Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. LXV.

1 I * 1.1 am sought a 1.2 of them that asked not for me b 1.3: I am found c 1.4 of them that sought me not: I said, Behold me, behold me, unto a nation d 1.5 that was not called by my name.* 1.6

2 I have spread out my hands e 1.7 all the day long to a rebellious people f 1.8, which walketh in a way that was not good g 1.9 after their own thoughts h 1.10:

3 A people that provoketh me to anger i 1.11 conti∣nually to my face k 1.12, that sacrificeth in gardens, and burneth incense ‖ 1.13 upon altars of brick l 1.14.

4 Which remain amongst the graves m 1.15, and and lodge in the monuments n 1.16, which eat swines flesh o 1.17, and ‖ 1.18 broth of abominable things p 1.19 in their vessels.

5 Which say, Stand by thy self, come not near to me, for I am holier than thou q 1.20: These are a smoak in ‖ 1.21 my nose r 1.22, a fire that burneth all the day.

6 Behold, it is written before me s 1.23, I will not keep silence t 1.24, but will recompense even recom∣pense into their bosom u 1.25;

7 Your iniquities, and the iniquities of your fa∣thers together x 1.26 (saith the Lord) which have burnt incense upon the mountains y 1.27, and blasphemed me upon the hills z 1.28: therefore will I measure their former work into their bosom a 1.29.

8 Thus saith the Lord, as the new wine is found in the cluster, and one saith, destroy it not b 1.30, for a * 1.31 blessing is in it c 1.32, so will I do for my servants sake d 1.33, that I may not destroy them all.

9 And I will bring a seed out of Jacob e 1.34, and out of Judah f 1.35, an inheritor of my mountains g: and mine elect h 1.36 shall inherit it, and my servants shall dwell there.

10 And Sharon shall be a fold of flocks i 1.37 and the * 1.38 Valley of Achor k 1.39, a place for the herds to lie down in, for my people that have sought me l 1.40.

11 But ye are they that forsake the Lord m 1.41, that forget my holy mountain n 1.42, that prepare a table for that troop o 1.43, ‖ 1.44 and that furnish p 1.45 the drink offerings unto their ‖ 1.46 number q 1.47.

12 Therefore will I number you to the sword r 1.48, and you shall all bow down to the slaughter s 1.49, be∣cause * 1.50 when I called t 1.51 you did not answer, when I spake, you did not hear, but did evil before mine eyes, and did chuse u 1.52 that wherein I delighted not.

13 Therefore thus saith the Lord God u 1.53: Be∣hold my servants shall eat, but you shall be hun∣gry x 1.54▪ Behold my servants shall drink, but you shall be thirsty: Behold my Servants shall rejoice, but ye shall be ashamed:

14 Behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart, and shall houl for vexation of Spirit.* 1.55

15 And ye shall leave your name for a curse un∣to my chosen y 1.56, for the Lord God shall slay thee z 1.57, and * 1.58 call his servants by another name.

16 That he who blesseth himself in the Earth, shall bless himself in the God of truth a 1.59, and * 1.60 he that sweareth in the Earth, shall swear by the God of truth b 1.61, because the former troubles are forgot∣ten, and because they are hid from mine eyes c 1.62.

17 For behold c 1.63, I create * 1.64 new heavens, and a new earth d 1.65, & the former shall not be remembred nor † 1.66 come into mind e 1.67.

18 But be you glad, and rejoice for ever f 1.68, in that which I create, for behold I create Hierusa∣lem g 1.69 a rejoycing, and her people a joy.

19 And * 1.70 I will rejoice in Hierusalem, and joy in my people i 1.71, and the * 1.72 voice of weeping shall be no more heard in her, nor the voice of crying k 1.73.

20 There shall be no more thence, an infant of days, nor an old man that hath not filled his days l 1.74: for the child shall die an hundred years old, but the sinner being an hundred years old shall be accur∣•…•…ed m.

21 And * 1.75 they shall build houses and inhabit them. And they shall plant Vineyards, and eat of the fruit of them n 1.76.

22 They shall not build, and another inhabit,* 1.77 they shall not plant, and another eat, for * as the days of a tree are the days of my people, and mine elect † 1.78 shall long enjoy the work of their hands o 1.79.

23 They shall not labour in vain, nor bring forth for trouble, for they are the seed of the blessed of the Lord, and their off-spring with them p 1.80.

24 And it shall come to pass that before they call, I will answer q 1.81, and whiles they are yet spea∣king r 1.82 I will hear.

25 The * 1.83 wolf and the lamb shall feed together, and the lion shall eat straw like the bullock s 1.84, and dust shall be the serpents meat t 1.85, they shall not hurt nor destroy in all my holy mountain u 1.86 saith the Lord.

Notes

• * 1.1

  Rom. •…•…. 24▪ 25, 26. & 10. 20. Eph. 2. 12, 13.
• a 1.2

  The word signifies properly a diligent enquiry in things rela∣ting to God, 2 Chr. 14. 4. Psal. 34. 4. Ier 37. 7. I am diligently enquired of by them.
• b 1.3

  That in times before made no enquiry af∣ter me; (as the Gentiles, and not being without God in the world, Eph. 2. 12.) as seeking may more strictly relate to Prayer, as the word is used, Isa. 55. 6. so this word translated asked, may also be so taken, and is so 1. Sam 1. 20. 1 Sam. 22. 13. but (possibly) it is better interpreted more generally.
• c 1.4

  Yea, I was found of them before they sought me, those who formerly did not seek me, now seek me, but they were found of me before they sought me, I prevented them by my Grace, sending my Son to preach p•…•…ace to those that were afar off, Eph. 2. 17. and my Apostles to intreat them to be reconciled to God, 2 Cor. 5. 20. and my Spirit to convince the wo•…•…ld of Sin, Righteousness, and Iudgment, Joh. 16. 8.
• d 1.5

  I invited whole Nations by the preaching of my Gospel to be∣hold me, and I invited them with importunity, doubling my words upon them, and this I did unto a Nation not call'd by my name, with whom I was not in Covenant, and which did not profess any rela∣tion to me, which none of the Gentiles could pretend unto. The Prophet speaks of a thing to come many years after, as if it were a thing then done, to signifie the certainty of it. God doth the same thing yet in every soul that is converted. But the Text is manifestly to be interpreted of the conversion of the Gentiles.
• * 1.6

  That in the primary sense of this Text, is a Prophecy of the Convers•…•…on of the Gentiles, upon the rejection of the Jews, for their 〈◊〉〈◊〉 and crucifying of 〈◊〉〈◊〉, cannot be 〈◊〉〈◊〉 by any, who will not arrogat•…•… to themselves a greater ability to interpr•…•… the Prophesies of the old 〈◊〉〈◊〉, than Paul had, who, Rom. 10. 20. expresly so interpreteth it, and appl•…•…th it, which sheweth the vanity of the Jews in their other interpretati∣ons of it.
• e 1.7

  Applied to the Jews, Rom. 10. 21. I have stretched out my hands, that is, I have used all probable means to reduce them, I have stretched out the hands of a passionate Orator to persuade them, of a tender Mother to protect and defend them, of a liberal Benefactor to load them with my Benefits; this I have done continually in the whole course of my Providence with them, yet
• f 1.8

  They are a rebellious people; Paul expoundeth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a People not persua∣ded, not believing, but contradicting the will of God.
• g 1.9

  That walketh in a way that is not good, that term, is not good, often signi∣fies what is very bad, see 1 Sam. 2. 24. Prov. 28. 21. & 24. 23. Psal. 36. 5. Though all sins be not equal, yet what is not good is bad.
• h 1.10

  After their own thoughts. What is here called after their own thoughts, is elsewhere called a walking after the imaginations of their hearts, an ordinary Phrase, by which sin (especially sins in the matter of the Worship of God) are expressed eight times, in the Prophet Ieremiah sinning is thus expressed, Ier. 3. 17. & 7. 24. & 9. 14. & 11. 8. & 13. 10. & 16. 12. & 18. 12. & 23. 17. so also Deut. 29. 19. Errours in matter of Worship are ordinarily thus ex∣pressed, certainly to let us know, that all Worship must be according to Gods revealed Will, and of such errours this Text seemeth by what followeth, to speak, though indeed, the reason of all sin is mens fondness of their own imaginations in opposition to Gods revealed Will, whence it is that self-denial is made the Law of a Discipleship to Christ.
• i 1.11

  That the Jews are the People here intended is without que∣stion; the Prophet speaking of the calling of the Gentiles upon their rejection, reckons up their sins, which were the causes. For though their rejection and crucifying of Christ, was that sin which was the proximate cause, yet God did but visit on that Generation their Iniquities, and the iniquities of their fathers together, they having by that act filled up their measure. They had provoked God continu∣ally to anger to his face.
• k 1.12

  Either in his Temple, the place where he used to manifest himself: or (considering what followeth) more probably the Phrase signifieth their impudence, not taking notice of Gods Omnipresence, and Omniscience.
• ‖ 1.13

  Or, upon brick.
• l 1.14

  The particular pro∣vocations instanced in, are deviations in the matter of divine Wor∣ship. Sacrificing in gardens is one thing instanced in, and burning in∣cense on brick, or altars of brick, is another, Deut. 12. 13. there was a particular Altar of Gold appointed for Incense, Exod. 40. 5. God commanded, Exod. 20. 24, 25. That his Altars should be made of Earth, or rough stone. This people transgressed both these Laws, sacrificing in gardens, for which the Prophet reflected on them, ch. 1. 29. and again, ch. 66. 17. whether in gardens conse∣crated to Idols, or in such Gardens as the Heathens worshipped Idols in, is not much material for us to know, and burning incense upon altars of brick, directly contrary to the divine Rule. Their Worship was doubtless Idolatrous, and these Phrases signifie com∣mitting Idolatry, but the expressing that sin by these Phrases lets us know that the doing contrary to the direction of the Divine Rule in Gods Worship is a great part of the sinfulness of Idolatry.
• m 1.15

  They remained amongst the Graves, either there expecting Re∣velations by dreams, or there consulting with Devils, who were thought to delight in such places, or to practice Necromancy, all which were forbidden, Deut. 18. 11. ch. 8. 19.
• n 1.16

  And they lodged in the Mo∣numents, the Hebrew word here used gives advantage to Interpre∣ters to vary in their senses. The word signifying onely places kept, or observed, some interpret it of Idol Temples, some of Caves and Denns, in which the Heathens used to worship their Idols, some of Tombs or Monuments for dead persons, besides the Idolatry of the thing, there was in it a sinful imitation of the Heathens, and a swerving from the Rule which God had given them.
• o 1.17

  They also are Swines flesh, contrary to the divine Law, L•…•…v, 11. 7. Deut. 14. 8. and they indured in their vessels,
• ‖ 1.18

  pieces.
• p 1.19

  Broth of abominable things, so the word is used, Iud. 6. 19, 20. others read it parts or pieces of abominable things, that is, broth, or pieces of such flesh as was to the Jews unclean by the Law, Levit. 11. Every Creature of God is good, but Gods Prohibition had made the flesh of divers Creatures an abominable thing to the Jews, they might not touch their flesh, Lev. 11 28. but they taking the measures of their duty from their Appetite, or from their Reason, concluding from natu∣ral Principles, made no Conscience of the positive Law of God. This was their iniquity which is further aggravated in the next verse.
• q 1.20

  Though they were so exceedingly guilty, yet they pretended to a singular Sanctity, so as they would not suffer others to come near, or touch them. The Samaritans are usually charged with this uncharitableness, and the use of this form of Words, but as some do more excuse the Samaritans than the other Jews as to this rigour, so it may be questioned whether they were not at this time carried into Captivity: and certain it is, that amongst the Jews there was such a generation from whom the Pharisees in our Saviours time were derived, and this was the reason of their not eat∣ing, exc•…•…pt they washed, when they came from the Market, Mark 7. 4. lest peradventure they should there have touched some Heathen, or some person who was legally unclean.
• ‖ 1.21

  Or, 〈◊〉〈◊〉.
• r 1.22

  Thus they esteemed themselves holier than others, though all their holiness lay in these rituals, and those too such as God never commanded. And indeed those who most exceed in such ritual Holiness (lying meerly in a separation from others, by the usage of some unwritten traditions) come most short in moral and true Holiness: For of these God saith, These are a smoak in my nostrils, a fire that burneth all the day; that is, a continual provocation to me: as smoak is an offence to our Noses, Prov. 10. 26. which seemeth to be the sense rather than what some make, who make it a threaming of Gods wrath smoaking against them, which is sufficiently expressed in the following verses.
• s 1.23

  They may think that I take no notice of these things, or if I take any notice, I will forget them, or at least not enter into judgment with them for them; but I as certainly know and will remember them, as Princes or great men that record things in writing which they would not forget. And they shall know that I know, and take notice of, and will remember them; for
• t 1.24

  I will not long neglect the punishment of them, though for a while I have de∣layed it like a man who bites in his wrath, for some wise reasons which are known unto himself best. Psal. 50. 21.
• u 1.25

  My punish∣ment of them shall be severe, and certain, but yet it shall be just, but a giving them what is their own, as they are obnoxious to my Justice, Ier. 32. 18. Deut. 7. 10. like the payment of an Ox for an Ox, Exod. 21▪ 36. (where the same word is used) they have been froward against me, and I will shew my self froward against them, Psal. 18. 26.
• x 1.26

  Yea, and when I reckon with them, I will punish them, not onely for their personal sins, but for the sins of their Parents, which they have testified their approbation of, by continuing in them, and so made them their own, by an apish sinful imitation.
• y 1.27

  Their Fathers burnt Incense upon the mountains, there performing to Idols that homage which I obliged them to pay unto me, or if any of them pretend it was to me, though before an Image, yet it was in a way which I directed them not, who had appointed them the place where I would be worshipped.
• z 1.28

  So as that instead of blessing, they indeed blasphemed me upon the hills, instead of speak∣ing well they spake ill of my name, worshipping me in a way which I had not appointed, and for which they onely took their copy from Idolaters.
• a 1.29

  Therefore I will punish them, and that justly, as he that rendereth another his due by measure, giving mea∣sure for measure, and weight for weight, only they must expect that I should not onely punish the late sins that they have committed of this nature, but the for•…•…er sins of this kind which those in this na∣tion, that went before this present Generation did commit, and the presentage hath continued in the guilt of.
• b 1.30

  These words must be conce•…•…ved as a gracious answer from God to the Prophet, saying as Abraham, Gen. 18. 23. 25. or as Moses, Ex. 32. 11, 12, 13. pleading Gods covenant with Abraham, Isaac, and Israel. To this God repheth, that he intended no such severity, the unfaithfulness of men should not make his promise of no effect, Rom. 3. 3. His threatning should be made good upon the generali∣ty of this people, whose Vine was of Sodom, and of the fields of Go∣•…•…, Deut. 32. 32.
• * 1.31

  Joel 2. 14.
• c 1.32

  But yet, as in a Vineyard, which is gene∣rally unfruitful, there may be some particular Vine that brings forth fruit, or as in a Vine which is full of luxuriant branches that bring forth no fruit, there may be here and there a branch, that bringeth forth fruit, and hath the hop•…•…s of new wins in the c•…•…uster, and as to such, the Gardiner bids his Servant destroy it not, or them not; for they are fruitful, there is in them what speaketh Gods blessing, or what may be of use, and do us good.
• d 1.33

  So (•…•…aith God) will I do for my Servants sake, that I may not destroy them all, either for the sake of my Servants, Abraham, Isaac, and Iacob, with whom I anciently made a Covenant, or for my Servant Davids sake, or for the sake of such as are my Elect, at this time amongst them, see Ier. 30. 11. Amos 9. 8.
• e 1.34

  No seed beareth a proportion to the tree, or plant that it pro∣duceth, but in comparison with that is very little, yet it is enough through the vertue which the God of nature hath put into it, to pre∣serve and uphold the species to which it doth relate. They are but a remnant (saith God) that shall be saved, see Rom. 11. 5. but a small number that shall come out of the Captivity of Babylon, or (which I rather chuse) they will be but a few that shall believe in my Son, yet they shall be enough for my promise to live in; this, Paul argueth, Rom. 11. as the plant yet lives in the seed, when the root is pluckt up, the leaves dropt off, and the Stalk is burnt up, so the promise of God lives in a few, when the generality of a people for their sins are cast off and destroyed. The favour of God to men, and the promise of God to good men, lived in one family of Lot, when the five Cities were burned, and in the one family of Noah, when the world was drowned, the favour and promise of God to Abraham, Isaac, and Iacob, and David, lived in the few that returned out of Babylon, and in those few who under the Gospel re∣ceived Christ, and believed in him, though the generality of them rejected the counsel of God against themselves.
• f 1.35

  God further promiseth to bring out of Iudah an inheritor of his Mountains, which the most, and best interpreters do interpret of the Jews re∣turn o•…•…t of the Captivity of Babylon to Hierusalem, and into their own Country, and particularly to worship God in his Tem∣ple, upon Mount Sion, the Country of Iudea was a Mountai∣nous Country, Ezek. 36. 1. 8. The Mountains were round about Hierusalem, Psal. 125. 2. See also Ezekiel 38. 8. God calls these Moun∣tains his Mountains, because he had chosen that Country before all others, and was once truly worshipped there.
• h 1.36

  Mine Elect signi∣fieth here Gods chosen Ones, as in Psal. 106. 23. ch. 48. 10. The term doth not always signify such as belong to the Election of Grace, but such as are dignified with some special favour. The whole Na∣tion of the Jews are called a chosen people. But possibly this promise is to be interpreted, with relation to the sincerer part of that peo∣ple, after that the others should be wasted by the Captivity.
• i 1.37

  Sharon was a place of great fruitfulness for pastures. Davids herds were kept there, 1 Chron. 27. 29. It was become like a wil∣derness, Isaiah 33. 9. God here promis•…•…th that it should again be a place for the flocks. So Ier. 31. 27. God promised to sow again the house of Iudah, with the seed of man, and with the seed of beast.
• * 1.38

  Hos. 2. 15.
• k 1.39

  The Valley of Achor had its name from the stoning of Achan there, Iosh. 7. 26. It is thought to have been the first place the Jews set foot in when they had passed Iordan, hence Hos. 2. 14. God promised to make it a door of hope, and here the text saith, the flocks should lie down.
• l 1.40

  But lest the wicked idolatrous Jews should apply this promise to themselves, God limiteth it in the last words to the people that had sought him, that is, that had truly worshipped him, according to his own institution, and that the words have the force of such a limitation, appeareth from what followeth.
• m 1.41

  Do not you that are Idolaters, think that these promises be∣long to you, ye are they that forsake the Lord, that is, the way of the Lord, it is a phrase opposed to a walking with God, our walking with God is in the way of his statutes, forsaking of him, signifieth a declining, or turning aside from that way.
• n 1.42

  To forget Gods holy Mountain, signifies not to regard the true worship of God, or not to mind it. God calleth Zion his holy Mountain, Ioel 3. 17. and Ierusa∣lem is called Gods holy Mountain. The hill of Zion is called the Moun∣tain of Gods holiness, Psal. 48. 1. as the Temple is called the beauty of holiness, Psal. 29. 2. Psal. 96. 9. their not regarding the worship of God there, but worshipping God or Idols in Gardens, amongst the graves and monuments is what is here called, a forgetting his holy Moun∣tain. Isaiah prophecied in the time of A•…•…az, ch. 1. 1. of whom it is said, 2 Chron. 28. 23, 24. that he sacrificed to the Gods of Damascus, that he cut in pieces the vessels of the Lords house, shut up the doors of the house of the Lord, and made him altars in every corner of Hierusalem, and in every several City of Judah he made high places to b•…•…rn incense to other Gods. See also more of his practices. v. 2. 3▪ 4. of that chap▪ and 2 Kings 16. 3. 10▪ 11, 12. and there were certainly many of his people that joined with him, in his worship, who are all here said to forget Gods holy Mountain.
• o 1.43

  And to prepare a table for that troop: The Idols of the ten Tribes, 2 Kings 16. 3. and of the Assrrians, 2 Chron. 28. 23. which were a troop, whereas the God of Israel was one God. And as God had altars, which are sometimes called a table, as in Eze. 41. 22. So they prepared altars for the Idols, as may be read in the a•…•…orementioned story of Ahaz: though by preparing a table, here seems rather to be meant the feasts they made upon their sacrifices in their festival days, which was in imitation of 〈◊〉〈◊〉 •…•…he true God had commanded his people, Deut. 16. 〈◊〉〈◊〉 15▪ 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 made in honour to their Idols, as appears from 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 18. 6, 11. Amos 2. 8. 1 Cor. 8. 10.
• ‖ 1.44

  Or God.
• p 1.45

  Nor did they 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 honour to the Idols, but they furnished drink offerings unto their Num∣ber. God had appointed Drink-offerings for his honour, and as a piece of homage to him. Exod. 29. 40, 41. Levit. 23. 18, 37. these people had paid this homage to Idols. See Ier. 7. 18. & 19. 13. & 32. 29.
• ‖ 1.46

  Or Meni.
• q 1.47

  What we translate Number in the Heb. is La Meni to Meni. Avenarius translates it Mercury, an Idol whom Mer∣chants worshipped for good success in trading, others understand it of the Host of Heaven, others of the multitude of their idols, our translation reads it their number. The word coming from an Heb. root, which signifieth to number, is no where else found in Scrip∣ture, which makes it hard, too positively to assert the true meaning of it.
• r 1.48

  You have offended in number, worshipping a multitude, a troop of Idols, there shall be a great number of you perish by the Sword, or possibly the term number may refer to all in the next phrase, so let them know that none of them should escape, God saith he will number them, tell them out one by one to the Sword.
• s 1.49

  As you have bowed down to Idols Isa. 44. 17. (which are mine Enemies) I will make you bow down to your Enemies Swords.
• * 1.50

  Prov. 1. 24. ch. 66. 4. Jer. 7. 13.
• t 1.51

  I called you by my Prophets, Zech. 7. 7, 11, 12. you did not answer by doing the things which I by them spake to you for, but not considering that I saw you, or if considering it, yet not regarding it, you impudently did evil; yea,
• u 1.52

  You sinned deliberately, chusing sinful courses, the things which I hated, which are here (as often) expressed by a Meiosis, & called the things in which God delighteth not. In matters of Wor∣ship we ought to chuse nothing wherein God delighteth not, and reason, as well as Scripture will assure us, he can delight in nothing of that nature which himself hath not directed. It is observable that ruine is here threatned to this people, not for their immorali∣ties, or lewd lives, but for their errors, and superstitions in Divine Worship. Other sins provoke God to wrath, but those of this na∣ture alone, are enough to ruine Souls and Nations.
• u 1.53

  You sinned deliberately, chusing sinful courses, the things which I hated, which are here (as often) expressed by a Meiosis, & called the things in which God delighteth not. In matters of Wor∣ship we ought to chuse nothing wherein God delighteth not, and reason, as well as Scripture will assure us, he can delight in nothing of that nature which himself hath not directed. It is observable that ruine is here threatned to this people, not for their immorali∣ties, or lewd lives, but for their errors, and superstitions in Divine Worship. Other sins provoke God to wrath, but those of this na∣ture alone, are enough to ruine Souls and Nations.
• x 1.54

  As there are a party amongst you, who instead of serving God, are the Servants of men, in complying with Idolatry, and su∣perstition; so I have some Servants amongst you who have distin∣guished themselves by keeping close to my institutions from the rest of you, I will distinguish them from you in the dispensations of my Providence, those that have eat bread at their Idol Feasts, shall be hungry, my people that would not do so, they shall have enough, those who have furnished a drink-offering to Meni, or that number of Idols, shall want that drink by which they have so propha∣ned my name, but my Servants, from whose mouths you pull'd the drink, because they would only furnish a drink-offering to me, they shall drink. My Servants whom now you make to mourn, and upon whom you pour shame, and contempt, shall rejoice, and you shall be ashamed, you that now rejoice, and shout, while my Servants that cannot comply with you are afflicted, and by you made to mourn, you shall cry for sorrow, and houl through vexation, whiles my Servants who keep close to my institutions shall sing for joy of heart. Those who in an hour of Persecution for Religion, can have patience under the Enemies Triumphs and Rage, will find that the Rod of the wicked shall not alwaies rest upon the lot of the righ∣teous.
• * 1.55

  ‖ Breaking.
• y 1.56

  Your name shall rot, as P•…•…ov. 10. 7. or only be used when men would curse others, saying, let them be made like such persons, as the names of Leah and Rac•…•…el, Ruth 4. 11. and others of Gods Ser∣vants were used in blessing: so your names shall only be used in cur∣sing, or when men will curse themselves, they shall use your names as examples of the eminent wrath of God upon sinners.
• z 1.57

  For you shall not perish by an ordinary hand, but by the hand of the Lord God, and as is the God, so is his justice, so is his strength, yea God himself shall look upon your name as accursed, and not suffer his people to be called by it, they shall not be called Iews, but Christians, Acts 11. 26. The Children of God, Iohn 1. 12. So de∣testable a sin is Idolatry, that God will not suffer himself to be called by a name given to Idols, how proper soever it be to express his perfection, Hos. 2. 16, 17. Nor yet suffer his own people to be cal∣led by a name by which Idolaters are known.
• * 1.58

  Chap. 62. 2.
• a 1.59

  I will bring it to pass, that over all the world, if any man bless himself, or bless another it shall be in God, Amen. So the Heb. (we translate it the God of truth) Amen is a name given to Christ, Rev. 3. 14. 〈◊〉〈◊〉 things saith the Amen, the faithful and true witness, being here applied to God, many think it makes a great proof of the God-head of Christ, and judge the sense of this text to be: That under the times of the Gospel men should not bless themselves (as before) in the names of Abraham, & Isaac, and Iacob, but in the name of Christ, in the God Amen, nor is this an improbable sense. Others taking it more appellatively by Elohim, Amen, here understand that God, who shews himself true and faithful in his promises.
• * 1.60

  Deut. 6. 13. Psal. 63. 11. Chap. 19. 18. & 45. 23. Zeph. 1. 5.
• b 1.61

  In like manner it is prophesied, that those that swear, (by which some understand worship God, others calling God to be a witness) should swear by the God of truth; or in the God of truth. Either worshipping God in Christ the Amen, or calling the faithful God to attest their sin∣cerity, or swearing by that God who hath approved his truth and faithfulness by saving and delivering his people.
• c 1.62

  because they shall see what God promised is fulfilled, the troubles of his people are at an end, and they are hid from Gods Eyes, that is, they are at an end.
• c 1.63

  I will tell you yet a more admirable thing, I am about wholly to alter and change the state not only of my people, who are now af∣flicted, restoring them to a more lightsome state, more free from trouble & afflictions, but
• * 1.64

  Ch. 66. 22. 2 Pet. 3. 13. Rev. 21. 1.
• d 1.65

  Bringing a new face upon the world, sen∣ding my Son to raise up a new Church, and to institute a new wor∣ship, Iohn 4. 21. 24. and giving out my spirit in a more plentiful manner, Acts 2. 17. which new state shall abide until a new Hea∣vens and Earth appear, in which shall dwell nothing but righteousness, 2 Pet. 3. 13. Rev. 21. 1. and
• † 1.66

  Heb. shall come upon thy heart.
• e 1.67

  That state of things shall be such, and so glorious, as the former state of my People shall not be remem∣bred, nor come into mind; whether this new Heavens, and new Earth here promised, signifies such a state of the Church, wherein Christ shall personally reign upon Earth, over his Saints, the wicked being destroyed (as some have thought he shall for a thousand years) I very much doubt, & do not see how from this, and the parallel texts any such thing can be concluded.
• f 1.68

  You that are my people, though you cannot rejoice with that degree of joy, that attendeth a present fruition of good, yet be glad, and rejoice with the rejoycing of hope, for the thing is certain, what I am already doing, nor let your present state, or the discou∣ragements you have from seeming improbabilities, spoil your joy, for it is not a work to be produced in an ordinary course, or by an ordinary power, but by the power of me who brings something out of nothing, or out of what hath no fittedness to such a pro∣duction, and I will create
• g 1.69

  Hierusalem a rejoycing, and her people a joy; by Hierusalem, here must be meant the Church, as well under the Gospel, as under the law, (because the Gospel Church is grafted into that Olive) or else this prophecy, m•…•…st be understood as fulfil∣led in the coming of Christ, Luke 2. 10. Or else it referreth to a more full calling of the Jews, then we have yet seen or heard of.
• * 1.70

  Chap. 62. 5.
• i 1.71

  The nature of joy lying in the satisfaction, and well pleased∣ness of the Soul in the obtaining of the thing it hath willed; a∣greeth unto God, and joy and rejoycing are applied to him, ch. 62. 5. and in this text, so also, Ier. 32. 41. Zeph. 3. 17.
• * 1.72

  Chap. 35. 10. Rev. 7. 17. & 21. 4.
• k 1.73

  Such kind of promises are to be found, ch. 35. 10. & 51. 11. Ier. 31. 12. Rev. 21. 4. which must be understood either comparatively. They shall in∣dure no such misery as formerly, or (if interpreted to a state in this life) as signifying only some long, or eminent state of happiness, if as to another life they may be taken strictly, as signifying perpetuity, and persection of joy and happiness.
• l 1.74

  Whereas God had made many promises of long life to 〈◊〉〈◊〉 Jews, they should all be fulfilled to Gods people among them, so as there should be rare abortions among them, Exod. 23. 26. few in∣fants should be carried out to burial, nor but few that should not have filled up their years, those that were now Children, should die at a great age, nor none of these things should be of any advan∣tage to wicked men, but if any of them should live to be an hun∣dred years old, yet they should die accursed. This seemeth to be the plain sense. If any desires to read more opinions of these words, he may find enough in the English Annotations.
• * 1.75

  Amos 9. 14.
• n 1.76

  The quite contrary to what is said of the sloathful man and Iob 27. 13, 14, 15, 16, 17. Prov. 12. 27.
• * 1.77

  † Psa. 92. 12.
• † 1.78

  Shall make them continue long, or shall wear out.
• o 1.79

  Duration, and perpetuity are promised to them, in their hap∣py estate.
• p 1.80

  And not only a blessing to them, but also to their Off-springs, But, what is here promised which wicked men do not oft times enjoy, and Gods People oft times want? Ans. 1. Wicked men may have them for their good parents sake, and good men may sometimes want them for evil parents sake. 2. Bad men may have some of these things, but they cannot expect them: good men may at present want them, but they may expect them from the hand of God, if they be good for them. 3. Bad men may have them in wrath, the blessing of God gives them to good men and adds no sorrow therewith.
• q 1.81

  God promised, ch. 58. 9. to answer them, when they called: here he promiseth to be so ready to answer, as to answer the words assoon as they should be formed in their hearts before they should get them out of their lips, Psal. 32. 5. Dan. 10. 12.
• r 1.82

  Yea while they were speaking, Dan. 9. 20. 23. Acts 10. 44. nor doth God say only, they shall have the things they would have (for so wick∣ed men may sometimes have from the bountiful hand of Divine Providence) but they shall have them, as an answer or return unto their prayers.
• * 1.83

  Ch. 11. 6. 9.
• s 1.84

  This verse containeth a promise much like that, ch. 11. 6, 9. And relates to the ceasing of persecution. The People of God for their whiteness, and innocency, are often compared to Lambs, and Sheep, wicked men to Wolves and Lions, for their antipathy to the seed of the Woman, God here promiseth to take off the fierceness of the Spirits of his Peoples Enemies, so that they shall live quietly and peaceably together.
• t 1.85

  Wicked men are compared to Serpents, Micah. 7. 17. compared with, Psal. 72. 9. God promiseth a time of tranquillity to his Church under the Metaphor of Serpents eating the dust, their proper meat, Gen. 3. 14. instead of flying upon men: it signifies such a time, when wicked men should mind their proper business, and not make it their work to eat up the people of God like bread.
• u 1.86

  For the last phrase, see ch. 11. 9. what is before noted. But will some say, When shall these things be? The Scripture gives us no record of any such period of time yet past. And it is very probable that this is a promise yet to be fulfilled, and it is not for us to know the times and seasons: but in the mean time to let our faith and patience be seen; in the mean time we my learn, That it is Gods work to restrain the Wolves and Serpents of the world, who would else be always doing what they are some times doing, & it is a sad sign that God is not yet at peace with that people, where we see Wolves devouring Lambs▪ and Serpents destroying men instead of licking up dust, nor well pleased with that part of his holy mountain where there is nothing but hurting, and destroying, biting and devouring one another, when▪ God shall be at peace with a people these things shall not be found amongst them.