiglath-pileſer, or of that of Salmanaſſer; yet if that judgment which the Prophet in the foregoing Chapter foretold ſhould come upon Judah, be meant of that deſtruction which was made by Nebuchadnezzar in the days of Zedekiah, when Jeruſalem was taken, and both the City and the Temple it ſelf was ſacked and burnt, and the Jews for the generality were all carried away captives into Babylon, (which was doubtleſs the greateſt blow that was ever given to the land) how can it be ſaid that the dimneſs then was not ſuch, that is, ſo great as it was in her vexation by thoſe two foregoing Invaſions of the land of Iſrael by the Aſſyrians? Indeed if the judgment threatned againſt Judah in the foregoing Chapter, were the Invaſion of Sennacherib in the days of Hezekiah (which many think moſt probable) that might well be ſaid to be not ſo great as were the two foregoing Invaſions of the land of Iſrael by the Aſſyrians. But if that threatned in the foregoing Chapter were that dreadful ruin that was made in Jeruſalem, and in the land of Judah by Nebuchadnezzar, how can that be ſaid to have been not ſo great as thoſe two Invaſions of the Kingdom of the Ten Tribes by the Aſſyrians?
I anſwer, 1. Becauſe this dimneſs was not perpetual, as the other was. The Jews that were carried captives into Babylon returned afterward back again into their own Country (which the Iſraelites that were carried away by the Aſſyrians never did) at which time both the City and Temple at Jeruſalem were rebuilt again.
And, 2. Becauſe ſome few years after, the promiſed Meſſiah ſhould come, and then they ſhould enjoy the light of the Goſpel, which to the faithful ſhould yield ſo great comfort, that it would make them forget all their former ſufferings and ſorrows. And indeed it is clear, that the Evangeliſt St. Matthew doth in the place above cited apply that which he ſaith there concerning the ſpringing up of the light of the Goſpel to the places here mentioned by the Prophet; implying that as thoſe parts firſt taſted of the miſeries here ſpoken of, ſo they ſhould be firſt revived by the bright ſhining of the Goſpel amongſt them.
Ver. 2. The people that walked in darkneſs, have ſeen a great light, &c.] This was in part accompliſhed, firſt, when Sennacheribs army was deſtroyed, wherewith he had beſieged Jeruſalem in the days of Hezekiah, and ſo the ſiege was broken up, and the enemies were forced to fly out of the land with great confuſion and ſhame; for then the people of Judea might well be ſaid to have ſeen a great light, not only becauſe their joy muſt needs then be exceeding great, after ſuch a dark time of extream diſtreſs and ſorrow, but alſo becauſe their deliverance in ſuch a miraculous way was ſo apparently the mighty hand and work of God.
2. When the Jews were delivered out of Babylon, and brought back again into their own land, at which time ſome of the Ten Tribes alſo returned, in regard whereof it may be ſpoken of the whole Nation of Iſrael. And indeed conſidering that when by Nebuchadnezzar the City and Temple of Jeruſalem was deſtroyed, and ſo the people were wholly taken off from the publick Worſhip of God, it might ſeem hereby that the Covenant betwixt God and them was broked off, and the hope they had of the promiſed Meſſiah was at end, therefore when the Lord had brought them back again from the land of their captivity, their joy muſt needs be exceeding great, ſee Pſal. 126.2, 3.
But, 3. principally and moſt clearly by the coming of Chriſt, and the breaking forth of the light of the Goſpel, when the Jews (and Gentiles too) were enlightened by the ſhining of that Sun of Righteouſneſs amongſt them, and delivered from that blindneſs, and that bondage under ſin and Satan, wherein formerly they abode (whereof the Babylonian captivity was a type), and brought into an eſtate of clearer knowledg, and greater joy than ever that people had enjoyed before in the time of the Law. And indeed, as is partly noted before, this I conceive is the chief reaſon why Zebulun and Naphtali, and the land about Jordan, were particularly mentioned in the foregoing verſe, to wit, becauſe the light of the Goſpel did firſt break forth in thoſe parts; and there Chriſt wrought his firſt Miracles, and the chief of his Apoſtles were there firſt called. And the ſame is intended in the following words, They that dwell in the land of the ſhadow of death, upon them hath the light ſhined; for this alſo may comprehend both the deliverance of the Jews out of Babylon, where they ſeemed to have been in as hopeleſs a condition, as men are that lye dead in their graves, according to that which is ſaid of them, Ezek. 37.12. O my people, I will open your graves, and cauſe you to come up out of your graves, and bring you into the land of Iſrael. And likewiſe more eſpecially the deliverance of Chriſts redeemed ones from that darkneſs of ſin and death, both temporal and eternal, under which they lay by nature, ſee the Note, Job 3.5. And obſervable it is, that to expreſs how certain it was that this ſhould be, the Prophet ſtill ſpeaks of that which was to come to paſs many years after, as if it were done already.
Ver. 3. Thou haſt multiplied the Nation, and not encreaſed the joy, &c.] The Prophet ſtill proceeds in a Prophetical ſtrain, ſpeaking of future things, as if they were paſt already. The words may be read, as it is in the Margent of our Bibles, Thou haſt …ipli… …he Nation, and to him encreaſed the joy; as if he had ſaid, Thou wilt multiply this Nation, and wilt increaſe their joy. And indeed, whether we underſtand this of the joy of the Jewiſh Nation, either, 1. at their deliverance from Sennacheribs army that had beſieged Jeruſalem: Or, 2. at their deliverance from the Babylonian captivity: Or, 3ly, at their deliverance by Chriſt, their promiſed Meſſiah, theſe two may well be joined together concerning the multiplying of the Nation, and the increaſing of their joy: Becauſe,
1. When Sennacherib had made great havock amongſt the people in the land, after his army was deſtroyed ſo miraculouſly, to the great joy of that Nation, God was pleaſed to cauſe them to multiply and thrive again, according to that promiſe made to Hezekiah, Chap. 37.31. And the remnant that is eſcaped of the houſe of Judah, ſhall again take root downward, and bear fruit upward.
2ly, Becauſe after their joyful return out of Babylon, through the bleſſing of God upon them, the people did great multiply, as was foretold by the Prophets, Jer. 31.27. Behold the days come, ſaith the Lord, that I will ſow the houſe of Iſrael, and the houſe of Judah, with the ſeed of man, and with the ſeed of beaſt. And Zach. 2.4. Jeruſalem ſhall be inhabited as Towns without walls for the multitude of men and cattel therein. And,
3ly, Becauſe at the coming of Chriſt, which was a time indeed of greateſt joy, the people of God were exceedingly multiplied, by the confluence of multitudes of the Gentiles that joined themſelves to the Church of Chriſt. See the Notes, Chap. 3.1, 2. & Pſal. 17.1, &c. And this Marginal reading of the Text I cannot but judg far the moſt probable, becauſe according to this Tranſlation of the words, the meaning of the place is ſo clear and eaſie; whereas if we read it as it is in our Bibles, Thou haſt multiplied the Nation, and not increaſed the joy; there ſeems to be a manifeſt contradiction betwixt this and the following words, They joy before thee according to the joy in harveſt, and as men rejoice when they divide the ſpoil. Whence it is that ſo many ways have been found out by Expoſitors to ſalve this ſeeming contradiction: For, firſt, ſome underſtand the firſt part of the verſe of the Aſſyrian, to wit, that though the Aſſyrian had raiſed, or though God by his Providence had ſuffered him to raiſe a very numerous army, yet their joy was not anſwerable thereto, becauſe by the ſword of an Angel there was ſuch havock made amongſt them, as they lay before Jeruſalem, and ſo they returned not home rejoicing and triumphing in their victory, as they thought to have done. And then the following words they underſtand of the Jews, to wit, that they had cauſe of abundant joy, though the Aſſyrian had none. They joy before thee according to the joy in harveſt, and as men rejoice when they divide the ſpoil. And,
2ly, Some underſtand both branches of the verſe of the Jews in the days of the Goſpel, that then they were many in number, as God had promiſed, or that they were multiplied by the acceſs of the Gentiles, who joined themſelves to the Church of the Jews; but that this was without any great joy of the Jews, the Nation to whom Chriſt and the Goſpel were peculiarly promiſed, becauſe ſo few of them did embrace the faith of Chriſt; or becauſe they did very much envy the Preaching of the Goſpel amongſt the Gentiles, or becauſe they were within a few years after rooted out by the Romans. Or elſe, of the Church of Chriſt, as made up both of Jews and Gentiles; to wit, that though Gods people were then mightily increaſed in number, yet their joy was not anſwerable thereunto, and that becauſe of the grievous perſecutions, and the manifold calamities and miſeries that were continually their portion. And now becauſe in both theſe joys there was a mixture of much grief and trouble of ſpirit, therefore they ſay in the following words, this joy of theirs is compared to the joy of men in harveſt, when their joy is mixed with a great deal of toil and labour; and to the joy of thoſe that divide the ſpoil, which is not obtained without much hardſhip, and after many ſharp and bitter conflicts.
But, 3ly, others underſtand that the Prophet in the firſt part of the verſe ſpeaks of the Jews in former times, to wit, that God had exceedingly multiplied that Nation in former ages, as he had promiſed (under which term ſome alſo comprehend the advancing of them, and their growing great in riches, power, and many glorious victories); but that their joy then was comparatively nothing in regard of that joy they ſhould have in the breaking forth of that light whereof he had ſpoken in the foregoing verſe. Then their joy ſhould be ſuch as it had never been ſince God began firſt to multiply that Nation; which is therefore ſet forth in the following words by thoſe expreſſions, They joy before thee according to the joy in harveſt, &c. And this may be underſtood of their joy: Either, 1. When Jeruſalem was delivered from Sennacheribs army. Or, 2. when the Jews were delivered from the Babylonian captivity. Or, 3. when Chriſt came to deliver them from the bondage of Sin, Satan, Death and Hell. And indeed becauſe it is expreſly ſaid, that the joy of this Nation when they were returned out of Babylon, and had begun to build their City and Temple again, was not ſo great as it had been in former times, ſee the Note, Ezra 3.12. therefore I conceive the joy the Prophet here ſpeaks of, is chiefly meant of the joy that redounded to believers by Chriſt; which was indeed as much greater than all the joys of Gods people in former ages had been, as the light of the Sun is greater than the light of a candle; and that becauſe this was the greateſt mercy that ever was promiſed Gods people, and becauſe the light of the knowledg of God, and the way of Salvation was far more clearly diſcovered and imparted to them, than ever it had been in former times. As for that expreſſion, they joy before thee, &c. either that is ſpoken with reſpect to the thank-offerings and praiſes which they offered up unto God, upon their deliverances, in the Sanctuary, and in the aſſemblies of his people. Or elſe to ſet forth the heartineſs, and reality, and ſincerity of their joy, to wit, that they ſhould be indeed heartily and inwardly joyed, as acknowledging Gods wonderful work in their deliverance.
Ver. 4. For thou haſt broken, &c.] Here the Prophet ſhews us what the ground ſhould be of that wonderful joy promiſed to Gods people in the foregoing verſe, to wit, Gods wonderful delivering of them from that miſerable bondage under which they had been ſorely oppreſſed; which as it may be partly underſtood of the Jews deliverance both from that bondage under which Sennacherib endeavoured to bring them, and from the yoke of the Babylonian captivity; yet it muſt be principally underſtood as looking farther, even to that great redemption of Gods people by Chriſt, when the yoke of Satan, and ſin, and the world, and death, and hell was broken, and they were brought into the glorious liberty of Gods children. Thou haſt broken the yoke of his burden, that is, the burdenſome yoke of that bondage, and thoſe many heavy preſſures under which thy people lay; and the ſtaff of his ſhoulder, that is, the ſtaff wherewith their ſhoulders were beaten; the rod of the oppreſſor, that is, the tyrannical rule of thoſe that oppreſſed him, or the rod wherewith their task-maſters were wont to beat them, by way of forcing them to pay their taxes, or to diſpatch thoſe works of drudgery that were impoſed upon them; as in the day of Midian, that is, totally, and eaſily, and wholly by the out-ſtretched arm of God, without the help of man and military forces, as when Gideon overcame the Midianites. And to this it is thought the deliverance here promiſed is compared, becauſe the deliverance of the Jews from Sennacheribs army, and from the Babylonian captivity, but eſpecially our deliverance by Chriſt, was indeed effected, not by the power of man and weapons of war, but ſolely by the almighty power of God, and becauſe in the manner of Gideons vanquiſhing the Midianites there was ſuch a notable typical reſemblance of the victory of Chriſt and his members over Satan, that great oppreſſor of his people, for which ſee the Notes, Judg. 7.19.
Ver. 5. For every battel of the warrier is with confuſed noiſe, &c.] If we read this verſe according to the Tranſlation that is ſet in the Margent of our Bibles, When the whole battel of the warrier was with confuſed noiſe, and garments rolled in blood, &c. then the whole verſe ſeems clearly to be meant of that overthrow of the Midianites mentioned in the foregoing verſe, when the whole army of the Midianites being ſuddenly ſtruck with a panick fear, there was a confuſed noiſe amongſt them, and they fell upon, and flew one another, ſo that they lay tumling in their own blood. And if we thus read the Text, then the meaning of the laſt clauſe, and it was with burning and fuel of fire, muſt needs be this, either that the bodies of the Midianites, together with their garments, being thus ſoaked and ſpoiled with the abundance of blood that was ſpilt, were fain to be burnt, and made fuel of fire; or elſe that by this their ſlaughtering one another, their whole army was eaſily, inſtantly, and utterly deſtroyed, as when any combuſtible matter is ſuddenly conſumed and burnt up with a flaming fire. But now if we read it, as it is in our Bibles, as conſiſting of two parts, the one oppoſed to the other, For every battel of the warrier is with confuſed noiſe, and garments rolled in blood, but this ſhall be with burning and fuel of fire, then theſe words muſt needs be added to ſet forth, why he had compared the deliverance now promiſed, to that of Gideons victory over the Midianites, namely, becauſe it ſhould be effected in a ſtrange and miraculous way, and not by the vanquiſhing of their enemies in battel, as uſually people are delivered; For every battel of the warrier is with confuſed noiſe, and garments rolled in blood, that is, with the confuſed noiſe of Drums and Trumpets, the clattering of arms, and neighing of horſes, the ſhouting of Soldiers, and the cries and skreeks of men wounded and ſlain, that lay weltring in their blood; but this ſhall be with burning and fuel of fire, that is, this deliverance of Gods people which is now promiſed, ſhall not be effected by the power of man, by fighting and bloodſhed, but by the almighty power of God, conſuming the enemy on a ſudden in a miraculous way, as with a flame of fire. And this ſome think is meant of that miraculous deſtruction of Sennacheribs army, that had beſieged Jeruſalem in the days of Hezekiah, which was effected without any tumult of a battel, without any fighting or bloodſhed, multitudes of the Aſſyrian army being ſuddenly ſlain in the dead of the night by the ſtroke of an Angel, and ſo were deſtroyed, as if they had been ſmitten with lightning from Heaven, and burnt up and conſumed like ſo much fuel of fire. But others underſtand it of the deliverance of Gods people by Chriſt from the bondage of Sin and Satan, which is not accompliſhed by weapons of war, battels and bloodſhed, but by the Preaching of the Goſpel, and the mighty working of the Spirit of God, purifying their hearts, and burning up their luſts and corruptions, the ſtrong holds of Satan, 2 Cor. 10.4, 5. even as when any combuſtible matter is burnt up and conſumed by fire. See the Note, Chap. 4.4. Or elſe (as ſome think) of Chriſts deſtroying the enemies of his people in a ſtrange and wonderful way, and his making them at laſt the fuel of Hell-fire.
Ver. 6. For unto us a child is born, unto us a ſon is given.] To wit, Jeſus Chriſt, the great gift of Gods free Grace, who as he was the only begotten Son of God, (ſee the Notes, Pſal. 2.7. & 2 Sam. 7.14.) ſo he was alſo a child conceived and born of the Virgin Mary; the ſame that was before foretold by the name Immanuel, Chap. 7.14. (for which ſee the Note there; for much is there ſaid to ſhew the ground why theſe Propheſies concerning Chriſt are inſerted in theſe places, and to prove that they cannot be meant of Hezekiah, as the Jews would have it.) To imply the certainty of that which is here foretold, the Prophet ſtill expreſſeth this which was to be done many years after, as if it were done already, For unto us a child is born, &c. where by thoſe words unto us, the Jewiſh Nation may be primarily and peculiarly meant, from whoſe Royal ſtock he was deſcended, according to that which the Angel ſaid to the ſhepherds, Luk. 2.11. Unto you is born this day in the city of David, a Saviour, which is Chriſt the Lord. And hereby it is clear, which is obſervable, that Chriſt was given of God to be a Saviour, even to thoſe that lived in the days of the Old Teſtament. But withal they muſt be extended to all mankind in general, becauſe this Son of God by taking mans nature upon him, became a Saviour for man in general, upon condition of believing in him; and becauſe all that do believe in him (to whom only he is effectually given to be a Saviour) become ſpiritually the ſeed, and are joined in one body with the Church of the Jews. Now this concerning the birth of Chriſt is here inſerted, as a reaſon of all that was ſaid before, For unto us a child is born, &c. 1. Becauſe the deliverance of Gods people by Chriſt was the great mercy that was principally intended in the foregoing promiſes, the victory which was to be accompliſhed without tumult and bloodſhed, and that which ſhould be the matter of ſuch exceeding great joy to them; ſee the foregoing Notes, ver. 2, 3, 4, 5. 2ly, Becauſe the great mercy intended in thoſe temporal deliverances, included alſo in the foregoing promiſes, to wit, that when Jeruſalem was ſaved from Sennacherib, and that of the Jews return out of Babylon was the preſervation of the Royal ſtock of David, that ſo from thence this great Redeemer the Lord was to ſpring, in whom that Kingdom of David was to be continued unto eternity, and by whom the reſtauration of the Church, begun in the return from Babylon, was to be perfected and brought to a more flouriſhing and joyful eſtate than ever. And, 3ly, Becauſe even thoſe temporal deliverances of the Jews before mentioned were effected by this their Meſſiah, and the virtue of the great work of his Redemption.
And the Government ſhall be upon his ſhoulder.] That is, God ſhall appoint him to be the King of his Church, and impoſe upon him the Government of his Church, yea he ſhall make him his Viceroy for the ruling and governing of the whole world under him, that ſo he may the better protect and provide for his Church, and order all things for the benefit and advantage thereof. See the Note, Pſal. 2.6. This phraſe, The Government ſhall be upon his ſhoulder, may ſeem to allude to the cuſtom of carrying a Scepter upon the ſhoulder, as the ſign of Regal power; as the like is noted in that which is ſaid concerning Eliakim, Chap. 22.22. The key of the houſe of David will I lay upon his ſhoulder; but the meaning is clear, that God ſhould commit the Government of the Church to him, and ſo the care of it ſhould in all regards lye upon him, and he ſhould uphold it with his care and power; he ſhould not commit the Government of it to others, as needing no other to help him to bear the burthen of it, but he ſhould manage it wholly by his own power; and whereas other Kings are wont to be burdenſome to their ſubjects, it ſhould not be ſo with him, becauſe he ſhould bear his ſubjects as his burden. Yet there may be alſo in theſe words an alluſion to that which he had ſaid before, ver. 4. Thou haſt broken the ſtaff of his ſhoulder; and ſo the drift of them may be to imply, that having freed them from the tyrannous oppreſſion of their enemies, they ſhould live as a free and happy people under his juſt and righteous Government.
And his name ſhall be called, &c.] That is, he ſhall be, and ſhall by God and his people be owned to be, Wonderful, Counſell…r, &c. The Jews that they may with ſome ſhew of reaſon, apply this Prophecy to Hezekiah, do violently tranſpoſe the words of the Text, and read it thus, He that is Wonderful, Counſellor, the mighty God, the everlaſting Father, ſhall call his name, The Prince of Peace. But the words as they are in the Hebrew, will not bear ſuch a reading as many of their own do acknowledg; for they ſtand clearly in the order as they are rendered in our Tranſlation, And his name ſhall be called Wonderful, Counſellor, the mighty God, &c. Firſt Wonderful, to wit, with reſpect to that incomprehenſible wonder of his two natures, the Divine and Humane nature, united together in one perſon; as likewiſe with reſpect to the wonder of his Concepton, Death, Reſurrection and Aſcenſion, together with all the miraculous works that were done by him, and eſpecially that great and aſtoniſhing work of mans Redemption, which the Angels themſelves did admire, 1 Pet. 1.12. 2ly, Counſellor, as being abundantly furniſhed to reveal all truths to his people, and in all things to counſel and direct them what to do. See the Note, Prov. 8.14. 3ly, The mighty God, which ſhews clearly that this cannot be underſtood of Hezekiah, or any other mortal man, but only of the Lord Chriſt. 4ly, The Everlaſting-Father, to wit, becauſe it is he that regenerates the faithful in all ages, and is the father of eternity, the author of life eternal to all that believe on him. And, 5ly, The Prince of Peace, to wit, becauſe he ſhould not advance his Kingdom by force of arms, but in a way of peace; becauſe he makes our peace with God, and united Jews and Gentiles together, as one people; and becauſe he is the ſole author of all the peace of his people, outward and inward, temporal and eternal. See the Note, Chap. 2.4.
Ver. 7. Of the increaſe of his Government and peace there ſhall be no end, &c.] This is added with reſpect to the laſt Title, given to Chriſt in the foregoing verſe, The Prince of Peace, to wit, that the extending of his Principality and Government, and the peace and proſperity thereof, ſhould never come to an end, but ſhould ſtill proceed farther and farther; which is eſpecially accompliſhed by the enlargement of his Kingdom amongſt the Gentiles. See the Note, Pſal. 2.8. And obſervable it is, that by foretelling the increaſe of the peace of his Kingdom, together with the great extent of his dominions, theſe ſingular priviledges are implied, 1. That his Kingdom ſhould be carried on, not by the ſword, but by the Goſpel of peace. And, 2. that whereas the enlargement of other Princes Kingdoms do uſually tend to their ruin, it ſhould not be ſo with his. As for that which followeth, 1. It is ſaid that this his Government ſhould be upon the throne of David, and upon his Kingdom, becauſe Chriſt was Davids ſon and heir, and Davids Kingdom was a type of Chriſts, ſee the Notes, 2 Sam. 7.11, 16. Pſ. 72.1. & 132.11. And accordingly even in Jeruſalem, the ſeat of Davids Kingdom, Chriſt Preached the Goſpel, and was owned as the Son of David, and vanquiſhed the ſpiritual enemies; and from thence the Goſpel of the Kingdom went forth into all the world. 2ly, It is ſaid that this ſhould be to order it, and to eſtabliſh it, that is, for the well-ordering, the ſtrengthening and ſetling of his Church and Kingdom, with judgment and with juſtice, that is, with juſt judgment; or by puniſhing the wicked, and protecting and rewarding the righteous. See the Notes, Pſal. 89.14. Prov. 16.12. And, 3ly, it is ſaid that this ſhall be from henceforth even for ever, that is, from the time that Chriſt in mans nature ſhall undertake the Government of his Church, unto all eternity. And, 4ly, becauſe the accompliſhing of theſe great things which he had promiſed, might in the declining eſtate of Davids Kingdom ſeem impoſſible, therefore he addeth that clauſe, The zeal of the Lord of Hoſts will perform this; for which ſee the Notes, 2 King. 19.31.
Ver. 8. The Lord ſent a word in to Jacob, &c.] It is not a matter of any concernment to know whether this be a new Prophecy, or a continuation of that which went before; clear it is, that after the interlacing of the foregoing comfortable promiſes, the Prophet here returns to foretell the judgments that were coming upon the men of Iſrael, and that for the comfort of Judah, who were now terrified with the confederacy of Iſrael with Rezin King of Syria againſt them. The Lord ſent a word into Jacob, that is, the Lord hath by me, or rather by the many Prophets that have been ſent to them, made known the ruin that is coming upon the poſterity of Jacob in the Ten Tribes; and it hath lighted upon Iſrael, that is, it ſhall light upon Iſrael; however they flatter themſelves, even upon them it ſhall fall; it ſhall certainly come upon them, as it hath been foretold. See the Note before, ver. 7. Yet there are ſome Expoſitors that would have it underſtood thus, and it hath lighted upon Iſrael, that is, the word ſent unto them, was accordingly delivered to them, and known amongſt them, falling amongſt them, as the ſeed doth on the ground where it is ſown.
Ver. 9. And all the people ſhall know, &c.] That is, when the judgment threatned ſhall come upon them, then they ſhall all know to their coſt experimentally, that it was indeed the word of God that was ſpoken to them, though now they will not believe it, but do vainly flatter themſelves, even Ephraim, (ſee the Note, Pſal. 78.9.] and the inhabitants of Samaria, that is, of the Kingdom of Samaria, to wit, the Kingdom of the Ten Tribes of Iſrael: or rather the inhabitants of the City Samaria, the Royal and chief City of that Kingdom; who are particularly mentioned by way of intimating to them that they ſhould not eſcape by the ſtrength of their fortifications, but ſhould the rather be deſtroyed for their vain confidence therein, as is more clearly ſet forth in the following words, that ſay in the pride and ſtoutneſs of heart, to wit, that which is added in the next verſe.
Ver. 10. The bricks are fallen down, but we will build with hewn ſtones, &c.] That is, our enemies have beaten down our brick-buildings, but we will build them again of hewn ſtones, which will be far more coſtly, and ſtrong and ſtately; the Sycomores are cut down, but we will change them into cedars; that is, they have hewn and broken down our houſes made of the timber of Sycamore-trees, which was of no great reckoning; but we will build others of Cedar-Timber, far more ſtately and laſting. Some, I know, underſtand this laſt Clauſe of planting Cedars in the room of thoſe Sycamore-trees, which the enemies had cut down, when they made all the ſpoil they could in the Countrey; which cannot ſo probably be thought to be here intended. But however the meaning of theſe Proverbial Expreſſions is, that though their State and Land had ſuffer'd much by their Enemies, yet they would ſoon bring all things into a more ſplendid and glorious condition than ever they had been in before; inſomuch that the ruines the Enemy had made ſhould prove an advantage to them, as being an occaſion of making their Cities more beautiful, and their defences and fortifications ſtronger, than they were before. And moſt probable it is, that this is meant of that havock which Pul had made in the Land of Iſrael, 2 Kin. 15.19. Or elſe it muſt be meant of that which after him Tiglath-Pileſer was to make amongſt them, 2 Kin. 15.29.
Verſ. 11. Therefore the Lord ſhall ſet up the Adverſaries of Rezin againſt him, &c.] In ſhewing how the Judgment threatned againſt the Iſraelites ſhould light upon them, as the Prophet had ſaid before, verſ. 8. Firſt he tells them, how the Lord would raiſe up Adverſaries againſt Rezin, with whom they had made a Confederacy, and on whoſe ſide they did ſo much rely, and would make them prevail over him; which is meant of the Aſſyrians, who did indeed invade Syria, and took Damaſcus their chief City, and ſlew Rezin, 2 Kin. 16.9. And then he adds, And joyn his enemies together; which ſome would have to be underſtood of the many Nations that ſhould be joyned together in the Aſſyrians Army againſt Rezin. But I rather think, that having firſt ſhewed how the Lord would cut off Rezin, in whoſe Confederacy they ſo much gloried, he then adds, that this being done, he would then joyn his enemies together, that is, Iſraels Enemies, to wit, thoſe mentioned in the following words.
Verſ. 12. The Syrians before, and the Philiſtins behinde, &c.] That is, the Syrians, in whoſe help they put ſo much confidence, being ſubdued by the Aſſyrian, and become his Subjects, ſhall come under his conduct; and being joyned with his Forces, ſhall invade the Iſraelites on one ſide, and the Philiſtines at the ſame time ſhall invade them on the other ſide; And they ſhall devour Iſrael with open mouth, that is, As ſo many ravenous beaſts, that with open mouth fall upon their prey, they ſhall with all greadineſs and eagerneſs ſeek utterly to devour and deſtroy them. For all this his anger is not turned away, but his hand is ſtretched out ſtill. For which ſee the Note, Chap. 5.25.
Verſ. 13. For the people turneth not unto him that ſmiteth them, &c.] That is, they are not reclaimed and brought home to God, by the Judgments that God brings upon them, and therefore greater muſt follow; Neither do they ſeek the Lord of Hoſts, to wit, by Prayer and Repentance.
Verſ. 14. Therefore the Lord will cut off from Iſrael head and tail, &c.] That is, all of all ſorts, from the higheſt to the loweſt, from the chiefeſt to the baſeſt and moſt deſpiſed amongſt the people, ſee the Note, Deut. 28.13. And ſuch another Proverbial Form of Speech is that which follows, Branch and ruſh: For thereby ſeems to be meant, both the ſtrong and weak; or more particularly, their choice young men, the beauty of each Family from whence they ſprang, as the Branch doth out of the Tree; and likewiſe thoſe of the poorer and meaner ſort of people. And it is ſaid, that this ſhould be done in one day; that is, at one and the ſame time; they ſhould be all cut off ſuddenly and together: Which was done when they were all carried away into Captivity by Shalmaneſer, and other Nations planted in their ſtead, 2 King. 17. But withal obſervable it is, that in ſetting forth this deſtruction of the Kingdom of the Tribes, he threatens the cutting off the branch, not the cutting down of the tree; becauſe the root and ſtock of this people was ſtill to be preſerved. Nor is it wholly to be diſregarded which ſome add, that in thoſe words, The Lord will cut off from Iſrael head and tail; He ſpeaks of the Iſraelites, as of a people that were tranſformed into a beaſt, and that to imply their Wickedneſs and brutiſh Sins.
Verſ. 15. The ancient and the honourable, he is the head, &c.] The Prince and Magiſtrate, he that is of high account for Age or Office, he is the Head; to wit, becauſe the Magiſtrate doth take care for, order and govern the people, even as the Head doth the Body. As for the word honourable, See the Note Chap. 3.3. And the Prophet that teacheth Lies, he is the tail: And I conceive lying Prophets are ſo called, to imply, how baſe ſuch men were in the eſteem both of God and good men, according to that which God ſpake of the wicked Prieſts, Mal. 2.9. I have made you contemptible and baſe before all the people. Yet it might be alſo ſpoken with reſpect to their abject and baſe outward condition, becauſe it is likely that their falſe Prophets were of the meaneſt and loweſt of the people, as Jeroboam's Prieſts alſo were; See the Note, 1 King. 12.31. Neither is it wholly to be diſregarded what ſome Learned Expoſitors have added, that the Prophet that taught Lies, might well be compared to the Tail: 1. Becauſe inſtead of going before the people with holy Doctrine, and an exemplary holy Life and Converſation, as it was fit the Lord's Prophets ſhould do, they were ſtill ready to comply with the people, the great ones eſpecially, in ſaying whatever they would have them ſay, and doing whatſoever they would have them do, turning and winding themſelves after them; even as the tail of a beaſt follows and turns about which way ſoever the beaſt goeth. And 2. Becauſe for their Bellies ſake, even for pieces of Bread, as the Prophet Ezekiel ſaith, Ezek. 13.19. they were wont with vile and ſordid Flatteries to fawn upon the People, and eſpecially thoſe that were in high places, even as dogs (to whom ſuch lying Prophets are compared, Chap. 56.11.) uſe to fawn upon men with wagging their tails. Now if it be queſtioned▪ why the Prophet doth not here explain what was meant in the foregoing verſe by branch and ruſh, as well as what was meant by head and tail: To this it is anſwered, that the reaſon of this was, becauſe he intended chiefly to ſtrike at thoſe that were the chiefeſt Offenders, and that were a main cauſe of all the wickedneſs that was amongſt the people. Yet it may be that which follows, verſ. 17. may be added to explain that Proverbial expreſſion of the branch and ruſh.
Verſ. 16. For the Leaders of this people cauſe them to err, &c.] See the Note, Chap. 3.12. This is added as a reaſon why God would cut off both head and tail; to wit, Becauſe the Leaders were Seducers, and the people were ſo ready to be miſled by them.
Verſ. 17. Therefore the Lord ſhall have no joy in their young men, &c.] This may be intended to explain what was meant before, verſ. 14. by branch and ruſh. And the meaning is, That whereas uſually when the people of God do walk as becomes his people, the Lord doth rejoyce in them, and in ſeeing them in a proſperous condition, according to that, Chap. 65.19. I will rejoyce in Jeruſalem, and joy in my people; and that which David ſaith, That the Lord hath pleaſure in the Proſperity of his Servants, Pſal. 35.27. See the Note, Deut. 28.63. And conſequently is delighted to ſee their young men to grow up and proſper, as being a chief ſtay and ſtrength for them: Now on the contrary, becauſe of their ſins, he would not rejoyce in them, nor in their young men, nor in any thing that ſhould be for their welfare; but as being grieved at their wickedneſs, Pſal. 95.10. He would not ſpare them nor ſhew them any favour, but would puniſh and deſtroy them. This I conceive is the full intent of this expreſſion. Yet it may be underſtood Figuratively thus, The Lord ſhall have no joy in their young men; that is, he will deteſt and abhor them: Neither ſhall have mercy on the fatherleſs and widows; as if he ſhould have ſaid, Though theſe even bloody enemies are ſometimes wont to ſpare; or, though God be uſually very favourable to theſe, and very tenderly careful and watchful over them; yet now he will not ſpare them, he will regard neither Sex, nor Age, nor State; For every one is an hypocrite, and an evil d…er, and every mouth ſpeaketh folly, or villany, as it is in the Margin. The meaning is, That they were not aſhamed openly and impudently to declare their wickedneſs: For all this his anger is not turned away, &c. See the Note, Chap. 5.25.
Verſ. 18. For wickedneſs burneth as the fire, &c.] Some underſtand this meerly of the growth of wickedneſs amongſt the Iſraelites, to wit, that as a fire in combuſtible matter doth ſpread and riſe higher and higher, ſo had all kind of wickedneſs grown and increaſed amongſt that people, ſo that it had overſpread the whole land, and was grown up to a mighty height. But the words ſeem plainly to intend the deſtruction of a people. And therefore I take this to be the meaning of them, that as a fire kindled in the underwood, the briers and thorns, in ſome great wood or foreſt, doth firſt devour them, and then afterward taking hold of the higher trees, doth likewiſe conſume them, (which is expreſſed in theſe words, It ſhall devour the briers and thorns, it ſhall kindle in the thickets of the foreſt), ſo this peoples wickedneſs, by reaſon of the wrath of God it would bring upon men, ſhould conſume and deſtroy the whole people, even in the moſt populous places, from the loweſt to the higheſt; ſee the Notes, Deut. 32.22. Pſal. 97.3. & 83.14. And they ſhall mount up like the lifting up of ſmoke, that is, the people being made the fuel of Divine vengeance, ſhall be utterly conſumed, and vaniſh away to nothing. See the Note, Pſal. 37.20. yet ſome add, that hereby may alſo be implied, that their puniſhments ſhould be a terror to all that were about them.
Verſ. 19. Through the wrath of the Lord of Hoſts is the land darkned, &c.] That is, the land of Iſrael ſhall be brought into a very calamitous, ſad, dreadful and hopeleſs condition, ſee the Notes, Chap. 5.30. & 8.22. In this expreſſion, I conceive, the Prophet alludes to the laſt words of the foregoing verſe, they ſhall mount up like the lifting up of ſmoke; as is the more evident by the following words, and the people ſhall be as the fuel of the fire, concerning which ſee the foregoing Note: No man ſhall ſpare his brother, that is, as men in the dark, they ſhall fall foul upon one another, and conſume and deſtroy one another. The land ſhall be full of uproars, ſeditions, and civil diſſentions, wherein they ſhall mutually ſpoil and deſtroy one another, not ſparing their neareſt relations; which yet cannot be meant of thoſe civil outrages mentioned, 2 King. 15. becauſe they were before this was Prophecyed. Leſt the people ſhould flatter themſelves with a vain hope that none of the evil here threatned by the Prophet ſhould come upon them, becauſe there was no appearance nor likelihood of any enemy that ſhould invade them, therefore they are told, that rather than God would want thoſe that ſhould execute his vengeance upon them, he would arm them againſt themſelves, and make every one deſtroy his brother.
Ver. 20. And he ſhall ſnatch on the right hand, and be hungry; and he ſhall eat on the left hand, and they ſhall not be ſatisfied, &c.] That is, they ſhall ſpoil and plunder all that are about them on every ſide, without making any difference of the perſons of whom they make a prey, whether they be rich or poor, ſtrangers or near relations; like ſo many famiſhed, ſtarved men, they ſhall ſnatch at every thing they come nigh, and yet after all this they ſhall ſtill be hungry and unſatisfied; which is added, either to imply the extream ſcarcity that ſhould be in the land, in that thoſe that uſed ſuch violence to ſupply their wants, ſhould not be able to get enough to ſatisfie the neceſſity of nature; or elſe to imply their inſatiable covetouſneſs or cruelty, and the apparent curſe of God that was upon them. They ſhall eat every man the fleſh of his own arm; that is, they ſhall prey upon their neareſt Relations, being herein like ſo many diſtracted men, or ſo many men turned mad with extremity of hunger, that gnaw and eat their own fleſh. Yea, becauſe by ſpoiling and deſtroying their Brethren, they ſpoiled and deſtroyed thoſe that might have been a defence to them; therefore it is ſaid, that they ſhould eat not only their own fleſh, but alſo the fleſh of their own arm.
Ver. 21. Manaſſeh, Ephraim; and Ephraim, Manaſſeh, &c.] Manaſſeh ſhall rob, and eat, and devour Ephraim, and Ephraim ſhall do the ſame to Manaſſeh. Theſe two Tribes are particularly mentioned, becauſe they were obliged to one another by ſomewhat a more ſingular relation, as being not only deſcended from Jacob, as the other Tribes alſo were; but likewiſe as being both of them the Poſterity of Joſeph, which the other Tribes were not: And therefore it was the worſe in them mutually to ſpoil and deſtroy one another: And they together ſhall be againſt Judah: that is, They ſhall both joyn together to deſtroy their Brethren of the Tribe of Judah; though that were the Tribe to whom God had aſſigned the Regal Power, and from whom God had promiſed their Meſſiah ſhould deſcend. And this haply might be accompliſhed, when the Iſraelites of the ten Tribes were ſubdued by the Aſſyrians, and ſo might ſerve under the command of Sennacherib, Eſwhaddon or Nebuchadnezzar, when they invaded the Land of Judah. As for that clauſe, which was before twice inſerted, verſ. 12, and 17. For all this his anger is not turned away, &c. See the Notes, chap 5.25.