An exposition of the Book of the Prophet Isaiah by the endeavours of W. Day ...

AN EXPOSITION OF THE BOOK of the PROPHET ISAIAH.

ISAIAH CHAP. I.

THE Vision of Isaiah.] The word Vision is taken here for the Object or thing seen, by a Metonymie. And so it is most frequently taken in Scripture; So that if you ask what a Vision is, (in the most frequent usage of the Scripture) It is cer∣taine Images or Idaeas represented by God to the Phancies or Understandings of men in a trance, the meaning whereof, the Lord doth make known to them, that they might make it known to others.

Between a Vision and a Dream (I mean a Dream sent of God) there is little or no difference but onely in this, that a dream is sent to a man while he is in a sleep, as Gen. 37. Vers. 5, 6. But a Vision while he is awake, as Numb. 24. Vers. 15, 16.

Note that a Vision in the Singular number is put here for Visions in the Plural number: For it is not one Vision onely which is here spoken of, but many.

Note also, that because God did not re∣veal his will to his Prophets by Visions one∣ly, but also by other meanes: Hence may a Vision, be put to signify that which was revealed, as well by other meanes, as by Vi∣sions, by a Synecdoche.

ISAIAH the Son of AMOS.] This Amos, which was the Father of Isaiah, was not that Amos, which is reckoned among the lesser Prophets: But one Amos, which (as the Hebrews say) was the Brother of Ama∣siah King of Judah; so that Isaiah was of the Tribe of Judah, and of the bloud Royall.

Which he saw.] What he here saw, he saw not with the eyes of his body, but of his soul, Viz. his phansie, or understand∣ing. And from this kind of seeing, was a Prophet of old called a Seer, 1 Sam. 9. Vers. 9.

Concerning Judah] By Judah is here meant the Tribe or Children of Judah, (which Judah was one of the Sons of Jacob, Gen. 49.8.) And that per Metonymiam efficien∣tis. And per Synecdochen membri. Not one∣ly the Tribe of Judah, but the Tribe of Benjamin also.

For when the ten Tribes of Israel re∣volted from the house of David their King, the Tribe of Judah and the Tribe of Benjamin stuck to it, and became one people and one Kingdome, which from the noblest Tribe, and the Tribe of the King, was called the Kingdome of Judah.

And Hierusalem.] i. e. And the Men or Inhabitants of Hierusalem.

Hierusalem was the chief City and Me∣tropolis of the Kingdome of Judah, in which was seated the Temple of God, and the Palace of the Kings of Judah.

In the dayes of Ʋzziah.] This Ʋzziah is called Azariah, 2 Kings 15.1.

This first verse is as the Title of the whole book: And though Isaiah prophesieth in this book of matters concerning the Assy∣rians and the Babylonians, and the Aegy∣ptians, and others: Yet being that his Prophesies are for the greatest part, con∣cerning Judah and Hierusalem; this book may have its Title from the greatest part of the Contents thereof. And yet that which Isaiah prophecied concerning the Assyri∣ans and the Babylonians, and others, did some way or other concern Judah and Hie∣rusalem, So that this whole book may be well stiled, The Vision of Isaiah the Son of Amos, concerning Judah and Hierusalem.

2.

Hear O heavens, and give ear O earth.] He speaks to the Heavens and to the earth, which are insensible creatures, as though they had sense and understanding, by a Pro∣sopopoeia.

The Lord] i. e. God, whom He calleth the Lord, because he is the Lord of all things in general by right of Creation, for He created all things, Exod. 20. verse 11. And the Lord of the Jewes and Hebrewes in spe∣ciall by right of Redemption, for he re∣deemed them out of Egypt, to be his pe∣culiar people, Exod. 20. ver. 2.

Hath spoken.] Supple, saying.

I have nourished and brought up children.] By these children He meaneth the Jewes, That is, the men of Judah and Benjamin, which made one people, which were called the Jewes, who with other the sonnes of Israel, were Children of the Lord their God, Deut. 14. vers. 1

These children of his did God nourish, while they were in Egypt, by Joseph. in the Land of Goshen: And when they came out of Egypt, He fed them with Manna in the Wildernesse: And after that, with Milk and Honey in the Land of Canaan: Yea, at all times He provided for them all things necessary, as a careful Father doth for his children.

And th••y have rebelled ag••inst me] i. e. And yet for all that, they have rebelled against me.

They are said to rebell against God which refuse to obey his comm••ndements (see ver. 19, 20.) especially if they follow after strange Gods

3.

The Oxe knoweth his Owner.] q. d. The Oxe though he be a brute beast, yet he knoweth his owner, that is obeyeth him, when he would have him serve in the Plow, or in the cart, or in treading out his corn

And the Asse his Masters cribb.] q. d. And the Asse, though he be a stupid crea∣ture, yet he knoweth the Master of his Cribb, that is, is ready to serve him, and to take his burthen upon him at any time.

Note that these words, his Masters cribb, are put here by an Hypallage for the Master of his Cribb: that is, his Master which feed∣eth him, and findeth him with meat and provender in his Cribb.

Israel.] That is, the Jews, which were the children of Jacob, who was also called Israel, because of the power which He had with God, Gen. 32. vers. 28.

The father, to wit Israel, is put here for the children, to wit the Jewes, per Me∣tonymiam Efficientis.

Note, that though this name Israel (when it is put for the children of Israel) since the daies of Rehoboam, is most commonly put for the ten Tribes, as when we say, such or such a one was King of Israel: Because the ten Tribes were the greatest part of the children of Israel, in that division, which was made under Rehoboam: ••et this name Israel is put here for the two Tribes,

to wit, the Tribes of Judah and Benjamin, which stuck close to the house of David in that division. And the Prophet calls them here by the name of Israel, the more to shame them, that being descended from Holy Israel, they did not imitate the works of their father Israel.

Doth not know.] Supple, his Lord and Ma∣ster, that is, do not obey Him.

Note, that the word know, is often taken as well practically as speculatively: And signifieth as well action and obedience, as speculation and meer knowledge: And that per Metonymiam antecedentis, because know∣ledge must goe before obedience, for how can we obey him whose will we know not?

My people.] Supple, the Jewes,

Doth not consider.] Suppl••, who hath nou∣rished and brought them up, so as to serve and obey Him.

4.

Ah sinfull Nation.] This Particle, Ah, signifieth a detestation, and indignation, together with an admiration of a thing; So that the Prophet doth in these words shew his detestation of, and indignation towards the Jewes, by reason of their sin, admiring that they could thus sin against God, who had so nourished them and brought them up.

A people laden with iniquity.] He com∣pareth iniquity and sin to a weight (as the Apostle also doth Hebr. 12.1.) with which he saith this people is heavy laden, intima∣ting thereby the great number and heinous∣nesse of their sinnes.

These words are governed of the former by Apposition.

A seed of evill doers.] By Seed are meant children, per Metonymiam materiae: because children are born of the Seed of their Pa∣rents. And it is used sometimes absolutely for men; and sometimes relatively for Sons and Daughters, in relation to their Fa∣thers or Mothers.

Some take this word, Seed, here absolute∣ly for men, and those words of evill doers, instead of an Epithete, signifying as much as wicked, or evill working, for the He∣brews often put a Substantive of the Geni∣tive case, for an Adjective, q. d. wicked and evill working men.

Others take this word Seed here, rela∣tively, for children, in relation to their Pa∣rents: and those words, of evill doers, they understand of the Parents of these children, q. d. Children of wicked Parents, as though the Prophet intended to brand them not onely with their own sin, but with the sins of their Parents and fore-Fathers also, whom they did imitate.

Children that are corrupters.] Supple, Of themselves by their own sins, and of others by their evill company, counsell, and ex∣ample.

They have forsaken the Lord] They are said to forfake the Lord, which depart from his ways, and keep not his Comman∣dements. Psal. 18.21. That is, which for∣sake the service of the Lord.

Note that here is an Enallage of the per∣son, for the Prophet passeth from the se∣cond to the third person (though he speak∣eth of the same men) a figure which he useth often.

They have provoked the Holy one of Israel to anger.] Supple, by their sinnes; q. d. they have made God to be angry with them by reason of their sinnes, and in his anger to punish them.

The Holy one.] i e. God.

Note that Holinesse signifieth the separa∣tion of a thing from all things else, by way of excellency. And therefore God is cal∣led the Holy One, because he is a Majesty of Peerelesse Power, and Peerelesse Wisdome, and Peerelesse Goodnesse, and because he is Peerelesse in all other his Attributes, be∣ing separated from all other things, and a∣bove them all, in a most eminent man∣ner.

The Holy one of Israel.] i. e. The God of Israel.

When God is called either the God, or the Holy one of Israel, we may take Israel, for Jacob the son of Isaac, as he is taken Gen. 28. vers. 21. And God may be said to be the God of Israel, that is, that God of Jacob; because God promised to be with Jacob, and to keep him, and to be his God, Gen. 28.15. And because Jacob again made choice of the Lord for his God, Gen. 28.21.

Or we may take Israel for the children of Israel, as it is taken vers. 3. And God may be said to be the God of the children of Israel, because he redeemed them out of Egypt, Exod. 20. ver. 2. And took them to be a peculiar people, and treasure to himself, Deut. 14.2. And because God shewed them his statutes and his judge∣ments, and so dealt with them, as that he did not do the like to any nation, Ps. 147.

Vers. 19.20. And because they promised to obey h••m and serve him, and him one∣ly, Exod. 20 Vers. 19. Deut. 5. Vers. 27. Gal. 5. Vers. 3.

They are gone away backward.] i. e. They are gone back, and cease to follow him. That is, they have forsaken him: For these three last phrases signifie one and the same thing.

5.

Why should ye be stricken any more?] q. d. Why should I smite you any more, or send any more plagues among you?

The end why God smiteth and plagueth his people, is, that they should amend their lives: As a Father striketh or whippeth his Son, that he should amend his faults. Now because God had oftentimes smitten and plagued his people, and they were never the better for it, and it might be feared that they would be never the better for it, if he should afflict and plague them againe; Therefore he saith here, Why should ye be stricken any more?

Y•• will revolt more and more] q. d. if I should strike you, i. e. if I should plague you, or punish you, you would not be any whit the better for it, yea, ye would grow worse and worse.

They are said to revolt from God, who forsake his commandements, and will not obey him.

That which the Prophet here speaks of, was fulfilled in Ahaz: for it is said of A∣haz, that in his distresse he did yet trespasse more and more against the Lord. 2 Chron. 28.22.

The whole head is sick, and the whole heart is faint] He proves here, that though the men of Judah should be smitten, yet, they would revolt more and more: And he proves it from former experience: for experience shewed that though God had smitten them, that they should amend, yet for all that, they were not the better for it. And where men grow not the better, they grow worse and worse.

The Prophet compareth the people of Judah here to the body of a man, and the calamities and plagues, which God had laid upon them, to wounds, and bruises, and putri∣fying sores, and other sicknesses.

By the head of this body, are meant the King, and Princes, and Judges, and other the Rulers of the Common-wealth: and by the heart, he meaneth, the Priests and Levites.

6.

From the soal of the foot even to the head.] Here he includes all the members of the naturall body, and by them he un∣derstands all the members of the body Po∣litique. q. d. There is none from the high∣est to the lowest, in all the Kingdome or Common-wealth of Judah, which hath not been smitten by the hand of God.

There is no soundness.] The soundness here spoken of, is opposed to the wounds, brui∣ses, and putrifying sores, spoken of in the next words.

In it] That is, In the body.

Note that this Relative, It, is put here without an Antecedent. And indeed it is u∣suall with the Hebrewes to put a Relative without an Antecedent, and to leave the Antecedent to be gathered by the Circum∣stances of the place.

But wounds, and bruises, and putrifying sores] These are opposed to the soundness spoken of just before: And by these are meant all the calamities and plagues, which had been of late inflicted upon the Jewes.

They have not been closed] These words relate especially to the wounds before spo∣ken of: and by closing here, is meant the ••queezing of the lips of the wounds toge∣ther, that the crude and raw bloud, which is in them, might be got out, that they might heal the better.

Note that this praepositive Pronoune They, is put for the Subjunctive Which. q. d. Which have not been closed.

Neither bound up.] Supple, with swathes and clothes, as wounds, and bruises, and sores use to be bound up by Chyrurgians, to keep them from the aire, and to keep them warm.

Neither mollified with ointment.] Neither suppled with ointment.

Wounds and sores cause a hardnesse or stiffness in the adjacent parts through the af∣flux of humours, which hardnesse or stiffness is mollified and supled with fit ointment.

Note that the Prophet is not curious in observing the method of Chyrurgians in this place: For the binding up of wounds or sores, is the last thing which the Chyrurgi∣ans do, though here it be put before mol∣lifying them with oyntment.

Those wounds, and bruises, and putrifying sores, which have not been closed nor bound up, nor mollyfied with ointment, must needs be grievous. And by these is meant, that the plagues and miseries, which the

Lord had brought upon the Jewes, were still grievous, and lay heavie upon them, even at this time when he spake.

Note that the Prophet leaves somewhat here to be understood, to complete the sense: And it is this. Viz And yet ye are never the better, but rather worse and worse, and revolt more and more.

7.

Your Country is desolate.] Understand here, yet neverthelesse, q d. But though ye will revolt more and more if ye be stricken, and are never awhit the better for all the calamities which have been brought upon you, yet neverthel••ss ye shall undergoe more calamities, and ye shall be stricken againe; for your Country shall be desolate.

A Country is said to be desolate, when it is spoiled of its Inhabitants which should manure it: And when the Cities and dwel∣ing places thereof are ruined, and the Vine∣yards and Gardens cut down and laid waste.

Note that the Prophet useth a present tense in this place for the future: And so do Prophets use to do often, to signifie thereby, that that, which they speak of, shall as certainly come to passe, as if it were already come.

The desolation and misery here prophe∣sied of, was that which the King of Syria and Israel brought upon the land of Ju∣dah, 2 Chron. 28. Verse 5. &c.

A Question might here be asked; why God said, Why should ye be stricken any more? ye will revolt more and more: And yet for all that did strike them againe.

Answer. When God tells them here that they w••ll revolt more and more if they be stricken, he doth it for this end, that they might not revolt: And herein he imi∣tates a careful Father, which asketh an un∣towardly son, why he should scourge him, and tells him he will be never the better for scourging: And this he doth that his son may be the better; for he scourgeth him for all that, that he may reclaim him.

Secondly. Though God doth see the meanes, which he useth, will do but little good, yet neverthelesse he will use them, that it may appear, that not He, but man is the cause of his own perdition.

Thirdly, Though the greatest part were like to revolt more and more upon the Lords striking them againe; yet it was likely that some few of the best of them would returne and repent, and for these few sakes, the Lord might strike them.

Your Cities are burnt with fire] Here he puts againe a Present, or a Praeterperfect tense for a Future, and so he doth through∣out this and the next Verse.

Your land strangers devoure it.] q. d. Your land and whatsoever is therein, strangers shall devoure.

Note that the Relative Pronoune It, is often redundant, as it is here in this place.

In your presence.] i. e. before your face, which will cause the greater grief.

And it is desolate, as overthrown by stran∣gers.] That desolation is the greatest, which is made by strangers: For strangers do more waste a Country by warrs, than inhabitants of the Country do: For strangers have not that love of a Country, which the natives and inhabitants thereof have; neither do they hope for that good from it in times to come, as the inhabitants do; therefore they spoile it, and devoure it, so that they may either enrich themselves for the present, or hurt their enemies for the future.

8.

And the daughter of Sion.] Sion was a famous hill within the walls of Hierusalem, upon which the Palace of the Kings of Judah was built, and that which was called, the City of David. 2 Sam. Chap. 5. Vers. 7. But by a Synechdoche it is here taken for Hie∣rusalem it self.

By the daughter of Sion, or the daughter of Hierusalem, is meant the City of Sion, or the City of Hierusalem, as we say the City of London: For the Hebrewes do usually speak of a City, as of a woman, by a Me∣taphor, or Prosopopeia: and because among the sex of women, the Daughters, that is, the young Maides and Virgins are com∣monly the fairest: therefore they do call a City sometimes a Daughter, sometimes a Virgin, sometimes both, because whatsoe∣ver beauty or elegancy is to be found in a Land, it is to be found in the City there∣of.

Is left as a Cottage in a Vineyard.] i. e. Shall be left alone as a Lodge in a Vine∣yard, which standeth alone, no houses be∣ing near it, and to which there is no tra∣velling of people too and fro.

This was either because the Townes and Villages about Hierusalem were destroyed, and so Hierusalem, stood as it were alone. Or, because the people, which dwelt about

Hierusalem in the land of Iudah, were de∣stroyed by the sword, or carried away cap∣tive, or ran away to save their lives, so that there was no travelling to Hierusalem as there had been: Neither did they, which dwelt in Hierusalem, dare to come farre out of their gates, for feare of their ene∣mies.

There was wont to be in great Vine∣yards a little Cottage or Lodge built, where∣in he, which watcht and kept the Vineyard, did lie.

And a Lodge in a garden of Cucumbers.] This is for sence the same with the former words, and what he calls a Cottage there, he calls a Lodg•• here.

By Cucumbers understand Melons also, and such like cool fruit, whereof there were many gardens in Judaea, as also there were in many other such hot Re∣gions.

As a beseiged City.] The similitude consisteth in this, that as when a City is beseiged, there is no concourse and con∣flux of people to it, as was wont to be, the beseigers hindering all commerce with that City, during the siege: So there should be no conflux and concourse to Hierusa∣lem, no going in and out at the gates there∣of, as was wont, and that for the reason before given.

9.

Except the Lord of Hosts had left us a very small remnant] q. d. We shall be left a very small remnant, and except the Lord (who is Lord of Hosts, and able to stop the fury of our enemies) shall leave us this very small remnant, we shall be utterly de∣stroyed.

He puts a Praeterpluperfect tense here, for a Future, to shew the certaine event of what he speaks of.

The remnant, which the Prophet speaks of, were those of Hierusalem, and others of Judah, which had fled to Hierusalem for safety, and were safe there. For though Rhezin King of Syria, and Pekah King of Israel beseiged Hierusalem, yet they could not prevaile against it. 2 King. 16. ver. 5. And these were a small remnant in respect of all the Kingdome of Judah besides, which were either destroyed, or carried away cap∣tive. 2 Chron. 28. Vers. 8, 9, 10.

The Lord is called the Lord of hosts, be∣cause the Angels and all other creatures o∣bey God at his beck, and are more at his command to fight against his enemies, than any Army of men are at the command of their General. Yea, there is no Host or Army of men, which the Lord is not Master of.

Note that the Prophet saith not except our enemies, but, except the Lord of Hosts had left us a very small remnant, &c. and that because of the Providence of God, which ruleth over all, and puts bounds to the de∣stroyer how far he shall destroy.

We should have been as Sodom, and we should have been like unto Gomorrah] i. e. We should have been utterly destroyed, as Sodom and Gomorrah were, Gen. 19.

Note that the similitude or likenesse here spoken of consisteth onely in the likenesse of the utter destruction, not in the likeness of the manner, by which the destruction was wrought,

The Holy Ghost hath so ordered the words of the Prophet here, as that by them he doth not onely signifie what a destruction should be made of the Jewes by the swords of Rezin and Pekah: but also (in a more sublime sense) how many should perish through unbelief in the dayes of the Gos∣pell.

For the temporall destruction of the Jewes by the swords of their enemies, was a Type of their spiritual destruction through unbelief in the time of the Gospel.

Hence the Holy Ghost, when he speaks of their temporal destruction by the sword, doth oftentimes in some one passage or o∣ther so order the Prophets words, as that they signifie in a literall sense, not one∣ly what shall be done in the Type, but also what shall be done in the Antitype.

10.

Hear the words of the Lord ye Rulers of Sodom.] Because the Prophet told these men against whom he prophesied, that they had revolted from God, and forsaken him, for which he would punish them: They defied the Prophets words, and de∣nyed that they had forsaken the Lord: And to justifie themselves, told him that, they did offer continual Sacrifices to the Lord, and observe the new Moones and the S••b∣baths, &c. which the Lord appointed: That therefore he might take away what they alledged for their justification, he doth bid them to hear and hearken to what followeth.

Ye Rulers of Sodom.] By occasion of the word Sodom in the former Verse, he calls the Rulers of Judah and Hierusalem, Rulers

of Sodom, And that he might do for these reasons.

First, Because as the men of Sodom were given to a peculiar sin, by which they left the naturall use of women, and burned in lust towards their own Sex, Men towards Men, Gen. 19.5. (which sinne is called to this day Sodomy from them) So was this people given to this sinne, 1 King. 14.24. and 1 King. 22.46.

Secondly, because as Sodom was given to pride, fullnesse of bread, abundance of idlenesse, and unmercifulnesse towards the poor, Ezek. 16.49. so was the people of Judah and Hierusalem.

Thirdly, Because as Sodom was impu∣dent in her sinnes, so was this people, Chap. 3. Vers. 9.

Fourthly, Because as there were but few righteous in Sodom when it was destroyed, onely Lot and his family: So there were but few righteous at this time in Judah.

Give ear unto the Law of our God.] The Law here, is not to be taken properly and strictly, but largely, even as large as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word. For to give eare unto the Law of our God, is the same with that which he said immediately before, Hear the Word of the Lord.

Ye people of Gomorrah.] He calls the people of Judah and Hierusalem, the peo∣ple of Gomorrah, upon the same occasion, and for the very same reasons as he called the Rulers, Rulers of Sodom just before.

11.

To what end is the multitude of your Sacrifices unto me, saith the Lord] q. d. To what end are so many Sacrifices that you bring and offer to me, saith the Lord? Are they to worship me, or honour me, or delight me therewith? I am not served, or worshipped, or honoured, or delighted with them.

I am full of the burnt-offerings of Rams, &c.] q. d. I loath the burnt-offerings of Rains, &c.

He saith I am full, for I loath, by a Me∣taphor drawn from a man with a full sto∣mack, which loatheth the meat that is set before him.

It may be asked here, why God saith that He is full, and loatheth the burnt-offering of Rams, and the fat of fed beasts; and why he saith that he is not delighted in the bloud of Bullocks, or of Lambs, and Hee Goats: When as the Rams, and Bullocks, and Lambs, and Goats, were cattell of the Heard, and of the Flock, which God ap∣pointed for his Sacrifice Lev. 1.2. And when as he appointed the fatt for the Al∣tar, Lev. 3.3, 4, 5. &c. And the blood to be offered to him, Lev. 17. ver. 10, 11.

A. The reason why God abhorred these things, and loathed them, was not because they were nought in themselves, but be∣cause they were wicked which offered them to God. Hence it was, that though God did accept of the Sacrifices of the just, yet the Sacrifice of the wicked was abomina∣tion to him, Prov. 15.8. For Sacrifice was of that nature, as that God accepted not man for the Sacrifice at any time, but onely the Sacrifice for the man.

12.

When ye come to appear before me.] Supple, with your Sacrifices.

Who hath required this at your hand?] Because it is certaine that God command∣ed his people to appear before him with Sacrifices, as Exod. 23.17. &c. This place cannot be so understood, as if God did simply forbid there appearing before him with Sacrifices; It must therefore be un∣derstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, with some re∣striction, not as though God blamed them because they appeared before him with Sa∣crifices, but because they appeared before him with Sacrifices, when their hands were full of bloud, Vers. 15.

When ye come to appear before me.] To ap∣peare before God, is to go into the Courts of Gods house, which were before the Sanctua∣ry of the temple, where because God sate upon the mercy seat (as we may read Exod. 25.22. and Numb. 7.89.) therefore were they, which came into the Coutrs of the Temple, said to appear before God.

Who hath required this at your hands?] i. e. Who hath required this of you.

The hands, which are the chief instru∣ment of mans actions, are put here per Sy∣necdochen partis, for the whole man.

To tread my Courts.] These words may be governed of the Relative, This, by Ap∣position, or else we may repeate those words againe, Viz. Who hath required this at your hands? q. d. Who hath required this at your hand, to tread my Courts?

By treading his Courts, he meanes there ap∣pearing before him: But when he saith to tread my Courts, it is intimated, that God received no good by their appearing before him, (for it was neither honour nor profit that He got by it) but that He suffered losse ra∣ther,

for they wore out his Courts, with their treading.

My Courts.] i. e. The Courts of my Temple.

Before the Temple or house of God, the Priests had a Court to stand and do their service in. 2 Chron. 4.9. And the People had another Court where they stood for to worship God: Therefore by say∣ing My Courts, He reprehends both Priests and People.

13.

Bring no more vaine oblations.] He doth not absolutely forbid them here to bring any more oblations, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, while they were as they were, that is, while they were such abominable sinners.

While they are such, he calls their ob∣lations vaine, because they faile of the end for which they intend them. For they in∣tend therewith to honour & worship God: But God is not honoured or worshipped by the Sacrifices and oblations of wicked men.

Incense is abomination to me.] i. e. Incense is abominable to me, I abhorre it, and de∣test it as a thing abominable.

Abomination is put here for abominable, an Abstract for a Concr••te, per Metonymiam adjuncti.

God did not abhorre and detest Incense simply, as it appeareth Exod. 30.7. and Lev. 2. Vers. 1, 2. but onely as it was of∣fered by the hands of wicked men.

The new Moones.] The Hebrews did use Lunar Moneths, which they computed or measured from one New Moon to ano∣ther: And by the New Moones are here meant the first dayes of every month, viz. the dayes in which the Moon changed; by a Metonymie.

Note, that although the New Moon, or first day of the Moneth, is not reckoned a∣mongst those feasts, in which all servile work was forbidden, Lev. 23. yet this we read of it elsewhere.

First, That it had its peculiar Sacrifices ap∣pointed for it. Numb. 28.11.

Secondly, That it had a peculiar solemnity of blowing the Trumpet over its Sacrifi∣ces, Numb. 10.10.

Thirdly, that on that day, the People re∣paired to the Prophets, or other Ministers of God to be instructed by them, 2 Kings, Cap. 4. Vers. 23.

Fourthly, that there were Assemblies on that day for Gods worship, Isaiah. 66. Vers. 23.

Fiftly, That they kept religious feasts that day. 1 Sam. 20 5, 6.

Sixtly, That it was not lawfull to buy or sell on that day, Amos, 8.5.

And Sabbaths.] The Sabbaths of the Jewes were some weekly, as Exod. 20.10. Lev 23.3. Some yearely, which were kept but once every year, as Lev. 23. vers. 32. &c.

The calling of Assemblies.] i. e. The meeting and assembling together, on the New Moons and the Sabbaths, to hear the word of God, and to worship him. See 2 Kings, 4.23. and Isaiah. 66.23.

The calling of Assemblies, is put here for the meeting together in Assemblies: The Antecedent for the Consequent.

Note, that these words, the calling of As∣semblies, are governed of the former word, by Apposition: And they doe shew and explain what those former words mean: Namely, meeting in Assemblies on those dayes, to hear the Word of God, and to worship him.

It is iniquity.] q.d. This calling of Assem∣blies, or meeting together (though to hear Gods Word and to worship him) is sinful.

Iniquity is put here for sinfull, an Ab∣stract for a Concrete.

Therefore was this meeting in Assemblies sinful, because they were wicked, men which were there assembled.

Note, that here is the cause, why God could not endure their meetings, viz. be∣cause they were sinfull, as being perform∣ed by wicked men, who lived in their sins without repentance.

Even the solemn meetings.] q. d. I say, that even your solemn meetings, wherein yee meet together to hear Gods Word, and worship Him on the New Moones and Sabbath dayes, is sinful and evil.

14.

Your New Moones, and your appoin∣ted Feasts, &c] He repeateth here what he said in the former verse, to shew his greater dislike and detestation of it. And what He called Sabbaths there, He calls appointed Feasts here: Because the Sabbaths were Feasts appointed of God, Levit, 23. Yet he calls them, Their New Moones, and Their appointed Feasts, in respect of Their man∣ner of coming to them, and solemnizing of them, which was with wicked hands, and wicked hearts, which God detested.

My soul hateth.] i. e. I hate.

The Prophet speaketh here of ••od, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as of a man; And puts the Soul, which is but a part, for the whole man.

I am weary to bear them] i. e. They are troublesome and grievous to me, and I can endure them no longer; therefore will I ease my self of them by destroying you.

He useth a Metaphor from a Porter, whose burden is grievous and troublesome to him, when he stands too long under it, and is thereby wearied.

15.

And when yee spread forth your hands.] i. e. And when yee pray to me, either in those Assemblies and meetings mentioned, v. 13. or at any other times.

He puts the spreading forth of the hands, for praying, a gesture, which was wont to be used in prayer (Exod. 9.33. 1 King 8.22, 38. Ezra 9.5. Job 11.13. and Psalm. 88.9. for the act of praying it self.

I will hide mine eyes from you.] i. e. I will not regard your prayers; nor g••ant your desire,

He speaks of God here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & alludes to the manner of men, where when one man hath injured another, and he, that suffered the wrong, is resolved not to for∣give the wrong, which he suffered, he will not look upon him that did the wrong, when he beggeth pardon, but turneth away from him, that he may not be moved by his humble demeanour to forgive him.

I will not hear.] Here he speakes of God againe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and alludeth to the manner of men, who go away, and will not hear the requests, which they are resolved not to grant, least they be moved to grant them when they hear them.

Your hands are full of bloud] i. e Your hands are besmeared with the bloud of those, whom you have murthered: q. d. Ye are guilty of murder

Bloud is put here Metonymice for Mur∣der, and that againe is put Hyperbolice, for Injustice and cruelty in oppressing the poor.

Note, that the Prophet speakes here par∣ticularly of Judges and Lawyers: Though what he speakes particularly of them, is proportionably to be understood of all other sorts of men.

For if Judges and Lawyers be nought, it is not to be expected that other sorts of men should be good. Their countenance and example is enough to corrupt a whole City, yea, a whole Kingdome.

O my people, they that lead thee, cause thee to erre, saith our Prophet Chap. 3.12. And St. Paul proves the ungodliness of all men, by the ungodl••nesse of the chiefest, Rom. Chap. 1. Vers. 18, 19, &c.

Note, that these words, Your hands are full of bloud, containe the cause why God would hide his eyes, when they did spread forth their hands. And why he would not hear, when they did make their prayers to him, for God heareth not sinners, John, 9.31. Psal. 66.18.

16.

Wash ye, make ye clean] Viz. From this bloud.

He speakes of spirituall washing the soul from sin by repentance; under the Meta∣phor of bodily washing the body from bloud, or any other filth, by water.

Cease to do evill] Supple, To your neigh∣bours.

17.

Learn to do well] i. e. Accustome your selves to do well to your neighbour.

We learn to do well by custome and fre∣quent practice.

Or, he may say, Learn to do well: because they were ignorant of that lesson, viz. the lesson of doing well.

Seek judgement.] Judgement is taken here for the justice and uprightnesse of a cause, q. d. Ye Judges and Lawyers (for to such He syeaketh) when a cause is brought to you, seek diligently on which side the Right lyeth, and be for that.

The Prophet doth explain here that ge∣nerall Praecepts: Learn to do well, by four Particular Praecepts: Seek Judgement, Re∣lieve the Oppressed: Judge the Fatherless: Pl ad for the Widdows.

Relieve the Oppressed.] i. e. If any unjust Sentence hath been given against a Man, whereby ••e is oppres'd; recal that Sentence and correct it, and so relieve the oppressed. Or if any poor man is oppressed by one that is mighty, and flyeth to the Law for re∣lief, direct Him, and help Him against His oppressour.

Judge the Fatherlesse.] i. e. Give the ••atherlesse an hearing, and defer not to give sentence in this cause, which depends before you.

This is spoken to the Judges, and is there∣fore spoken, because the Fatherless, when He hath a cause ready for hearing, cannot get a hearing, but is put off (to his vexation) that the causes of great and rich ones may be sped.

Plead for the Widdow.] i. e. Take in hand the cause of the Widdow, and plead it for her, though you can expect no reward of her for your paines.

This is spoken to Advocates or Coun∣sellors.

God hath alwaies an especiall care of the Fatherlesse and the Widow, because they are (for the most part) destitute of friends, and most apt to be oppressed and wronged.

18

Come let us reason togeth••r, saith the Lord] Because God charged this people with sin ano threatened them with judge∣ments in the former part of the Chapter: and they thought they were not guilty of the sinnes, which were laid to their charge, nor deserved the judgements, which were threatned against them: He inviteth them here in a friendly manner to plead their cause with him, that he may hear what they can say for themselves: And that they may hear what he can say for himself. And in conclusion, when he had convinced them of sin, and prooved them worthy of punishment, (that they may know that he is more prone to shew mercy than to pu∣nish) he tells them, that for all that, yet if they will repent, Though their sinnes be as scarlet, they shall be as white as snow, &c.

But note, That neither the Subject of their Reasoning, nor yet the Arguments on either side are here set down, but they are left to be understood: Onely it is set down in brief, upon what tearmes God and they parted after this reasoning, which were these.

That if they would repent them of their sinnes, Though their sinnes were as Scarlet, they should be as white as snow: And though they were as red as Crimson, they should be as white as wooll.

Let us reason together.] i. e. Let us bring Arguments and Reasons, I for my self, and ye for your selves, that it may appear, whe∣ther what I have done, or threatned to you, I have done without cause, or no.

Though your sinnes be as Scarlet.] q. d. Though we have pleaded together, and I have convinced you, and proved you guil∣ty of the sinnes, wherewith I have charged you, and worthy of the punishments which I have threatned against you, yet if you repent you, Though your sinnes be as scarlet, They shall be as white as wooll.

Though your sins be as scarlet.] i. e. Though your sinnes be as scarlet for rednesse: that is, though your sins be never so hainous.

It is not the substance, but the colour of scar∣let, to which the Prophet here alludes: And therefore would he expresse the hain∣ousnesse of sinne, under the Metaphor of a red colour, because red is the colour of bloud, and he alludes here to the bloud of which he said, their hands were full, Vers. 15.

They shall be as white as snow.] q. d They shall be perfectly forgiven, and ye shall be to me as if ye had never sinned.

As Red and Black, may be the Emblems of sin; so may White be of righteousnes.

They shall be as wooll] i. e. They shall be as white as wooll.

A Question may be here asked; How sin can be said to be white as snow or wooll, when as sin is so essentially evill, as that it cannot be good.

Answ. Sinne may be here taken for the sinner, per Metonymiam adjuncti: that is, By putting the Quality for the person, in which the Quality is inherent.

Now though sin can never be made white, that is, good, yet the sinner may.

Or we may say, that this is an Allegori∣call or Proverbiall kind of Phrase. And such kind of Phrases, are many of them to be glanced upon onely with a quick eye, not too exactly to be pried into.

19.

If ye be willing] Supple, To obey me, and keep my Commandements.

And obedient.] i. e. And are actually o∣bedient to me.

Ye shall eat the good of the land] i. e. Ye shall eat the good and pleasant fruits of the Land wherein ye dwell: The enemy shall not destroy them, and take them away from you: Nor shall the sword destroy you, and take you away from them.

20.

But if ye refuse.] Supple, To obey me, and keep my Commandements.

And rebell.] i. e. And be indeed disobe∣dient to me.

Note that the Prophet opposeth Refusing here in this Verse, To be willing to obey, in the former Verse: And to rebell, in this Verse, to to be obedient, in the former Verse.

Ye shall be devoured with the sword.] Sup∣ple, of Rezin King of Syria, and Pekah King of Israel.

He speakes of the sword here Meta∣phorically, as of a ravenous beast.

For the mouth of the Lord hath spoken it,] i. e. For the Lord hath spoken it, and therefore it shall come to passe. For the

Lord cannot lye, and what he saith, he is able to make good.

The prophet speakes here of God as of a man, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and puts the mouth, which is but a part, for the whole man by a Synechdoche: And the mouth rather than any other part here, because with the mouth we speak.

21.

How is the faithfull City become an Harlot.] How is Hierusalem, which was once faithfull, as a wife to her husband, be∣come now as an harlot, committing adul∣tery with her lovers?

The faithfullnesse here spoken of, alludes to the faithfulnesse of a wife to her hus∣band.

The Scriptures, under the Metaphor of Adultery and Fornication, do often sig∣nifie peculiarly the sin of Idolatry: And under the Metaphor of an Whore or an Harlot, an Idolater. And so it may be here taken, especially if we understand Also, In the following words, q. d. How is the faithfull City become an Harlot? It was Also full of Judgement, &c. For the Prophet upbraids them with their Idolatry Vers. 29. &c.

But as by the Metaphor of Fornication and Adultery, the particular sinne of Idola∣try is often understood: So also may we (by the same Metaphor) understand disobe∣dience and sinne against God in generall, as may appear James, 4.4. For the promise of obedience, which the Jewes made to God, either in their Forefathers, as Exod. 20.19. Deut. 5.27. Or by themselves, either in their Circumcision, Galat. 5.3. or at any other time, as 2 Chron. 15. Vers. 12, 15. and 2 Chron. 23.16. may be compared to the promise of a wife, which she makes to to her husband at her marriage, to be o∣bedient to him, and true to his bed.

And for this reason doth the Lord say to Sion, that He is her husband, Chap. 54. Vers. 5.

Wherefore as a Wife, so long as she keepeth the promise which she made to her Husband, is accounted Faithfull, but if she breaketh that promise, and falls in love with other men, and followeth them, becommeth a Whore, or an Harlot; So might Hierusalem be accounted Faithfull, so long as she was obedient to God, according to her pro∣mise. But when contrary to promise she became disobedient to God, and followed her own lusts, she might be counted of as an Harlot, and so be called by a Meta∣phor.

And thus not onely Idolatry, but any o∣ther particular sinne, may be called Adulte∣ry, and not onely the Idolater, but any o∣ther sinner be called an Adulterer: And he which walketh uprightly according to his Covenant, that is, according to the Law of God, which he promised to keep, might be called Faithfull: and among the rest, He who executed judgement without respect of persons: For which cause Sion also may be called Faithfull in this place.

How is the faithfull City, &c.] This questi∣on speakes admiration and sorrow.

Note that this is the beginning of a new Prophesie, Or a new Propheticall Ser∣mon.

It was full of judgement.] By Judge∣ment is meant Upright dealing in Courts of Justice, and equall administration of Justice without partiality.

Righteousnesse lodgeth in it.] Righteous∣nesse signifieth the same as Judgement did. And this is a repetition of the former sen∣tence.

He speaketh of Righteousnesse as of a Per∣son, by a Prosopopocia.

Lodged in it.] i. e. Took sweet repose and rest in it.

To lodge in a place, as it signifieth sweet repose, and rest; so it signifieth but a short abode, and as it were but for a night.

But now Murderers] i. e. But now un∣righteous and unjust Judges, who have put Righteousnesse out of her lodgings.

He calls Ʋnrighteous and unjust Judges, which oppresse and wrong the poor in Judgement, Murderers, (by an Hyperbole) because they deprived the poor of their meanes (which was their life) and gave it away from them (by their unrighteous sen∣tence) to them, to whom it did not belong. By reason of which, many did perish, not onely through griefe of mind, but also through famine and hunger, having no meanes left them to buy bread to sustaine nature.

22.

Thy silver is become drosse.] Under the Metaphor of silver, understand Righteous∣nesse; under the Metaphor of drosse, under∣stand Ʋnrighteousnesse: q. d. The Righte∣ousnesse in Judgement is turned into Ʋnrighte∣ousnesse.

The Prophet useth an Apostrophe here to Hierusalem, to whom he speaks as

to a woman by a Prosopopoeia.

Thy Wine is mixt with water.] He speaks of wine so mixt with water, as that it hath lost all its virtue by that mixture.

By Wine, understand Justice; By Water, respect of persons, or whatsoever is contrary to true Justice: q.d. Thy Justice is mixed with respect of persons, and is now so corrupted from that sincerity, which once it had, as that it is no more Justice.

23.

Thy Princes, &c.] i. e. Thy Judges; For Judges are Princes, and Chief men in a Common-wealth: per Metonymiam Gene∣ris.

Are Rebellious.] i. e. Are disobedient to the Commandements of the Lord, who hath given this Commandement to Judges, saying, Ye shall not respect persons in Judge∣ment: But ye shall hear the small as well as the great, Deut. 1.17.

And Companions of Theeves.] They may be called Companions of other men, which either did or suffered the like as other men did or suffered.

So saint John, writing to the seven Chur∣ches in Asia, called himself their Compani∣on in Tribulation, Rev. 1.9. Because he suf¦fered like tribulation, as they did, though not with them, or in their company: And thus might their Judges be called Compani∣ons of Theeves, because they did take away other mens goods, as Theeves did: For the spoile of the poor was in their houses, Chap. 7. Vers. 14.

Againe by Theeves may be meant, not onely Theeves, but all kind of evill doers whatsoever, by a Synecdoche.

And these Judges may be called Compa∣nions of Theeves and of evill doers, because Theeves and evill doers resorted to them to bribe them, that they might be acquitted in Judgement, when they were appealed for their villany.

And they themselves did privily resort to theeves and evill doers againe, that they might make the better bargaine with them, and sell their absolution at the dearer rate.

And thus Theeves being often in their company, and they againe often in the company of Theeves, might be called the Companions of Theeves.

Or thirdly, They might be called the Companions of Theeves, because their com∣panions, presuming of their favour and connivance, became no better than Theeves in their Actions, by defrauding, and op∣pressing, and taking from other men.

Every one.] Supple, Of them.

Loveth gifts and followeth after rewards.] By which gifts and rewards, they are cor∣rupted and drawn to do injustice. See Ex. 18.21. and 23.8.

They judge not the Fatherlesse] i. e. They will not give the Fatherlesse a day of hear∣ing, nor judge their cause when it depends before them: But delay it, and put it off from Time to Time, and day to day, be∣cause they have no friends to make to them, nor gifts to give them. See Verse 17.

Neither doth the cause of the widdow come unto them] q. d. And the c••use of the widdow is kept off, and cannot come unto them to be heard for the causes of great men.

He speakes of the widdowes cause, as of a Person by a Prosopopo••ia: And puts an Indicative for a Pot••ntial Mood, for the He∣brewes have no Potential Mood

24

The mighty one of Israel] i. e The God of Israel, which excelleth in strength, might and power.

I will ease me of mine adversaries] i. e. I will ease me of these rebellious Princes, and Judges, which are now a trouble to me, and anger me.

He calls these rebellious Princes and Judges, his Adversaries, because they refuse to keep his Commandements And the car∣nall mind is enmity against God, Rom. 8. Vers. 7.

But how will God ease himself of these his Adversaries?

Answ. By cutting them off, or destroy∣ing them out of the City,

For note, that this is spoken of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and revenge useth to ease yea, to be sweet to the mind of an angry man.

And avenge me of mine enemies.] This Particle, And, may be taken for a Note of Explication here, and declare how God will ease himself of his Adversaries, to wit, by Avenging himself of them.

25.

And I will turn my hand upon thee.] i. e. For I will take thee in hand O Hierusa∣lem.

And, is put here for For, a Copulative for a Causall.

Note, that because we must turn our hand to a thing, before we can take that

thing in hand: Hence (by putting the An∣tecedent for the Consequent) turning the hand to a thing, is put for taking a thing in hand.

Or, I will turne my hand upon thee, signi∣fieth, I will afflict thee, or punish thee, and that from the End, for which He will turn his hand upon her.

And purely purge away thy drosse.] i. e. And clean purge away the drosse. Or purge away thy drosse from thee, so as that thy silver shall be pure silver.

What is meant by dr sse. See Vers 22.

And take away all thy Tinn] Tinn and Dresse signifie here one and the same thing, viz Ʋnrighteousnesse: Yet Tinn seemeth to signifie Ʋnrighteousn••ss••, as it is vailed with a mask of Righteousnesse; For Tinn sheweth like silver, though it be not silver.

The Lord did purge away the Dr••sse, and take a••ay the Tinn, that is, the Ʋnrighte∣ousness•• ••hich was in Hierusal••m, either by dest••oying the Unrighteous Judges, or a∣mend••ng them.

The Question will here be, how and when God did ease himself of these his ad∣vers••ries, and avenge himself of these his enemies, and purge away the dr••sse, &c.

Answ. He did it in th•• dayes of Heze∣kiah, and by the hands of Hezekiah, who as he reformed the Temple of God, when he came to the Crowne, 2 Kings, 18.4. So did he (no doubt) reform the Com∣mon-wealth also, and did accordi g to that saying of his Father David, I will early de∣stroy all the wick••d of the Land that I may cut off all the wicked doers from the City of the Lord, Psal. 101.8. Hezekiah therefore did cut off these wicked Judges, either by the sword, which was a naturall death, or by banishment, which was a civill death: And they being banished and turned out of Hie∣rusalem were taken and destroyed by the hands of the Assyrians under Sennacharib, when they came against Judah and Hieru∣lem See Notes Cap 22. Vers. 18.

26.

And I will restore thy Judge•• as at the first.] i. e. I will make thy Judges such as the were heretofore, in the dayes of Da∣vid, Salomon, Asa, and Jehoshaphat.

Note here, that it is not the Prophets meaning, that all th••se Judges, which were corrupt, should become good, for most of them were incorrigible, and so destroyed. But his meaning is, that many of them should amend their faults, and in the places of those which would not amend, others (which were just and righteous) should be put. ••or although these last were several Per∣sons, or individua distinct from those into whose places they were put: Yet he speak∣eth, of them as if they were the same men, because they did succeed one another in the same place of judicature.

As in the beginning.] i. e. As heretofore. An Hyperbole.

Thou shalt be called the City of Righteous∣nesse.] i. e. Thou shalt be a righteous City.

The Prophet useth the word to be called, for, to be. For it is not the Prophets mean∣ing, that this shall be the proper name of Hierusalem, Viz. the righteous City. But that Hierusalem should be a righteous City, and men may truly so call it. The like manner of speech he useth, Cap 7.14. and Cap. 9. Vers 6. &c.

The City of Righteousnesse.] i. e. the Righ∣teous City, or City wherein Justice is truely administred.

He puts a Substantive of the Genitive case, for an Adjective.

The faithfull City] See Vers. 21.

27.

Zion shall be redeemed with judgement.] q. d. When the Assyrians shall come under Sennacharib against Judah and Hierusalem, Hierusalem shall be redeemed out of their hands, because of the Judgement and Righ∣teous Justice, which shall be administred in her.

Zion.] i. e. Hierusalem. See vers. 8.

And her Converts.] i e. And such of her Judges and Princes, which were Unrighte∣ous, but shall turne from their unrighteous dealing.

With Righteousnesse.] i. e. For their Righteousnesse.

What is meant by Judgement and Righte∣ousnesse, See Vers. 21.

28.

And the destruction of the Transgres∣sors and of the sinners shall be together] i. e. But the Judges, which have transgressed and sinned, and will not turn from their sinnes and transgressions, shall be destroyed all of them.

And is put here for But.

He opposeth here the Transgressors and Sinners to the Converts, in the 27. Verse. And meaneth by them, the Rebellious Prin∣ces and Companions of Theeves, (which he mentioned Vers. 23.) which would not

amend. But now these were destroyed. See Notes, Vers. 25.

Together.] q. d. Every one of them without exception, for so doth this word, Together, signifie. Psal. 33 15. and Psal. 37.38. Eccles. 18.1.

29.

For they shall be ashamed of the Oakes.] Between this and the former verse, we must understand these or the like words, viz. Neither shall their Idols save them.

They shall be ashamed.] Note here, that because men, which look and hope after great matters, and do any thing in expecta∣tion thereof, if they fail and come short of their hopes and expectation, are (for the most part) ashamed and confounded. Hence, to be ashamed or confounded, signifi∣eth, to faile, or be deceived of their hopes, by a Metonymie.

Now because these men trusted in their Idols, that they would save them, and for that end did worship them and sacrifice to them; hence, because they shall fail of their hopes, and because their Idols shall not save them, the Propheh saith, They shall be ashamed.

Of the Oakes.] Oakes are taken here per Synecdochen speciei, for any kind of trees, under which Idolaters were wont to wor∣ship and sacrifice to their Idols. For Ido∣laters were wont to worship and sacrifice to their Idols, in Groves, and in Gardens, un∣der the green Trees thereof, as appeareth, Cap. 57.5. and Chap. 65. Vers. 3. and Jer. 2. Vers 20. &c.

When therefore the Prophet saith, that they shall be ashamed of the Oaks, or Trees, under which they worshipped their Idols, His meaning is, that they shall be ashamed of the Idols also, which they worshipped, and the worship which they gave to the Idols under those Trees, (by a Metony∣mie) because their Idols shall not help them.

Which ye have desired.] i. e. Which ye have made choice of, Supple, to worship your Idols, and sacrifice to them under them.

Note here the Enallage of the person, with the Apostrophe which the Prophet useth (which is a thing frequent with the Prophet) for he changeth the third person, which he began with, into the second, where both are to be understood of the same per∣sons.

And ye shall be confounded.] i. e. And ye shall blush.

These words signifie the same as those words did, ye shall be ashamed, And these two words, Ashamed and Confounded, are of∣ten joyned together, as signfying the same thing. See Chap. 24.23. Chap. 41.11. Jer. 14.3.15.9. Psal. 40.14. and 70.2. &c.

For the gardens which ye have chosen.] Supple, that you may worship and sacrifice to your Idols, under the trees thereof.

This is a Repetition of the foregoing sentence.

30.

For ye shall be as an Oake whose leaf fadeth.] He speaketh of an Oake, whose leafe fadeth, not so much by reason of Win∣ter as by reason of old age and rottenesse, q. d. Ye shall consume away like an old rotten Oake, which is past bearing leaves.

And as a Garden that hath no water.] A garden is put here, by a Metonymie, for the hearbs and flowers of a garden, which, if they are at no time watered, must needs fade a∣way, q. d. Ye shall perish and decay as the hearbs and flowers of a Garden, which are never watered

The Prophet useth this Allegory in ex∣pression of their punishment, to allude to their sinne, as he spoke of it, Vers. 29.

31.

And the strong.] By the strong, he meaneth the Idoll, which the Idolater repu∣ted his strength, and thought strong and able enough to save him.

So that the Idoll is called the strong, onely in regard of the account or esteem, which the Idolater had of it.

The Strong, or, the Idoll in the Singular number is put for, the Strong, or, the Idolls in the Plurall number.

Shall be as tow.] Which is easily set on fire, and quickly burnt up.

And the maker of if.] i. e. The maker of the Strong, or, the maker of the Idoll.

Note that by the maker of the strong, or, maker of the Idoll is meant, not onely the carfts-man that made it, but he also that hired the crafts-man, and set him on work: And he also that worshipped the Idoll when it was made. For he also consented to the making of it, a parte post.

As a spark.] A spark of fire, if it light into the Tow, soon setts the Tow on fire; And the Spark and Tow are both con∣sumed.

To such a Spark doth the Prophet liken the maker of an Idoll here, because he doth by his sinne, provoke and cause God

to consume both himselfe and his Idoll too.

And they shall both burn together.] i. e. They shall both be consumed through the wrath of God, which he hath stirred up.

He persists still in the Metaphor of Tow set on fire by a Spark.

And none shall quench them.] q. d. And they shall not be quenched, till they are utterly consumed.

He persists still in the aforesaid Meta∣phor.

ISAIAH. CHAP. II.

THE word that Isaiah the Sonne of Amos saw, &c.] See Cap. 1.1.

The word which I∣saiah saw.] Words are the object of the Eare, not of the Eye; Why then doth the Prophet say; The words which Isaiah saw, and not, The words which Isaiah heard?

Answ. The Hebrewes do often by an E∣nallage, take one Sence for another: But especially the Sight for any other sence; because it is the best and most certaine sence of all. So is the Sight taken for the Touch, John, 20.29. And for the Smelling, Exod. 5.21. And for the Taste, Psal 34.8. And for the Hearing. Exod. 20.18. For which Sense it is also taken, in this Place.

Concerning Judah and Hierusalem.] See of this Chap. 1.1.

2.

And it shall come to passe in the last daies.] i. e. And it shall come to passe here∣after.

Note that this Particle, And, is redun∣dant, or, superfluous: For this is the be∣ginning of a Prophesie; And therefore the sentence would be full and compleate without it.

But the Hebrewes do often use this Parti∣cle, And, in the beginning of a Book, or a speech, by a Redundancie, or peculiar Ele∣gancie.

In the last daies.] These words are often used to signifie the daies of the Messiah, and of the Gospell, (the Hebrewes them∣selves being witnesse) and so are they ta∣ken here in the second or sublime sence; for without all doubt, in that sence the Pro∣phet doth here prophesie of the great glo∣ry of the Church of Christ in the time of the Gospel, and of the abundant comming in of the Gentiles thereunto.

But these words do not allwayes so sig∣nifie, but do often signifie, onely hereafter, or, in time to come, as Gen. 49.1. Numb. 24 14. Deut. 4.30. and 31.29 Dan. 2.28. and 10.14. Prov. 31.25. and Act. 2.16. compared with Joel, 2.28. Yea, they may signifie, not onely that which is to come a long time hereafter, but that also which is to come within a short time hereaf∣ter. And so do they here signi e in the first and meanest sence.

That the last daies may signifie, that, which is to come within a short time hereafter, may be proved per argumentum a contrario. For if the beginning may signifie that which was done not long since, then may the last daies signifie that which is to come to passe within a short time; For as the last daies, being absolutely put, do signifie the end of daies, or, the last daies in order of time, so doth the begin∣ning, being absolutely put, signifie the be∣ginning of time, or that time before which there was no time, as may appear Isaiah, 40. Vers. 21.

But that the beginning may signifie that which was done not long since, is evident

Isai. 48 Vers. 3, 5, and 7. In which last place we read thus, They are created now, and not from the beginning: The meaning whereof is this, they are made known now, and not at any time heretofore.

Note therefore, that the Hebrewes are of∣ten Hyperbolicall in their expressions of times.

But you may say, if the meaning of these words in the last dayes, be hereafter, or, ere long be, why did not the Prophet say, And it shall come to passe hereafter, ere long be, but say, And it shall come to passe in the last daies.

Answ. Because the Prophet was in these words to prophesie, not onely of what was to come to passe ere long, but of what was to come to passe in the daies of the Messi∣ah, and time of the Gospel also. And to signi∣fie what was to come to passe in the daies of the Messiah, and time of the Gospel, he could not better do it then by saying, And It shall come to passe in the last dayes.

Note here, that when the Holy Ghost intendeth two several senses, by one and the same words, the words do for the most part declare the sublimer sense, and that which concerneth the daies of the Mes∣siah, or of the Gospel in a full significati∣on: But the lower sense, and that which concerneth the Jewes, and the time of the Law, in a signification not so full; But in a jejune, and, as I may so say, scantie and restrained signification, in respect of the latitude of the words, and that because of the scarcitie of words, which cannot signi∣fie both, with the like propriety. And the Holy Ghost condescendeth to use the words of men

The Mountaine of the Lords house shall be established in the top of the Mountaines.] The ••emple of Hierusalem, which is here called the Lords house, was built upon mount Moriah, which Mount was not a distinct Mountaine from Mount Sion; But as some∣time one Hill hath severall tops, so were Mount Moriah, and Mount Sion severall tops of the same Hill or Mountaine, whence it cometh to passe, that Mount Moriah is sometimes called Mount Sion.

And as the Temple of the true God was built upon an Hill or Mountaine: so were the Temples of Idols and false Gods also, for the most part: And to these Temples so built, doth the Prophet allude, when he saith, The Mountaine of the Lords house shall be established in the top of the Mountaine.

That therefore which the Prophet saith, is this, that the Mountaine, on which the Temple of the Lord is built (which is Mount Moriah, or Mount Sion) shall be set upon the tops of the Mountaines, on which the Temples of the Idols are built. And his meaning is this; That the Temple of God shall surpasse all other Temples, and be above them all in honour and esteem.

And shall be exalted above the Hills.] This is the same with the former sentence.

And all nations.] i. e. For many of ma∣ny nations.

Note, that All is not allwayes put for All without exception, but sometime for Some, or Many, and so it is to be here taken, as appeareth by these words, Many people, vers. 3.

And Nations and People do not allwayes signify whole Nations, and whole People, but Some or Many members of those Nations, or People per Synecdochen integri, and so must we take them here.

Shall flow unto it.] Here is a Metaphor taken from the flowing of waters in a Ri∣ver, where, because the waters flow down∣wards, they flow naturally: And so their flowing by a Metaphor sheweth a willing∣nesse and doing of a thing without compulsi∣on: And because waters in a River are ma∣ny, some continually succeeding others, they signifie abundance too. So that the meaning of this place is, that many of many Nations and People shall come with chear∣fullnesse, and in great abundance to the Tem∣ple of God in Hierusalem, to worship the Lord there, and it containeth a reason why the Temple of God should surpasse all other Temples, and be above them all, in honour and esteem, and the reason is, because all Nations shall forsake the Tem∣ples of the Idols, and shall come willingly, and in abundance to the Temple of the Lord, to worship the Lord there.

This Prophesie (in its first and meaner sense) seemeth to have been fulfilled in the dayes of Hezekiah, when the Angel of God had destroyed an hundred fourscore and five thousand in one night, in the Campe of the Assyrians: And when God (that he might give to Hezekiah a signe of his re∣covery, when he was sick) brought the sha∣dow of the Sun ten degrees backward, by which it had gone down in the Diall of Ahaz.

For when these great miracles were heard of, no doubt but many did enquire after the truth of them, and finding the Truth to be according to the Report, did conclude with themselves, that the Gods, which they worshipt, were not like to the God of Israel, who had done these great Things, yea, they were no Gods in com∣parison of Him; therefore they would worship Him, and He should be their God.

This is confirmed by that, that these miracles were so taken notice of, as that the Princes of Babylon sent Ambassadors to Hezekiah, to enquire of the wonder (of the Suns going back) that was done in the Land of Judah, 2 Chron. 32.31. And upon the cutting off of so many of the Assyrians in Sennacharibs Camp by the Angel, it is said, that many brought gifts to the Lord to Hierusalem, so that he was magnified in the sight of all Nations from thence∣forth, 2 Chron. 32.23.

But yet (as I said) in a second and more sublime Sense, the Prophet without doubt doth here prophesie of the Glory of the Church of Christ in the time of the Gospel, and the calling or coming in of the Gentiles to that Church.

3.

And many People.] i. e. And many men of many kind of People. See Vers. 2.

Shall goe and say] i e. Shall say, supple, one to another. That word, Goe, is Redun∣dant here: The like we read, Cap. 27. Vers. 37. Where it is said, Sennacharib King of Assyria departed, and went and returned, for, departed, and returned. The like also is to be read John 15. Vers. 16.

He will teach us of his wayes.] i. e. He will teach us by his Priests and Levites his com∣mandements, and the wayes which we should walk in, and according to which He will be worshipped.

His wayes.] He calls the Commandements of the Lord, his wayes, and his paths, by a Metaphor: For as while we walk in a right way or path we doe not erre, but goe on without wandring to our journeys end: So when we observe and keep the Com∣mandements of God, we doe not erre, but goe on in the way to eternal happi∣nesse.

And we will walk in his Paths] i. e. We will walk in those wayes which He teach∣eth us: or we will doe as He will have us, and worship Him as He appoints us.

For out of Sion shall goe forth the Law.] i. e. For many people shall come to Hierusa∣lem to the House of God, to learn the Law of God, and shall carry the knowledge of it back with them: Or, he speaks here of the fame of the Law, putting the Law by a Metonymie for the fame thereof: q. d. For out of Sion shall goe forth a Great fame and report of the Law of God: which fame and report shall cause all Nations to flow to the Mountain, that is, to the Tem∣ple to learn that Law. He speakes here of the Law, or the fame of the Law, as of a Person, by a Prosopopoeia.

Sion.] This is that Mount which he called, The Mountain of the Lords House, Vers. 2.

And the Word of the Lord from Hierusa∣lem.] This is a Repetition of the fore∣going Sentence.

4.

And He shall judge among the Nations, and shall rebuke many People.] q. d. He shall examine the cause of the warres and quarrels, which have been between Nati∣ons, and judge thereby who have been the cause of them. And those People which have been the Authors of the wrong, and cause of the warres and quarrels, He shall rebuke sharply, that they may not offend in this kind any more.

The meaning is, that God shall make peace between those Nations and People, which were at warre and enmity one with another.

The Phrase is Metaphoricall, borrowed from the manner of ending private quar∣rels and contentions among Men of the same Country. For when private quarrels and contentions are brought before a Magistrate, the Magistrate examineth the matter, and judgeth between the disagree∣ing parties, which of them begun the quar∣rell, and did the wrong; and finding by whom the quarrel began, and who was the cause thereof, he rebuketh that party, and reprooveth him for it, and so maketh peace between them which were at odds before.

But yet these words, And He shall judge among the Nations, may be interpreted thus, and that perhaps better: q. d. And the Lord shall judge among the Nations, and they shall willingly submit to His Judge∣ment.

The meaning whereof is, That the Lord shall be their God and their King; and

that they shall take Him for their God and their King, and obey Him, and fear Him accordingly.

The way, which God is said here to judge the People, is by His Law, and by those which he had ordained his Ministers there∣in: So that none are judged in this sense but they which belong to the People of God: For the Ministers of God have no∣thing to doe to judge those which are without, 1 Cor. 5. vers. 12.

And He shall rebuke many people. It is the part of a Judge to rebuke where he findes a fault, therefore to rebuke is put here for to judge: And this is but a repe∣tition of the former sentence.

And they shall beat their Swords into Plow-shares, and their speares into pruning-hookes.] i. e. They shall change the weapons, which they use in warre, into Instruments of Husbandry, which they use in peace. The sense is, they shall be at peace one with a∣nother, per Metonymiam Effecti.

Nation shall not lift up Sword against Nation.] i. e. Nation shall not fight with Nation in battle.

Neither shall they learn warre any more.] i. e. Neither shall they give their mind to war, or practice it any more.

Because warre is learnt by practice. Hence doth he say, Neither shall they learn warre, for neither shall they practice warre any more.

Any more.] These words doe not al∣wayes exclude the whole time following, but sometimes some little part of the fu∣ture onely, and signifie for a while, or for a time. So we read, 2 Kings 6.23 That the bands of Syria came no more into the Land of Israel: And yet it followeth, Vers. 24. in the very next words, And it came to passe after this, that Benhadad King of Syria gathered all his Hoste, and went up and besiedged Samaria.

The Hebrewes (as I said) Vers. 2. are often Hyperbolicall in their expressions of time.

Now for the sense of this Verse; We may understand this place, not of the whole Nations, but of as many of them as turned to the Lord, as we said Vers. 2. For though they were at enmity and warres one with another, in respect of their se∣verall Nations, of which they were mem∣bers heretofore: Yet now being joyned together in the worship of the same God, they lived and loved together as Friends and Brethren, and were at peace both with themselves, and with the Jewes.

5.

O house of Jacob.] i. e. O children of Jacob: See Cap. 3. vers. 6.

Let us walk in the light of the Lord.] i. e. Let us walk in the Law of the Lord, and ac∣cording to the direction thereof.

By the Light of the Lord is meant the Law and Command••ments of God: For the Commandement is a Lamp, and the Law is Light, Prov. 6.23. The Commandement of the Lord is pure, enlightning the Eyes, Psal. 19 8. It is a Lamp to the feet, and a Light to the paths, Psal. 119.105. It is both the way in which we should walk, and a Light to di∣rect us in that way.

The Prophets here fore-seeing in the Spirit this willing Conflux of the Gentiles to Gods worship, would from their exam∣ple stir up the Jewes to a willing and chear∣full walking in the Law of God.

6.

Therefore thou hast forsaken thy People, the House of Jacob, because, &c.] The Pro∣phet fore-seeing that the Jews would not take his counsel, given in the former verse, and walk in the light of the Lord, but con∣tinue in darknesse, and walk therein, threatneth them with Gods Judgement against them for it, and foretels what should befall them at the length, q. d. Being that thy People, O Lord, will not walk in thy Light, but walk in Darknesse, therefore wilt thou forsake them, &c.

Thus have these words their immediate coherence with the former, yet if any will make this the beginning of a new Sermon, I will not strive with him.

Thou hast forsaken.] i. e. Thou hast de∣termined to forsake them, Or, thou wilt forsake them: For the Prophets often use a Praeterfect Tense for a Future.

God is said to forsake his People here, because he suffered their enemies, the Babylonians under Nebuchadnezzar, to spoil them, and destroy them, and hindered them not.

Thy People, the House of Jacob.] q. d. The Jewes, the Sonnes of Jacob, which are thy People.

Because they be replenished from the East.] i. e. Because they abound, Viz. with super∣stitious Rites and Ceremonies, and are full of Magick and curious Arts, which they have borrowed from the Eastern People, which are great Magicians, and judiciary Astrologers.

The Prophet tells us here in expresse words, that the house of Jacob was reple∣nished: But with what he leaves us to un∣derstand.

And are sooth-sayers.] i. e. Diviners, which observe Times, and undertake to tell Fortunes. This was forbidden, Deut. 18. Vers. 10.

Like the Ph listines.] The Philistines dwelt on the West of Judaea, and were gi∣ven to Judiciary Astrology, and such vain Arts, as the Chaldaeans were, which dwelt on the East.

And they please themselves in the Children of Strangers] i. e. And they take delight and pleasure in the Children of Strangers, whom they buy and abuse (like catamites) against nature: So some.

But others had rather interpret it of the manners and customes of Strangers by a Metonymie: q. d. And they please them∣selves in such naughty customes and man∣ners, as the Children of Strangers, That is, as the Nations, or the Heathen, which are Strangers to the Common-wealth of Israel use.

Others again take Children here, for the Children (not of the Body) but of the Brain, that is, for Bookes made, or Arts invented, by Strangers, q. d. And they d••l ght themselves in the Books, which Strangers have made, and the naughty Arts, which they have invented.

Strangers.] All such as were not of the Seed of Jacob they counted Strangers, Deut 17. vers. 15.

Note here, that Children of Strangers, as it may be taken for the Sonnes of the Strangers, so may it be taken for Strangers themselves, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sonnes of the Graecians, is taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Graecians. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sonnes or Children of Physitians, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 physitians.

7.

Their Land is also full of silver and gold.] It was expressely forbidden, great∣ly to multiply silver and gold, Deut. 17. Vers. 17.

Neither is there any end of their Treasure.] q. d. And their Treasures are so great, as that there is no end of them.

These are the same with the former words.

Their Land is also full of Horses.] To multiply Horses was expressely forbidden, Deut. 17. vers. 16. Least they should trust more in the Strength and Power of them, than of God.

Neither is there any end of their Chariots.] i. e. And their Chariots are so many in number, as that they are in a manner num∣berlesse.

The Chariots which are here spoken of, are such Chariots as they were wont to use in war: Such as we read of, Judg. 4. vers. 3. See Psal. 20. vers. 7.

8.

Their Land also is full of Idols.] To set up an Idoll was against the Command, Exod. 20. vers. 4.

They worship the work of their own hands.] i. e. They worship the ••dols which they themselves have made with their own hands, as if they were God, which is un∣created.

9.

And the mean man boweth down, and the great man humbleth himself.] By the Mean man and the Great man are meant by a Synechdoche, all sorts of Men. q. d. All sorts of men, high and low, doe bow down to Idols and worship them.

Boweth down.] Viz. In the way of wor∣ship.

Humbleth himself.] i. e. Casteth him∣self down before the Idoll, and so adoreth it.

Therefore forgive them not.] q. d. There∣fore, O God, forgive them not, but be aven∣ged of them for these their sins, and walk∣ing in darknesse.

The Prophet prayeth thus out of zeal to Gods Glory.

Yet this may be taken Prophetically, for a Praediction. q. d. Therefore (because they commit these things) Thou wilt not forgive them, but be avenged of them. For the Hebrewes doe often use an Imperative Mood for a Future Tense: And thus He Prophesieth of their punishment.

10.

Enter into the Rock] The Prophet speakes this by a Sarcasme, i. e. Scoffingly. q. d. Goe and hide your selves in the Clifts of the Rocks, but it shall be to little pur∣pose.

Rock is put here for Rocks, whereof there were many in Judaea.

And he speaks to the Jewes here, as though he had seen the Babylonians under Nebuchadnezzar (by whom God intended to punish the Jewes for the sinnes afore∣mentioned) already entred into the Coasts of Judaea, or ready to enter, to exe∣cute Gods Judgements upon the Jewes:

wherefore he cries to the Jewes to go and hide themselves from their furies, Gra∣phically thereby describing in what great fear the Jewes would be in, and how they would run and hide themselves when the Babylonians should invade the land in∣deed, and Artificially shewing how God intended to punish them.

In the dust.] i. e. In the Caves of the earth.

The earth is but dust compacted.

For fear of the Lord.] Supple, Who commeth with a great and terrible army of Babylonians, against you.

He speaketh of God as of the Generall of an Army.

And for the glory of his Majesty.] i. e. Because of the splendor and brightnesse of his Majesty, which you shall not be able to endure.

The Majesty of the Lord signifieth, by a Periphrasis, the Lord himself; for as when we say of a King, the Kings Majesty, we mean the King himself: so when we say the Majesty of the Lord, we mean the Lord himself.

And as in Generall, that is called the glory of a thing, which maketh or shew∣eth that thing to be glorious: so in Par∣ticular the splendor and brightnesse with which God shall be clothed at this time, may be called his glory. As Exod. 33. Vers. 18.

Note here, that when God doth exe∣cute judgement upon the wicked, though he doth it not immediately by himself, but mediately by his instruments (as here he he doth it by the Babylonians) yet the Scripture doth oftentimes so describe it, as if God were immediately in the action himselfe, as chief, in a visible manner, like a man, yea, sometimes as though the whole businesse were performed by him alone, and this it doth that the praise may be given to God alone, and not to his instruments. Psal. 115.1. And when the Scripture doth speak this of God and imply him in such an action, it describes him after a glorious manner, that he may appear to be more than man: And in their descriptions, the Scripture alludeth, for the most part, to those apparitions, by which God did manifest himself, and to those wonderous works which he wrought, and those accidents which fell out, and those judgements which he executed upon the enemies of Israel in their conduct from Aegypt to Canaan: A short model where∣of you may read Hab. 3.3. &c.

See for this purpose that Poeticall de∣scription which David makes of God Ps. 18.7. &c. and 2 Sam. 22.8. &c. By which nothing else is meant, but that God executed his judgements upon Davids ene∣mies, though he did not do it immediately, and after the manner there described. See also Job, 40.10. &c a place which may happily give light to this place.

Yet we may interpret, For the glory of his Majesty, for fear of his great army, to wit, his great army of Babylonians, which shall be led by Nebuchadnezzar, who shall be the Lords Lievetenant in this expedi∣tion: For it is usuall with the Hebrews to put the word glory, to signifie an army, or, great power of men, by a Metonymie, because an army brings glory to him, and makes him renowned, whose army it is. See Chap. 8. Vers. 7.

11.

The lofty looks of man.] The lofty looks of man is put here, for the man of lofty looks, by an Hypallage, or a Metony∣mie, and by the man of lofty looks, is meant the proud man, for the proud useth to carry his head high, and his eyes lofty.

And the haughtinesse of man, &c.] The haughtinesse of man is put here, for the man of haughtinesse, that is, for the haughty look'd, or the haughty minded man, by the same figure as before.

Shall be humbled.] i. e. Shall be brought low.

How or when these men were brought low, see ver. 17. And the Lord alone shall be exalted in that day. See ver. 17.

12.

For the day of the Lord of hosts.] i. e. The day in which the Lord hath appoint∣ed to avenge himself.

Shall be upon every one, &c.] i. e. Shall come upon every one, &c. q. d. For that day shall come, in which the Lord of Hosts shall punish, and avenge himself up∣on every one, &c.

13.

And upon all the Cedars of Lebanon.] Lebanon was an hill which lay North of the Land of Israel, and divided it from the Land of Syria: This hill was famous for the goodly Cedar trees which grew there∣on. Whereupon the Cedars of Lebanon were taken to signifie, goodly tall Cedars.

That are high and lifted up.] i. e. That are high and tall.

And upon all the oaks of Bashan.] Bashan was a region beyond Jordan, of which Og was sometime King, which region, when Og was slain, Moses gave to the Gadites, and the Reubenites, and half the Tribe of Manasses, Josh. 12.4. &c. This Bashan a∣bounded with fat Pastures, and large and tall Oakes: Hence Proverbially an Oake of Bashan may signifie a tall Oake.

15.

Ʋpon every fenced wall.] By fenced wall, he meaneth walls which are made for the defence and safeguard of a City, which walls are higher than other walls use to be. And such walls are calld fenced walls, be∣cause they use to be fenced with Towers and Motes to hinder the enemy that he ap∣proach not to them, to beat them down with Rams and other Engines.

16.

And upon all the ships of Tarshish.] Tarshish was an ancient City of Spaine, cal∣led Tartessus, which stood at the mouth of the River Boetus, and had great com∣merce with the Phoenicians, and the Phoeni∣cians with that. Now because the Phoenici∣ans were wont to traffique to Tartess•••• in Spaine, and the Tartessians to Phoenicia a∣gaine, the shipps of Tarshish may signifie Merchant shipps, which were wont to go to and from Tartessus for Merchandize, as we call those East-India shipps which, use to go to and from the East-Indiaes.

By the Shipps of Tarshish therefore are meant the tallest kind of shipps which were made to saile in the Vast Sea, and were like to suffer wind and stormes, and all man∣ner of tempestuous weather, and therefore were built accordingly: Which shipps for bulke farre excelled those vessells of Bull∣rushes which were used about Nilus, Cap. 18.2. And those little shipps, or fisher-boates which were used in Judaea, about Genezareth, &c.

And upon all pleasant Pictures.] By Pi∣ctures are here meant shipps. For, as now, so of old they were wont to adorne the hindecks, or Poopes of the shipps, with Pictures. And because the hindecks, or Poops were adorned with Pictures, he calls the hindecks, or Poopes themselves, Pi∣ctures, per Metonymiam adjuncti. And by the hindecks, or Poopes, he meaneth the the whole shipps, per Synecdochen partis: As Puppis is put, in Latine, for Navis, the hinder part or Poope, for the whole ship.

He calls the shipps pleasant Pictures, or Pictures delightfull to the eye, because they were pleasant to behold, and that either by reason of the Pictures with which the hin∣decks or Poopes were adorned: or else by reason of the Artificiall or neat building of the ships, and the tallnesse thereof, and the tackle thereto belonging.

Now to distinguish these shipps from those which he called, Shipps of Tarshish, we may say, that by the Shipps of Tarshish were meant, Merchants shipps, and by these, Men of warre.

But yet notwithstanding the former in∣terpretation of these words, which is that which Interpreters most generallly follow; I take it as not improbable, that by Plea∣sant Pictures, may here be meant Idols. For what the Prophet hath spoken from the 12. Verse hitherto, he doth repeat a∣gaine in the two next following Verses, and there he mentioneth the abolishing or pul∣ling down of Idols, &c.

Note here, that by the Allegory of the Cedars of Lebanon, the Oakes of Bashan, the high Mountaines and Hills, the high Tow∣ers, fenced walls and Shipps of Tarshish: are meant, proud and lofty men, which he spoke of before plainely, but here under an Allegory.

17.

And the loftinesse of man.] i. e. And the man of loftinesse, or the lofty man. Here is an Hypallage, or Metonymie, as v. 11.

Shall be bowed down.] i. e. Shall be brought down, whether he will or no, as sticks and trees are bowed down against their natural inclination.

And the haughtinesse of man.] i. e. Men of haughtinesse, or the haughty men.

Here is an Hypallage, or Metonymia ad∣juncti, as before, vers. 11.

Shall be made low.] All this came to passe when some of them fell by the sword, others were glad to run into the Clifts of the Rocks, and holes of the earth, to hide themselves, and others were led away cap∣tive into Babylon, by the Babylonians.

And the Lord alone shall be exalted in that day.] q. d. Though now these men (which I speak of) are high and lofty, and carry themselves like so many Gods: and their Idols are exalted, and set up as if they were not stocks and stones, or gold, or silver, but Gods indeed; yet, in that day, the Lord one∣ly shall be high & lofty: For all other high and lofty ones, shall be cast down by him, and he alone shall keep his state.

I take to be exalted here, for to be high,

and lofty, rather than to be praised and magnified, as it often signifieth: For so the Context seemeth to require it; it being opposed here, to the condition of these which he spoke of, when they are brought down, and made low.

Yet to be exalted, here may be taken, for to be praised and magnified; and the sense of this place may be this: q. d. And though these Men, and their Idols, be now magnified and praised, yet the Lord alone shall be magnified and praised in that day: For their praises shall come to an end, and their glory shall cease.

The Lord alone] The Lord is said here, to be alone exalted, not onely in opposi∣tion to those lofty and haughty men, which should be brought down, but also in op∣position to the Idols (which they did set up in the place of God) which should be abolished.

In that day.] By that day he meaneth, that day which he mentioned Vers. 12. And which he called, The day of the Lord of Hosts.

18.

And the Idols He shall utterly abo∣lish.] St. Hierome observeth, that the Jewes did never by any common or pub∣lique consent, set up any Idoll to worship it, after the Babylonish Captivity: And the Thalmud Hieros••lymitanum affirmeth the same.

Note, that And may be put here for (For) and be a Causuall rather than a Co∣pulative.

19.

And they shall goe into the holes of the Rock.] Here is a Relative again without a formal Antecedent But the Antecedent is easie to be gathered: For by (They) he meaneth those haughty Men, which he spoke of vers. 11. and 17.

When He ariseth.] Supple. As a man out of sleep, whereby he is refreshed, and so the more able and fit for any imploy∣ment. Or, as a man which hath sate pati∣ent a long time, and both heard and seen himself abused with patience, but now be∣ing no longer Patient, ariseth up in Fury Or, as a Lion which couched quietly, but now is roused up.

When He ariseth to shake terribly the Earth] The Earth is to be taken properly here for the Earth we tread upon, not Metaphorically, for earthly minded men: Yet not for the whole earth, but for the Land of Judah and Benjamin onely, which is but a part of the whole earth: per Synecdo∣chen Integri.

To arise to shake the Earth, is, to arise to make the earth to tremble. The meaning therefore of the words are: q. d. When he ariseth, and beg••nneth to execute dreadfull and terrible Judgements in the Land of Judah.

For understanding of the Phrase, note, that it is the manner of the Scripture, to speak of the Earth (though it be an insensi∣ble and inanimate thing) as if it were ap∣prehensive of those great things which are done in it, or upon it, and variously affect∣ed, according to the apprehension there∣of: For if great and notable things of Joy be done in it, it is said to rejoyce and be glad: if great and notable matters of sor∣row, to be sorry, and mourn: If dreadfull and terrible things be wrought in it, to shake and tremble for fear. Hence it is, that it is said, Let the Earth be glad, Psal. 96. vers. 11. And let the Earth rejoyce, 1 Chron 16 v. 31. And be joyfull O earth, and break forth into singing O Mountains, Isai 49. v 13. Hence it is, that the Prophet Jeremie saith, that the earth shall mourn, Jer, 4. v. 28. And again, the wayes of Sion doe mourn, Lam. 1. v. 4. And hence it is writ∣ten, At his wrath the earth shall tremble, Jer. 10. v. 10 And again, he hath smitten his people, and the Hills did tremble, Isai. 5. v. 25. See the like 2 Sam. 22. v. 8. Psal. 18. v. 7. and 60.2. Job. 9. v. 6. and 26.11. and Hab. 3. v. 10.

Now because the Scripture speaketh thus of the Earth by a Metaphor, or Prosopopocia: It goeth on further to signifie, by the re∣joycing of the earth, the joyfull things done in the earth: And by the mourning of the earth, to signifie, the heavy and sor∣rowfull things done in the earth: And by the fearful shaking and trembling of the earth, to signifie, the dreadful and terrible things which are done on the earth, and that per Metonymiam Effecti, putting these Passions, which are caused in the earth, for the things themselves which caused them. And thus, To arise to shake terribly the earth, signifieth here, to arise, and begin to execute dreadfull and terrible Judgements in the Land, which shall make the very earth to tremble and shak•• for fear.

20.

In that day.] See Verse 11. and 17.

Shall a man cast his Idols which are made of silver, and his Idols which are made of gold, whic•• they made each one for himself to

worship, to the Moles, and to the Batts.] i. e. In that day shall a man fling away his Idols (though they are made of silver, and of gold (the most pretious mettals that are) and though they made them their Gods to worship them) in dark holes, and dirty corners, where they use to fling such things as they make no account of: And this they shall do, out of contempt of their Idols, and out of indign••tion, that they cannot save them in the time of their ad∣versity.

To the Moles and to the Batts.] By Moles and Batts, are to be understood Metonymi∣ce dark and dirty, or filthy holes and cor∣ners, such as Moles and Batts use to fre∣quent, and make their nests in.

Some observe that the Prophet jesteth here upon these men, as if the Prophet should say, they shall fling their curious, costl••, and pleasant idols, which have been the delightfull object of their eyes, to Moles and Batts, which either cannot see, or see but dimly.

21.

To go into the clifts of the rocks] i. e. That he may make haste to go into the clifts of the rocks.

The Prophet repeateth here what he said vers. 10. and vers. 19. And this he re∣peateth the oftener, that being terrible, it migbt the better work upon his auditors.

22.

Cease ye from man.] i. e. Cease ye from putting any trust or confidence in man, as though he could deliver you at this time

This the Prophet speakes, because the Jewes were to prone to put their trust in the arme of flesh, that is, in the wisdome, and pollicy and strength of men, when any ca∣lamity was threatned.

Whose breath.] And by consequence whose life, for no longer is there life in man, then there is breath in his body.

Whose breath is in his nostrils.] i. e. Whose breath consisteth in his nostrils, as in a most necessary instrument. Or, whose breath is (i. e. passeth) in (i. e. by) his nostrills: So that if his nostrils be but stopped (which is easily and quickly done) man must needs perish.

These words shew the vanity of man, and containe a reason why we should cease from putting any trust or confidence in him.

The inward part of a mans nose is divi∣ded by a middle partition into two holes or passages, and these two holes or passa∣ges are called the nostrills

Wherein] i. e. In what thing, or, for what thing

Is he to be accounted of?] i. e. Should any one so account of him, or so highly esteem him, as to put his trust and confidence in him against any eminent danger?

Note, that this Interrogative hath the force of a Negative: q. d. In nothing is he to be accounted of; especially if we compare him or oppose him to God, as here he is to be compared and opposed.

When God threatneth ruine or misery, in vaine do we trust in man to prevent it, or keep it off.

ISAIAH. CHAP. III.

FOR behold &c.] This hath refer∣rence to the last Verse of the for∣mer Chapter. And the seven first Verses of this Chapter contain (at least by the by) a Reason why they should cease from Man, that is, from putting any trust and confidence in man, as the Prophet counselleth Chap. 2, vers. 22. q. d. Cease I say, from man, that is, from putting any trust and confi∣dence in man, as though he could save you and deliver you from the day of the Lord of Hosts, which I have foretold you of. Chap. 2 12. &c. For behold the Lord of Hosts will take away your bread, and your your drink, by which your life is supported (and what will become of man then?) And though there be among you now some mighty men, and men of warre, and Judges, and Prophets, and Prudent, and Ancient, Captaines of fifty, Counsellors, cunning Ar∣tificers, & eloquent Orators, which are (the props and staies of your Common-wealth, to uphold it that it falls not to ruine of it self, and to bear it up a little against forrain enemies: And in which you put your trust and confidence) Yet before that day of the Lord cometh which is spoken of Chap. 2.13. he will take away all these: And moreover he will give you Children to be your Princes, and Babes to rule over you: In whose time there shall be no good government or order among you: But A∣narchie, Sedition, and Confusion. And so miserable shall your State be, as that if there be any man thought fit to rule among you, yet he will not accept of it: so that there shall not be any men among you, to keep you from ruine amongst your selves, much lesse to preserve you, from the ruine which I threatned to you in the name of God, in the former Chap. So that your trust and confidence in man, shall be but vaine.

Doth take away.] i. e. Will take a∣way.

A Praesent Tense for a Future.

The stay and the staffe.] i. e. The Props and the Pillars of the Common-wealth.

These words are Metaphoricall, taken from a stay or a staffe, that an old feeble man hath, wherewith to uphold him, and keep him from falling.

What he meaneth particularly by the stay and the staffe, he tells in the next words.

The whole stay of bread] i. e. All the bread (and by bread understand all other food) which is the stay and support of mans life.

When he saith, the stay of Bread, he meaneth bread which is a stay (Supple, of mans life) and speaketh as Paul doth Rom. 4. vers 11. Where he saith, Abraham recei∣ved the sign of Circumcision, that is, Circum∣cision which was a Sign.

And the whole stay of water.] By water he meaneth all manner of drink, which he calleth a stay, because it is a Stay, a Sup∣port of mans life, as well as bread and meat.

Now when God taketh away from man his meat and his drink, man must needs die. In what therefore is man to be ac∣counted of, or what confidence can we put in man to save us from what God in∣tendeth against us, when God can take away his meat and his drink, and they be∣ing taken away man, must needs perish?

2.

The migty man.] Supple, Of Va∣lour.

The Pro••het goeth on, to shew, what he meant by the stay and the staffe, which he spake of vers. 1

And the man of warre.] i e. The man expert in warre and military affaires.

The Judge.] By the Judge is meant, not onely he which decideth causes, which are brought before him; But also the Ma∣gistrate, which is set for the preservation of the Peace, and prevention of disor∣ders.

And the Prophet] The Prophet was he, who was wont to instruct the People in the way of the Lord: and to whom they were wont to make their addresses in their di∣stresses, as Ezekiah did to Isaiah 2 King 19.2. and J••siah to Huldah, 2 King 22. vers 13, 14.

And the Prudent] By the Prudent is meant the man which can wisely con∣jecture of what will be in future, by con∣sidering the state of things in present.

And the An••ient.] By the Ancient is meant, he which hath gained wisedome by long experience.

3.

The Captaine of fifty.] The Hebrews had Captaines over fifty Souldiers, as we have most usually Captaines over an hun∣dred. See 2 King. 1. Vers. 9, 10, 11, 12, 13, &c.

And the honourable man.] i. e. The man which is of Authority and Grace with the People, and whom the People honour and reverence, and by whom they will be easily ruled to do what he would have them.

And the Counsellor.] i. e. The Senator or Counsellor of State, who is able to give good counsell and advice in state mat∣ters.

And the cunning Artificer.] i. e. And the cunning Engeneer, which is witty and cun∣ning in devising and making Fortificati∣ons, and Engines, and Instruments of Warre.

And the eloquent Orator.] The eloquent Ora∣tor is of great use to reconcile those, which are at variance, and to pacifie those which are angry, and to appease tumults and up∣roares, and to incite and encourage peo∣ple to fight for their Countrey, and to go in an Embassie, and to disswade an enemy from his enterprize.

Note, that when the Prophet spoke this, most men in place were wicked and unable men, as appeares vers. 12. Yet all were not so: But there were many good and able men, even among them, even such as are here mentioned, in the second and third Verses.

Note, that in the second and third Verses of this Chapter a Singular number is put e∣very where for a Plurall.

Note also, for confirmation of what the Prophet said, Chap. 2.22. That when God took away these men which are here spo∣ken of, he did experimentally shew, how lit∣tle we ought to trust in man, and how mean∣ly he is to be accounted of. He did also shew, th••t there was no possibility or like∣lyhood that man could save Judah and Hie∣rusalem from the destruction threatned, Chap 2. when he had taken away these Props and Pillars thereof, and given them such Kings as he speakes of. v. 4.

4.

And I will give Children to be their Prin∣ces, and Babes shall rule over them.] q. d. And when I have taken away these Props and Pillars, 〈◊〉〈◊〉 will give Children to be their Princes, and Babes to rule over them.

••f the Kings themselves had been wise and experienced men in Government, the misse of most of those men mentioned in the second or third Verses, would have been the lesse: For they are but the Kings In∣struments and Helpes in Government: But to make up the measure of the misery of this People to the full, he saith, that their Kinges themselves shall be Babes and Chil∣dren, that is, of no understanding in those things which concern the good of the Com∣mon-wealth.

By Childeren and Babes, He meaneth not Children and Babes for age: But Children and Babes for understanding, in those things which concern good government, and the good and safety of the publique.

By Princes and those which shall rule

ever them, he meaneth their Kings, which are the Supream Rulers: and in particular Jehoiakim, Jehoiachin, and Zedekiah, in whom, and in whose daies, that which the Prophet here speaketh of, was fullfilled. Read 2 Kings, Chap. 24.25.

Note, that whereas the Prophet spoke hitherto in his own person, he speaketh here in the person of God.

5.

And the people shall be oppressed.] q. d. And then the people shall be oppres∣sed.

He sheweth the misery of that King∣dome, or Common-wealth, wherein Chil∣dren beare all the rule: which is no better than an Anarchie, and the fruites of both are alike.

The Child.] The Child is taken here in regard of his Age.

Against the Ancient.] i. e. Against the Old Man.

The base against the honourable.] i. e. An ordinary Common man, against a Noble man.

6.

When a man shall take hold of his bro∣ther.] That which the Prophet here speak∣eth, is curte and concise: which is made full and plaine thus. q. d. And every one, seeing this disorder, and oppression, and being weary of it, shall desire those which are richer and better apparrelled than themselves, to interest themselves in the government of the Common-wealth, and to apply their whole endeavour to keep it up, from falling into utter ruine: But yet when a man shall take hold of his bro∣ther, &c.

When a man shall tak•• hold of his brother.] q. d When a man (as every man, being weary of that Confusion, will be glad to have, and will endeavour to get a good Ruler) shall take hold of his brother, that he may make his request known to him: See Chap. 4.1.

Of his Brother.] Put an Emphasis upon this word Brother. q. d. But yet when a man shall lay hold upon another, though he be his brother, i. e. his kinsman, &c.

He will lay hold on his brother, rather than another man, because he is more like∣ly to prevaile with him, (because of the neerenesse of his bloud) than with a stran∣ger.

Of the house of his Father.] i. e. Of the family and nere bloud and kinred of his Father.

Because any one of the Nation of the Jewes might be called a Brother, Deut. 15.12. He sheweth here, that he meaneth a Brother in a neerer and stricter acception, Viz. A Brother or Kinsman which is near of Kinn to his own Father, and therefore one bound to him in a neerer link of love than a Common Jew.

Note, that the word House signifieth a family or kinred, not in Scripture onely but in Prophane Authors also.

And it seemeth to signifie so per Meto∣nymiam Continentis: For at the first, they onely were said to be of an house, which lived together in the same house, as the Fa∣ther, and Children of him begot, which lived under the same Roof: But in Processe of time the word came to be of a larger ex∣tent, as the word Family did.

Thou hast ••lothing.] i. e. Thou hast ve∣ry good Apparel, and art very well clo∣thed.

It is requisite that a Magistrate or Ruler be better apparelled than other Men, that he cometh not into contempt with the Vulgar for his mean garments.

By clothing some understand, by a Sy∣necdoche, all things requisite to make a Ru∣ler: q. d. Thou art fit to make a Ruler, and wantest nothing which is requisite thereunto, be thou therefore our Ruler, &c.

Others take it plainly, without a figure, and observe from hence the lamentable condition of this People, and the great scarcity of Men fit to beare Rule, which was such, as that if they saw a Man but a little better clad or apparelled than ano∣ther, they were earnest with him, to be a Ruler or a Governour.

Be thou our Ruler.] This signifieth not, that they would have him King, but that they would have him in an Inferiour place of Rule, in which they hoped that he might doe some good.

And let this Ruine be under thine hand.] By ruine is here meant Metonymice, that which is tottering, and ready to fall to ruine, he meaneth the Kingdome or Common∣wealth of Judah, which here he compa∣reth (under this Metaphor) to a ruinous house.

In the whole Sentence there is an Hy∣pallage, for he saith, Let this Ruine be under thine hand, for Let thine hand be under this Ruine, or, Put thine hand under this Ruinous State to lift it up, or keep it that it falls no further to ruine,

It is observed, that the Scripture doth often mixe Metaphors, and begin with one, and end with another: So doth it here; for when it saith, under this Ruine, it allu∣deth to a Ruinous house ready to fall. But when it saith, Put under thine hand, it allu∣deth to a man putting his hand under ano∣ther mans burthen, which is ready to fall, and so lifting it up again. For when an house is ready to fall, we use not to put un∣der our hand, but set props to it to keep it up: But we put our hands under a burthen, and so help it.

7.

In that day shall he swear saying, &c.] q. d. He shall not take many dayes, or any long time to consider of it (as men usually doe in weighty businesses) but in the very s••me day, in which the motion and request is made to him, he shall give his resolute an∣swer, and swear saying, &c.

Shall H•• sweare.] q d. He shall not simply deny, and say. H•• will not be a healer, but He shall sweare that He will not be a healer; and this he shall doe, that they may know that He is resolutely bent against it, and therefore they trouble Him and them∣selves in vain about it.

I will not be an healer.] This answereth to that Let the Ruin•• be under thine hand, and it is, as if he should say, This Ruine shall not be under my hand, or, I will not put my hand under this Ruine: For the sense is the same, though the Metaphor be not the same; For there he compareth the King∣dome of Judah to a rotten or ruinous House: Here he compareth it to a wounded body, wherefore in allusion thereunto he saith, He will not be an Healer.

It is the part and duty of all in Autho∣rity and Rule, not onely to preserve a Com∣mon-wealth or Kingdome in a flourishing condition, but to use all meanes possible, when they see it declining, to keep it from utter ruine: But such was the miserable condition of this Kingdome at this time, as that they that were in Authority did ra∣ther hasten than hinder the ruine thereof. and so desperate, as that they which were not in Authority, would keep themselves out of Authority.

For in my house is neither bread nor clo∣thing.] This answereth to that in the former verse, Thou hast clothing.

The Argument which was there used, to perswade him to take some Rule upon him for the good of the Common-wealth, was this: Thou hast clothing, be thou there∣fore our Ruler: The Antecedent of which Argument he here de••••••eth, s••••ing; In my house is neither bread no•• clothing: Neither br••ad to eat, or at least not bread in so plentiful a manner as b••cometh a Rulers house: Nor clothing to put on, at least such clothing as you speak of, cloth••ng fit for the Ruler of a People.

He mentioned onely clothing in the Ar∣gument, but he mentioneth bread also in the Answer thereunto, which maketh the An∣swer the stronger.

Note that these words, For in my house is neither bread nor clothing, must in con∣struction come after those words, Make not me a Ruler of the People, (though they are set before them) for they contain a Reason of those words, Make me not a Ru∣ler of the Pe••ple, q. d. Make m not a Ruler of the People, for in my house is neither bread nor clothing.

8.

For Hierusalem is ruined] i. e. For Hierusalem shall come to ruine.

These are not the words of him, which excuseth himself from being a Ruler, but of the Prophet, who useth here a Preterper∣fect Tense for a Future, to shew, that what he speaks of shall as surely come to passe, as if it were already done.

Because their tongue.] The tongue is put here Metonymice, for words proceeding from the tongue.

To provoke the eyes of his glory.] q. d. So that they doe thereby provoke the Glori∣ous Lord to anger against them.

Note, that the word To, in, To provoke, signifieth not the intent of these Men, but the event of their words and doings.

Note also, that when he saith, The eyes of his Glory, he speaks of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and putteth the Eyes, by a Metonymie, for the whole Man. And therefore doth he put the Eyes for the whole, rather than any other part, in this place; Because he would intimate, that their sinnes were o∣penly and impudently committed: And because that which is done against a man before his eyes, and in his presence, doth more provoke him, than that which is done against him in his absence, and behind his back.

Note thirdly, that the tongue or words of a man, are here made the Object of the eyes or sight, as well as his Doings, of which see Chap. 2. v. 1.

Note fourthly, that in these words [of his Glory] the Glory of God is put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for God himself; as when we speak of a King, and say, the Kings Majesty, we mean the King himself: See the like Chap. 2.10. So that the sense of these words, To provoke the eyes of his Glory, is this, to pro∣voke his eyes, or Him who is Glorious.

Or else, of His Glory, is put for Glorious, a Substantive of the Genitive case for an Adjective; so that the eyes of his Glory may signifie his glorious eyes, as the yoke of his bur∣then signifieth his burthensome yoak, Chap. 9. v. 4.

9.

The shew of their countenance doth wit∣nesse against them.] Supple that they are wicked men: q. d. You may guesse by their very countenance, that they are naughty and wicked men, so impudent they are, &c.

And they declare their sin as Sodome.] i. e. They declare their sin as the men of So∣dome did.

We read Gen. 19.5. That when two Angels came to Sodome at even, and were entertained by Lot, the men of Sodom, all of them, compassed the house round, and cal∣led unto Lot, and said unto him, where are the men which came to thee this night? Bring them unto us, that we may know them. i. e. That we may abuse them against nature. Thus did the Sodomites, without shame and blushing, declare the filthy sin which they would commit. As these were not asha∣med to tell of their sin, no more we••e the men of Judah ashamed to tell what they would doe. And as it was likely, that the Sodomites did boast of their sin, when they had at any time committed it: So it is likely, that the men of Judah boasted of theirs, when they had committed it.

Woe unto their soul] i. e. Woe to them.

The soul is put here, by a Synecdoche, for the whole man.

For they have rewarded evill unto them∣selves.] q. d. For they have brought evill upon themselves, as a reward of their sinnes.

10.

Say ye to the Righteous, &c.] This is either spoken by God to His Prophets, or by the Prophet to other Men.

For they shall eat the fruit of their doings.] q. d. For they shall receive their reward according to their doings.

Here is a Metaphor, taken from a man which eateth of the fruit of an Orchard, or Vine-yard which he himself planted.

Note, that the prophet speakes in this part of the verse in the Plurall number, whereas he spoke in the former part here∣of in the Singular number, though he re∣lates to the same thing. But this kind of Enallage, or Confusion of Numbers is fre∣quent.

11.

The reward of his hands] i. e. The punishment which is due to him, as the re∣ward of his works.

He puts the hand here, per Metonymi••m Efficientis, for the works of the hands: And by the works of the hands, he meaneth, by a Synecdoche, all evill workes whatsoever, whether they be done by the hands, or any other member.

12.

As for my People, &c.] What he said in General of the wicked in the for∣mer verse, That the reward of their hands shall be given them: He sheweth here in Par∣ticular of the Princes and Rulers which op∣pressed the People, Vers. 12. &c. And of the proud women of Hierusalem, who were holden with pride, v. 16 &c.

As for my People, &c.] This speech be∣ginneth abruptly, as Patheticall Speeches use to doe: And it is the Pitty and Com∣passion which he had of the People, to see them so oppressed, which made h••m thus begin: By which kind of abrupt speech, he sets out also the greatnesse of the Op∣pression, which the Princes and R••lers used toward his People.

He calls the Jewes his People, because he called them to be a pec••li••r People to him∣self, and did special favours for them.

Children.] By Children are meant men, which have no more understanding to govern as they ought, than Children have.

Children are their Oppressors.] He should have said, Children are their Princes, as v. 4 But because their Princes, which were set over them for Good, did nothing else but oppresse them, and abuse their Power that way, he saith not (what they were by their Places) Princes, but what they were by abuse of their Places) Oppres∣sors.

But what? are they Children, and yet Oppressors?

Answ. The Prophet calls them Chil∣dren, because they were but Children for true knowledge and understanding how to manage the Places which they filled; And

Oppressors, Because they were men of Crafty devices, to know which way to fleece and oppresse the people, and did it according∣ly. And the Prophet seemeth of purpose to put these (as it were Contradictory) termes together, to shew the strange tem∣per of these Men, what fools they were one way, and yet how crafty and subtile a∣nother.

Note, that the Children, which here he speakes of, are not the same with those which he spoke of Vers. 4. For these, wh ch he speakes of here, were now in actuall be∣ing when he spoke these words: But they, which he speakes of there, were not yet in actuall being, but to arise, or be a great w••ile after: And they were such as the sin of these men b••ought as a Scourge upon the Land.

Note also, that at this time, though there were many wise Princes or Rulers, as appeareth by Vers. 2, 3. yet there were also many unwise, as appeareth by this place.

And Women.] By Women he meaneth Men, which were impotent and unable to bridle and oversway their lusts and af∣fect••ons, and which like women, would lust after, and affect, and covet every thing they saw, and would bend all their power to compasse and obtain what they had a mind to.

And Women rule over them.] Whose Rule must needs be grievous and oppres∣sive.

They which lead thee.] i e. Thy Princes and Rulers.

Princes and Rulers are called the Lea∣ders of their People, by a Metaphor of a Shepheard, which goeth before his Sheep, and leadeth them when they goe to Pa∣sture, and back again. See Numb. 27. v. 17. Or Princes and Rulers may be said to lead the people, because People doe (for the most part) follow the example of their Princes and Rulers.

Cause thee to erre.] i. e. Cause thee to sin.

He alludeth to that Metaphor which compareth the Law of God to a way, of which see Chap. 2. v. 3.

Princes and Rulers may cause their Peo∣ple to erre many wayes.

As first, By commanding them to doe those things which are contrary to the Word of God.

Secondly, By persecuting those which are good and godly, and disallowing their wayes, and yet tolerating the wicked, and their doings.

Thirdly, By favouring (if not hiring) false Prophets, to prophesie happinesse to them, whom God abhorreth.

Fourthly, By perswading the People, both by themselves and their Parasites, that they govern in righteousnesse, when they doe nothing lesse.

Fiftly, By alluring and inducing them by their ••xample to sin, as to Idolatry or the like. And this last seemeth especial∣ly, to be the Prophets meaning in this place.

The Prophet taxed the Rulers with op∣pression in the first part of this verse: Here he sheweth them guilty of more wickednesse than that.

And destroy the way of thy Paths.] i. e. And destroy the way in which thou shouldst walk.

This way is the Law of God, according to which we should direct our lives.

The Law of God is compared to a strait and narrow way. Now as such a way is easily marr'd and destroyed, by the con∣tinuall crosse-trampling of cattle, and crosse-walking of Men, so that no man can see that way to walk directly in it: So is the Law of God marr'd and destroyed (at least in the true sense of it) by the sinnes and transgressions of R••lers, so that they which look upon their example can∣not discerne between the Commandements of God, and corrupt usage of men, but call evill good, and good evill. Hence hath Idolatry been taken for the service or wor∣ship of God, and other things, which have been sinnes in their own nature, have been taken for matters of Indifferency.

13.

The Lord standeth up to plead] Sub∣audi, But. q. d. But the Lord standeth up to plead the cause of his People.

And standeth to judge the People] Sup∣ple, which are thus oppressed by their Ru∣lers.

The sense of this verse is, q. d. But the Lord is ready to relieve those which are oppressed, and to deliver them from their Oppressors.

Note, that to plead a mans cause, is often taken for to deliver a man from oppressi∣on and wrong, for so it is taken 1 Sam. 24. vers. 15. and 1 Sam. 25. vers. 39. and

Psal. 35. v 1. and Psal. 43. v. 1. &c. And as to plead a mans cause, so to judge a man, or to give Sentence in his cause, is taken for to deliver a man from oppression and wrong, &c. For so it is taken 1 Sam. 24. v. 15. Psal. 43. v. 1. and Psal. 10. v. 18. And these words come thus to be taken, by a Metaphor drawn from the usage and cu∣stomes of Courts of Justice. For because a man, which is arrested and troubled upon a false action, when his cause is pleaded by a good and honest Lawyer, and Sentence given therein by a just Judge, is relieved and delivered from further molestation and trouble in that Suite: Hence to plead a mans cause, and to judge him, come Meta∣phorically to signifie, or to be taken, for to deliver a man any way from the oppressi∣on and wrong which he suffereth.

But you will object, that to judge, signi∣fieth to punish and to plague; For so it signifieth Heb. 13. v. 4. and Psal. 9. v. 19. How then can it signifie to deliver from oppression, and to relieve a man? for these seem contrary.

Answer: To judge, signifieth both to re∣lieve and deliver from oppression and wrong, and also to punish and to plague, and both from the same Metaphor. But the di∣versity of the signification cometh from the diversity of men, or of the causes which are judged. For if a Mans cause be good, and he in the mean time suffereth wrong, then is he, when he is judged, and sentence is gi∣ven in his cause, relieved and delivered out of trouble. But if a mans cause be naught, and he hath done the wrong, then when he is judged, and sentence is given in his cause, he is doomed to some punishment or other: And hence it is, that this word cometh to signifie so contrarily.

The Lord standeth up to plead] i. e. The Lord is ready to plead, or about to plead

He alludeth to the Posture of a Counsel∣lor or Advocate, when he is about to plead: For though He sate down before, yet when He is about to plead, He riseth from his Seat, and standeth up, and pleadeth stand∣ing.

He standeth to Judge.] What we said of a Counsellor or Advocate, we say the like of a Judge, when he is about to given Sentence; for then he usually standeth up, though he sate before.

14.

The Lord will enter into judgement with the Ancients of his People.]

Judgement is taken here for the Judge∣ment Hall, or Court, or Place where Causes were pleaded and judged: And to enter into Judgement, is like to that Phrase of the La∣tins, In jus ambulare.

Note, that because a Malefactour, or he that hath done wrong, when he is cited, or brought into Court, it is for this end, that he might there receive the sentence of the Judge, according to his desert, and might be punished according to that Sentence: Hence, (by putting the Antecedent for the Consequent) to enter into Judgement with the Anciens of the People, signifieth here, to pu∣nish them, or to have them punished for their oppression, &c.

With the Ancients of his People] i. e. With the Rulers of his People.

The Rulers of a People are called the Ancients thereof, because they are for the most part chosen out of Ancient Men: Or because they were chosen out of such at first. Hence were the Senators of Rome s•• called, because they were, Senes, that is, Ancient men, which were at first chosen to that place: Hence were the Lacedaemonian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so called. And hence are the Prime Rulers in a City or Burrough with us, called Al••er-men, quasi, Elder-men. Yet he cal∣leth these same men Children, Vers. 12. But it is not from their yeares, or from their place, but from their Ignorance, and their carriage, that he calleth them Children in that place.

For yee have eaten up the Vine-yard.] By the Vine-yard, he meaneth the Poor, of whom the Lord hath as great a care as a Master of a Vine-yard hath of his Vine-yard: See Chap. 5. vers. 7.

Men eat onely the Grapes of the Vine-yard, but the Beasts eat the Vines them∣selves: To such therefore may these men be here compared; except you take the Vine-yard by a Metonymie, for the Grapes of the Vine-yard.

By eating up the Vineyard, is meant, the spoiling of the Poor, of their money and goods, by oppression: And wonder not that this should so signifie, when it is said in the same sense, They eat up my People as they eat bread. Psal. 14 v. 4.

Note here the Enallage of the Person, how he passeth from the Third to the Se∣cond Person.

The spoil of the poor.] i. e. The goods which yee have spoiled the Poor of, or,

which ye have wrung from the poor by oppression and extortion.

What mean ye that ye beat my people?] By my people, are here meant the poor, for the Lord doth often call the poor, his people, be∣cause of the care which he hath of them, as Psal. 14.4. and James, 2.5.

15.

What mean ye that ye beat my people to pieces, and grind the faces of the poor?] q. d. What reason have ye, thus to oppresse my people, to witt, the poor, and to get their meanes and their substance from them by Oppression?

Those Phrases are both of them Meta∣phoricall, alluding to wheat, whose flower is gotten out by beating, or by grind∣ing.

For note, that they were wont not one- to grind their wheat in a Mill, but also to bray it, and beat it in pieces in a morter (as appeareth Prov. 27. vers. 22.) that they may get the flower out of it. Hence they which imprison the poor, or use them hardly, that they may get their money or meanes away from them, are said to beat them in pieces, and to grind them. The like phrase we have among us, which speakes of squeez∣ing a man, which phrase is Metaphoricall, and taken from Grapes, or such like fruits, which we squeeze, that we may get the juyce out of them.

But you will say, that a Mans money or his meanes, are not the same to a Man, as the flower is to the wheat, or the juyce is to the grapes.

Answer, Nor need they be to make the Metaphor good, for Similitudes run not upon four feet: Yet the Scripture often speakes in this case of a poor mans money and goods as if it were part of the man, yea, the man himself, see Micah 3. v. 2.3. Job 29. v. 17. Prov. 30. v. 14. Psal. 14. v. 4.

And grinde the faces of the Poor.] i. e. And grinde the poor.

He useth here a Synecdoche, of the Part for the Whole. And puts the faces of the Poor for the Poor themselves, and the face rather than any other part in this Place: Because this oppression of the Poor did shew it self in the Faces of the Poor, when they went heavy and sorrowful, through the manifold wrongs which they suffered: And when the hunger, which they sustein∣ed for want of their meanes to buy them bread, shewed it self in their lean, thin, pi∣ned, and starved faces.

16.

The daughters of Sion.] i. e. The women of Hierusalem.

Sion is taken for Hierusalem, as Cap. 1. v. 8. And Hierusalem (as any other City may) is taken here, by a Prosopopoeia, for a Mother, her Inhabitants all for Children, the Men for her Sonnes, the Women for her Daughters, see Chap. 1. v. 27.

Are haughty.] Some understand this not onely of the haughtinesse of the mind, (which certainly is chiefly here intended) but of the Stature of the body also: As though these women, to make themselves more tall and stately, used high-sole Shooes or stately Buskins.

And walked with stretched forth necks.] Like Cranes or Swans.

The Prophet useth a kind of Sarcasme in this description.

It is the manner of proud Ones to goe as loftily as they can, but humble Men and Women look low.

And wanton eyes.] i. e. Lascivious eyes, which they cast wantonly and lasciviously upon young Men, thereby to allure them to their embraces.

Walking. Supple, Abroad in the streets, which is not so seemly for them, as to keep at home.

And mincing as they goe.] i. e. Mincing and cutting their steps and strides, as it were, into little pieces, and taking but a piece of a stride at a time as they goe.

And making a tinckling with their feet.] How this tinckling was made with their feet as they went, no man can certainly know, being utterly unacquainted with the dres∣sings and fashions of the women of that time. But some conjecture that they were bells about their feet, by the tinckling of which, the measure and composure of their steps might be taken notice of. Others conjecture, that they were Jewels and Pearles in their Shooes (and Plinie writes of such lib. 9. cap. 35.) and that the hitting and striking of these together, as they went mincing, made this tinckling. Others have other conjectures: but they wore some kind or other of tinckling Ornament about their feet, v. 18.

17.

The Lord will smite with a Scab the Crown of the head.] This Scab might come either immediately from God, or by carrying burthens upon their heads (as captives are put to all hardnesse.) Or by pulling of their hair by the roots,

which they were wont to doe in their La∣mentations.

And the Lord will discover their secret parts.] This was when they had not any clothes left them to cover their nakedness: For the Babylonish Souldiers under Nebu∣chadnezzar pilladg'd them of their long trained gownes, and scarce left them, or allowed them a rag to wear.

18.

In that day.] i. e. In the day in which the Lord shall punish this pride of theirs by the Babylonians under Nebuchad∣nezzar.

He puts a Relative here without an An∣tecedent, as the Hebrews often use to doe: Or else this relateth to the day mentioned, chap. 2. v. 12

19.

The tinckling Ornaments about their feet.] See vers. 16.

The chaines.] Which they wore about their necks

And the bracelets.] Which they wore a∣bout their wrists.

And the Nose Jewels.] i. e. Jewels hanging down from the forehead, as low as the Nose.

Some say, that the Eastern women were wont to were Jewels in their noses, as well as in their eares, by boring a hole in their nose, as they did in the eare, and that the Prophet speaketh here of such jewels or rings.

22.

The changeable sutes of apparell.] Changeable Sutes of Apparell, were many Sutes of Apparell, whereof they wore one one day, and another another, and another a third day, which change and variety of Sutes, and of Apparell, was accounted a piece of the Luxury of those times.

And the mantles.] They were wont (it seemeth) to use and wear mantles about their shoulders, especially in cold weather, and in journeys, as many Eastern women doe at this day.

And the crisping pins.] With which they used to crisp and curle their hair.

23.

The glasses.] i. e. The Looking-glasses, wherein they did contemplate and behold their beauty, and dresse and prank themselves.

24.

Instead of sweet smells.] caused by the Spices and Perfumes, which they carried about them.

There shall be stink.] Caused by noy∣some scabs and putrified Sores. Or ra∣ther through want of change of clothing, and good lodging, for from the bodies of such proceedeth a noysome and stinking smell.

Instead of a girdle a rent.] Observe the Antithesis here, a girdle is an Ornament added to, and the above the whole and compleat garment: A rent is a deformity, and ta∣king from the garment which was whole and compleat.

Well-set hair.] i. e. Hair set orderly and trimly, by trim dressing.

Baldnesse.] This baldnesse might be cau∣sed, either by some disease or scab which God might bring upon them: Or by themselves, tearing their hair off of their heads, through grief and impatience: Or by the Babylonians their enemies (if at least they were wont to shave those which they conquered, and made Captives, as the Ro∣mans did:) Or by the servile work, and the burthens which they bore on their heads in their captivity, of which see Ezek. 29. v. 18.

A stomacher.] Which useth to be more pretious and costly than any part of the garments beside.

A girding of sackcloth.] i e. Sackcloth girt upon their stomack.

Sackcloth, as it is the coursest of clothes, so is it also a badge of mourning, Psal. 30. v. 11. and 35.13.

And burning.] i. e. A Face burnt with the Sun.

He puts an Abstract here for a Con∣crete.

Or by burning is meant Deformity, and Ʋgliness caused by the burning of the Sun, per Metonymiam Efficientis.

25.

Thy men shall fall by the Sword.] Viz. By the Sword of the Babylonians. For the Judgements here threatned were performed by the Babylonians, when Ne∣buchadnezzar came against Hierusalem, and took it, and carried the Jews into capti∣vity.

The Prophet doth by an Apostrophe turn his speech to Hierusalem.

And thy mighty.] i. e. And thy strong and valiant men.

26.

And her gates.] i. e. And the Gates of Hierusalem.

He changeth the Person here, speaking of Hierusalem in that third Person, to whom he spoke in the 25. Verse in the se∣cond Person.

Her gates shall lament and m••run.] He useth a Prosopopoeia, or a Metaphor here, attribu∣ting that to inanimate creatures, which is proper to man.

Note, that within the Gates of the City (not of Hierusalem onely, but of other Citys also) there were wont to be large and fair roomes, where publique Assemblies of the Citizens used to be kept for mat∣ters of the Common-wealth, that is, for justice and judgement, and the like, Gen. 34.20. Deut. 17.5. and 22.15. and 25.7. Ruth. 4.1, 11, &c.

Now because the Gates being destinated and appointed for these Assemblies, would have been glad and rejoyced when they were frequented by them; but lamented and mourned at the slaughter and carrying them away, which were wont to assemble there, if they had had sence, and under∣standing. Hence it is, that he saith here, Her Gates shall lament and mourn, because the Judges, and Lawyers, and others, which used to meet there, and frequent those places, should be either slain by the sword of the Babylonians, or carried away into captivity.

And she being desolate.] i. e. And Hieru∣salem her self being left as a widdow with∣out an husband, and a mother spoiled of her children.

Shall sit upon the ground.] Viz. As mourn∣ers were wont to do, Ezra, 9.3. Job, 2.13. 2 Sam. 12.16.

He speaketh here by a Prosopopoeia, or a Metaphor, of Hierusalem, as of a Mother or Matron, full of grief and heavinesse. Jeremie useth the same manner of speech concerning Hierusalem, Lament. 1. Vers. 1. and our Prophet of Babylon, Chap. 47.1.

ISAIAH. CHAP. IIII.

AND in that day.] Supple, In which God shall make such a desolation as is spoken of, in the third Chap∣ter.

This doth de∣pend upon the foregoing Chap∣ter. And the Prophet here sheweth, that there should be so few men left after the desolation and destruction there spoken of, as that many women should scarce be able to get one man to be their husband.

Seven women.] i. e. Many women.

He puts a certaine number, for an un∣certaine.

Shall take hold of one man.] As having an earnest sute or request to him: And as though they would not let him go, untill he had condescended to their request.

The request that they should make to him is, that he would be their Husband and marry them.

We will eat our own bread, and wear our own apparrell] The Husband was to find his Wife with food and raiment, Exod. 21.10. Least therefore this man should deny their request, and put them off with this, that he was not able to find food and rai∣ment for them, therefore he would not be their husband: They prevent him, and tell him, that they will not put him to that trouble and charge, but will find their own food and their own apparrell.

Onely let us be called by thy name.] i. e. Onely let us be thine, that is, thy wives.

To be called by a mans name, or, to have a mans name called on a thing, signifieth to be a mans own: For every thing, which is owned, is called by the name of the owner, as Davids Wife, Salomons Sonne, Pauls Cloak.

To take away our reproach.] ••t was a re∣proach and a shame among the Hebrews for a woman to be of ripe yeares, and not to be married: So also it was to be with∣out issue, Luke, 1.25. Gen. 30 23. This reproach was (one part of it) certainely taken away, and the other likely to be ta∣ken away by marriage.

2.

In that day] Here is a R••lative put without an Antecedent: But what day he speaketh of, may be gathered from the fourth Verse: It is the day or time when the Lord shall have washed away the filth of the Daughter of Sion, ••••d shall have purged away the bloud of Hier•••••••••••• and so shall bring the residue of his Pe•• out of their Captivity.

Here the Prophet prophesi•• of joyfull things (for the comfort of those which were righteous) after those grievous things which he foretold, for the terror of the wicked.

Here should this fourth Chapter have begun.

Shall the branch of the Lord.] The Pro∣phet supposeth here, that the Branch of the Lord would spring up, as fore-seeing it

in the Spirit, therefore he speakes not of that, that it shall spring up, but cometh di∣rectly to speak of the Glory, and Beauty, and Excellency of it, when it shall spring up: Or else he includeth both, by a Sy∣lepsis: q. d. And in that day there shall spring up a Branch of the Lord, and that Branch of the Lord shall be beautifull, &c.

The branch of the Lord.] By the Branch of the Lord is meant, the Salvation which God wrought for the Jews, when he re∣deemed them by Cyrus out of the Baby∣lonish Captivity: Of which salvation our Prophet speaketh often, from the fourth Chapter of this Prophesie to the end there∣of: And in the 45. Chapter and the eighth Verse, he speakes of it Metaphorically as he doth here, that is, as of a Branch, or a Plant, which the Lord maketh to spring out of the Earth.

The branch of the Lord shall be beautifull and glorious, &c.] q. d. The Salvation, which God will work for those which e∣scape of Jews, shall bring honour and glo∣ry to them that escape, and make them honourable and glorious ••n the eyes of all men.

How honourable and glorious the Jews were, by reason of this Salvation, see a∣mong other places, Chap. 40. v. 5. Chap. 41. v. 10. &c. Chap. 43. v. 14. Chap. 45. v. 17. Chap. 49. v. 9, 23. &c. Chap. 52. v. 9. Chap 54. v. 1. &c.

And the fruit of the Earth.] i. e. And the fruit which shall spring up out of the Earth.

This is but a repetition of the former Sentence: And the fruit of the Earth signi∣fieth the same here, as the Branch of the Lord doth there.

Note, that the fruit of the Earth is of larger extent than the fruit of Trees, or Plants, or Branches: For not onely the friut of Trees, and of Plants, and of Bran∣ches, but Trees, and Plants, and Branches themselves may be called the fruits of the Earth.

And comely.] i. e. And an Orna∣ment.

For them that are escaped of Israel.] i. e. For those Jews which shall escape death, and survive after the destruction and capti∣vity, which the Babylonians shall bring up∣on that People.

Of Israel.] i. e. Of the Jews, to wit, the Tribes of Judah and Benjamin, see Chap. 1.3.

3.

He that is left in Sion, and he that re∣maineth in Hierusalem.] By him that is left in Sion, and him that remaineth in Hie∣rusalem, is meant, he that remaineth a∣live of the Jews after the Babylonish capti∣vity.

Note therefore, that in Sion, and in Hie∣rusalem, is, as if he should say, in Jacob, and in Israel, For as Jacob or Israel is often put for the Jewes, and that per Metonymiam Efficientis. Because Jacob or Israel was the Father of the Jews. So is Sion, or Hieru∣salem, put for the same Jews by the same figure: Because Sion or Hierusalem was the Mother of the Jewes. But observe, that Jacob or Israel was the true naturall Fa∣ther of the Jews: But Sion or Hierusalem was called their Mother onely by a Meta∣phor, yet that she was so, at least, called their Mother, we may learn from Chap. 49. Vers. 20. and Chap. 50. Vers. 1. and Gal. 4. Vers. 25.

But yet we may take Sion and Hierusa∣lem here plainly without a Metaphor, that the sense of these words may be this, Viz. And he, Supple, of the Jews which is left alive, Supple, and shall dwell in Sion, and he, Supple, of the Jews which remaineth, Supple, alive, and shall dwell in Hierusalem, after the Babylonish captivity, shall, &c.

For note, that though many of the Jews surv••ved after the Babylonish captivity, yet the Blessings spoken of in this Chapter, did appertain onely to them which returned and dwelt in Hierusalem.

Shall be called Holy.] i. e. Shall be holy.

For the Hebrews doe often use vocall verbes for reall, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be called, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be.

To be holy, doth primarily and original∣ly signifie to be separated from others by way of excellencie; Hence they which excell the vulgar sort of Men in Piety, and Religion, are commonly called Holy, and in this sense may these Men be called Holy in this place.

Yet because this place speakes both in the precedent and Subsequent Verses, of the blessings of God to this People, in keep∣ing and preserving them: I had rather take Holy here, for such as God separates and sets apart from other People, by his bles∣sings to them, and hedge of protection about them, by which he maketh a diffe∣rence between them and other People;

In which sence the word Holy is taken, Exod. 19. Vers. 5, 6. where we thus read, Now therefore if yee will obey my voice indeed, then shall ye be a peculiar treasure unto me above all the people: (For all the earth is mine) And ye shall be unto me a Kingdome of Priests, and an holy Nation.

In opposition to Holinesse thus taken, God is said to proph••ne the Princes of the Sanctuary, Chap. 43. Vers. 28.

Every one that is written among the living in Hierusalem] i. e. Every one which shall be alive after the Babylonish Captivity, and shall live in Hierusalem, shall be called Holy.

He alludeth here in this phrase to the Mustering of an Army after a Battle, where the names of those which escaped in Battle, are written and entered into a Muster-Roule, or Muster-Book, that so they m ght know what they have lost, and what forces they have left.

4.

When the Lord shall have washed away the filth, &c.] i. e. When the Lord shall have washed away the sins, &c.

He likeneth the sin of the Soul here, to the filth of the body; And the taking sin away, to the washing away of that filth by water: But the way by which God took away the filth of sin here spoken of, was by destroying the incorrigible sinner, and bringing others to amendment of life, both which he did by the Babylonians, into whose hands he gave them.

The filth of the Daughter of Sion.] Read Chap. 3.16.] To wh ch place the Prophet doth here allude.

The bloud.] Bloud is put here Metony∣mice for Murder, by which the bloud of man is shed: And that againe is put Hy∣p••rbolice for Oppression, See Chap. 1. Vers 15.

The Prophet doth here allude to the Op∣pression which he spake of Chap. 3. Vers. 12. &c.

From the midst of her.] i. e. From her, or, out of her.

An Hebrew Periphrase.

By the Spirit of judgement.] The Spirit of Judgement, is put here Periphrastically for Judgement, the word Spirit, redound∣ing by an Hebraisme.

By Judgement, the Prophet meaneth the Calamities and Punishment which God brought upon this People by the Babyloni∣ans, which kind of Calamities and Punish∣ments are called Judgemenes, because of the Justnesse of them, and that by a Metaphor from those Punishments, which are inflicted upon a Malefactor upon a Just Sentence or Judgement given against him.

And by the spirit of burning.] i. e. And by burning, for the word Spirit redounds here as it did before.

He meaneth the same thing by burning here as he did by Judgement just before. But he alludeth here to the manner of Goldsmiths, and other the like Crafts-mens, who puri∣fie their Gold and other mettals from their drosse, by Fire and Burn∣ing.

5.

And the Lord will create upon evey dwelling place, &c.] The meaning of this Place is, that God will protect them, and keep them in all their dwellings, and will be no lesse p••esent with them for this pur∣pose, than ••e was with their fathers, when he brought them out of Egypt, and went before them by day in a Pillar of a Cloud to lead them the way, and by night in a Pillar of Fire to give them light, to goe by day and by nigh••, Exod. 13. v. 21.

Ʋpon her Assemblies.] i. e. Upon her particular families, which are Assemblies of divers individuall men. Or upon the Assemblies, in which men shall meet in her, in the Temple and in the Synagogues for holy duties. And upon the Assemblies in which men shall meet in her Gates, for the Administration of Justice, and other mat∣ters concerning the good of the Common-wealth.

A cloud and smoak] i. e. A dark black smoakie Cloud.

Here is a figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where two or more words are put to signi∣fie one thing.

A cloud and a smoak by day, and the shining of a flaming fire by night.] He alludeth here (as I intimated) to the Pillar of a Cloud, and the Pillar of Fire, in which the Lord went before the Israelites by day and by night, as they went out of Aegypt, Exod. 13.21. which Pillar seemed not onely to direct them which way to go by day and by night, but served also to defend them from the Scorching heat of the Sun in hot daies, as they travelled through the Wildernesse: And from the Coldnesse of the night when the nights were cold, (to both which the Psalmist may seem to allude, when he saith, The Lord is thy keeper &c. The Sun shall not

smite thee by day, nor the Moon by night, Psal. 121. v. 5, 6.)

For though the Cloud ascended a great height in the Air, streight up like a Pillar, yet there it dispersed it self abroad (it seemeth) like another Cloud, at least when need was, and so kept them from the scorching heat of the Sun, as it was a Cloud: And as it kept them from scorching heat in the day, when the weather was hot, as it was as Cloud, so it is probable, that it kept them from the coldness of the night, when the nights were cold, as it was fire.

Note, that this and the like places are not so to be understood, as if the Prophet meant, that God would create indeed a Cloud, and Smoak, and a Flaming fire to protect Hierusalem, and her Assemblies, as he did for the people of Israel, Exod. 13. v. 21. But here we must observe, that the Hebrews doe usually expresse l••ke things by like, and here by a Cloud in the day, and by a Fire by night, he signifieth Gods con∣tinuall protection of them, who did once protect the Israelites after this manner.

For upon all the Glory shall be a defence.] He taketh Glory here for glorious ones, and puts an Abstract for a Concrete: And by the glorious ones he meaneth those Jews which survived after the Babylonish Captivity, which were glorious by their Salvation and deliverance, Verse 2

When he saith, that upon these shall be a Defence (that is, a Covering to defend them:) His meaning is, that they shall be saved by Gods providence, and defended from all their enemies, and from all the evill that they can doe. And in his ex∣pression he is Metaphoricall, and alludeth to the Covering of Goats hair, Exod. 26. v. 7. Or of Rams skins, Exod. 26. v. 14. which were made as a Defence or Covering, to preserve and defend the Curious Cur∣taines of the Tabernacle (of which we read Exod. 26 v. 1.) from Rain, and Wind, and any thing that might hurt them.

6.

And there shall be a Tabernacle for a shadow, &c.] He alludeth here to the Tents and Tabernacles, which the Israelites made and dwelt in, in the Wildernesse. q. d. And as the Tents and Tabernacles, in which the ancient Israelites dwelt in the Wildernesse, did keep them from the heat of the Sun, and from Stormes, and Rain, so will God defend these, and keep them safe from all evill.

This Copulative, And, couples these with those words, And the shining of a fla∣ming Fire by night: So that those words (For upon all the Glory shall be a defence) may be read with a Parenthesis.

From the heat.] i. e. To defend them from the heat of the Sun, when the Sun shi∣neth hot.

For a Place of Refuge, and for a Covert from storm and from rain] i. e. For a place of Refuge, and for a Covert to de∣fend them from storm and from rain, when a Tempest is up.

What the Prophet here prophesieth of, we may see historically fulfilled, Ezra. Chap. 4. Chap. 5. hap. 6. and Nehemiah Chap. 4. And the benefit of this protecti∣on did the Jews enjoy till almost the times of Antiochus. And God failed not of his protection untill they failed of their Obedi∣ence, which is a Condition tacitely included in all the promises of God.

Note here, that as what the Prophet saith from the second Verse to the end of this Chapter, doth in the first sense shew the Glory and Protection, which should befall the Men of Judah and Hierusalem after the Babylonish Captivity: So in a second and more sublime sense, it sheweth the Glory and Protection which God would shew to his People under the Gospel, after their delivery from the Thraldome, which they were in under Satan, and their redemption from their spiritual bondage.

ISAIAH. CHAP. V.

NOW will I sing to my well-beloved a song of my well-beloved.] i. e. Now will I Isai∣ah, the servant of the Lord, sing to the Lord, whom I heatri∣ly love, a song concerning himself.

Note, that to sing to God, is to sing in the honour and praise of God, and so the Psalmist doth also often use this Phrase.

A song of my well-beloved.] i. e. A song concerning himself, or a song conteining his praises (For he might call this song a song of his well-beloved, in the same sence as he said, I will sing to my well-belo∣ved.

Note here, that it is probable from the first Verse of the following Chapter, that the Prophesie conteined in this Chapter, was made known to Isaiah in the year that King Ʋzziah died.

2.

And he fenced it.] He observeth here the methode of husbandmen, who being about to make a Vineyard, first fence in the ground, to keep it from cattell, and things that may hurt it.

And gathered out the stones thereof.] This is the next thing which the Husbandmen do, they gather out the stones, that the ground may be the plainer, and easier to dig, and better for the Plants which shall be planted therein.

With the choisest Vine.] i. e. With the best Vines.

Here is a Singular number put for a Plural.

And built a Tower in the midst of it.] The vse of a Tower in a Vineyard, was for the Vine-dressers and keepers of the Vineyard, to betake themselves thither in storme and raine, and to lay up their instruments there∣in: But especially for them to abide and watch there, that they might look to the Vineyard, that neither Theeves nor Beasts should spoile it.

The Prophet calleth this a Cottage Cap. 1. v. 8.

And also made a Wine-presse therein.] Viz. That the Grapes that grew there, might be pressed therein to make Wine.

And he looked] Supple, After all his care and charge.

That it should bring forth grapes.] i. e. Sweet grapes, which are pleasant to the taste, and acceptable to the stomack, and which would make excellent Wine.

Wild Grapes.] i. e. Bitter, sower, un∣pleasant grapes, like wild grapes.

Note, that the wild grape is the fruit of that Plant, which is called the Wild Vine, which is that Plant different in Species from the choice

Vine, which maketh some Interpreters to expound wilde grapes here, by a note of similitude, q. d. Grapes like wild grapes. But though the wild grape be the fruit of the wild Vine, and never commeth of the Vine naturally: Yet being that this is a Pro∣verbiall kind of speech, we may expound it without a note of similitude: For Pro∣verbs do not alwayes observe the course of nature, and what naturally proceedeth from what, as you may see, Chap. 14.29. Where the Serpent is said to produce a Coc∣k••trice, and the Cockatrice to bring forth a flying Serpent, and Chap 59.5. Where the Cockatrice egg is said to break out into a Vi∣per.

3.

And now O inhabitants of Hierusalem, and men of Judah, &c.] These words are spok∣en in the Pe••••on o•• God, whom the Pro∣phet called his well-beloved. vers. 1.

Judg•• I pray you betwixt me and my Vine∣yard] Supple, Which of us two were in the f••ult, that it brought not forth grape••, but wild grapes.

God calleth the Inhabitants of Hierusa∣lem, and men of Judah to judge here; Because the application of this Parable concerneth them, and there is no better way to shew that a man is justly condemned, than to make him by some way or other to con∣demn himself. Thus did Nathan deale with David, 2 Sam. 12.2. And thus did our Sa∣viour deal with the Priests and Elders, Mat. 21. v. 33.40.

4

What could have been done more to my Vineyard that I have not done in it?] q. d. What have I omitted that a good Vine-dresser should do? Or, what have I neg∣lected, which was needful to make my Vine∣yard fruitfull?

Wherefore when I looked.] q. d. What then is the reason? Or where is the fault (is it in me, or in my Vineyard?) that when I looked, that it should bring forth grapes, it brought forth wild graces?

5.

And now.] Supple, That the fault is not in me, but in my Vineyard.

Note here, that we must understand (be∣tween this & the former verse) that the men, whom God called to judge between Him and his Vineyard, gave sentence for Him a∣gainst his Vineyard: Upon which sentence, God goeth on to give sentence against his Vineyard, as it deserved.

Go to.] This raiseth attention.

I will take away the hedge thereof.] Supple, That men and Beast may freely go in and out at their pleasure.

And break down the wall thereof.] This is a Repetition of those words, I will take a∣way the hedge thereof.

Where note, that in stonie places, they were wont to make their fences of stones built into walls in stead of Hedges of thornes.

Yet some take the Hedge for one fence, and the wall for another: As though the Vineyard had a double fence about it, an outward fence of a Hedge of Thornes, an inward of a Wall of Stones.

It shall be trodden down] Supple, By men and beasts.

6.

It shall not be pruned.] When Vines grow rank and too luxuriant, they are to be cut and pruned, that they may bear the better.

Nor digged.] They were wont to dig at the roots of the Vines, to open them, and let in the aire and raine the better; as al∣so to dung the roots, that the fruit may be the more, and the fairer.

There shall come up briars and thornes.] Supple, Instead of the Vines, which shall be trodden down. Or, there shall grow up briars and thornes among the Vines, which shall suck away the juyce from the rootes of the Vines, both which are the signes of a Vineyard negl••cted and rejected.

I will also command the Clouds that they raine no raine upon it.] And the Plants which are planted upon a hill, must needs wither away without raine.

7.

For the Vineyard of the Lord of Hosts is the house of Israel.] This Conjunction For, if it be a Causal, and so taken, sheweth that there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and that some∣thing is to be understood: That therefore which is to be understood here, is this, or the like, q. d. Now therefore the Lord will forsake his People, the house of Israel and the men of Judah and will leave them to be spoiled by their enemies and will not help them, for that which is meant by the Vineyard of the Lord of Hosts, is the house of Israel, and that which is meant by his pleasant Plants, is, the men of Judah.

But yet note, that some take For here, for Now truely, and so make the sentence perfect without an Elleipsis.

For the Vineyard of the Lord of Hosts is the house of Israel] i. e. For they which are meant & signified in this parable by the Vine∣yard

of the Lord of Hosts, is the house of Israel, &c.

The house of Israel.] The house of Israel is taken here for the Jewes: See Chap. 1. Vers. 3.

This verse telleth us, that what the Pro∣phet sang of the Vineyard in the former Verses, was a Parable: Now although it be not necessary that whatsoever is con∣teined in a Parable, should have its appli∣cation (because many things are spoken to make up the narration, and ma∣ny things are added to adorne it) And although it might seem enough to make this Parable and the Apodo∣sis thereof to meet to say, that, as this Vineyard had all things requisite to make it fruitfull: So had the Jewes whatsoever was needfull to make them good: And yet for all that, as the Vineyard prooved naught; so did the Jewes: And there∣fore as the Lord would lay waste his Vine∣yard, so would he give over his people to desolation: And although little more than this is expressed, in the Apodosis here gi∣ven. Yet because Interpreters have been more accurate in explication of every mem∣ber of this Parable, than ordinary, I will here take a review of it, and with them run it over againe.

1.

My well-beloved.] i. e. God whom I love dearly.

Hath a Vineyard] By this is meant the house of Israel, vers. 7.

In a very fruitfull hill.] By this fruitfull hill is meant Judaea, which was high for situ∣ation, and mountainous, yet fruitfull for the quality of the soile.

2.

And he fenced it] i. e. He gave it his Protection, and kept it from all its enemies which dwelt round about it.

And gathered out the stones thereof.] i. e. He did cast out thereof the Gods of Stone, and the Canaanites which worshiped those Gods, Psal. 80.8. who by worshipping stones, were like to the stones which they worshipped. Psal. 115 8.

And planted it with the choisest Vine.] By the choisest Vine or, Vines, are meant, the men of Judah, v 7.

And built a Tower in the midst of it.] By this Tower is meant Hierusalem, which was the strongest fortresse of all that Coun∣try.

And also made a Wine-presse therein.] By this is meant the Altar of Hierusalem, which ran with the bloud of the slain beast, as the Winepress did with the juyce of the prest grapes.

And he looked that it should bring forth grapes.] By grapes are meant, work••s of Righteousnesse, v. 7.

And it brought forth wild grapes] By wild grapes are meant wo••k••s of unrighteous∣ness••, v. 7. &c.

3.

And now O Inhabitants of Hierusalem and men of Judah, judge I pray you betwixt me and my Vineyard.] q. d. And now O Inha∣bitants of Hierusalem and men of Judah, speak your selves, whether I or my Vine∣yard, that is, whether I or you be in the fault, that for works of Righteousnesse, ye bring forth works of unrighteousnesse.

4.

What could I have done more to my Vineyard that I have not done in it.] q. d. What greater kindnesse could have been shewed to a People, than I have shewed to you, that I might induce you to obey my Commandements, and work the workes o•• righteousnesse.

Wher••fore when I looked that it should bring forth grapes, brought it forth wild grapes?] q. d. Why then, when I looked that ye should work the works of Righteousnesse, did y•• work the works of unrighteousnesse?

And now go to. I will tell you what I will 〈◊〉〈◊〉 to my Vineyard.] q. d. And now go to, I will tell you how I will deal with you my People.

5.

I will take away the hedge there••f, and 〈◊〉〈◊〉 shall be eaten up: and beat d••wn the wall thereof, and it shall be trodden d••wn.] i. e. I will forsake you, and be your Shield and de∣fence no longer, but suffer your enemies to invade you and spoile you.

6.

And I will lay it waste, it shall not be pruned nor digged, but there shall come u•• briars and thornes.] i. e. No body shall have any care of you, or respect to you.

I will also command the Clouds that they rain no rain upon it.] i. e. I will also withhold my loving kindnesse from my Vine-yard, that is, from you.

7.

The house of Israel, and the men of Ju∣dah.] These two phrases signifie the same men, and are but a repetition of the same thing in divers words.

That Israel is taken for Judah: See Chap. 1. vers. 3.

And the men of Judah his pleasant Plant.] Under the Men of Judah we must compre∣hend the Men of Benjamin also, which

clave to the Tribe of Judah in the Schisme made by Jeroboam: Which men may be called Gods pleasant Plant, because they re∣volted not to Idolatry, as the other ten Tribes did, but retained the worship of God, for which he had more pleasure in them, than in the ten Tribes, though at length they revolted also.

He looked for judgement.] i. e. He looked for upright dealings in the Courts of Justice, and that Justice should be administred with an even hand to the poore, as well as to the rich. See Cap. 1. v. 21.

This place concerneth Judges, and those which had to do in Courts of Justice.

But behold oppression] But instead of Judgement he findes oppression, to wit, op∣pression of the poor, and fatherlesse, and wid∣dow.

For righteousnesse, but behold a cry] This is a repetition of the former Sentence, and a cry is taken here for oppression and wrong, because oppression and wrong cause those which are oppressed and wronged, to cry. Metonymia effecti.

Here the prophet beginneth to shew what those wilde grapes were which the Vineyard of the Lord brought forth.

8.

Woe unto them that joyne house to house, &c] He sheweth here more wilde grapes, which the Lords Vineyard brought forth: That is, more sinnes of the house of Israel and men of Judah: But he changeth a lit∣tle his manner of speaking of them, from what he used in the former verse; speak∣ing here of them with a woe to them which did commit such things, which he did not there.

Woe to them which joyne house to house, and field to field.] i. e. Woe to them which buy more housen to those which they have al∣ready, and more fields to those which they have already.

He taxeth here their insatiable cove∣tousnesse.

Till there be no place.] Supple, For the Poor to dwell in: Or, till there be no place, Supple, which they have not got into their own hands.

In the midst of the earth.] i. e. In the earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

By the earth is meant the land of Judah, or Judaea, which is often called the earth per Synecdochen integri.

9.

In mine cares said the Lord of Hosts.] i. e. The Lord of Hosts said in my hearing.

Many houses shall be desolate.] These houses were made desolate, because the In∣habitants were forced to flie, or were de∣stroyed, or led away captive by their ene∣mies.

Even great and faire.] q. d. Even their great and fair houses, upon which they have spent so much cost, shall be desolate.

This is the punishment of their joyning house to house, a punishment answering to their sin.

10.

Yea.] i. e. And. For so must we in∣terpret this Particle, Yea, making it a Copu∣lative, coupling the other part of the punish∣ment (which answereth to the other part or Species of the sin) to the first part there∣of.

Or; Yea, may signifie q. d. Yea (which is yet more wonderfull than that) &c.

Ten Acres of Vineyard.] An Acre is as∣much ground as a Yoke of Oxen can plow in a day. It is held to be a space of ground containing 240 feet in length, and 120 in breadth.

Shall yeeld one Bath.] i. e. Shall yeeld but one Bath of wine. q. d. Ten Acres of Vineyard shall yeeld no more grapes, than will make one Bath of wine.

How much a Bath contained, being there is such variety about it, I determine not. Some make it to containe nine Gal∣lons and three quarts of our measure. O∣thers, seven gallons, one pottle, three oun∣ces, three quarters and a half, and twelve graines. Others, four gallons and a half: According to the greatest of which ac∣counts, one Acre of Vineyard, would not yeeld one gallon of wine.

And the seed of an Homer shall yeeld an Ephah.] i. e. And an Homer of seed being sowed, shall yeeld but one Ephah.

Note that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 onely, is here to be understood.

Whatsoever was the just measure of an Homer according to our measures (of which it is not yet agreed) an Ephah was but the Tenth part of an Homer, Ezekiel, cap. 45. ver. 11.

As he threatned a desolation, or that, that many houses should be without Inhabitants, for their joyning house to house: So he threatneth here, that their Land should scarce yeeld the tenth part of the seed, which was sowne, for their joyning field to field.

When and how this came to passe we

have no certaine ground to revolt, yet we doubt not but what the Prophet here speakes of, was fullfilled in its due time.

11.

Wee unto them that rise up, &c.] He sheweth here, yet more wilde grapes, i. e. yet more sinnes of the house of Israel, and men of Judah: And here he taxeth them for their Luxury and Joviality.

That continue.] Supple, At their pots or drinking.

Till wine inflame them.] i. e. Till wine doth over-heat their braines, and make them like mad men; or their bodies, and stir them up to lust, so that they are not ashamed to do any thing, be it never so vile.

12.

And the Harpe and the Viol are in their feasts.] q. d. And who have the Harpe and the Viol, i. e. who have their Musick in their feasts.

But they regard not the workes of the Lord.] But they regard not the calamities and miseries which have partly befallen them, and partly hang over their heads, and are threatned against them

All calamities and afflictions may be called the workes of the Lord. For shall there be evill in a City, and the Lord hath not done it? saith Amos. Amos, Chap. 3. v. 6.

Neither consider the operation of his hands.] This is a Repetition of the former sen∣tence.

13.

Therefore my people, &c.] By the Peo∣ple of the Lord, understand, the Jewes, which he calleth the house of Israel, and men of Judah, v. 7.

Are gone into Captivity.] i. e. Shall goe into Captivity.

He puts a Praeterperfect tense here, for a Future, because of the certaintie of what he speaketh.

This was fullfilled partly by Rezin, King of Syria, and Pekah, King of Israel, 2 Chron. 28. v. 5, 8. And partly by Senna∣cherib, King of Assyria. For no doubt but Sennacherib, as he had opportunity, sent ma∣ny Jewes which he took in warre Captive into Assyria, before the Angel destroyed his Army.

Because they have no knowledge.] i. e. Be∣cause they have no regard, Supple, of the workes of the Lord, nor consideration, Supple, of the operation of his hands, &c.

Because we must know a thing before we can regard it, or consider it, hence doth he put knowledge for regard or consideration, by a Metonymie.

And their honourable men are famished.] i. e. And their honourable men shall be famished and die for hunger.

This is a punishment answering to their feasting.

And their multitude.] i. e. And their Common-People.

Dried up with thirst.] i. e. Shall perish through thirst.

This is a punishment answering to their drinking.

The meaning of this place is, that all sorts of men, high and low, rich and poor, should die with hunger and thirst in Capti∣vity.

14.

Therefore Hell hath enlarged her self.] i. e. Because my people have no knowledge, therefore shall Hell enlarge her paunch, &c.

He amplifieth here the punishment of the sin, which he mentioned in the former verse.

Hell. By hell is meant the grave, the re∣ceptacle of dead bodies, which he speakes of here (by a Metaphor) as of a ravenous beast, and make it to enlarge her paunch, as though it were too narrow before, to re∣ceive so many as should die, because of their sinne.

Her self.] i. e. Her paunch.

He puts the whole for a part, per Metony∣miam integri.

And opened her mouth without measure.] i. e. And shall open her mouth, or gape without measure to swallow down the car∣cases of those which have no know∣ledge.

He putteth here a Praeterperfect for a Fu∣ture tense.

And their glory.] i. e. The Glory of my People.

He putteth Glory here, for Glorious men, that is, for the honorable and noble of the people, By a Metonymie.

And their multitude.] i. e. And their commonalty or common sort of people.

And their pompe.] i e. And they which follow, and are delighted with the pompe of the world, whether they are noble, or men of common sort. A Metonymie.

And he that rejoyceth.] Supple, in feast∣ing, drinking, and musick, (as v. 11, 12.) whether he be a noble, or a common man.

Shall descend into it.] i. e. Shall go down into it, that is, into hell, that is, into the grave, and there rot.

Though he spoke of the Grave, as of a ravenous beast, in the former part of the Verse, yet he speaketh of it here as of an hole or pit, as it is indeed.

15.

And the meane man shall be brought down.] q. d. And the man of mean power shall be brought low.

And the mighty man shall be humbled.] And the man of great might and power shall be brought down.

And the eyes of the lofty.] q. d. And the men of lofty eyes, that is, the proud men, all of them, whether they be noble or ignoble, mean or mighty in power, shall be humbled.

Why men of lofty eyes signifie proud men, see cap. 2 v. 11.

16.

But the Lord of Hosts shall be exalted in judgement.] q. d. For so notable shall the judgement be, which the Lord of Hosts will execute upon them, as that he shall be praised and magnified for it in every place, and men shall speak of it all abroad, to his praise.

But the Lord of Hosts.] i. e. For the Lord of Hosts.

But is put here for For, And the Lord is called here by the name of the Lord of Hosts, to shew his power, that he was able thus to punish this People, and also to intimate, that he would do it by an hoste, or hostes.

Shall be exalted.] i. e. Shall be praised and magnified.

In judgement.] i. e. For judgement, to wit, the judgement which he will execute upon these men, for their wicked∣nesse.

In is put here for, For.

And God that is holy.] i. e. And God who is Peerlesse in all his Attributes, and name∣ly in his justice, which he sheweth in punish∣ing the wicked.

Note here that, to be holy, signifieth in generall, to be separated from others by way of excellency, and to be set in a state of singularity above them: And the holynesse of God is nothing else but his superlative Eminencie, whereby he is exalted above all, and divided from all other Eminencies wh••••soever.

Shall be sanctified in righteousnesse.] i. e. Sha•••• be exalted for his Justice, which he will shew in punishing these wicked men for their wickednesse.

Note, that to sanctifie signifieth in gene∣rall to separate, or set apart: And then is God said to be sanctified, when he is advanced above other things, and exalted in praises.

In righteousnesse. i. e. For his righteous∣nesse, that is, for his Justice, Supple, which he will shew in punishing these wicked men.

In is put here for, For, as before: And by righteousnesse is meant the Justice of God.

17.

Then shall the Lambes.] i. e. When those sinners which he made mention of before shall be brought down and destroy∣ed, Then shall the Lambes, &c.

The Lambes.] By the Lambes, he mean∣eth the meek and poor, and the innocent of the Land, which were oppressed by those wicked ones, and made their prey.

Shall feed after their manner.] i. e. Shall live in the land, and enjoy the fruites there∣of freely and quietly, as they did before these oppressors did oppresse them, and disturbe them.

The waste places of the fat ones.] By the fat Ones are meant, those covetous and vo∣luptuous rich men, which he spoke of Vers. 8.11. &c. whom he might call fat Ones (by a Metaphor from fat Bulls, as Psalm 22. v. 12. Or fat Boares, as Psal. 119. v. 70.) because they pampered themselves up, and grew fat with their luxurious and riotous living.

The Lands and Possessions which these covetous and voluptuous rich men enjoy∣ed, he calls their waste places, because they should be made waste and desolate by the death of them who were the Lords there∣of.

Shall Strangers eat.] By Strangers he meaneth those whom he called Lambs be∣fore, and he calleth them Strangers, because they were not of kin to those whom he calleth fat Ones, nor had right, by way of descent, to their Lands. For a Stranger is sometime taken for one that is not of the same kin, or tribe, or family.

Eat. i. e. Plant, and sow, and eat the fruits thereof: A Syllepsis. Or by eating, he meaneth injoying, by a Metaphor from Cattle, whose enjoying of grounds, is by eating and feeding upon them.

It is the use and practice of such men as these were, to call their Lands and Hou∣sen by their own names, and it is their de∣sire

to transmit them to their Seed after them. But here the names of these men shall perish, and Strangers shall inherit their Land.

18.

Woe unto them that draw iniquity with Cords of Vanity.] Here be more wild Grapes, which the Lords Vine-yard brought forth.

Though most Interpreters take Iniquity here formally, and by the Cords, with which wicked men draw iniquity, they mean, the occasions of, and temptations to iniquity, whereby they cannot avoid the iniquity it self, but draw it to them, or upon them, as it were with Cords: Yet they seem to interpret this place most agreeable to the Context, who take Iniquity (by a Meto∣nymie of the cause) for Gods Judgements or Punishments for Iniquity, q d. Woe to them, who by their presumptuous sinning, and daring words, draw down Gods Judgements upon themselves, as it were, with Cords and Cart-ropes.

With Cords of vanity.] i e. With vain Cords.

He puts a Substantive of the Genitive case for an Adjective.

With Cords of vanity, and as it were with Cart-ropes.] He likeneth Presumptuous sinnes, and daring words against the Al∣mighty, to strong Cords and Cart-ropes, because as Horses in a Teem, by the meanes of strong Cords and Cart-ropes, draw great loads and burthens after them, and fail not: So doe these kind of men, by these their sinnes, draw Gods Judgements after them. Or because as men, when strong Cords or Cart-ropes are fastened to any great Stone, or piece of Timber in a house, which they would pull down, doe not fail to pull it down, and that upon their own heads too, if they take not heed: So doe such men as these, by these their sinnes, not fail to pull down Gods Judgements upon their own heads, if they avert them not by hearty and speedy repentance.

But why then doth he call them Cords of vanity, or vain Cords?

Answer: He calls these Sinnes Cords of vanity, or vain Cords, not in respect of the punishment which they should draw after them: (For they would not fail of that, and therefore in that respect they were not vain:) but in respect of the end which those sinners proposed to themselves in committing these presumptuous sinnes, and speaking these daring words: For what was the end which these men had; in committing such sinnes, and using such words? Surely their end was frivolous, and so vain: Or if they did expect any good by their doing and speaking, they missed of their end, and so were their sinnes vain also: Yea, such Cords as these were, that is to say, Sinnes, are alwayes vain, there is no good or profit in them, but evill and mischief to the committers of them.

19.

Let him make speed and hasten his work] i, e. Let God make speed and hasten his Judgements, which thou, O Isaiah, hast threatned us with, we care not.

By his work he meaneth his Judgements, i. e. The judgements of God, see Notes on Vers. 12.

Loe the counsell of the Holy One of Israel draw nigh, &c.] i. e. Let the Judgements or Punishments which God (who is the Holy One of Israel) hath decreed to send, or concerning which he hath taken so long counsell and deliberation, draw nigh.

He puts the counsell of God here, for the Judgements of God, concerning which he had taken counsell and deliberation by a Metonymie.

And this is a Repetition of the former sentence, both which sentences shew, how much these men contemnea the judgements which the Lord threatned.

The long suffering of God towards man (who threatneth a great while before he striketh) is greater, but wicked men abu∣sing it, think that those threats are vaine, which are not speedily followed with judgement; and therefore they mock at them. Thus do they mock and scoffe also, 2 Pet. 3.4.

20.

Woe unto them that call evill Good, and good Evill.] So great a power hath Custome in sinne, to corrupt and deprave the judge∣ment of men, as that they which accustome themselves to sinne, cannot judge of good and bad, honest and dishonest, Virtue and Vice aright, and as they are in themselves, but judge that good which is bad, and that bad which is good, that dishonest which is honest, and that honest which is disho∣nest: that virtue which is vice, and that vice which is virtue.

That put.] That is that affirme, or main∣taine, or hold.

So in the Schools, that speech which is made in affirmation and maintainance of that part of a question which we hold, is called, A Position.

That put darknesse for light, and light for darknesse.] i. e. That affirme and maintaine or hold, that Darknesse is light, and Light is darknesse.

He saith here in Metaphoricall termes, what he said plainely before; and by dark∣••esse he meaneth evill, by light, good.

Darknesse is put here for evill, and there∣fore may it be so put, because They which do evill, love darknesse, Joh. 3. vers. 18, 19. And because evill, as it proceedeth from the darknesse of the judgement and under∣standing, so doth it darken the same againe more and more.

And light is put herefor good, and it may be so put: First, because They which do well, come to the light, that their deeds may be made manifest, Joh. 3. vers. 20.

Secondly, because it proceedeth from Light, Viz. the Light of the understanding rightly enlightened.

And Thirdly, because it encreaseth that Light, and maketh it the brighter.

That put bitter for sweet, & sweet for bitter] This is another repetition of what he said.

Bitter signifieth evill, and so it may sig∣nifie, because evill is unpleasing to God, and all good men, as that which is bitter is to the Taste. And Sweeter signifieth good, and so it may signifie because good is pleasant and delightful to good men, and to God himself, as honey and sweet things are to the mouth.

21.

Woe to them that are wise in their own eyes.] Supple, They which are wise in their own conceites, had rather rule their actions by their own conceites, than by the word of God: and rely more upon their own judgement, than upon what the Prophets of the Lord say: And so follow their own fond conceites, to their own destruction.

In their own eyes.] i. e. In their own judge∣ment, or in their own opinion and conceit.

A Metaphor translated from the body to the soul.

And prudent in their own fight.] These re∣peate the former words.

22.

Woe unto them that are mighty to drink wine.] q. d. Woe to them which boast of their might, and of their strength which they shew (not in feates of vallour and de∣fence of their Countrey, but) in drinking and bearing wine

And men of st••ength to mingle strong drink] This is but a repetition of what he said.

To mingle strong drink, is put here, for to drink strong drink, because the drink which was mingled, was mingled for this end, to wit, that it might be drunk.

Sober men were wont to mingle water with their wine before they drunk it: And some think, that the Prophet alludeth to this mingling by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But as Sober men mingled wine and wa∣ter together, so did drunkards mingle di∣vers strong intoxicating drinks (as our Roarers doe hot waters) with their wine, and to this they say, (and that most pro∣bably) that the Prophet here alludeth.

23.

Which justifie the wicked, &c.] We must repeat the Woe here; q. d. Woe to them which justifie the wicked.

To justifie the wicked, is to pronounce him just in judgement, and his cause good who is not just, and whose cause is not good.

This is denounced against corrupt Judges.

And take away the righteousnesse of the righteous from him.] i. e. And which doe condemn him in Judgement, who is righteous, and whose cause is just and good.

The Scripture doth often compare Righ∣teousnesse to a Cloak, a Garment, a girdle: and to these or one of these doth the Pro∣phet seem here to allude, when he saith, And take away the righteousnesse of the righte∣ous from him.

The Prophet doth here taxe Judges for their unrighteousnesse and corruptnesse: as he did the Drunkards for their drinking, v. 22.

But you will say, that he taxed the Judges before for their unrighteousnesse, v. 7. And he did taxe the Drunkards before for their drinking, vers. 11, 12. How then doth he come to taxe them for these things here a∣gaine?

Answer, because these sins of injustice and drunkennesse were most rife among this People, therefore doth he use the more frequent reprehensions against them, that he might the better represse them.

Secondly, though he taxed these sinnes before, yet he did not taxe them with the same circumstances as he doth here, For he taxeth the oppression and unrighteousness of Judges under the Commination or threatning of a woe here, which he did not do before: And he taxeth the Drunkards here as glorying in their might and strength,

which they shewed in their drinking, which he did not do before.

24.

Therefore as the fire devoureth the stubble, and the flame consumeth the chaffe.] And this the fire and flame doth suddainly, and utterly. And turneth the Stubble and the chaffe to dust and ashes, which the wind driveth up and down.

So their root shall be rottennesse, and their blossome shall go up as dust.] i. e. So shall they be utterly and suddainly consumed.

The Prophet in this Apodosis, or Appli∣cation of the similitude, alludeth to that which he said v. 7. The Vineyard of the Lord of Hosts, is the house of Israel, and the men of Judah his pleasant Plant. For he speakes of this people, as of a Tree or Plant, which is ordinarily consumed with rottennesse.

Their root shall be rottennesse.] i. e. Their root shall be rotten or rot away: And if that root be rotten, the stock and branches must decay.

He useth here, an Abstract for a Con∣crete.

And their blossome shall go up as dust.] i. e. Their blossome being resolved into dust, by reason of Putrefaction and rottennesse, shall fly up into the aire by the force of the wind, and so be dispersed.

The Prophet speaketh here Hyperbolical∣ly, when he saith, that they shall be thus utterly consumed, and persisteth in his Me∣taphor.

Because they have cast away the Law of the Lord of hosts.] Contemning it as a vaine un∣profitable thing, and as a thing of no worth, and preferring their own conceits, before it.

25.

And he hath stretched forth his hand against them.] He speaketh of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and though what God did here, he did by Instruments, yet you see the Scripture speakes of God, as though he were a man, and did this thing himself. See Notes in Cap. 2. v. 10.

And hath smitten them.] i. e. And will smite them.

That which the Prophet here speakes of, was fulfilled in the daies of Ahaz, 2 Kings, 16. v. 5. 2 Chron. 28. v. 6. &c.

Though Hierusalem was not taken in the daies of Ahaz, and so the carcases of the men thereof were not torn in the middest of the streets thereof, yet other Cities of Judah did not escape so, but suffered that which the Prophet here speakes of.

And the Hills did tremble.] i. e. And the Hills shall tremble for feare and dread, when these Judgements shall be execu∣ted.

The Scripture doth often speak of the heavens and the earth, and the partes thereof, as of sensible; yea, intelligible creatures, and as if they were apprehensive of the great workes, which are wrought therein, and as if they were mooved and affected according to those workes, See Notes, cap. 2. v. 19.

Judaea was a mountainous place, in which were many Hills.

And their carcases.] The carcases of the men of Judah.

Were torn] i. e. Shall be torn by their enemies.

In the middest of the streets.] Though not of Hierusalem, yet of other Cities and Townes of Judah.

For all this his anger is not turned away.] q. d. Although the Lord shall smite his Peo∣ple after this grievous manner as I have said, and therefore may seem now to be appeased, when he hath done this; yet he will not be as yet appeased.

But his hand is stretched out still.] As rea∣dy to smite them againe. i. e. But he will smite his People yet more.

26.

And he will lift up an Ensigne.] i. e.

For he will lift up an Ensigne.

And is put here, for For, for he sheweth here that the Lords hand is stretched out still to smite them, and will smite them a∣gaine.

He will lift up an Ensigne to the nations.] i. e. He will bring the Nations together into an Army, to fight against Ju∣dah.

By these Nations he meaneth the Assy∣rians, and the many Nations which were in their Armies, who invaded and subdued Ju∣dah under Sennacharib.

The Prophet alludeth here to a Captaine in warre, who commandeth his Ensigne or Colours to be set up and displaied, for his Souldiers to repaire to them, when he would have them meet to march, or to go upon any service.

From farre.] i. e. Which shall come from farre.

And will hisse unto them.] Viz. To come against Judah.

By this he sheweth how easily God can do this: For if he doth but hisse, (he

saith) they will come at his Hisse.

He speakes of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Note here, that it is not the property of a Captaine to hisse to his Souldiers, when he would have them come, but the property rather of Masters to their Servants, where∣fore note againe, that it is usuall with the Prophet to mingle Metaphors, and begin with one, and go on with another.

From the end of the earth] i. e. To come from the end of the earth.

He speaketh of the earth after the man∣ner of the vulgar, who conceive the earth to be flat, not Circular, and so to have ends properly taken. And he saith, From the ends of the earth, by an Hyperbole, for, from farre.

27.

None shall be weary.] i. e. None of them shall be weary of his journey, though he cometh so farre.

As he commended these men for their speed in the last words of the former Verse, so he commends them here for their strength.

Nor stumble.] For weaknesse or weary∣nesse.

None shall slumber nor sleep.] He com∣mends them here for their watchfullnesse, and vigilancie.

Neither shall the Girdle of their Loines be loosed, nor the latchet of their shoes be broken] i. e. Neither shall they put off their Armes, that they may be ready to march at all times, and to go upon service upon all occasions.

The Girdle here mentioned, is that with which they girded on their Armour, and that at which their swords hung.

He saith, Nor shall the latchet of their shoes be broken: For neither shall they untie their shoe-latchet; because the latchet of the shoe is often broken in untying.

He commends their diligence and rea∣dinesse here upon all occasions.

Yet it is not improbable that he com∣mendeth here the strength, and good case of their Armour, and defensive Armes, as he commends their offensive Armes or wea∣pons, in the next verse following.

28.

Whose Arrows are sharp.] q. d. Their Ar∣rowes are sharpe.

He commendeth them here for the good∣nesse of their weapons; with which, he saith, They shall be well appointed. For what he saith of their Arrowes, must be understood proportionably (by a Synecdo∣che) of all other their weapons.

And all their Bowes bent.] This shewes that they wanted not strings to their bows; and that their bowes were not at fault, or out of repaire: This sheweth also their readinesse to offend, and fight against the Jewes.

Their horses hoofes shall be counted like flint.] i. e. The hoofes of the horses, which they shall bring with them, shall be as hard as flint, so that they shall not easily be foundred with long Marches, and hard wayes, nor need to be shod with iron shoes.

And their wheeles like a whirlewind.] i. e. And the wheeles of the Chariots, which they make use of in their warres, shall be as swift and as quick, as a whirlewind.

Or by the wheeles we may by a Synechdo∣che understand the Chariots themselves, which shall be so many, as that they shall make a noise in their March like a Whirle∣winde, and be heard before they are seen.

Or thus, q. d. And their Horses, with which they use to draw their Chariots, shall be so swift, as that the Chariots, which they draw, shall fly like a Whirlewind.

The two first expositions speak the praise of the Chariots, which are commendable both for their speed and agility, and also for their number: But the third speakes the praises of their Horses, which he might commend here from their swiftnesse, as he did before, for the soundnesse of their feet.

29.

Their roaring shall be like a Lyon.] q. d. As a Lyon which is hunger-bit, roareth after his Prey: So shall the Assyrians roare, when they fall upon the men of Judah.

By this Metaphor of a Lyon, the Prophet would shew the greedinesse and the cruel∣ty, which the Assyrians would use to the men of Judah.

Their roaring. &c.] He alludes here to the ancient custome of Souldiers, who at the instant of their onset, and joyning bat∣tle with their Enemies, did use to give a shoute, and cry aloude: And this they did, partly to encourage themselves, and partly to terrifie and daunt their enemies; and the louder the cry was, the more ef∣fectuall it was for these ends. See more in Notes Cap. 42. v. 13.

This kind of cry or shouting the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latines Barritus.

They shall roare like young Lions.] Which are more terrible and fierce than the old Lions.

And lay hold of the prey &c.] This is spo∣ken properly of the Lion, but Metaphori∣cally of the Assyrians, and signifieth, that the Assyrians shall lay hold on the men of Judah, and on their goods and cattle, as on their Prey: And carry them away. See cap. 10. v. 16.

None shall deliver it.] Supple, Out of their hands, no more than they can the Prey out of the Lions pawes.

30.

And in that day.] q. d. Yea in that day, Viz. In which the Assyrians shall fall upon the men of Judah.

And is put here, for Yea.

They shall roare against them like the roar∣ing of the Sea] i. e. The Assyrians shall roare against the men of Judah, like the roaring of the Sea.

Like the roaring of the Sea.] The roaring of the Sea is more terrible than the roaring of the Lyon, or the young Lyon, and there is lesse mercy in the Sea where it prevaileth, than in any of them two.

Observe therefore the Gradation, which the Prophet useth, comparing the Shoute of the Assyrians, First to the roaring of a Lyon which is fierce, then to the roaring of a young Lion, which is fiercer, then to the roaring of the Sea, which is the fiercest of all: And this he doth, to set out the judgements of God in the more terrible manner, that his Auditors or Readers may be the more af∣fected with them.

Ʋnto the land.] Viz. of Judah.

Behold darknesse.] i. e. Behold calamity and misery.

As light is often put by the Hebrewes for Prosperity and Mirth: So is Darknesse put for Adversity and Sorrow.

And the light is darkned, &c.] It is usuall with the Scriptures, to make the Heaven and the Earth (after a Poeticall manner) Sympathizing with men in great changes, as if they were sensible of, and affected with what befalls them. Of which see Notes Vers. 25. and Chap. 2. v. 19.

Now because the subject here, is matter of Sorrow, the Prophet bringeth in the Heavens and the great Lights of the world, Sympathizing with the Jewes in that Pas∣sion, and shewing themselves Sorrowfull: And this he maketh them to do, by cloth∣ing themselves with Cloudes, as it were with sackcloth, and not shining so bright and cleare as usually they do, or by turning their light into darknesse, for darknesse best suiteth with grief and sorrow, as light doth with joy and mirth: when therefore he saith, The light is darkned; the sence is, q. d Behold such sorrow & grief as shall cause the very hea∣vens over them to mourn & cover their light as it were with sackcloth, or turn it into darkness.

And the Light is darkened.] i. e. And the light shall be darkened, and that either by interposition of clouds, or by being it self turned into darknesse.

He puts a present tense for a future.

In the heavens thereof.] i. e. In the Hea∣vens of the land of Judah, That is, in that part of the Heavens under which the land of Judah lyeth.

ISAIAH. CHAP. VI.

I Saw.] Viz. In a Vi∣sion.

Also.] This word is Redundant, or else it relates to the fore∣going Chapter, as concerning the same thing, or sheweth, that this Vision was manifested to the Pro∣phet the same year, as the matters of the foregoing Chapter were.

The Lord.] That which Isaiah saw, was not the Lord, but an Humane shape, in which it pleased God to manifest his presence: But yet such a shape the Scripture usually calleth God and Lord.

Sitting upon a Throne.] As a King, or as a Judge, upon his Tribunal, or Judgement-Seat.

This sitting of God upon a Throne, sig∣nifieth, that he would judge his people, Viz. The men of Judah.

This Throne which Isaiah saw, he saw as it were in the Temple, which was the house and Palace of God, the great King.

High and lifted up.] So that the Throne had a Basis or Foot, and an ascent unto it by steps, as there was to Salomon's Throne, 1 King. 10. v. 18, 19.

And his Traine.] i. e. And the Traine of his Robes, with which he was clothed.

The Robes of Kings and Princes, use to have long Traines, which are held up and carried after them (for State) by their At∣tendants.

Filled the Temple.] Supple, In which he saw the Throne erected

This that it filled the Temple, is spoken Hyperbolically, (as the Circumstances of the Place will shew) to signifie the length and largenesse of his Traine, which was ac∣counted the more stately, the longer and larger it was.

2.

About it stood the Seraphims.[i e. A∣bove the Throne, between the Throne and the upper wall of the Temple (for the Throne seemeth to have been set some∣what forward, from the upper wall) upon the Basis of the Throne stood the Sera∣phims, as those that are nearest of a Kings Attendants stand behind his Throne or Chaire of State, at his elbow.

Some think that the Seraphims hung in the Aire with their wings over the Throne, as we see some birds hang without moo∣ving or flying backwards or forwards, which posture of theirs is called standing, in opposition to flying or mooving, one way or other.

Some interpret Above, nigh to, that is, nigh unto the Throne.

The Septuagint render it, About it, as if the Seraphims did encompasse the Throne, in which Interpretations we must not look to the word Above, as it is taken common∣ly with us in the English, but to the word in the Original, which it rendereth or transla∣tes and take it accordingly.

Stood.] As Ministers and Attendants waiting upon God.

The Seraphims] i. e. The Angels.

These Angels are called Seraphims here, from the word Sa••aph, which signifieth to kindle, or set on fire, Because they appeared like fire.

And therefore did they appear like fire, because they were, at this time, Ministers of Gods wrath against the Jewes; whose wrath is compared to fire. For the Angels in their Apparitions, appeared sutable to their present employments.

Each one.] Viz. of the Seraphims.

Had six wings.] For what use, they had these six wings, the next words will shew.

With twaine he covered his face.] He co∣vered his face, that he might not see the face of God, especially being angry, as not being able to behold it.

With twaine he covered his feet.] By the feet the Hebrews do modestly signifie the Secret, or Privy parts of a man, which as shame and modesty bids men to hide: So did these Angels (being in the shape of Men) hide or cover with their wings.

With twaine he did flie.] i. e. Twaine he stretched out as if he were about to flie, which posture signified his ready obedience to Gods commands.

3.

And one cried to another.] This cry of theirs, was in approbation and praise of the just sentence which God, fitting upon his Throne, gave against the Jewes.

Where note, that it is to be conceived, and understood, that the Lord gave a most severe sentence against the Jewes, as he sate upon his Throne, though it be not expres∣sed in this place. For the Scripture often useth such a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Omission, to a∣void Repetition. Yet what the sentence was, may be gathered from the 10, 11, and 12, Verses of this Chapter. I say there∣fore, that this crie of the Seraphims one to another, was in approbation and praise of the just judgement and sentence of God, which he gave against the Jewes.

Holy, Holy, Holy, is the Lord of Hosts.] q. d. Exceeding just is the Lord of Hosts in this his sentence, which he hath passed a∣gainst the men of Judah.

To be holy signifieth, to be separated and differenced from others, by way of excel∣lency: And therefore because God is thus separated, and differenced in all his Attri∣butes from all others whatsoever they be, He is called Holy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And because He is excellent in Justice, aswell as any of ther his Attributes, He may be said to be Holy in respect of his Justice, aswell as o-any other Attribute of his.

He saith, Holy, Holy, Holy, that is, thrice Holy, for the more vehement affirmation of what he saith. For a Triple Repetition hath the force of a vehement affirmation, as Jer. 22. v. 29. and Ezek. 21. v. 27.

The whole earth is full of his glory.] i. e. The whole earth shall be full of his praise, with which men shall praise him and glori∣fie him, for his Power and Justice which He shall shew upon the People of the Jewes.

He useth here a Present for a Future tense.

4.

And the Posts of the door moved at the voice of him that cried.] i. e. The Posts of the door of the Temple, trembled at the voice of him that cried.

Note, that it was not so much the great∣nesse of the voice of him which cried, which made the Posts of the door of the Temple, to tremble, as the dreadfull matter of his cry. For it is the usuall manner of Scripture to make insensible things apprehensive of great affaires, and to be moved therewith, as if they had sense and understanding: Now because the Sentence of God against the men of Judah (which the Seraphims here approved of, and praised by their Cry) was so terrible, as that it might well make the man which heard it to tremble; The Posts of the door of the Temple, are here made to tremble, as if they understood, and were affected with the terriblenesse there∣of.

By the Posts of the d••or of the Temple we may understand, by a Synecdoche, the whole Temple.

And the house was filled with smoake.] i. e. And the Temple was filled with smoake.

This smoake did proceed out of the no∣strills of God, and was a signe or token of his exceeding great anger, as 2 Sam. Cap. 22. v. 9.

When a man is angry and in a chafe, his breath cometh out thicker, both out of his mouth and of his nostrils, and more like the smoak, than at other times. Wherefore the Temple being filled with smoake at this time, shewed, that God was at this time, exceeding angry.

As the breath of the Lord is here likened to a smoake which filled the Temple, so is it

likened to an over-flowing streame Chap. 30. v. 28.

5.

Then said I.] i. e. I Isaiah.

For I am undone.] i. e. For I shall pre∣sently die, and be cut off.

Because I am a man of uncleane lips.] i. e. Because I am a man of Sinnefull lips.

Sins residence is onely in the soul, and the members of the body are called, sinnefull one∣ly as they are Instruments of sinne there re∣siding.

The sinne of the lips which Isaiah com∣plaineth of, is thought to have been, not so much in speaking, what he should not, as in not speaking what he should, that is, in not reprehending the sins of the Princes, and of the People, so freely, as he should have done.

By this Sinne of his lips, we may under∣stand, all other Sins of his, by a Synecdoche, q. d. I am uncleane every part of me, not somuch as my lippes, but are un∣cleane.

But the reason why he mentioneth the uncleanesse, or sinne of his lipps, rather than any other sinne, may be, because he could not occupie his lipps in the praises of God, as the Seraphims did. For Praise is not seemly in the mouth of a Sinnner. Eccles. 15. v. 9.

And the Prophet was the more afflicted for his sinne, because he was in the sight of Angels, whose Purity and Righteousnesse called his impurity and unrighteousnesse to minde, and made it appear the worse: And because he was in the sight of God then, when He was seated upon his Throne to judge sinners.

And I dwell in the midst of the People of un∣cleane lipps.] The men of Judah were men of uncleane lipps: For their tongue provok∣ed God to anger. Cap. 3. v. 8. And they de∣clared their sinns as Sodom, Cap. 3. v. 9. And when they heard of Gods judgements, they said presumptuously, Let God make speed, and hasten his work, that we may see it. Cap. 5 v. 19. &c.

But by the uncleanesse of their lipps, we must understand here also, all other their sin and uncleanesse, by a Synecdoche. But the Prophet mentioneth no more than the un∣cleanesse of their lipps, because he mention∣ed no more of his own uncleanesse, than that of his lipps.

But why doth the Prophet mention the uncleanesse of the Peoples lips, that is, their sinne, in this place?

Answer, Not to excuse himself and lay the fault upon them, as though he had ta∣ken his sin from them by a Contagion or living among them; but rather to aug∣ment his own sinne, and lay their sinne upon himself, as though they came to be so bad, because he neglected to reprove them: Or at least, to augment his miserable conditi∣on, in that he could have no hope of escap∣ing the judgement of God, or having it deferred, being they were uncleane among whom he lived, aswell as himself. For whereas God hath been known, to spare some wicked men for the righteous sake, among whom they lived, Isaiah could have no hope of this now, because the People among whom he lived, were polluted, as∣well as himself.

For mine eyes have seen the King the Lord of Hosts.] q. d. I say woe is me, For mine eyes (who am a man of unclean lips) have seen the King, the Lord of Hosts, sitting up∣on his Throne of Judgement.

There was an opinion among the Jewes, that whosoever saw God should surely die, Judg. 13. v. 22. Which opinion sprung from those words of God to Moses, There shall no man see me and live, Exod. 33. v. 20.

But if the meer seeing of God might make the Prophet cry, Woe to me, I am un∣done, then might he much more cry so, when he saw God sitting on his Throne to judge sinners, he being conscious to himself of his sinnes.

The sense therefore of this place is this, q. d. Woe is me, I am undone, because I am a man of unclean lipps, and I dwell among a peo∣ple of uncleane lipps, Woe is me, (I say) I shall not escape, for I being a sinner, and live∣ing among sinners, haue seen, with mine eyes, the Lord of Hosts, and that sitting upon a Throne to judge sinners.

6.

From the Altar.] Viz. Of burnt Of∣fering, which was before the door of the Temple.

7.

And he laid it upon my mouth.] Where he complaines of his sore, there was the Plaister applyed: He complained of the uncleanesse of his lipps, and upon his lipps is the live-cole laid.

This hath touched thy lipps, and thine iniqui∣ty is taken away, and thy sinne purged.] By this iniquity and sinne, he meaneth in par∣ticular

the uncleanesse of his lips, which he complained of v. 5. But by a Synecdoche, we may understand (as there) all other his sinns: And he speakes of this uncleanesse and iniquity, as of drosse, which is purged away by fire.

Note that the Prophets sinne was taken away, or purged by the live-cole, onely in a mysterie. For God commanded the live-cole to be laid upon his lipps, onely that it might be an outward signe of his inward grace conferred upon him; And that it might be as a Seal, to confirme to the Pro∣phet, that God had taken away and purged his sin.

A live-cole might be an apt signe, or seale of purging away sinne, because fire is of a purging nature. The sence there∣fore is, q. d. This hath touched thy lipps, and therefore let it be a signe and a seale to thee, that thine iniquity is taken away, and thy sin purg∣ed.

Note, that all this was done, not in re∣ality, but in a vision.

8.

Whom shall I send?] Supple, to the wicked and rebellious men of Judah to tell them what I have done, and what sentence I have passed against them?

Note, that God asketh this Question, not because he knew not whom to send: But that he might give occasion to the Pro∣phet, to shew his cheerefull obedience: For God loveth cheerefullnesse in his ser∣vice.

And who will go for us.] This is a repeti∣tion of the former words.

He should have said by the order of the Syntax, And who will go for me? But it is not onely usuall to put one number for an∣other, but also to joyne a Plurall number with a Singular, in the same sentence, al∣though it be spoken of one and the same Person, as may be seen John, cap. 3. v. 11, 12. Or it may be that the Prophet useth a Plurall number to signifie the Trinity of Persons, as he did a Singular number before to shew the Ʋnity of the Godhead. Or he may say, Who will go for us? for, Who will go for me? Because the Lord is brought in as a King, and it is the manner of Kings, to speake of themselves in the Plurall num∣ber.

A Question it is, to whom the Lord speakes, when he saith, Who will go for us?

For Answer, some say, that God the Fa∣ther speakes here to God the Sonne, and God the Holy Ghost.

Others say, that he speakes to the Sera∣phims, conferring as it were with them as Princes use sometimes to conferre with their Servants, like to one of whom, God is here brought in, by the Prophet.

Then said I, here I am, send me.] Isaiah hearing what the Lord said, as being pre∣sent, offereth his Service cheerefully: and is another man now, than what he was v. 5.

When the live-coale was laid upon his mouth, and touched his lipps, Isaiah was not onely purged from his sinne, but he received also more boldnesse and courage to go upon Gods errand, than he had be∣fore, which though it be not expressed vers. 7. yet it may be gathered from this place.

And this might the live-coale well sig∣nifie; It might signifie Courage and bold∣nesse in going upon Gods errand, because fire is an hot and active Element, and is the cause of Courage and Boldnesse, where it is predominant in our tempers.

And he said.] i. e. And the Lord said to Isaiah.

9.

Go tell this People] i. e. Go and tell the men of Judah.

He puts a Relative here without an An∣tecedent: And saith not my People as he was wont, but this People, and that out of Indignation, reputing them as Strangers, be∣cause they had estranged themselves and re∣volted from him by their sins.

Hear ye indeed but understand not, and see ye indeed but perceive not.] i. e. Ye shall hear indeed, but ye shall not understand what ye hear, and ye shall see indeed, but ye shall not perceive what ye see.

The Prophet useth the Imperative Mood here, after an Emphaticall manner for a Future tense, as will appear by Saint Mat∣thew, Matt. 13. v. 14.

Note, that to hear, and to see, be taken here for the acts of the outward Eare and Eye.

Note further, that to Perceive, though it be properly spoken of the outward Eye, and signifieth to marke diligently what may be marked with the eye, yet it is here to be translated by a Metaphor, to the mind, and signifieth the same as to understand, and so it is translated and signifieth also, Job. 33. Verse, 14. Mark, 12. Verse, 28. Luk. 9.

Vers. 47. Acts, 14. Verse, 9.

Note yet further, that to Ʋnderstand and Perceive signifie here to apprehend, and know the meaning of what is spoken or seen, as will appeare by Matth. 13. v. 14. But they signifie not onely so, but they signifie also to believe, as will appear by Acts, 28. v. 24, 25, 26.

The meaning then of this Verse is this, They shall hear the word of God spoken or preach∣ed to them by the Prophets, But they shall not understand it, and that because it shall be spo∣ken or preached to them in figures and Para∣bles, Matth. 13. v. 13, 14. And if they should chance to understand it, yet they shall not be∣lieve it: And so they shall not be the better for it. Act. 28. vers. 24, 25, 26. And they shall see the wonderfull works which God will worke among them, but they shall not know or understand, that they are wrought by God, neither shall they believe the word of the Lord for all them.

10.

Make the heart of this people fat, and make their eares heavy, and shut their eyes, least they see with their eyes, and hear with their eares, and understand with their hearts, and convert, and be healed] Note first, that the Heart is put here for the Mind and Ʋn∣derstanding, by a Metaphor, and so are the Eares, and so are the Eyes, (the two Prin∣cipall sences by which we come to know∣ledge.) For they all, Heart, Eares, and Eyes, signifie here one and the same thing.

Note secondly, That as the Heart and Eares, and Eyes, signifie here, all one and same thing: So do their acts to wit, to See, to Hear, and to Ʋnderstand, signifie here all one and the same things, Viz. To un∣derstand and to believe; So that to see, and to hear are of a different signification here, from that in which they were used Vers. 9.

Note thirdly, That the fatnesse of the Heart, the heavinesse of the Eares, and the shutting of the Eyes, signifie properly, the fatnesse of that fleshie Heart; which is one of the Principall members or bowels of mans body: And the heavinesse of the out∣ward Eares, and the shutting of the out∣ward bodily Eyes: But by a Metaphor they signifie here, the indisposition and a∣versenesse of the mind, from understanding and believing, and that for these reasons: Because if the Eyes be shut we cannot see; If the Eares be heavi••, that is, if the Eares be stopped, we cannot hear: And a fat heart (as Physiognomers observe) is the signe at least, of a meane wit, yea, it may be, the cause also thereof; for the goodnesse of the Animall Spirits, which serve the wit, depend upon the goodnesse of the Vitall Spirits, and a fat heart, is an ill Mint or Forge of Vitall Spirits.

Now therefore for the sense of this place, many make it to be this, q. d. Go and preach to this people, that by thy preaching thou maist make them more indisposed and averse from understanding and believing, least they should understand my word and believe it, and so turn from their sins and be saved.

This is the exposition, I say, which ma∣ny give of this Place, making this, part of the judgement which God inflicted upon his People.

Where note, that the Prophets preach∣ing, was not a direct cause of these mens not Ʋnderstanding and Believing, but one∣ly an Occasion thereof. For these men hate∣ing the Prophet, and bearing a malitious mind towards him, because he preached not unto them pleasing things, they could not endure to hear him preach or prophe∣sie unto them in the name of the Lord, but the oftener they heard him, the more was their hatred and malice encreased against him: And the more their hatred and ma∣lice was encreased against him, the further were they from giving any attentive heed to his Sermons, that they might understand them; and yet further from giving any credit to them, or believing that they were the words of God: And this God fore∣saw; Wherefore he said, Make the heart of this people fat, &c.

This, I say againe, is the exposition which many give of this place, who make this, part of the judgement, which God inflicted upon this people at this time: But I preferre that exposition, which makes this not a part of the judgement, which God inflicted upon this people at this time; but a Reason why he did inflict the judgement mentioned in the former Verse; for our Saviour interprets it so. Matth. 13. Vers. 15.

In the former verse therefore the Lord said concerning this people, That They should hear indeed, but they should not under∣stand; And they should see indeed, but they should not perceive: And here he gives a Reason, Why they should hear and not under∣stand,

and see and not perceive. And the Rea∣son is, because they might have understood and believed, what they had heard, but they would not, and they might have understood and believed, what they had seen, but they would not, but obstinately and willfully re∣fused to understand and believe, whereby they might have repented and been saved, and therefore because heretofore they would not, now they should not understand and be∣lieve.

This, I say, is the exposition which I pre∣ferre before the former; In Order to which I explaine the words, as follow∣eth.

Make the heart of this people fat, and make their cares heavie, and shut their eyes, least they see with their eyes, and hear with their eares, and understand with their hearts, and convert and believe.] q d. Tell this people, that they willfully refused to under∣stand and believe, what they ought and might have understood and believed; And that understanding and believing, they might have repented and been saved.

I shewed before, that the Heart, Eares, and Eyes, are here Metaphorically taken for the Mind and Ʋnderstanding: And to see, hear, and understand, are all taken for to understand and believe.

Make the heart of this People fat, &c.] i. e. Tell this People, that they have made their heart fat, &c. i. e. Tell this people, that they would not understand, &c.

Note here, that the Prophet useth a re∣all Verbe for a vocal, when he saith, Make the heart of this people fat, &c. For, Tell this people; that they have made their heart fat, &c. The like manner of speech we read, Gen. 41. v. 13. Where Pharaoh's chief Butler, speaking of Joseph to Pharaoh, and telling him of Joseph's skill in interpreting Dreames, saith Me he restored to mine Of∣fice, for he told me, that I should be restored to mine Office: And him, (meaning Pha∣raoh's chief Baker) He hanged: For, he told him, that he should be hanged. In like manner this we read Jer. 1. v. 10. I have this day, (saith the Lord to Jeremie) set thee over the Nations and over the King∣domes, to roote out, and to pull down, and to de∣stroy, and to throw down, to build, and to plant. The meaning of which words is this; I have set thee, or appointed thee this day, to Prophesie concerning the Nati∣••ns, and concerning the Kingdomes, and to tell, that some of them shall be rooted up and pulled down and destroyed, and some againe shall be built up and planted.

And make their eares heavie.] i. e. And tell this people that they have made their heart heavie.

To make the Eares heavy, signifieth to stop the Eares, so that they cannot receive the voice of him which speaketh: And Eares so stopped are called heavy Eares; Because that which stoppeth the Eares after this manner (though it be not weighty in it self) yet it is troublesome, and seemeth heavy to him whose eares are stopped.

Or, he calls heavy eares, such eares as are slow and dull of hearing, in allusion to heavy things, which are slow of motion, and hard to be moved out of their place, where∣as light things are quick and nimble: And hence is the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth one that is heavy, or dull of hearing.

By the Eares, as I said before, is here Metaphorically meant, the mind, or under∣standing, and these men are said to have stopped, or made heavy their eares, because they would not understand and believe what was spoken.

Least they see with their eyes, and hear with their eares, and understand with their hearts, &c.] There be other effects of a fat heart, besides not understanding; and other ends, why a man may stop his eares besides that, that he may not hear; and other ends, why he may shut his eyes besides that, that he may not see For he may shut his eyes to preserve them from the dust: And stop his eares, to defend them from the cold. To shew therefore why these men made their heart fat, and their eares heavy, and did shut their eyes, He tells us, that it was for this end, least they should, see with their eyes, and hear with their eares, and un∣derstand with their heart: By which he signifieth Metaphorically, that these men did wilfully refuse to understand and be∣lieve what they saw done, and heard spoken by the Prophets, in the name of the Lord; as he willfully refuseth to hear, which for this end stoppeth his eares; and willfully refuseth to see, which for this end shutteth his eyes; and wilfully refuseth to understand, who for this end maketh his heart fat.

That with which these men made their heart fat, and stopped their eares, and clo∣sed their eyes, that is, that which made

these men so averse from understanding and b••lieving, was, the hatred which they had of the Prophets person, and the delight which they had in sinne, which they could not follow without remorse of conscience, if they understood and believed the word of the Lord.

And convert.] i. e. And turne themselves to the Lord from their evill wayes.

And be healed.] That is, And be delive∣red from their afflictions and calamities (whensoever they should befall them, for their sinnes) and from the fear of those calamities (before they befell them.) See Jer. 6. v. 14.

The judgements of God, that is, the afflictions and calamities, which befall men for their sinnes, are often compared to dis∣eases, and wounds, and sores. As Cap. 1. v. 6. c. 19. v. 22. c. 30. v. 26. And to these may the Prophet allude, when he saith, and be healed.

Or, And be healed, may signifie, and have their sinnes forgiven. For sinne is the Plague and Sicknesse of the Soul, of which Plague and Sicknesse we are healed, when our sin is forgiven.

But a man may object here and say. Is it likely that any one would affect spirituall blindnesse and unbeliefe for this end, that he might not be healed?

Answ. It is not likely that a man would affect spirituall blindnesse and unbelief, directly and chiefly for this end that he might not be healed: But it is more than likely, that many make it their indirect end, and end by consequence: For many make that their ends, upon which this must needs follow: For many do directly desire to enjoy the pleasures of sin without controll, and for this end do hate them, which tell them of the word of the Lord, or denounce his judgements against them, which notwith∣standing they must hear and believe to, before they can repent, and be saved; So they desire not to be healed, by consequence and in the causes thereof; though they do it not, directly, and in it self.

Note, that what the Prophet delivereth here, is not so spoke of the People of the Jewes which lived between the daies of Ʋz∣ziah, and the desolation which Sennacherib, made in Judaea; But that the Holy Ghost had a farther intent in it, to wit, to signifie the blindnesse and perversenesse of those Jewes also, which lived in the time of our Sa∣viour, and of his Gospel, as appeareth, Mat. 13. v. 4. Act. 28. v. 26. For they in Isai∣ah's time were (as it were) a Type of these, which lived in our Saviours dayes, or in the dayes of the Gospel: And as there was but a tenth onely saved of those which lived in Isaiah's dayes, v. 13. So in the dayes of the Gospel, a remnant onely are saved, according to the Election of Grace, Rom. 9. v. 27.

11.

How long.] Supple, Shall this Peo∣ple hear, and not understand? and see, and not perceive?

The Prophet asketh this Question, not out of any Curiosity, but out of grief for their misery, and out of a desire, which he had of their conversion, that they might be healed.

Ʋntill the Cityes be wasted.] What is meant by the wasting of Cityes, the words next following shew, Viz. Their being with∣out inhabitants.

The vastation here spoken of, was that vastation of the Cityes of Judah, which was made by Sennacherib.

12.

And the Lord have removed men farre away.] i. e. And untill the Lord hath re∣moved the men which dwell in the Cities out of the land from their Cities, and from their housen, and dwelling places; and that, either by making them flie into other Countryes for fear, or, by sending them into Captivity by the hands of their ene∣myes.

And there shall be a great forsaking in the midst of the Land] This word Forsaking, may be taken, either Actively or Passively. It may be taken Actively, and that either for God's forsaking his People, and giving them over into the hand of their enemies: Or, for the Peoples forsaking their dwellings or habitations. Or, it may be taken Pas∣sively, for the Lands being forsaken of its Inhabitants, and so a forsaking and desolati∣on will be for sense, the same thing.

In the midst of the land.] This is put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, In the land, to wit, the land of Judah.

13.

But yet in it shall be a tenth.] i. e. But yet for all that desolation and forsaking, which shall be in the midst of the land, a small remnant shall be left alive and safe there.

By a tenth, he meaneth a small remnant, and as it were a tenth part, in respect of the whole People, putting a certaine for

an vncertaine Number.

This remnant were they which were in Hie∣rusalem when Sennacherib warred against Judah: For when Sennacherib invaded Ju∣d••h, many fled out of all parts of the land to Hierusalem for safety, and were safe there; for Hierusalem could not be taken by the A••syrians.

He mitigates here, the severity of the former judgement.

And it shall return and be eaten.] i. e. And it shall be eaten againe.

But what shall be eaten againe.

Answ. The tenth, or remnant, which shall be left, shall be eaten againe; that is, shall be consumed, and devoured againe by their enemies. So most understand this place. And it is true, the Jewes which were left, were afterward consumed and devoured againe by the Babylonians under Nebucad∣nezzar.

But under correction, I conceive, that it is the Land, which is here said, shall be eaten againe: Which, he saith, shall return and be eaten, or, eaten againe, because it should be plowed, and sowed, and planted, and the fruits thereof eaten againe, by the tenth, that is, by the remnant of the people, which should be left, and because it should be enjoyed by them againe.

This place is the same for sence with the 17^th. Verse of the fifth Chapter, Viz. With that, Then shall the lambes feed after their manner: And the waste places of the fat ones, shall strangers eat, the Notes on which place see.

Observe the manner of Phrase which the Prophet here useth, when he saith, And it shall return and be eaten, For he saith, It shall return and be eaten, for, it shall be eaten a∣gaine. The like manner of Phrase is used, Psal. 78.41. Where we read, they turned back and tempted God, for, they tempted God againe. And Gen. 30. v. 31. Where we read, I will againe feed and keep thy flock. Whereas it is in the Hebrew, I will return, feed, and keep thy flock. The like may be observed, Judg. 2. vers. 19. and 8. v. 43. Where to return and do a thing, is to do a thing againe.

As a Tile tree and as an Oake, whose sub∣stance is in them when they cast their leaves.] This Sentence is Defective, and with its Supplement makes this sence. q. d. As a Tile tree, and as an Oake, which have their vegetative soul within them, in the winter time, when they cast their leaves; though they seem to be dead, yet they are not dead, but spring againe and flourish in the Summer, by reason of that vegetative soul which is in them, &c.

Note, that the Prophet might have in∣stanced aswell in any other kind of tree which did cast its leaves in the winter, as in the Tile tree, and in the Oake, but it seem•• that these trees were most common in those parts.

Note here, that they which say, that it is the tenth which is here said shall return and be eaten, do understand here, these words [Yet neverthelesse.] q. d. Yet ne∣verthelesse as a Tile tree, and as an Oake. &c. Which they need not understand, which say, that it is the land, not the tenth, which is here said, shall be eaten.

Whose substance.] By substance here un∣derstand the vegetative soul, which giveth life to those trees or plants.

So the Holy seed shall be the substance the••e∣of.] i. e. So the Holy seed shall be to the People of the Jewes, as the vegetative Soul is to these trees. For as the Vegetative soul, which is in these trees, is the cause that these trees die not in the winter, though they cast their leaves, and that they revive and spring, and flourish againe in the Sum∣mer: So the Holy men, which are among the People of the Jewes (and Hezekiah by name) shall be the cause, that the Nation of the Jewes shall not wholly perish and be destroied in that desolation, which Sen∣nacherib shall make (though their case may seem desperate) but that they shall flou∣rish, and encrease, and multiplie a∣gaine.

If you ask how the holy seed, which was among the Jewes, was the cause why the whole Nation of the Jewes was not de∣stroyed.

I answer, It was because God did rebuke the furie of Sennacherib for that seeds sake, and would not suffer him to root out the Nation of the Jewes utterly, from being a People.

The holy seed.] i. e. The holy and righte∣ous men among the Jewes.

He saies seed for men, per Metonymiam materiae. Or, he calls the holy ones among the Jewes, the holy seed, because they were reserved, as it were for seed to be sowen, out of which should spring up a plentifull har∣vest of men.

Shall be the Substance.] i. e. Shall be as the Substance or veget••t••ve ••oul.

The note of similitude is here left to be understood.

Thereof.] i. e. Of the people of the Jewes: A Relative without a near ad∣joyning Antecedent.

Or thereof, that is, of the land, But by the land understand Metonymice, the people of the land.

Or thereof, that is, of the tenth, before mentioned.

ISAIAH. CHAP. VII.

AND it came to pass] And is redundant here. See Notes Cap. 2. v. 2.

It came to passe in the dayes of A∣haz.] The story of this you may read, 2 Kings 16. v 5.

But could not prevaile against it.] This is spoken by Anticipation, for tha•• which fol∣loweth came to passe before this.

2.

And It was told the house of David.] i. e. It was told to Ahaz the King, and to the nobility of the Kingdome of Judah, which were of the lineage of David, &c.

This which he speakes of was told them before Rezin and Pekah came against Ju∣dah and Hierusalem, yea, so soon as ever they had made this confederacy.

Syria is confederate with Ephraim.] q. d. Syria and the ten Tribes have made a league between themselves, and have agreed to joyn their forces together, with an intent to cut off Judah from being any more a People.

It was the intent of Rezin King of Syria, and Pekah King of Israel, in joyning their forces against Judah, utterly to have cut off the People of Judah, from being a People, or Common-wealth, or Kingdome of them∣selves any more: For if they had taken Hie∣rusalem, they would have made the son of Tabeal King, Vers. 6. And so have cut off the house of David: And those which they did take in the Land of Judah, they carried away captive, 2 Chron. 28. v. 8. Intending to have peopled the Land of Judah with some of their own People; as the Eastern Conque∣rors were wont to doe, when they intended that a People should be no more a People, or Common-wealth of themselves, but live dispersed here and there as slaves to others.

With Ephraim] i. e. With the ten Tribes of Israel.

Ephraim (which was the son of Joseph, Gen. 41.52. and the grand-child of Jacob, and by him adopted and made as one of his own sonnes, Gen. 48. v. 5. ••is put here for the Tribe of Ephraim, per Metonymi∣am efficientis. And the Tribe of Ephraim for the ten Tribes of Israel, by a Synecdo∣chen membri: And this Tribe rather than any other, because Jeroboam, which was the first King of Israel, was of this Tribe: As also because this was the chiefest Tribe of the ten.

And his heart was moved.] i. e. And Ahaz trembled and quaked for fear.

The heart is put here for the whole man, by a Synecdoche.

And the heart of his People.] i. e. And all his People, when they heard of it, trembled and quaked also.

The fear of Ahaz and of his People was, least they should be utterly destroyed, and be no more a People; which fear was the greater in them, because they trusted not in God, nor believed his Prophets, who prophesied the contrary.

3.

Then said the Lord unto Isaiah, goe forth

now to meet Ahaz.] Isaiah is sent to Ahaz the King, because Ahaz was most afraid, and because this message concerned the good of the Kingdome whereof he was head.

Thou and Shear-jashub thy son.] Shear-ja∣shub signifieth, a remnant shall return, and this name was given by Gods appointment to one of the sons of Isaiah, to signifie, that though the Jewes should be brought into a miserable condition by their enemies, yet a remnant at least should return to their former happiness, and should enjoy the priviledge of be∣ing a People, and Common-wealth of them∣selves. And though the Jewes should be ex∣pelled and driven from their dwellings, by the prevailing of their enemies, yet a rem∣nant of them, at least, should return to their dwellings again, and there live and increase, and enjoy the happinesse of being a People, and Common-wealth of themselves.

Because Ahaz feared, that he and his People would be utterly destroyed and cut off from being a People, when Rezin and Pekah had both agreed to joyn their Ar∣mies and forces together against them. Therefore was it, that God commands Isai∣ah to go meet Ahaz, and carry Shear-jashub his son with him, (for the sonnes of Isaiah were for signes and wonders in ••srael, cap. 8. v. 18.) that Isaiah might confirm him and his people, not with words onely, but with a sign of comfort also from God, that Rezin and Pekah should not utterly cut them off from being a People, or Common-wealth any more of themselves.

At the end of the Conduit of the upper pool.] Ahaz had gone out thither either to walk, or to see how that place was fortified, or might be made advantagious for the de∣fence of the City against the enemy.

There were two Pooles near Hierusalem, whereof one was called the upper Poole, the other the nether Poole, from their scituati∣on.

In the high-way of the Fullers field.] i. e. In the high-way which is near to the fullers field: Or which goeth through the fullers field.

Fullers use much water in their trade, and therefore are wont to dwell near some Pool or river, and they had need of some open field to dry their clothes in, when they were wet, and such a kind of field was it which is here called the fullers field.

4.

Take heed.] Supple, That thou di∣strust's not God, and send'sts to the King of Assyria for aid against Rezin King of Syria, and Pekah King of Israel.

And be quiet.] i. e. And sit quietly at home, and neither goe thou, nor send thou to Assyria for help.

When Ahaz heard that Rezin King of Syria, and Pekah King of Israel made a confederacy against him, he trembled and quaked, notwithstanding the good word of the Lord to him, and would not be qui∣et, but thought either to go or to send mes∣sengers to Tiglath-Pileser King of Assyria for help, 2 Kings 16. v. 7. From this there∣fore doth the Prophet dehort him in these words; Take heed and be quiet; q. d. Take heed and send not for aid abroad, neither be thou moved, but put thy confid••nce in God. For in rest shalt thou be saved, in quietnesse and confidence shall be thy strength. See the like Cap. 30 v. 15.

For the two tailes of these two smoaking fire-brands.] i. e. By reason of the two tailes of these two smoaking fire-brands: q. d. Let not the two tailes of these two smoaking fire-brands thus disquiet thee, and make thee to send for aid abroad,

What he meaneth by the two tailes of the smoaking firebrands, he telleth in the next words. By the two tailes of the smoaking fire∣brands, he meaneth Rezin King of Syria, and Pekah King of Israel, whom he calleth fire∣brands, because of their rage and fury a∣gainst Judah, and smoaking fire-brands, be∣cause they could but smoak, they could not burn: They could but terrifie, they could not destroy Judah. And he calls them tailes or ends of fire-brands, because as the tailes or ends of fire-brands are soon spent and con∣sumed, so should they shortly come to an end and perish.

For the fierce anger of Rezin with Syria.] q. d. that is, by reason of the fierce anger of Rezin King of Syria, and his people, the people of Syria.

He explaineth what he meant by the for∣mer words.

Of the son of Remaliah.] i. e. Of Pekah Son of Remaliah King of Israel.

He giveth Pekah neither his proper name nor his title of King here, but calls him one∣ly the Son of Remaliah (who was but a pri∣vate man) out of contempt.

5.

Because Syria, &c.] Note that this re∣lates not to what went before, but to what followes after, q. d. Because Syria, Eph∣raim,

and Remaliah's sonne, have done this; therefore thus saith the Lord, &c.

Ephraim.] i. e. The ten Tribes of Israel, See v. 2.

Have taken evill counsell against thee.] i. e. Have taken counsell, and consulted together to destroy thee.

He calls it evill counsell, because they in∣tended evill and mischief against Judah, to destroy him utterly, and took counsell to∣gether accordingly.

6.

Let us go up against Judah.] i. e. Let us warre together, against the Tribe of Judah.

And vex it.] i. e. And vex Hierusalem the chief City thereof, with a close siedge, or a fierce storme.

This Relative, It, is put here without an Antecedent, as the Hebrewes often put it, but the Antecedent is easie to be under∣stood, to wit, Hierusalem.

Let us make a breach therein.] i. e. Let us make a breach in the walls thereof, and so force our way into it.

For us.] i. e. For us to enter the Ci∣ty.

And set a King in the midst of it.] i. e. And when we have taken it, let us depose, or destroy Ahaz, and set up a King of our own in it.

In the midst of it.] i. e. In it. A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Even the Sonne of Tabeal] Tabeal seem∣eth to be the name of some Syrian: And this man they would make as Vice-Roy, or as a Tributary to themselves.

7.

Thus saith the Lord God.] q. d. There∣fore thus saith the Lord God.

It shall not stand.] i. e. The evill coun∣sell which they have taken against thee, shall not stand; for I will overthrow it.

Neither shall it come to passe.] q. d. Nei∣ther shall it take effect.

8.

For the head of Syria is Damascus, and the head of Damascus is Rezin.] q. d. For the chief City and Metropolis of Syria is Damascus, and the King of Damascus is Rezin. Supple, Let Rezin therefore con∣tent himself with this, that he is King of Damascus, and the Kingdome thereunto belonging, for he shall not come to be King of Judah and Hierusalem to bear rule there.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And within threescore and five yeares shall Ephraim be broken, that it shall no more a People.] In the fifth Verse of this Chapter, he said, That Syria, Ephraim, and the son of Remaliah, had taken evill counsell against Ahaz: And in the same order which he spoke of them in that place, doth he pro∣phesie against them in this: First against Syria, in the first words of this Verse, then against Ephraim, in these present words, and then against the Sonne of Remaliah in the following Verse.

Within threescore and five yeares.] This must not be so understood, as though the Prophet would have the account of this threescore and five yeares to begin at that time, in which he thus spoke: But the ac∣count must begin (as Interpreters either generally, or for the most part, agree) from the time that Amos did foretell the ruine of the kingdome of Israel, who fore∣told the ruine thereof, threescore and five years before it came to passe. The sence therefore of this place is this, q. d. With∣in threescore and five yeares, (which three∣score and five yeares began long since, even when Amos first prophesied of the totall destruction of Ephraim, and which are since well nigh expired) shall Ephraim be broken, that it be not a People.

Ephraim] i. e. The ten tribes of Israel, as vers. 2.

That it be not a People.] So that their State, and Common-wealth, and King∣dome shall be overthrowne.

This was brought to passe by Salmanas∣ser. 2 King. 17.6. Joseph. lib. 9. Antiq. cap. 14.

9.

And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's sonne.] q. d. And in the mean time, the chief City or Metropolis of Israel is Samaria, and the King of Samaria is Remaliahs sonne. Sup∣ple, Let Remaliah's sonne therefore con∣tent himself with this, that he is King of Samaria and the Kingdome thereunto ap∣pertaining, for he shall not enlarge his do∣minions, and be King over Judah and Hie∣rusalem, or rule there.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as before.

If ye will not believe.] Supple, The words which I have spoken unto you, from the Lord, and relie on him.

Ye shall not be established.] i. e. Ye shall not be free from fear, nor setled in your mindes, but your heart shall be still moved as the trees are moved with the wind.

The establishment which he here speak∣eth of is opposed to that motion proceed∣ing from fear, or that trembling, which he speakes of, v. 2.

11.

Aske thee a signe of the Lord thy God.] Supple, for confirmation of what I have said to thee in his name (if thou will not believe me) and he will give it thee.

Aske it either in the depth.] i. e. Aske this signe to be shewen or given thee either in the earth.

The earth is called here the depth, because it is deep, that is, low in respect of the Hea∣vens.

Or in the Height above.] Or in the Hea∣vens, which are above the earth, as Vers. 9. That the Sun should stand still, as it did it the dayes of Joshua, &c.

The Heavens are called the Height here, because they are high above the earth.

By the depth, and the height (that is, by heaven and earth) we may understand all other places as well as them, by a Synec∣doche.

12.

I will not ask] Supple, a sign of the Lord.

Neither will I tempt the Lord.] q d. For I will not tempt the Lord (that I should offend him) for that is forbidden, Deut. 6 v. 16.

Then doe we tempt God, when we will not believe that he will save us, or help us, according to his promise, except he shewes us a Miracle, as may be gathered from Exod. 17. v. 2. and 7. and Luke. 11. v. 16. But the case may be such, as that we may desire a sign and not tempt God, as ap∣peareth by Gideon, Judg. 6. v. 36, 37. and by Ezekiah, 2 Kings, 20. v. 8. And they tempt not him, who ask a sign with his leave, or at his bidding, as Ahaz might have asked a sign here.

Wherefore this seeming honest and godly Answer which Ahaz here gave, did not proceed out of Piety and Religion to∣wars God, but out of Hypocrisie: For if Ahaz had minded Pietie and Religion to∣wards God, he would have trusted in God, and not have trusted in the King of Assyria for help, as he did: For he sent to Tiglath-Pilesser for help, 2 Kings, 16. v. 7. Ahaz therefore desired rather to seem godly, than to be godly.

13.

Hear ye now O House of David.] i. e. Hear ye now O Ahaz the King, and ye Nobles, which are descended from Da∣vid.

He sheweth here, that not onely Ahaz, but the Nobles (the Kinsmen of Ahaz) did distrust God, as well as Ahaz, and approve of the Answer which Ahaz, made to I∣saiah.

He calls them the house of David, to mind them how farre they had degenera∣ted from their Father David.

To wearie man.] i. e. To vex a man (as I am) while he is wearie, and not able to bear it.

But will you weary my God also.] q. d. But will you with your crossnesse vex my God also, (who hath sent me to you, and hath offered you by me to do such things for you) untill you have made him weary also to bear your doings?

He speakes of God here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

14.

Therefore the Lord himselfe shall give you a signe.] q. d. Therefore because you will not ask a signe of the Lord (when he bids you v. 12.) The Lord himselfe shall give you a signe without asking.

Or, Therefore may be taken here for Neverthelesse, q. d. Yet neverthelesse, though you are so perverse, as that you will not aske him a signe when he bids you, the Lord him∣self will of himself give you a signe, See cap. 30. v. 18.

Behold a Virgin.] i. e. Behold one who is now a Virgin.

This Virgin) to speak of this place in its first sence) is most probably thought to be that Prophetesse, which our Prophet took to wife, Cap. 8. v. 3.

Shall conceive.] By a Husband which she shall take.

And bear a Sonne.] It may be that this sonne was born before Rezin and Pekah laid siege to Hierusalem; For that, which is here spoken, was spoken at that time in which it was tould the house of David that Syria was confederate with Ephraim, v. 2. And no doubt but the house of David heard of this Confederacie so soone as it was made.

And it may be that they did not begin to levie Souldiers so soon as ever they had entered into this confederacie: Moreover so great an Armie as Rezin and Pekah mar∣ched with against Judah, could not suddain∣ly be mustered and gathered together and fitted for a march: And when they were come into Jud••a it asked some time to van∣quish that, before they came to lay siedge

to Hierusalem which was the last thing they did, and in the mean time when Ahaz saw that this Virgin was with child, he might be confirmed in the truth of the Pro∣phets words, being that the fruit of the womb is a speciall guift of the Lord.

Immanuel.] This name Immanuel sig∣nifieth God with us. Matth. 1. v. 23. And it was given to this Child, to signifie, that God would be with the Jewes, so that though he suffered them to be diminish∣ed, and brought low by their Enemies, yet he would not suffer them to be utterly cut off, that they should be no more a People.

Marvail not, that God gave this name Immanuel for a speciall Sign; For Isaiah saith, that his Children were for Signes, and for Wonders, Chap. 8 v. 18. which they were, onely by reason of the myste∣ry and signification of their names.

Probable it is (as I said) that this Immanuel was the Sonne of the Prophe∣tesse, which is mentioned Chap. 8. v. 3. And that she conceived him by Isaiah, and that this Immanuel was the same with Mahar-shalal-hash-baz, mentioned in the eighth Chapter, (compare the first verse of Chap. 8. with verse 8. of that Chapter) for it is not unusuall with the Hebrewes, that one man should have many names.

Note here, that though in the first sense, the Virgin here meant, was the Virgin which Isaiah afterwards took to wife, by whom he had a Sonne called Immanuel: Yet in a second and more sublime sense, the Virgin Mary is here signified, who was a Virgin and a Mother both, in sensu Composito (as the Schoole speakes) that is, a Virgin even when she was a Mother: And the Sonne which was born of her was Immanuel (not in name, but) in deed; For he was true God, who being made Man, dwelt with us, and among us, Matth. 1.23. and was our Salvation, of which Immanuel, Immanuel the Sonne of Isaiah was but a type.

The temporall Calamities and Afflicti∣ons which the Jews suffered by their ene∣mies, were Types and Figures of the Spiri∣tuall miseries which men suffered by Satan and their sinnes: And this calamity which the Jewes suffered by Rezin and Pekah, was a Type and Figure thereof, as well as any other: As therefore Immanuel, which was born of her which was a Virgin at this time (though she afterwards conceived by Man) was a sign, that the Jewes should not utterly perish, but be delivered at length from this temporall calamity and destruction: So was Christ Jesus (who was the true Immanuel, God with us, born of a Virgin, which conceived him by the Holy Ghost) a sign that Men should not all perish eternally, but a remnant at least should be saved everlastingly. And a greater sign was he than that Immanuel, in that he was not onely signum portendens, but signum operans, a sign, not onely fore∣shewing, but working out their redemp∣tion.

15.

Butter and Honey shall he eat, that he may know to refuse the evill, and choose the good.] As milk and honey signifieth Plenty and Delicates, Exod. 3. v. 8. So doth butter and honey, Job, 20. v. 17. And the Prophet saith, That this Child should eat butter and honey till he cometh to know, how to refuse the evill, and choose good, to shew, the plenty of food which should be in Je∣rusalem during the siedge, because Ahaz and the Jewes feared, that if Rezin and Pekah should lay siedge to Jerusalem (though it should happen, that they were not overcome by force, yet) they should at length be starved out by famine.

That he may know.] i. e. Untill he know∣eth. For this Particle, That, signifieth here, not the end or intent of a thing, but the term of time, as also the Originall doth.

To refuse the evill, and choose the good.] By this Phrase is signified, the Age which is able to make good use of Reason, and which hath understanding to discern be∣tween Good and Evill, which Children are held commonly to have, when they are about seven yeares old. So Infants are usually described by this, That they have no knowledge between Good and Evill, as Deut. 1. v. 39.

16.

For before the Child shall know to re∣fuse the evill and choose the good.] q. d. And, or, Moreover before this child shall come to the use of Reason.

For, is put here for And, or Moreo∣ver.

The Prophet doth here prevent an Ob∣jection: For because he said, that the Child should eat butter and honey, till he came to be so old, as to make use of his reason, the Jewes might object out of fear,

that though they should have plenty so long, yet afterwards Rhezin and Pekah might starve them out; and so vanquish them: He therefore answers here and saith, That that shall not be, for before that time, both Pekah and Rezin shall be dead.

The Land.] i. e. The Lands, Viz. of Syria, and Israel.

A Singular number is put here for a Plurall. Or else he speaks of them Two, as One Land, because they were at this time joyned in One against Ahaz.

Which thou abhorrest.] Viz. Because of the Enmity which their Kings and People bear against thee.

Shall be forsak••n of her Kings.] i e. Shall be rid of Rezin and of Pekah, both which shall die a violent death.

Of Pekahs death we read 2 Kings, 15. v. 30. and of Rezins 2 Kings 16. v. 9.

17.

The Lord shall bring upon thee, &c.] Because Ahaz would not believe for all this, nor rely upon God, but would rely upon Tiglath-Pileser King of Assyria for help against Rezin and Pekah, (2 King. 16. v. 7.) therefore the prophet breaks out here into a threatning Prophesie a∣gainst him, saying, The Lord shall bring upon thee, &c.

Dayes that have not come.] i. e. Such dayes, as the like have not been (for mise∣ry and calamity) to you, and your People, and your Fathers house.

From the day that Ephraim departed from Judah.] i. e. Since the day or time that the ten Tribes of Israel revolted from the Tribe of Judah, and made them a King of their own, and a Kingdome distinct from that of Judah: which was done by Jero∣boam, in the dayes of Rehoboam, the Son of Salomon, 1 Kings 12.

Ephraim is taken here for the ten Tribes, see notes verse 2.

Even the King of Assyria.] Here we must repeat those words, The Lord shall bring upon thee, that the sense may be this, The Lord shall bring upon thee, even the King of Assyria, Supple, which shall more sorely af∣flict thee than ever thou wast afflicted since the dayes of Rehoboam.

The King of Assyria here meant was Sennacharib.

18.

In that day.] Supple, In which he intendeth thus to afflict thee.

A Relative without an Antecedent.

He shall hisse for the flie that is in the ut∣most part of the Rivers of Egypt.] He puts the flie here for flies, and part for parts, Singular for Plurall Numbers: And by the utmost parts of the Rivers of Egypt, he meaneth the brimms or brinks of Nilus, and other the Rivers of Egypt, where flies were wont to breed and abide in great abundance.

By the flies that are in the utmost parts of the Rivers of Egypt, are here Metapho∣rically meant, the Egyptians themselves: which he signifieth here by the Metaphor of flies, because of the abundance of flies which were in Aegypt, by reason of the store of Rivers and waters which were there, in which kind of places flies doe breed and multiply abundantly. Or be∣cause as the flie is an impudent creature: So were the Egyptians an impudent Peo∣ple. Or because the flies use the wings, and so are speedy, and because they usually are in swarms and so are many. There∣fore doth be signifie the Egyptians under the Metaphor of flies, to shew the great number of them which should come, and their speed in coming against Judah.

He shall hisse for.] This sheweth how easily God can doe this: For he shall but hisse for them, and they shall come.

And for the Bee that is in the Land of Assyria.] The Bee is put here for Bees, a Singular number for a Plurall.

By the Bees in the Land of Assyria are Metaphorically meant the Assyrians them∣selves, perhaps because Assyria abounded with Bees, as Aegypt did with Flies, Or, he calls the Assyrians Bees, because of the great number of them which should come into Judaea, and the speed which they should use: As he called the Aegyptians Flies. Or he might call the Assyrians Bees, because of the dexterity which they had to hurt, as Bees have to sting; Or, because of their strength and order in war, as Bees are in their kind strong and orderly, in which two things as Bees do excell Flies, So did the Assyrians excell the Aegy∣tians.

Note here, that he speakes not of the Aegyptians and Assyrians as of two distinct Armies under two distinct Generalls; But as two Nations joyned in one and the same Armie of Sennacherib.

19.

And they shall come and shall rest all of them in the desolate Vallies, & in the holes of the

rocks, &c.] He persists in the Metaphor of Flies and Bees, and alludeth to their nature, in saying, They shall rest in the desolate Vallies, and in the holes of the rocks, and upon all thornes, and upon all bushes: But under this Meta∣phor he meaneth, that the Army of the Assy∣rians should come up against Judah, in such a number, as that they should fill all Judaea, so that no place should be free from them.

20.

In the same day shall the Lord shave with a Rasor that is hired.] By a Rasor that is hired, he meaneth a sharp Rasor. For those things which we use to hire, are of the best in their kind, and fittest for our purpose.

What he meaneth by shaving with a Ra∣sor that is hired, he explaineth in the next words.

By them beyond the River.] i e. By the As∣syrians which dwell beyond the River Eu∣phrates.

The Assyrians are they which are meant by the Rasor.

By the King of Assyria.] q. d. That is, By the Forces of the King of Assyria.

The King of Assyria (who was the head of his Army) is put here for his whole Army, per Synecdochen. And these words explain the former, and tell us, that by them beyond the River, he meaneth the Assyrians.

The head] i. e. The hair of the head, Metonymia subjecti.

And the hair of the feet.] By the hair of the feet is meant, the hair of the privy mem∣bers: For so the Hebrewes use to speak out of modesty, and call the privy members, the feet.

The Prophet compareth the Land of Ju∣dah to the body of a man, and the men of that land, to the hair of that body: And this he saith, that as the hair of the body useth to be shaved with a Rasor, so shall the men of Judah be cut off, and slain by the Assyrians.

And it shall consume the beard.] q. d. Yea, the Rasor shall also cut off the beard.

Note, that the Prophet doth here allude to the manner of the ancient Hebrews, who (as Vatablus tells us) were wont to shave their heads and their privy parts, but to let their beards grow long: And when he saith, that the Lord will shave with a Rasor that is hired, the head and the hair of the feet, his meaning is, that the Lord will cut off and kill all, high and low; and when he addeth, and it shall also consume the beard, his meaning is, q. d. and he shall spare none.

21.

And it shall come to passe in that day.] By this day, he meaneth the day or time after this invasion and desolation made by the Assyrians.

He useth a Relative here without a An∣tecedent, as the Hebrewes often doe.

A man shall nourish a young Cow and two Sheep.] i. e. A man shall have but onely one young Cow, and but onely two sheep to nourish.

This sheweth the paucity of Cattel which should be left after this; for after this a man had not heards of kine and beasts, and flocks of sheep, as before, but a man had onely one young Cow, and two Sheep to keep, because of the destruction which was made of cattle.

22.

And it shall come to passe for the abun∣dance of milk that they shall give.] i. e. Yet it shall come to passe for the abundance of milk which the young Cow and two Sheep shall give, &c.

And is put here for Yet, as cap. 8. v. 9.

They were wont (it seems) to milk their Ewes as well as Cowes, as many do in some places of our Land. See Deut. 32. v. 14.

He shall eat butter.] i. e. He and his, all shall eat butter to the full.

For butter and honey shall every one eat, that is left in the Land.] Butter and Honey were accounted for dainties among the Jewes, so that in this verse the Prophet mingleth (as he is wont to doe for the godlies sake) a word of comfort among the judgements which he denounceth.

23.

And it shall come to passe in that day, that every place, &c.] This must relate to, and follow in construction (not the 22. but) the 21. Verse.

Every place shall be.] Scil. For Briars and Thornes.

The Prophet doth not perfect his speech here, but suspends it, to shew what places he speakes of, till the latter end of the Verse, and there he resumes it, and compleates it.

Where there were a thousand Vines at a thousand silverlings.] i. e. Where there were many Vines let out for a Sheckel of silver a piece.

A thousand is put here for many, a certain for an uncertain number, and by a Silverling he meaneth a Sheckel of silver.

The Hebrewes were wont to count their Summes by Sheckels, as the Romanes were by Sesterees; So that as Nummus and Sestertius came at length to be used promiscuously,

the one for the other among the Romanes, so did a Sheckel, and a Silverling, or a piece of silver among the Hebrewes. Now a Shec∣kel was twenty Gerahs, Exod. 30.15. and a Gerah (as they say, who have been diligent in computing the Hebrew coines with ours) was th••••e half pence of our money, A Sheckel therefore, or a Silverling, containing twen∣ty Gerahs, was worth two shillings six pence of our coin.

It shall be even for Briars and Thornes.] i. e. It shall be full of Briars and Thornes, be∣cause there shall not be men enough to dress these places and manure them, which being not dressed nor manured, but neglect∣ed, produce Briars and Thornes.

This Pa••ticle For, sheweth not the intent but the event, to wit, that it should so fall out, that Briars and Thornes should come up in those places; not that men should purposely set them apart for Briars and Thornes there to grow.

Or, if it signifies the intent, it is to be in∣terpreted of the intent not of man but of God, thus punishing mans sin.

24.

With arrowes and bowes shall men come thither] q. d. None shall dare to go thither unarmed, or without his bow and arrowes, forfear of wild Beasts which shall dwell and harbour there among the Briars and Thornes. See Lev. 26. v. 22.

25.

And on all hills that shall be digged with the Mattock, there shall not come thither the fear of Briars and Thornes.] q. d. And though many Hills shall be digged with the Mat∣tock, as they were wont, yet they shall not be digged for that end for which they were wont, that is, to make Vineyards thereon.

There shall not come thither the fear of Bri∣ars and Thornes.] q. d. There shall not be any Vineyards planted there.

Note, that this word thither, is redundant after the Hebrew manner.

Vineyards were wont to be fenced about with thick hedges of Thornes and Briars, to keep out beasts and ill-minded men, who seeing such fences, would be afraid to ven∣ture over, or through them, for fear of tear∣ing their clothes, and doing themselves a mischief: Hence he saith, There shall not come thither the fear of briars and thornes, for, there shall be no Vineyards planted there.

The f••ar of Briars and Thornes.] i. e. Bri∣ars and thornes to make men afraid, Supple, to break through.

But it shall be for the sending forth of Oxen, and for the treading of the lesser Cattle.] i e. But it shall be, that the digging of the Hills with Mattocks, shall be for this end, to wit, that men may send their greater Cattle thi∣ther to feed there, and the lesser cattle there to walk and graze.

Note here, that because men could keep their Cattle, and preserve them from theeves, robbers, and freebooters, better upon Hills (which were as natural fortresses) than in the Plaines; hence many (who escaped the sword at that time here spoken of) made choice rather of the Hills, than of the Plains, for the feeding of their Cattle, and they e∣specially which lived in the borders of the Land near to the Philistims, and Edomites, and other their Enemies, who were wont as Freebooters to come into their Quarters, to steal or plunder their Cattle, and carry them away: And that their Cattle might have the better food, and pasture in more Plenty up∣on the Hills, they grub'd up the bushes and briars, which grew in the way, and hindered the growing of the grasse, and the walks of the Cattle, with Mattocks.

ISAIAH. CHAP. VIII.

TAke thee a great Roul.] This Roule was to be a great or a large Roule, because many things were to be written therein.

The Ancients had not such manner of books so bound up as we use now, but in stead of them, they had Parchments, or Barkes of Trees, or the like, which they rouled up like our Chancery Roules. From whence, even at this day, Volumen, which signifieth a Roule (as having its derivation from Vol∣••o, which signifieth to roule) cometh to signifie a Book.

With a mans Pen.] i. e. With a writing Pen.

That which is here rendred a mans Pen, Is in the Hebrew Cheret Enosh. Where note, that Cheret signifieth not onely a writing Pen, or Pen which men use to write with, but it signifieth also a Crisping-pin, or a Pin with which women were wont to crisp their hair; as appeareth Chap. 3. vers. 22.

To distinguish therefore this Cheret, as it signifieth a writing Pen, or a Pen which men use to write with, from that Cheret which signifieth a Crisping-pin, or Pin with which women were wont to crispe their hair, it may be called Cheret Enosh, as if he should say, the mans Cheret, that is, the mans Pen. Where note, that the word Enosh is to be taken here for a man, in opposition to a woman, a•• it is also taken, Gen. 17.27. and Numb. 13.3. and elsewhere.

But if a mans Pen signifieth here no more than a writing Pen, and signifieth not some extraordinary writing Pen, you will say, that these words are needlesse, for it was e∣nough to say, write in it, without saying, with a mans Pen.

Answ. It was enough: yet though the Instrument be often intimated sufficiently in the action, it is also often added and ex∣pressed with the action, as Exod. 29.34 Thou shalt burn the remainder with fire. And Deut. 7.5. Yee shall burn their graven Images with fi••e. In both which places the word fire is as needlesse as a mans Pen is here, and is sufficiently intimated in the word burn.

Concerning Maher-shalal-hash-baz.] q. d. That which I shall tell thee concerning Maher-shalal-hash-baz, as v. g. who shall be his Mother that shall bear him, and who his Father that shall beget him, and what his name shall be, and what his name shall sig∣nifie and portend, &c.

He calleth him here, Maher-shalal-hash-baz, by a Prolepsis, for as yet he was not named, as appeareth v. 3.

2.

And I took unto me faithfull witnesses to record.] q. d. And according to what was written and commanded by God in that Roul, I married the Prophetess whom God would have me to marry, and when I mar∣ried her, I took faithful witnesses to record or bear witnesse of my marriage.

Here the Prophet comprehends a great deal in few words, which may be under∣stood by the context.

Note, that Matrimonie among the Jewes was not wont to be celebrated before lesse than ten witnesses.

Uriah the Priest, and Zechariah the sonne of Jeberechiah.] This Ʋriah was High Priest, of whom we read 2 King. 16.10. and Zachariah was a Prophet, of whom we read 2 Chron. 29.13.

Note, that these were not all the witnes∣ses which Isaiah took to record or bear witnesse of his marriage, but onely two of them, which two are here named, because they were men of great authority, to shew,

that in a matter of great moment; he would take witnesses suteable.

3.

And I went unto the Prophetesse.] i. e. And I lay with the Prophetesse which was now my wife.

The Prophetesse] Some think that this woman was indued with the gift of Prophe∣sie, and therefore called a Prophetess; Others think that she is here called a Prophetesse onely, because she was the wife of a Prophet, Viz. the Prophet Isaiah, as we use to call the wife of a Major, Majoresse.

Call his name Maher-shalal-hash-baz.] This name Maher-shalal-hash-baz being interpreted is, In making to the spoile he hasteneth the prey Or, Make speed to the spoil, hasten the prey. And it was given to the child to signifie, that the Assyrians should come speedily and take a great prey from the Syrians, and the ten Tribes of Is∣rael.

4.

Before the Child shall have knowledge to cry, my Father and my Mother.] i. e. Before the child Maher-shalal-hash-baz, shall come to so much knowledge, as to know his Fa∣ther and his Mother, and call them by their names.

The riches of Damascus, and the spoil of Sa∣maria sh••ll be taken before the King of Assy∣ria.] i. e. the riches of the Syrians, and the spoil of the Kingdome of the ten Tribes of Israel, shall be taken and carried away by the Assyrians.

We read of the fulfilling of this 2 Kings 15.29. and 2 Kings 16.9. and it was fulfilled by Tiglath-Pileser.

Damascus was the head or chief City of Syria, Chap. 7.8. As Samaria was the head or chief City of the ten Tribes; and these two Cities are here put to signifie the se∣verall Kingdomes which were subject to them.

Before the King of Assyria.] i. e. Before the face of Tiglath-Pilesser King of Assyria, by his souldiers, and at his command.

5.

The Lord spake also unto me again.] That which the Lord spake here, containes his threats against the Jewes, for that they believed not what he spake against the Sy∣rians, and the men of Israel, but did for all that rejoyce in Rezin and Remaliah's sonne.

6.

Forasmuch as this People.] By this People is meant, the men of Judah.

Where note, that all the men of Judah did not refuse the waters of Siloah, yet what some of them onely did, is imputed to the whole People, because of the communion which is between a part and the whole.

Refuse the waters of Siloah that go softly.] Siloah was a soft and gentle stream, which arose out of Mount Si••n in Hierusalem, and thence glided gently and softly along into the brook Kidron, and by the waters of this soft gentle stream, the Prophet doth here Metaphorically mean the house of David, that is, the King of Judah, and the royall seed thereof, (which descended from Da∣vid) whom he likeneth to the waters of Siloah, because as the waters of Siloah were but low, and the current thereof but weak; So (to the eyes of man) the house of Da∣vid, was but weak in strength, and in a mean and low condition, in respect of any humane power it had, (though it was upheld by the power of God) at this time.

He takes his Metaphor from Siloah, be∣cause Siloah was well known to the Jewes, to whom he spake, and because Siloah sprang out of Sion, which was a hill in Hierusalem the head City of Judah, upon which the Palace of the Kings of Judah was built.

From this place it appeareth, that many of the men of Judah did despise the house of David, to whom the Scepter and King∣dome of Judah did belong, (because it was weak and destitute of humane power, at this time) and did wish that the King∣dome of Judah were translated to the Sy∣rians, and the Kings of Israel, who were confederate with the Syrians, thinking by these meanes, that they should be no more afflicted (as they had been) by the ten Tribes, and by the Syrians: And this they did, because they heard that the Sy∣rians and the Israelites had made a league together, and would joyne their forces to invade Judah, and that they thought that Judah would never have been able to resist them.

Forasmuch as this People refuse] At least in their mind, and in their private practises.

The waters of Siloah which goe softly.] i. e. The house of Judah, which is low, and desti∣tute of humane power, and not sufficient in it self to resist Rezin and Pekah.

And rejoyce in Rezin and Remaliak's son.] i. e. And wish, that Rezin King of Assyria, and Pekah the sonne of Remaliah, King of Israel, (who are joyned together in league)

were Lords of Judah instead of the house of David.

To rejoyce.] Is put here for to desire and wish for, per Metonymiam effecti, because we rejoyce in that, which we desire and wish for, when we have obtained it.

7.

The Lord bringeth upon them.] i. e. The Lord will bring upon the men of Ju∣dah which refuse the waters of Siloah, and rejoyce in Rezin and Remaliah's sonne.

Because waters lie lower than the top and surface of the earth, he useth here the Metaphor of waters; therefore he saith the Lord bringeth up, &c.

The Lord bringeth up.] i. e. The Lord will bring up.

A present is put for a future tense.

The waters of the river strong and many] By the River is here meant Euphrates, which is called in Scripture the River 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was a very great River, and a River which ran with a very strong and mighty stream and current.

By the River Euphrates is meant Meta∣phorically, the King of Assyria, whom he signifieth by this River rather than by any other River, because as Euphrates was a great and a strong mighty River, so was the King of Assyria, a mighty and power∣full King; and because Euphrates was in the Assyrians dominions, as Siloah was in the dominion of the Kings of Judah.

He opposeth the river Euphrates whose waters were strong and many, to Siloah, whose waters ran softly, and fits the punish∣ment of these men, to their sin.

Even the King of Assyria and all his glory.] By the King of Assyria, is meant Sennache∣rib, and by all his glory, All his For∣ces.

He sheweth here, what or whom he meant by the waters of the River strong and many, to wit Sennacherib King of As∣syria, and all his Forces.

And all his glory.] i. e. And all his power and strength of men.

It is a thing usuall with the Hebrewes to call the strength and Power of men, which a Prince hath, his glory, and that perhaps per Metonymiam effecti, because he glorieth in this his strength himself, or is renowned for it, by others.

And he shall come up over all his Channells] i e And the King of Assyria shall come up beyond the bounds of his own Empire or Kingdome.

He persisteth in the Metaphor of a Rivers whose proper Bounds are his Chan∣nells.

And go over all his bankes.] This is the same for the sence with the words which immediately went before, and the Metaphor is the same.

8.

He shall passe through Judah.] i. e. He shall over-runne the land of Judah, with his Armie, from the East thereof even to the West.

This is also spoken in allusion to an over-flowing River, which runneth through a place with its waters.

He shall over-flow, and goe over.] Supple, The land of Judah. i. e. He shall over-run the land of Judah with his Armie, and de∣stroy it as he goeth.

He persists still in the Metaphor of a Ri∣ver, which overflowing and going over a place, drowneth and carrieth all things be∣fore it, as it goeth.

He shall reach even to the neck] He still persists in the Metaphor of a River, which riseth higher and higher; and here com∣pareth Judaea (as it was at length over-run with Sennacherib and his Armie) to a man in great waters, which rise up and reach as high as his neck: For as a man in such a case is nigh to be quite drowned, all his members being under water, save onely his head: So was Judaea (when Sennacherib did invade and over-run it) nigh to be utterly destroyed: For all the Cities and Villages of the whole land were destroyed, and laid desolate one after another, ex∣cepting Hierusalem onely, which was the head of the Kingdome, and which was one∣ly, as it were, above the waters at this time.

And the stretching out of his wings, shall fill the breadth of thy Land, O Immanuell!] i. e. And he shall fill thy land (O Immanu∣el) from one side thereof to another with his Armie, So great it shall be, and so lit∣tle shall escape him.

He leaves his Metaphor of a River now, and speakes of Sennacherib as of a Gene∣rall or chief Commander of a great Ar∣mie.

The stretching out of his wings.] i. e. H•••• wings being stretched out, &c.

By his wings he meaneth the Armie of Sennacherib, For the Hebrewes call all Forces both of Horse and Foot Wings: Though the Latins by the wings of an Army

mean onely the Horsemen, which being pla∣ced in battle, part of one side, and part of the other side of the foot, doe cover the body of the foot-men, as winges do the body of a bird.

O Immanuel!] He makes this Apo¦strophe to the Child, as to him that shall beare witnesse to the truth of those cala∣mities which he hath foretold.

Of Immanuel, See Cap. 7. v. 14.

9.

Associate your selves, O ye People.] He makes an Apostrophe here to the Assyrians, and their Associates, and by a Figure cal-〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by an Ironicall exhortation, he exhorteth them to associate themselves, and joyne together against the Jewes, and chiefly against Hierusalem.

Associate your selves.] q. d. Associate your selves, and joyne together against Judah and Hierusalem, if ye will.

O ye People.] i. e. O ye Assyrians, and other Nations which joyne with the Assyri∣ans in their Expedition against Judah and Hierusalem.

Note, that the word People here, is a word of the Plurall number, for there were many of severall Countries and Nations which served under Sennacherib in this ex∣pedition.

And ye shall be broken to pieces.] And is put here for But, or Yet, or Never∣thelesse.

Though Sennacherib, and his Armie did mightily prevaile against the Jewes at the first, and destroyed them in a dreadfull manner, yet at length they were broken to pieces by the Angel of the Lord, who slew in one night, an hundred fourscore and five thousand of them, 2 King. 19.35.

Note here, that the passage contained in this and the next verse, is an answer to an objection which might be made by rea∣son of that word Immanuel, in the eighth verse: For being that that word Immanuel signifieth, God with us, and it was a name given to a Child, that it might be a signe, that God would be with the Jewes, and help them against their enemies; It might be objected by the Jewes, saying, How will God be with us; If the Assyrians and their Associates shall doe thus to us? To which the Prophet here answereth; That God will be so with the Jewes, that their enemies shall not alwayes prevail against them, for though they prevail at the first, they shall not prevail at the last, but shall be broken to pieces.

And give ear.] To wit, To Sennacharib, when he inviteth you to joyn with him in an Expedition against Judah and Jerusalem, if yee will.

Gird your selves, and ye shall be broken in pieces.] i. e. Gird your selves with your swords to fight against Judah and Jerusa∣lem, yet shall yee be broken in pieces.

Gird your selves, and ye shall be broken in pieces.] He repeateth these words againe the more to confirme the truth of what he saith.

10.

Take counsell together.] Supple, Of vanquishing and subduing Judah and Hie∣rusolem, and cutting them off utterly.

And it shall come to nought.] i. e. Yet the Counsell which ye take, shall come to nought.

Speak the word.] q. d. Determine and give out by words, what you will do against Judah and Hierusalem.

And it shall not stand.] i. e. Yet your de∣termination and saying shall not stand, they shall be overthrown.

For God is with us.] i. e. For God is with us, and stands by us to help us against our enemies. And indeed God did help them when he sent his Angel, which destroyed Sennacherib's Hoast, 2 Kings, Chap. 19. v. 35.

He alludeth in these words, God is with us, to the Childes name Immanuel, and ex∣plaines the meaning and mistery of that name, for Immanuel is, being interpreted, God with us, Matth. 1. v. 23.

11.

For the Lord.] For, is to be taken here for And, or Also, or Moreover, as it is Cap. 7. v. 16.

This Verse hath its immediate connexi∣on with the eighth Verse of this Chapter, the two verses which are between being brought in by the by, onely upon occasion of that word Immanuel, and of the Ob∣jection, which might be raised from thence.

With a strong hand] i. e. With a strong, that is, a loud and very audible voyce, so that I could not be deceived in what he spake, but must needs take good notice there∣of.

The Scripture speaking often of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, attributes to him the parts and members of man's body, as if he he were a man: And here they attri∣bute to him A Hand, by which is meant

the Voyce, by a Metonymie of the cause.

Object. But you will Object, that the tongue, not the hand is the cause of the voyce, as being the instrument of speaking.

Answ The hand being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the chief instrument of the body, is of∣ten put to signifie any other instrument thereof. And in particular we find it often put for the mouth or tongue, as Lev. 10. v. 11. Where we read thus. That ye may teach the Children of Israel the statutes which the Lord hath spoken unto them by the hand of Moses. And Numb. 15.23. Where we read thus; All that the Lord hath command∣ed you by the hand of Moses. And Numb. 16.40. Where we read thus; As the Lord said to him, by the hand of Moses.

And instructed me that I should not walk in the way of this People saying.] i. e. And in∣structed me, that I should not do as this People doth, saying, &c.

This People.] The People here meant, are the Jewes which refused the waters of Siloah, because they went softly. See v. 6.

These were Traytors at this time to their King, for because he was weak, they did cast in their mind, how they might revolt to Rezin and Pekah, Kings of Syria and Israel, which were joyned together, for the destruction of Ahaz and the Kingdome of Judah: And the way which they walked in, was Treason and Rebellion, in meditating a revolt from their own King, to the Kings of Syria and Israel: All which they did notwithstanding the Promise of God, that he would be their H••lper, and defend them against those two Kings, and so they feared those two Kings more than God.

12.

Say ye not a confederacy to all them to whom this People shall say a confederacy] q. d. Go not about to make a confederacie, or a conspiracie against your King, with all those, with whom they would make a confederacie or conspiracie.

The order of the words is this, q d. Say ye not, Let there be a confederacie between u••, to all them, to whom this People will say, Let there be a confederacie between us.

A confederacie.] Here is a word left to be understood, namely, Let there be, q. d. Let there be a confederacie between us.

The confederacie which he meaneth, was a confederacie to depose Ahaz King of Ju∣dah, and bring his Kingdome into the hands of Rezin King of Syria, and Pekah King of Israel, who had at this time joyn∣ed their forces against Judah.

To all them.] These words signifie all those men, with whom those Traitors would make a Confederacie, or Conspiracie against their King, and they were partly their fel∣low Subjects, whom they would draw into the same conspiracie with themselves, part∣ly and chiefly Rezin King of Syria, and Pe∣kah King of Israel, and their Sub∣jects.

Neither fear ye their fear.] i. e. Neither be afraid of them, of whom they are a∣fraid.

The word fear, is to be taken here Ob∣jective, for the thing feared, as it is taken elsewhere, as Gen. Chap. 31. v. 42, 53, &c.

They which these men feared were Rezin and Pekah, who had joyned their forces and combined together against Judah and Hierusalem, and therefore to curry favour with them, and to provide for their own safety, they did desire (at least) to main∣taine intelligence with them, to betray the Kingdome of Judah into their hands, and did perswade and labour their fellow sub∣jects to do the like.

Neither be afraid.] As though they (Viz. Rezin and Pekah) could subdue Ju∣dah.

13.

Sanctifie the Lord of Host himselfe.] i. e. Feare ye the Lord of Hosts and him onely: Fear not Rezin and Pekah.

Then we sanctifie God, when we do that (which we ought to do) to him, and no other, For to sanctifie, is to separate a thing from others by way of excellencie, or to acknowledge a thing to be so sepa∣rate, by our words and actions.

Himselfe.] This word carrieth an Em∣phasis with it, q. d. Fear him, and sanctifie him, fear not these.

Let him be your fear, and let him be your dread.] These words, fear and dread, are to be taken here, Objective, for the thing or party to be feared and dreaded, as v. 12. q. d. Fear him onely.

There was reason why they should fear God, if they went on with their confedera∣cie, for God had threatned in that case, to bring upon them the King of Assyria, &c. vers. 7. and what he had threatned he was able to bring to passe.

14.

And he shall be for a sanctuary.] q. d. And he shall be to you as a place of refuge,

where ye shall be safe from all danger, i. e. He shall be your protector and defender.

A Sanctuary.] A Sanctuary, properly signifieth an Holy Place, separated or set a∣part for Gods worship. And therefore the Tabernacle was called a Sanctuary, Exod. 25. vers. 8. And so was the Temple Psal. 78. v. 69. But here a Sanctuary is taken Me∣taphorically for a Protector or Defender; Be∣cause in many cases, they which fled to a Sanctuary or Holy place, were thereby pro∣tected and freed from the hands of Vio∣lence: So that none, whatsoever they were, could (without a great offence) touch them or lay violent hands upon them, so long as they were there. Hence it was that Adoni∣ah when he feared King Salomon, caught hold of the hornes of the Altar (which was before the Tabernacle, 2 Chron. 1. v. 5. 1 King. 2. vers. 29. And that this was the Practise also long before, we may learn out of Exod. 21. vers. 14. And to this Practice and custome doth David allude when he saith; In the secret of his Taberna∣cle shall he hide me. Psal. 27.5:

But as for the Originall of this practice, I do not remember that it is any where written, that God appointed the Sanctuary to be a place of refuge for any sort of men, as he did appoint certaine Cities, to be Ci∣ties of refuge for the man-slayer, Deut. 19. v. 2. and Josh. 20.2. Wherefore I conceive that it was the reverence which men bore to that place, that began and continued this Practice of flying to the Sanctuary, and being safe there. For even among the Hea∣thens their Temple and Altars were places of Refuge, for this we read in Euripides,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The wild beast hath the Rock for his re∣fuge, but servants, the Altars of the gods.

But for a stone of stumbling, and for a Rock of offence to both houses of Israel.] q. d. But he shall bring evill upon both the Houses or Tribes of Israel, that is, upon the House or Tribe of Judah, and the House or Tribe of Benjamin.

For a stone of stumbling,] By a stone of stumbling is meant, a stumbling block or stone, at which a Man stumbleth. A Sub∣stantive of the Genitive case being put here by an Hebraisme for an Adjective.

Now because a Man which runneth, and in his running stumbleth at a stone, cometh thereby to a great fall. And if he flieth before his Enemy, he doth not onely come to a great fall, but also is over∣taken with his enemie and slain: So that the stone is to him a cause of hurt by his fall, and a cause of his death, in that by his fall, his Enemie overtook him, and slew him: Hence it is, that to be a stone of stum∣bling, is put Metaphorically, for to be a cause of evill to a Man, or to bring evill upon a Man; yea, to be the cause of destruction to him, or to bring destruction upon him.

And for a Rock of offence.] By a Rock of offence is meant, a Rock against which a Man doth offend, that is, strike or hit his foot, and so stumbleth.

Note, that this is but the former sen∣tence repeated, and that a Rock here signi∣fieth no more, than a Stone there, which is called a Rock, not because of the Greatnesse, but rather because of the hardnesse of it. It was no great Stone with which Zipporah circumcised her Child, Exod. 4. v. 25. yet it is there called, Petra, that is, a Rock.

To both the houses of Israel.] i. e. To both the Tribes of Israel.

Viz. The Tribe of Judah, and the Tribe of Benjamin, which two, Viz. Judah, and Benjamin, were the Sonnes of Jacob, who was called Israel.

When the other ten Tribes revolted from the House of David, in the dayes of Rehoboam, these continued their obedience, 2 Chron. 11.12. Hence we read, these two Tribes often joyned together, as 2 Chron. 14.8. and 15.2. &c. Yet doe both these two Tribes goe often under the name of Judah onely, as Chap. 1. v. 1. for reasons there given.

For a Gin, and for a Snare.] A Gin is an instrument or decive to catch birds: And a Snare is an instrument or device made and laid to catch beasts. Now be∣cause these birds which were taken in the Gin, were killed by the Fowler; and those Beasts which are taken in the Snare, are killed by the Hunter: Therefore to be for a Gin and for a Snare, is put here by a Me∣taphor, for to be a cause of destruction, or to bring destruction upon men.

So that, To be for a stone of stumbling, and for a rock of offence, for a gin, and for a snare, Sgnifieth, To afflict, and to de∣stroy.

To the Inhabitants of Hierusalem.] Note here, that both the houses of Israel, and the Inhabitants of Hierusalem, are put by a Sy∣necdoche for those of both the houses of Israel and of the Inhabitants of Hierusalem, which would not fear the Lord, but feared Rezin King of Syria, and Pekah King of Israel, and made a conspiracy, or confederacy against their own King, that they might curry favour with them.

For a Sn••re and for a Gin, to the Inhabi∣tants of Hierusalem.] Being that Hierusa∣lem was preserved, both when Rezin and Pekah came against it, and also when Sen∣nacherib invaded Judah, it may be asked, how any of the Inhabitants of Hierusalem could be destroyed?

Answ. The Inhabitants of Hierusalem here spoken of, as they thought Ahaz too weak to withstand Rezin and Pekah: So might they think Hezekiah too weak to withstand Sennacherib, and so not trusting themselves in the City when the Armies of the Enemies came against Judah, they might get out (and perhaps joyne with Senna∣cherib's men) and so perish, either by them or with them, if they perished not be∣fore.

15.

Shall stumble, and fall, and be broken.] i. e. Shall be afflicted and brought to mi∣sery.

A Metaphor from a man, which running stumbleth at a stone in his way, and falleth, and so cometh to hurt.

And be broken.] He alludeth to those, which in their running stumble at a stone, and fall, and so break their face, or knees, or armes, or leggs, &c.

And be snared and be taken.] i. e. And shall be destroyed.

He alludeth to Birds and Beasts, which are taken in Gins and Snares, and so kil∣led by the hands of the Hunter or Fowl∣er.

Bind up the Testimony.] i. e. Bind up the Roul, in which thou hast written that which I have told thee concerning the matter of Rezin and Pekah, and the Instructions which I gave thee concerning my People, where∣by they might know how to carry them∣selves at that time, and wherein thou hast written the calamities, which shall befall them which revolt from their own natural King to Strangers.

These are the words of the Lord to the Prophet.

Whether these things were written in the same Roul which is mentioned v. 1. or no, it matters not, onely this is certain, that the Prophet wrote these things in a Roul, and exposed the Roul to the open view of all that passed by, that they might read them.

He calleth this Roul the Testimony, because it testified, what the mind of God was in these particulars.

This Testimony Isaiah had enrouled or written in a Roul or Parchment, both that he might the better preserve it, and that he might expose it to all men to read, and therefore the Lord saith here to him, Bind it up, q. d. Roul up this Testimony (which thou hast engrossed in Parchment, and exposed to all men to read) and when thou hast rouled it up, bind it, that it unroul not.

This Testimony, that is, this Revelation and Instruction so written and enrouled, God had commanded, as it seemeth, to be laid open and made publique for all to read, yea, for those which refused Ahaz, and desired Rezin and Remaliah's sonne; And for this end did he command it to be laid open, that all might take warning thereby, to rely upon God, and make no confederacy against their King: But because they which refused Ahaz would not be warned thereby, and return to their obe∣dience by this, the Lord commands it in anger to be taken away from them, and rouled up, and bound, and sealed, and to be shewen onely to his Disciples, and left among them, that it might be a Testi∣mony to Posterity: What gratious warn∣ing he gave those Traitors, though they would not take his warning: And that his Disciples might have the will of God al∣wayes by them, to square their actions ac∣cording to it.

Seal the Law among my Disciples.] q. d. Seal the Law, and keep it close from these men: and carry it to, and lay it open among my Disciples, viz. that it may be a Testimony, that thou didst warn these Traytors in my name, and that my Disciples may have my words near them, to rule themselves accor∣ding to them.

The Speech is Elleipticall.

Seal the Law.] i e. Keep the Law close, to wit, from these Traitors.

To Seal, signifieth to keep close, by a Metaphor taken from the Practise of men, which set a Seal upon the Letters or Boxes,

which they would have kept close shut, and not opened.

The Law] By the Law, he meaneth the same as he did by the Testimony, and this is but a repetition of the former sentence.

Note, that the word Law, doth not al∣wayes signifie the Law, as it is commonly taken, but it oftentimes signifieth more ge∣nerally, and is taken for any Lesson, or Do∣ctrine, or Instruction, or Word of God whatso∣ever.

And so it is to be taken here, and so it is taken, cap. 1. v. 10.

Among my Disciples.] q. d. And car∣rie it to, and open it among my Disci∣ples.

Here, therefore are some words left to be understood.

Among my Disciples.] They are called Gods Disciples here, which were willing to be taught of God, that is, which were willing to give eare to Gods instructions delivered by the Prophets, to be ruled by them.

Note, that these words hitherto, were spoken in the Person of God, the next words the Prophet speakes in his own Per∣son.

17.

And I will wait upon the Lord.] And is put here for Yet, or Neverthelesse, and the sense is, q. d. Though the two houses of Is∣rael, and the Inhabitants of Hierusalem (ma∣ny of them) believe not the promises of God, which he hath made of defending Judah and Hierusalem, from the power and intents of Re∣zin and Pekah, nor will follow his instructions, but are still afraid more of those two Kinge than of God, and therefore endeavour to make a confederacie with those two Kings, against their own King (which hath kindled Gods an∣ger against the house of Jacob, and made him to take away his Testimony from them in dis∣pleasure) yet will I wait upon the Lord in full assurance, that he will performe what he hath promised.

I will wait upon the Lord.] Supple, For the performance of what he hath promised, and behave my self accordingly.

The Prophet speaketh here in his own person.

That hideth his face from the house of Ja∣cob.] i. e. Which is angry with the house of Jacob, because they will not rely upon his promises, but endeavour to make confede∣racy with Rezin and Pekah, &c. being more afraid of them, than of Him.

That hideth his face, &c.] To hide his face signifieth, to be angry, by a Metaphor from men, who will not look upon them with whom they are displeased.

From the house of Jacob.] i. e. From the Jewes which are Jacobs Children; yet not from all the Jew••s, but those, who out of di∣strust of God, and fear of Rezin and Pe∣kah's forces, would for their own safety make a league with them, against Ahaz their King, contrary to Gods command, See v. 14, 15.

I will look for him.] Supple, untill he comes and helpes us.

He speakes of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

18.

Behold, I and the Children which God hath given me, are for signes and for wonders, &c.] q. d. Behold, I and my Children are for signes and for wonders, to foretell and foreshew the goodness of God to us Jewes, and that he will be with us, to help us, and aid us against our enemies, that they shall not have their wills of us, and utterly de∣stroy us.

He giveth a reason here, why he will wait upon God, and look for him, Viz. Because he believed the truth of those things which He and his Sonnes por∣tend.

We may understand For, in the front of this Verse.

For Wonders.] A Wonder is here taken meerly for a Sign or Token of a thing to come.

The Children of Isaiah were for Signe and Wonders, onely by reason of their names, because they had such names given them by Gods own appointment, as did signifie things to come: So Shear-jashub I∣saiah's Sonne signified, that a Remnant at least, of the Jewes should return to their peace and happinesse, and to their dwel∣lings again, when they were disturbed in the one, and expelled from the other, cap. 7. v. 3.

So did Immanuel the Sonne of Isaiah signifie, that God was with his People, and would help them, Cap. 7. v. 14. and cap. 8. v. 8, 11.

So did the name of Maher-shalal-hash∣baz the sonne of Isaiah signifie the suddain destruction of the Syrians and Israelite••, and so by consequence, that Judaea should be freed of the fear of Rezin and Pekah, Cap. 8. v. 3.

And ••saiah himself was for signes and wonders, either as he was a Prophet, and so uttered words which signified things to come, or because of the Miracles which were done by him, in confirmation of what he foret••ld, as 2 Kings, 20.11. Or, be∣cause be took his Sons with him, by Gods command, when he went to prophesie, and so prophesied by them, as Cap. 7.3. Or, because by his habit, and going, and ge∣sture, he signified things which should be, as Cap. 20. v. 3.

The Children which God hath given me.] Isai h might well say, the Children which God h•••••• given mee, For, the Children which he begat, he begat by the precept of the Lord, who directed him in his marriage, &c.

In Israel] i. e. Among the Jewes, which were the Children of Jacob, who was cal∣led Israel.

From the Lord of Hosts] i. e. Given of or sent from the Lord of Hosts to his Peo∣ple, to be signes and wonders to them.

Which dwelleth in Mount Sion.] God was said to dwell in Mount Sion, because his Temple was built there, which was his house, and in which he was said to dwell. Com∣pare Exodus, 25. v. 8. and 29. v. 45. with 1 Kings, 8. v. 27.

God was said to dwell in his Tabernacle first, and then in his Temple afterwards, not because he was there circumscribed, but because of his speciall manifestation of himself, in those places.

Note, that Isaiah and his children men∣tioned here, in this verse, were a Type of Christ, and of the faithfull, which God gave him, as Children, as appeareth, Heb. 1. v. 13. For, as Isaiah and his Children did re∣ly upon God, when the Syrians and Israel∣ites were joyned together to consume Ju∣dah: So did Christ and the faithful, which God gave him as Children, put their trust in God, when the Jewes and the Romanes were set on fire to destroy them.

19

And when they shall say unto you] q. d. And when you are in any distresse because of Rezin and Pekah, and your brethren, which are wicked shall say unto you, &c.

Here is either a Relative put without an Antecedent, or else, They shall say, is put im∣personally for, when it shall be said unto you

These words are spoken in the person of God to the Prophet, and they relate to those words of the eleventh Verse. The Lord spake unto me, &c. q. d. The Lord spake thus unto me saying: Say ye not a con∣federacie to all them, to whom this people shall say a confederacie, &c. And thus, when they shall say unto you, seek unto them, which have familiar spirits, &c.

Seek unto them which have familiar spirits and to Wizards.] Viz. That you may know by them, what will be the event and suc∣cesse of your troubles: And in particu∣lar, what will be the event and successe of Rezin and Pekah's Expedition against you.

Them which have Familiar spirits] i. e. Them which have familiarity with devils, and use the familiarity of such foul spirits, to know by them hidden things, and things to come.

Wizards.] i. e. Witches, Conjurers, Southsayers, &c.

That peepe.] To wit, like Chicken in the shell, before they are quite hatched.

There were a special kind of Southsayers called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which had a devill with∣in them, which answered them, which asked them any question, through the belly of those men in whom he was, and so spake with a small and broken voice: And this his answering, the Prophet may call Peep∣ing, by a Metaphor from a chicken.

Moreover Southsayers in generall, be∣cause they could not speak certainely of the event of things which they took upon them to tell, did not speak clearly and plainly what they spake, as the Prophets of the Lord did, but did mumble out their words, to the intent that they might not be plainly understood, that so they might have an evasion for what they should speak falsly, when they were questioned for it: And this thei•• mumbling the Prophet may call Peeping by the same Metaphor.

Againe many of these kind of fellowes, when they were sued unto for their advice, spoke softly out of hollow places, crypts, vaults, and remote corners, so that they could be hardly heard of them which came to know their mind: And this might the Prophet call Peeping also.

Note, that these kind of fellowes pre∣tended themselves to be the Servants, or Mystae of some Idol, or Deity, or other: And they which are here advised and per∣swaded to seek unto them sought to them under that notion, and so by seeking to

them, thought that they sought to their Gods by them. See Cap. 19. v. 3.

And that mutter.] i. e. And that mumble and speak so, as that they cannot be di∣stinctly heard, and understood.

He meaneth the same by muttering, as he did by peeping, and the Prophet maketh choice of these words, in contempt and derision of these vaine fellowes.

Note here that it is not likely, that they which would perswade others to seek to such fellowes, would use these words which the Prophet here useth: But the Prophet useth these words in derision of these fel∣lowes, that he may shew to his Auditors, what they are indeed; the like you may observe, Chap. 30.10.

Should not a People seek unto their God?] q.d. Should not a People, which have a God, seek unto their God, by their servants as the Wizards, &c. to know from him, by them, what will be the end of their trou∣bles? Let us therefore seek to our God also by his servants the Wizards.

These words are still the words of Ido∣laters, and by their God here they mean Baal or some other Idoll-God, To whom they would entice their Brethren, to seek, by Wizards, &c.

For the living to the dead.] i. e. Answer them with these words, should we seek to those which are dead, for the affaires of those which are living?

This is the Answer which they are ad∣vised to give to them, which would have them seek to Wizards, &c.

The dead] By the dead are meant here the false Gods of Idolaters. For most of the Heathen Gods, (and the Heathen were the Inventors and spreaders of Idolatrie) were but Men, once their Kings, but since dead: Whom some worshipped simply, o∣thers as translated (as they thought) into the number of the starres.

Obj. But you will say, If the Gods of the Heathen were but dead men, how came the Heathen Gods to speak and give Ora∣cles?

Answ. Whatsoever was spoke, or what∣soever Oracle was given by Idol Gods (ab∣stracting from the jugling of the Priests) was given by devils, to confirme men in their Idolatry and superstition.

20.

To the Law and to the Testimonie.] i. e. Seek to the Law and to the Testimomie, for therein doth the Lord himself speak.

The Law and the Testimonie may signi∣fie in generall, any Revelation or instructi∣on which God giveth by his Prophet, as we said Vers. 16. And here they signifie the whole Revelation of Rezins and Pek••hs expedition against Judah and Hierusalem, and the Circumstances and event thereof, with Gods instructions to his People, not to fear them, nor to make any confederacie with them, or to revolt from their King to them, because they should not prevail.

If they speak not according to this word.] i. e. If the Jewes, which are enticed to see•• to them which have familiar spirits, & wiz∣ards, give any other answer to them which entice them, than what I here teach them, and command them to give, and think that they may seek to those which have familiar Spirits, and Wizards, and to Idols, and the Gods of the Heathen, rather than to the Ro••l which I my self commanded to be written, and in which I my self speak, &c.

It is because there is no light in them.] i. e It is because they are blind, and void of sound knowledge, and know nothing as they ought to know.

Light is put here for true knowledge, as Darknesse is often put for errour and igno∣rance.

21.

And they shall passe thorough it.] q.d. And therefore they shall passe through their own Land, to escape the hands of their Enemies, which ere long be shall fill it with their Armies.

Through it.] i. e. Through the Land of Judah which is their own native Land.

It is put here as a Relative without an Antecedent, which is a thing usuall with the Hebrewes, who often leave the Antecedent to be understood by the circumstances of the place) and God (whose words these are) speakes as if he pointed at the land it self and shewed it with his finger, when he said, they shall pass through it.

Hardly best••ad.] i. e. being sore pressed with a great deal of hardship.

When they shall be hungry.] Supple, And know not where to get food, to allay their hunger.

This misery here prophesied of, seemeth to have come to passe when Sennacherib came up against Judah and Hierusal••m, and occupied it in such manner, as the Prophet speakes of, Cap. 7.19. At which time, though there was store of food within Hie∣rusalem, yet they which were without,

might have little enough: Or, if there were enough without, they could receive but little good by it, because of Sennache∣ribs Souldiers.

They shall fret themselves.] i. e. They shall grow angry and impatient.

And curse their King.] Because he doth not defend them, or relieve them. Or, because they thought that it was the Kings fault that Sennacherib came up with his Ar∣my against Judah, 2 King. Chap. 18. vers. 7, 13.

Their God.] i. e. Their Idol-God, or strange God, whom they worshipped: And they shall curse him, because he is not able to help them in this their mi∣sery.

And look upwards.] To wit, towards heaven, the Palace of the true God, ex∣pecting aid from him, seeing their Idol-God cannot help them. Supple, But they shall find no help.

22.

And they shall look unto the earth.] To wit for succour from other men, or Nations, being their King cannot succour them.

And behold trouble and darknesse.] q.d. But whether they look up to heaven to God, or downwards to the earth, to men, They shall find no aid or relief, but they shall see trouble and darknesse on every side: For God will be angry with them from a∣bove, and their enemies shall possesse all things, and keep all things from them in the earth beneath, &c.

And is put here for But.

Darknesse.] i. e. Calamity and Mi∣sery. A Metaphor.

Dimnesse of anguish.] i. e. Sore vex∣ing and tormenting Misery or Calami∣ty.

Note, that it is usuall with the Hebrewes to put a Substantive of the Genitive Case for an Adjective: Wherefore when he saith, Dimnesse of anguish, it is, as if he had said; Sore vexing and tormenting dimnesse, i. e. Sore vexing and torminting misery or calamity.

Note, that both Darknesse and Dimnesse do signifie here the same thing, Viz. Mi∣sery or Calamity. For the Hebrewes do usually put words, which signifie darkness, to signifie all kind of Misery or ••alamity. See Cap. 5. v 30.

Note also, that this word Dimnesse, doth not signifie lesse in this place, than the word Darknesse doth, But is put here for Darknesse, and with these words (Of anguish) added to it, It signifieth more than the word Darknesse signifieth by it self: For the Prophet useth a Gradation here, q. d. Behold trouble and darknesse, yea, dimnesse or darknesse of anguish, q. d. Behold trouble and Miserie, yea, sore vexing and tormenting trouble and misery.

And they shall be driven into darknesse.] Viz. As wild beasts are driven into a net, or Toile which they cannot escape.

Into darknesse.] The word Darknesse sig∣nifieth otherwise here, than it did in the former sentence; Nor is it wonder, being that Metaphoricall words signifie vari∣ously: in the former sentence therefore the word Darknesse, signified Miserie; but here it signifieth, a state or condition of mind, in which a man knoweth not what to do, or what course or counsel to take, being even at his wits ends, And that by a Metaphor drawn from bodily darknesse: For as in such a case, we cannot see to do any thing with our bodily eyes, so in this case, we cannot see with the eyes of our mind what to do.

ISAIAH. CHAP. IX.

NEverthelesse the dimnesse shall not be such, &c.] This dependeth upon the for∣mer Chapter, and containeth a mitigation of the great cala∣mity & afflicti∣on which was there threatned against the men of Judah. For in the last Verse of that Chapter, he said that there should be in Judah dimnesse of anguish, and here he saith, That, Neverthelesse the dimnesse shall not be such as was in her vexation, &c.

The dimnesse shall not be such as was in her vexation.] i. e. The Misery and Calamity, which shall befall the Land of Judah, shall not be so great, as the Misery and Calami∣ty which shall befall the Land of Israel in the time of Her vexation.

As was in her vexation.] i. e. As shall be in the time of the Vexation of the Land of Israel.

He puts a Relative here without an Ante∣cedent, as the Hebrews use often, pointing as it were to the Land of Israel, when he saith, Her vexation.

And he puts a Preterperfect for a Future tense.

When this time of Vexation was, the next words shew.

When at first he lightly afflicted the land of Zebulun and the land of Nepthali.] i. e. When he shall lightly afflict the Land of Zebulun and the Land of Nepthali.

The Land of Zebulun and the Land of Nepthali were parts of Galilee: Zebulun of the lower Galilee, and Nepthali of the upper Galilee, and are here put by a Synec∣doche, to signifie all Galilee, consisting of the upper and lower, which Galilee was a part, and but a part of the land of Israel, or of the Kingdome of the ten Tribes.

This lighter affliction, which is here pro∣phesied of, was that which was made by Tiglah-Pilesser, who came against the King of Israel, and grievously afflicted that part of the Land of Israel, which was called Galilee, 2 King. 15. v. 29. And this part of the affliction of the Land of Israel, here spoken of, seemeth to have been wrought by Tiglah-Pilesser, when Ahaz hired him to come up and save him out of the hand of the King of Syria, and the King of Israel, 2 Kings 16.7.

And afterwards did more grievously afflict her.] i. e. And shall afterwards more grievously afflict the Land of Israel.

He useth a Preterperfect or Preterimper∣fect tense for a Future.

By the way of the Sea.] By the way of the Sea is meant, the Tract or Region of Land which borders upon the Sea.

And by the Sea, is meant the Sea of Ty∣berias, which is also called the Lake of Gen∣nasaret.

Beyond Jordan.] i. e. Near to Jordan; For so is this praeposition observed to signifie, John, 1.28. and elsewhere, in relation to the Hebrew.

Jordan was the chiefest and most noted river of all the Land of Canaan: It arose neer unto Mount Libanus, which was in the utmost parts of the Land of Israel, where were two fountaines or springs, one called Jor, the other Dan, which after a little space joyned their waters, and made, and named the River Jordan: This river ran into the Sea of Tyberias, and then breaking out of that Sea, ran along with a greater streame, while it fell into the dead Sea.

In Galilee of the Nations.] By Galilee of the Nations, some take the Ʋpper, some the Lower Galilee: and both give their particu∣lar

reasons, why the Galilee, which they mean, should distinctively be called Galilee of the Nations. But I rather take Galilee of the Nations for all Galilee, conteining the Ʋpper and Lower Galilee together.

And Galilee so taken, is called Galilee of the Nations, not as by a Note of distinction, but as by a note of declaration: as if he should say, in Galilee, which is so populous, and frequented, and inhabited, with men of di∣vers Countries and Nations.

Galilee was frequented and inhabited by men of other Countries and Nations, be∣cause it was a rich and fertile Countrey, and convenient for merchandise, because of the convenience of the Seas and the Rivers: for Galilee reached from the Sea of Tiberias to the Mediterranean Sea, so that it invited many forreign Merchants and Strangers thither: And the Prophet seemeth to mention this populousnesse of Galilee here, that he might make the deso∣lation more grievous, which should be begun by Tiglah-Pileser, and should be finished therein by Salmaneser. For note, that this latter affliction was wrought by Salman••ser, of which you may read 2 King. 17. v. 5.

Note here, that this affliction and deso∣lation, which Salmaneser made by the way of the Sea, and beyond Jordan in Galilee of the Nations, must be understood, by a Sy∣necdoche, of the affliction and desolation of all the Land of Israel, for Salmaneser made a desolation in all the Land, and carried all away captive, though it seemes he begun with Galilee, and shewed the greatest spight there, which made that alone to be named here. Or that alone is here named, be∣cause Galilee was the richest and most popu∣lous of all the Land of Israel, and it will move the more lamentation to tell, that so rich a Countrey shall be spoiled, and so populous a Countrey wasted, then to tell of the spoiling and desolation of a Land, which is not so rich and populous.

Note, that neither of the two afflictions, which are spoke of in this verse, were light in themselves. But when Israel was af∣flicted by Tiglah-Pileser, he was said to be lightly afflicted, in comparison of that af∣fliction which he suffered afterwards by Salmaneser, which of the two was farre the most grievous affliction.

Note also, that when it is said, that the dimnesse or affliction of Judah, wherewith Sennacharib shall afflict him, shall not be so great as the affliction of Israel, wherewith Tiglah-Pileser first, and afterwards Salma∣neser shall afflict him. The affliction of Israel by Tiglah-Pileser, and the affliction of Israel by Salmaneser, are not to be ta∣ken severally, as though either of them two were greater than the affliction of Judah by Sennacharib (for the affliction of Israel by Tiglah-Pileser seemes not to have been greater than the affliction of Judah by Sennacharib) but joyntly; q. d. Yet shall not the affliction of Judah by Sennacharib be so grievous, as the affliction of Israel by Tig∣lah-Pileser and Salmaneser. For Tiglah-Pileser shall begin to destroy the Israelites, and to carry them into Captivity, out of which they shall not be redeemed: And what he hath begun, Salmaneser shall make an end of; For he shall carry the residue into perpetuall capti∣vity, and destroy Israel from being any more a People, or a Kingdome: But Sennacharib shall not be able to deal thus with the Jewes, for though he shall over-run all Judea, yet he shall not prevail against Hierusalem: So that out of Hierusalem shall Judea be peopled again, and flourish.

2.

The People that walked in darknesse.] i. e. For the People of Judah, and especially of Hierusalem, which shall be grievously afflicted by Sennacharib and his Host, &c.

By Darknesse he meaneth Misery and Af∣fliction, which the Hebrewes often signifie by the Metaphor of Darknesse.

Note here, that he puts a Praeterperfect Tense for a Future, as before.

He gives a Reason here in this and the following verses, why the dimnesse or af∣fliction of Judah should not be so great as the affliction of Israel in his vexation.

Have seen a great light.] i. e Shall re∣ceive great comfort, and a great delive∣rance.

Here again a Praeterperfect Tense is put for a Future.

And by light he meaneth comfort: For as the Hebrewes doe often put darknesse to signifie misery and affliction: So they doe put light to signifie comfort and prosperity, and both by a Metaphor.

This was fulfilled when the Lord de∣stroyed by his Angel the huge host of the Assyrians, which had wasted the Land of Judah, and did at that time besiedge the chief City Hierusalem, of which you may read, 2 Kings, Cap. 18. and 19.

They that dwell in the Land of the shadow of death.] i. e. They that shall dwell in the Land, which is overspread with the dark and dreadful night, or with black and dreadful darknesse: That is, they which shall be grievously afflicted.

This Phrase is every whit the same for sense with that which went a little before, namely with that, The People that walked in darknesse.

By the shadow is meant the night, or darknesse. For darknesse is nothing else but the shadow of a thick dark body, inter∣posed between the light and the thing darkened: And the night is nothing else but the shadow of the earth interposed be∣tween the light of the Sun and the Air, or whatsoever else is thereby made dark.

He calls that the shadow of death, which is such a shadow, or night, or darknesse, as is as dreadful as death, or which affrights a Man with the terrour of death, or which is such as death brings, for upon whom death seizeth, him it depriveth of all light. Wherefore a dead man is called Lumine cassus, i. e. one deprived of light by the Prince of Latine Poets. And on the con∣trary, Wherefore is light given to him that is in misery? saith Job, Job 3.20. That is, why doth he live?

Again, by the shadow of death may be meant, such darknesse as the dead have in their Sepulchres, for death is put sometimes for the dead, per Metonymiam adjuncti, as cap. 28. v. 18. and Sepulchres are wholly dark, without any light at all.

The Prophet Amos speaking of the night, useth the very same Phrase as is here used, saying, Seek him that maketh the seven Stars and Orion, and turneth the shadow of death (that is, the night) into the morning, Amos 5. v. 8. And Job useth the shadow of death for a great darknesse, when he saith, Let darknesse and the shadow of death stain it, Job 3. v. 6.

Ʋpon them hath the light shined.] i. e. Upon them shall the light shine,

He alludes here to the light of the Sun, or Morning: And by it doth Metaphori∣cally understand comfort, as before.

It was a Maxime received among the Hebrewes, that the Redemption from their temporal enemies (such as were the Ae∣gyptians, Midianites, Philistines, Assyrians, &c.) was a Type and Figure of the Re∣demption which was to be expected in the dayes of the Messiah, and accordingly, the Redemption here spoken of was the Type and Figure of the spirituall Redemption, which was wrought in the dayes of the Messiah, Mat. 4. v. 15.

Where note, that the spiritual Redemp∣tion here prefigured, was not more pecu∣liar to those, which inhabited the Land of Zebulun, and the Land of Nepthali, and Galilee of the Nations, than it was to others, (though it may seem to concern them more than others, at the first reading of Mat. cap. 4. v. 14, 15.) for the Evangelist, by mentioning the Land of Zebulun, and the Land of Nepthali, and Galilee of the Na∣tions, doth onely upon occasion apply this General, to those Particular Men: and make use of these words, Viz. The Land of Zebulun, the Land of Nepthali, by the way of the Sea, beyond Jordan, Galilee of the Na∣tions, to shew what particular Men he meant (though they are not the words of the same sentence) because those words were nigh the sentence, which he quoted, and which concerned his purpose.

3.

Thou hast multiplied the Nation.] i e. Thou wilt multiply the Nation of the Assy∣rians, by adding many Nations to it, i. e. Thou wilt get together many Nations.

He puts a Praeterperfect for a Future Tense.

He useth also here an Apostrophe to Sen∣nacharib, who mustered a great Army out of many Nations, and marched with it a∣gainst Judah.

But not increased the joy.] q.d. But though thou wilt get many Nations together, yet thou shalt not make thy joy the greater.

Sennacharib, when he had gathered a mighty Army together, out of almost all Nations, did rejoyce, in hope to have utterly destroyed Judah and Hierusalem, and made them desolate: But the successe did not answer his hope, whereby he should aug∣ment and increase his joy. For contrari∣wise (to his great grief and sorrow) his great Army was destroyed by an Angel in one night, and Hierusalem, which was therewith besiedged, was delivered, and he himself fain to fly with shame.

They joy before Thee.] i. e. But the men of Judah, and especially of Hierusalem, whom Sennacharib's great Army shall afflict, shall rejoyce before Thee, O Lord! for that Army which afflicted them shall be de∣stroyed, and they shall be delivered.

He puts the Relative, They, here without an Anetcedent, pointing as it were at the Men of Judah, and Hierusalem, when he speakes it.

He makes also an Apostrophe to God.

According to the joy in Harvest, and as Men rejoyce when they divide the spoil] Husbandmen were wont to shew a great deal of mirth in Harvest time, when they gathered in their fruit, as you may see Cap. 16. v. 10. and Jer. 48.33. And so were Souldiers when ••hey had the spoil of a City or a Field given them, to divide a∣mong themselves.

4.

For thou hast broken, &c.] i. e. For thou wilt break, &c.

A Preterperfect for a Future Tense.

The yoak of his Burden.] i. e. The heavy or burthensome yoak, which Sennacharib, and his predecessors, either have, or shall put upon the neck of them, the Men of Ju∣dah and Hierusalem.

When he saith [of his Burthen] He puts a Substantive of the Genitive Case for an Adjective, after the Hebrew manner; For he puts it for Burdensome.

Note here the Enallage of the number, For he saith, His, here in the Singular Number, speaking of the men of Judah and Hierusalem as of one Man, when he spake of them, as of many, in the Plurall Number, in the foregoing verse.

The Substantive therefore or Antecedent of this Relative His, is Israel, which is as much to say, as the Jewes, or men of Judah and Hierusalem.

And the st••ffe of his shoulder.] And the staffe, with which Sennacharib will smite or beat them upon the shoulders.

He puts his shoulder for their shoulders, as before, and alludeth to such as strike ano∣ther with a staffe, who when they strike a∣nother, strike him commonly upon the shoulders.

The rod of his Oppressour.] i. e. The rod with which Sennacharib, their Oppressour, will smite them, or whip them.

He puts His for Theirs, as before.

The Yoak, the Staffe, and the Rod, are here Metaphorically put, to signifie the great power which Sennacharib had, which power he did abuse to the oppression and affliction of the Men of Judah and Hieru∣salem. Or they are put to signifie the great oppression and affliction it self, whereby he did in any kind oppresse or afflict the Men of Judah and Hierusalem, which oppressi∣on and affliction ceased, so soon as ever Sennacharib's Army was destroyed by the Angel.

As in the day of Midian.] i. e. As thou didst break the Yoak, and the Staffe, and the Rod, whereby the Midianites oppressed thy people Israel, in the day in which thou didst vanquish and destroy the Midianites by the hand of Gideon, Judges 7.

Midian is put here for the Midianites, per Metonymiam Efficientis. For the Mi∣dianites were the Children of Midian, which was the son of Abraham by Ketu∣rah, Gen. 25.2.

That he calls the day of Midian, in which the Midianites were overthrown and de∣stroyed suddenly and miraculously, and without the losse of any ones life on Israels part. And that which he saith here is this, that as the Israelites were delivered, and the Midianites overthrown and destroyed sud∣denly and miraculously, without the loss of any ones life on Israels part: So shall the Men of Judah and Hierusalem be delivered, and the Assyrians overthrown and destroy∣ed suddenly and miraculously, and without the losse of any ones life on the men of Judahs part.

5.

For every battle, &c.] Here the Pro∣phet sheweth that the A•• yrians shall be overthrown as the Midianites were, that is, suddainly, miraculously, and without the losse of any ones life on the part of the Men of Judah and Hierusalem.

Every battle of the warriour.] i. e. Eve∣ry battle which is ordinarily fought be∣tween warriours

Is with confused noise.] i. e. Is fought with confused noise, and in it are heard the clattering of swords, and the cries of some killing and wounding••, and the groanes of others wounded and dying, &c.

And garments rouled in bloud.] i. e. And with effusion and shedding of much bloud, (not of their bloud onely which are over∣come, but of th••irs also which doe over∣come) by which the Garments, which they wear, are as bloudy, as if they were rouled in bloud: Yea, they are sometimes rouled in the bloud of the slain, while ene∣mies fling one another upon the ground, and there scuffle for the Mastery.

But this.] Supple, Battle, or whatsoever else we shall call it, in which Sennacharib's Army shall be destroyed.

Shall be with burning and fewell of fire.] i. e. Shall be accomplished by fire: For the Lord shall heap together much wood, and set that wood on fire, and fling the As∣syrians thereon and there burn them as a sacrifice, See Cap. 10.16. and 30.33.

By burning understand fire, per Metony∣miam effecti, or Adjuncti: And by fewel of fire understand wood.

The Prophet doth almost every where (where he speakes of the destruction of the Army of Sennacherib) describe it, as done by fire, which hath made the Hebrews think, that it was done by fire indeed, by the Mi∣nisterie of an Angel, though others do think that it is described by fire onely, be∣cause it was suddainly done, and without a∣ny noise or clamour, and without damage or losse on Judah's side, as fire is Active, and they, for whom, or in whose behalf a fire is kindled, suffer no harm by the kindling thereof, but good rather.

6.

For unto us a Child is born.] By Ʋs, he meaneth the men of Judah, and by this Child, Hezekiah the Sonne of Ahaz, who succeeded his Father in the Throne, 2 King. 16. v. 20.

The meaning of the words is this, q. d. There is a Child born, (even Hezekiah by name) for our welfare and salvation, who are Jewes: For whose sake God will break the forces of Sennacherib, when they shall oppresse us, and besiedge us.

The Prohet giveth the reason, or shew∣eth the motive here, which would move God to do such things for them, as he spoke of, v. 4. q. d. And this will the Lord do, for Hezekiah's sake, for unto us a Child is born, even Hezekiah, &c.

Note, that this word Child, is used some∣times of those which are of good years, as it is of Jacob's Sonnes, Gen. 32.22. As well as it is of a Child new born.

When the Prophet foretels of the deli∣very of Hierusalem from the power of Sen∣nacherib, he tells for the most part, that it is for a King's sake, even Hezekiah's, that the Lord would work this deliverance, See Cap. 10. vers. 27. And Cap. 11. vers. 1. &c.

Hezekiah was here a Type and Figure of the Messiah, as the deliverance by which Hierusalem was delivered from Sennache∣rib's Army, was a Type and Figure of that Spirituall deliverance, by which the faithfull should be delivered from the power of darknesse. For as the men of Judah which were in Hierusalem, were delivered from Sennacherib's Army for Hezekiah's sake, so are the faithfull, delivered from the pow∣er of darknesse for Christ's sake. Hezekiah therefore was a Figure of Christ, and these words which are here spoken of Hezekiah in the first sence, are also spoken of Christ Jesus in the second and sublime sence, yea, and they befit Christ, better than Hezeki∣ah; For in the fullnesse of sence do they appertaine to Christ, whereas they ap∣pertaine to Hez••kiah onely in a narrow and restrained sence, and befit him but as a great suite of apparel befitted Xenophons little boy. Xenon. Lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That therefore the Jewes interpret this of Hezekiah, they are not to be blamed; but their blame is in this, that they inter∣pret it onely of him, though the grand Ti∣tles here given make some also even of them to interpret it of the Messiah.

And the Government shall be upon his shoul∣der.] i. e. And he shall be King.

By the government he meaneth the govern∣ment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is the regall or King∣ly government, which here he likeneth to a burthen which is carried upon the Shoulder, and indeed honos, is onus, honour is a bur∣then, and the more Eminent the Heavi∣er.

And his name shall be called.] i. e. And he shall be.

Concerning this manner of Phrase, where to be called, is put for, to be, See Chap. 7. vers. 14.

Wonderfull.] Or, Admirable.

Hezekiah might be called Wonderfull, or, Admirable, because of those admirable and wonderfull Virtues which were in him Or, he might be called Wond rfull, because of those wonderfull things, which God did for him in destroying the Army of the As∣syrians Cap. 37. v. 36. And in the bring∣ing back the Sun for his sake, Cap 38. v. 8. And promising a lease of life for fifteen yeares, Cap. 38. v. 5. For we may admire and wonder at such men, for whom God would vouchsafe to do such things.

Counseller.] Hezekiah might be called Counseller because of that holy counsell and advice which he gave to the Levites con∣cerning reformation of Religion, &c. 2 Cron. 29. v 5. And because of the abi∣lity, which he had to give advice and coun∣sell

in Civill affaires, See Chapter, 11. v. 2.

The mighty God.] i. e. The mighty Po∣tentate.

Hezekiah might be called a mighty Po∣tentate, because the Lord was with him, and he prospered whither soever he went forth, 2 Kings, 18. v. 7.

But may a Creature be called by the name of God?

Answ. He may, if we speak of the English word, as appeareth Psal. 82. vers. 6. and John, 10. v. 34, 35. And if we speak of the Hebrew word here used, he may also be cal∣led, EL, that is, God, as appeareth Ezeck. 32. v. 21. Which signifieth no more than a Potentate.

The Hebrew word, E L, which is here rendered God, doth properly signifie, strong and powerfull, (as they which are skillful in the Hebrew teach us) It doth not therefore signifie any thing which God hath not communicated to his Creature: For God hath communicated power and strength un∣to him, and therefore the name also may in some sence be communicated and given to Hezekiah here, especially when he is a Type of Christ, who is the true E L, and when as it is so given to him, as it is also given to Christ, and that in a farre more excellent sence, than it is to him.

The everlasting Father.] Hezekiah might be called the everlasting Father, because of his everlasting posterity, for from Hezekiah sprang everlasting generations successively: For from Hezekiah sprang so many gene∣rations as lasted from his time, to Christ's, Mat. 1. v. 10. And for this reason might these generations be called everlasting, as the Priesthood was called everlasting, Exod. 40. v. 15. Yea, Christ Jesus himself sprang from Hezekiah, who liveth for ever and ever.

Or, Hezekiah might be called a Father in respect of his Country, of which he had a Fatherly care, and might be called ever∣lasting, in that he should be had (as just men are) in everlasting remembrance, Psal. 112. v. 6. And indeed the memory of no King of Judah is more precious at this day, than the memory of Hezekiah.

Or, he may be called the everlasting Fa∣ther, in respect of his long life; for the He∣brewes do often tearm that everlasting, which is onely of long durance, and that by an Hyperbole, as Psal. 24. v. 7. And though many Kings lived longer than Hezekiah, yet they had not while they lived that assu∣rance of life as Hezekiah had, See 2 Kings, 20. v. 6.

Or, he might be called the everlasting Father; as the righteous is called an ever∣lasting foundation, in opposition to the wick∣ed, who passeth as the Whirlewind, and is no more, Prov. 10. v. 25.

Or, he may be called the everlasting Fa∣ther, because as he was a Father to his Peo∣ple and Countries, at the beginning: So he continued, so long as he lived. He did not (as many Kings do) prove a Father at the beginning of his Reign, and a Wolfe or a Lyon afterwards. And thus may he be called an everlasting Father, as he is said in the next verse to stablish the Throne with Judgement and Justice for ever.

The Prince of peace.] Hezekiah might be called the Prince of peace, that is, a Prince, which should enjoy peace and prosperity, be∣cause of the peace which God gave him, cap. 39. vers. 8. And of the prosperity which he enjoyed after God had destroyed the As∣syrians, which invaded his Land.

Note that this word peace, with the He∣brews, doth not onely signifie peace, as we usually take it, but also all manner of prospe∣rity whatsoever.

7.

Of the increase of his government, and peace there shall be no end.] The increase of his government was by the increase of his Subjects. And after the destruction of the Assyrian Army, they increased daily, for not onely Jewes and Israelites, which were scattered abroad in all parts of the Earth, but men of all Nations, hearing of those great things, which God had done for He∣zekiah, and the great glory and prosperity which he enjoyed, came and lived in the land of Judah under his government, and thought themselves happy thereby. See Notes cap. 2. v. 3, 4.

And after the aforesaid destruction of the Assyrians, Hezekiah enjoyed great peace cap. 39. v. 8. and great plenty, cap. 39. v. 2. which encreased more and more to the ve∣ry end of his life.

Shall be no end.] Supple, So long as he liveth.

That Hezekiah was called the Prince of peace, and it is said that of the increase of his government, and of his peace there shall be no end, it is to be understood in relation to the peace and happinesse, which he en∣joyed

after the Army of Sennacherib was destroyed, yet Hezekiah subdued many people, and did prosper wheresoever he went, even from the beginning of his Reign: so that it might be said that his goverment and prosperity increased all the daies of his life, though they were interrupted a while by Sennacherib Kinge of Assyria, and what mortall happiness hath not its interru∣ption?

Vpon the Throne of David.] Supple, shall he fit: as the sonne and heire of David. And upon his Kingdom.] the kingdom is put here Metonymice for the Throne of the Kingdome, and these are a repetition of the former wordes.

To order it.] i. e. To rule and governe that Kingdome of David.

This relative relateth to the Kingdom, but not as it is taken metonymice for the Throne of the Kingdom, but as it is taken for the Kingdom it selfe.

And to establish it with judgment and ju∣stice.] This judgment consisteth in punish∣ing the wicked; and this justice in remunera∣ting, and rewarding, and shewing mercy to the just; by which Thrones are established and Kingdomes flourish. Proverbs Cap: 25. vers. 5. and Cap. 29. vers. 14.

The sence of this place is, q. d. he shall sit upon the Throne of David, and rule and governe his Kingdom with judgment and justice, by which he shall establish the Kingdome, and make the Throne to flourish.

From henceforth even for ever.] i. e. From the beginning of his Reign even to the end of his life.

Note, that this word henceforth, doth not signifie the point of time in which the Prophet spoke this, (no more doth the like in other places, Mat. 23. vers. 39.) But the time in which Hezekiah should begin his Reign: for this word henceforth is a Relative, put without an Antecedent, and the Antecedent is left to be understood by the circumstance of the place. A thing usuall with the Hebrewes, as we have often observed.

And for ever, signifieth to the end of his life, or, so long as he liveth, so David saith, I will sing of the mercies of the Lord for ever, Psal. 89. vers 1. That is, I will sing vnto the Lord as long as I live, I will sing praise to my God while I have my being, Psal. 104. vers. 33. So I will never forget thy precepts, saith he againe, Psal. 119. vers. 93. That is, I will not forget thy precepts so long as I live.

The Zeal of the Lord of Hosts will performe this.] That is, q. d. the ardent love, which the Lord of Hosts doth bear to the good and godly among his people, will performe this. That is, will give us so good a King, and blesse him to us; and will for his sake per∣forme what I spoke of, ver 4. That is, will (for his sake) break the yoake of our bur∣den, and the staffe of our shoulder, and the rod of our oppressours, as in the day of Mi∣dian.

8.

The Lord sent a word unto Jacob.] By this word, he mean••••h threatnings per Synech∣dochen generis: and by Jacob. He meaneth the sons of Jacob, p•••• Me••••nymiam efficien∣tis, q. d. The Lord ••••d threaten all the children of Jacob, both those of the king∣dome of Judah, & them of the kingdome of Jsrael, that he would bring grievous plagues vpon them, if they were not obedient to him, and walked not according to his commandements.

And it hath lighted vpon Jsrael.] i. e. And these plagues, which he threatned against all the Sonnes of Jacob, are lighted upon the ten Tribes, or, Kingdome of Jsrael.

This Particle It, relateth to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word q. d. And that word hath lighted upon Israel. And by the word he meaneth the plagues threatened by that word, Per Metonymiam Adjuncti.

The Prophet seemeth to allude to a stone cast, or, an Arrow shot into a Croud of people, whereby some of the Croud are hurt though other scape.

This is either a new Sermon, or else it relateth to the first verse of this Chapter, and depend upon that.

9.

And all the People shall know.] Who he meaneth by the word, people, he explain∣eth in the next words.

In these words, And all the people shall know, &c. There is a Figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where part of the speech is left to be understood, the sentence being abrupt∣ly broken off, in indignation and anger. The sentence intire would be this. And all the people shall know, even Ephraim, and the inhabitants of Samaria, that the Lord will be avenged of them to the full.

Even Ephraim.] By Ephraim he meaneth the ten Tribes of Jsrael, See Notes, cap. 7. vers. 2.

And the inhabitant of Samaria.] The inhabitant is put for the inhabitants, Col∣lective.

Samaria was the Metropolis or cheif City of the ten Tribes.

10.

The Bricks are fallen down, but we will build with hewen stone.] i. e. Our housen, which were made of bricks are beaten downe by our enemies, but we care not for that, we will build more sumptuous and stately housen in the roome thereof we will build housen of hewen stone.

The bricks.] By bricks he meaneth hous∣en made of bricks, per Metonymiam Mate∣riae.

They say they are fallen not beaten downe, to lessen and slight there punishment, as though it were an effect of chance, not a Punishment of God, for there sinnes.

The Sycomors are cut downe, but we will change them into Cedars.] By Sicomors he meaneth housen built of the wood or timber of Sycomor Trees, which was a more base and common wood: and by Cedars, housen built of the wood of Cedar Trees, which were the more pretious trees.

These two last sentences seem to be two proverbs, and to signifie one and the same thing. q. d. we men of Israel and Inhabi∣tants of Samaria have suffered losses by our enemies, but we boldly and confidently say, we care not for it, nor regard it a button: for we will easily make up these losses; and whereas they haue beaten downe our housen, we will build up better in their roome.

It is a great provocation of Gods wrath, and it doth mightily Provoke him, to afflict us to the uttermost, when we regard not his lesser judgments, nor are humbled by them but contemne them: and this is that, that brings greater judgments here, upon Israel.

11.

Therefore] i. e. For, supple because they say so.

Therefore is put here for, for

The Lord shall set up the adversaries of Rezin against him.] i. e. The Lord will set the adversaries of Rezin against Rezin and destroy him.

The adversaries of Rezin here meant, were the Assyrians under Tiglah-Pileser, of which 2 Kings. 16. vers 9.

But what is this to the punishment of Israel?

Answer; Rezin and Israel were nere confederates Cap. 7 vers. 1. And Israel did put much trust and confidence in the strength, of this his Confederate: it must therefore be a great affliction to Israel to bear that his Confederate shall be encombred with warre, so that he cannot help him in time of need; much more to hear, that he shall be subdued and broken to pieces, as here.

And ioyne his Enemies together.] i. e. And shall send for the enemies of Israel or Ephraim from all parts, and ioyne them together against him.

His Enemies.] i. e. Ephraim's enemies. For this Particle, his, is not to be referred to Rezin, which is the nerest substantive or ant cedent, but to Israel or Ephraim, which is farthest off.

The cheifest enemies here meant were the Assyrians under Tiglah-Pileser who when they had tooke Damascus and slew Rezin, made warre upon Israel. 2. Kings 15.29.

12

The Syrians before and the Philistins behind.] q. d. With the Assyrians under Tiglah-Pileser shall he ioyne the Syrians which dwell on the East of Israel: and the Philistins which dwell on the west of Israel, and these shall set upon Israel from their severall quarters.

The Syrians were but even now, while Rezin lived, the friends and Confederates of Israel; but Rezin being slaine, and they subdued by Tiglah-Pileser and the Assyri∣ans; the Assyrians made them serve in the war against Israel; yea, happily the Syrians themselves were willing of themselves to goe with the Assyrians, against Israel to ingratiate themselves with their new Masters: for such is the base nature of man, as that he will follow the conduct of for∣tune, and change his friends or foes, as the Victorye falls out.

He nameth the Syrians because Israel would little thinke, that they would prove their enemies, who were so neer friends; and he names the Philistins, that he might shew, that the Syrians their friends would prove as bad to them, as the Philistins their ancient enemies had done.

The Assyrians needed not much to en∣treate the Philistins to ioyne against Israel, who were willing of themselves, to take any advantage against Israel, and, when they see him tottering, to cast him downe.

And they shall devoure Israel with open mouth.] i. e. And they shall kill and destroy, Israel

This is a Metaphor taken from a wild beast, as a Lyon, &c.

For all this.] q. d. Notwithstanding this, when the Lord hath thus plagued Israel by these his enemies.

His anger is not turned away.] i. e. His anger is not turned away, Supple, from Israel.

But his hand is stretched out still.] Supple, to strike him, and beat him yet more, See Cap. 5. v. 25.

13.

For the people turneth not.] i. e. Israel or Ephraim (as v. 9.) will not turne by repen∣tance.

Ʋnto him that smiteth them.] i. e. Unto the Lord who plagueth them.

The Assyrians, and the Syrians, and the Philistines, and all other the enemies of Israel, were but Gods Instruments, and rods to scourge and plague Israel.

Neither do they seek the Lord of Hosts.] i. e. Neither will they seek the Lord of Hosts, to procure his favour and grace.

To seek the Lord of Hosts, is, to sue for his grace and favour, and this is done by Re∣pentance, Isai. 55. vers. 6. and by Prayer, Psal 34. v. 4. and by keeping his Comman∣dements. 2 Chron. 14. v. 4.

The Lord, seemeth to be put here, by a Metonymie, for the grace and favour of the Lord, which we are said to seek, when we sue for it, by a Metaphor from bodily things, which we have lost and seek after, that we may find them againe.

Or he speaketh of God here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as of a man which is angry, and hideth himself from him, with whom he is angry; whom he, that hath offended him seeks after, that he may find him out and appease him.

14.

Therefore the Lord will cut off from Israel head and taile] That which the Lord here prophesieth of, from this to the eigh∣teenth Verse, was that which Salmaneser did to the ten Tribes of Israel, of which we may read, 2 Kings, 17.

Head and taile.] i. e. The most honou∣rable and the most base; yea, all from the most honourable of all, to the basest of all.

This is a proverbial kind of speech, sig∣nifying all men whatsoever of a body poli∣tique. And in it the body politique is com∣pared to the naturall body of a four footed beast, of which the head is the most conside∣rable, the tail the vilest and basest part.

Branch and rush.] i. e. The greatest and the least; yea, all from the greatest of all to the least of all.

This is a proverbiall kind of speech, as the former was, and signifieth all what∣soever of a body politique, as that did, and here the body politique is resembled and compared, but to what is doubtful.

If we take the word rush Metaphori∣cally for the little shoot or sprout of a tree, which is like to a rush, especially in the winter when the leaf is fall'n, then is the body politique plainly compared to a tree, and the greatest to the branches, and the least men of account therein to the rush, that is, to the little shoots or sprouts of that tree.

But if we take the rush properly for a rush, that groweth in the waters, or in wa∣try and moist places; then as a body poli∣tique is sometimes compared to a Forrest, and sometimes again to a field, so should I think, that it is compared here to a wood, such a wood as we call a Coppice, or under∣wood, many whereof in their low and wa∣try places bear rushes: for as many of these woods and coppices have low and watry pla∣ces, in which they bear rushes: so the greatest pants, which they use to bear, seem to be rather branches than trees. To the bran∣ches therefore of these woods and coppices may the greatest, and to the rushes may the least men of account in the body politique of Israel be resembled.

In one day.] i. e. At one time.

For the word day signifieth, not onely the space of twelve or four and twenty houres, but sometimes a very great space of time also, as cap. 4. v. 1. cap. 5. v. 30.

15.

The ancient and honourable he is the head.] i. e. The Ancient and Honourable are they whom I mean by the head.

By the Ancient and Honourable he mean∣eth the Princes and chief Rulers of the om∣mon-wealth, as Cap. 3. v. 14. which were Honourable, as well by their birth, as by their places.

These he resembleth to the head, because as the head is the principal member of the natural body, and that by which the whole body is governed; so were these the prime and chief members of the Common-wealth, and they which by their places were to govern and rule the Kingdome of Israel.

And the Prophet that telleth lies, he is the tail.] By the Prophet that telleth lyes he meaneth, the false Prophets, who preached & prophesied to the people pleasing things,

and promised them peace (whereas the Lord denounced destruction against them for their wickednesse) for flattering them in their sinnes: These, he saith, he meaneth by the tail.

But why did he resemble these to the tail, whereas he should have resembled those to the tail, which were of the lowest and meanest condition in the whole Common-wealth of Israel?

Answ. He resembled these to the tail, because (it is most probable) that they were not onely of the lowest and meanest rank in the whole Common-wealth of Is∣rael, but the lowest and meanest of all the m••n of the lowest and meanest rank; for as the Priests were made of the lowest of the people, 1 King. 12. v. 31. so it is likely, that the lowest of the people, that is, the lowest of the lowest of all became Prophets too, but Pro∣phets which ran when God never sent them, onely for filthy lucre sake; yea, it may be, onely for a morsel of bread.

Again, these false Prophets were not onely the lowest and meanest of those which were the lowest and meanest, by their birth and condition; but the basest of all the men of Israel for their manners, and custome of life also: For they lived altogether by flattery, and whereas a flatterer is the basest fellow that liveth, they were the basest of all flatterers; and for this reason also might he compare these men to the tail; though he doth it principally, as I con∣ceive, for the first reason.

Again, many think that the Prophet re∣sembled these Prophets to the tail, because they did flatter, and fawn upon the Peo∣ple (the wealthiest especially) and did put a fair glosse upon their foul stinking sin. For the tail covereth the ill favoured and unsavory part of the beast: And the Dog, which is a fawning and flattering creature, sheweth his fawning and flattery most by the tail.

But I conceive, that the Prophet saith, that the Prophet which telleth lies is the tail, if not onely, yet chiefly, for the first reason.

The Prophet had rather say, And the Prophet that telleth lies, he is the tail, then and the lowest of the people they are the tail, that he might shew the basenesse of false Prophets, and make them despicable and contemptible to all men.

What he saith here of the head and the tail, the same may be understood of the branch and the rush, viz. that the Ancient and Honourable he is the branch, and the Prophet that tell••th lies he is the rush.

16.

For the Leaders of this people cause them to erre] By the Leaders of the peo∣ple, he meaneth the Princes and chief Ru∣lers of the Common-wealth, and also the Priests and the Prophets which told lies; whereof the Princes and chief Rulers made the people to erre by their example, and the Pr••est and the Prophet by their exam∣ple and doctrine too.

And they that are led of them.] By this he meaneth all other sort of people, which were under those which he called Leaders.

Are destroyed.] That is, Have the way of their paths destroyed, and so by conse∣quence wander out of the way by follow∣ing them.

They which have the way of their paths destroyed (knowing not which is their way) doe wander and goe astray out of the right way.

As for the sense of this; see a parallel place; Cap. 3. v. 12. and Cap. 28 v. 7. And note, that this word [destroyed] doth not signifie here the punishment (as most seem to understand it) but the sin of these men, whose punishment followeth in the next verse.

After the word, destroyed, therefore un∣derstand (from Cap. 3. v. 12.) the way of their paths, q.d. are destroyed the way of their paths, which is to say, have the way of their paths destroyed, where onely a Verb or Par∣ticiple passive hath an Accusatiue case after it, like an Active; a kind of Syntax which the Hebrews sometimes use, and the Greeks often, &c.

17.

Therefore the Lord shall have no joy in their young Men.

Young men are amiable and lovely, yet he saith, The Lord will have no joy in them, by which he meaneth worse; Viz. That the Lord will abhorre them, and detest them, and give them over to be devoured by the sword, or carried away captives by Salma∣neser.

For there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words.

Neither shall have mercy on their father∣lesse and widowe.] The fatherlesse and the widdowes use to be the object of mercy and pitty, yet he saith, that God will have no mercy on them; yea he will shew all seve∣verity and rigour against them.

For Every one is an Hypocrite.] Here is another reason, why the Lord will have no joy in their young men, nor have mercy on their widowes.

For it is usuall to give divers reasons of the same thing, and to follow that with one reason, which was ushered in with ano∣ther.

And every mouth speaketh folly.] i. e. Eve∣ry one speaketh that which is wicked; And their talke is wicked talke.

Every mouth.] i. e. Every one.

Here is a Synecdoche membri, for the mouth is put for the whole man, and therefore the mouth rather than any other part, because he speaketh of speaking, whereof the mouth is the instrument.

Folly.] It is frequent with the Scripture to put folly for wickednesse and sinne, because it is the greatest folly in the world, to com∣mit sinne, and do that which is wicked.

18.

For wickednesse burneth as the fire.] q. d. For wickednesse is of a burning nature, like the fire, and shall kindle a fire among them.

It shall devoure the briars and Thornes.] i. e. Wickednesse shall devoure the common and ignoble and basest sort among the peo∣ple: As the fire doth the briars and thornes.

He speaketh of wickednesse here Metapho∣rically as of fire: And therefore compareth the men which it destoyeth to combustible matter.

Therefore wickednesse is said to destroy and devoure the wicked, because it kindleth Gods wrath against them, and maketh Him to execute his judgements upon them, and de∣stroy them.

And shall kindle in the thickets of the For∣rests.] i. e. And will set the Thickets of the Forrest on fire, by which they shall be con∣sumed.

By the Thickets of the Forrest here, are meant the tall trees of the Forrest, which grow and stand thick together: And by them againe are Metaphorically meant the men of the more noble and honourable rank and condition.

And they shall mount up like the lifting up of smoake.] q. d. And they shall be turned into ashes, and being turned into ashes shall be carried up into the Aire by the wind, and mount up as the smoak mounteth up into the aire, and there vanisheth a∣way.

Or thus, And they shall be turned into smoake, as ordinary wood is turned (when it burneth) and shall mount up into the aire, as we see the smoak in our Chimneys, mount up.

The lifting up of smoak.] i. e. Here is an Hypallage, or Metonymie: For the lifting up of smoak, is put for smoak which is lifted up: That is, which riseth or mounteth up into the aire.

He compareth the wickednesse of the nati∣on to a fire, got into a wood; For as fire, which is got into a wood, doth first take hold of the briars and thornes, and then of the Trees, and so goeth over the whole wood and consumeth it: So doth the wic∣kednesse of a people, consume and destroy, first the poorest and meanest, then the better sort of the people, till all are con∣sumed.

19.

Is the Land darkened.] i. e. Shall the Inhabitants of the land be overwhelmed with miseries and calamities.

The Hebrewes under the Metaphor of darknesse comprehended all miseries and Calamities as was said Cap. 5. v. 30. and v. 2. of this Chapter.

A Present is put here for a Future tense.

And the people shall be as the fuel of fire.] i. e. And the people thereof shall be destroy∣ed, as the fuell is by the fire.

No man shall spare his brother.] He shew∣eth here, how the people shall be as the fuell of fire, that is, how they shall be destroyed: He saith that they shall be de∣stroyed one of another.

His Brother.] i. e. His Countrey man, or Man of his own Nation: q. d. No man shall spare his Country-man, or Man of his own Nation, though he is his Country man, or man of his own Nation.

The Hebrews called any one which was of their own Nation, their Brother accor∣ding to that which we read Deut. 15. v. 7, 12.

20.

And he shall snatch] And, is put here for But, and He is put here for These, For He hath here the force of a plural num∣ber, as appeares by the word, They, follow∣ing: And the words, no man, going be∣fore.

And he shall snatch on the right hand and be hungry.] i. e. But these shall snatch and tear in pieces their Brethren which stand on their right hand, and yet shall not be satis∣fied,

but shall go on still and snatch and teare in pieces whomsoever they meet with.

And he shall eat on the left hand, and they shall not be satisfied] i. e. And They shall fall upon, and devoure their Brethren which are on their left hand, and yet shall not be filled but kill and destroy and devoure still.

Note here, the Enalage of the number, where he joynes a singular and plural toge∣ther in the same sentence.

They shall eat every man the flesh of his own Arme.] q. d. They shall devoure or de∣stroy every one his own Brother.

By the Arme he signifieth Metaphori∣cally a Neighbour or Brother: For as the strength of a mans body is in his Arme, and with that he helps himself and defends him∣self when he is assaulted: So is one neigh∣bour the strength of another; And one Bro∣ther the strength of another; And Neigh∣bours and brethren, when they are assaulted by any force, are ready to aide and help one another.

He saith the flesh of his arme, for his arme by a Synecdoche: Because the flesh onely is that which is usually eaten.

What the Prophet said v. 19. that no man should spare his Brother, he here am∣plifieth or proveth under a Metaphor, for saith he, as Lions, or Beares or other wild Beasts, which are hunger-bit, run raging into the flock or into the heard, and there kill and devoure, some on this side, and some on that, and are never satisfied: So shall the men of Israel rage and destroy among their Brethren in battle, and shall kill all they meet with without mercy.

21.

Manasseh Ephraim, and Ephraim Manasseh.] i. e. The Children of Manasseh shall eat or devoure the children of Ephra∣im, and the Children of Ephraim shall eat or devoure the Children of Manas∣seh.

He persisteth still in the Metaphor of wild Beasts.

Ephraim and Manasseh are put here by a Metonymie, for the Children of Ephraim and Manasseh.

The Prophet nameth these 2 tribes of Is∣rael the more to exaggerate and set out the greatness of this Calamity: For Ephraim & Manasseh were not onely the Children of Israel, but also the Children of Joseph; and therefore neerer allied between themselves than any other Tribes were; It is therefore the sign of the greater miserie; that they should destroy one another.

At what time this that the Prophet here prophesieth of, came to passe, cannot be certainely gathered from the Scripture: But this by conjecture; Though Salmane∣ser lead the greatest part of the Children of Israel away Captive, and broke the King∣dome of Israel, from being any more a Kingdome; yet after Salmaneser's depar∣ture, some of every Tribe were left in the Land of Israel, Cap. 17. vers. 6. And ma∣ny, which had fled away and hid themselves for fear of Salmaneser, returned and dwelt in the Land of Israel againe. And between that time and Sennacherib's expedition a∣gainst Judah, they had strengthened them∣selves, and they with others had fortified Samaria for themselves, So that Senna∣cherib had some work there, before he marched against Judah, as may be gathered with probability out of 2 Kings, Cap. 18. v. 23.

In that work therefore which Sennache∣rib had to reduce Samaria, and those that rebelled, it is likely that he pressed many of the Children of Israel to serve him against Samaria: So that now a Child of Israel fought against a Child of Israel, and a bro∣ther killed and destroyed a brother, an Ephramite a Manassite, and a Manassite an Ephramite: And when he went against Judah, It is likely that he carried many of the Children of Israel to serve him, and to fight for him, in that expedition against Judah: And thus it might come to passe which he here saith, No man shall spare his Brother, they shall eat every man the flesh of his own arme, Manasseh Ephraim, and Eph∣raim Manasseh; and they together shall be a∣gainst Judah.

And they together shall be against Judah.] This, as I said, is likely to have been when Sennacherib went in his expedition against Judah, and besiedged Hierusalem: For Conquerours use to make use of the Conque∣red to fight their battels, and so might he make use of many of the ten Tribes to fight against the Tribe of Judah, even against their wills.

Note, that though the men of Israel were enemies to the men of Judah, and did often conspire with other nations against Judah, while they were a Kingdome and Common∣wealth of themselves; Yet after their King∣dome

was destroyed by Salmaneser, and they were no longer a Common-wealth, they which remained and dwelt afterwards in the Land, did stick close to the men of Ju∣dath, and were in good Amity and friend∣ship with them; And the men of Judah with them againe, as affording them such succour and refuge, as one wanted, and the other could give, as may be gathered from Cap. 11. v. 13, 14. A great part therefore must it be of the Misery of the ten Tribes; that they should be forced to fight against Judah, at such a time as Judah and they, were such friends, and they received all kindnesse at Judah's hands.

For all this his anger is not turned away, but his hand is stretched out still.] i. e. For all this his anger will not cease against Ephraim or Israel: But he will still stretch out his hand against them, and smite them.

After all the misery which is here spoken of, the Children of the ten Tribes did suf∣fer much hardship and bitternesse in the Land of their Captivity, and elsewhere.

ISAIAH. CHAP. X.

WOE unto them that de∣cree unrighteous de∣crees.] This Prophe∣sie is denounced a∣gainst unjust and cor∣rupt Judges.

And that write grie∣vousnesse which they have prescribed.] i. e. And that com∣manded the Clearks and Registers to write and register the grievous Decrees which they have made.

That write.] To write, is put here, for to command to write: As to Preach is put here for to cause or command to Preach, Ephes. 2. v. 17.

Grievousnesse.] By Grievousnesse is meant the unrighteous decrees and sentences which unjust Judges gave or made: which he calls grievousnesse, per Metonymiam adjuncti, because they were grievous to them which were wronged thereby.

If we may judge of things done in the Courts of the Jewes, by what is done in our Courts, the Registring of a Decree is the ratifying thereof, and making it the more ready and valid for execution.

2.

To turn aside the needy from judgement.] i. e. That they may deprive the poor of their right.

This Phrase is Metaphorically taken from the putting a Traveller, or him which run∣neth a Race, out of his way.

3.

And what will ye do.] i. e. But what will ye do.

The Prophet speaketh here in the person of the Lord, and useth an Apostrophe here to those unjust and corrupt Judges, together with a Sarcasme.

In the day of visitation.] i. e. In the day or at the time in which ye shall be visited and punished for your Offences.

To visit, is taken sometimes for to reward, and sometimes for to punish, as the deserts of those are whom God is said to visite, and the end for which he visiteth.

In the Desolation.] Supple, Which God will make in your Land, by Sennache∣rib.

Which shall come from farre.] This deso∣lation is said to come from farr, because the Assyrians, which made this desolation, came from farre.

Note, that he speakes of this desola∣tion here, as of a Person by a Prosopo∣pocia.

Where will you leave your Glory.] i. e. Where will you hide the riches, which you have thus unjustly gotten, which riches are your Glory.

Your glory.] He calls their Riches their Glory, per Metonymiam adjuncti, because they gloried in them.

4.

Without me they shall bow down under the prisoners.] i. e. I will withdraw my self from them, and they shall be faine to bow down to their enemies in a more base and submissive manner, than Prisoners do to their Goalers, or to those at whose suite they were cast into Prison, that they may have mercy upon them.

Note, the Enal••age of the Person and the Hyperbole.

That which was here spoken, was fulfil∣led, 2 Kings, 18. ver. 14. When the King was faine to send Embassadors to Senna∣cherib after a submissive manner to entreate for peace.

And they shall fall under the slaine.] i. e. And they shall fall down to their enemies lower, and lye flatter on the ground, than the slaine fall or lye on the earth. An Hy∣perbole.

They shall fall.] Supple, Downe to the ground in way of worship and supplica∣tion.

Ʋnder the prisoners under the slaine.] i. e. Lower than the prisoners, and lower than the slaine.

For all this his anger is not turned away.] See cap. 5.25.

The Prophet speaketh here, in his owne person, whereas he spoke immediately be∣fore in the person of God.

5.

O Assyrian, the Rod of mine anger.] Here againe the Prophet speaketh in the person of God, and inciteth Sennacherib King of Assyria to invade Judah.

The Rod of mine anger.] i. e. Whom I use as a Rod, to scourge those with whom I am angry.

And the Staffe in their hand is mine indig∣gnation.] q. d. And whose Staffe, which thou hast in thine hand is my Staffe, which I have put into thine hands for this end, to wit, that thou shouldest execute my wrath and indignation upon mine enemies, and beat them therewith.

Note here, first the Enallage of the num∣ber, for he speakes here as of many Assy∣rians, whereas he spoke but as of one be∣fore.

And Secondly, Note the Enallage of the Person, for he speakes of the Assyrians in the third person, whereas he spoke before to the Assyrians in the second person.

The Syntaxe therefore is here very con∣fused and abrupt, as though he had for∣gotten what he had said in the words im∣mediately foregoing. And such is the speech of men transported with anger, and such a speech is here attributed to God, because the Prophet brings him speaking, as an angry man by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Staffe] By the Metaphor of a staffe he meaneth the power of the Assyri∣ans.

Is mine indignation.] Is the Instrument and effect of mine Indignation. Supple, for I gave it into your hands, because I was an∣gry with mine enemies, and I would have you beat them therewith. Metonymia Cau∣sae.

6.

I will send him.] i. e. I will send Sen∣nacherib the Assyrian.

He returnes here to the Singular number againe.

Against an hypocriticall Nation.] By this hypocriticall Nation he meaneth the men of Judah, which worshipped God with their lips and outward ceremonies: But their heart was farre from him, and their acti∣ons dishonoured him.

Against the people of my wrath.] i. e. A∣gainst the People, with whom I am an∣gry.

Genit. Adjuncti.

Will I give him a charge.] The charge, which God gave Sennacherib against Judah, was by the secret motion of his Provi∣dence, whereby he directed him against the Jewes, but God is brought in here speak∣ing as a Generall, who gives his Orders and Commands to an inferior Officer.

To take the spoile.] i. e. To spoile them of their goods.

And to take the Prey.] This Prey may be understood aswell of the persons, as of the goods of the Jewes.

And to tread them down like the mire of the streets.] i. e. And to use them as contume∣liously and with as little regard, as men do the dirt and mire of the street, which they trample upon.

7.

Howbeit he meaneth not so,] q. d. Yet notwithstanding, he meaneth not to per∣form my charge, as it is my charge: But as it makes for his own ambitious and cruel ends.

The Prophet prevents an Objection here, for because Sennacharibs Army was to be destroyed (as he had prophesied)

because Sennacharib had invaded the Jewes as he did, and was such an enemy to them, it might therefore be objected, that Sen∣nacharib was not to blame to do as he did, because God sent him against the Jewes, and therefore God would be unjust, if he should destroy Sennacharib's Army, be∣cause he destroyed the Jewes. The Pro∣phet therefore prevents this Objection here, and takes it away, saying, Howbeit he meaneth not so.

Neither doth his heart think so.] i. e. Nei∣ther doth he think so.

The heart is put here for the whole man by a Synechdoche.

But it is in his heart to destroy and cut off Nations not a few.] i. e. But he hath thought in his heart from the beginning, and doth think still, to cut off many Nati∣ons, from being any more Nations, of their own power, and living by their own Laws, that he might subdue them to himself, and make them his vassals, to be ruled accord∣ing to his will. And in order to these his cruell and ambitious thoughts, not to my charge, doth he march against the Jewes.

It is in his heart.] i. e. It hath been in his heart from the beginning of his power, and is so still, &c.

We must here, by a Syllepsis, understand this of the time past, as well as of the present time.

For he saith] And he saith.

For is put here for And.

He saith] Subaudi, concerning Hie∣rusalem, which I will not have destroyed or overcome.

The Lord proveth here by a particular Argument, that Sennacharib did not what he did in order to His Commands, and in subordination to him: For Sennacharib boasted, that he would overcome Hierusa∣lem, which God gave him no command to do, but onely to vex it.

Are not my Princes altogether Kings?] i. e. Are not the Captaines and chief Com∣manders of my Army all of them Kings, and therefore able to subdue Hierusa∣lem?

By Princes he meaneth the Captaines, and Chief Commanders of his Army.

Sennacherib speakes this proudly, as one who acknowledge no Superiour, and there∣fore did not execute the Counsels of God, as they were Gods counsels: And he speakes it as though by his own power, not by Gods, he did what he did, and as though his power were irresistable, and such as Hi∣erusalem in particular, was not able to with∣stand. So, How wilt thou turne away the face of one Captaine of the least of my Masters servants? said Rabshake to Hezekiah in the name of Sennacherib, 2 King. Chap. 18. v. 24.

9.

Is not Calno as Carchemish?] q. d. Have I not brought Calno under me, aswell as Carchemish?

Calno was a City standing upon Euphra∣tes nere unto Babylon, Gen 10. v. 10. and so was Carchemish, 2 Chron. 35.20.

Is not Hamah as Arphad?] q. d. Have I not subdued Hamah aswell as Arphad?

Hamah was a City of Syria not farre from Damascus, See Gen. Chap. 10. vers. 18.

Arphad also was a City of Syria not farre from Damascus, Jer. Chap. 49. v. 23.

Is not Samaria as Damascus?] q. d. Have I not vanquished Samaria aswell as Da∣mascus?

Samaria was the chief City of Israel, and Damascus of Syria.

10.

As my hand hath found the Kingdomes of the Idols, &c.] i. e. As I have subdued and gotten the Kingdomes of the Idols, &c.

The hand, is put here for the whole man by a Synechdoche: And to find for to sub∣due, conquer and get by force, perhaps by a Metaphor from him which findeth a birds nest with eggs or young ones, of which see vers. 14.

The Kingomes of the Idols.] By Idols he meanes here petty Idols, and petty Gods, such as were not to be compared with the Sun: For otherwise the kingdome of the Assyri∣ans, was an Idolatrous kingdome, for they worshipped the Sun, and the Images of the Sunne, and the Starrs.

And whose graven Images did excell them of Hierusalem and Samaria.] i. e. And these Kingdomes, whose graven Images (which they worshipped) did excell the graven Images, which Hierusalem and Samaria worship; And so were more like∣ly to protect the Kingdomes which wor∣shipped them, than the Images which Hie∣rusalem and Samaria worship, are to protect them.

11.

Shall I not as I have done unto Samaria,

&c.] Between this and the tenth verse, there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. A Defect, or Gapp to be made up thus; q d. So it hath already found out Samaria, and it shall ere long find out Hierusalem. For shall I not as I have done to Samaria and her Idols, so do to Hierusalem and her Idols?

Shall I not as I have done to Samaria and her Idols, &c.] It appeareth from hence that though Salmaneser vanquished Sama∣ria, yet Samaria did afterwards strengthen herself, and rebell against Sennacherib.

Hierusalem and her Idols.] Samaria was full of Idols. And because the ten Tribes (whose Metropolis was Samaria) and the Jewes (whose Metropolis was Hierusalem) were descended from the same Ancestors, it might make Sennacherib to think that Hierusalem had her Idols to worship, as∣well as Samaria. Or because Sennacherib might hear of the Idols of Ahaz King of Judah, the Father of Hezekiah, he might think that Hezekiah and Hierusalem had their Idols to worship, aswell as Ahaz.

In that Sennacherib intended to subdue Hierusalem to himself, as he had done Sa∣maria and other places, it sheweth, as I said, that he did not what he did in obedience to Gods will, but onely to satisfie his own covetousnesse and ambition. For though the Lord sent Sennacherib to distresse Hie∣rusalem with his Armie: yet he sent him not to vanquish it, and subdue it to him∣self.

12.

Wherefore it shall come to passe.] q. d. Because Sennacherib thus vaunteth and thus doth, therefore it shall come to passe, &c.

The Prophet from the eighth verse hi∣therto did personate Sennacherib King of Assyria by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Here he speakes a∣gain in the Person of God.

When the Lord hath performed his whole work upon Mount Sion, and on Hierusalem.] i. e. When I the Lord have done what I in∣tended to doe to Sion and Hierusalem, by Sennacherib King of Assyria: That is, when Sennacharib hath besiedged Hieru∣salem with his Army, and straightened it, and vexed it, as much as I the Lord think fit, &c.

The Lord speaketh here of himself in the third person.

Mount Sion] This signifieth the same as Hierusalem: For Mount Sion was part of Hierusalem, and was within the walls thereof, and the part is often put for the whole.

I will punish the fruit of the stout heart of the King of Assyria.] q. d. I the Lord will punish Sennacharib King of Assyria for this his vaunting and boasting.

This vaunting and boasting did proceed from the pride of Sennacharibs heart, as fruit doth from the Tree; Therefore the Prophet calls it, the fruit of his stout heart.

Note here, the confusion of Persons; where the Third and the First Person are confound∣ed in the same sentence.

And the glory of his high lookes.] i. e. And his high looks, which he thinks to be a grace and glory to him.

The Prophet useth an Ironie here.

13.

For he saith.] i. e. For Sennacherib King of Assyria saith.

He addeth other reasons here, why he will punish the fruit of the stout heart of the King of Assyria.

By the strength of mine hand.] i. e. By mine own strength and power.

The hand is put here for the whole person, by a Synechoche: And by his strength is meant his power and valour.

I have done it.] i. e. I have found and sub∣dued the Kingdomes of the Idols, &c. and done what I have done.

He ascribeth that here to himself, which was due onely to God, and the••efore he did not act any thing in all this in obedience to God.

Note that this Pronoune I, is to be read here, and in the next Verse, with an Em∣phasis, as if he should say, I have done it, and I have been beholding to none but to my self in doing it, &c.

I have removed the bounds of the People.] i. e. I have by mine own strength and wise∣dome brought these Kingdomes, which were distinct and several, and which used their own several Laws and Customes (which were as distinct and several bounds to them) into mine own power, to be ruled by me.

And I have robbed their Treasures.] i. e. And I have got their wealth to my self.

And I have put down the Inhabitants.] i. e. And I have subdued the Inhabitants, supple, (which did inhabit and dwell in strang pla∣ces, or which did inhabit the Thrones and royal Pallaces of the earth) by mine own strength.

Like a valiant man.] i. e. Like a valiant man as I am.

And my hand hath found, as a neast, the riches of the people.] q. d. And I have ta∣ken, by my might, the riches of the people, with as great ease, as a countrey man takes young birds out of a neast.

He puts here the hard for the whole man, by a Synechdoche, and to find, for to get, and to take, by an Hebraisme: And a neast, for the young birds in the neast, by a Metonymie. And to find for to take away that which he hath found.

And as one that gathereth eggs that are left, &c.] q. d. Yea, as one taketh and gathereth eggs which the Hen or Bird hath forsaken, which is easier than to take Birds.

And is put here for Yea.

Have I gathered all the earth] i. e. Have I gathered and taken all the spoiles and Treasures of the earth.

By the earth he meaneth the spoiles and Treasures of the earth, by a Metonymie.

And there was none that moved the wing, or opened the mouth, ••r peeped, &c.] i. e. And there was none, which did, or durst resist me, or as much as murmure against me.

This Phrase is Metaphoricall, wherein the Prophet alludes to Birds, whereof some fly with the wing at those which come near them to take away their eggs, or their young ones, as the Hen: Some strike at them with the wing, as the Pidgeon: Some open the mouth and peck them; Some peep onely, and make a mournfull noise, as small Birds.

15.

Shall the Axe beast it self against him that heweth therewith?] From the thirteenth verse hitherto, the Prophet personated Sennacharib, by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Here he speaks either in his own Person, or in the person of God

Shall the Axe boast it self against him that heweth therewith?] This and the fol∣lowing sentences of this verse are prover∣biall; The sense whereof is, as if he should say, Shall they that are but Gods Instruments advance themselves against God?

They advance themselves against God, and boast against him, who attribute that to themselves which is to be attributed to him. Now the strength, and power, and other meanes, by which Sennacharib did such great things, was from God, not from himself, Cap. 37. v. 26. Therefore this boasting of Sennacharib was an advan∣cing and boasting of himself against God.

Him that shaketh it.] i. e. Him that useth it, and saweth therewith.

He saith, shaketh it, for useth it, by a Me∣tonymie, because the saw shaketh while it is used.

As if the rod should shake it self, &c] As if the rod should brussle and exalt it self, and lift it self up in pride or disdain.

A rod being small and slender at the top, shaketh when it is lifted up: There∣fore he puts shaking it self here, by a Me∣tonymie, for lifting it self up, &c.

Against them that lift it up.] Supple, To smite or strike naughty men therewith, as though it could lift up it self for that purpose, and need not another to lift it up.

As if the staffe.] Supple, Wherewith Of∣fenders are beaten.

Should lift it self up.] Supple, In pride and contempt against him that used it, and did strike with it, and say, that he himself of him∣self did strike or smite.

As if it were no wonder.] i. e. As if it were not a senselesse thing, which cannot move it self, but a man, or more than a man, that could strike at his pleasure.

16.

Therefore.] i. e. Because Sennacharib doth thus senslesly advance himself aginst the Lord; Therefore, &c,

Among his fat ones.] By fat ones are meant Metaphorically, the great Captains and Offi∣cers of Sennacharibs Army, of whom he boasted, v. 8.

Leannesse.] By leann sse, he meanes death and destruction, as Psal. 106. v. 15. which therefore may signifie death and destruction, because the death and destructi∣on of the body usually followeth sick∣nesse, which consumeth the body, and makes it lean.

Or, by leannesse may be meant Metapho∣rically, any low estate: For we say of a cor∣pulent and fat man, when that any sicknesse hath wasted his fat, and his flesh, that it hath pulled him down: And of such men as are here meant, the Prophet (when he speakes of such a judgement as he doth here) saith, That they shall be brought low, Cap. 2. v. 12.

He maketh choice of the word leannesse here, that he might oppose it to the fatnesse of the fat ones.

And under his glory he shall kindle a burn∣ing.] i. e. He shall consume his great Ar∣my by fire.

By his glory he meaneth his Armie, for the Hebrews call the Army and Military strength of a King, his Glory, because he is wont to glory of it, and to confide in it, and to be glorified for it of others.

This Army of Sennacherib he compares here to a Sacrifice, which is laid upon the wood, and the fire upon the Altar, and so consumed.

A burning.] i. e. A fire.

He putteth a burning here for fire, per Metonymiam adjuncti.

Like the burning of a fire.] i. e. Even a burning of fire. q d. A burning, even a burning of fire.

Note, that words which commonly sig∣nifie likenesse, do sometimes neverthelesse signifie Identitie. As John, 1.14. We be∣hold his glory, (speaking of Christ) the glo∣ry, as of the onely begotten of the Father: where that common note of similitude As, signi∣fieth an Identity: for Christ was in truth, the onely begotten of the Father.

So also 2 Cor. 3.18. We all with open face beholding as in a glasse, the glory of the Lord are changed into the same Image, from glory to glory, even as by the spirit of the Lord, where the last (as) though it goeth commonly for a note of similitude, is taken for a note of Identity; For this change is truly made by the Spirit of the Lord. And as elsewhere, so here, this particle like, or as, signifieth Identity.

There is nothing more active than fire, therefore the Prophet doth expresse the great and suddaine destruction of Senna∣cherib's Army in one night, as if it were caused by true and real fire. Yea, the He∣brewes say, that it was really performed by true fire. See Notes Cap. 9. v. 5.

17.

And the light of Israel.] By the light of Israel, is meant the Lord, the God of Israel, who is called the Light of Israel here, because he did enlighten them with his word, or rather because he did cheere them, and make them joyfull in misery, by his Salvati∣on. For light with the Hebrewes, signifieth joy, and mirth, and prosperity; And at the time here prophesied of, he was a light to them when he delivered them from Senna∣cherib's Army, and consumed that Ar∣my.

When he saith, The light of Israel, he hath some allusion to the light of fire, or to fire whose light is inherent, because he saith, the light of Israel shall be for a fire. For we kindle fire with fire.

Shall be for a fire.] Supple, To kindle that burning, spoken of before, v. 16.

God is said to be for a fire to kindle that burning by which Sennacherib's Army was destroyed, because he sent his Angel to de∣stroy it, and so was the principall cause of its destruction.

And his holy one for a flame.] By his holy one is meant God, who is called the holy one of Israel: So that this is but a repetition of the former sentence.

And it shall consume and devoure.] i. e. and he shall consume and destroy.

He speakes of God under the Metaphor of a fire or flame, and therefore he saith, it for he.

His thornes and his briars.] i. e. The com∣mon and meanest Souldiers of his, that is of Sennacherib's Army.

The Prophet compareth Sennacherib's Army to a forrest, and the common Souldi∣ers to the thornes and briars thereof: And the Captaines and Officers to the high Tree.

In one day.] i. e. In one naturall day, whereof the night is a part, in which this Army was destroyed.

This here spoken of was fulfilled 2 Kings. 19. v. 35.

18.

The glory of his forrest.] By the glory of his forrest, are meant the high trees, and tall Cedars which grew in the forrest, which are indeed the glory and grace of the whole for∣rest.

And by the high Trees, and tall Cedars of the forrest, he meaneth Metaphorically, the Captaines and Officers of Sennacherib's Hoste, which he compareth to a for∣rest.

Of his fruitfull field.] He compared Sen∣nacherib's Army to a forrest of trees and bushes immediately before, for the majesty thereof: Now he compareth it to a fruit∣full field of Corne, because of the riches there∣of, with which it abounded.

Of the forrest the tall trees were the Glo∣ry: Of the fruitfull field, the full, and large, and tall eares of standing Corne, are the grace.

Both soul and body.] i. e. Utterly.

This Phrase is Proverbial, and containeth

an Hyperbole. It is spoken of man proper∣ly and commonly, of trees but improperly and unusually. There is therefore here a Confusion of Metaphors.

And they.] i. e. And all the men of Sen∣nacherib's Army: Both Captaines and Of∣ficers, (which were called the glory of the forrest,) And the common Souldiers which were termed thornes and briars.

Shall be as when a Standard-bearer faint∣eth.] i. e. Shall be utterly discomfited, ruined, and destroyed.

A Standard-bearer is said to faint, either when his courage failes him and he flies, or, when he is wounded, and so his vitall and animall spirits faile him, and he falls down dead. And when he fainteth, his whole com∣pany is soon disordered, ruined, and de∣stroyed, being persecuted and slain by the enemy.

And as it is with one company, so it is with the whole Army also, if all the Standard-bearers thereof faint, because the Army, hath no meanes left to bring or keep it self in Order; hence the losse of all its Colours, or Standards, is put often to signifie the losse and destruction of an whole Army.

A Standard-bearer.] i. e. The Standard-bearers.

A Singular for a Plurall number.

19.

And the rest of the Trees of his forrest.] i. e. And the rest of the Souldiers of Sen∣nacherib's Army, which shall escape the fire, that is the destruction which the Angel shall make.

He persists in his Metaphor still.

Shall be so few that a Child shall write them] i. e. Shall be so few in number, as that a Child (who hath no skill in Arithme∣tick) shall easily number them, and make a List or a note of them.

20.

And it shall come to passe in that day] i. e. And it shall come to passe after this.

Here is a Relative without an Antecedent exprest.

The Remnant of Israel.] i. e. The Rem∣nant of the men of Judah (which were the Children of Jacob, who was called Israel) which shall remaine after the destruction which Sennacherib shall make.

This Remnant were they which were in Hierusalem, which Sennacerib could not take.

Shall no more stay upon him that smote him.] i. e. Shall no more rely upon the King of Assyria which smote them, as heretofore they did, when Ahaz relyed upon Tiglah-Pileser, 2 Kings 16. v. 7.

Note, that though they were divers Kings of Assyria, of whom he speakes here, yet he speakes of them, as if they were the same person, because they were in the same place, and Kings of the same Kingdome, wherein they succeeded the one the o∣ther.

In truth.] i. e. Truly and sincerely, with∣out hypocrisie.

21.

Shall return — unto the mighty God.] i. e. Shall relie and stay upon the mighty God. For this is but a repetition of the former words, repeated here for the greater confirmation of what he said.

They forsake God, who leave him to relie upon the arme of flesh: And they return to him, who leave the arme of flesh, to make him their stay.

22.

For though thy people Israel.] i. e. For though thy people, O Israel; So some making this an Apostrophe to Jacob, and ta∣king Israel in the Vocative case. Or though thy People (O Hezekiah) which are the Children of Israel; So others, who make this an Apostrophe to Hezekiah, and make Israel of the same case with thy people by Apposition; taking Israel, by a Metonymie, for the Children of Israel: Or (which is the same for sense) though thy people O Israel, that is, O Hezekiah, who art a true Son of Israel.

Be as the sand of the Sea.] Supple, for number or multitude.

Yet a remnant shall return.] i. e. Yet onely a remnant of them shall escape, and return unto the Lord.

This Particle [Onely] is often left by the Hebrewes to be understood.

The Prophet giveth a reason here, why he said in the former verses, A remnant of Israel. He said it; because there should be but a remnant, that is, a very few, saved out the hands of the Assyrians.

The Consumption decreed shall overflow.] i. e. The Consumption which God hath decreed, and determined to bring upon the Land of Judah, for the sinnes thereof, by the hand of Sennacharib, shall over∣flow the Land, like a mighty River, and take away most of the Inhabitants there∣of.

He alludes here to a great River, which overflowes it's banks after a great Rain.

With righteousnesse.] Righteousnesse is sometimes taken for Justice, in opposition to Mercy, and (so if we take it here) we may interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with Righteousnesse, q. d. with all severity.

Again, Righteousnesse is sometimes ta∣ken for Truth, in fulfilling and perform∣ing what a man hath spoken, and so if we take it here, the sense will be, as if he should say, according as he hath de∣creed.

23.

Even determined.] i. e. Even such a Consumption as he hath determined to make, which is a great one.

In the midst of the Land.] i. e. In the Land, supple, of Judah.

The Land in general is taken here, by a Synechdoche, or by way of excellency, for the Land of Judah in particular. And he saith, In the midst of the Land, by an Hebraisme, for in the Land.

24.

Therefore thus saith the Lord God of Hosts, &c.] This relateth to the 20. and 21. verse, where the Prophet saith that a Rem∣nant shall return. For because a Remnant shall return, he comforteth the Inhabitants of Sion, and wisheth them not to be afraid of Sennacherib King of Assyria and his for∣ces, q. d Being therefore that a Remnant shall returne, thus saith the Lord God of Hosts; O my people, that dwellest in Sion, be not afraid of the Assyrians, &c.

But you will say, what comfort is it to the Inhabitants of Sion, more than to any other, that a Remnant shall return?

Answ. If a remnant shall returne, a rem∣nant shall be saved to return, and that rem∣nant which was saved, were they which were in Hierusalem at this time; For they, and they onely of all the Land, were safe from Sennacherib.

That dwellest in Sion.] i. e. That dwellest in Hierusalem.

Sion is put here, by a Synecdoche, for Hie∣rusalem.

Be not afraid of the Assyrian.] i. e. Though Sennacherib, the Assyrian, doth besiege thee, and vex thee, yet be not afraid of him.

He shall smite thee with a rod, and shall lift up his staffe against thee, after the manner of Aegypt.] i. e. He shall vex thee, and op∣presse thee indeed with Taxes, and Tri∣butes, and with a siege, as the Aegyptians did thy fore-fathers.

By the Rod and the Staffe, is meant in generall any kind of Oppression and Vexoti∣on, by a Metonymie, and a Synecdoche. And by Aegypt, is meant, by a Metonymie, the Aegyptians, the people of Aegypt.

Yet Note, that the Prophets meaning is not, that Sennacherib vexed them and op∣pressed them after the same special manner, as the Aegyptians vexed and oppressed their fore-fathers, but onely after the same manner in generall.

For yet a little while.] i. e. But after a little while.

For, for But, as it is often in the old Testament.

The indignation.] Supple, which I con∣ceive against you, and for which I have sent the Assyrians to vex you.

And mine anger.] Supple, towards you.

In their destruction.] i. e. In that de∣struction of the Assyrians, which vex and oppresse you.

The sence is. q. d. After a little while, I will be appeased with you, and my fury shall breake out against them, and destroy them, which vex you.

26.

And the Lord of Hosts.] i. e. For the Lord of Hosts.

And, for For.

Note here, the Enallage of the person, from the first to the third.

Shall stir up a scourge for him.] i. e. Shall raise up a scourge for the Assyrians, to whip them out of thy Land.

Note here, the Enallage of the Number, which hath been charged thrice in these three last verses.

By this scourge, he meaneth Metaphori∣cally the Angel which scourged, yea, de∣stroyed fourscore and five thousand of the Army of the Assyrians, 2 Kings, 19. &c. upon the seeing and hearing of which, the rest, which escaped, took their heels and fled.

According to the slaughter of Midian.] q. d. Yea, he shall slay him, according to the slaughter of Midian. i. e. Yea, he shall make a slaughter among them, like to the slaughter which he made among the Mi∣dianites, of which see Judges, Chap. 7. v. 22.

Midian the Father of the Midianites is put here by a Metonymie for the Midianites themselves.

The slaughter of the Assyrians and the Midianites were alike in these respects.

First, that as the hand of God was seen in the slaughter of the Midianites, so it was in the slaughter of the Assyrians.

Secondly, that as the Midianites were slaine without losse of any of the Israelites, so were the Assyrians, without any losse of the men of Judah and Hierusalem.

Thirdly, that as the whole Army of the Midianites was over-thrown, so was the whole Army of the Assyrians.

Fourthly, that as the Midianites were over∣thrown on a suddaine, when their thoughts were at the highest: so were the Assyri∣ans.

At the Rock Oreb.] The Rock Oreb, was scituate in the Tribe of Ephraim, and was called the Rock Oreb, because Oreb one of the Princes of the Midianites was slaine there Judges, 7. v. 25.

And as his Rod was upon the Sea.] i. e. And as he smote the Red Sea with his rod, by the hand of Moses, and made it return to his strength, and over-flow the Aegypti∣ans in the middest thereof, when they were pursueing after the Israelites thorow it, Exod. 14. v. 26, 27.

So shall he lift it up] Supple, Against the Assyrians and overthrow them.

After the manner of Aegypt.] i. e. As he did lift it up against the Aegyptians at the Red Sea, and over-threw them.

Aegypt is taken here for the Aegyptians, the Countrey for the Men thereof.

Note, that after the manner of Aegypt, signifieth otherwise here, than it did vers. 24. For there, of Aegypt, was Genitivus Efficientis, here it is Genitivus Patien∣tis.

Note, that though the Assryrians were overthrown and destroyed but one way, yet the Prophet describes it many wayes, in al∣lusion to many overthrowes and destructi∣ons, which God hath wrought upon the e∣nemies of Israel. For the Hebrews use to expresse like things by like, and one victo∣ry, and destruction, and desolation, by a∣nother, as was observed Cap. 4.5. Some∣times by this, sometimes by that.

26.

That his burthen.] i. e. That the Bur∣den which Sennacherib layes upon your shoulders.

And his yoak.] i. e. And the yoak which he hath put upon your neck.

By Sennacherib's burden and yoak he meaneth the Tributes, Taxes, Siedge, and other vexations with which he vexed the Jewes; and especially the men of Hieru∣salem, which vexations were to them as heavy as a burden is to the shoulder of the Porter, or to the back of the Beast; and as grievous as the yoak to the neck of the Hei∣fer.

The affliction, with which the Aegypti∣ans afflicted the Israelites in Aegypt, is also likened to a yoak, Levit. 26. v. 13. And to a burden, Exod. 1.11. and 66. and Psal. 81. v. 6. To which happily the Pro∣phet here alludes.

From off thy shoulder.] He useth an A∣postrophe to the people of Judah.

Because of the annointing.] i. e. Because of the King, namely, King Hezekiah, whom the Lord will favour, and for whose sake he will doe this.

The annointing is put here for the an∣nointed, an Abstract for a Concrete, per Me∣tonymiam adjuncti: And by the annointing or annointed, he meaneth the King; and it commeth so to signifie, because the King of Israel and Judah, were wont to be an∣nointed with oyle, at their taking upon them the kingly office.

28.

He is come to Aiah.] i. e. Sennache∣rib is come to Aiah.

Here is a Relative without an Antecedent, yet the Antecedent is easie to be under∣stood.

Aiah was the Region in which Ai stood Josh. 8. It was in the Tribe of Benjamin neer Bethel, and Bethaven.

What the Prophet speakes here, he speakes in the Person of a Messenger or Scout, which was sent to learn Sennacha∣ribs motion, who brings word thereof to the King which sent him.

The Prophet hereby describeth the marches of Sennacherib, wherewith he should march toward Hierusalem (to be∣siedge it, or rather to strengthen the siedge thereof) that he might thereby set forth the danger into which the Inhabitants of Hierusalem should come, and afterwards shew what a deliverance they should have, in being delivered from him.

He is passed to Migron.] Of Migron we read 1 Sam. 14.2. That was also in the Tribe of Benjamin, in the uttermost parts of the Territories of Gibeah.

This is spoken in the person of another Messenger or Scout.

At Michmash he hath laid up his carria∣ges.] Supple, That he might march with the more speed.

Michmash was a City in the Tribe of E∣phraim in the uttermost parts thereof, neer the Tribe of Benjamin.

This is spoken in the person of another Messenger or Scout.

29.

They are gone over the passage.] By This Passage is meant that Passage, which was called the passage of Michmash, of which you may read, 1 Sam. 13.23. and 14. v. 4, 5.

Note the Enallage here of the number, he speakes in the Plurall number here (whereas he spoke in the Singular before) because Sennacherib marched with a great part of his Army, in this march of his.

They have taken up their lodging at Geba.] i. e, They intend to quarter at Geba this night.

Geba was in the Tribe of Benjamim, not farre from Ramah, as the next words shew.

Ramah is afraid] i e. The Inhabitants of Ramah are afraid, Supple, because of the approach of Sennacherib, and the forces which he had with him.

Ramah was a City of Benjamin; Josh. 18. v. 25.

Gibeah of Saul is fled.] i. e. The Inhabi∣tants of Gibeah of Saul are fled for fear of Sennacherib.

Gibeah was seated in the Tribe of Benja∣min, and was called Gibeah of Saul, because Saul (who was the first King of Israel) dwelt there.

Of this you may read 1 Sam. Cap. 11. v. 4.

30.

Lift up thy voyce O Daughter of Gal∣lim.] q. d. Cry aloud for sorrow and grief, O ye Inhabitants of Gallim, because the As∣syrians are come so near you.

O Daughter of Gallim.] i. e. O City of Gallim.

The Hebrews call their Cityes by the name of Daughters, See Chap. 1. v. 8

The Prophet puts here the Cityes them∣selves for the Inhabitants of the Cityes per Metonymiam Subjecti, or Continentis.

Cause it to be heard] i. e. Cause thy voyce to be heard in mourning and lamen∣tation.

This is spoken not to Gallim but to Anathoth.

It is a Relative without an Antecedent, but the Antecedent may be understood from the former words.

Ʋnto Laish.] Some think that this Laish was a Citty in the Tribe of Benjamin. But others take it for that Laish, which was in the Tribe of Dan, and which was the ut∣most City, one of them, of the Land of Canaan Northward, of which Judg. 18. So that by bidding them cry, and cause their voyce to be heard to Laish, he bids them cry exceeding loud.

O poor Anathoth.] This City was in the Tribe of Benjamin, and was the City of the Prophet Jeremy, Jer. 1.1.

He calls it poor Anathoth out of pitty, pit∣tying the case thereof, because of the As∣syrians approach towards it.

31.

Madmenah is removed.] i. e. The Inhabitants of Madmenah, have left their City for fear of Sennacherib.

Madmenah was a City of Benja∣min.

The Inhabitants of Gebim gather them∣selves to fly.] Supple, For fear of the As∣syrians.

Gebim was a City of Benjamin.

32.

As yet he shall remaine at Nob that day.] q d. Yet for all this his speed, which he makes to come to Hierusalem, he shall not come to Hierusalem, he shall come no far∣ther than Nob, there he shall remaine, and there he shall be that day, Supple, in which he shall march from Geba, in which he lodged, v. 20.

These words are somewhat defective, and have an Ellepsis in them, which I have made up.

Note, that whereas the Prophet spoke in the four former verses, in the person of Messengers, and Scouts, here he speakes in his own person, and prophesieth of the speedy destruction of Sennacherib's Army, which shall be before Sennacherib can get himself to Hierusalem to trench against it.

As yet.] i. e. Yet for all this.

He.] That is, Sennacherib.

Nob.] This Nob was a City of the Priests, 1 Sam. 22.19. And it was in the Tribe of Benjamin.

That day.] He meaneth the day in which Sennacherib removed from Geba, where he lodged, v. 29.

He shall shake his hand against the Mount of the daughter of Sion, the hill of Hierusa∣lem.] i. e. When he is come to Nob (from whence he may see Hierusalem) he shall shake his hand against Hierusalem, and threaten it; But he shall not come to Hie∣rusalem to cast up any Bankes, or

raise up a Fort against it.

Note here, that it is most probable, that though Hierusalem was besiedged by Sen∣nacherib's Army, yet Sennacherib was not there himself in person, though he was com∣ming thither, but that Rabshake, or some o∣ther great Officer of Sennacherib's had the chief command of the siedge, till Sennache∣rib himself should come. For it is said of Sennacherib himself, Cap. 37. v. 33. and 2 Kings, 19.32. That he should not come a∣gainst Hierusalem with Shields, nor cast a Bank against it.

He shall shake his hand.] i. e. He shall (if he will) shake his hand.

Shake his hand.] i. e. Threaten.

They which threat••n a man doe usually hold up their hand and shake it against him, whom they threaten. Hence to shake the hand, is put here, for to threaten, by a Me∣tony••ie.

Against the Mount of the Daughter of Si∣on] i. e. Against Mount Sion, whereon the City of David was built, 1 Kings, 8.1. and whereon were strong holds, 2 Sam. cap. 5. v. 7.

The Daughter of Sion, is as much to say as the City of Sion. See Chap. 1. v. 8.

The hill of Hierusalem.] i. e. Mount Si∣on, which was within the walls of Hierusa∣lem

This is a Repetition of the former words.

33.

Behold] i. e. But behold.

Shall lop the bough] He puts bough here, Collective for boughs.

By the Boughes, he meaneth the Souldiers of Sennacherib's Army: For here he com∣pareth Sennacherib and his Army to a Tree, whereof Sennacherib is the Body, on which the Boughes depend, and the Souldiers are the Boughes of that Body.

Yet note, that some take the Bough here simply and singularly, for some eminent bough, and think that Rabshake was meant thereby, of whom we read, Cap. 36. and 37. who Commanded in chief at this time in which the siedge was layd against Hie∣rusalem.

With terrour.] i. e. After a terrible manner.

And the high ones of stature.] i. e. And the Tall trees. By which are Metaphori∣cally meant, the Captaines and chief Officers of Sennacherib's Army, See v. 18.

In the former words he likened Senna∣cherib to a Tree, and the Souldiers of his Army to the boughes of that tree: The Cap∣taines and chief-Officers to the upper, and the common Souldiers to the low••r boughs. But here he likeneth Sennacherib's Armie to a forrest (as he doth also v. 18.) And his Captaines and chief-Officers, to the tall trees, The common Souldiers to the Briars and thornes thereof; where note, that the Pro∣phet passeth here from his first to another Metaphor, which thing is usuall with him.

And the haughty.] i. e And the high Trees.

Shall be humbled.] i. e. Shall be felled down.

This is a repetition of the former sen∣tence.

34.

And he shall cut down the Thickets of the Forrest.] By the Thickets of the Forrest, he meanneth here the Briars and Thornes, which grow thick in the Forrest: And by them are meant the common Souldiers of Sennacherib's Army.

The thickets of the Forrest, are taken o∣therwise here, than they are taken cap. 9.18.

With iron] i. e. With an Instrument of iron, as v. g. An Ax. Metonymia materiae.

The Prophet alludes here to a Woodman.

And Lebanon] i. e. And the whole for∣rest, i. e. The whole Army.

Lebanon was a famous Forrest lying on the outmost borders of the land of Cana∣an Northwards, which abounded with tall Cedars and other goodly Trees.

Shall fall.] i. e. Shall be cut down.

By a mighty one.] By this is meant the Angel of the Lord, which shewed his might in killing of Sennacherib's Army, For he slew an hundred fourscore and five thousand in one night. 2 Kings, 19.35.

ISAIAH. CHAP. XI.

AND there shall come forth a Rod out of the stemme of Jesse.] This Rod was He∣zekiah, for whose sake God destroy∣ed the Assyrians.

This Chapter therefore depends upon the former, and containes a reason why the Lord would destroy the Assyrians, as is mentioned in the later part of the former Chapter: The reason whereof is, because Hezekiah, was to be King at that time,, who would prove a godly and religious King, and therefore God would so favour him, as that for his sake, he would destroy the Assyrians.

This reason also the Prophet gives of the destruction of the Assyrians Army, when he mentioneth it, Cap. 9.6. and Cap. 10.27.

Therefore the Particle, And, may be here rendered For, q. d. For there shall come forth a rod out of the stemme of Jesse, &c.

But here some do object, That Heze∣kiah cannot be here meant by this Rod, which should come out of the stemme of Jesse: For it is not here said that this Rod is come forth, but that it shall come forth, out of the stemme of Jesse. But Hezekiah was come out of the stemme of Jesse already, and was sprung up, and was of good years at the time of this Prophesie, for before this time the Prophet was sent to Ahaz, who was then King of Judah, Cap. 7. And that was before this in order of time, for it is set down in the book before it: And if the Prophet prophesied to Ahaz when he was King, before he declared this Pro∣phesie, then must Hezekiah be at that time at least nine yeares old, for Ahaz raigned but sixteen yeares, 2 Kings, 16.2. and He∣zekiah succeeded Ahaz his Father immedi∣ately, and when Hezekiah began to raign, he was twenty five yeares old 2 Kings 18. v. 2. By this Rod therefore we cannot un∣derstand Hezekiah.

In Answer to this I say, First, that though the Prophesie, which the Prophet prophesied to Ahaz, be set down, and re∣gistred in order before this Prophesie, as that being registred in the seventh, this in the eleventh Chapter, yet it doth not fol∣low for that reason, that that Prophesie was before this in order of time: For it is con∣fessed by all Interpreters, that the Prophe∣sies of Isaiah are not registred in this book, in the same order of time, as they were at the first delivered.

Secondly, I may answer, that because neither the particular time of the destructi∣on of the Assyrian•• Army, nor the time when the Assyrians would invade Judah, nor who should raign over Judah at that time, was as yet distinctly known. The Prophet might speak of Hezekiah as yet to rise or spring out, though he was already born.

Thirdly, The Prophet speakes here of Hezekiah, not as of a private person, but as of a King: And therefore though he was born before this, yet because he was not a King before this, he might say, there shall come forth a Rod out of the stemme of Jesse, &c.

Howsoever we read Cap. 14.29. Rejoyce not thou whole Palestina, because the Rod of him that smote thee is broken: For out of the Serpents Root shall come forth a Cockatrice. And his fruit shall be a fiery flying Serpent: Where, that by the Cockatrice and fiery fly∣ing Serpent is meant Hezekiah, is generally agreed by all: And it was spoken in the year that Ahaz died, Cap. 14. vers. 28. at

which time Hezekiah was about twenty five yeares old, Compare 2 Kings, 16.20. with 2 Kings, 18.2.

If therefore any one be not satisfied with the former Answers, let him tell how the Prophet could say, Out of the Serpents root shall come a fiery flying Serpent, &c. when as Hezekiah was born already, and what he saies in satisfaction to that place, will likewise satisfie this.

Note, that though Hezekiah be meant here by this Rod, and by this Branch, in the first and meaner sence, yet in the second and more sublime sence, Christ Jesus is here meant: See what we said Chap. 9. v. 6.

There shall come forth a Rod out of the stem of Jesse, and a branch shall grow out of his root.] Here Hezekiah is compared, by a Metaphor, to a Rod or Twig which sprouts out of the stem of a Tree, and to a Branch or Shoot which springs out of the Root of a Tree: And Jesse is compared in one place to a stemme, out of which the Rod, in the other to a Root of a Tree, out of which the Branch groweth.

Jesse was the Father of David, Matt. 1.6. Of whom by divers descents Hezekiah came, Matth. 1. v. 6, 7, 8, 9. which is the reason that the Prophet here saith, There shall come forth a Rod out of the stemme of Jesse, and a branch shall grow out of his Root.

The stemme of Jesse.] The Prophet saith the stemme of Jesse, and the root of Jesse, as St. Paul saith the signe of Circumcision, Rom. 4.11. where the Genitive case, is a Geni∣tive case of Identity. For it is as if he should say, The stemme Jesse, and the root Jesse, and as if St. Paul should say, the signe Circum∣cision.

2.

And the spirit of the Lord.] By the Spirit of the Lord is here meant the gifts of Gods Spirit, per Metonymiam efficientis, which gifts he rehearseth in the next words.

Shall rest upon him.] i. e. Shall be given him, and alwayes remaine with him, for rest signifieth Permanencie.

The Spirit of wisedome.] i. e. The gift of wisdome.

By Wisdome understand knowledge of divine matters.

Ʋnderstanding.] By Ʋnderstanding is signified, Knowledge in naturall things.

The spirit of Counsel.] By Counsell un∣derstand Prudence, by which he was able to give good advise in Civil matters, yea, and in matters concerning Religion to. See cap. 9. v. 6.

And might.] By might understand the might and fortitude of mind, which enableth a man to do with valour, and to suffer with Patience and Constancie.

The Spirit of knowledge.] By knowledge understand, by a Synecdoche generis, the knowledge of interpreting & expounding Scri∣ptures.

And of the fear of the Lord] By the f••ar of the Lord, understand the duties of man to∣wards God.

3.

And shall make him of quick under∣standing in the fear of the Lord.] q. d. And that Spirit of the Lord shall make him of quick understanding in the fear of the Lord, and in things which concern mans duty to∣wards God.

The Prophet, as he shewed what that Spi∣rit of the Lord was (which he spoke of v. 2.) in it self, and in its own nature, that it was a Spirit of wisedome and understanding, a Spirit of counsell and might, a Spirit of know∣ledge and the of fear of the Lord: So here he sheweth what it shall be in its effects, and what effects it shall produce in Hezekiah: It shall make him of quick understanding in the fear of the Lord, expert in knowledge, strong and stout in courage and might, ready in counsel, prompt in understanding, and ex∣cellent in wisdome.

These are the effects which that Spirit should produce in Hezekiah, yet the Pro∣phet mentioneth but one of these, for bre∣vities sake, and leaves the rest to us to be un∣derstood out of the former verse, where he shewes the nature of this Spirit.

If you aske why the Prophet mentioneth this effect of the Spirit, namely, he or it shall make him of quick understanding in the fear of the Lord, rather than any of the other.

I answer, because he made mention last of that Spirit, as it was the Spirit of the fear of the Lord, of which to be of quick un∣derstanding in the fear of the Lord, is an im∣mediate effect. And the Hebrewes, when they repeate or descant upon the particu∣lars, which they have rehearsed, use an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and begin with the last first.

And he shall not judge after the sight of his eyes.] i. e. And (Supple, by virtue of that Spirit which shall rest upon him) when

he shall sit in judgement and give sentence upon any man, he shall not judge according to the outward appearance of things: (For such unwary Judges as do so, are often de∣cieved by the specious shewes of Hypo∣crites) But he shall dive into the heart and truth thereof.

He puts the sight of the eyes, for the out∣ward Object of the eyes, by a Metony∣mie.

Neither reprove after the hearing of his eares.] i. e. Neither shall he reprove any one which is brought before him, as a De∣linquent, according to the Tales which are told him, or according to the flying reports which come to his eares, (which are for the most part false) But he shall examine and search out the truth, and reprove according to that.

As he puts the sight of the eyes for the thing seen, just before: So here he puts the hear∣ing of the eares for the things heard, or the tales told him.

4.

With righteousnesse shall he judge the Poor.] He instructeth in the judgement of the Poor, because they are still opprest by corrupt Judges. And therefore to judge them with righteo••snesse, or to give an upright sentence in their cause, sheweth evidently the justice or uprightnesse of the Judge.

And reprove with equity.] This is a re∣petition of the former sentence.

Because Judges, when they judge or give sentence, do reprove directly or indirectly the party which doth wrong; hence to re∣prove may be taken for to judge.

For the meek of the earth.] i e. For the good and comfort of the Poor of the Land.

By the Meeke he meaneth the Poor, per Metonymiam adjuncti: For meekenesse and humility, use to be the companions of Po∣verty.

And by the earth, he meaneth the Land of Judah, by a Synecdoche, of a part for the whole.

And he shall smite the earth with the rod of his mouth.] i. e. And he shall condemne those wicked men to the rod, to be whipt, which deserve the Rod.

By the earth he meaneth, the wicked of the Land, where there is first a Metonymie, whereby the earth is put for the men which inhabite the earth: And then there is a Sy∣necdoche, whereby the Inhabitants of the earth in generall, are put for the wick∣ed which inhabite the Land of Judah in par∣ticular.

By the rod of his mouth, he meaneth the sentence of condemnation, which proceedeth out of the mouth of him the Judge, where∣by the Malefactor is condemned to be whipt or smitten with a rod: For because a Malefactor, which is condemned to the rod, by the sentence which proceedeth out of the Judges mouth, is smitte•• with the rod, accor∣ding to the Judges Sentence, therefore doth he call the sentence of the Judge whereby he doth sentence or condemne the Malefactor to the rod, a smiting with the rod of the mouth.

And with the breath of his lips shall he slay the wicked.] i. e. By the sentence which proceedeth (as the breath) out of his lips, shall he condemn the wicked which deserve death, to death, and his sentence shall be executed upon them, and they shall be slain accordingly.

The wicked] Supple, Which deserve death.

5.

And righteousnesse shall be the girdle of his loynes, and faithfullnesse the girdle of his reines.] i. e. And he shall have Righteous and Faithful men alwayes about him, which shall encompasse him as a girdle doth the loines and reines.

He commends him here from his Coun∣sellors and attendants.

The Hebrews often leave the note of simi∣litude to be understood, as so it is left to be understood here in this place.

Righteousnesse is put here, per Metonymi∣am adjuncti, for righteous men: An Abstract for a Concrete: And Faithfullnesse for faithfull men.

A Girdle is a strength to the loines, and an ornament to the whole man, being usually more rich and costly th••n the other gar∣ments are: So are righteous Counsellors the strength of a King, Prov. 11. v. 14. and 15.22. compared with Prov. 25.5. And they are an Ornament also to him, Psal. 101.

Thus some interpret this place.

But because Virtues which are the Orna∣ments of the mind, are often compared to the Ornaments of apparrel, which adorne the body, as to a Robe, and to a Diademe, Job, 29. v. 14. and because he speakes here of the Virtues of Hezekiah, I take righte∣ousnesse and faithfullnesse here, rather for the Virtues of righteousnesse and faithfullnesse,

than for righteous and faithfull men. And I take And, for For, q. d. For righteousnesse shall be as the Girdle of his loines, which doth a∣dorne him, and faithfullnesse shall be as a gir∣dle of his reines, which is an Ornament to him.

Righteousnesse.] Righteousnesse according to this last interpretation is a Virtue inhe∣rent in a Judge, by which he doth admini∣ster justice impartially, to the poor, aswell as to the rich.

Faithfullnesse.] Faithfullnesse signifieth the same, according to the last interpreta∣tion as righteousnesse doth.

And faithfullness comes to signifie righte∣ousnesse in this place. Because in that cove∣nant, which Israel made with the Lord, the Judge promiseth that he will be righteous in his Office, and administer justice justly, and truly, and indifferently, who, if he keeps this his promise, and doth according to it, he is said to be faithfull; And this his righ∣teous d aling may therefore be called faith∣fulln••sse: But otherwise he is unfaithfull, and his doings may be tearmed an adultery, and he an Adulterer, by a Metaphor from the keeping or breaking a promise made in wedlock, between man and wife. See Notes Cap. 1. v. 21.

6.

The Wolfe also shall dwell with the Lamb.] q. d. And because of Hezekiah's due and faithfull administration of justice, men shall dwell so peaceably together, that one shall not dare to offend or wrong the other.

The Wolf is a ravenous beast, which devour∣eth the Lamb, the lamb a gentle Creature and the usuall prey of the Wolfe: When therefore he saith, that the Wolfe shall dwell with the Lamb quietly, his meaning (by a Proverbe) is to shew, that those men, which were given to rapine and violence shall in Hezekiah's dayes, give over their lewd Courses, and betake themselves to an honest kind of life. This is that also which he mean∣eth by the Leopards lying down with the Kid; And the Calfes and young Lyons being toge∣ther, &c.

And the young Lyon.] The young Lyon is more fierce and lusty than the old Lyon, and more greedy of his prey, yet here he saith, that he shall not prey as he was wont upon the Calfe and the fatling, but go and walk friendly together with them.

The Fatling.] i. e. The fat Cattle.

Together.] i. e. Shall be, or walk, or go together, for these or one of these words is here to be understood.

And a little Child shall lead them.] i. e. And a little Child shall be able to lead them.

It sheweth every one of these beasts to be tame, that they will be lead by a man, but much more if they be such, as that a lit∣tle Child may lead them.

7.

Shall feed — and lye down together.] He meaneth, they shall lye down together peaceably and quietly.

And the Lyon shall eat straw like an Oxe.] And if the Lyon shall eat straw like an Oxe, he will no more prey upon other Beasts, which he did onely to eat them for satis∣faction of his hunger, but be as free from that, as the Oxe.

8.

The sucking Child.] The sucking Child is the weakest of all Children, and lesse able to resist any hurtfull thing.

Shall play on the hole of the Aspe] Supple, Without any hurt. q. d. The sucking Child shall play on the hole of the Aspe, and yet notwithstanding the Aspe shall not hurt him.

The Aspe is a venomous kind of Serpent (though it be but little) and loveth holes to lurk in.

The weaned Child.] i. e. The Child which is newly weaned, and therefore unable to withstand any noxious thing

Shall put his hand on the Cockatrice den.] Supple, And yet the Cockatrice shall nei∣ther hurt him, nor sting him.

The Cockatrice also is a Venomous kind of Creature, and dangerous.

9.

They shall not hurt nor destroy.] i. e. Neither the Wolfe, nor the Leopard, nor the young Lyon, nor the Beare, nor the Lyon, nor the Aspe, nor the Cockatrice, (by which are meant wicked men, or men of rapine and violence) shall hurt, or destroy, the Lamb, the Kid, the Calfe and fatling, the Cow, the Oxe, the Sucking Child, (by which are meant simple and well-meaning men) in all my holy mountaine.

In all my holy mountaine.] i. e. In all the Kingdome of Judah.

The Prophet speakes here in the person of God, and by Gods holy mountaine, he mean∣eth Mount Sion, upon which the Temple stood, and by a Synecdoche, the whole King∣dome of Judah.

For the earth shall be full] By the earth is meant the land of Judah, by a Synecdoche, as v. 4.

Full of the knewledge of the Lord.] i. e. Full of the knowledge of the will and law of the Lord.

The Lord is put here, by a Metonymie, for the will and commandements of the Lord. And here he alludes to a Channel full of wa∣ter (as appeares by the next words) where he compares the Land of Judah to the Chan∣nel, and the knowledge of the Lord, to the wa∣ters which fill the Channel.

As the waters cover the Sea.] q. d. As the Channel of the Sea is full of waters, with which it is covered.

By the Sea is meant here, the Channel of the sea, per Metonymiam adjuncti: For pro∣perly the Sea is the waters which are ga∣thered together in a great Channel, Gen. 1. v. 10.

The Prophet here gives another reason of what he said from the sixth verse hither∣to, that is, why the Wolfe should dwell with the Lamb, &c. That is, Why wicked men, or men of rapine and violence, should leave their old course of life, and live civilly with civill men: And this other reason is, because the knowledge of God should be more plentifull among them, than it had been. For if the ignorance of the will of God doth alienate from the life of God as the Apostle speakes Eph. 4.18. That is, doth make men strangers to a godly life; the knowledge of God will cause men to lead the life of God, that is, to lead a godly life.

Now that Hezekiah did promote, and propagate the knowledge of the Lord, Read 2 Chron. Cap. 29.30, 31. and in particu∣lar 2 Chron. Cap. 30. v. 22.

10.

And in that day there shall be a root of Jesse which shall stand for an ensigne, &c.] i. e. q. d. And at that time in which there shall come forth a rod out of the stemme of Jesse, and a branch shall grow out of his root, (as v. 1.) that stemme of Jesse, and that branch, which shall grow out of his root, shall stand for an ensigne for the people, &c.

There shall be a root of Jesse.] By the root of Jesse, he meaneth Hezekiah, which he called, the rod of the stem of Jesse, and the branch of the root of Jesse, v. 1.

Hezekiah is said to be a root of Jesse, by a Metonymie, because he was a branch grow∣ing out of the root of Jesse, v. 1. Or we may say, that as by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Genus, is under∣stood both the lead of a generation or kind∣red, and the generation or kinred it self: So both the head of a generation or kinred, and the generation or kinred it self, is meant by the root in the Hebrews manner of speaking. For it signifies the head. v. 1. And it signifies the off-spring, Revel. 22. v. 16.

Which shall stand for an ensigne of the peo∣ple.] i. e. To whom many of the Gentiles shall repaire, as Souldiers do to their En∣signe or Colours.

A Metaphoricall Phrase.

More than probable it is, that the peo∣ple, which dwelt near unto Judaea, hearing of, and seeing the happinesse and prospe∣rity of Hezekiah's raign, did desire to dwell or sojourne in the land of Judah, and to be under the protection of Hezekiah, e∣specially such as did turn to the Lord, By which meanes they lived not onely peace∣ably, but also were near to the Temple to worship. And this they did chiefly then, when the Angel of the Lord had miracu∣lously destroyed Sennacherib's Army, and when the Lord had shewed a miracle (for Hezekiah's sake) in the Sun, and had pro∣mised Hezekiah by his Prophet, peace, so long as he lived.

To it shall the Gentiles seek] i. e. To that Root, or to that Ensigne, (by which he meaneth Hezekiah) shall the Gentiles seek, Supple, That they may live in Judaea under his protection.

The Gentiles] By the Gentiles are meant all that were not of the seed of Abra∣ham.

And h s rest.] i. e. And the peace and quiet which he shall enjoy from his enemies.

Or, by his rest, may be understood, the place of his habitation, or the place where he resteth, that is, where he dwelleth; by a Me∣tonymie.

Shall be glorious.] The peace and quiet which he shall enjoy shall be glorious, be∣cause many shall admire it, and speak of it, and desire to partake of it.

And Hierusalem, which shall be the place of his habitation, shall be glorious, by rea∣son of that Prosperity, and those blessings which it shall enjoy by him.

11.

In that day.] i. e. In the day of which he spoke, v. 10.

The Lord shall set his hand againe the se∣cond time to recover the remnant of his people, which shall be left from Assyria, and from Aegypt, and from Pathros, &c.] q. d. As God did once put his hand to redeem his people when he delivered them out of Ae∣gypt, and brought them into the land of

Canaan, by the hands of Moses and Joshua: So shall he now againe set his hand to re∣cover his people (which are or shall be led away Captive into Assyria, or fled into Aegypt, and into Pathros, and other places for fear of their enemies) from the places to which they were either carried away cap∣tive, or fled, and bring them back againe into their own land.

Note, that when he saith, the Lord shall set his hand againe the second time, to recover the Remnant of his People, which shall be left from Assyria, and from Aegypt, and from Pa∣thros, &c. These Relative words, relate not to the place, or places from which the Lord did recover them, either in the first or second recovery; But onely to the Re∣covery it self. q. d. As the Lord did set his hands to recover his people once, in the dayes of Moses, so shall he now set his hands the second time to recover them, in the dayes of Hezekiah. For the places from which he did recover them, were not all the same in the first and second recovery, no nor yet was the manner of the recovery the same.

The Lord shall set his hand againe the se∣cond time to re••over.] The first time at which God set his hand to recover his people, was when he set his hand, and shewed his pow∣er, for their delivery out of Aegypt from under Pharaoh, by Moses.

The remnant of his people which shall be left.] By this he meaneth those Children of Israel which were left alive after that desolation and destruction, which was made of them by Tiglah-Pileser, Salmana∣ser, and S••nnacherib, and which were di∣spersed abroad in foreigne lands.

The Lord is said to recover the remnant of his people, In that he allured and heartned them to return into the land of Canaan, by the prosperity and peace which he gave to Hezekiah: And in that he sent troubles among the Assyrians, by reason of which many of the Israelites and Jewes, which were there Captives, had opportunity to e∣scape and returne to their own land: Of which more Cap. 14. v. 1.

From Assyria, and from Aegypt &c.] By these places, understand other places also, whether the Israelites & Jewes were either led Captives, or fled to save their lives.

These words, From Assyria, and from Aegypt, &c. relate to the word, to re∣cover.

From Pathros.] By Pathros some under∣stand the land of Pharusii near to Aethi∣opia.

And from Cush.] By Cush is meant Ae∣thiopia, where the Children of Cush lived, which Cush is mentioned, Gen. Chap. 10. v. 5.

From Elam.] By Elam is meant, the Land of the Elamites (which were neigh∣bours adjoyning to the Medes) whose fore-father was Elam, of whom, Gen. 10. v. 22.

And from Shinar] By Shinar is meant Chaldaea or Babylonia.

And from Hamah.] Hamah was scituate under Mount Lebanon, not farre from Da∣mascus in Syria.

And from the Islands of the Sea.] By the Islands of the Sea, he meanes Cyprus, and Creete, as also Macedonia, and parts of Asia, bordering upon the Sea: For the Hebrewes call not those lands onely, which are environed round about with the Sea, Islands of the Sea, But those Lands also which border upon the Sea, though they are not environed with it.

12.

And he shall set up an Ensigne for the nations, &c.] The Prophet repeateth here what he said in the former verses, for the greater confirmation of what he said.

For the Nations.] i e. For the People or Gentiles mentioned v. 10.

The Out-casts of Israel.] i. e. Many of those of the ten Tribes of Israel, that were either carried away Captive, or ranne out of their own Land to save themselves in the dayes of Tiglah-Pileser, and Salmaneser.

The dispers••d of Judah.] i. e. Those of the Tribe and Kingdome of Judah, which fled in the dayes of Sennacharib into for∣raign Countries to save themselves.

From the four Corners of the Earth.] i. e. From the East, and from the West, from the North, and from the South parts of the Earth.

He speakes of the Earth, as of a Qua∣drangular or four-square body, after a vul∣gar manner.

13.

The envy also of Ephraim shall de∣part.] i. e. The envy also and hatred with which the men of Israel were wont to be incensed against the men of Judah, and to persecute them, shall cease and vanish a∣way.

Ephraim is put here, for the Tenne

Tribes of Israel, as Chap. 7. vers. 2.

Great was the envie, and hatred, and en∣mity which the ten Tribes of Israel did bear against the Tribe or Kingdome of Ju∣dah, as appeares (as by other places) so by 2 Kings, 16.5. and Isaiah Cap. 7.1. &c. But this envy, and hatred, and enmity, ceased in Hezekiah's dayes; for they which returned stuck close to the Jewes, either by reason of their common danger: Or because Hezekiah and the men of Ju∣dah, were a refuge for them, in their af∣fliction.

And the adversaries of Judah shall be cut off.] i. e. And the adversaries of the Tribe or Kingdome of Judah shall be cut off

By the adversaries of Judah, we may understand the Nations or Gentiles, which were the enemies of that Tribe or King∣dome, such as were the Philistines, and Edomites, and Moabites, and Ammonites, whom Hezekiah subdued, according to what is prophesied, verse 14. and then these words are left here to be read with a Pa∣renthesis.

Or, we may understand by the adversa∣ries of Judah, those of Ephraim, that is of the ten Tribes of Israel, which bore inve∣terate hatred against Judah: And these were cut all off by Salmaneser. And then And may be taken here for For, q.d. For the the Adversaries of Judah, (those Adver∣saries I mean, which he had in Ephraim) shall be cut off

Ephraim shall not Envy Judah, and Judah shall not vex Ephraim.] q. d. I say that the men of Israel shall not envy the men of Ju∣dah and vex them, neither shall the men of Judah vex the men of Israel: But they both shall live together as friends, in one Common-wealth, under one King, namely Hezekiah.

When he saith, Ephraim shall not envy Judah, he doth as it were, resume those words which he used in the beginning of the Verse, Viz. Ephraim shall not envy Ju∣dah, which he intermitted, or suspended before he had perfected what he would say, by reason of those words; And the adver∣saries of Judah shall be cut off.

14.

But they.] i. e. But both the men of Judah and they of the ten Tribes of Israel, which shall live under Hezekiah, in the land of Judah.

They shall fly upon the shoulders of the Phi∣listines.] i. e. They shall joyn together, and set upon the Philistines, and shall prevail against them, and make them run away, and turn their backs upon them, so that they shall pursue them, and fly upon their shoul∣ders.

All this is continued by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words, They shall fly upon the shoulders of the Philistines: The like whereof we read Gen. 49.8.

The History of this Victory over the Phili∣stines. See 2 Kings, 18.8.

The Philistines towards the W••st.] This he saith, because the Philistines dwelt West∣ward of Judaea.

They shall spoile them of the East.] By them of the East, he meaneth the Arabi∣ans, which dwelt East from Judaea, From these he saith he shall take the Prey.

Together.] Referre th s word to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they q. d. But they together shall fly upon the shoulders of the Philistines, they together shall spoile them of the East

They shall lay their hands upon Edom and Moab.] i. e. They shall subdue the Edo∣mites and Moabites.

To lay the hand upon them, is put here per Metonymiam adjuncti, for to subdue them.

Edom and Moab are put per Metonymi∣am causae, for the Edomites and Moabites, Fathers for the Children.

And the Children of Ammon shall obey them.] i. e. And they shall vanquish and overcome the Ammonites, and make them their servants.

To obey, is put here, for to be vanquished and overcome: Per Metonymiam effecti. Because they which are vanquished and over∣come, use to obey, and be at the beck and com∣mand of their Conquerors, and become their Subjects or Servants rather.

It is likely that these Arabians, and Edo∣mites, and Moabites, and Ammonites, which are here spoken of were Auxiliaries to the Philistines, at the time here spoken of, and served them against the Kingdome of Ju∣dah, and so were overcome when the Phi∣listines were overcome.

15.

And the Lord shall utterly destroy the tongue of the Aegyptian Sea.] i. e. And the Lord shall divide the Red Sea, and dry it up, so as to make a passage through it, as upon dry land, that his People which are in Ae∣gypt, may come safely without any impedi∣ment from Aegypt to their own Land.

He saith the Tongue of the Aegyptian Sea, that is, the tongue of the red Sea (which divi∣ded Aegypt from Arabia.) because Geogra∣phers liken that Sea to the Tongue of a beast: So did they liken the whole earth to a Sling, Europe, to a Woman, Spaine to a Beasts hide, &c.

The meaning of these words are, That the Lord shall bring his People which fled into Aegypt, to save themselves, when Tiglah-Pi∣leser, and Salmaneser, and Sennacherib, in∣vaded their Land with their Armies, safe out of Aegypt againe, into the land of Judah. And this his meaning the Prophet expresseth in this manner, in allusion to that which God did when he brought the Israelites out of Aegypt, by the hand of Moses, for then he divided the Red Sea, and brought them safe through it, as on dry land, Exod. 14.21, 22. For the Hebrews do love to ex∣presse like things by like, and one thing by the Circumstances of another.

This Verse hath its immediate relation and dependance upon the twelfe verse.

And with his mighty wind shall he shake his hand over the river, and shall smite it.] By this River is meant the great River Euphra∣tes, which ran on the West of Assyria: For when the River is put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scri∣pture doth commonly mean the River Eu∣phrates.

And here he compares the mighty wind to a Rod, which a man holds in his hand, and whipps or strikes another with, by a Metaphor. And in it he hath a double allusion.

First, To the Rod wherewith Moses smote the Red Sea to divide it, Exod. 14. v. 21.

Then to the strong East wind, wherewith God caused the Sea to go back, and made the Sea dry land, Exod. 14.21.

By all this, his meaning is onely this, that the Lord will bring his People, many of them, which either fled, or were carried away captive into Assyria, in the dayes of Tiglah-Pileser, Salmaneser, or Sennacherib, without any let or hinderance, into their own Countryes againe.

In the seaven streames.] There is which saith, that the seaven streams was the name of a noted place in the River Euphrates, if any such place there was, it may be fit to this place. Otherwise I conceive that In, is put for Into, (as many Interpretations ren∣der it) and that the sense is, that he shall smite it and divide the River Euphrates in∣to seven, that is (putting a certaine for an uncertaine number) into many streames.

When a great River is divided into ma∣ny streams, it becomes fordable, and is easie to be passed over: That therefore which is meant by dividing the River into seaven streams, is this, that it shall be made ford∣able: And by that againe this is onely meant, that Euphrates shall be no hinde∣rance to the People of Israel in their Re∣turn from Assyria to Judaea.

Make men go over.] i. e. Over the Channel thereof, wherein it ran.

16.

And there shall be an high way.] Sup∣le, Through the River Euphrates.

From Assyria.] i. e. For those which are in Assyria, to come from thence.

Like as it was to Israel in the day that he came up out of the land of Aegypt.] Supple, So shall it be to the Remnant of the Lord's People, when they come out of Assyria: for as when the Israelites came out of Ae∣gypt, the Red Sea was divided, to make an high way for them to passe over: So shall the River Euphrates be divided, for the Remnant of the Lords People, that they may passe over it, when they come out of Assyria.

ISAIAH. CHAP. XII.

AND in that day.] i. e. At that time, in which the Lord shall destroy the Assyrians, and de∣liver Hierusalem, as it is said, Cap. 10. and in which he shall recover the remnant of his People, and bring them againe into their own Countrey, as is said in the eleventh Chapter.

Thou shalt say] i e. Thou which art de∣livered, and thou which art brought home againe to thine own Countrey, (for to such the Prophet makes this Apostrophe) shallt say.

I will praise thee.] Supple, For thy great mercies, shewed to me.

Though thou wast angry with me.] Supple, When thou diddest afflict me, or carry me away, or make me fly into a strange Land for fear of the Assyrians.

2.

God is my salvation.] i. e. God is my Saviour, which saveth me from destructi∣on.

Salvation is put here, per Metonymiam ef∣fecti, for a Saviour.

I will trust.] Supple, In him.

And not be afraid] Supple, Of the Assy∣rians, or any other man, for what they can do unto me.

Is my strengh.] i. e. Doth strengthen me, and make me able to withstand whatsoever any man can do to me.

He saith, he is my strength, for he doth strengthen me, per Metonymiam effecti.

And my Song.] i. e. And the subject of my Song.

His meaning is, that he is his Deliverer. For when God delivered any of his Peo∣ple out of any great affliction, they were wont to make, and to sing Songs in praise of God, and their delivery.

He is become my Salvation] i. e. He is be∣come my Saviour.

3.

Therefore with joy shall ye draw water out of the wells of S••lvation.] q. d. And be∣cause God is become my Salvation, All ye that trust in him be assured and con∣fident of his Salvation in your distresse: For he will abundantly save you, and ye shall receive salvation from him in a plenitfull manner.

In this Epiphonema, he encourageth by this example, those that trust in the Lord, not to break off their trust, but still to trust in him, for he will save them at length which trust in him.

Shall ye.] i. e. Ye which trust in God, and rely on him. For to such doth the Singer here make an Apostrophe in this his Song.

Note that he puts a Relative here with∣out an Antecedent, a thing usuall with the Hebrewes.

With joy shall ye draw water out of the wels of Salvation.] In this Metaphor, he com∣pares God, our Saviour, to a Well, And the Salvation, which he bestowes upon his ser∣vants, to the waters of that well.

The wells of Salvation.] He saith Wells in the Plural, for the Well in the Singular Number, because God is as many wells unex∣haustible.

4.

And in that day.] i. e. Moreover in that day.

The day which he meaneth is the same with that which he mentioned Verse 1.

And he puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And, for Moreover.

Shall ye say.] Hee changeth his number here, for in ver. 1. he said, Thou shalt say, and here he saith, Ye shall say, though he speakes to the same.

The Prophet useth often the like Enallage.

Call upon his Name.] i. e. Call upon him.

The Hebrews often put the name of God, per Metonymiam adjuncti, for God him∣self.

To call upon God, is put here, for to give thankes to God, for we call upon God, aswell when we give thankes to him, as when we aske any thing at his hands Matt. 11.25, Dan. 2.23. 1 Chron. 29.13.

Note here, that they which are mindfull of the goodnesse which God hath shewed unto them, and are glad thereof, think their own thankes and praises not sufficient for so good a God: And therefore they in∣vite others to praise God also in their be∣half.

Declare his doings among the People.] i. e. Declare among the heathen (as occasion shall serve) what wonderfull things he hath done for us, that the heathen may take notice of them.

Make mention that his name is exalted] q. d. Tell abroad, that he hath done mar∣velous matters, for which he is exalted of us Jewes.

He saith his name is exalted, for he is exal∣ted, putting his name for him, as a little be∣fore.

He saith, he is exalted, for he hath done marvelous matters, for which he is exalted, per Metonymiam adjuncti: For he that doth marvelous matters, is exalted and praised for his doing, and gets himself renowne thereby.

5.

This is knowne.] i. e. This, that he hath done excellent things for us, is known.

In all the earth.] An Hyperbole.

6.

Cry out and Shout.] Supple, For joy.

Thou Inhabitant of Sion.] Sion was a Hill within Hierusalem, and here it is taken for all Hierusalem, by a Synech∣doche. Hierusalem, I say, which the Lord preserved from Sennacherib's fu∣ry, and therefore is here particularly called upon to cry out and shout for joy.

For great is the holy One of Israel.] i. e. For the Lord is great, and hath shewed himself great by what he hath done for thee.

The holy one of Israel.] i. e. God even the God which Israel worship∣eth.

In the middest of thee.] i. e. Which dwel∣leth with thee or in thee.

The Hebrews use often to say, The middest of thee, for Thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

God may be said to dwell in Sion, not onely because of his especiall manifesta∣tion of himself in his Temple there, but also because he was at hand with his peo∣ple of Hierusalem, and ready at all times to them. See Psal. 46.5.

ISAIAH. CHAP. XIII.

THE burthen of Baby∣lon.] The grievous misery and affliction which shall befal Ba∣bylon. Or the Visi∣on of that greivous misery and affliction which shall befal Ba∣bylon.

Note, that this word Burthen is here put Metaphorically by the Prophet, for a great and heavy misery and ••ffliction, which afflicti∣on and misery he calleth a burden, because it is grievous to him, whom it doth befall, as an heavy burthen is to him that beares it, yea, it is put for the Vision of that grievous misery and affliction By a Metaphoricall Me∣tonymie.

Isaiah the sonne of Amos.] See Chap. 1. v. 1.

Saw.] Supple, In a trance.

Note, that this verse is as it were a Title of the whole Chapter.

Josephus in the tenth book of his Antiquities & Chapter 3. tells us, that the Empire of the Assyrians was broken in pieces by the Me∣des in the dayes of Hezekiah, not long after the destruction of Sennacherib's Army be∣fore Hierusalem. And surely at the same time was this Prophesie fullfilled against Babylon, for Babylon, according to this Pro∣phesie, was to be destroyed by the Medes, v. 17. And Babylon was at this time be∣longing to the King of Assyria, 2 Kings, 17.24. And being it was a Royall City of the Assyrians, it was like to be set upon by the Medes, if it did not yeeld to them the sooner, and to suffer deeply if it were ta∣ken by storme; and it is most probable that it yeelded not, but was taken by storme, and so suffered deeply almost to an utter ruine at this time, as we shall shew v. 20. Add to this, that there was no long time to be between the manifestation of this Prophesie, and the fullfilling thereof as ap∣peares verse 22. Therefore it is most likely that this Prophesie was fullfilled at this time we now speak off, to wit, when the Medes broke the Assyrian Empire as Jose∣phus tells.

2.

Lift ye up a Banner.] These words are spoken in the Person of God, who as Lord of Hosts commands certaine Officers of the Army which he had prepared, and appointed to march against Babylon, to ga∣ther his Army together for that pur∣pose.

Lift ye, &c.] He speakes here to Stand∣dard-Bearers, or Ensignes of the Mede's Army.

Lift ye up a Banner.] Supple, that the Souldiers of my Army may repaire to it, and gather themselves together in a Bo∣die.

Ʋpon the high Mountaines] i. e. Upon an high Mountaine. And therefore upon an high Mountaine, that it might be seen the farther off, and so more notice might be taken of it, for the resort of Souldiers to it.

Exalt the voice unto them.] i. e. Cry a∣loud to them, and bid them repaire unto their Colours.

Ʋnto them.] i. e. Unto the Souldiers of the Army which I have provided.

He puts a Relative here without an An∣tecedent after the Hebrew manner.

Shake the hand.] i. e. Becken to them with the hand to come to their Co∣lours.

When we becken with the hand, we move or shake the hand, though when we shake the hand, we do not alwayes becken with it. So that here is a Synechdoche generis.

We call to them which are within hearing, we becken to them which are far∣ther off.

That they may goe into the Gates of the No∣bles.] i. e. That they may come together, march against Babylon, and enter it, and plunder it, and lay it waste.

The Gates of the Nobles.] i e. The City of the Nobles.

He puts the Gates here for the whole Ci∣ty, by a Synecdoche.

By the Gates or City of the N••bles, he meanes Babylon, which was called the City of the Nobles, because most of the Nobles lived there, as being one of the royall Ci∣ties of the Empire of the Assyrians.

3.

I have commanded my sanctified ones.] i. e. I have commanded those which I have set apart for this purpose, supple, to come together, and march to Babylon, and to en∣ter it, and plunder it, and lay it waste.

Sanctifi d ones.] They are called sancti∣fied ones, which are separated and set apart for any businesse: For to sanctifie signifieth properly to separate or set apart. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Saint Ch••ysostome; what meanes that, that the Lord sanctified the seventh day? the meaning is, that he set it apart.

I have also called my mighty ones for mine anger.] i. e. I have also called those men of valour which I have appointed for the execution of mine anger upon Babylon, sup∣ple, to come and execute my anger upon it.

For mine Anger] i. e. Whom I have appointed for the execution of mine an∣ger, supple, upon Babylon. A Metonymie, and an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Even them that rejoyce in my Highnesse.] i. e. Even them which rejoyce in doing what I would have them doe.

In my highnesse. i. e. In doing what I would have them doe.

Here are many figures couched. For first, he saith, In my Highnesse, for in me, By a Periphrasis. So we say of a Prince, the Princes Highnesse.

Secondly, he saith, In me, for, in my will, and in my pleasure, per Metonymiam Effi∣cientis.

Thirdly, he saith, In my will, and in my pleasure, for, in doing my will and pleasure, per Metonymiam Objecti.

One Souldier that goeth joyfully and with a good mind upon any service, is bet∣ter than ten that care not whether they goe or no.

All this is spoken in the person of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

4.

The noise of a multitude in the Moun∣taines.] q. d. Heark, there is a noise of a multitude of men in the Mountaines of Media.

The sentence is defective, and is to be supplied with the words, heark there is.

The Prophet speakes here, as though he heard on a suddain the whole Army of God met together in the Mountaines of Media, at the command of the Lord of Hosts, to march against Babyl••n, and as though he would have others to attend and kearken. By which he signifieth, that the Medes shall certainly come with an Army against Babylon, and that speedily too.

When he saith, the noise of a multitude in the Mountaines, he alludeth to the qua∣lity of the Land of Media which was mountainous.

Of the Kingdomes of the Nations gathered together.] He saith, of the Kingdomes of the Nations gathered together, because with the Medes the people of many other King∣domes of the Nations were joyned in this expedition.

The Lord mustereth the Hoste of the bat∣tle.] i. e. The Lord doth already gather his Army together, which he intendeth to send against Babylon.

Least they, to whom the Prophet spoke in the words immediately going before, might doubt what the reason of that noise was, which they heard in the Mountaines; here he tells them what the reason of it is: It is from this, that the Lord mustered the Host of the battle which he intended a∣gainst Babylon.

The Host of the battle.] i e. The warlike Host.

A Substantive of the Genitive case put for an Adiective.

5.

They come from a farre Country.] They are comming already, they are already up∣on their march, &c.

Who are meant by this, They, the fol∣lowing words shew, they are the Lord, and the weapons of his indignation, whose noise they heard in the Mountaines.

From a farre Country] Although the Medes themselves were not farre from Ba∣bylon, yet many people, which joyned with the Medes, were.

From the end of the Heaven. i. e. From the end of the earth, where heaven and earth seem to meet together.

The Prophet speakes here in the phrase of the common and vulgar sort of people, which think that the heaven is Semicircu∣lar, like a Bow, and that there it ends where the sight is bounded, and that there it is joyned to the earth, as the Bow to the string.

He mentioneth their farre coming, be∣cause farre comers are for the most part more covetous and fierce than others, and would seem to doe something to their ene∣mies, worthy of their farre coming, and hard paines, and such are more formidable to their enemies than others are.

The weapons of his indignation] i. e. The Medes, whom he maketh use of to execute his wrath upon Babylon, as a man maketh use of his weapons to revenge himself upon his enemies. A Metaphor

To destroy the whole Land] i. e. To de∣stroy the whole Land of Babylon, or Baby∣lonia.

6.

Howle yee.] i. e. Lament yee men of Babylon.

He useth a Metaphor in the word howle, taken from Dogs, or Wolves, or the like, and an Apostrophe to the Babylonians in the word Yee.

For the day of the Lord.] i. e. The day in which the Lord will pour out his vengeance upon you.

It shall come as a destruction.] i. e. It shall come as a day of destruction.

He saith, a destruction, for, a day of de∣struction, per Metonymiam Adjuncti. Or thus, that destruction, which the Lord will bring upon Babylon in that day, shall come as a d••struction, &c.

As a destruction from the Almighty.] That destruction is said to come from Almighty God, which is an inevitable, and a full de∣struction, and such as weak man cannot make, but sheweth it self to be the work of God, by the greatnesse and inevitablenesse there∣of.

7.

Therefore shall all hands be faint.] i. e. All the hands of the Babylonians shall be faint, and not able to hold up a weapon against the Medes.

And every mans heart.] i. e. Every Ba∣bylonians heart.

Synechdoche Generis.

Every mans heart shall melt.] Supple, As Ice, (Josh. 7.5.) or as melting Wax, (Psal. 22.14.) to wit, for fear.

The heart is put here for the courage: And then a mans courage is said to melt when he hath not courage enough to resist his enemy, but flies away from him, and stands not to him.

Things which melt wax soft, and things which are soft cannot resist the Agents which presse upon them, as hard things can: And therefore because a fearfull man flies from his enemie, and is not able to with∣stand him, his heart is said to melt, by a Metaphor from ice or wax, which being hard in themselves, grow soft being melted, and so not able to resist the Agent which presseth upon them. And that this is the reason of this Metaphor, we may learn from Job, who saith, I am afraid of him: for God maketh my heart soft, Job. 23. v. 15, 16. And Caesar speaking of the Gaules saith, Ʋt ad bella suscipienda Gallorum ala∣cer ac promptus est animus: Sic mollis ac minime resistens ad calamitates perferendas mens eorum est: Caes. Com lib. 3. pag. 63. As the courage of the Gaules is chearfull and ready to undertake warres: So their heart is soft, and of little resistance to under∣goe miseries.

8.

Pangs and sorrows shall take hold of them, they shall be in pain as a woman that travail∣eth] q. d. Great sorrow, and trouble, and anxiety, and vexation of mind, shall lay hold upon them.

The pangs, and sorrows, and pains of a woman in travail, are Metaphorically here to be understood, of the sorrow, and trouble, and anxiety, and vexation of the mind.

They shall be amazed one at another.] Supple, To see themselves so timorous, faint-hearted, and cowardly now, which use to be so valiant at other times: And such shall be their amazement, as that they shall not be able to counsell or encourage one another.

Their faces shall be as flames.] i. e. They shall blush for shame to see themselves so faint-hearted, and cowardly, so that their faces shall be as red as flames, that is, as red as fire with blushing.

Because these passions may seem incom∣patible to the same subject, at the same time, understand them of the same subjects at severall times, or of severall subjects at the same time.

9.

Behold the day of the Lord cometh.] See verse 6.

Cruell both with wrath and fierce anger.] He speaks here of a day, as of an angry man: By a Metaphor or Prosopopeia.

A day, if we will speak without a Meta∣phor, is said to be cruell for no other rea∣son, than because cruell things are done in it. And though the things, which were done by the Medes at this time, were cruell indeed in respect of them, yet in respect of God they were just.

To lay the Land.] He meaneth the Land of Babylon. See verse 5.

10.

For the Starres of Heaven, and the Constellations thereof, shall not give their light.] i. e. For such shall be the miseries and calamities, that that day shall bring upon the men of Babylon, and their Land, as that the Heavens and Constellations there∣of shall not give their light, but they shall cloth themselves with darknesse, and mourn, as being affected, and much mo∣ved with the miseries and calamities which shall befall Babylon, and the men thereof, at that time. See notes, Cap. 2. v. 19. and Cap. 5. v 25, 30.

This is to be referred to those words, The day of the Lord cometh cruell, both with wrath and fierce anger, to lay the land deso∣late; and is as an argument, to prove the cruelty, and the wrath, and the anger which shall be shewed in that day.

The Constellations thereof.] A Constella∣tion is a certain number of starres, which goes to the making up of one Sign in the Heavens, such as is Aries, Taurus, Gemini, Virgo, &c.

In his going forth] i. e. At his rising.

When the Sun riseth, it is said to goe forth, as a Bridegroom out of his Chamber, by a Metaphor, Psal. 119. v. 5.

11.

And I will punish.] i. e. For I will punish.

And, for For, as it is often used by the Hebrews.

The Prophet speaks here in the Person of God.

The world.] i. e. The Land, or the Sin∣ners of Babylon. Synechdoche integri hyper∣bolica.

Of the proud.] i. e. Of the proud Babylo∣nians. Synechdoche Generis.

Of the terrible.] i. e. Of the Babylonians, who haue been a terrour to their adjoyn∣ing Neighbours; And in a speciall man∣nen to the people of Israel.

12.

I will make a man more pretious than fine gold.] q. d. I will either cut off so ma∣ny of the Babylonians with the sword of the Medes, or make them flie from their own houses and land to save their lives abroad for fear of the Medes, as that I will leave but very few Babylonians in the Land of Babylon, so few, as that a man shall be more scarce than a apiece of fine gold.

A man.] i. e. A Babylonian, Syn••chdo∣che generis.

More pretious.] i. e More rare or scarce, for every thing which is rare and scarce is pretious. Metonymia effecti.

Even a man than the golden wedge of O∣phir] This is a repetition of the former sentence.

Ophir was the place whither Salomon sent his shipps for gold. 1 Kings, 9.28. No wonder therefore if they had gold in the wedge from thence, being that there were Mines of gold there.

Oph••r is thought to have been some part or other of the East Jndies.

13.

Therefore I will shake the heavens.] q. d. Therefore that I may do this, or bring this to passe, i. e. That I may make a man more pretious than gold, even a man, than the golden wedge of Ophir, I will do such ter∣rible things in the Land of Babylon, as shall make the very heavens over it, to trem∣ble.

I will shake the heavens.] i. e. I will do such terrible things as shall make the hea∣vens to shake. See Notes Cap. 2.19. c. 5.25.30. and here Cap. 13.10.

And the earth shall remove out of her place.] q. d. And the earth tremble for fear to see all those direfull things that I will do upon her, yea, it shall even remove out of her place for fear,

In the wrath.] i. e. At the wrath, or to see the wrath of the Lord of Hosts, which he will execute upon the men of Ba∣bylon.

Or, In the wrath, i. e. In the day of that wrath.

Of the Lord of Hosts.] Note here, the E∣nallage of the person from the first to the third.

14.

And it shall be as the chased Roe.] i. e. And Babylon shall be as a Roe-deer which is chased with hounds and huntsmen; for as a Roe, which is so chased, flies from it's

wonted place it knowes not whether: So Babylon being pursued by the Medes shall flie from her owne home into forreigne Lands, which she knowes not, that there she may save her life.

Here is a Relative without an Antecedent expressed.

The Relative It without an Antece∣dent, but the Antecedent is easie to be un∣derstood, for the Antecedent is Babylon of whom he speakes as of a woman, by a Proso∣popoeia.

This person is given here to Babylon, to shew how her Inhabitants shall be forced to fly at that day.

And as a sheep that no man taketh up.] i. e. And as a wandering sheep that no man ta∣keth up, or hath care of, when he seeth it wandering, but lets it wander on. For as such a sheep wandereth in unknown wayes untill it falls into some pit or other, or in∣to the jawes of the Wolfe, or some other ravenous beast: So shall Babylon wander untill shee falls into some destruction or other.

They shall turne every man to his own peo∣ple] i. e. They, which came as Auxiliaries or were hired by the Babylonians, to help them to serve them in their warres, shall (upon the comming of the Medes in the day of the Lord) fly every one to his own home, and leave the Babylonians desti∣tute.

Here is a Relative againe (viz. they) put without an Antecedent, after the manner of the Hebrews.

15.

Every one that is found.] i. e. Every Babylonian, which the Medes find either re∣maining in Babylon or flying out of it.

Shall be thrust thorow.] Supple, with a sword, i. e. Shall be slaine.

And every one that is ioyned to them.] i. e. And every stranger or out-landish man, that joyned himself to the Babylonians to help them.

By the sword.] Supple, Of the Medes.

16.

Their Children also] i. e. The Chil∣dren also of the Babylonians.

Shall be dashed in pieces.] Supple, By the Medes, who shall take their Children, and dash them against the stones, as Psal. 137. v. 9.

Their houses shall be spoiled.] i. e. Their houses shall be plundered of all their goods.

17.

Behold I will stirre up the Medes a∣gainst them.] i. e. For behold I will stir up the Medes against them.

Here he sheweth by whom he will exe∣cute his judgements upon the Babylonians, he will execute them by the Medes.

Which shall not regard silver.] And therefore shall not call to the Babylonians to ransome their lives, when they have got them into their power: Nor accept of a ransome, if the Babylonians should offer them a ransome to save their lives, but shall kill every one which they take and meet with.

18.

Their bows also shall dash the young men to pieces.] i. e. They shall also dash out the brains of the young men with the stocks of their Bows.

This is a sign of extream fury and ha∣tred.

On the fruit of the womb.] i. e. On Chil∣dren: For Children are the fruit of the womb, Psal. 127. v. 3.

Their eyes shall not spare Children.] i. e, This is a repetition of the fore-going sen∣tence.

It is a sign of extream cruelty, thus to use Children, whose weak age used to pri∣viledge them from the sword, as Deut. 20. v. 13, 14.

Their eyes.] That is, They.

The eye, which is but a part, is put here by a Synechdoche, for the whole man. And therefore the eye rather than any other part, because we are more ready to pitty a miserable object when we see it, than when we hear of it, &c.

19.

And Babylon the glory of Kingdomes.] The Assyrian had many Kingdomes sub∣ject to him, in which there was no City more famous than Babylon: Hence he calls it, The glory of Kingdomes.

The beauty of the Chaldees excellencie.] i. e. The prime, and chief, and most beau∣tiful of all those excellent Cities which the Chaldees had.

He puts beauty and excellencie here, by a Metonymie, for beautifull and excellent Cities.

Or by the Chaldees excellencie may be meant, the Chaldees themselves, by a Peri∣phrasis: So when we say of a General, the Generals Excellencie, we mean the General himself.

Babylon that famous City, was scituate in Chaldea, and therefore is it called the beau∣ty of the Chaldees excellencie.

Shall be as when God overthrew Sodome and Gomorrah.] i. e. Shall be utterly over∣thrown.

Note here, that by the overthrow of Sodome and Gomorrah, is usually signified, an utter destruction of a City, and such a destruction as is never repaired again, as appeares by this place, and by Jerem. 49. v. 18.

20

It shall never be inhabited, neither shall it be dwelt in from generation to generation.] An utter desolation is here prophesied of Babylon, and that it should never be inha∣bited again.

But how could this Prophesie be fulfil∣led, when the Medes broke to pieces the Assyrians Empire, whereas Babylon was so farre from being overthrown, like to the overthrow of Sodome and Gomorrah, and from being never inhabited from that time, as that it remaines in some renown even to this day; for at this day it is a Town of great ••raffique, if we believe reports.

Answer. That Babylon, when the Medes invaded the Assyrian Empire, was grie∣vously ruined, is more than probable: For at that time Babylon was not not so strong∣ly fortified, as it had been in former, and was in after times. For Eusebius report∣eth (in the end of the ninth book of his Evangelicall preparation) out of Abyde∣nus, that Belus had fortified Babylon with a wall; but that that wall was in processe of time abolished, untill Nebuchadnezar fortified it again with a new wall. So that it was no hard matter for the Medes to take Babylon by force and storm in that interim: And by force and storm it is like∣ly that they took it; and having so taken it, that they did fire it, and grievously rui∣nate it: For as though it had been utter∣ly ruinated at that time, Nebuchadnezar saith of what he built afterwards, is not this great Babylon which I have built? Dan. 4. v. 30.

So then when the Medes did destroy the Assyrian Empire, Babylon (in all likeli∣hood) was grievously ruined (besides that, that the power of the Assyrians, which ruled there, was quite destroyed) yet some part of it (without doubt) was left re∣maining, as may be gathered from 2 Kings. chap. 20. vers. 12. where mention is made of Baladon King of Babylon (though we know, that men oftentimes bear titles from places which have been, but now are not) therefore it is said here, that Baby∣lon shall be as when God overthrew Sodome and Gomorrah; I conceive, that Babylon is to be taken, per Synechdochen integri, for the greatest part of Babylon: And in all likelihood, the greatest part of Babylon was utterly destroyed at this time. I conceive moreover, that though Nebuchadnezar did build Babylon, yet that part of Babylon, which was so ruinated by the Medes, was never built or inhabited again; and that Nebuchadnezar built not upon the old ru∣ines, but upon new ground, as Rome, which was built after the inundation of the Gothes, was not built upon the old ruines, but lower, on the bank of Tiber upon Cam∣pus Martius, and hath little left of old Rome, but onely the name, as being not sci∣tuated in the same place.

Neither shall the Arabian pitch Tent there.] There were Arabians, which lived wholly upon their cattle, which they drove from place to place for fresh pasture: And they themselves lived in Tents, which they moved from place to place for the more benefit of their flocks and herds; from their living in Tents they were called A∣rabes Scenitae, and from their feeding of cattle, Nomades.

These Arabians bordered upon Chal∣dea, and therefore it had been convenient for them to have pitch'd their Tents, and fed their cattle there, if there had been good conveniency there for feeding of cattle: But he saith, the Arabian shall not pitch his Tent there, to wit, there to feed his cattle, because it should not be a place fit to feed cattle, by reason of the ruines and rubbish which should be there; and the briars and thornes which should grow up there; and especially because of the wild beast (which he mentioneth in the next verse) which should lodge there.

Yet note, that by an Arabian we may understand, Metonymically, any one which led that kind of life, as those Arabians did, though he were not an Arabian born: that is, any Shepheard, and so by an Arabian may be meant, a Shepheard here, as well as a naturall Arabian.

Neither shall the Shepheards make their fold there.] i. e. Neither shall the Shep∣heards feed their sheep there; for where Shepheards make their fold, they feed their Sheep.

This is a repetition of the former sen∣tence.

21.

And their houses.] i. e. And those ruinous parts of their houses which re∣main.

Dolefull Creatures.] i. e. Creatures which make mournfull cryes and noises.

And Saytres shall dance there.] Sa∣tyres were reputed as Gods of the woods among the Heathen, whose upper parts were like a Man, their lower parts like a Goate.

If you ask what they were indeed? Surely they were no other than Devils in such a shape, who haunt for the most part remote woods, and sollitary places, and there appear in strange formes.

Shall dance there] He alludes to the leap∣ping and skipping and dancing of wanton Goates, part of whose shapes these De∣vills assumed.

22.

And the wild beasts of the Islands.] i. e. Strange beasts which Inhabite Isl∣ands and remote places.

Note, That the Hebrewes call all pla∣ces near the Seas Islands.

Shall cry.] i. e. Shall make hideous noises.

In their pleasant Palaces.] i. e. In those which are now pleasant Palaces, but then shall be ruinous heapes.

Her time is near to come.] i. e. The time in which Babylon shall be thus afflicted is near at hand.

And her dayes shall not be prolonged.] i. e. And the dayes which she hath to flou∣rish, shall not be many.

Or thus, And her dayes, in which these things shall come upon her, which I have spoken of, shall not be long before they come, that is, they shall not be deferred.

These Phrases shew, that it was not long before this Prophesie was executed upon Babylon, and therefore surely it was executed before the dayes of Cyrus, in the dayes which Josephus saith, that the Medes destroyed the Assyrian Empire,

ISAIAH. CHAP. XIIII.

FOR the Lord will have mercy upon Jacob.] i. e. For the Lord will have mercy up∣on the Child∣ren of Jacob, and his mercy will be shewed in that, that he will pu∣nish and bring down their enemies, and com∣fort and refresh them. In particular he will by the overthrow of Babylon, give the Children of Jacob, which were held in sla∣very and in bondage in Babylon, opportu∣nity to return to their own land againe.

Jacob is put here, per Metonymiam effici∣entis, for the Children of Jacob.

Note, that this hath Coherence with the former Chapter, and containes a reason, why God would deal so severely with the Babylonians, and destroy Babylon.

And will yet choose Israel.] i. e. And will yet shew that he made choice of Israel for a peculiar people, by his love to them.

Israel is put here, by a Metonymie, for the Children of Israel, who is the same as Jacob, For Iacob and Israel are but two names of one man. Gen. Chap. 32. v. 28.

And to choose signifieth, to shew love, for God sheweth his love to them whom he maketh choice of.

And set them in their own land.] i. e. And bring, them which are, or shall be Captives in Babylon, &c. back out of Babylon, &c. into that Land which he gave them at first, to wit the Land of Canaan.

When Sennacherib invaded Judaea, and took many Jewes captive, it is likely that he sent them away into Babylon and other places of his Dominions as fast as he took them, and as he had the opportunity of a Convoy for them: And of these might this place be understood. q. d. The Lord will have mercy upon those Jewes, the child∣ren of Jacob, who also is called Israel, whom Sennacherib shall send away Captive into Babylon, and will yet shew his love to them, and set them in their own land a∣gaine.

But it may not so be understood of them, but that by Jacob and Israel may be here meant the People of the ten Tribes also. q. d. Though the Lord hath utterly cut off the ten Tribes of Israel from being a peo∣ple, and hath sent them into captivity into Babylon and other places of the Assyrians dominions by Tiglah-Pilesser first, and Salmanaser afterwards, and seemeth to have quite forsaken them for evermore, yet will he have mercy upon them, and will yet shew his love to them, and set them in their own land againe.

We read expressely that the King of As∣syria brought men from Babylon, &c. and placed them in the Cityes of Samaria in∣stead of the Children of Israel, 2 Kigns, 17.24. wherefore it is certaine that the Child∣ren of Israel many of them were sent at that time back to Babylon, for such changes were the Eastern Conquerours wont to make.

Note here, that the Lord never brought back the ten Tribes to be a People and king∣dome and Common-wealth of themselves againe, as he brought the two Tribes of of Jud••h and Benjamin, after that Nebucad∣nezzar had carried them away Captive in∣to Babylon: But he is said to set the Child∣dren of Jacob, or the Children of the ten Tribes in their Land again••, because he gave them opportunity to escape out of Babylon, and other places of their Captivi∣ty, and to return back into the land of Ca∣naan, which he gave unto their Fathers, by the troubles, which he brought upon Ba∣bylon and the King of Assyria, whose pow∣er

he broke in pieces at this time by the M••des, which opportunity many of them made use of, and came back into the land of Canaan, and dwelt there; not onely in the Cityes of Israel, but also in the Cityes of Judah, which, being lately wasted by Sen∣nacherib, had roome enough to entertaine them.

So that any part of the land of Canaan (that land which God gave to their fore∣fathers) may here be called, their own land, as England may be called the Land of an English man, in what County soever thereof he was born, or what Shire there∣of soever he dwels in.

And the strangers shall be joyned with them.] i. e. And the Strangers among whom they live in their Captivity, being wonne by their example to worship their God, and hearing of the prosperity of He∣zekiah, and fearing what may be the event of those troubles and warres, which the Mede•• shall bring upon Babylon and Assy∣ria, shall goe along with them into their land.

By Strangers are meant such as were not of the seed of Jacob, and in particular here, are meant those among whom they lived Captive.

And they.] i. e. And the Strangers.

Shall cleave to.] i. e. Shall stick close to.

To the house of Jacob.] i. e. To the Children of Jacob, and live with them.

2.

And the People shall take them and bring them to their places.] i. e. And the strang∣gers shall accompany the Children of Israel into their own land, and furnish them with things necessary for their journey.

The People.] i. e. The Strangers, or Gentiles among whom they lived in Captivity.

Shall take them and bring them.] This signifieth no more than if he had barely said, they shall bring them.

Shall bring them.] To bring a man on his way doth not signifie onely to accompany him, but also to furnish him with necessa∣ries for his journey, as you may see, Tit. 3. v. 13.

And the house of Israel shall possesse them in the Land of the Lord, for servants and hand-maides.] i. e. And they shall serve the Children of Israel, in the Land of the Lord and be their servants.

In the Land of the Lord.] Judaea was called the Land of the Lord, because there was the Temple and house of God, and God was there worshipped. Yea, the whole land of Canaan might be called the Land of the Lord, because God did reserve to himself a peculiar Interest in that land. Levit. 25. v. 23.

And them Captives, whose Captives they were.] i. e. And the Children of Israel shall take many of the Assyrians and Baby∣lonians Captives, whereas they were before in Captivity to them.

Note, that whereas the word Captives is here twice repeated; In the first place it is to be taken Metaphorically, in the other properly: For the Assyrians and Babyloni∣ans are called Captives of the Children of Israel, onely because they went along with the Children of Israel, and left the••r own land to dwell with them, and serve them, which they did out of their own free electi∣on.

But the Children of Israel are called Captives of the Babylonians and Assyrians, because the Babylonians and Assyrians, con∣quered them by their sword, and carried them away, whether they would or no, from their own, to their Land, there to be bondmen and bondwomen.

And they shall rule over their Oppressors.] i. e. And the Children of Israel shall rule over their Oppressors, either as Masters over Servants, or as Princes over Sub∣jects.

Over their Oppressours] i. e. Over the Babylonians and Assyrians, which did op∣presse them in the Land of their capti∣vity.

Note here, that the Children of Israel are said to take them Captive, whose Captives they were, and to rule over their Oppressours. Not because they took those individuall men captive, whose Captives they were: Nor because they ruled over those indivi∣duall men which oppressed them: But be∣cause they, whom they are said to take captive, and to rule over, were of the same People and Nation as they were of, to whom they were in captivity, and which oppressed them.

3.

And it shall come to passe, that in that day that the Lord shall give the rest.] He useth an Apostrophe here to Jacob, that is, to the Children of Israel, even all of them, which had been any way afflicted by the Assyrians, and were now relieved.

From thy sorrow, and from thy fear, and from thy hard bondage, &c.] He saith, and from thy hard bondage, in regard of those onely, which were carried into Babylon, &c. For they onely were in bondage, though they and all the rest of the Chil∣dren of Israel were in sorrow and in fear, by reason of the cruell oppressions and warrs which the King of Assyria brought upon them.

When Sennacherib's host was destroyed, they which were in Hierusalem were deli∣vered from their sorrow and fear: But they which were in bondage were not de∣livered thence untill the Medes destroyed Babylon.

4.

Thou shalt take up this Proverb.] i. e. Thou shalt use this el••gant song, or speech, so some; or this quipp, or taunt, so o∣thers.

Against the King of Babylon.] The King of Assyria is here meant by the King of B••bylon, for he was King of Babylon at this time, 2 King. 17.24.

As the Emperour of Russia is sometimes called the Emperour of Russia, sometimes the G••eat Duke of Muscovie: So was the King of Assy••ia called, sometimes the King of Assyria, sometimes the King of Babylon.

If it be asked, why he is called here ra∣ther the King of Babylon, than King of Assy∣ria?

The reasons may be; First, because the Prophet did prophesie of the great overthrow of Babylon, which, as it is like∣ly, felt more of the Medes fury than any place of the Assyrian Empire besides: That therefore he might more lively set out the calamity which should befall the King of Assyria, he calls him the King of Babylon, as if he should say, The King of that Babylon, whose overthrow should be as the overthrow of Sodome and Go∣morrah.

Secondly, He might be called the King of Babylon here, because that it is likely, that more of the Children of Israel were captive in Babylon, than in any other place of the Assyrian Empire besides, and more hardly and cruelly used there: And there dwelt the Exactors of that Tribute, which had been laid upon the Children of Israel, and there was that Tribute paid in: That therefore the destruction of the King of Assyria might more affectionately work upon the Children of Israel, and make them more joyful, having suffered so many things from Babylon, he calls the King of Assyria, King of Babylon.

By this King of Babylon is meant in par∣ticular, Sennacherib (as will appear by the processe of this proverbe or song.)

And this may be the reason why Senna∣cherib is made the subject of this Song or Proverb more than any other King of Ba∣bylon; to wit, because no King of Babylon, or Assyria did ever oppresse the Jewes (whom this book most concerns, as ap∣peares Cap. 1.1.) more than Sennacherib did.

Secondly, Because Sennacherib was in a manner the last King of Babylon, at least the last Oppressour of that Race. For though after he was slaine, Esar-haddon his Sonne reigned in his stead, Cap. 37.38. yet his Raign was but exceeding short, for he was scarce seated in the Throne, when the Medes came and destroyed his Empire: And the Children of Israel, which were with Hezekiah scarce, heard of his being King, much lesse did feel the hand of his Oppression: and yet there is something in this Proverb which concerns Esar-had∣haddon and other the Children of Sennache∣rib, v. 21.

How hath the Oppressour ceased?] q. d. How is it come to passe, that the King of Babylon (who was wont to Oppresse all kind of people, and make warre against them, onely that he might place his own Subjects in their Land, or make them his Tributaries) I say, how is it come to passe that this man ceaseth so suddainly from his Oppression, whereas he had so mighty a power to Oppresse?

The golden City ceased?] q. d How hath the City, which was enriched with gold, which was extorted from all nations by way of tribute and exactions, ceased so suddainly to exact her Tribute?

Or thus, How hath the Oppressour ceased? The golden City ceased? i. e. How is the Oppressour perished? How hath the gold∣en City been destroyed? For those things which perished and are destroyed, are said to cease, (Supple, from being) whether they be men, or inanimate Creatures?

The golden City.] By the golden City, he meaneth Babylon, which he calleth the golden City by a Mimesis, because the Ba∣bylonians, in their pride were wont so to

call it; because of the abundance of gold and riches which were therein, as being the City in which the Nobles and most wealthy men dwelt.

Or else he calls it the golden City, because that thither the Tributes were carryed, and there payd, which the King of Assyria ex∣acted of the Nations round about, and so it abounded with gold and silver.

Some perhaps may here aske, how it was against Sennacherib to tell of the fall of Babylon, when as Sennacherib was dead be∣fore Babylon was overthrown?

Answer, The Prophet useth a kind of Poesie in all this Proverbe, which he hath a∣gainst the King of Babylon, and in Poesie the dead are brought in, with like affecti∣ons as if they were living.

Againe as in the Parable of Dives and Lazarus, our Saviour brings in Dives (when he was in Hell) taking care for his brethren and their well doing which were upon the earth, Luke, 16.28. So might the Prophet bring in Sennacherib (when he was dead) taking care for the wellfare of his Children, and as touched with their los∣ses and with their death, and spoke of him as if it were grievous to him, whatsoever was grievous to them.

This Question, is the Question of one admiring and insulting; Admiring at what was done, and insulting over those to whom it was done.

5.

The Lord hath broken the staffe of the wicked.] i. e. The Lord hath broken the power of the Oppressours, so that they cannot any more oppresse.

By the Oppressours are meant Sennache∣rib and his sonnes, or Sennacherib and his an∣cestors, or Sennacherib and his Ministers, who were his Instruments to oppresse.

The Prophet gives an Answer here to that Question, How hath the Oppressour cea∣sed? And this he amplifieth and continueth to the end of the 22. verse, and then in the 23. verse, he gives an answer to the other Question, How is the golden City ceas∣sed?

The Staffe.] By the Staffe he meaneth Metaphorically, the Power which Sennache∣rib and his Sonnes, and Ancestors, and Mini∣sters used to oppresse other nations: For as men use a Staffe to beat Doggs, or Slaves, &c. So did they use their power to oppresse all people.

Of the wicked.] i. e. Of the Oppressours, Synechdoche generis. For all Oppressours are wicked men, though all wicked men are not Oppressours.

And the Scepter of the Rulers.] This is a repetition of the former words.

The Scepter was an Ensigne of Majesty, which Kings were wont to bear: Yet it was but a Stick or a Staffe (though happi∣ly trimly adorned) Homer Iliad. α. vers. 234. with this also were Kings wont to strike in their anger those with whom they were offended: So did Agamemnon strike Thersites with his Scepter, Hom. Iliad. α. v. 265. By the breaking therefore of the Scepter, may be meant the breaking of the Power and Empire of the Assyrians.

6.

He who smote the People in wrath with a continuall stroke.] i. e. He which did con∣tinually vex and oppresse the People.

Here he comes to speak peculiarly a∣gainst Sennacherib, and by his smiting, he meaneth, Metaphorically, his Oppres∣sing.

With a continuall stroke.] i. e. With con∣tinual strokes.

A Singular for a Plurall number.

By his continuall strokes, he meaneth, his continuall Oppressions.

He is persecuted] Sennacherib was perse∣cuted by an Angel of God (by which also his Army was destroyed) from Judaea to Niniveh, 2 Kings, 19.35, 36.

And when he was there, he was also per∣secuted and slaine by his own sonnes, as he was worshipping in the house of Nisroch his God, 2 Kings, 19.37.

And none hindereth.] i. e. And none are willing to hinder this his persecution, but rather rejoyce in it.

None hindred it, because he was at last slaine by them which persecuted him.

The prophet ••••••graphically describeth the Persecution of Sennacherib, as though he were then in persecution when he spoke it.

7.

The whole earth is at rest and is quiet.] q. d. Sennacherib is slaine, and now that Sennacherib is slaine, the whole earth is quiet from warres, with which he was wont to vex it.

This is to be understood as if Sennache∣rib were but newly slaine, and this spoken so soon as ever he was dead.

By the whole earth he meaneth the Inha∣bitants of the whole earth by a Metonymie, and he useth here a Synechdoche integri, by

putting all for part onely of the Inhabitants of the earth.

They break forth into singing.] Supple, For joy that Sennacherib is dead, who was wont to vex them with warres, or tributes, or both.

8.

Yea the Firr trees rejoyce at thee.] The Prophet makes an Apostrophe here to Sen∣nacherib and useth a most elegant Prosopo∣poeia or Metaphor, by which he makes the trees of Lebanon to rejoyce, because being that Sennacherib was dead, who de∣lighted in war, they should now stand and be cut down no more, to make warrelike Engines and Fortifications, as be∣fore.

Rejoyce at thee.] i. e. Rejoyce to hear that thou art dead.

Since thou art laid down.] i. e. Since thou art dead.

He useth a Metaphor here from trees which being cut down, lye along upon the ground.

No feller is come up against us.] Supple, To cut us down.

9.

Hell from beneath is mooved for thee.] i. e. Hell is moved as a Town and City is moved when a great King is brought Pri∣soner thither, and every one runs out of his house to see him, I say, Hell is moved to hear that thou art dead, and comming thither; that it might meet thee.

By Hell he meaneth the Graves, or the lower parts of the earth in which the Graves are made.

The Prophet useth here the like Meta∣phor or Prosopopoeia as he did before in the Firr trees. And moreover in this descripti∣on he alludes to some great Prince taken in war, and brought Captive to some Town or City, there to be kept like a Prisoner.

For thee.] i. e. To meet thee, (as the next words explaine it.) or for thee, i. e. At the report of thee, and of thy com∣ming.

It stirreth up the dead for thee.] i. e. Hell (or the Graves) stirreth up the dead, and calleth them, which are buried in her, to meet thee at thy coming, and to gaze at thee, as thou comest to thy Grave: As wondering at thy mean condition, which wast once so high.

Even all the chief Ones of the earth.] Supple, Which are buried in her.

It hath raised from their Thrones all the Kings of the Nations.] i. e. Hell or the Graves, have raised up all the Kings of the Nations (which were buried within them) from their Thrones, to come and meet thee.

From their Thrones all the Kings of the Nations.] Here is a Prosopopoeia, by which the Prophet brings in the dead, with that dignity and honour which they had while they were living.

All the Kings of the Nations.] Supple, Which Sennacherib had vanquished, and others also.

10.

And say unto thee.] Viz. Scoffing and jeering at thee.

Art thou also become weak as we.] q. d. Art thou also, which wast so mighty and powerfull, as that none was able to resist thy strength, art thou become weak as we?

The dead are weak indeed, as not having any life or power to action

11.

Thy pompe is brought down, and the noise of thy Viols.] He speakes of Sennacherib's Pompe and the Musick which he was wont to delight in, as of a Man, or person, once living but now dead, by a Metaphor or Prosopopoeia.

Or, by Sennacherib's Pompe and the noise of his Viols, he understands Sennacherib himselfe, who delighted in Pompe and Mu∣sick, by a Metonymie.

The worme is spread under thee, and the wormes cover thee.] q.d. Instead of thy fine sheets and thy costly coverlids, the Wormes are spread under thee as sheets, and cover thee as coverlids

The Worme, for wormes, A Singular for a Plurall number.

He alludes either to the wormes which breed in the earth, in which the graves are digged, or to the wormes which breed out of the Putrefaction of a dead body.

Note, that when he saith, Thy pomp is brought down to the grave, &c. He useth a Preterperfect Tense for a Future (a thing frequent with the Prophets) for the Pro∣phet brings in the dead here, rising out of their graves, and meeting Sennacherib as he comes to the grave.

12.

How art thou fallen from heaven.] i. e. How art thou fallen from thy great power, and majesty, and that glorious state in which thou wast?

He puts Heaven, Metaphorically, for Sennacherib's power, and majesty, and glo∣rious state, because he here compares

Sennacherib himself to Lucifer the morn∣ing Star, and all Starres are placed in the heavens.

Lucifer.] Lucifer is the morning Star, a Starre which riseth in the morning be∣fore the Sun, and appeares greater and brighter than any other Star. But here the Prophet, by Lucifer, meaneth Sennache∣rib, whom he calleth Lucifer, because as Lucifer the morning Star excels all other Stars in brightnesse: So did Sennacherib King of Assyria excell all other Kings and Princes in majesty and glory.

Lucifer, according to the etymologie of the word, signifieth bringing light; And therefore is the morning Star, so called, be∣cause it ariseth with the morning, and usher∣eth in (as it were) the great light of the Sun.

Lucifer Son of the morning.] He calls Lu∣cifer the Son of the morning, because that Star ariseth in or with the morning.

The phrase or manner of speech is meer∣ly Hebraicall.

How art thou cut down to the ground.] He alludes here to a tree which is cut up by the roots.

Which did weaken the Nations.] By ma∣king war upon them, &c.

13.

For thou hast said in thine heart.] i. e. Though thou hast said in thine heart heretofore, or though thou didst say in thine heart.

For is put here for Though, as the Adver∣sative particle yet, vers. 15. sheweth.

Thou hast said in thy heart, I will ascend into Heaven.] The sense of these three verses following is this: q. d. Thou didst perswade thy self that thou wert a God: But thou art dead, and shalt be buri∣ed as a man.

Because the Throne of the Lord, the true God, was in Heaven (above the Starres and the Clouds) and his dwel∣ling was in his Temple, at Hierusalem (where he was worshipped) therefore doth the Prophet describe Sennacheribs perswasion of himself, that he was a true God, by this, that he said in his heart, that he would ascend into heaven, and exalt his Throne above the Starres of God, that he would sit upon the Mount of the Con∣gregation in the sides of the North, that he would ascend above the heights of the Clouds, that he would in every thing be like the most High.

But did Sennacharib perswade himself, that he was the true God?

Answ. So proud have been the thoughts of many Tyrants, and so high have they been lifted up, by their prosperous successes in what they undertook, and by their greatnesse, as that they have conceited themselves to be Gods, and that they could doe, and ought to be worshipped, as Gods: And it is not unlikely, that Sennacherib was as vain and foolish, in his conceits, as any of these.

Howsoever certain it is, that Sennacherib despised the Lord the true God, in respect of himself; and thought himself greater and more powerfull than he, Isai. Cap. 36. v. 20. and Cap. 37. v. 10, &c. And there∣fore in consideration of that, the Prophet might well attribute such thoughts to Sen∣nacherib, as here he doth, because he would deserve to sit in Heaven, &c. if he were greater than the Lord, whose Throne is in heaven, &c.

Above the Starrs of God.] i. e. In heaven, which is above the most glorious and ex∣cellent Starrs.

By the Starrs of God he meaneth, the most excellent and glorious Starrs: For what∣soever is glorious and excellent, the Hebrewes say to be of God, or to be divine, because what∣soever is of God, and divine, is glorious and ex∣cellent.

The Starrs of God.] i. e, The divine or glorious Starrs. For the Hebrewes put a Substantive of the Genitive Case for an Adjective.

I will sit also upon the Mount of the Con∣gregation.] q. d. I will sit also upon the Mercy Seat, between the Cherubims, in the Temple which is built upon the Mount of the Congregation.

The Mount of the Congregation.] By the Mount of the Congregation is meant, Mount Sion, or Mount Moriah, upon which the Temple of Hierusalem was built, in which was the Mercy Seat, where God was wont to sit, which Mount he calls, the Mount of the Congregation; because the people of Israel were wont there to assemble them∣selves to worship God, with Prayers, and Praises, and Sacrifices, &c.

In the sides of the North.] i. e. I will sit even in the North side thereof: for we must ei∣ther repeat these words [I will sit] again, or say, that these words are governed of the former by Apposition.

He saith, In the sides of the North, for in the North, or Northern sides, or the sides looking towards the North. For (as we ob∣served but now) the Hebrewes often put a Substantive of the Genitive Case for an Adjective.

He saith sides, for side, putting a Plurall for a Singular number.

But why doth he say, he will sit in the North side of the Mount of the Congregation, or Mount Sion, &c?

Answer. Because the Temple of God was built on the North side of that Mount, and his meaning is, that Sennacherib said in his heart, that he would sit in the Temple of God, as God.

14.

I will ascend above the height of the Clouds] i. e. I will ascend into Hea∣ven.

I will be like the most High.] i. e. I will be like to the Lord God, who sits between the Cherubims in his Temple, whose Throne also is in heaven, for I will sit where he doth.

The most High.] He calls God the most High, because there is none higher than God, he is over all.

This verse is but a repetition of the for∣mer, with which kind of repetition our Pro∣phet is much delighted.

15.

Yet thou shalt be brought down to Hell.] i. e. By Hell is meant the Grave, which is opposed to Heaven, and which is opposed also to the Mount of the Congrega∣tion, as that which is digg'd, and lies below the Surface of the earth, to that which ri∣seth above the earth.

To the sides of the pit] q. d. Thou shalt be brought down to the pit, and laid between the sides thereof.

To be brought down to the sides of the pit signifieth, to be brought down to the bot∣tome of the pit. So when Jonah went down into the bottome of the Ship, he is said to have gone down into the sides of the Ship, Jonah chap. 1. vers. 5. For those Vessels or Cavernes which have sides, are deep and spacious.

Note, that the Prophet opposeth the sides of the Pit here to the sides of the North, vers. 13. q d. Thou shalt not ascend up to the sides of the North, and sit there: but thou shalt be brought down to the sides of the pit, and lie there.

Of the pit.] i. e. Of the grave.

16.

They that see thee.] Supple, Thus weak, and in so mean and contemptible a condition.

Shall narrowly look upon thee.] i. e. Shall view thee exactly, and attentively, contract∣ing the apple of their eye, that their sight may be the sharper.

Is this the man that made the earth to trem∣ble?] Supple, For fear of him, because of his power, which he abused to oppressi∣on.

The earth.] i. e. The Inhabita••ts of the earth. Metonymia Subjecti.

That did shake Kingdomes?] i. e. That did make whole Kingdomes to shake and trem∣ble for fear of him, yea, that did tumble them topsie turvie.

17.

That made the world as a wilder∣nesse.] A wildernesse is a place that hath neither Men nor Cities in it; wherefore because Sennacherib was continually ma∣king war upon some place or other, slaying the Men, and carrying them away captive, and burning the Cities, and laying them waste, the Prophet saith, that he made the world as a wildernesse.

That opened not the house of his Prisoners] i. e. Which committed many men to pri∣son, but would never again release them, and let them out.

By this may be Metaphorically under∣stood, that he carried many away captives out of their own Land, and would never suffer them to return into their own Land again.

18.

All the Kings of the Nations.] i. e, All Kings whatsoever

Or rather particularly, all the Kings of Babylon or Assyria.

The Kings of Babylon or Assyria, might be called the Kings of the Nations, because they had many Nations under their Domi∣nions, over which they ruled.

Lie in glory.] i. e. Lie buried after a glorious manner.

Every one in his own house.] i. e. Every one in the Sepulchre of his own house or family, that is, (as the Scripture speakes) every one in the Sepulchre of his Fathers.

He puts the house here (by a Metony∣mie) for the Sepulchre of an house or family.

It was the custome of Kings, and many Nobles, of many Nations, to erect stately

buildings for themselves and their own families to be interred in.

19.

But thou art cast out of thy grave.] i. e. But thou art cast out of thy grave, which thou mightst have challenged in the Se∣pulchre of thy Fathers, among thy Ance∣stors.

It seemeth, that Sennacherib was buried at first among his Ancestors, in the Sepul∣chre of his Fathers, but afterwards, upon some tumult or other, or upon some occa∣casion or other, was drawn out from thence again, and had his body disho∣nourably cast about the streets, or buried in some ignominious place or other.

Like an abominable branch.] i. e. Like some ill and unprofitable plant, which an Husband-man or Gardiner detesteth, and suffereth not to grow in his grounds, but pulleth it up by the roots, and casts it away to the dunghil.

And as the rayment of those that are slain, thrust thorow with a sword.] i. e. And as a garment of those that are slain in the bat∣tle, and which are thrust thorow with a sword, supple, in many places.

The garment of those which are slain, and run thorow with a sword in many pla∣ces, no man will think worth taking up, as being both besmeared with bloud, and full of holes: And if any chance to take it up, he straightway casts it away a∣gain.

That goe down to the stones of the pit.] i. e. As the garment or raiment of those (which being slain) are cast into the next quarry or pit, and there covered with stones.

These words are governed of the for∣mer by apposition.

To goe down into the pit, signifies as much, as to be brought, and put, or cast in into the pit, so also it signified, Job, 21.13.

He alludes here to the custome or man∣ner of the warrs, for in warrs they cast the bodies of the common souldiers into some hole or pit, which they either find or make, near the place of the battle and so bury them: But as for the bodies of Commanders, and men of note, which are slain, they carry them away, and give them an honourable burial.

By that therefore that he sayes of them that goe down to the stones of the pit, he mean∣eth of the common souldiers. And this makes the raiment, which he speakes of, the worse, and more contemptible. For if no man will think the raiment of him which is slain, thrust thorow with a sword in many places, worth the taking up, or if he doth take it up, will cast it away pre∣sently again, because it is besmeared with bloud, and full of holes, though other∣wise it were a good raiment, much lesse will he think it worth the taking up, and much more, if he hath taken it up, will he cast it away, if it be the garment of a common souldier; for common souldiers were wont to be poorly and meanly arrayed at all times.

20.

Thou shalt not be joyned with them in buriall.] i. e. Thou shalt not be joyned with the Kings of the Nations, that is, with the Kings of Babylon and Assyria thy Ancestors in burial, nor lie buried in the Sepulchre of thy Fathers with them.

Because thou hast destroyed thy Land.] That is, because thou hast destroyed the people of thy Land.

He puts the Land for the People thereof, by a Metonymie.

But how did Sennacherib destroy the People of his Land?

Answer. Perhaps Sennacherib was such a one as Nero was, which delighted or sported himself in the death of his Peo∣ple. Or therefore might Sennacherib be said to destroy his People, because by his pride and blasphemy he provoked God to cut off his mighty Army by an Angel, in which Army he had so many of his peo∣ple, as that the Aethiopian said of the Assyrians at that time, that they were a Na∣tion scattered and peeled, to wit, by reason of the great multitude of men which Sen∣nacherib had taken out of Assyria, and carried with him to invade Judea, Cap. 18. v. 2. And indeed it is a Tradition among the Jewes, that Sennacherib's Sub∣jects were extreamly incensed against him for that losse, especially they which had any Fathers, or Sonnes, or Brothers, or any near Kinn therein.

Any of these Reasons may be reason enough to a rabble to ransack the Sepul∣chres of the dead, and to draw out the body of a Tyrant, or such as they were incensed against, from thence, to use it re∣proachfully.

The seed of evill doers.] See Chap. 1. v. 4.

Shall never be renowned.] i. e. Shall never be had in that memory as the righteous shall, Psal. 109. v. 15.

21.

Prepare slaughter for his Chil∣dren.] q. d. O yee Medes, prepare your selves, and come and slay the Children of Sennacherib.

This Apostrophe is to the Medes, who (as I said) about this time did break in pie∣ces the Empire of the Assyrians, of which Sennacherib was late King.

Note here, that he, of whom the for∣mer part of this Proverb was made, was d••ad before God called to the Medes to prepare slaughter for his Children, and before Babylon was destroyed, as will ap∣pear to those that attentively read this Proverb or Song: And so was Sennacherib: He therefore is the subject of the former part of this Proverb or Song, and to none doth it agree so well as to him.

For the iniquity of their Fathers] i. e. For the iniquity of Sennacherib their Fa∣ther, Salmanaser their Grand-father, and Tiglah-Pilesar their great Grand-father, who had grievously oppressed, as other people, so especially the Children of Is∣rael.

That they doe not rise.] Supple, To that power and glory which their Father Sen∣nacherib once had.

Nor possesse the Land.] Supple, Which their Fathe•• possessed.

Nor fill ••he 〈◊〉〈◊〉 of the world with Cities.] i e. And that they build not Cities upon the face of the earth, as their Fathers have done.

Proud Tyrants, though they pulld own and destroy Cities in some places, yet they build again in other, that they may be∣come famous thereby to present and future ages. And for the most part, they call the Cities, which they build, after their own names, as Alexander, Caesarea, Antiochia, were called from Alexander, Cae∣sar, and Antiochus.

22.

The name.] i. e. All which are called by his name as being of his bloud.

He puts the name for the party named, by a Metonymie.

And remnant.] i. e. And those which remain alive of his bloud.

It is likely, that many of Sennacherib's house, and race were slain in his warres, as it, often happeneth to the Kinred and Children of other Princes, and therefore he saith, the remnant, supple, of Sennacherib's Kinn.

And Son, and Nephew.] Supple, Of Senna∣cherib.

23.

I will make it also a possession for the Bittern.] i. e. I will also make Babylon it self a place for the Bittern, where it may haunt and abide quietly, and not be de di∣sturbed by any man.

A Bittern is a solitary fowl or bird, which delighteth in fenny places and wa∣ters.

And pooles of water.] Babylon stood in a marish and fenny ground, yea, where Ba∣bylon stood it was at first all water, called a Sea, as Eusebius reporteth, in the latter part of the ninth Book of his Evangelicall Preparation, out of Abydenus; very like∣ly therefore it is, that a great part of it, if not all, lay so low, as that it was fain to be defended from the inundation and overflowing of the River Euphrates, and other waters, by banks, which banks being broken down by the Medes, Babylon (or at least a great part of it) must needs be∣come a pool, or pooles of water.

And I will sweep it with the Besome of de∣struction.] i. e. And I will utterly destroy every man out of it.

He alludes to a maide which sweepeth her house, that she may purge it and cleanse it from all the dirt, and dust, and filth that is therein: For as such a one so sweepeth her house, as that she leaves not the least piece of dust, or dirt, or filth in it: So, saith the Prophet, will the Lord so cleanse Baby∣lon of the wicked and filthy Inhabitants thereof, as that he will leave none in it, but destroy them all.

The besome of destruction.] i. e. The de∣structive besome, or a besome which shall destroy them.

He puts a Substantive of the Genitive case for an Adjective, as the Hebrews are wont, and takes destruction active∣ly.

Note, that this Verse containes an An∣swer to that Question which was moved vers. 4. How is the golden City ceased? For here he answers that Babylon the Golden City ceased through the Power of God, who made it a possession for the Bittern and Pools of water, who also swept it with the besom of destruction.

Here ends the Proverb which he began v. 5.

24.

The Lord of Host hath sworn saying, &c.] This is a Prophesie distinct from that which went before, which yet seemes here to be added, because it concerns Sennache∣rib, as the former part of this Chapter did.

As I have thought.] Supple, To do.

So shall it come to passe.] Supple, Which I have thought of.

It shall stand.] A purpose is said to stand which we alter not, till we have effected what we purposed.

25.

That I will break the Assyrian.] This is that which the Lord thought, and shall come to passe: And which he purpo∣sed and shall stand.

The Assyrian.] By the Assyrian he means Sennacherib first, who was King of Assyria by way of excellency, Then he meanes Senna∣bherib's Army, by a Metonymie.

In my land] i. e. In Judaea.

Why Judaea was called the land of the Lord, See v. 2.

And upon my Mountaines.] id est, Upon the Mountaines of Judaea my Land.

Judaea was a Mountainous Countrey, and Hierusalem was encompassed with moun∣taines, Psal. 125.2. on which Sennacherib's Army was slaine.

This was performed, 2 Kings, Chap. 19.35.

Then shall his yoake.] i. e. The yoake of Sennacherib the Assyrian, which he hath put upon the necks of the men of Judah the People of God.

What he meanes by the yoak, See Cap. 9.4. and 10.27.

From off them.] i. e. From off the men of Judah, but especially of Hierusalem.

He puts here a Relative without an An∣tecedent, and seems to point at them of whom he speaks.

And his burden depart from off their shoulders.] This is the same for sence with the former words.

26.

This is the purpose which is purposed upon the whole earth.] He puts the whole earth by a Metomymie, for all the Nations and Inhabitants of the earth: And by all the Nations or Inhabitants of the earth, he meaneth those of all Nations, which were in Sennacherib's Armie, (for Sennacherib's Armie consisted of almost all kind of Na∣tions, in the known world) by an Hyperbo∣le or Synechdoche.

The sence of this place is this, q. d. This is the purpose which is purposed by the Lord upon all the Nations and Inhabitants of the earth, which shall serve Sennacherib in his Armie, against Judah and Hierusa∣lem, to wit, to break them.

The Prophet speaketh this in his own person, repeating in other words what God had said, v. 25. and attesting of it.

And this is the hand which is stretched out upon all Nations.] i. e And this is the Judge∣ment or Punishment which shall be inflict∣ed, and is ready to fall, upon all Nati∣ons.

He puts the hand here, for the judgement or punishment executed with the hand, per Metonymiam efficientis.

And speakes here of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and alludes to a man which stretcheth out his hand to strike, who then threatneth and resolveth, and is ready to strike, when his hand is stretched out.

Or when he saith, this is the hand which is stretched out upon all Nations, He may point as it were at Gods hand, as though he saw it stretched out upon all Nations, which stretching out of Gods hand upon all Na∣tions, did sufficiently shew what he purpo∣sed against them.

Ʋpon all the Na••ions.] i. e. Upon all those men of severall Nations, which were in Sennacherib's Army.

27.

For the Lord of Hosts hath purposed, &c.] Between this and the former verse we must understand these or the like words. And this shall come to passe which God hath purpos••d, and he shall smite them upon whom his hand is stretched out, q. d. And this shall come to passe, which God hath purposed, and he shall smite them upon whom his hand is stretched out, for the Lord of Host hath purposed, &c.

Hath purposed.] Supple, To break the whole earth, that is, all the men of the earth, which shall serve Sennacherib in his Army against Judah and Hierusalem.

And who can disanull it?] i. e. And who can disanull his purpose?

And his hand is stretched out.] Supple, To smite all the men of all the Nations, which shall serve Sennacherib against Judah and Hierusalem.

And who shall turne it backe.] Sup∣le, That he should not smite him?

28.

In the year that King Ahaz died was this burden.] Ahaz was the Father of He∣zekiah, who succeeded Ahaz in the King∣dome.

That therefore, which is here spoken, was delivered either a little before Hezekiah came to the Crown, or when he was newly crowned.

Note, that this Verse is to be referred, not to that which went before, but to that which followeth after.

This burden.] He meaneth the burden of Palestina, of which he is about to speake.

What a burden signifieth in this place learne from the like. Chap. 13. v. 1.

29

Rejoyce not thou whole Palestina.] Ʋz∣ziah (the Grandfather of Ahaz and great Grandfather of Hezekiah) was a great scourge of the Philistines, and ex∣ceedingly prevailed against them, 2 Chron. 26.6. At whose death the Philistines did generally rejoyce throughout all Palestina, because such a scourge was taken away from them: In allusion therefore to this generall joy of the Philistines throughout all Palestina, at the death of Ʋzziah, the Prophet saith, Rejoyce not thou whole Pale∣stina.

Palestina.] He puts Palestina here by a Me∣tonymie, for the Philistines, the Inhabitants of Palestina.

Because the rod of him that smote thee is broken.] i. e. At this, that the Rod of Ʋz∣ziah, who smote thee, and mightily afflicted thee, is broken.

By the rod of Ʋzziah is meant Metaphori∣cally, the power of Ʋzziah, which he used against the Philistines, which rod was then broken, when Ʋzziah died.

For out of the Serpents root shall come forth a Cockatrice.] By the Serpent is here meant Metaphorically, Ʋzziah, because as a Ser∣pent stingeth, so did Ʋzziah, sting the Phi∣listines.

By the Cockatrice is meant Hezekiah, be∣cause the Cockatrice is a more dangerous Serpent, and stingeth worse than that which he here calls by the generall name of a Serpent. And Hezekiah was a more dangerous enemy, and afflicted the Phili∣stines more than Ʋzziah had done, 2 King. 18.8.

Out of the Serpents root.] In these words he alludeth to a shoot or branch which shooteth or springeth out of the root of a tree or plant.

And his fruit.] i. e. Yea, the Serpents fruit, q. d. Yea, Hezekiah which is the great grand-child of Ʋzziah, (of whom I speak under the Metaphor of a Serpent, &c.

And is put here, for Yea.

Shall be a fiery flying Serpent] He liken∣eth Hezekiah here, to a fiery flying Serpent, because as a fiery flying Serpent is more hurt∣full than an ordinary Serpent, yea, than a Cockatrice, so was Hezekiah farre more hurtfull unto the Philistines than Ʋzziah was.

The fiery flying Serpent commeth suddain∣ly upon a man, and cannot easily be avoid∣ed, because he flies, and when he cometh, he stingeth deadly, because he is a fiery Ser∣pent.

These kind of Serpents were called fiery Serpents, not because they were of a fiery nature, but by reason of the effects which they produced, which was, that by their biting or stinging, they did so inflame him whom they bit or stung, as that he was thereby as hot as fire, as we use to speak.

This Sentence is a Repetition of the for∣mer, and both of them seem to be Proverbs, used by the Hebrews, when they would sig∣nifie that a worse or a more terrible man shall succeede a better or lesse terri∣ble.

30.

And the first-born of the Poor] i. e. And they which are in an exceeding poor and low condition.

He meanes hereby the men of Judah, which were brought very low in the daies of Ahaz. 2 Chron. 28.5. &c.

When he saith the first-born of the poor, for him, that is in an extream poor and low con∣dition; he useth a Catachresticall Metaphor. For because the first-born Sonne excelleth all his Fathers Children in wealth, and other priviledges of his birth-right, therefore doth he call them, which are the poorest (in con∣dition) of all men, the first-born of the poor, as excelling and surpassing all which are poore and miserable in poverty and mi∣sery.

Shall feed] Supple, in safety under him, i. e. shall live quietly and peaceably without fear under Hezekiah.

In the word, feed there is a Metaphor drawn from Cattle, which are kept in safe∣ty (while they feed) from wolves and other

ravenous beasts, by the Shepheard.

And the needy.] This is a Repetition of those words: And the first-borne of the poor.

Shall lye down in safety.] These are for sence the same with those words, shall feed, and in these also, there is a Metaphor taken from Cattle, which lie down and couch safe∣ly from ravenous beasts, by the custody of Shepheards and their dogs.

And I will kill thy root.] But I will kill thy principall men, O Palestina, with fa∣mine.

He puts And for But: And by the root, he meaneth the principall men, by a Me∣taphor, from a tree, whose principall part is the root.

He speakes here in the person of God.

And he shall slay thy remnant.] i. e. And Hezekiah shall slay with the sword, those that escape the famine.

By He, he meaneth the Cockatrice, and fiery flying Serpent, that is, Hezekiah, whom he signifieth by those Metaphors.

31.

Howle O Gate.] q. d. Lament ye Cityes of the Philistines, or Palestina, for the miseries which shall come upon you.

He saith, howle, for lament, by a Meta∣phor from doggs and wolves, which howle and make a dolefull noise.

He saith O Gate, for O ye Cityes, or O ye which inhabite the Cityes of Palestina, where first, he puts a Gate, for Gates: A Singu∣lar for a Plural number. Then by Gates, he meaneth, the Townes and Cityes which have Gates, by a Synechdoche: Then by the Townes and Cityes, he meaneth, the Inhabi∣tants of those Townes or Cityes, by a Me∣tonymie.

Thou whole Palestina art dissolved.] i. e. All ye Inhabitants of Palestina shall faint, and melt away with fear.

By Palestina, he meaneth the In∣habitants of Palestina by a Metonymie.

And he saith, that they are dissolved, for they shall be dissolved, after a Prophetique way: Putting a Praeterperfect tense for a Future.

And he saith, ye shall be dissolved, or melt∣ed, as he said, and every mans heart shall melt, Cap. 13.7. The Notes upon which place see, For the Phrase and Metaphor is the same with this.

There shall come from the North a smoak.] By this Smoak he meaneth either Hezekiah whom he signifieth by smoak, because as smoak is quick in its motion, and hurteth the eyes: So Hezekiah was quick in his expedition against the Philistines and was very hurtfull to them, and did sore vex them.

Or, by this smoak, he meaneth a great Armie of the men of Judah marching against the Philistines, by a Metonymie. For great Armies in their march raise a dust, which is seen a farre off, like a Cloud or Smoak.

From the North.] i e. From Judaea, or the land of Judah, which lay North of Pa∣lestina, or the land of the Philistines.

But did not Palestina, or the land of the Philistines lye West of Judaea, or the land of Judah, Cap. 11.14? How then is it here said, that the land of Judah, or Judaea lay North of the land of the Philistines, or Palestina?

Answer, Palestina did neither lie direct∣ly West, nor directly South from Judaea, but between the South & the West points: So that (to speak without exactnesse and as they commonly speak) it might indiffe∣rently be said to lye either South or West of Judaea, and Judaea North or East of that.

And none shall be alone.] i. e. And none shall separate himself, and abide apart from the rest of his brethren the Jewes but all shall march together as one man, with one mind against Palestina.

He seemeth here to allude to a strag∣ling sheep, which separates herself from the flock and keeps alone.

In his appointed times.] i. e. In the times which Hezekiah shall appoint for a muster, or for his expedition against Palestina.

By his times, he meaneth the times of He∣zekiah (who was signified above by a Cockatrice, and fiery flying Serpent) that is, the times which Hezekiah should ap∣point for his Armies mustering or march∣ing. Not his times, who should be appoint∣ed to muster or march at such times.

32.

What shall one then answer the mes∣senger of the Nation.] q. d. And at that time the Nation of the Philistines shall send Messengers, or Embassadors, into the Land of Judah to Hezekiah, to make peace with him and his people, and shall plead hard for peace, putting Hezekiah and his People in mind of the uncertainty of warre, but when they shall speak of the uncertainty

of warre, what Answer shall be given them.

What shall one then answer, &c.] i. e. And what Answer shall be given them.

And seems to be left here to be under∣stood.

Of the Nation] i. e. Of the Nation of the Philistines.

That the Lord hath founded Zion.] i. e. To the messengers of the Nation, i. e. Of the Philistines that shall come to entreat a peace, and put Hezekiah and his People in mind of the uncertainty of warrs, that thereby they may obtaine a peace: This Answer shall be given, Viz. That the Lord hath founded Zion.

The Lord hath founded Zion.] i e. The Lord hath given Zion a promise of certaine victory.

By Zion (and Hill a part of Hierusalem) is meant Hierusalem it self, by a Synechdo∣che. And by Hierusalem, are meant the Inhabitants of Hierusalem by a Metonymie, and by the Inhabitants of Hierusalem (which were but part of the Inhabitants of Judah) all the men or Inhabitants of Judah, are meant, by a farther Synechdoche. And by the Inhabitants of Judah, the hope of these men, by another Metonymie.

God is said to found Zion, that is, to set∣tle or build, the hopes of Zion upon a sure foundation. Because he gave her his promise, upon which she built her hope, as upon a firme foundation.

And the poor of his people.] i. e. And his poor People the Jewes, which now are in a low and a poor condition.

This Phrase, the poor of his people, is like that of Saint Paul's, the signe of Circumci∣sion, Rom. 4.11. For as the signe of Circum∣cision is no more than this, Circumcision which is a signe, So the poor of his people is no more than this, his people which are poor.

Shall trust in it.] i. e. Shall trust in that foundation, i. e. In that promise, and build their hopes upon it.

The Antecedent, (Viz. Foundation) which is the Antecedent to this Relative It) is not formally and plainly here expressed; But yet it may be plainly understood, from the fore-going words.

The foundation, which is here meant, is (as I said) Gods Promise made to the poor Jewes, of certaine Victorie over the Philistines, upon which Promise the Jewes did rely and build their hope, (as it were a Superstructure upon a sure Foundation) and therefore would not hearken to their mortall Enemies, the Philistines, when they desired peace, by their Embassadors, and pleaded for it by arguments fetcht from the uncertainty of warre.

The Promise that the Jewes should pre∣vaile over the Philistines, is contained, in the 29, and 30 Verses of this Chap∣ter.

ISAIAH. CHAP. XV.

THE burden of Moab.] What is meant by the burden here, learn from Chap. 13. vers. 1.

Moab is put here for the Moabites, the the Father for the Children.

Moab was the Sonne of Lot, which he had by his eldest daughter, Gen. 19. v. 36.37.

Because in the night Ar of Moab is laid waste.] Here is somewhat to be under∣stood: Viz. Howle or lament ye Moabites, So that the full sentence is this. Howle O ye sonnes of Moab, because Ar of Moab shall be laid waste in the night.

In the night.] That is suddainly, and when it is little thought of: For those things, which fall out in the night are sud∣daine and unexpected.

See of this Phrase 1 Thes. 5.2. and 2 Pet. 3.10.

Ar of Moab.] Ar was one of the chief Cityes of the Moabites, Numb. Chap. 21. v. 28.

Is laid waste.] i. e. Shall be laid waste.

He speakes of a thing to come, as if it were come already.

And brought to silence.] i. e. And utterly cut off, so that where there were many and great tumults, and much noise of people heretofore, there shall be now al∣together silence.

Because in the night Kir of Moab.] i. e. Howle and lament also, because in the night, Kir of Moab shall be laid waste, &c.

This is another cause why they should howle and lament.

As Ar was one, so Kir was another chief City of the Moabites.

2.

He is gone up.] By He, understand Moab, and by Moab, the Children of Moab, per Metonymiam efficientis.

He speakes of a thing to come, as if it were present, and that Prophetically.

To Baiith.] Baiith was a Town or City of the Moabites, so called from Baiith, that is, the House or Temple, Supple, of their God Chemosh, (as he is called Numb. 21.29.) or Baal-Peor, (as he is termed, Numb. 25.3.) which was there scituate; So Fanum fortunae, was the name of a City in Italie, between Pisaurus and Senogallia, so called from the Temple of Fortune which was there. And Fanum Minervae, was a Ci∣ty of Gaule, so called from the Temple of Minerva which there stood.

This Baiith is called Beth-Baal-Meon, Josh. 13. ver. 17. and in short Baal-Meon, Numb. 32.38. And indeed it is probable that it was but a Temple at first, and for the entertainment of Votaries, some Inns were at first built near unto it, & afterwards other housen added which multipled and grew into a Town or City: so have Abbies and Religious houses been occasion of Townes with us, as of Roiston, Saint Albans, &c.

And to Dibon.] Dibon is also the name of a Town where some Temple, or Altar, or Idol was erected, and where the Moa∣bites had consecrated a place for the wor∣ship of their God.

The high places.] i. e. The places of wor∣ship.

Those places where there was any Temple, or Altar, or where any Idol was erected, or where they were wont to worship, were called high places, because such places were com∣monly chosen and scituated on high Moun∣taines. They chose high hills for those pur∣poses.

To weep.] Supple, because of the afflicti∣on,

which shall befall the land of Moab, and to see to what pitty and compassion they can move their God to, and what aide they can get from him by their weep∣ing.

Moab shall howle.] i. e. The Moabites or Children of Moab shall lament.

Moab for the Moabites, or Child∣ren of Moab, by a Metonymie, as be∣fore.

Over Nebo and Medeba.] Nebo and Me∣deba were Cityes which belonged to the Reubenites, Numb. 32. vers. 38. Josh. 13. vers. 16. but wonne from them by the Mo∣abites.

He saith Moab shall howle over them, because he shall lament for them, standing over the ruines thereof, as men standing over the dead, lament their departure.

On all their heads shall be baldnesse, and e∣very beard cut off.] He alludes to the custome of the Eastern nations, which were wont to shave their heads, and their beards, in the times of Publique Calamities, See Cap. 22.12.

3.

They shall gird themselves with sack∣cloth.] It was an ancient Custome to weare Sackcloth in the times of heavinesse, Psal. 30.11. and 35.13.

On the tops of their houses.] In the Eastern parts of the earth, they were wont to build their houses (not as we do, ridge-wise, but) flat on the top, so that they might walk and do many things thereon.

Thither they were wont to go up and weep in publique calamities, Cap. 22. v. 1

4.

And Heshbone shall cry and Elealeh.] i. e. And the men of Heshbone shall cry for the miseries of Heshbone: And the men of Elealeh, for the miseries of Elealeh.

These Cityes Heshbone and Elealeh, were Cityes of the Reubenites, and by them once possessed, Numb. 32. v. 37. Josh. cap. 13. v. 21.

But note, that as many Citties were gi∣ven to the Israelites, which they never came to possesse, by reason of their owne sloth: So they possessed many, which afterwards they lost to the Moabites and other people, by their owne fault.

Their voice.] i. e. The Cry of the men of Heshbone and Elealeh.

Shall be heard unto Jahaz.] i. e. Shall be heard unto the uttermost end of their land, and so shall be an exceeding great Cry.

Jahaz.] stood in the uttermost borders of the land of Moab, Numb. 21.23. Josh. 21.36.

Therefore the armed Souldiers of Moab shall cry out.] q. d. So great shall their Cry and Lamentation be, that the very Souldi∣ers of the Land of Moab, shall therefore cry out, and break forth into weeping, because of their Cry and Lamentati∣ons.

Or therefore, may be put for yea, q. d. Yea, the armed Souldiers of Moab shall cry out.

Or Therefore may signifie, because of this, q. d. Because of this misery which shall come upon Ar, and Kir, and Heshbone, the armed Souldiers of Moab shall cry.

Souldiers use to be hard-hearted, and not easie to be moved with pitty: That the Souldiers therefore should be moved with these cries and lamentations, or with these miseries, it shewed those cries, and lamen∣tations, and miseries, to be very grievous and lamentable indeed.

His life shall be grievous unto him.] i e. their lives shall be grievous unto them.

He changeth here the number, put∣ting a Singular for a Plurall, by an Enal∣lage.

5.

My heart shall cry out for Moab.] q. d. So grievous shall the misery of Moab be, as that it breaks my heart also, and makes me cry out to think of it.

The heart is put for the whole man, by a Synechdoche.

This the Prophet speakes in his own per∣son, as the Prophet Jeremie doth in the like case, Jer. 48.36. And this is an Argu∣ment of the grievousnesse of their misery, that the thought thereof should thus afflict the Prophets heart.

Yet some understand these or the like words here, Viz. every one shall say, q. d. Every one which heareth of, or seeth the misery of Moab, shall say, my heart shall cry out for Moab. And this is no lesse ar∣gument of the misery of the Moabites, that every one, which heareth thereof, or seeth it, shall weep and lament at the hear∣ing or seeing of it, than the other was.

His fugitives shall flee unto Zoar.] By his is meant Moab's, and the sence is, q. d. For many of his People, that is, many of the

People of Moab shall be faine to flie to save themselves, to flie even to Zoar.

They which fled in this case he calls Fu∣gitives, not in a reproachfull, but in a civill sense.

We must understand the Causall con∣junction, For, in this place, q. d. For his Fugitives shall flie unto Zoar. For he gives a reason here, why his heart shall cry.

Zoar was a City in the Coasts of Judah, of which you may read, Gen. 19.22. And it sheweth, that the Moabites were sorely persecuted which would flie to a City of Judah for Refuge: For the Moabites were in enmity with Judah at this time, and would not pay him the Tribute which was due to him from them, Cap. 16. v. 1, 6. But what will not fear do?

Accipitrem metuens pennis trepidantibus ales, Audet inhumanas fessa venire sinus: Nec se vicino dubitat committere tecto, Quae fugit infestos territa cerva canes. Ovid de Ponto, Lib. 2. Eleg. 2.

Shall flie.] Roaring and crying as they goe.

An heifer of three yeares old.] i. e. As an Heifer of thr••e yeares old.

The Hebrewes often leave the Note of si∣militude to be understood.

An Heifer of this age, is strong and lusty, and therefore will run stoutly, and bellow loudly as it runneth: Therefore to such an Heifer may they be well likened which flie with all speed, and cry aloud for fear and grief, as they flie along.

For by the mounting up of Luhith, with weeping shall they goe it up] i. e. For they shall goe up to Luhith, with great weeping and lamentation, as they goe.

This Causall, For is to be referred to those words, my heart shall cry for Moab, as relating to them immediately: And so it must as often as it is repeated in this Chap∣ter: For in every place where it is repeated, it sheweth a Cause, why the Prophets heart and every ones heart else, should cry for Moab.

Shall they goe it up.] This Relative It, is here redundant, after the Hebrew man∣ner.

By the mounting up of Luhith.] i. e. As they goe up by the ascent of Luhith.

The way which led to Luhith was on an ascent, or mounting up; For Luhith was a City scituate on a Hill, near unto Heshbon, not farre from Arnon.

Shall they.] i. e. Shall the people of Moab.

Although there is no formall Antece∣dent here to this Relative, yet it is easie to be understood.

By the way of Horonaim] i. e. By the way which leadeth to Horonaim, which al∣so was a City of the Moabites.

Shall they.] i. e. Shall the Moabites, or People of Moab.

The meaning, is not all the People of Moab shall go up to Luhith and weep as they go: And that all the People of Moab shall go to Horonaim, and weep as they go: But the meaning is, that they that goe up to Luhith, shall weep as they goe, and they that goe to Horonaim, shall cry as they go, &c.

A cry of Destruction.] i. e. A grievous and lamentable cry, such as they use to make which see their Countrie and wives and Children, and whatsoever is near unto them, destroyed.

It may be that Luhith and Horonaim, were Cityes of Defence and well fortified, whe∣ther those Moabites, that could, betook themselves in this Publique Calamity; Or else there were high places there, whether they went to weep, as they were wont to Baiith and Dibon. v. 2.

6.

For the waters of Nimrim.] We read of Nimrah, a City of the Gadites, Numb. 32.3. which is also called, Beth-nimrah, Numb. 32.36. and Josh. 13.27. Which City although it appertained to the Gadites, yet was possessed by the Moabites at this time, this is that City which is here called Nimrim, or the waters of Nimrim: For by the waters of Nimrim, may be, meant Nimrah, or Nimrim it self; And it may be called the waters of Nimrim, be∣cause it was scituate upon the waters, and therewith encompassed, as Tire is called the Sea, Cap. 23.3. because it was scitu∣ate upon the Sea, and therewith girded.

Shall be desolate.] i. e. Shall be forsaken of its Inhabitants, and left desolate with∣out any people in it.

Note, that this Conjunction, For, de∣pends immediately upon these words, My heart shall cry for Moab.

For the Hay is withered away.] Note, that this also relates immediately unto those

wordes, My heart shall cry for Mo∣ab.

He puts Hay here for Grasse, of which they make Hay, per Metonymiam mate∣teriae.

How came the hay to wither away, and the grasse to faile, and every green thing to consume away in the land of Moab, at this time?

Answer, From the multitude of their e∣nemies, which even with their multitude of horse and men, partly devoured the grasse and every green thing, and partly trod them down, and trampled them under feet.

You may observe here how the Present, or Preterperfect tense is confounded in this Verse with the Future, which is a thing usuall with the Prophets, because the things, which they speak of, though they are not yet come, shall as assuredly come, as if they were come already.

7.

Theref••re the abundance they have got∣ten, and that which they have laid up, shall they carry away to the brook of the willowes.] i. e. Therefore the abundance of cattle and wealth, which the Moabites have hereto∣fore gotten, by their labour and industry, and the silver and gold, which they have heretofore laid up for themselves and their Children, shall these enemies of the Mo∣abites which are now Masters of it (being they cannot quarter any longer in the land of Moab for want of provision) carry away to the brook of the Willowes. q d. And because the hay in the Land of Moab is dryed up, and the grasse faileth, and there is no green thing there, these enemies of the Moabites, (having eaten up and spoil∣ed all the Provision in the land of Moab) shall seek fresh Quarters, and goe with all the plunder which they have spoiled the Moabites of, to the Brooke of the Wil∣lowes.

Note that there be divers Relatives here without Antecedents, which is usuall with the Hebrewes, who leave the Antecedents to be gathered by the circumstances of the place.

As what the Prophet saith in this Verse, may be an argument ab effectu, to make good what he saith of the failing of the grasse and the hay, and every green thing: So may it shew a new misery of the Mo∣abites, for which he may justly cry and la∣ment.

To the brook of the Willowes.] This was some noted Brook, about which grew great store of Willowes, which are wont to grow in watery grounds and delight there∣in.

About this brook, it is likely, that there were good store of rich Pastures and feed∣ings, and therefore these enemies of the Moabites went out of the land of Moab (and carried all that they had plundered or taken) thither, there to refresh them∣selves, their horses, and Cattle.

This Place or Brook of the Willowes, was not in the Land of Moab. It is commonly thought to have been in a Valley of Arabia, and to have been in the way from the land of Moab to Assyria. Howsoever certainly it was the most convenient place, these e∣nemies of the Moabites could chuse, for prosecuting of their Victories over the Moabites.

8.

For the cry is gone round about the bor∣ders of Moab.] i e. For a grievous cry and lamentation, is heard in all the borders of Moab round about.

This relates also and depends upon those wordes, My heart shall cry for Moab, v. 5.

The howling thereof unto Eglaim, and the howling thereof unto Beer-Elim] i. e. The cry and lamentation of Moab is heard to Eglaim, it is heard to Beer-Elim.

These two To••••es Eglaim and Beer-Elim were in the uttermost Coasts of the land of Moab.

Thereof.] i. e. Of Moab, i e. Of the Moabites.

Moab is put, by a Metonymie, for the Moabites, or Children of Moab.

9.

For the waters of Dimon shall be full of bloud.] The Prophet alludes to the name of Dimon, which is derived from Bloud, & sig∣nifieth Bloudy: And saith, that Dimon shall be filled with the bloud of the Mo∣abites, which shall be slaine at this time.

It is thought, by comparing this place with that of the second of Kings, Cap. 3. v. 20. &c. that this Dimon was that River, which came by the way of Edom into the Land of Moab by the meanes of Elisha, when the King of Israel and the King of Judah, and the King of Edom went together against Moab to battle, and they and their Armies were distressed for want of water: And that it was called Dimon (that is Bloudy)

First, because the Moabites, when they saw the Sunne shine upon the water, as red as bloud, said, this is Bloud. Secondly, be∣cause the waters of that River, were co∣loured with the bloud of the Moabites, which were slain there, close by that River or those waters at that time.

Note, that this sentence, must be refer∣red (as the former were) to those words, My heart shall cry for Moab, v. 5.

For I will bring more upon Dimon.] i. e. For I the Lord will bring more streames of bloud upon Dimon q. d. When the three Kings of Israel, Judah, and Edom, warred against Moab, The Lord slew so many of the Moabites, as that whole streames of their bloud ran into Dimon, and raised the waters thereof, and as the Lord did then, so will he do now againe, he will slay so many of the Moabites, as that more streams of their bloud, shall run into Dimon, and encrease the waters thereof, therewith.

Note that the Prophet speakes here in Person of God.

Lions upon him that escapeth of Moab.] i. e. I will also bring (for these words are here to be repeated or understood) Lions upon that Moabite which escapeth the sword, and they shall devoure him.

And upon the remnant of the Land.] i. e. And upon them that remaine alive in the land of Moab, after the desolation and de∣struction here spoken of.

The like judgement of this by Lions, we read of, 2 Kings, 17.25.

Note, that this Prophesie, and that which followeth in the next Chapter, were not de∣livered at one and the same time, but yet they concern one and the same judgement of the Moabites, for the Prophets did often repeat one and the same Prophesie, as they were moved thereunto, concerning the ful∣filling therefore of this Prophesie, we shall speak at the end of the next Chapter.

ISAIAH. CHAP. XVI.

SEnd ye the Lamb to the Ruler of the Land, &c.] For the under∣standing of this place, we must know, that Da∣vid made warre upon the Mo∣abites, and over∣came them, he put two parts of them to the sword, and one part of them he spared, up∣on this condition, that they should become his servants, and acknowledge him for their Lord, and pay him a yearely Tribute, 2 Sam. 8.2. This Tribute was yearely to be an hundred thousand Lambes, and an hundred thousand Ramms with the wooll, 2 Kings, 3.4. Now when the Kingdome of David, was rent in twaine, in the dayes of Rehobo∣am his grand-child, the Moabites payd this Tribute to the Kings of Israel, as having the greater part of that divided Kingdome and therefore being the strongest, as they thought: And the payment thereof they continued untill the dayes of Ahaz, 2 Kings 3.4. But now the Prophet adviseth them to pay this Tribute to Hezekiah, as due to him (he being of the lineage of David, and his right Heire) and so much the rather, because now the Kingdome of Israel, was utterly ruined by Salmaneser, but the Kingdome of Judah did increase in power and strength, and flourish under Hezekiah.

Send ye the Lamb.] q. d. O ye Moabites, send ye the Tribute of Lambes, and of Ramms, which ye owe to David and his Successours.

He speakes here to the Moabites. And

by the Lamb he meaneth the Lambes, put∣ting a Singular number for a Plurall: And by the Lambes he meaneth, the whole Tri∣bute of Lambs and Ramms, which the Mo∣abites owed to David and his Successours, (by a Synechdoche) by part of the Tribute understanding the whole.

To the Ruler of the Land.] i. e. To He∣zekiah King of Judah, who is the Supream Lord of your Land, and so your Lord.

By the Land, he meaneth the Land in which they lived, that is, the Land of Mo∣ab.

But how could Hezekiah be called the Ruler or Lord of the Land of Moab?

Answer, Because he was the right Heire of David. For because he was the right Heir of David, he was by right of Inheri∣tance, Lord and Ruler of the Land of Mo∣ab. For the Moabites covenanted with Da∣vid to be his Servants, (and by consequence the Servants of his Heires and lawfull Suc∣cessours) 2 Sam. 8.2. And if they cove∣nanted to be his Servants, then was he, by consequence, their Lord.

From Sala to the wildernesse.] These words depend upon the Pronoune, Ye; So that the sence of the words, and order thereof is this. O ye Moabites, Supple, which dwell from Sala to the wilderness, send ye the Lambs to the Ruler of the Land.

Sala was a City scituate on the South, and the wildernesse here mentioned, was a wildernesse lying on the North of the Land of Moab, (the west part of which wilder∣nesse bordered upon Jordan) these there∣fore were two of the bounds of that Land: And by these two bounds the whole Land of Moab is to be understood.

Ʋnto the Mount of the daughter of Sion.] i. e. To Hierusalem which is the head City of the Kingdome of Judah, and where is the Throne of David, and Pallace of Heze∣kiah.

By the Mount of the daughter of Sion he meaneth Hierusalem, see Chap. 1. vers. 8.

These words, Ʋnto the Mount of the Daughter of Sion, depend upon the word, send, q. d. Send ye the Lambs unto the Mount of the Daughter of Sion.

When he bids them send the Lambs to the Ruler of the Land, he tells them the Person to whom, and when he bids them send them to the Mount of the Daughter of Sion: He tells them the Place whether they should send them.

2.

For it shall be, &c.] i. e. For otherwise it shall be.

Understand otherwise here.

A wandering bird cast out of the nest.] By a wandering bird cast out of the nest, he mean∣eth, a young Bird, (which while a man com∣meth to take the whole nest) getteth out of the nest; But when it is out of the nest, wan∣dereth up and down peeping and crying, know∣ing not which way to take or what to do, have∣ing no Damme to feed it, and to guide it and tutour it.

So the Daughter of Moab shall be.] i. e. So shall the Daughters of Moab wander up and down, crying and bemoaning them∣selves, and not knowing what to do, or which way to take.

By the Daughters of Moab he meanes, the Women of Moab, and by a Sylepsis, the Men to, but he mentioneth onely the Wo∣men, because they are most subject to fear and terrour, and soonest faint.

Or, by the Daughters of Moab, he means the Cityes of Moab by an Hebraisme, of which Cap 1.8. And by the Cityes of Mo∣ab, he meaneth the Inhabitants of those Ci∣tyes, by a Metonymie.

At the ford of Arnon.] Arnon was a River which ran on the East of the Land of Moab, and divided the Land of Moab, from the Land of the Ammonites.

By the Ford of Arnon, therefore under∣stand the East-borders of the Land of Moab, and by the East-borders, all the other borders thereof, by a Syllepsis.

3.

Take counsel.] q. d. Take counsell together, and consider what ye are bound to do, to, or for the Kings of Judah, and their People, by that Covenant which ye made with David, when ye became his Servants, and Tributaries, 2 Sam. cap. 8. v 2.

These words are to be joyned with the first Verse, as if the second were brought in by way of Parenthesis.

Executes judgement.] q. d. When ye know and have considered what ye are bound to doe by your Covenant, for the Kings of Judah, and their People, do it, for this is just, and justice requireth it to be done.

Judgement is put here, for that which is just, or that which justice requireth to be done.

Make thy shadow as the night in the midst of the noon day.] q. d. It will not be long be∣fore the men of Judah will be persecuted, and faine to flie out of their own Coun∣trey to strangers for relief: But when they are persecuted, and faine thus to flie, re∣ceive ye them and relieve them.

The Phrase is Allegoricall, wherein he compares Persecution to the heate at noone day, and the relief afforded to such as are persecuted, to the shaddow of a tree or tent, which abates that heat.

The time when the men of Judah should be persecuted, and flie to save their lives, and had need of relief abroad, was when Sennacherib invaded the Land of Ju∣dah.

Make thy shaddow.] i. e. Let thy shad∣dow be.

He alludes to a tree or tent, which casts a shaddow by the interposition of its leaves, or Curtaines between the Sunne and the earth.

As the night.] the night is nothing else but a Shadd••w caused by the interposition of the earth between the Sunne and us: But is a great shaddow, and abateth the scorching heat of the day more than any shaddow else.

In the middest of the noone day.] At which time the Sunne is at the highest, and the weather hottest, and by which is meant here, the heat of persecution.

Hide the out-casts.] i. e. Receive them, and hide them from the fury of their ene∣mies, which are faine, for fear, to leave their owne homes.

By the Out-casts, he meaneth such Jewes as were constrained for fear of the Assyrians, under Sennacherib to flie out of their owne land.

Bewray not him that wandereth.] q. d. Bewray not that Jew to his enemies, which is faine to leave his house and home, and to steale or goe privately from place to place, to save his life.

4.

Let mine out-casts dwell with thee O Moab.] q. d. Yea, entertaine my People, which are forced to flie from their house and home, and give them a safe and quiet dwelling among you, O ye Moa∣bites.

This is spoken in the Person of God.

Be thou a covert to thei•• from the face of the spoiler.] i. e. Be thou as an hiding place to hide them, in that the spoiler may not see them, or find them out, to spoile them.

A Metaphor from a Covert, which keeps from Storme and Raine, as Chapter 4. verse 6.

That which the Prophet here adviseth the Moabites to, is not so much a piece of mer∣cy as of justice, For being that they were by their Covenant, Servants to the Kings of Judah, and the Kings of Judah were their Lords, they were bound in justice to relieve their Subjects as they were able.

For the Extortioner is at an end.] i. e. For the Assyrians, which shall vex my peo∣ple, shall not continue their cruelty long, but they shall be speedily cut off, and brought to an end.

He puts a Singular number here Collecti∣ve, for a Plural, and by the Extortioners, he meaneth the Assyrians, which did extort and wring gold and silver, and whatsoever they liked, from, or out of them over whom they tyrannized, and particularly out of, or, from the Jewes, 2 Kings, 18. v. 14, 15, 16.

The Spoiler ceaseth.] i. e. They which will spoile the land of Judah, shall presently be destroyed.

The Oppressours are consumed out of the Land.] i. e. They which shall oppresse my People, shall be forthwith consumed, and clean ridd out of the Land of Judah a∣gaine.

These three last Phrases signifie all one and the same thing, and they are repeated for the more assurance of what is said, and the meaning of the phrases is this, that though the Assyrians shall cruelly vex and oppresse, and spoile the land of Judah, and the People thereof, for a while, yet it shall be but for a while, for after a while they shall be utterly destroyed, and consumed, so that not one of them shall be left in the land. And this came to passe when the Angell destroyed an hundred fourscore and five thousand of the Assyrian Army in one night, 2 Kings. Chap. 19. Vers. 35.

He tells the Moabites here, that the As∣syrians rage and cruelty shall last but a while in the Land of Judah, the better to per∣swade them to shew kindnesse to the men of Judah in their distresse. For the lesse burthensome men are like to be, the soon∣ner will they find entertainment.

5.

And in mercy shall the Throne be esta∣blished.] q. d. And through the mercy of God, the Kingdome of Judah shall be e∣stablished, and stand firme, and flourish a∣gaine, maugre all the cruelty of the As∣syrians.

In mercy.] i. e. By mercy, viz. the mer∣cy of God.

Note, that the Preposition In, is put for almost all other Prepositions among the Hebrews, and so used.

The Throne.] The Throne, which is the Kings Chaire of State, is put here Metony∣mice, for the Kingdome of Judah.

And he shall sit upon it.] And Hezekiah shall sit upon the Throne of the Kingdome of Judah after the destruction, which the Assyrians shall make in the Land of Ju∣dah.

He putts the Relative, He here, without an Antecedent; which yet may be easily un∣derstood.

And by Hez kiah's sitting upon the Throne he meanes, Hezekiah's Raigne and rule over the Kingdome of Judah.

In truth.] i. e. Certainely and without faile.

Or, In truth, i. e. According to the truth, to wit, of Gods promise made to Da∣vid, Psal. 132. v. 11, 12.

In the Tabernacle of David.] i. e. In the House or Pallace of David.

He saith, the Tabernacle of David, for the House or Pall••ce of David: And he so saith; either in allusion to that, that David was once a Shepheard, and Shepheards live abroad in Tents and Tabernacles: Or he saith it to signifie, that the Pallace of Da∣vid should be as a refuge to all that were oppressed with wrong, as a Tabernacle is a refuge to those which are beaten with a storm, or parched with the heat, Cap. 4. vers. 6. And indeed the Pallace of a righ∣teous King should be a Sanctuary and refuge to all that are oppressed, see Cap. 32. v. 2.

Or he saith, the Tabernacle of David, for the House of David, because the most an∣cient dwellings were in Tents and Taberna∣cles.

Of David.] David may be taken here, per M••tonymiam Efficientis, for the Kings of Judah, which were the Sonnes and Heires of David.

Judging.] Supple, All causes which are brought before him.

And seeking judgement.] i. e. And seeking the truth and uprightnesse of a Cause, that he may give sentence accord∣ingly.

And hasting righteousnesse] i. e. And hasting the decision of the Causes which are brought before him, and the admini∣stration of Justice: Not delaying or spin∣ning out Sutes, to the vexation of the Poor.

Righteousnesse is taken here for that which we commonly call Justice, which consists in judging and deciding controver∣sies, &c.

That Hezekiah should sit upon the Throne, administring Justice after this manner, was a sign, that he should be rid of the sword of the Assyrians; for —Si∣lent Leges inter Arma, War makes Justice silent, and the Laws dumb: It was a sign also, that his Kingdome should be esta∣blished and flourish again: For the Throne is established by Righteousnesse, Prov. 16. v. 12.

6.

We have heard of the pride of Moab.] The sense is, as if he should say, But I speak to them which a••e deaf: It is but lost labour to admonish them: For (according as we have heard) the Moabites are full of pride and wrath: And pride and wrath stop the eares against all good coun∣sell.

Moab is put here for the Moabites, or children of Moab,

Even of his haughtinesse, and his pride, and his wrath.] q. d. We have heard, I say, even of their haughtiness, and their pride, and their wrath.

Because of their haughtinesse and pride, the Moabites despised Judah: And there∣fore they would not hear to become He∣zekiah's servants, and to pay Tribute to him. And because of their wrath against the people of Judah, they would not hear to relieve them when they were perse∣cuted, or to let them dwell with them; when they were forced to flee from their own homes.

But his lies shall not be so.] q. d. But though they are now proud, and angry, and their speech is haughty and tumultuous, yet ere long be, their pride shall be pull'd down, and their wrath abated, and their speech shall be humble and calm.

The meaning is, that ere long be, they should fall into their enemies hands:

And then their speech to them should be humble, and lowly, and meek, and calm.

The speech of Captives to their Con∣querour is called lies, for Captives, which are taken in warrs, use to invent lies, that they might please their Conquerours, and procure favour of them. Hence in the He∣brew Phrase, to tell a lie, signifieth to be sub∣dued and overcome, as Deut. 33.29. Thine enemies shall be found liars unto thee. Thou shalt subdue thine enemies, and Psal. 81.15. Whereas we read, the haters of the Lord should have submitted themselves unto him. In the Hebrew it is, they should have lied unto him, and Psal. 66. vers. 3. Where we read, through the greatnesse of thy power shall thine enemies submit themselves unto thee, in the Hebrew it is, shall lie unto thee. And Captives when they tell their lies, they tell them with all lowlinesse and meeknesse, even to base∣nesse: In allusion to which, the Prophet may here say of Moab, his lies shall not be such, i. e. His lies shall not favour of haugh∣tinesse and pride, and wrath.

But yet these words may be otherwise ex∣pounded thus, q. d. But yet their great braggs and threats, which they give out a∣gainst the men of Judah shall not be so, that is, shall not fall out so as they would have them.

In this sence he puts Lies, for Braggs, and Threats, which he calls lies, because their braggs and threats shall not come to passe in reallity, as they thunder them out in words.

This last exposition is most generally given of this place, but I leave the Read∣er to his choice, but for mine owne part, I approve most of the former exposition. we may read these words, but his lies shall not be so, as with a Parenthesis

Therefore Moab shall howle for Moab.] i. e. Therefore because the Moabites are so proud, and haughty, and angrie, as that they will not hearken to my counsell nor follow it, therefore the miseries of the Moabites shall be such, as that one Moa∣bite shall weep and lament for another Mo∣abite by reason of the misery which shall come upon him, they shall mutually be∣waile one anothers miseries.

For the Foundations of Kirhareseth.] i. e. For Kirhareseth.

The part is put here for the whole.

Kirhareseth was a City so strong, that the Kings of Judah, Israel, and Edom besiedged it, and yet could not take it, 2 Kings 3. v. 25.

He here sheweth the matter of their grief, and the cause why every Moabite shall howle.

Shall ye mourn.] Supple, O ye Moa∣bites.

Here is an Enallage of the Person, for he changeth the Third into the Second person.

Surely they are stricken.] Surely they shall be stricken, and so stricken, as that they shall be overthrown by Rams, and other warlike Engines.

He useth a Preterperfect tense here for a Future.

8.

For the fields of Heshbone languish.] i. e. Moreover the fields of Heshbone shall languish and faint away.

He puts For, for Moreover, as Cap. 7. Verse, 16. And a Present for a Future tense.

The fields of Heshbone are here said to languish, because all the grasse, and corn, and green hearbs, and plants thereof are broken or trodden down, and so wither∣ed.

Note, that the word languish is a Me∣taphoricall word, taken from those who through infirmity of body pine, and are ready to faint away for want of Spi∣rits.

What he spoke here of Heshbone, he would have us also to understand of Elea∣leh, (as appeares by the next following Verse, by a Sylepsis. And these two Hesh∣bone and Elealeh, he joynes together in the 15. Chapter, vers. 4. The like Sylepsis we have Matth. 5. v. 14. Where our Saviour saith to his Apostles, Ye are the light of the world: A City that is set on a hill cannot be hidd; neither do men light a Candle and put it under a bushell. Where these words are o∣mitted and left to be understood, by a Sy∣lepsis: Viz. Ye are a City set on a Hill: For the full sentence should run thus. Ye are the Light of the world, ye are a City set on a Hill: A City that is set on a Hill cannot be hidd, &c.

And the Vine of Sibmah.] i. e. And as for the Vine of Sibmah.

Sibmah was a City once of the Reubenites, Numb. cap. 32. v. 38. but now of the Mo∣abites.

By the Vine of Sibmah, he meanes Sib∣mah it self, which he here calls a Vine, because of the abundance of Vines which grew about it, as he calls Nimrim, the waters of Nimrim, because of the abun∣dance of waters adjoyning thereto, Cap. 14 v. 6.

The Lords of the Heathen.] By the Lords of the heathen, he meanes those that sub∣dued and destroyed Moab at the time here Prophesied of, which seems to have been many Lords of divers people, joyned toge∣ther.

Have broken down the principall Plants thereof.] i. e. Shall destroy even the chief branches thereof.

By the principall Plants, or branches of the Vine of Sibmah, are meant the chiefest Cityzens of Sibmah.

Thereof.] i. e. Of the Vine of Sib∣mah.

They are come even unto Jazer.] q. d. And this, that the Lords of the Heathen, shall break down and destroy the principall Plants of the Vine of Sibmah is worthy la∣mentation: For the branches of the Vine of Sibmah are gallant flourishing branches, they are come and sprouted out even to Jazer: They are wandered through the wildernesse, &c.

I conceive that these words or the like, Viz. (And this, to wit, that the Lords of the Heathen shall break down and destroy the prin∣cipall branches of the Vine of Sibmah, is wor∣thy of lamentation, for the branches of Sibmah are gallant flourishing branches) are here to be understood. And that this latter part of the Verse sets out the flourishing condi∣tion of Sibmah before it was cut off. (as the Psalmist describes the flourishing estate of Israel, by the like Metaphor, Psal. 80. v. 9, 10, 11.) And this the Prophet doth, to make the misery the greater, which should befall Sibmah and her Inhabitants, for,

— Qui tolluntur in altum Lapsu graviore ruunt. —

I know that it is most generally thought, that the Prophet intends by this latter part of the Verse, to describe the flying of the Citizens of Sibmah into severall Quarters or parts of the earth, to save their lives, for fear of the enemie, but this agrees not so well with the Metaphor of the shooting or spreading out of branches from their stock, which is here used. For the cause of Bran∣ches so shooting out, is the thriving of the Vine, not the decaying of it, but Sibmah is said here, to decay.

Jazer.] This Jazer was a City scituate in the Eastern part of the Tribe of Gad near to the Ammonites: Of this Jazer we read, Numb. 32.35. and Josh. 13.25:

Th••y wandered through the wildernesse.] i. e. They by running and bending to and fro are gone through the wildernesse, to places beyond it.

He likeneth here, the shooting out of the branches of a Vine, (because they shoote not out directly in a streight line, but wide this way and that way, up and down) to the wandering of a man, which is out of his way and knowes not what way to take, who one while takes his way to the right hand, and another, that, to the left.

Her branches are stretched out.] That is the branches of the vine of Sibmah are farre stretched out.

They are gone over the Sea.] i. e. They are gone over the Mediterranean Sea to Cyprus, &c.

By this stretching, or shooting out of the Branches of the Vine of Sibmah, is meant, the traveling of her people into farre Countries for traffique, or for other ends, for which the Citizens of flourishing Cityes use to travell.

9.

Therefore I will bewaile with the weep∣ing of Jazer, the Vine of Sibmath.] q. d. Therefore because the Princes of the hea∣then shall break down the Principall Plants of this goodly Vine of Sibmah, &c. I will bewail with the weeping of Jazer the Vine of Sibmah.

The Prophet may be here understood to speak in his own Person. Or else these words may be understood: Viz. Every one shall say, q. d. Therefore every one shall say I will bewaile with the weeping of Ja∣zer the Vine of Sibmah, &c. See Notes Cap. 15.4.

With the weeping of Jazer.] i. e. With a mighty weeping.

To weep with the weeping of Jazer seems to me to be a Proverbiall kind of speech, the ground of which Proverbe hath been some exceeding great weeping at Jazer, though when, and upon what occasion that weep∣ing was, it is not now known.

I will water thee with my teares, O Hesh∣bone and Elealesh.] i. e. I will shed even

showers of teares, (to think of your misery) O Heshbone and Elealeh, wherewith I will water you, as I stand weeping over you.

He alludes to those words vers. 8. The fields of Heshbone languish; for fields used to be watered with showers of raine (if not also by the labour of man) to make them fruitfull.

For the shooting of thy summer fruits, and for thy harvest is fall'n] i. e. At the in-ga∣thering of their fruit there was wont to be much shouting and rejoycing among those which gathered them in, and to this shouting doth the Prophet here allude.

Thy harvest.] Harvest is not taken here for the time, in which fruits are ripe and use to be gathered, but for the ripe fruits themselves.

Is fallen.] i. e. Is perished.

There shall be no shouting for the Summer fruit, and Harvest, because there shall be no corn and fruits to reap and gather in: And there shall be no fruits and corn to reap and gather in, because the enemie shall beat down their corn and their fruit, and trample them under their own and their Horses feet.

10.

The plentifull field.] i. e. The field which was wont to be plentifull, and to abound with the abundance of corne and other fruits.

I have made their Vintage shouting to cease] He speakes this in the person of God.

11.

Wherefore my bowels shall sound.] This relates to the seventh Verse, and depends on that.

The Prophet having set out the misery of Moab, and Kirhareseth, and of Heshbone, and Elealeh, and of the Vine of Sibmah, par∣ticularly in the seventh and eighth Verses of this Chapter, expresseth here a particular grief of every one of these (by reason of their misery) in this and the two former Verses, beginning at the Ninth Verse with the last, and so going on (to the end of this Verse) to the very first, as the Hebrews use to do in their descant or repetitions, who be∣gin with the last, which they repeat first, and so goe upward in a retrograde way.

My bowels shall sound like an Harpe for Moab.] i. e. I will out of pitty and com∣passion to Moab, utter sighes and grones, and make as mournfull a noise for him, as the Harpe doth upon funerall and sad oc∣casions.

He puts the Bowells here for the whole man. A part for the whole, by a Synechdoche: And therefore the bowells rather than any other part or parts, because the bowels were held to be the seat or subject of pitty and compassion.

Note that the Prophet speaketh here in his own person, as vers. 9. or else these words are heer to be understood, Viz. eve∣ry one shall say, q. d. Wherefore every one, which heareth of the misery of Moab and Kirhareseth, shall say, my bowells shall sound like an Harpe for Moab, and my in∣ward parts for Kirhareseth.

And my inward parts.] i. e. And my Bowells, Supple, Shall sound like an Harpe.

This is a Repetition of the former words.

Note that, that which the Prophet saith here, to wit, my bowells shall sound like an harpe for Moab, and my inward parts for Kir∣hareseth, the Prophet Jeremie expresseth thus. Mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for Kirhareseth. Jer. 48.36. From whence you may understand what is chiefly meant by my bowells here.

12.

And it shall come to passe.] This re∣lates not to the Verse immediately going before, but rather to the eighth Verse, and in construction to follow that.

And it shall come to passe, when it is seen that Moab is weary on the high place, &c.] Here is somewhat to be understood by a Sylepsis: For the whole sentence should have been thus expressed. And Moab shall go to his ordinary high places, to pray to his I∣dols there, to deliver him out of his misery and calamity; and it shall come to passe when he is weary with praying on these high pla∣ces, (because he sees no fruit of his prayer) that he shall attempt to come to his Sanctuary to pray there, &c.

Moab is to be taken here for the Moa∣bites, which were the Children of Moab, by a Metonymie.

And the high place is to be taken, Col∣lective, for the high places, and those ordi∣nary ones.

What is meant by high places, See Cap. 15.2.

He shall come to his Sanctuary to pray.] i. e. He shall attempt to come to his Sancturay to pray.

The thing it self is put here for the attempt of the thing, per Metonymiam.

To his Sanctuary.] By ••is Sanctuary is meant, that famous Temple of Chemosh, or Baalpeor, the Idol or God, (as they esteem∣ed it) of the Moabites, which Temple is called, Beth-Baal-Meon, Josh. 13.17. and Baal-Meon, Numb. 32.38. &c. See Notes Cap. 15. v. 2.

Note, that the word Sanctuary, was a word appropriated, by the People of God, first to the Tabernacle which was made by Moses, and afterwards to the Temple which was built by Salomon, (which succeeded in the place of the Tabernacle) which were the dwellings of the true God. Therefore it is attributed to the Temple of Ch••mosh, onely by a Catacr••sticall Metaphor, be∣cause the Temple of Chemosh was such among the Mo••bites, as the Tabernacle of God made by Moses, and the Temple of God built by Salomon was among the people of Is ael.

Note that Idolaters were wont to build Altars, and to exercise their Idolatrie in Groves, upon high hills, and there to erect and set up their Graven Images: But be∣sides these, the Moabites had a fair built house or Temple for their God Ch••mosh, where Chemosh was graven and set up in a more stately manner, and of which place they had a more religious esteem, than of any other. And this place the Prophet calls here, the Sanctuary of Moab.

Note, that what is spoken here, and in the former Chapter, of the Moabites, is not to be understood C••llective, but Distributive, not all of all the Moabites, or every thing of every one of them, but some things of some of them, and other of others of them: So though some went up to Baiith where their Sanctuary was, yet others, (though they at∣tempted it) could not get thither.

But he shall not prevaile.] Supple, To come thither, for the enemy shall hinder him.

13.

This is the word, &c.] q. d. This which I have spoken from the first verse hitherto, is the word, &c.

Which the Lord hath spoken.] Supple, Unto me Isaiah, or by me Isaiah.

Since that time.] q. d. Since that time which he spoke the burden of Moab, con∣tained in Cap. 15.

That time] He puts a Relative here, without an Antecedent, And leaves the An∣tecedent to us, to gather.

From hence observe, that though the burden or calamity denounced against Mo∣ab, in this Chapter was the same with that which was denounced in the former Chap∣ter; yet they were not spoken or revealed at the same time.

14.

But now the Lord hath spoken saying, &c.] This speech is defective, and some words are left here to be understood by a Sy∣lepsis: The sentence therefore compleate sounds thus. q. d. Now when he spoke first concerning Moab, and the miseries and calamities which should befall him. He made no mention of the time when they should befal him. But now when he spoke of him the second time, he revealed the time al∣so, when they should befall him saying, &c.

Within three yeares as the yeares of an hire∣ling] That is within three precise years.

An hireling which is hired by the day, will see that he doth not work longer than he is hired: And he that hireth him, will see to it, that he shall work so long: Hence the time of an hireling signifies such, or such a time, precisely.

And the glory of Moab] This Particle, And, is redundant.

The glory of Moab.] By the glory of Mo∣ab, I conceive that the Nobles of Moab are here meant.

Moab is put here for the Moabites. And Glory is put by a Metonymie, for the Nobles of which they gloryed, or for which they were renowned.

Shall be contemned.] i. e. Shall be made contemptible.

With all that great multitude.] Supple, Of men, in which they trust.

They shall be made contemptible, be∣cause they shall be diminished and brought down.

And the remnant.] Scil. Of that great Multitude, which shall be left alive.

Shall be small.] Supple, For Number.

And seeble.] Scil. For strength.

Concerning the fulfilling of this Pro∣phesie, when or by whom it was fulfilled, and Moab thus laid waste, I can find no certainty, but certainly it was not fulfilled when Sennacherib first invaded Judah, yet it may be, that when Sennacherib had made a good progresse in the conquest of Judah, and had subdued most of the Townes and Cittyes thereof, he sent a great power of men into the land of Moab to subdue that, and appointed fresh forces newly raised, to joyne with them, and by them was Moab brought to the misery here Prophesied of.

ISAIAH. CHAP. XVII.

THE burden of Dama∣scus.] i. e. The Vi∣sion of the miseries and calamities which God will bring up∣on Damascus, and upon the ten Tribes of Israel.

Note, that by Da∣mascus, we must not understand here Da∣mascus onely, but the ten Tribes of Israel also, by a Sylepsis, for the miseries and ca∣lamities of them both are here joyned to∣gether in this Chapter, because they were both joyned together in hostility against Judah, Cap. 7.1, 2. 2 Kings, 16.5. And the calamities of them both, befell them at the same time.

Damascus was the chief City of the King¦dome of Syria: and it was taken by Tig∣lah-Pileser, 2 Kings, 16.9. but it was ru∣ined by Salmaneser, because of the league which the Syrians had there with the ten Tribes, against Assyria, 2 Kings. 18.9. &c.

Is taken away for being a City.] i. e. Shall be destroyed and be no City, but an heap of rubbish.

He puts a Preterperfect for a Future tense as Prophets are wont.

And it shall be a ruinous heape.] i. e. And it shall be reduced to a heape of stones and rubbish.

2.

The Citye•• of Aroer are forsaken.] i. e. The C••tyes of Aroer shall be forsaken, and left desolate, because the Inhabitants shall either flie away, or be slaine, or carried in∣to Captivity.

Aroer] Aroer was a Tract of land by the brink of the River Arnon, which the Reu∣benites, and Gadites, and Manassites, did pos∣sesse, of which, Deut. 2.36. And of this Aroer do some interpret this place thinking it to have been held by the Syrians at this time: Others had rather take it of a Tract of land in Syria, called also by the Hebrews Aroer, by Ptolomie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They shall be for flocks.] i e. Sheep and other Cattle, shall feed and lodge there.

They shall lie down.] Supple, Quietly.

And none shall make them afraid.] Because there shall be left none of those Cityes to disquiet them.

3.

The fortress also shall cease from Ephraim.] i. e. Samaria also shall be taken away from the ten Tribes of Israel, which was the Royall City of that Kingdome.

By the Fortresse is meant Samaria, which he calleth a Fortresse, from the strength and Fortifications thereof. For it was as strong and as well fortified, as if the whole City had been a Fortresse, so strong and well forti∣fied it was, as that Salmaneser besiedged it three yeares, before he took it, 2 Kings, 18.9, 10.

By Ephraim he meaneth the ten Tribes of Israel, See Cap. 7.2.

Because Ephraim and Syria joyned in their sin, they are here joyned in their pu∣nishment, and are both so distressed, as that the one is not able to help the other.

And the Kingdome from Damascus.] So that Damascus shall not be a Royall City, and head of a Kingdome as before.

And the remnant of Syria.] Supple, So that none of the Syrians, which shall be left, shall come to be Kings of Syria, or of the Syrians.

They shall be as the glory of the Children of Israel.] i. e. The Syrians, though they are very many for number, & glory of their multitude yet they) shall be as the glory or multi∣tude of the Children of Israel; that is, they shall be brought low and diminished, as the Children of Israel shall. That is, q. d. The Syrians, and the Children of Is∣rael, though now they are exceeding many

for number; yet both of them shall be brought low, they shall become few in number.

The glory of a Nation consisted in the multitude of a People: And that most com∣monly the Prophet calls a Nations glory, either because they gloried in it themselves, or were renowned abroad for it, by others.

That therefore that the Prophet saith here is this (as I said) viz. that the great multitudes of the Syrians shall become as the great multitudes of the ten Tribes of Is∣rael.

If you ask what became of the great mul∣titudes of the ten Tribes of Israel, he will tell you in the next following verses, that they were diminished, and brought to a small number.

Note, that the Prophet gives a reason here, why he said, the remnant of Syria: q. d I said the remnant of Syria, for the great mul∣titudes and glory of the Syrians, shall be as the glory of the Children of Israel; it shall be diminished, and brought to a remnant, as they shall.

Note, that there is no formall Antecedent here going before this Relative, They, but the Antecedent may easily be understood.

4.

And in that day it shall come to passe.] For In that day it shall come to passe, &c.

He puts And for For: For he sheweth here, in what he likened the Syrians, or the glory of Syria, to Children of Israel, or the glory of Isra l.

In that day] i. e. At that time, in which the Lord wiil scourge the Israelites by Sal∣maneser.

The glory of Jacob shall be made thinn.] i. e. The great multitude of the ten Tribes of Israel shall be diminished, and brought low, and left as but a remnant.

This is the sense of these words; but the Prophet useth a Metaphor here, and puts Jacob the Father, for the ten Tribes of Israel, which were the Children of Jacob, by a Metonymie. As Jacob therefore was a single man, so doth he there speak of all the ten Tribes, as if they were but one single man, yet a bigg, fat, and corpulent man, and the multitude and great numbers of the ten Tribes, he likeneth to the corpulency and fatnesse of that man: For as a man grow∣eth big by his corpulency, and the fatnesse of his flesh: So doth a Nation or Kingdome by the multitude of its People: And as a man growes thin and slender, when the cor∣pulency and fatnesse of his flesh abateth: So is a Kingdome or Nation diminished and brought low, when the multitude of its People is destroyed.

The glory of Jacob.] By the Glory of Jacob is here meant, the Corpulency and bignesse of the naturall body of Jacob, by which (as I said) is meant the multitude of the po∣litique body of the people of Israel, which multitude is a Peoples glory.

And the fatnesse of his flesh.] i. e. And the fatnesse of Jacob's flesh, by which he meaneth, the multitude of the children of Israel, as he did by the glory of Jacob. For as man groweth big by the fatnesse of his flesh, so doth a People wax great by their multitude.

Shall be made lean.] i. e. Shall be dimi∣nished or brought low.

5.

And it shall be as when the harvest man gathereth the Corn, and reapeth the eares with his arme.] i. e. And the glory, that is, the multitude of the Children of Israel, shall be as when the harvest man gathereth the corn and reapeth the eares with his arme: For as the harvest man gathereth the corn, and reapeth the eares with his arme, that he may carry them out of the field into the barne: So shall Salmaneser gather the great multi∣tude of the Children of Israel, and fetch them from their severall dwellings to carry them out of their own land, into Assyria.

Note, that the Antecedent to this Relative It, is the glory or multitude of Israel, likened to the glory or fatnesse of Jacobs flesh: v. 4. For the Prophet often passeth from the thing signifying to the thing signified.

Note, that these two Phrases gathereth the Corn, and reapeth the Eares, Are but repe∣titions, and signifie the same thing, for the Prophet loves to repeat the same thing by diverse words. Or, if they signifie divers things, by gathering of the corn is meant, the gathering and grasping of the standing corn with the left hand (in reaping) that he may the better cut or reap it with the right hand. And by the reaping of the eares is meant, the cutting of the standing corn with his right hand, which he hath gather∣ed and grasped in his left.

Or if we take the gathering of the corn,

for the gathering of the Corn into bun∣dles, or sheaves, or the gathering of it into the barn: then is there an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that is put first which was last, and that last which was first: For we reap the Corn before we thus gather it: The like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we observed Cap. 1. v. 6.

The eares.] By the cares of the Corn we must understand the blade also.

With his arme.] i. e. The Arme may be taken here for the hand, which is but part of the arme, by a Synechdoche.

And it shall be as he that gathereth eares in the valley of Rephaim.] i. e. Yea, the glory, that is, the multitude of Israel, shall be as he that gathereth eares in the valley of Rephaim.

After the Corn and the Harvest is car∣ried in, there be eares of Corn left here and there, which Gleaners gather; and when these eares are gathered, there is a clean riddance of the Corn out of the Field in∣deed: To this gathering or riddance of Corn out of the Field, doth the Pro∣phet here compare the gathering, or ridding of the People of Israel out of their own Land.

And is put here for Yea.

And by It is here meant, the glory or mul∣titude of Israel, as before: for that is the Antecedent to this Relative.

But it may be here objected, that the glory or multitude of Israel, is rather, as the eares gathered in the valley of Rephaim, than, as he that gathereth them.

To this I answer, that in Parables and Similitudes we must look upon the whole body of the sentence, and take the whole meaning from the whole, not part from part, least when we divide it into pieces, we de∣stroy the whole. For it is usuall in Para∣bles and Similitudes (not that persons should answer to persons, or parts to parts, or words to words, but) that the whole should be compared, and answerable to the whole. And this will appear, if we scann some Parables or Similitudes. Matt. 11. v. 16. [Whereunto (saith our Savi∣our there) shall I like this generation? It is like unto Children sitting in the Markets, and calling to their fellowes, saying, we have piped unto you, and yee have not danced, we have mourned unto you, and yee have not lamented.] Here, if we consider onely the words, our Saviour seemeth to compare the Scribes and Pharisees to Children which piped and mourned, whereas he in∣tended to compare them rather to them which would not dance when others piped, nor lament when others mourned. So Matth. 13. v. 24. The Kingdome of Heaven is like to a man which sowed good seed in his field. Now the Kingdome of Heaven is not like a man which sowed seed, but rather like the seed or ground it self which was sowed. And Matth. 13. v. 45. The Kingdome of Heaven is like a Merchant man seeking goodly Pearles, &c. Now the Kingdome of Heaven is not like a Marchant man, but rather like the Pearle. So that the sense of Matth, 13. v. 24. is, q. d. The case of the Scribes and Pharisees is, as if Children sitting in the market place should call to their fellowes, and say, we have piped un∣to you, and yee have not danced, we have mourned unto you, and yee have not lamented. And of Matth. 13. v. 24. the sense is; q. d. It so happeneth and falls out in the Kingdome of ••eaven, as if a man had sowed good seed in his field, &c. And Matth. 13. v. 45. The sense is, q. d. It so happens or falls out, as if a Merchant man should seek after goodly Pearles, &c. And the sense of the place in hand is, q. d. It shall be with the Children of Israel (who are now as the sand of the Sea shore for multitude) as when a man gathereth eares in the valley of Rephaim: For as he which gathereth and gleaneth the scattered eares of Corn, after the harvest man hath reaped and gathered the Corn into the Barn, leaves little behind him in the Field: So shall Salmaneser leave but very few of the Children of Israel in the Land of Israel, which he shall not carry away Cap∣tive.

In the valley of Rephaim.] The valley of Rephaim was a fruitfull valley near to Hie∣rusalem.

6.

Yet gleaning grapes shall be left in it.] i. e. Yet there shall be a few of the Chil∣dren of Israel left in the Land of Israel: As few grapes (are left for the glea∣ners) after the gathering of the vin∣tage.

The Prophet doth as it were correct here his last speech.

In the gathering of the vintage they could not gather the grapes so clean, but that some of them would scape the hands of the gatherers: And they which so

escaped at the first gathering, were to be left for the poor to glean, Levit. 19. v. 10. And therefore they were called gleaning grapes, q. d. Grapes left for the poor to glean.

In it.] i. e. In the Land of Israel.

Here is a Relative without an Antecedent expressed.

As the shaking of an Olive tree.] q. d. There shall be left in a few men, as a few Olives use to be left on the tree after the shaking of it.

As the shaking of an Olive tree.] And as the shaking of the Olive tree.

By the shaking of an Olive tree is meant, the few Olives which are left upon the tree after shaking.

Two or three berries in the top of the up∣permost bough.] q. d. That is, as it were, two or three berries in the top of the uppermost bough, &c.

Berries, i. e. Olives.

In the top of the uppermost boughs, in the outmost branches.] If after the shaking of a tree, any fruit remaineth upon the tree, it is most commonly upon the uppermost boughs, and uttermost branches, because they are farthest from the body of the tree, which is first shaken, and the force of the shaker is abated before it cometh to them.

7.

At that day.] Supple, In which these judgements and calamities shall befall the ten Tribes of Israel.

Shall a man look to his Maker.] Let the men of Israel look to God who made them (as a Servant looks to the hand of his Master) that he may have mercy upon them.

He puts here a Future Tense for an Im∣perative Mood (after the Hebrew manner) and adviseth the men of Israel what they should doe in their calamity. See the like, Cap. 30 v. 20, 21, 22, &c.

And his eyes shall have respect.] i. e. And let his eyes have respect

He puts the Eyes for the whole man, by a Synechdoche, and a Future tense for an Im∣perative mood.

8.

And he shall not look to the Altars.] i. e. And let him not look to the Altars, Sup∣le, of his Idols for help.

The work of his hands.] i. e. Which he himself hath made, and therefore are not like to help him.

Neither shall respect.] i. e. Neither let him respect.

Either the groves.] They were wont to worship and sacrifice to Idols in the groves, and therefore he would not have them have respect to them, as thinking to have any benefit by committing Idolatry there∣in.

But the Scripture doth sometimes take Groves also, for Images, See Cap. 27.9 and so may they be here taken.

9.

And in that day.] See Verse 7.

His strong Cityes.] i. e. The strong Ci∣tyes of Jacob.

This Verse hath its immediate connexi∣on with the fift verse, and is an amplifica∣tion of what was there said: And the Prophet speakes particularly what shall be∣fall the strong Cityes, least any should think that what he spoke, might onely befall those which lived in Villages and weaker Townes.

His strong Cityes shall be as a forsaken bough and an uppermost branch, which they left.] The meaning is, that the strong Ci∣tyes of Israel, shall be laid desolate, and though they be full of Inhabitants, yet shall their Inhabitants be so consumed or carried away, as that there shall be few left therein: As the fruitfull bough or upper∣most branch of an Olive tree or the like, though it be full set with Olives or other fruit, when the gatherer com•• to gather the Olives or fruit thereof, yet there is but little fruit, and few Olives left thereon, when he leaves it, or forsakes it, and comes away.

A forsaken bough.] That is called a forsa∣ken bough, which the gatherer forsaketh when he hath gathered all the fruit thereof which well he can, or which he intendeth to gather.

And an uppermost branch which they left.] i. e. And as an uppermost branch of an Olive, or other fruit tree which they (which gathered the fruit thereof) left, when they had gathered it so near, as they could well gather it.

The utmost boughes, and uppermost branch∣es of a tree, bear most, and most fair fruit, as having the most benefit of the Sunne: Therefore doth the Prophet make choice of these here, to intimate the most and best sort of People of Israel lived in the Ci∣tyes.

Because of the Children of Israel.] i. e. Be∣cause of the iniquity of the Children of Israel.

The meaning is, that this desolation

shall befall the strong Cities of Israel, for the iniquity of the Children of Israel which dwelt therein, because they have forsaken their God.

And there shall be desolation.] i. e. For there shall be desolation throughout the whole Land, as well in the strong Cities, as in the Villages and weaker Townes.

Because thou hast forsaken, &c.] This re∣lates not to what went before, but to what followeth.

10.

The God of thy Salvation.] i. e. God thy Saviour, O Israel.

Of the Rock of thy strength.] i. e. Of thy strong Rock.

A Substantive of the Genitive Case is put here for an Adjective.

A Rock is put here, Metaphorically, for a Protector or Defender; and that either because a Rock is a Refuge for the Coney (who hath her holes therein) when she is persecuted, Psal. 104. v. 18. Or be∣cause they which are on an high Rock, are safe from the assault of an enemy, Psal. 27. v. 5.

Therefore shalt thou plant pleasant Plants.] i. e. Therefore though thou shalt plant pleasant Plants, &c.

And shall set it.] i. e. And shall set thy ground.

Here is a Relative without an Antece∣dent.

With strange Slipps.] i. e. With Slipps or Plants which are brought out of another Countrey.

We bring not out of forreign Coun∣tries any thing, but that which is rare and excellent: Wherefore strange Slipps may be taken for choice, rare, and excellent Slipps.

11.

In the day.] i. e. And in the day, supple, in which thou shalt plant thy Slipps and Plants.

Thou shalt make the Plant to grow.] i. e. Thou shalt water thy Plants which thou hast planted, that they may grow: And by this thy paines thou shalt make them grow.

He puts Plant for Plants, a Singular for a Plurall number.

And in the morning.] i. e. And in the day following.

The morning is put here for the whole day, by a Synechdoche; and the day following, for a great while after.

Shalt thou make thy seed to flourish] i. e. Shalt thou water thy seed, and use all care and diligence that it may grow up and flourish: And by this thy paines and care thou shalt make it grow up and flourish.

But the Harvest.] i. e. Yet the fruit which cometh of the Plant, or of the seed, through thy labour.

The Harvest signifieth, not onely the time in which fruit useth to be ripe and gathered, but the fruit it self also, and so is it here taken.

Shall be an heap.] i. e. Shall be as an heap.

The note of Similitude is often left to be understood.

But why should the Harvest, or Fruit, coming of that Seed, or those Plants, be as an heap?

Answer. Because as an heap, supple, of Corn, would be presently devoured by such an Army as Salmaneser had: So should the fruit or those plants be devoured.

Or Because as an heap, supple, of dung, is troden under the feet of those which walk in the streets: So should the Fruit coming of those Plants, or Seeds, be beat down, and trod under the feet of the Assy∣rians.

In the day of grief.] i. e. In the day, in which Salmaneser shall cause thee to grieve, because of the miseries which he shall bring upon thee.

And desperate sorrow] He calls it despe∣rate sorrow, because there was no hope of joy to succeed it, or lessen it.

12.

Woe to the multitude of many People.] By these People understand those which joyned with the Syrians, at the time that Salmaneser made war against them: For no doubt, but the Syrians had many, which dwelt about them, to aid them at that time, and had many kind of People in their Ar∣my, and that they did put much confidence in the strength and greatnesse of these their Associates.

Which make a noise like the noise of the Sea.] The more men there be in an Army, the greater noise they make: This there∣fore sheweth the greatnesse of the Syrians Army.

And to the rushing of Nations.] i. e. And woe to the rushing Nations, i. e. to the Nations which make a great noise as they go or march along.

He putteth the rushing of Nations, for the

Nations that rush, or that make a rushing: per Metonymiam adjuncti,

That make a rushing like the rushing of many waters.] i. e. That make a great noise as they goe or march along, like the noise of many waters, which are carried with a violent stream down some steep place.

Note, that this latter part of the verse is but a repetition of the former And that to rush, or make a rushing, signifieth, to make a great noise as they goe or march along.

13.

The Nations shall rush, like the rush∣ing of many waters.] i. e. The Nations, which are gathered together in the Syri∣ans Army, shall come on boldly upon their enemies, and set upon them with a noise, like the noise of many waters falling down a steep Rock, &c.

We may understand the twelfth verse, of the noise which this people made in their march, and this place we may understand, of the noise, or shout, or cry, which they were wont to make at the onset or joyning of battle, of which see Cap. 5. v. 30. and Cap. 42. v. 13.

He puts Nations here, not for whole Na∣tions, but for many of severall Nations, which served the Syrians in their Army, by a Sy∣nechdoche.

But God shall rebuke them.] i e. Yet God shall chide them, and beat them back, and make them flee.

Here is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more meant than the word signifies. A rebuke signifieth onely a chiding. But here is more meant than a chiding, for there is beating back, and cau∣sing them to flee also: But it sheweth withall, the power of the chider, that he can doe this, that is, that he can beat back such an Army with the breath of his mouth onely, and cause it thus to flee.

And they shall flee afarre off.] i. e. And they shall be put to flight, and flee as fast, and as farre, as every mans feet can carry him.

Like a rouling thing] v. g. As the Thistle-down, or the like.

14.

Behold at even-tide trouble, and before the morning he is not.] By this he sheweth, in how short a time the Syrians shall be routed, and quite overcome by the Assy∣rians, after the Assyrians and they meet and joyn battle, in as short a time as is between the evening and the morning.

Or it may be, that when the Assyrians and Syrians first joyned battle, they fought with equall courage and force till towards e∣vening, and at even-tide the Syrians were beaten back, and were forced to give ground, and so had the worst of it; but yet they were not quite vanquished, be∣cause of the night coming on: Yet fear∣ing another Conflict, they took the bene∣fit of the night, and fled out of the field before the morning, which the Assyrians perceiving, made af••er them, and pursued them with all the power they could.

Trouble.] Because of the meeting of their two Armies: and because they, to wit, the Syrians, had the worst of it.

He is not] i. e. They are not, supple, to be seen in the field, because they are all fled.

He is put for They: A Singular for the Plurall number: And he meaneth thereby the Syrians, and those which served the Sy∣rians in this Army.

This is the portion of them that spoil us.] By these spoilers he meanes, the Syrians of Damascus, and the ten Tribes of Israel, and other their neighbour-Nations, which were alwayes ill-affected towards the Jewes, and did alwayes infest them, when they espied their opportunity.

And the Lot, &c.] By a Lot he signifies, a portion, in allusion to the portion of the Land, which fell to every Tribe of Israel by Lot, Josh. 14. v. 2 and 15. v. 1, &c.

Note, that these last words are spoken in the person of the Jewes, and contain an Epiphonema of the whole Prophesie.

Note, that many interpret this latter part of the Chapter, to wit, from the twelfth verse hitherto, of the overthrow which the An∣gel gave to the Assyrians, 2 Kings 19. v. 35. and the words will very well fit thereto: But being that it may be as well under∣stood of the overthrow of the Syrians, and those which were joyned with them, and it is knit with the burden of the Syrians, I had rather interpret it of the overthrow of the Syrians than the Assyrians.

ISAIAH. CHAP. XVIII.

WOE to the Land sha∣dowing with wings.] i. e. Woe to Ethiopia, which is a land which shadoweth & defen∣deth her Children or Inhabitants, with her Mountaines, as it were with Wings.

Ethiopia was a Land environed with Mountaines, which are a great defence to the Inhabitants thereof, from forraign In∣vasions. These Mountaines he compares to wings, and because they are a Defence to the Inhabitants of the Land, He saith, that the Land shaddoweth her Inhabitants therewith, alluding to a Henn which sha∣doweth her Chicken with her wings, and so defendeth them. See the like Phrase Psal. 17.8. and 36.7. and 57.1.

This Prophesie was fulfilled, 2 Kings, 19.9. when Tirakah King of Aethiopia denounced warre against Assyria, and went in expedition against it, whilst Sennacherib King of Assyria was absent, and busied in his warrs against Judah and Hierusalem.

The Aethiopian came at this time against the Land of Aethiopia, but not against Sen∣nacherib himself, who was at this time with his Army making warre in the Land of Ju∣dah, for the Lord suffered him not to come against Sennacherib, first because he would not use his help against Sennacherib: That his own immediate Providence for Hieru∣salem might the better and more clearly ap∣peare: And Secondly, that the Aethiopi∣ans might not partake of the spoiles of the Assyrians, which God would give wholy to his own People.

Which is beyond the Rivers of Aethiopia.] i. e. Which lyeth by the Rivers of Aethiopia.

By this he describeth what and he mean∣eth, for what land lyeth by the Rivers of Aethiopia but Aethiopia?

Concerning the taking of the Preposi∣tion. Beyond, for By, or near to, See Cap. 9.1.

2.

That sendeth Embassadors.] Supple, To Assyria, to denounce Warre against it.

By the Sea.] i. e. By the Red Sea.

Even in vessells of Bullrushes.] In Aegypt and in Aethiopia, they were wont to make Barkes and Vessells of Bullrushes, as we may read in Plinie, Diodorus Siculus and o∣thers.

Ʋpon the waters.] Supple, Of the Sea.

Go ye swift messengers, &c.] These are the words of the Land of Aethiopia (or ra∣ther of Tirakah King thereof) to the Em∣bassadors, which she sends to denounce warre against Assyria. q. d. Goe make haste my messengers, and denounce warre against Assyria quickly, for now I am come and set upon her before she is well prepa∣red for my comming, while Sennacherib and his Army are abroad warring in other Countries.

To a nation scattered and peeled.] By this Nation he meaneth Assyria, which he call∣eth a Nation scattered, because at this time the Assyrians were scattered and dispersed, some remaining at home, and others being upon service abroad, in an expedition a∣gainst Judah, &c.

And he calls it, peeled, because at this time Sennacherib (as the Ethiopian thought at lest) had picked out all the best Soul∣diers and ablest men thereof, to serve him in his warres abroad.

To a People terrible from their beginning hitherto.] i. e. To a people which have been terrible of a long time to all Nations, which dwell near them.

For the Assyrians were a warlike people, and still adding some dominion or other to their Empire, by the sword.

A Nation meted out and trodden down.] q. d. But now no longer a terrible People, but a People metedou•• for present destruction, and a People which shall be trodden under feet, &c.

This the Aethiopian speakes out of con∣fidence (of the occasion and opportunity which he had got) that he should destroy Assyria.

A nation meted out.] Supple, For de∣struction, that is, q. d. which God hath appointed to destroy. Or rather which I Tirakah have determined to destroy, for it is not like that the Aethiopian would speak so religiously of Gods providence. Or (to speak as Heathens use to speak) which the Fates or Destiny have appointed to destruction.

This he speakes, as I said, because of the great opportunity which he had got to goe against Assyria, whilst Sennacherib and all his men of warre, were abroad, as though heaven had given him this opportunity for no other end, than that he should destroy Assyria.

Note, that this, meted out, is used here Metaphorically, for appointed to destructi∣on. By a Metaphor from Artehitects, who when they are to pull down part of a build∣ing, they mete, or measure with a line or rule so much as they are to pull down.

As for the Phrase you may read the like, 2 Sam. 8.2.

And trodden down.] i. e. And subdued or vanquished.

He alludes to the manner of Conquerours, who were wont to tread upon the necks of those which they have vanquished. Or to straw upon the Dunghill, or dirt in the streets which is trodden of every foot.

And note, that he useth here, a Preter∣perfect tense for a Future, because he made himself as sure to destroy them and van∣quish them, as if he had done it alrea∣dy.

Whose land the Rivers have spoiled.] As∣syria lay low (a great part of it) and was washed, as with other, so with those great and violent Rivers Tigris and Euphrates, which washed away much ground from Assyria, and did it much hurt certainely, by its overflowings and breaking downe the banks thereof, which were made by the labour and industry of men, to pre∣serve their ground, and Cityes from the violence of the waters.

And it is probable that at this time, some great hurt and desolation was made in As∣syria, by the inundation of the Rivers there, that makes him to call it a Land which the Rivers had spoiled.

Note, that the Embassage or Message it self, which was given to these Messengers, is not here expressed but left to be under∣stood: And the circumstances of the Place shew that the Substance of the Embassage was, to denounce warre, in the name of Tirakah King of Aethiopia against Assy∣ria.

3.

All ye Inhabitants of the world, &c.] These are the words of the Prophet in his own Person, exhorting the world to observe what the event will be of the Ethi∣opians boasting and great confidence.

See ye when he lifteth up an Ensigne on the Mountaines.] i. e. When Tirakah King of Aethiopia lifteth up an Ensigne upon the Mountaines, for his Souldiers to come to∣gether into a body, that they may march into Assyria, then observe what the event will be.

When he bloweth a Trumpet hear ye.] This is a Repetition of the former-words.

Perhaps he refers the lifting up of an En∣signe, to the Foot: And the blowing a Trumpet to the Horse forces.

4.

For so the Lord said unto me.] i. e. For thus hath the Lord spoken unto me.

I will take my rest.] q. d. I will tarry at home and take my ease, I will not goe with Tirakah King of Aethiopia and his Army to Assyria.

This Rest is a Rest secundum quid. And the Prophet brings in God speaking here, as a man.

And I will consider in my dwelling place.] Supple, What the Assyrians doe there a∣gainst that, and against my People which dwell before me.

By Gods dwelling place, understand Hie∣rusalem, where God dwelt in the Temple which was his house.

At this time Sennacherib, King of Assy∣ria, had sent his Lieutenants to besiedge, or block up Hierusalem, intending himself to follow with the rest of his Army, when

he had cleared all other places, therefore the Lord saith, I will consider in my dwelling place.

Like a clear heate upon the hearbs, and like a Cloud of dew in the heat of harvest.] q. d. To which dwelling place of mine, and the Peo∣ple which dwell there before me, I will be a comfort, and refreshing against the Assyri∣ans.

A clear heat upon the hearbs is comfortable to the hearbs, and refresheth them after a great and cold raine, And a mist or a dewie Cloud refresheth the harvest man, as he is labouring in the field, in a hot harvest day, hence a clear heat upon hearbs, (Supple, after a great raine) and a Cloud of dew in the heat of harvest, are put Metaphorically for a comfort and refreshing.

A Cloud of dew.] i. e. A dewie Cloud.

A Substantive of the Genitive case is put here for an Adjective.

Note here, that when the Prophet saith, that God said, He would take his rest and would not goe along with Tirakah King of Aethiopia, in that long expedition against Assyria, He prophesieth that Tirakah shall be beaten by the Assyrians, and his Army destroyed; For they prosper not with whom God will not goe along. And when he saith, that God said, he would be to Hie∣rusalem like a clear heat upon hearbs: and like a Cloud of dew in the heat of harvest. He prophesieth that Sennacherib and his Army (which warred against Hierusalem) should be overthrown, by the hand of God.

5.

For afore the harvest.] i. e. But yet afore the harvest.

For is put here, for But, or But yet.

Afore the harvest.] i. e. Before the great hopes which Tirakah, King of Aehiopia, hath of destroying Assyria, be accom∣plished.

The harvest literally taken, signifies here, the ripe Grapes, or fruit of the Vine. q. d. But before the Grapes are full ripe, and fit to be gathered: But Allegorically, it sig∣nifieth, the accomplishment of Tirakahs hopes.

Note, that this and the next verse con∣sisteth altogether of Allegories, where Ti∣rakah King of Aethiopia is likened to a Vine, his Army to the spriggs and branches of that Vine, the hopes which he had of subduing and destroying Assyria, to the perfect budd' and flower of the Vine: The full accomplish∣ment of his hopes, to the harvest or ripe fruit of the Vine: The Assyrian to a Gardner, which useth to cut down the sprigs and bran∣ches of his Vines, yea, and the Vines them∣selves to, when he sees good, &c.

When the budd is perfect.] i. e. When the bud of the Vine is perfect, that is, when it is full and ready to blow into a flower, that is, when Tirakah's hopes are at the heigth.

By this bud is meant Allegorically the great hopes which Tirakah, the King of Ae∣thiopia had, of subdueing and destroying Assyria: which hopes grew after the ad∣vantage he took of Sennacherib's absence, from the greatnesse of his own Army, for from thence these his hopes sprange, as the bud and the grapes spring from the branch of the Vine, &c.

And the sowre Grape is ripening in the flower.] Grapes when they are young and small are sowre, hence he saith sowre grapes, for grapes which are young.

And grapes when they are first in the flower, are grapes onely in potentia, though they begin actually to knot in the flower and to encrease in the flower as the flower doth decrease.

By sowre grapes in the flower are meant, the aforesaid hopes of Tirakah King of Aethiopia: And the ripening of these grapes signifieth, his endeavours of bringing his hopes to passe.

He shall both cut off the sprigs with pru∣ning hooks, and take away and cut down the branches.] By this He is meant Allegorically, Esarhaddon, the Sonne, or the Lieutenant of Sennacherib King of Assyria, who made head against Tirakah King of Aethiopia when he invaded Assyria) whom he here compareth to a Gardner.

And a Relative is put here, without an Antecedent.

By the Sprigs are meant the mean men and Common Souldiers of Tirakah's Ar∣my.

By the Branches the great men and Com∣manders and Officers thereof.

6.

They shall be left together.] i. e. And they, both sprigs and branches shall be left all of them, &c.

Together.] i. e. All of them as Chap. 1. v. 28.

They shall be left together unto the foules of

the Mountaines, and to the Beast of the earth.] For what end, they shall be left to them, the next wordes signifie.

And the fowles shall summer upon them.] Birds use to feed upon the sprigs and bran∣ches of trees, that therefore which he saith here, is this, that the Birds shall find meat for themselves upon the sprigs and branches of this Vine, (when they shall be cut down) all the summer following.

And all the beasts of the earth shall winter upon them] Beasts use to browse upon the sprigs and branches of trees, especially in Winter, when grasse is short. That there∣fore which he saith here is this, that the beasts of Assyria shall brouse and feed up∣on the sprigs and branches of this Vine all the Winter.

And the meaning of these two Phrases is this, that the Carkases of the Aethiopians shall be meat for the foules of the Moun∣taines, and the beasts of the field, a Sum∣mer and a Winter, that is, a whole year.

Where note, that the Assyrians did cast out the Aethiopians which they had slaine, and would not give them a buriall.

In that time.] i. e. Yet in that time.

He meaneth the time in which the afore∣said things should be done in Assyria, that is, in which the Army of Tirakah should be destroyed in Assyria (in the absence of Sennacherib) by the Assyrians.

Shall the present be brought unto the Lord of Hosts of a people scattered and peeled, &c.] q. d. The Assyrians, which are abroad with Sennacerib warring against Hierusalem shall be overthrown, and part of their spoiles shall be brought by the men of Ju∣dah and Hierusalem, as a Present to the Lord of Hosts.

He alludes here to the gift or present which was wont to be offered to the Lord out of the Spoiles and Prey which was ta∣ken in warre, of which read Numb. 31.28. and 2 Sam. 8.11.

Of a people scattered and peeled] That is, of the Assyrians, See v. 2.

The Prophet here repeateth all those con∣tumelious words, which Tirakah King of Aethiopia used in the description of the Assyrians, v. 2. approving them as true, but yet such as might be better used by others than by the Aethiopians: Therefore he re∣peates them with a kind of Sarcasme, de∣riding thereby Tirakah and Aethiopia, who first used them.

A Nation meted out.] These words are governed of those, from a people terrible, by Apposition.

Meted out.] i. e. Appointed by God himself to destruction.

Whose land the Rivers have spoiled.] See v. 2.

To the place of the name of the Lord of Hosts.] i. e. To the Temple of God, which is his place.

The name of the Lord, is put here, Peri∣phrastically, or Metonymically, for the Lord himself.

Or, To the place of the Name of the Lord of Host, may signifie, To the place which is called by the name of the Lord of Hosts, which place is his Temple, and is called the Tem∣ple of the Lord of Hosts.

The Mount Sion.] This is governed of the former words, by Apposition.

Mount Sion was a Mount in Hierusalem, upon which the Temple of God was built, and may here be put for the Temple it self by a Metonymie.

ISAIAH. CHAP. XIX.

THE Burden] See Chap. 13.1.

The Lord rideth upon a swift Cloud] i e. The Lord will ride upon a swift Cloud, as upon an Horse. That is, The Lord will come with spred into Egypt.

And the Idols of Egypt shall be moved at his presence.] i. e. And the Idols of Egypt shall be moved with fear and trembling, to see him come,

He speakes of Idols, though they be but stocks and stones, as of men, by a Meta∣phor or Prosopopoeia.

And the heart of Egypt.] i. e. And the heart of the Egyptians.

Egypt is put by a Metonymie, for the E∣gyptians, the Inhabitants of Egypt.

The heart of Egypt shall melt.] See the meaning and reason of this Phrase, Chap. 13. v. 7.

In the middst of it.] i. e. In it, or them.

A Periphrasis of the Hebrews.

2.

And I will set the Egyptians against the Egyptians.] i. e. I will set the Egypti∣ans at variance, and at fighting one with the other.

The prophet speakes here in the Person of God.

This Prophesie relates near unto the same times to which the former Prophesies did. For Sethon (the Priest of Vulcan) King of Egypt was Contemporary with Sennache∣rib King of Assyria, for Sennacherib waged warre against Sethon. After the death of Sethon, Egypt was divided under twelve Kings, whereof Psammitichus was one, which Psammitichus the other eleven ex∣pelled, and banished into the Marshes of Egypt, but he at length got a power of men, and made warre against all the other eleven Kings, and overcame them, and slew them, and so came to rule all Aegypt, over which he ruled Lordly at first, that he might be feared (as many Conquerours use to do) and that he might suppresse them, which had a hand in his banishment, though the latter part of his Raigne was with much Clemency.

And Kingdome against Kingdome.] He speakes this by Anticipation, for as yet E∣gypt was in one Kingdome.

3.

And the spirit of Egypt shall faile.] i. e. And the judgement or counsell of the E∣gyptians shall faile.

By the Spirit is meant here, sound judgement or counsell: For the Hebrewes among ma∣ny significations, which they have of this word spirit, any habit or quality of the mind they call by the name of Spirit.

By Aegypt is meant the Aegyptians, by a Metonymie.

In the midst thereof.] See v. 1.

And th••y shall seek to Idols.] Supple, For Counsell and direction in these their streights.

The Devils were wont to be in the Idols of the Heathen, and give Answers to those that came to aske counsell of the Idols: Hence Saint Paul speaking of Sacrificing to Idols, saith, that the things which the Gentiles sa∣crifice to Idols, they sacrifice to Devills, 1 Cor. 10.20.

And to the charmers, and to them which have familiar spirits, and to wizzards.] Happily by these he meaneth the Priests and Mystae of the Idols: But see Chap. 8. verse, 19.

4.

And the Egypians will I give over in∣to the hand of a cruell Lord.] By this Lord is meant Psammitichus, who when he was in subduing the eleven Kings and their Party, Lorded it with cruelty, though when he had quitted all, he Raigned mildly.

5.

And the waters shall faile from the Sea, &c] That which the Prophet saith from this to the eleventh Verse, is an amplificati∣on of one and the same thing, which is this, to wit, that it should be so with the Egypti∣ans as if there were no water in the Sea: in regard of traffique and commerce, by sea. For as if there were no water in the Sea, there could no Ships goe, and so there would be no traffique and commerce be∣tween People and People, Port and Port: So should there be no traffique for the E∣gyptians by Sea at this time.

The reason why there was no traffique by sea at this time, was because the Carians and Ionians took part with Psammitichus in his warres with the eleven Kings, who be∣ing strong by sea took all the Vessells and Ships of Egypt which stirred out, and made them Prize, so that few durst stirre abroad.

And the River.] He meanes the River Nilus, which was navigable in all parts of it.

Shall be wasted and dried up.] What he meaneth by these you may understand by the Notes, or these words, The waters shall faile from the Sea.

6.

And they shall turne the Rivers farre away.] i. e. And Nilus, and other Rivers of Egypt shall be turned away out of their wonted Channels, and their Channels left dry.

The meaning of this place is, that there should be no more traffique upon the Ri∣vers with Beates and Barks, than if the Ri∣vers were quite dried up, and turned out of their Channels.

The Brooks of defence.] i. e The Brooks which defend, Supple, Egypt.

The Brooks being many in Egypt were a defence to it, so that it could not be so easily over-runne by an Enemy, as other Countreys might: Hence the Brook•• of E∣gypt might be called Brooks of defence, ta∣king defence actively.

Or they may be called Brookes of defence, q. d. fenced Brooks, or Brooks which have a defence, because they were fenced and kept in with banks and heapes of earth, that their waters might not easily overflow: and so defence is taken passively.

7.

The reeds and flags shall wither] Sup∣ple, For lack of water.

The Prophet doth here Rhetorically am∣plifie the matter which he hath in hand, and say over againe, what he said be∣fore.

The Paper Reeds by the Brooks.] i. e. The Paper Reeds which grow by the Brooks.

Of these Reeds was writing-paper at the first made, and from thence hath our Paper also its name.

By the mouth of the brooks.] i. e. By the brinks or banks of the Brooks.

He puts here the mouth, by a Synechdoche, for the lipps, which are part of the mouth: And by the lipps he meaneth Metaphorical∣ly the brinks of the Rivers or Brooks, be∣cause as the mouth hath two lipps, so hath a Brooke or River two brinks or banks, on each side one.

Be driven away.] i. e. Wither or dry away.

This is a Metaphor taken from cattle which are driven away by Theeves and Rob∣bers, from the place where they fed.

Or from Birds which are driven away from their food or prey, and not suffered there to be.

8.

The Fishers also shall mourn.] Viz. Because the waters shall be dried up. For the waters being dried up, their trade faileth, there are no more fish for them to take.

And all they that cast Angle into the brooks] i. e. And all they that were wont to angle for fish in the Brooks.

And they that spread nets upon the wa∣ters.]

i. e. And they which use to spread nets upon the waters to catch fish thereby.

Shall languish.] i. e. Shall pine away and even faint, supple, For grief of mind, that their trade of fishing, by which they live, failes them.

9.

Shall be confounded.] i. e. Shall be ashamed, Sulppe, because they have no flax to make their works of: For the Rivers and Brooks being dried up, the flax, which was fed by them, must needs dye.

They are said (in the Scripture phrase) to be ashamed or confounded who are fru∣strate of their hope: These men therefore being frustrate of the flax, which they hoped for, that they might make their wonted workes of it, are said to be confounded or ashamed when the waters faile, whose fail∣ing causeth the flax to wither away.

10.

And they shall be broken in the purpo∣ses thereof, all that make sluces and ponds for fish.] i. e. And all which make sluces to let in waters out of the Rivers into fish-ponds, and all that make Ponds to keep fish in, either for pleasure or profit, shall be bro∣ken in the purposes of your work, because the waters shall be dryed up, for which they made their sluces, and digged their ponds.

Shall be broken in their purposes.] i. e. Shall faile and come short of the intents and pur∣poses, of what they take in hand.

Thereof.] i. e. Of their works, that is of the Sluces and the Ponds, which they make and intend for fish.

11.

Surely the Princes of Zoan are fooles] Zoan was an ancient City of Egypt, Numb. Chap. 13. vers. 22. called also Tanais.

The sence is, q. d. the Counsellours of that King, which shall be the King of Zo∣an or King of Tanais at that time, here pro∣phesied of, shall be fooles in that day, in which the Lord shall punish Egypt with ci∣vill warrs.

He puts a present tense for a future, and speakes here of the Princes of Zoan, and Noph and the Kings, as though the King∣dome of Egypt were already divided into twelve Kingdoms, which was not so divided at the time in which he prophesied, though it was at the time of which he Prophesieth.

The Counsell of the wise Counsellors of Pha∣raoh is become brutish.] i. e. The Counsell of the Counsellors of that King of the twelve which ruled in Zoan, shall be as the Counsell of a fool, which is no wiser than a brute beast.

The meaning is, that the Counsel, which their Counsellors shall give, shall be no wiser to prevent the judgements which God shall bring upon Egypt, than the counsell of a foole.

He derides the State Counsellors and wise men of Egypt, because the Egyptians had a high conceit of themselves for wise∣dome and policie, and were highly esteem∣ed for them abroad by others: And calls Pharaohs Counsellors, wise Counsellors by an Ironie.

Of Pharaoh.] Pharaoh was a common name of all the Kings of Egypt, as Caesar was of all the Romane Emperours.

How say ye unto Pharaoh, I am the sonne of the wise.] q. d. With what face can you say unto your King (glorying and baosting as you do) that ye are wise.

He useth an Apostrophe to Pharaoh's State Counsellors.

I am the sonne of the wise.] This he speakes in the person of one of Pharaoh's privie-Counsellors, or Counsellors of State, by a Mimesis.

I am the sonne of the wise.] By this he would shew that Pharaoh's Counsellors thought they had wisdome and Policie, as it were by inheritance.

The sonne of ancient Kings.] The chief Counsellors of the Kings of Egypt were the Egyptian Priests. And they derived their Pedegree from the Ancient Kings, of that Country: who (therefore because they were accounted wise and Politique) would be accounted wise and politique too.

Ancient Kings.] The Egyptians boasted much of their Antiquity, and the antiquity of their Kings.

Where are they? where are thy wise men?] q. d. Where are they which brag thus of their wisdome.

He useth an Apostrophe here to the King.

And let them tell thee now, and let them know what the Lord of Hosts hath purposed] Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a transposition of sen∣tences. The Order is this, let them know what the Lord hath purposed upon Egypt, and let them tell thee now: And the sence is this, Let them hearken to me, and let them know what the Lord of Hosts hath purposed to do upon Egypt, and when they know, let them tell thee, I pray, what course thou

wert best to take, to avoid what he hath purposed.

The first And, is here Redundant.

When he saith, let them tell thee now: It is as if he should say, let them tell thee, I pray, and the words are spoken with a Sar∣casme.

That a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a transposition of Sentences is not unusuall in Scripture, see Chap. 28. vers. 1. and Hebrews, Chap. 2. v. 9.

Note, that what the Prophet speakes here to the King of Zoan, (i. e. to one of the eleven Kings of Egypt which expelled Psammitichus) and his Counsellours, must be understood of the King of Noph also, and of all other the Kings of Egypt, (which reigned at that time) and their Counsel∣lors, as spoken to them also.

13.

The Princes of Zoan are become fools.]

The Prophet speakes this, as though he had heard what Counsell the Princes or State-Counsellours of the severall Kings of Egypt, had given to their respective Kings, when he had told them, what the Lord of Hosts had purposed to do upon Egypt.

The Counsell which these Counsellors gave every one to his King, was to look to his own, one in this, and another in that manner: They never thought or advised that the eleven Kings should joyne toge∣ther in one, as one, against Psammttichus: So whilst every one fought singlie in his own defence, they were at length all over∣come by their common enemy.

The Princes of Noph are deceivd.] i. e. The State-Counsellors of the King of Noph are deceived in their Counsels, giving that for good counsell to their King which is pernicious.

Noph was a famous City in Egypt called once Memphis, now Grand Cairo.

By the Princes of Noph, he meaneth the State-Counsellors of one of the eleven Kings of Egypt, Viz. that King who had Noph in his Kingdome, where the board of this Councell was.

And what he saith of the Counsellors of this King must be understood of the Coun∣sellors of all the other Kings of Egypt also.

They have also seduced Egypt.] q. d. Not onely men of the common sort, but they also (who are of the Grandees and Oracles of the land) have seduced the Egyptians by giving unto them pernicious Coun∣sell.

Even they that are the stay of the Tribes thereof.] i. e. Even the Princes and Coun∣sellors which are, by their places, the stay of the respective Kingdomes, in which they live, even they have seduced the King∣domes in which they lived, by their Coun∣sels and brought them to ruine.

The stay] These Princes are called the stay of their Countrey, because they are so by their places, and should be so by their Actions and Counsels.

Note that this word, stay, is a M••tapho∣ricall word, of which Chap. 3.1.

Of the Tribes.] i. e. Of the severall di∣visions, or severall Kingdomes of Ae∣gypt.

14.

The Lord hath mingled a perverse spirit in the middest thereof.] i. e. The Lord hath mingled folly with the drink in Egypt, and hath made the Princes and state-Counsel∣lours of Egypt to drink thereof.

I said, verse 3. that the Hebrewes call a∣ny habit or quallity or act of the mind (be it good or bad) by the name of Spirit, by reason whereof he puts a perverse spirit here for folly, and he calls it a perverse spirit, be∣cause it was contrary to sound coun∣sell.

When he saith, the Lord hath mingled a perverse spirit in the middest thereof, he compareth the perverse spirit, either to some poyson, or to some intoxicating drink which is mingled with ordinary drink: and he would have us by mingling of this per∣verse spirit, to understand also that the Lord gave the Princes and state-Counsellors of Egypt, the Cup which he mingled with that perverse spirit, and made them to drink of it. For they which mingle a Cup after that manner, mingle it, that it may be drunk.

The meaning of this place is, that the Lord had infatuated the Counsels of the Princes and State-Counsellors of Ae∣gypt.

And they have caused Egypt to erre in eve∣ry word thereof.] That is, and they, to wit, the Princes of Zoan, and the Princes of Noph, the stay of the Tribes of Egypt, (be∣ing made drunk with the Cup of this per∣verse spirit) have made the common E∣gyptians (which were ready to do what they advised them to) to erre in whatsoever they did, as if they were drunk also with the same Cup.

To erre in every work.] To erre in the

work which they undertake, signifieth here, to run to and fro, backward and forward, and to be very busie in a work, but so, as that they cannot get out of it, or bring it to a good end.

That this is the meaning of these words, both the next words & the verse next fol∣lowing shew.

As a drunken man staggereth in his vo∣mit] A drunkard in his drunkennesse, be∣ing not able to stand, falls down upon the ground where he disgorgeth his filthy sto∣mack: From whence while he strives to rise, he staggers and falls back againe into his beastlie vomite: and thus doth he of∣ten strive to rise, and often staggers and falls back againe, into his vomit, which the Prophet calls, staggering in his vomit.

This place might hapily seem more plain if it had been thus rendered. And they have caused Egypt to stagger in every work thereof, as a drunken man staggereth in his vomit.

15.

Nither shall there be any worke for Egypt.] i. e. Ne••ther shall there be any work which shall be profitable for Aegypt.

Which the head or taile branch or rush may do.] i. e. Which the highest or the lowest, strongest or the weakest shall be able to perfect, or bring to passe, q. d. none of all the Egyptians shall be able to do that, which is profitable for their wellfare.

Concerning those Metaphoricall words The head or taile, branch or rush. See Cap. 9.14.

May do.] i e. Can do.

16.

In that day.] i. e. At that time in which God shall afflict the land of Judah by Sennacherib.

Here is a Relative put without an Ante∣cedent.

And this is the beginning of a new Sermon.

Shall Egypt be like unto women.] i. e. The Egyptians shall be very much afraid, and in that like women, for women are naturally timerous and fearfull.

Because of the shaking of the hand of the Lord of Hosts which he shaketh over it.] i. e. Because of the judgements of God, with which he shall threaten them.

This Phrase is Metaphoricall, and is bor∣rowed from a man which shaketh his rod over his Child, or Servant when he threat∣ens him, and makes as though he would whip him, though he whips him not.

The judgements with which he threatned them, & of which they were afraid at this time, was an invasion or warre to be made upon them by Sennacherib: for the Egypti∣ans, when they heard that Sennacherib had invaded Judah, were afraid of themselves, least Sennacherib, when he had subdued and destroyed Judah, should invade Egypt and lay that waste also: And this fear was not a causelesse fear: For when our neigh∣bours house is on fire, we had need to look to our own, the judgements inflicted upon our neighbours, are our admonitions and threatnings to us. And besides this, it is likely that Sennacherib had threatned the Egyptians by word of mouth, that he would fall upon them, so soon as they had con∣quered all Judah.

17.

And the land of Judah shall be a ter∣rour unto Egypt.] i. e. And the men of Judah shall terrifie the Egyptians and make them afraid.

Why the Land of Judah should be a ter∣rour unto Egypt, and how, he sheweth in the latter part of this Verse.

Every one.] i e. Every Aegyptian.

Which maketh mention thereof.] i. e. Which makes mention of the land of Judah.

Because of the counsell of the Lord of Hosts which he hath already determined, against it.] i. e. Because of the Counsell of the Lord of Hosts which he hath already determin∣ed, and would then execute upon the land of Judah, or because of those judgements which the Lord should then execute upon the land of Judah according to his deter∣minate counsell.

He puts the Counsell of the Lord which he had determined to execute, for the judge∣ments and punishments which he would execute according to his counsell and de∣termination, per Metonymiam causae.

The judgements and punishments here spoken of were executed upon the Land of Judah by Sennacherib, and his mighty hoste, which the Egyptians hearing of by certain reports, were afraid, least that Sennacherib and his hoste when they had done with the Land of Judah, would begin with Egypt, and when they had once begun would make an end with it. Yea, likely it is, that the Assyrians threatned to warre against Ae∣gypt so soon as they had vanquished the land of Judah.

18.

In that day.] i. e. At that time, Sup∣le, in which Sennacherib shall invade and oppresse the land of Judah.

Shall five Cityes in the land of Egypt speak

the language of Canaan.] i. e. Many Cityes in the Land of Egypt, shall speak the He∣brew language.

As upon other occasions before, so when Sennacherib first invaded the Land of Judah, many of the men of Judah ran away out of their own land, for fear of the As∣syrians, and betook themselves into Ae∣gypt, Cap. 11. v. 11, 15. And while they were in Egypt, they lived religiously, ob∣serving the Jewes religion, By whose holy example many of the Egyptians were won to forsake their Idols, and to cleave to the Lord of Hosts, which proved happy to E∣gypt; For by reason of this did the Lord in his mercy spare Egypt.

Because of these Jewes which ran thus in∣to Egypt, and those Egyptians which were converted by them, and learned of them the Hebrew language, doth the Prophet say That five Cityes in the Land of Egypt should speak the language of Canaan.

Five Cityes] i. e. Many Cityes.

He puts a certaine number for an uncer∣taine.

Shall speak the Language of Canaan] i. e. Shall speake the Language of the H••brews, which lived in the Land of Ca∣naan

By this is meant not onely that the He∣brewes, which fled out of the Land of Ju∣dah (which was part of the Land of Cana∣an) but that some Egyptians also should speak the Langu••ge of Canaan, which they should learn of the Hebrews, which fled for fear of Sennacherib into Egypt.

And by this we must also understand that the Hebr••ws and Egyptians should confesse and praise God together in those Cityes of Egypt. And that the Egyptians should have knowledge of the Law of God, which was written in the Hebrew tongue.

In a more sublime sense, the Prophet prophesieth here of the calling of the Gentiles by the Gospel.

And swear to the Lord of Hosts.] Sup∣ple, That they will serve him, and that he shall be their God.

One shall be called the City of destruction] Whatsoever this City was, or for whatso∣ever reason it was so called, surely this was the name thereof, Viz. Ir-heres, which is here interpreted, the City of de∣struction.

Some, and they not few, render Ir-he∣res, the City of the Sun; and think that that famous City Heliopolis (which signifi∣eth the City of the Sun) was the City here meant, but most likely it is, that the Pro∣phet here meant some famous City of Egypt, and perhaps famous for the Idolatrie there excercised: And the Prophet nameth this City by name, as a thing which should be strange that the Jewes should live in such a City after their own Law, and openly pro∣fesse the true ••od there, where so much false worship and worshipping of Idols was practised, and that many of the Egypti∣ans there, should serve the Lord with them.

19.

In that day there shall be an Altar to the Lord in the middest of the land of Egypt.] i. e. In that day there shall be many in the Land of Egypt, which shall openly worship the Lord and serve him, both Hebrewes and Egyptians.

The Altar, which he here speakes of, was not an Altar for Sacrifice (for that was un∣lawfull) but an Altar for a memoriall, that they which built it did acknowledge and testifie thereby, that the God of Israel was their God.

Nor must we think that there was any such Altar indeed built in Egypt: But the Prophet alludeth to that Altar which the Reubenites, and the Gadites, and the half Tribe of Manasseh built for this purpose in the borders of Jordan, Josh. 22. v. 21, 22. &c. and thereby would expresse that there were such in Egypt as should publiquely worship God, and give such sufficient testi∣monies thereof as the Reubenites, and Ga∣dites, and the half Tribe of Manasses did by the Altar which they built: For it is usuall with the Prophet to expresse like things by like.

And a Pillar in the border thereof to the Lord.] These are the same for sence with the former words: And the Prophet seem∣eth here to allude to that Pillar or that Stone which Joshua set up Josh. 24. vers. 26. &c.

20.

And it shall be for a signe, and for a witnesse to the Lord of Hosts in the middst of the Land of Egypt.] Supple, That there be many in the Land of Egypt which are ad∣dicted

to the worship of God, and serve him.

He sheweth here the end why that Altar, which he mentioned in v. 19. should be erected. And shewing for what end that Altar was erected; he would have us to understand by that, for what end the Pil∣lar also was erected; For both were erect∣ed for one end.

For they shall cry unto the Lord.] i. e. And they shall cry unto the Lord.

He puts For for And.

They.] i. e. Those five Cityes, that is, the Inhabitants of those five Cityes, which shall speak the language of Canaan in Egypt, and which shall erect an Altar in the middest of the Land of Egypt, and a Pillar in the borders thereof.

Shall cry unto the Lord because of the Op∣pressors.] i. e. Shall cry unto the Lord for his help against the Assyrians, that he would keep the Assyrians off from Egypt, who were likely, & perhaps, had threatned to invade it, and destroy it, so soon as they had laid waste the land of Judah.

Because of the Oppressors.] i. e. Because of the Assyrians, who were likely, and perhaps, had threatned to make warre upon Egypt, so soon as they had vanquished the Land of Judah.

The Assyrians deserved the name of Op∣pressours, because they did oppresse all ad∣joyning Nations with Tribute, with the sword, or with some one kind of oppression or other: And therefore is the Assyrian called the Oppressour, Cap. 14.4. And the treacher••us dealer, Cap. 21.2. And the Le∣viathan, and the piercing Serpent, Cap. 27.1. And the Lyon, and the ravenous beast, Cap. 35. v. 9. And the Spoiler, Cap. 33. v. 1.

He shall send them a Saviour and a great one, and shall deliver them.] By this Saviour is meant the Angel which destroyed in the Campe of the Assyrians an hundred four∣score and five thousand in one night, Cap. 37.36, By which destruction of the Assy∣rians, the Egyptians were delivered from the fear which they were in of the Assyri∣ans.

This Angel he may well call a great one, for it was a great work of Salvation and deliverance which he wrought, and the power and strength of an Angel is by many degrees greater than the power and strength of any man.

And a great one.] i. e. And that a great one to.

21.

And the Lord shall be known unto E∣gypt] And the Lord shall be yet farther known unto Egypt, and more Egyptians shall serve him: For when it shall be heard in Egypt that the Lord destroyed an hundred fourscore and five thousand of the Assyri∣ans in one night, by his Angel, the Egypti∣ans shall begin to consider who the Lord is, which is able to do this, and so, many knowing his power shall cleave to him and serve him, who before worshipped Idols.

The word, known, is not so to be taken here, as though the Lord should now be first known to Egypt, (for he was known to Egypt before this Saviour was sent, as appeareth vers. 18, 19, 20.) But it signifi∣eth a farther knowledge which Egypt should have of the Lord, and that more particular Egyptians should come to have knowledge of him.

And the Egyptians shall know the Lord.] This is a Repetition of the former sen∣tence.

And shall do sacrifice and oblation.] No Sacrifice and oblation could be lawfully done or offered but in Hierusalem, thither therefore they should have come, if they would have offered to the Lord, as the Eu∣nuch of the Queen of Candace did Act. 8. v. 27.

But by doing Sacrifice and Oblation to the Lord, we may, by a Synechdoche, understand the worship of God in generall. And then to do Sacrifice and Oblation to the Lord, will signifie any kind of worship of the Lord whatsoever.

Yea, they shall vow a vow unto the Lord.]

A vow made unto the Lord was an Act of Religion, and shewed him to be the Lord's Servant who made it, yea, it argu∣ed more devotion towards God, than bare∣ly to do Sacrifice and Oblation: For ma∣ny Sacrifices and oblations were of bound∣en duty, but a Vow was left to the liberty and choice of him that vowed it.

And performe it.] This he adds, because it is better that thou shouldest not vow, than thou shouldest vow and not pay. Eccles. cap. 5. vers. 5.

22.

And the Lord shall smite Egypt.] q. d. And in those daies, or after those daies, the Lord shall smite Egypt, and vex it with civill warres.

The smiting which he here speakes of, is the burden or calamity which he prophesi∣ed of against Egypt, from the first verse to the fifteenth.

He shall smite and heal it.] q. d. But though he shall smite Egypt, yet he shall heal it againe.

He speakes of the calamities and mise∣ries which the Lord would send upon Egypt under the Metaphor of a wound made by striking: And of the deliverance from those calamities under a Metaphor of healing that wound.

And they shall return.] i. e. For they shall return: And for For.

They.] i. e. The Egyptians, yet not all ••he Egyptians, but they which shall know the Lord, &c.

Here is a R••lative againe without any ••ormall Antecedent.

Return.] Supple, With weeping, fasting, ••nd prayer.

Even to the Lord.] He saith even to the ••ord Emphatically. Because there might otherwise be some doubt of the Egyptians returning to him from whom they had gone so farre, by worshipping such base things as ••hey had worshipped.

And he shall be intreated of them.] i. e. And ••e shall hear their prayer.

And shall heal them.] i. e. And shall de∣iver them from their affliction and calami∣ty.

A Metaphor, of which we spoke but now.

23.

In that day.] About the time that these things shall come to passe, or some∣what after.

There shall be an high-way out of Egypt to Assyria] q. d. There shall be such tra∣velling of the Egyptians into Assyria, and of the Assyrians into Egypt, as that they shall make an high-way or beaten road, by their travelling to and fro, from Egypt to Assyria.

The meaning is, that when Psammiti∣chus should have full possession of Egypt, there should be a firme peace, and great Commerce, between the Assyrians and Egyptians, though they had been long ene∣mies before.

And the Egyptians shall serve with the Assy∣rians.] Who the Egyptians and Assyrians should serve is not here expressed, but may be understood by the next verse: They should serve Israel that is, the men of Ju∣dah, which were the Children of Israel.

And this is a great wonder that the E∣gyptians and Assyrians, which had been so great enemies to Israel, should now serve Israel.

They shall serve.] To serve signifies here, to do well to, and to endeavour to pleasure and to exercise acts of civillity and love to, See Gal 5.13.

24.

In that day shall Israel be the third with Egypt and with Assyria.] i. e. For in that day Israel shall be the third with Egypt, and with Assyria.

He gives a reason here why he said, that the Egyptians should serve Israel with the Assyrians.

Israel shall be the third with Egypt and with Assyria.] i. e. Israel shall be joyned in league and amity with the two People of Egypt and Assyria.

By Israel understand the Jewes, the sons of Israel, as Cap. 1.3.

This league and amity of Israel with As∣syria lasted all Hezekiah's time, See 2 Kings, 20. v. 12.19.

Even a blessing in the middest of the land.] q. d. And these three shall be blessed, yea, even a blessing in the middest of the land: an Ellipsis.

A blessing, when the Abstract, blessing, is put for the Concrete, blessed, (after the manner as it is here put, and used) it sig∣nifieth exceeding blessed.

In the middest of the land.] The middest of the Land is put Periphrastically, for the Land. And by the Land is understood the Earth in generall: Or the Land in which each of these three, the Assyrians, Egyptians, and the Israelites dwelt in particular.

25.

Whom the Lord of Hosts shall blesse say∣ing, &c.] He gives a reason here why he said, that they should be a blessing, which reason is, because God should blesse them saying, &c.

Saying blessed be Egypt, &c.] Dei bene∣dicere, est benefacere, Who God saith is blessed, is blessed and happy indeed, made happy and blessed by God's word.

Aegypt my people.] Aegypt is put here for the Aegyptians, whom God calleth his People, because at this time many Aegypti∣ans did worship God truely. See verse, 18, 19, 20. &c.

And Assyria the work of my hands.] By Assyria he meaneth the Inhabitants of Assyria, by a Metonymie. And these he calleth the works of his hands, because he had made them so great a nation as they were.

And Israel mine inheritance.] By Israel are meant the Children of Israel, which God calleth His Inheritance, because he took them to be a Peculiar people to him∣self, Deut. 14. vers. 2.

ISAIAH, CHAP. XX.

IN the yeare that Tartan came unto Ashdod &c.] Tartan was one of Sen∣nacheribs Captaines, 2 Kings 18.17. Ashdod was a Towne or Citie of the Philistines in which Da∣gon had a Temple. 1 Sam. 5.1.

By the comming of Tartan unto Ashdod, is meant his comming to besiege Ashdod, whom Sennacherib his Master sent thither for that purpose.

At this time Ashdod (as it is probable) was under the Power of Hezekiah King of Judah, 2 Kings 18.8. to which Tribe it did of right belong, Josh. 15.47.

When Sargon King of Assyria,] When Sennacherib King of Assyria, for the Kings of Assyria were wont to have many names.

Sent him,] Supple, Against it, to besiege it.

2.

At the same time spake the Lord by Isai∣ah the Sonne of A••os, saying,] Note, that these words are suspended here, and taken up againe in the third verse: For, what the Lord spake by Isaiah the Sonne of Amos, is not here set downe; but it is set downe in the third verse, after those words, And the Lord said.

Go and loose the Sackcloth from off thy loines,] Note here, that th••se words God spoke not by Isaiah, but to Isaiah, and up∣on occasion of those words which he spoke to Isaiah, (and Isaiah's doing according to them.) He spoke by Isaiah, to the men of Judah and Jerusalem, that which followeth in the next verse: So that those words, namely, At the same time spake the Lord by Isaiah the Sonne of Amos, saying; are sus∣pended (as I said) untill the third verse.

And here ye must understand these or the like words, For the Lord had said to Isaiah, q. d. For the Lord had said to Isaiah, Go and loose the Sackcloth from off thy loines.

Loose the Sackcloth from off thy loines,] He speakes thus, not because they wore this Sackcloth only about their loines (for their whole Garment was of Sackcloth) but be∣cause this Garment of Sackcloth being a loose Garment, was girded about them with a Girdle, which they wore upon their loines.

The Sackcloth,] This Sackcloth was made of Camels haire or the like.

Sackcloth doth often signifie in Scripture a mourning Garment, and so some take it; to signifie in this place, saying, that Isaiah mourned at this time, because of the Mise∣rie and Captivitie of the ten Tribes of Isra∣el, which were carried away by Salmane∣zer; but others thinke that it signifies such a garment as the Prophets did usually wear. For Prophets were wont to weare Sackcloth which was made of haire, Zach. 13.4. Such a one did Elias weare, 2 Kings 1.8. And such a one did John Baptist weare Matth. 3.4.

Naked,] It is not to be thought that the Prophet walked about starke naked, but onely that he walked without his Sackcloth, though he wore a lower Garment, or a Shirt. The Prophet therefore was naked only secundum quid; and when he saith that he was naked, he useth a Synecdoche Integri, putting naked (which properly signifieth to be destitute of all Clothes) for, being with∣out some certaine Clothes, this same word is used after the same manner, 1 Sam. 19.24.

By this, His walking naked and bare-foot, the Prophet might well signifie the Capti∣vitie of the Egyptians and Ethiopians; for Captives used to be stript of their uppermost Garments by the Conquerors, and left in their poor under Clothes; yea, and they were often taken away too, and worse were given they to weare.

3.

And the Lord said,] Here the Prophet resumeth those words; viz. At the same time spake the Lord by Isaiah the Sonne of Amos,

saying, &c. verse 2. q. d. But as I said, At that time spake the Lord by Isaiah the Sonne of Amos, saying.

Like as my Servant Isaiah, &c.] This is that which the Lord spake at the time a∣foresaid by Isaiah the Sonne of Amos.

For a signe and a wonder upon Egypt and Ethiopia,] i. e. For a Signe of what shall come upon the Egyptians and the Ethiopi∣ans.

A wonder.] This word Wonder, is here of the same signification with the word Signe.

4.

So] i. e. According to that signe, and in the same habit and fashion, viz. naked and bare-foot; yea, in a farre worse fashion and habit.

So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians Cap∣tives,] The King of Assyria here spoken of was Esarhaddon, who was Vice-Roy, or Deputy-King in his father Sennacheribs ab∣sence, and ruled in Assyria as King, while Sennacherib was waging warre against the Jewes in the Land of Judah.

Or, we may take this King for Sennache∣rib himself, for that a King may be said to do, which he doth by his Deputies or Mi∣nisters.

The Ethopians, which he here speaks of, were they which marched along with Ti∣rakah their King against Assyria, 2 Kings 19.9. And the Egyptians were they which joy∣ned themselves with the Ethiopians in that expedition.

Even with their buttocks uncovered,] i. e. Even with short Garments that shall not be long enough to cover their buttocks and privie members.

To the shame of Egypt.] To have the but∣tocks and privie parts naked and uncovered causeth shame in any people which have any thing of civilitie in them.

What is here spoken of Egypt or the E∣gyptians, may be understood also of Ethio∣pia or the Ethiopians.

5.

And they shall be afraid,] i. e. Those Jewes which trusted in the Ethiopians and Egyptians for help against Sennacherib King of Assyria shall be afraid; Supple, of Sen∣nacherib and his Armie.

He puts here an Antecedent without a Relative, as though he pointed at them of whom he spoke; and he speakes especially of those Jewes which dwelt out of Jerusa∣em: for, they were alwayes most distrustfull of God, and sought for help from the Arme of Man.

They were no doubt afraid of Sennache∣rib and his Armie before this, but now their fear was much encreased.

And ashamed of Ethiopia.] i. e. And a∣shamed that they relyed upon the Ethiopi∣ans for help.

Note, that these words of Ethiopia, re∣late not to those words, shall be afraid, but onely to these, shall be ashamed.

When we expect and hope for great mat∣ters from any, and come short of our hope and expectation, we wax ashamed.

Ethiopia their expectation.] i. e. Ethiopia from which they expected aide against Sen∣nacherib and his Armie.

He puts expectation for them from whom they expected aide. The Act of the Object by a Metonymy.

It is likely that the unbeleeving and di∣strusting Jewes, when they heard of Sen∣nacheribs expedition against Judah, sent to Ethiopia for aide, aswell as to Egypt: Or, that when they heard that Tirakah King of Ethiopia, came up to warre against Assyria, Cap. 37.2. They expected that his making warre against the Assyrians would prove their peace, and Sennacheribs overthrow.

And of Egypt their glory,] i. e. And of the Egyptians of whose friendship and aide they gloried or boasted.

He puts glory here for the object in which they gloried.

That the unbeleeving or distrusting Jews sent for aide to Egypt, against the Assyri∣ans, See Cap. 30. and 31.

6.

And the Inhabitant of this Isle] i. e. And the Inhabitants of this City, viz. Jerusa∣lem.

The Inhabitants of Jerusalem did at this time put more confidence in God, and build more upon his promises then the o∣ther Jewes did.

The Inhabitant] He puts the Inhabitant Collective, for the Inhabitants.

Of this Isle,] i. e. Of this Citie, to wit, Jerusalem.

An Isle or Island, as it is most commonly taken, signifies a piece of land environed on every side with water; yet the Hebrews do call not onely such lands Islands, but even such also as lie upon the sea-coasts, though they are part of the Continent; yea, they call any Countrey in general an Isle or Island, (as Cap. 41. v. 1, 5. &c.) though it be not

neer to any Seas or Waters: And that be∣ca••se as Isles or Islands are severed from the Continent by waters; so is every particular Countrey and Land severed from other Lands and Countries by the peculiar Laws and Customes which it hath; and not one∣ly Countries and Lands, but a single house also which stands alone, dis-joyned and separated from other houses, and hath an emptie space of ground about it on every side, whereon no building stands, is called Insula, that is, an Isle or an Island, because such a house is like an Island which stands in the sea, or in some lake, and is encom∣passed with waters, and by them severed from other parts of the earth: And if for this reason a lone house may be called an Isle or Island, much more may a Citie.

But another reason there is for which Jerusalem may be called an Isle here, to wit, because God was to it at this time a place of broad rivers and streames, Cap. 33. verse 21. And did encompasse it so that none could approach to it on any side, because of those rivers and streames, and that which is so encompassed with rivers and streames, may well be called an Isle.

Shall say] Supple, In derision of them which trusted in Egypt and Ethiopia.

In that day,] Supple, In which the King of Assyria shall lead away the Egyptians and the Ethiopians Captives; and in which they (which are mentioned in the former verse) shall be afraid and ashamed of Ethiopia their expectation, and Egypt their glory.

Such is our expectation] What the Inha∣bitants of Jerusalem, (which trusted in God more then in man) say here; they say in the person of those which trusted in man more then in God, by a Mimesis, that they might the more deride them.

Such is our expectati••n.] i. e. Such are they become from whom we exp••cted aide, viz. Prisoners and Captives, &c.

Whither we flee for help,] i. e. To which or to whom we flee for h••lp at this time.

To be delivered,] i. e. For this end that we may be delivered out of the hands of the Assyrians.

And how shall we escape?] i. e. And how shall we escape the hand of the King of As∣syria, when as the Ethiopians and Egypti∣ans which were stronger then we, and on whom we relied, could not escape it.

We have interpreted this speech, as spoken sarcotically and in derision; yet it may be interpreted also, as spoken in grief and in earnest; for though God promised to de∣fend Jerusalem at this time, and many god∣ly men which were in Jerusalem did be∣leeve that promise and relye upon it, yet there were many ungodly men also in Jeru∣salem at this time, Cap. 22.13. which did not beleeve the promise of God, but reli∣ed more upon the help of man, such as were the Egyptians and the Ethiopians, and of these may this place be understood, as spoken by them.

There be that by the Inhabitant of this Isle, understand those Jewes which were in Ashdod, who were besieged at this time by the Assyrians, and there is some pro∣babilitie for this their opinion, because the Prophet makes special mention of the As∣syrians fighting against Ashdod, verse 1. And they which dwelt in Ashdod might be called the Inhabitants of the Isle, as the word Isle signifieth the Sea-coast; for Ash∣dod stood on the sea-coast, and the inhabi∣tant of this Isle, because the Prophet might point as it were at Ashdod, when he said This Isle.

ISAIAH, CHAP. XXI.

THe burden of the desert of the Sea,] i. e. The heavie ca∣lamitie and affliction which shall befall those people which dwell in the Wilder∣ness, which is by the Red sea, as it was re∣vealed to me by a vision.

He puts the desert, for the people which dwelt in the Desert, by a Metonymy; and by the Sea, he means the red Sea, by a Sy∣nechdoche.

By the desert of the sea, therefore are meant the Edomites which dwelt in the Desert or Wilderness of Sur or Etham, which was neer to the Red sea.

As whirlewindes in the South passe thorow] i. e. As whirlewindes, which arise in the South, passe thorow the Wilderness from the one end thereof to another.

He speaks of the South, in respect of Ju∣dah where he lived, where were great De∣serts and Wildernesses without wood or tree to break or hinder the force of the winde; there therefore a high and great winde must needs be speedie and rush with a mighty force, where there was nothing to hinder or break the force thereof.

So it cometh] i. e. So an heavie calami∣tie, or destruction, or declaration shall come upon those which dwell in the desert of the sea, it shall come speedily and with a mighty force.

From the Desert] By the Desert, here he meaneth not the Wilderness of Shur, or the Wilderness of Etham, which were by the Red sea, as he did in the first words of this verse; But he means that Desert which lay neer to Media, through which the Medes marched when they came first against Babylon, and then against Edom.

From a terrible Land.] This may be a re∣petition of the former words; and by the terrible Land he may mean the Desert or Wilderness next before said, which was ter∣rible, because of the wild beasts which were therein. Or, by this terrible Land he may mean Media it selfe, which proved terrible to Edom and many other people; and so this terrible Land may signifie the place from which this calamitie first came, and the Desert the place through which it came.

This is the direct burthen of the desert of the sea, to wit, the great calamitie, or de∣struction and desolation which shall come upon it by the Desert from a terrible Land.

2.

A grievous vision is declared unto me,] i. e. Grievous things are declared to me in a vision concerning Babylon, &c.

He puts a vision here per Metonymiam Ac∣tus, for the things declared by a vision: And note, that he makes the object of these vi∣sions, not onely things seen, but also things heard.

It may be here asked, of what and of whom this vision is meant: But the answer to this is plain, it was of Babylon, and her calamitie and fall, as appears verse 9.

A second question will be, Whether this vision of the fall and calamitie of Babylon, is to be taken as a new burthen distinct from the burthen of the Desert of the sea mention∣ed in the first verse, or as a part of that bur∣then?

Answer. If any one vvill take it for a nevv burthen, I quarrel him not; but yet I take it as a part of the former burthen, to wit, as part of the burthen of the Desert of the Sea.

A third question therefore vvill be, How the burthen or fall of Babylon, will con∣cern the burthen of those which lived in the Desert of the sea.

Answer. It will concern them, as the burthen of Rezin and Syria, concerned the burthen or calamitie of the ten Tribes of Is∣rael, Cap. 9. verse 11. For as it was a great part of the calamitie of the ten Tribes, that Rezin and Syria which were their confede∣rates,

should be engaged in a Warre; yea, overcome when they had need of their help. So it was to Edom, that Babylon should be overcome, from whom they expected aide against all that did oppose them, or make War upon them when they had need of her help.

Again, it is very likely that many of the Desert of the sea did serve the Babyloni∣ans in their martiall affairs, and therefore the fall of Babylon must needs be their ca∣lamitie.

Again, the fall of Babylon was a fore∣runner of the calamitie of the Edomites; for in that day that Babylon should be destroy∣ed by the Medes, the Lord would beat off from the channel of the River, unto the streame of Egypt, saith our Prophet, Cap. 27.12. That is, he would make all Lands desolate which were in league with the Assyrians from Euphrates in Assyria, to Nilus in E∣gypt.

For the connexion therefore of these words with the former, it may be this, q.d. Neither can Babylon or the Assyrians your confederates help you, for a grievous vision is declared unto me, &c.

The treacherous dealer dealeth treache∣rously,] Here begins the relation of the visi∣on, and these words concern the reason why such miseries should befall Babylon.

By the treacherous dealer he meaneth the Assyrian, which was treacherous in all his dealings, making leagues and covenants and contracts with other Nations, but keeping none of them longer then he could get ad∣vantage by them, and breaking them when it was advantagious for him. Thus dealt he with other Nations, thus dealt he with the Jewes, Cap. 33.8. and 2 Kings 18. vers. 14, 15, 16, 17. &c. Where he took a great price to leave his hostility and to return out of Judah, and yet he returned not, but wasted it, and besieged Jerusalem.

Dealeth treacherously.] i. e. Hath dealt treacherously with all nations, and especi∣ally with the Jewes, and so continueth.

Note, that whereas treacherous dealing is one part of hostility (for dolus an virtus quis in hoste requirit?) it may be put here by a Synecdoche, for all manner of hostili∣tie.

The spoyler,] i. e. The Assyrian which is wholly given to spoile Nations, Cap. 10. 7.

Spoileth,] Hath and doth continue to spoile Nations, and among them the Jewes which are my people.

Note, that these words are spoken in the Person of God.

Go up O Elam,] q. d. Therefore go up O Elam, and fight against Babylon the royal Citie of the Assyrian, that treacherous dea∣ler and spoiler.

O Elam,] Elam is put here for the Ela∣mites which were the children of Elam, mentioned Gen. 10.22. per metonymiam ef∣ficientis.

The Elamites were next neighbors to the Medes, and therefore they joyned with the Medes in their expedition against Baby∣lon.

Besiege] Supple, Babylon.

O Media,] O ye Medes.

He puts the Land of Media here for the Inhabitants of the Land of Media.

Note, that that which is here prophesi∣ed against Babylon, is the same with that which is prophesied against it, Cap. 13. 17. For the same Prophesies are often repeated.

All the sighing thereof,] i. e. All the sigh∣ing which Babylon hath made (by her op∣pression) in the nations which live about her.

This is Genitivus Efficientis.

Have I made to cease.] i. e. I will make to cease by destroying Babylon.

He puts a Praeterperfect tense for a Fu∣ture.

3.

Therefore are my loines filled with pain,] Note, that these words are not part of the vision; but the Prophet in the midst of his narration of the vision, inserts these words, to shew the greatness of the miserie which should befall Babylon, which was such as that he himself at the hearing of it and every one which heard of it, was sorely af∣flicted at the hearing thereof.

We may say with some, that the Pro∣phet speaks these words in his own person: Or, with others, that here are these words to be understood, viz. Every one which seeth it, or heareth of it, especially they which dwell in the desert of the Sea shall say, q. d. Therefore every one which seeth the misery of Babylon, or heareth of it, especially they which dwell in the desert of the sea shall say, my loines are filled with paine, &c. so great shall the miserie thereof be.

My loines are filled with pain,] These words are allegorical, alluding to a wo∣man

in travile, as Cap. 13. v. 8. And by the pains of a woman in travaile; he would sig∣nifie the grief of the minde, by a Meta∣phor.

I was bowed down] Yea, I was pained as a Woman when she is in her strongest tra∣vel.

He alludes to the gesture of travelling Women vvhen they are in their strongest travel. See 1 Sam. 4.19.

At the hearing of it.] i. e. At the hearing of this dreadfull news of Babylon.

4.

My heart panted,] Supple, for fear.

The night of my pleasure] i. e. The night vvhich vvas vvont to be pleasant to me, in giving me rest from my toile and labor.

He puts here a Substantive of the Genitive Case for an Adjective, as the Hebrews often do.

Hath he turned into fear unto me.] i. e. He hath made terrible and fearfull unto me so that I cannot sleep; or, if I do sleep I am troubled and afrighted vvith fearful dreames.

Note, that by He, is meant God, vvho shewed this vision to Isaiah, and vvho was the chief Author and Commander of Ba∣bylons destruction; or, else vve may under∣stand this place indefinitely, q.d. The night of my pleasure is turned into fear unto me.

5.

Prepare the table,] q. d. Lay the cloth, and get all things readie for dinner.

Note, that this is part of the vision which the Prophet interrupted upon the occasion aforesaid, and novv resumeth and goeth on vvith.

This is spoken in the person of the King of Babylon to his servants, with a kinde of Sarcasme, to shevv hovv secure the Baby∣lonians should be vvhen the Medes came upon them, but it vvas spoken in the vi∣sion.

Watch in the watch-tower,] This is spoken in the person of the King of Babylon, to one of the Watchmen of the Citie or Pal∣lace of Babylon, vvho vvas vvont to watch in some eminent place or Tower of the Citie or Pallace, that he might give notice of what companie he espyed a farre off drawing nigh towards the Citie or Court, lest an enemy should come upon them un∣awares.

This manner of vvatching hath bin used of a long time in some of our Port-Towns.

Eat, drink,] This is spoken in the per∣son of the King of Babylon to his Prince••, as they sat with him at Dinner.

Arise ye Princes] i. e. Arise from the Table, O ye Princes.

This is spoken in the person of a Messen∣ger to the King of Babylon and his Princes, as they sat at dinner, who bringeth in word from the Watchman, of the approach of a great Army of an enemy: at which time many others also run hastily in with the news, and bid them arise from dinner, to withstand their enemy and defend them∣selves.

And anoint the sheild.] i. e. And make every one his sheild ready to defend himself and fight for his Country.

They were wont when they were to go out to battle, to scoure their sheilds and an∣noint them with oile, and that for two rea∣sons; first, that they may be bright and re∣splendent to dazle the eyes of their ene∣mies; secondly, that they might the better keep off the blow of a Sword, or the fal∣ling down of a Dart, which have more ad∣vantage upon a rugged and rusty, then up∣on a smooth and slipperie Shield; and to this doth the Prophet allude when he saith, Anoint the shield.

Here ends this vision.

6.

For thus the Lord said unto me, &c.] Moreover, thus the Lord said unto me.

For, is put here for Moreover, as it is in many other places.

Go set a Watchman,] Supple, to watch in a Tower.

The Lord that he might give the greater testimony of the fall of Babylon, bids the Prophet set some one as a Watchman (when he himself would) in a Watch-tower, and there (he saith) he would confirme the fall of Babylon by another vision, which he vvould shevv to that Watchman.

I do not conceive that the Watch-tower in which this Watchman was set by Isaiah, was in Babylon, but in some part of Judea, from vvhence the Lord shewed him Baby∣lon, and the approach of these Charets to∣vvards Babylon, in a vision.

Let him declare what he seeth.] Supple, In that vision which I vvill shevv him vvhile he stands to vvatch.

And he saw a Charet, &c.] q. d. And I Isaiah set one as a Watchman in the Watch-tower, and he in a vision saw a Chariot, &c.

He puts here a Singular for a Plural num∣ber; a Charet, for Charets, by an Enal∣lage.

The Charets which he speaks of were such Charets as they vvere vvont to use in Warre.

With a couple of horsemen,] i. e. With a couple of Riders in each Charet.

In vvarlike Charets there were vvont to ride two men, one vvhereof drove the horses, or vvhatsoever beast drew the Chariot, the other fought in the Chariot, and these two he calls a couple of horsemen; taking horsemen in opposition to footmen, as they are usually taken, especially in Military affaires.

A Charet of Asses and a Charet of Ca∣mels,] q. d. One of these Charets is drawn by Asses, the other of these Charets is drawn by Camels.

By the Charet of Asses are signified the Forces of the Elamites, who made use of Mules and Asses, as their Neighbours the Persians did.

By the Charet of Camels are signified the Forces of the Medes, who made use of Camels, as their neighbours the Bactrians did.

The Elamites joyned with the Medes in their expedition against Babylon, as vvas observed verse 2.

And he hearkened diligently.] to wit, Whe∣ther God would speak to him and reveale what these two Charets and men meant.

8.

And He cryed a Lion,] i. e. And he whom Isaiah set in the Watch-tower, when he had seen two Charets, and hearkened diligently to hear from God what those two Charets meant, and God spoke not, at lenght cryed out as a Lion, that is, He cryed out with a loud voice, that is, earnestly, saying, &c.

A Lion] i. e. As a Lion, that is, aloud; for a Lion vvhen he roares, roares aloud.

Note, that the Hebrews do often leave the note of similitude to be understood, and so it is left here.

My Lord,] q. d O God my Lord.

I stand continually upon the Watch-tower, in the day time, and I am set in my ward whole nights.] q. d. I have stood continually day and night in the Watch-tower, in which thy servant Isaiah hath set me; Sup∣ple, And hath seen nothing.

It seemeth that the Lord did not presently shew this vision to this Watchman, but kept him a while in expectation, to exercise his patience, and to see how diligent and vi∣gilant he would be in his place; and he mentioneth his diligence and vigilance, be∣cause God is most ready to reveale him∣self to such as be diligent and faithful in their calling, and to hear them.

In my ward,] i. e. In my Watch-tower.

Here one word is repeated by another.

9.

And behold] i. e. But now behold, Sup∣ple, on a sudain.

Here comes a Charet of men, with a couple of horsemen,] q. d. Here come two Charets vvith men in them, a couple of horsemen in each Charet; Supple, And thou hast not told me vvhat these Charets and men mean, but yet tell me I beseech thee.

And he answered and said,] i. e. And the Lord answered and said to the Watch∣man.

Babylon is faln, is faln, &c.] q. d. Baby∣lon shall be destroyed, it shall certainly be destroyed by those charets and horsemen; that is, by those which are signified by those Charets and Riders, that is, by the Medes and the Elamites their associates.

He puts here a Preterperfect for a Future tense.

He hath broken into the ground.] i. e. I the Lord will break into the ground.

The Lord speaks here of himself in the third person by an Enallage, and useth the Preterperfect tense for a Future.

10.

O my threshing and the corne of my floor,] The Prophet speaks here in his own person, and useth this Apostrophe to the Jewes, whom he calls threshing and corn in the floor, because of their divers afflictions with which they had been, and were, and should be afflicted by the Assyrians.

The word threshing is to be taken here passively, for the thing threshed; and by the threshing & the corn in the floor, he meaneth one and the same thing, viz. the corn of the floore, vvhich is laid on the floor to be threshed.

It is usual in the Scripture to call Afflic∣tion metaphorically by the name of threshing, and those which are afflicted threshed. See Cap. 41.15. Jer. 51.33. Mich. 4.13. And so doth the Prophet call them here.

But why doth he call them his threshing, and the corn of his floor?

Answer. Because they were his brethren and kinsmen of the same blood and nation, and living in the same Land with him; so that by saying thus, it is as if he should say,

O my afflicted brethren, or, O the persecuted and oppressed men of my countrey.

That which I have heard of the Lord of Hosts, the God of Israel] Supple, Concern∣ing Babylon and those which live in the Wilderness neer unto the Red Sea, which are your deadly enemies, and which have threshed you as the corn is threshed on the floor, &c.

Have I declared unto you.] Supple, For this end, that you may receive comfort there∣by, when you hear that they which afflict you are your deadly enemies, shall be them∣selves afflicted and destroyed.

11.

The burthen of Dumah,] i. e. The burthen of the Ismaelites which descended from Ismael by Dumah.

Dumah was the Son of Ismael, Gen. 25.14. and is put here by a Metonymy for the Sons of Dumah, which were Ismaelites.

He called to me out of Seir,] i. e. A certain Edomite of Mount Seir, called to me who am an Ismaelite, out of Mount Seir, as I pas∣sed along thereby, saying, &c.

They which dwelt in Mount Seir were Edomites the Sons of Esau, who was cal∣led Edom, Gen. 36. verse 7, 8, 9.

Mount Seir was either directly in the way from Babylon to the Land of the Ismaelites; or, else this Ismaelite took his way by Mount Seir homeward, because he thought it the safest way.

That which the Prophet here tells of was shewed to him by the Lord in a vision, and what he saw or was represented to him in that vision, was an Ismaelite descended from Ismael by Dumah, speaking as he here speaks in these two verses.

That therefore which is here spoken, is spoken in the person of a Son of Dumah an Ismaelite, who being in Babylon as a Soul∣dier when Babylon was taken and destroyed by the Medes, made an escape, and hasted as for life homeward, travelling night and day; he took his way from Babylon to his own Countrey by Mount Seir, where a cer∣tain Edomite of Mount Seir seeing him tra∣velling thus in the night, and guessing him to be a Souldier by his habit, and some∣what marvelling why he travelled so late in the night, and imagining that it was upon more then an ordinary occasion that he thus travelled, asked him the cause of his so late travelling; the Ismaelite tells him that he was a Souldier in Babylon, and that Babylon was taken and destroyed by the Medes, and that the Medes had sent out ar∣mies to subdue not onely Babylon, but all that had any confederacy with Babylon, from the River Euphrates, even to the Ri∣ver Nilus; and that he escaped and ran for his life to his own Countrey. The Edomite (& some that were with him) hearing him tell that the Medes had taken and destroyed Babylon, and had sent out Armies to sub∣due all the confederates of Babylon, from Euphrates even to Nilus, would not alto∣gether beleeve him, but made as if they would go towards Babylon to enquire the truth of the Ismaelites words; whereupon the Ismaelite saith unto them, if ye will enquire, enquire; But the Edomites were not gone far, but they fall into a doubt, whether they should go or no; which the Ismaelite perceiving, calls to them to return, saying, Return, come; intimating thereby, that it was true which he had told them, and that all was lost, they were undone.

To me] i. e. To me who am an Ismaelite, and a son of Dumah, as I passed by Mount Seir homewards from Babylon, where I was a Souldier, and from whence I escaped when Babylon was taken and destroyed by the Medes.

Watchman,] i. e. Souldier.

Souldiers may be called Watchmen, in an honourable way, because they lie abroad in the fields and observe the motions of the enemy, and watch over the City or Land which they fight for, that they may pre∣serve it.

What of the night?] i. e. Why or what is the reason that thou travellest thus in the night?

This phrase is curt and short, and thus to be understood.

Note, that the Particle Of, is not here a note or signe of the Genitive Case, but a Praeposition, and answereth to the Hebrew Praefix Mem, and to the Latin Praeposition De, and as the Hebrew Praefix Mem, doth sometimes signifie In, as Job. 19. vers. 26. And the Latin Praeposition De, doth some∣times signifie the like; as when Plautus saith de die, in the day; and Iuvenalde nocte, in the night; so doth Of, in this place, and of the night is as much as in the night.

What of the night?] The Edomite doubt∣eth his question here, out of the great de∣sire he had to know why this Souldier tra∣velled so late, for he guessed it to be an ex∣traordinary occasion which made him

travel so in the night, and perhaps he ask∣eth as one that had heard of the Medes ex∣pedition against Babylon, and desired to know what the event thereof was, and thought that this Souldier could resolve him; therefore seeing the Souldier travel∣ling so fast on his way, he asketh him the question twice out of earnestness, as we use to double our question in the like case.

12.

The Watchman said,] i. e. I said.

The Souldier speaks of himself in the third person.

The morning cometh and also the night.] q. d. The morning cometh to some, and the night to others; that is, Some rise and some fall, and in particular the Medes they rise, having got a great victorie over Babylon, and Babylon is fallen, and we and all that were confederates with her are undone, and shall fall with her.

The morning signifieth prosperity rising and encreasing; Prosperity as I may call it in its spring, & the night adversity; adversity after a time or state of prosperity.

But secondly, the morning may not onely signifie prosperity, but it may signifie Gods judgements also, and so it signifieth Ezech. 7.7. in these words; The morning is come unto Thee, O Thou that dwellest in the Land. Where the morning is put for judgements in allusion to that, that judgement was wont to be executed in the morning, Psal. 101.8. Je. 21.12. Being therefore the morning may be put for judgements, and the night doth commonly signifie calamities, as Micah. 3.6. The sence of this place may be this, judg∣ments and calamities (are come upon Baby∣lon, and they) are coming upon us; for note, that the words of this place may be ren∣dred out of the original word for word, thus; the morning and the night are come.

But thirdly, may not the morning be ta∣ken for the East, because it dawneth from the East, and riseth in the East? And may not the night be taken for the West, because the Sun (which causeth the night by its set∣ting) setteth in the West? And may not the morning and the night, that is, the East and the West be taken for the people of the East, and the people of the West? If so, then the sense of this place may be this, The peo∣ple of the East, and also of the West (ha∣ving joyned themselves with the Medes, and overthrown Babylon) are coming against us. And this might the souldier conceive of the Army of the Medes, that it consisted of all people of the world through fear: for if fame speak that Army great, fear would speake it greater. Quisque pavendo dat vires Famae. Lucan.

If ye will enquire, enquire ye,] When the Ismaelite or Souldier which came from Ba∣bylon, told the Edomite and those which were with him, that Babylon was destroyed by the Medes, and that the Medes had sent out their Armies to conquer all which were confederates with Babylon, from the River Euphrates, to the River Nilus, they would not beleeve it, but made as if they would go towards Babylon to enquire whether it were so or no; which when the Ismaelite understood, he bid them in a kind of Ironi∣call manner go and enquire if they would, saying, if ye will not beleeve me, but will enquire whether it be so or no what I have told you; Go, enquire.

Return,] When the Edomite and they that were with him, had gone a little way towards Babylon, as though they would have gone to enquire the truth of what the Ismaelite told them, they stood at a stand, as men doubting whether they should go any further or no; which the Ismaelite percei∣ving, calls to them to come back again, say∣ing, Return, come.

Come] This word may be taken as a word of exhortation, and he may exhort them to return, lest the Medes should meet with them by the way and slay them; Or, he may hereby exhort the Edomites to joyn with the Ismaelites in a common defence, so that they might (if possible) defend them∣selves against their common enemies, seeing Babylon was destroyed, and the Assyrians in whom they trusted were overcome.

13.

The burthen upon Arabia,] i. e. The burthen which shall fall or be laid upon A∣rabia. What is meant by the burthen, See verse 1.

By Arabia is meant Arabia Petraea.

In the Forrest in Arabia shall ye lodge, O ye travelling companies of Dedanim.] Some take Dedanim for a City of Arabia Petraea; others (and they the greatest part) for a peo∣ple called Dedanim, or the Dedanites which were the children of Dedan, which was the son of Jockshan, the son of Abraham by Ke∣turah, Gen. 25.3.

Those Dedanim or Dedanites the children of Dedan, inhabited part of Arabia Petraea, and are here put by a Synecdoche for all the Arabians of that Arabia. And that which

the Prophet here saith of them is, that they shall be faine to fly away out of their Cities and dwellings, and to lodge and sculke in the Forrests of Arabia deserta, among the trees and woods, and rocks and holes ther∣of, to hide themselves there from the fury of the Assyrians under Sennacherib who shall persecute them and destroy their Cities.

It is beleeved that when Sennacherib in∣tended to march against Judah, he took A∣rabia Petraea in his way, and did first subdue that, and make it desolate, and that is that which Isaiah doth here prophesie of.

In Arabia,] i. e. In Arabia Deserta, whi∣ther they shall flee out of Arabia Petraea to save themselves.

O ye travelling companies of Dedanim.] I conceive that he calls them travelling com∣panies, because they were given to merchan∣dize, and to travel in companies from one noted place of traffique to another, as the Ismaelites and Midianites did, of which we read, Gen. 37. vers. 25.28. Or, he may call them travelling companies from this occasi∣on, that they were faine to flee away in companies, and to travel through Forrests and desolate places, to save their lives from the Assyrians, by a prolepsis.

14.

The inhabitants of the land of Tema brought water to him that was thirstie, &c.] q. d. Ye shall be oppressed with hunger and thirst, while ye flee through Arabia Deser∣ta, and be glad if the inhabitants of that land will bring you bread to eat, and water to drink, lest otherwise ye perish.

Note here the Enallage of the person and number, for the Prophet changeth the per∣son here, speking of the travelling companies in the third person, whereas he spoke to them in the second person just before: He speaks also here as of One in the Singular Number, whereas in the former verse he spoke to them as to many in the Plural Num∣ber.

Note also, that he useth here a Praeter∣perfect tense for a Future.

The inhabitants of the land of Tema.] The Land of Tema was in Arabia Deserta, and had its denomination from Tema the Son of Ismael, which was the Son of Abraham by Agar, Gen. 25.15. And by the Land of Te∣ma, is meant all Arabia Deserta, by a Sy∣necdoche.

The inhabitants of the Land of Tema, brought water to him that was thirsty, they prevented with bread him that fled.] Note, that the Prophet intends not by these words to commend the charity of the Ara∣bians of Arabia Deserta, but to set forth the misery of the Arabians of Arabia Pe∣traea, which should be such, as that if it were not for the Arabians of Arabia De∣serta (which were a poor people in respect of them, and whose countrey was barren in respect of theirs) they should perish by Famine, and therefore should be glad of a little bread, and a little water from their hands.

They prevented with their bread him that fled.] They shall meet you with bread when ye flee from the face of the Assyrians, lest otherwise ye should perish for want of food before ye could come to ask it.

15.

For they fled from the sword.] i. e. For ye shall flee from the sword of the Assyri∣ans, &c.

He continues still the third person, but changeth the Singular number again into a Plural, and useth a Praeterperfect tense for a Future as before.

He gives a reason here why he said, Him that fled, and shews withall, that the tra∣velling companies of Dedanim shall have need of bread and water, because they shall be forced to flee from the sword, and shall take no victuals with them to sustain them in their flight, as having not time to make provision for themselves.

16.

For thus hath the Lord said unto me,] i. e: Moreover, thus hath the Lord said unto me.

For, is put here for Moreover, as verse 6.

Within a year according to the years of an Hireling.] i. e. Within one precise year. See cap. 16. v. 14.

From what time this year should begin, whether from the time of the Prophets delivering this Prophesie; or, whether from the time that they should come to passe which he prophesied against Arabia Petraea, is doubtful: I think it probable, that it takes its beginning from the time that the Assy∣rians invaded Arabia Petraea, and laid it wast; for within a year after that, it is pro∣bable that the Ethiopians did wage Warre upon and destroyed the Kedarens. So that within a year, is as if he had said, within a year after this.

And all the glory of Kedar shall faile,] i. e. All the glory of Kedar shall be cut off.

The Particle And, is here redundant, as

it is also in Cap. 16.14.

The glory] i. e. The great multitude in which they glory, Metonymia Effecti.

Of Kedar.] i. e. Of the Kedarens the children of Kedar.

Kedar was the son of Ismael, Gen. 25.13. Whose posterity from him were called Ke∣darens: These Kedarens dwelt in Arabia Deserta, and dwelt in Tents, Psal. 120.5. And they may be taken here for all the A∣rabians of that Arabia by a Synecdoche.

17.

And the residue of the number of Arch∣ers] It appears by this, that these Kedarens had most of their Soldiers slain before the time here prophesied of; but by whom they were slain it is not certain, yet it may be that they were slain by the Assyrians which wasted Arabia Petraea, while they followed those Arabians into Arabia Deserta, who yet destroyed not all the Inhabitants of A∣rabia Deserta, but having greater employ∣ments elsewhere, admitted of their submis∣sion, and yeelding themselves and so depart∣ed: for which submission and yeilding of themselves to the Assyrians, it is not unlike∣ly that the Ethiopians set upon the Kedarens or Arabians of Arabia Deserta in the way as they marched against Assyria, and that by them was this prophesie fulfilled.

Of Archers,] It seemes that the chiefest strength of the Keda••ens or Arabians of A∣rabia Deserta, consisted in their Bow-men or Archers.

Shall be diminished.] viz. By the Ethiopi∣ans, as Tirakah King of Ethiopia marcheth against Assyria, 2 Kings 19.9.

ISAIAH, CHAP. XXII.

THe burthen of the valley of vi∣sion,] i. e. The miserie or a Prophesie of that miserie which shall befall Jerusalem.

Jerusalem is here called the valley of vision, because it did abound with visions, which the Lord sent to it by his Prophets (though few did regard those visi∣ons) as a fruitful valley abounds with corn.

He puts vision here for visions, a singular for a plural number.

Or, therefore it is called the valley, be∣cause Jerusalem was scituate in a valley (at least a great part of it) for a great part of it was scituate at the foot of Mount Sion, and the Psalmist saith, that the Mountains stood round about Jerusalem, Psal. 125.2. And therefore the valley of visions, because it abounded with visions of the Lord, as was said before.

What aileth thee now] i. e.] What is the matter with thee now?

These are the words of the Prophet him∣self (though in a vision) to Jerusalem, which though it were a Citie consisting of many of all ages, yet he speaks to it here as one single person, by a Prosopopoeia.

What aileth now?] The Prophet saw in a vision all the people of Jerusalem weeping and wailing upon their house tops, about the time that Salmaneser invaded the Land of Israel, and made such havock of the people thereof; and seeing them so to weep and waile upon their house-tops, he expo∣stulates with them in a vision, to know what was the reason of that their weeping; and when they tell him the cause of their weep∣ing, he taking occasion from their answer; prophesieth that they shall have the same cause of weeping themselves, for themselves ere long were.

That thou art wholly gone up to the house tops?] i. e. That thou art wholly (men, women, and children) gone up to the house tops to weep.

The houses of Jerusalem and of the Ea∣stern people, were built flat on the tops, so that a man might walk on the tops thereof, and do many things thereon: thither were they wont to go up to lament and weep, every one in the dayes of publique calami∣tie, Cap. 15.3. Jer. 48.38.

2.

Thou that art full of stirs,] i. e. Thou that art usually ful of stirs, proceeding frō mirth.

A tumultuous City,] i. e. A City where there is usually much meeting, and much noise of Pipes and Viols, and all manner of musick, and dancing and revelling.

A joyous City,] i. e. A City in which there is wont to be shown much joy.

The slain men are not slain with the sword, nor dead in battel.] q. d. If there should be War in thy Land, and thy children within thee should be slain with the sword, or dye in battel, I would not won∣der that thou art wholly gone up to the house-tops to weep and lament: But now because there is no such matter, but they which dye in thee, dye not by the sword, nor are slain in battel, I much wonder that thou art gone up thither and dost so lament.

3.

All thy Rulers are fled together,] Be∣tween this and the former Verse I conceive that these words are to be understood, viz. And what aileth thy Rulers? for &c. q. d. And what aileth thy Rulers? for all thy Rulers are fled together.

All thy Rulers] i. e. All the Rulers and chief men of thy Land which lived in several places of the Land for the good of the people, especially they which lived in the utmost part thereof towards the Land of Israel.

Are fled,] Supple, From their own dwellings into thee, as into a strong hold, for safety.

Therefore did these Rulers flee to Jeru∣salem for safety, because they were afraid of Salmaneser and his Army, lest they should come and fight against the Cities of Judah, and destroy them, as they had fought against the Cities of the ten Tribes of Israel, and destroyed them.

Note, that what the Prophet asketh here, he asketh not out of ignorance, but that he might take occasion from Jerusalems an∣swer, to prophecy what he had to prophe∣cy against her.

Together,] i. e. Every one of them. See Cap. 1.28.

This relates to the word all: q. d. All thy Rulers, every one of them.

They are bound by the Archers,] i. e. They are as men which are taken and bound by the Soldiers of their Enemies to be carry∣ed away into captivity; for as such men look pitifully, and weep and lament, so do they.

The note of similitude, viz. As, is here to be understood. See cap. 21.8.

By the Archers understand any kinde of Soldiers.

If the Rulers of the Land were thus fearful, and did look so pitifully, and so lament, what must be thought of the com∣mon people?

Are bound] i. e. Are as bound.

This is a repetition of the former sen∣tence.

Together] i. e. Every one of them.

This relates to the word All, as before.

Which have fled from far.] i. e. Which have fled from the farthest parts of thy Land, the Land of Judah, into thee, be∣cause thou art the strongest City of the Land, encompassed with strong walls, and fortified with good bulwarks.

4.

Therefore said I, look away from me,] Hitherto the Prophet spoke in his own per∣son to Jerusalem: now Jerusalem answer∣eth the Prophet in her person: For this is as it were a Dialogue between the Pro∣phet and Jerusalem, yet all in a Vision.

The answer which Jerusalem gives for her going up to the house-tops is this, that she went thither to weep and lament, be∣cause the daughter of her people was spoyled.

Therefore said I, look away from me, I will weep bitterly,] q. d. Therefore went I wholly up to the house-tops, because I said, look away from me, I will weep bit∣terly, labor not to comfort me: and there∣fore I said, look away from me, I will weep bitterly, labor not to comfort me, be∣cause of the spoyling of the daughter of my people, &c.

Here is a Brachylogy, a great deal con∣tained in a little.

Therefore] This relates to that which follows, namely to that, because of the spoyling, &c.

Said I,] Supple, To those which would fain comfort me.

Look away from me,] i. e. Think not to comfort me; and therefore come not to me, neither look upon me or visit me for that end.

I will weep bitterly, labor not to comfort me, because of the spoyling of the daughter of my people.] i. e. For I will weep bitterly, and will not be comforted, because the daughter of my people is spoyled.

Note, that by the daughter of my people may be meant Samaria onely, which was

the chief City of the ten Tribes; for the Hebrews use to call a City by the name of a daughter or virgin, as was observed Cap. 1.8. And the spoyling here spoken of, was that which was made by Salmaneser and his Army, 2 King. 17.5. at which time they besieged Samaria, and vexed it with all hostility three years, and then over∣came it. Or the daughter of her people may be taken collectivè for the daughters, and thereby may be meant, not Samaria onely, but also all the Cities of Israel, which were all spoyled by Salmaneser's Army.

Jerusalem calls the people of the ten Tribes, her people, because of the neerness of kin∣dred and blood which was between them two; for the Jews and the ten Tribes of Is∣rael were all the children of one man, even Jacob, who was also called Israel.

It may be here objected, That it is a thing unlikely that the men of Jerusalem should lament thus at the spoyling of the ten Tribes of Israel (when they were spoyled by Salmaneser) who would ra∣ther rejoyce at it, and comfort themselves in it, because they were their bitter Ene∣mies.

Ans. That which is here spoken of Je∣rusalem weeping, because of the spoyling of the daughter of her people, was represented onely in a Vision; and that which is re∣presented in a Vision, is not to be con∣ceived always as a thing really and actually done.

But suppose this to have been actually done, there would be no absurdity in the supposition: For though the men of Ju∣dah and Jerusalem might comfort them∣selves in the thoughts of the destruction of the ten Tribes, before this destruction came, yet might they lament it when it did come. So did the people of Israel desire to cut off the Tribe of Benjamin, who when they had neer cut it off, were sorry, and wept for what was done, Judg. 21.6.

Again, Jerusalem might lament and weep, because of the spoyling of the daughter of her people, because she her self was in fear of being spoyled, while the daughter of her people was in spoyling.

5.

It is a day of trouble,] Supple, To the daughter of my people.

And of treading down,] i. e. And a day in which the Assyrians under Salmaneser do tread her down.

And of perplexity,] Supple, To her the daughter of my people.

By the Lord God of Hosts,] The Assyri∣ans were but Gods rod and instrument in this trouble, treading down and perplexi∣ty of the ten Tribes; but God himself was the chief cause thereof; and therefore he saith, it was done by the Lord God of Hosts.

In the valley of Vision,] These words re∣late to those which went immediately be∣fore; q. d. By the Lord God of Hosts, which dwelleth in the valley of Vision, that is, in Jerusalem.

By the valley of Vision is meant Jerusa∣lem: see vers. 1. And the Lord is said to dwell in Jerusalem, Psal. 135.21. and that because of his especial presence in the Temple which was there.

Breaking down the walls,] i. e. And a day of breaking down the walls, Supple, of Samaria, &c. by the Assyrians.

And of crying to the mountains,] i. e. And a day of the crying (of the men of Sama∣ria and Israel) to the mountains.

Of crying to the mountains,] i. e. Of the crying of the men of Samaria and Israel one to another, to fly unto the mountains, there to hide themselves, because the As∣syrians had broken down their Cities.

Perhaps To the mountains were the words of their cry, as if they should say and cry one to another, To the mountains, To the mountains, &c. Or by crying to the moun∣tains may be understood loud crying, where∣by their cry went unto the mountains, and did eccho again from thence.

6.

Elam] See cap. 21.2.

At this time the Elamites were at the command of the Assyrians, though after∣wards they would not obey them, but helped to ruine them.

Bare the quiver,] i. e. Beareth the quiver, Supple, against Israel; q. d. The Elamites war against the daughter of my people with Bow and Arrows.

A preterperfect tense is put here for a present.

With charets of men and horsemen,] q. d. Coming against her with Charets of men and horsemen.

With charets of men] He calls those charets of men here, which military men used to ride and to fight in: and he calls them charets of men, to distinguish them from Charets or Waggons, which were to carry provisions in, and other necessaries for War.

Kir] By Kir he meaneth the Medes.

We read of one Kir, a chief Citie of Moab, Isa. cap. 15.1. But this is not that Kir, but the Kir here meant was Kir a chief Citie of the Medes, of which 2 Kings 16.9. which City by a Metonymy signifies the Medes of Kir; and the Medes the inhabitants of Kir are taken by a Synecdoche for the Medes in general.

Note, that the Medes were under the Assyrians at this time, though afterwards they revolted and became their matters.

Ʋncovered the shield.] i. e. Maketh use of the shield against her.

The shield is a defensive peece of Arms, but by it understand offensive Arms also.

He saith, uncovered the shield, for made use of the shield, alluding thereby to the cases and covers wherein they were wont to put their Shields or Bucklers when they had no use of them, and out of which they took them, when they made use thereof.

7.

And it shall come to passe that thy choicest vallies shall be full of Charets, &c.] i. e. And it shall come to passe, that thy Suburbs and thy Vallies which are without thy walls shall be full of the Charets of the Assyrians, O Jerusalem.

Here the Prophet speaks again to Jeru∣salem in his own person, and fore-tells the doome which shall befall her, by Sennache∣rib.

And note, that the Prophet did here in∣terrupt Jerusalem before she could give a full answer to the doubts or questions which he moved to her in the first, second, and third verses; and upon occasion of those words; And Elam bare the Quiver with Charets of men, and with horsemen, &c. Fore∣told that the Assyrians should bring the like misery upon her under Sennacherib, as they and their complices the Medes and Elamites had done upon the Kingdom of Israel under Salmaneser.

At the gate.] i. e. At thy gates.

A Singular for a Plural number.

He seemeth to have pointed to the gates of Jerusalem when he said, The gate, shew∣ing thereby what gate he meant.

8.

And he discovered the covering of Ju∣dah,] i. e. And Sennacherib King of Assyria, shall demolish and beat down the fenced Cities of Judah.

See this fulfilled, 2 Chron. 32.1. And 2 Kings cap. 18. vers. 13.

He puts here a Relative without an An∣tecedent, and a Praeterperfect or Praeterimper∣fect tense for a Future.

The covering of Judah] By the covering may be meant any wall, or fort, or fortifica∣tion, or place of defence, whereby men de∣fended themselves from their enemies in the time of War, and that by a Metaphor from a covering which is spread over any thing to keep it safe from dust and soile, and any thing which may marre it: And to disco∣ver the covering signifieth properly to take away the covering from off the thing which is therewith covered; and metapho∣rically to beat down any wall, or fort, or fortification, or place of defence, which me∣taphoricall signification is the signification of this place.

But being that by the covering may be meant any wall, or fort, or fortification, or place of defence; what is that which is called the covering of Judah?

Answer. By the covering of Judah is meant the walls and fortifications of the fenced Cities of Judah, which were broken down and laid waste by Sennacherib, 2 Kin. 18.13.

The covering therefore is put for the co∣verings, a singular for a plural number.

The discovering of the covering of Judah, that is, The beating down and taking of the fenced Cities of Judah, did neerly con∣cern Jerusalem; wherefore Jerusalem when Sennacherib began to encamp against them, and to take them, began to look and pro∣vide for her self, as it is here prophesied, 2 Chron. 32. vers. 2, 3. &c.

And thou didst look in that day to the Ar∣mour of the house of the Forrest.] i. e. And at that time when Sennacherib shall begin to discover the coverings of Judah, that is, To fight against the fenced Cities of Judah, and to take them, thou wilt look to the Armour which thou hast laid up in thy Armorie or Magazin of Arms, to see that it be in good plight, and in a readiness, that thou maist use it to defend thy self.

He puts a Praeterimperfect tense for a Fu∣ture.

Of the house of the Forrest] i. e. Of the house of the Forrest of Lebanon.

This house of the Forrest of Lebanon was the Armorie of the Kings of Judah, and it was scituate in Jerusalem, 1 Kings 7.2. Here were the golden Targets and Shields kept which Solomon made, 1 Kings 10.17. And hence were those Targets & Shields taken

by Shishak King of Egypt, when he came up against Jerusalem. 1 Kings 14. vers. 25.26.

It was called the house of the Forrest of Le∣banon, either from that house which (some affirm from 2 Chron. 8.6.) Solomon built in the Forrest of Lebanon, for the same use as this was built, viz. to be an Armorie or Magazine; or, because of the great num∣ber of Cedar-pillars, and great store of Ce∣dar-wood which were used about that house, which Cedars and Wood vvere brought from Lebanon (which was famous for Cedars) which pillars were so many, and store of Wood so great, as that the whole Forrest of Lebanon seemed to have been cut down to make pillars, and yeeld materials for that house. See 1 Kings 7.2. Or, it might be called the house of the Forrest of Le∣banon, because it was pleasantly seated and planted about with trees and groves (Eccles. 2. v. 4.5.6.) which were no lesse pleasant then the Forrest of Lebanon it self; for it is not unusuall for a like place to give deno∣mination to a like: Wherefore as all Uni∣versities were called Academies, from that famous place of Learning in or neer to A∣thens called the Academie, so might every pleasant grove or place of trees be called Lebanon, from that renowned Forrest of Le∣banon; and this house because it stood a∣mong such trees, might be called the house of the Forrest of Lebanon.

9.

Ye have seen also the breaches of the City of David that they are many,] q. d. Ye will also view the City of David, to see what reparations it wanteth, and ye shall finde that the breaches thereof are many, and that it wanteth much repaire.

Of the City of David] The fort or strong hold which was built upon Mount Sion in Jerusalem, which the Iebusites hold, and which David won from them, was called the City of David, 2 Sam. 5.7.9. In this Fort or strong Hold there were many brea∣ches and ruinous places, which came by the neglect which long peace bringeth with it.

And ye gathered together the water of the lower poole] i. e. And ye will gather toge∣ther the waters of the lower poole into hol∣low places and ditches, which ye shall make for that end.

They gathered together these waters that they might have plenty of waters neer at hand, wherewith to temper the mortar which they should use in building and re∣pairing the breaches of the City of David, and for such other ends as the waters of the old poole were gathered for, of which verse 10.

10.

And ye have numbred the houses of Jerusalem,] i. e. And ye will make choice of a certain number of houses in Jerusalem, (as many as will serve your turn) that you may pull them down, and have the materialls thereof, wherewith to repaire the City of David.

It was a case of necessity which made them to pull down houses for the materials ther∣of, because the materials thereof were neer at hand, and ready fitted in a manner for the building, which they could not have else∣where in so short a time, the Assyrian being in the Land, when the counsell of the King of Hezekiah advised him to repair the City of David, 2 Chron. 32.2, 3.

Of Jerusalem] Jerusalem seemeth to be opposed here to the City of David, and therefore to be taken for the lower Citie of Jerusalem; for there was an upper and a low∣er City thereof.

And the houses] i. e. The houses of Jeru∣salem which ye shall make choice of to pull down for their materials.

Have ye broken down] i. e. Will ye break down?

Note, that in all this place he puts a Prae∣terimperfect and Preterperfect tense for a Fu∣ture, after the Prophetique manner.

To fortifie the wall.] i. e. To repaire and fortifie the wall, Supple, of the City of Da∣vid, wherein were many breaches through the long neglect which peace causeth.

He puts wall, for walls; a singular, for a plural number.

11.

Ye made also a ditch between the two walls for the water of the old poole,] i. e. Ye will also make a deep trench or ditch be∣tween the two walles, therein to receive the water of the old poole.

The reason why they gathered these wa∣ters into a ditch or trench was, that they might have plenty of waters themselves when they were besieged, and that they might debarre the Assyrians the besiegers, of as much water as they could. See 2 Chron. 32. verse 3, 4.

Between the two walls] These two walls may happily be those which we read of, 2 Kings 25.4.

Of the old poole,] This old poole was

that which is also called the upper Poole. cap. 7.3. and cap. 36.2.

But ye have not looked unto the maker there∣of.] q. d. But ye will not look up unto him that is the author of that, that is, of Sen∣nacheribs discovering the coverings of Ju∣dah, and fighting against him.

Note, that these words, But ye have not looked to the maker thereof, relate to those, Thou didst look in that day to the Armour of the house of the Forrest, &c. and they contain an Antithesis to them, as if he should say, when ye shall hear that Sennacherib is come against Judah, and discovereth the covering of Judah, ye will look in that day to the Ar∣mour of the house of the Forrest, &c. But ye will not look to him which is the cause or author of Sennacheribs coming against Judah, to humble your selves before him, and request his help; yet will look unto your weapons and fortifications, that ye may strengthen your selves by them. But ye will not look to the Lord, to make him your strength, who is able to turne Sennacherib and his Host back (as being the author of their com∣ing) and to preserve you against his whole Armie.

Ʋnto the maker thereof] i. e. Unto him which is the cause thereof, and which made Sennacherib and his Armie to come against Judah, and to discover the coverings there∣of.

He borroweth this word Maker, from a Potter, and useth it here metaphorically for the cause or author of a thing.

Thereof] That is, of Sennacheribs com∣ing into Judah, and discovering the cover∣ings thereof.

This sentence is the Antecedent to this Relative thereof, which is not yet here for∣mally set down, but to be gathered from the eight verse.

That the Hebrews do often leave the An∣tecedent of the Relative to be understood, is not unknown, and here it is so left, but not hard (as you see) to be understood.

The maker thereof] That the Lord was the author of Sennacheribs and his Assyri∣ans comming into the Land of Judah, and fighting against the Cities thereof, and dis∣covering the coverings thereof; you may see cap. 10. v. 5, 6. cap. 37.26.

By saying The Maker thereof, The Pro∣phet intimates that the Lord was able to preserve them from Sennacherib and his Army: For if he was the author of their coming, he might be the cause of their go∣ing back again.

That fashioned it long agoe,] i. e. That contrived it in his minde, and decreed it long agoe, v. 2. that Sennacherib and the Assyrians should invade Judah, and fight against it, and discover the covering thereof.

He alludes here in the word fashioned, to a Potter fashioning his pots upon his wheel, as he did to a Potter, in the word maker.

See the like manner of Allusion or Meta∣phor for the same purpose. Cap. 37.26.

Note, that what the Prophet speaks here, he speaks not of all the Inhabitants of Jeru∣salem, but of some of them; for many of them were good and godly, and sought the Lord, and relyed upon him for preservati∣on against the Assyrians, though many were such as he here describeth, and looked not to the Lord for help, but trusted in their Armor, and in their wals and fortifications; and because there were in Jerusalem good and bad; he speaks of Jerusalem sometimes as of a good, and sometimes as of a wicked person; as he hath occasion to speak some∣times of the good, sometimes of the evill of her Inhabitants.

12.

And in that day] i. e. And in that day in which the fore-mentioned things shall come to passe.

Did the Lord of Hosts call to weeping] i. e. Shal the Lord of Hosts call you to weeping.

God called them to weeping at that time by his Prophets whom he sent opportunely to exhort them to bewaile their sins, when his judgements were upon them; yea when he sends his judgements upon a people, he may be said to call them to weeping by his very judgement; for the judgements of God are to humble us, and make us sorry for our offences.

To baldness] i. e. To shave their heads.

To shave the head was a sign of great sor∣row, and used in the dayes of publick ca∣lamity.

But you will say, that God did forbid his people to shave their heads, Levit. 19. vers. 27. and Deut. 14.1.

Answer. God did forbid his people to shave their heads, and to make themselves bald for the dead, as those alledged places testifie; but he did not utterly forbid them so to do in all cases; for they might law∣fully shave their heads, and make themselves bald in the case of a common or publick calamity, as appeareth, Micah. 1.16. And

at such a time did they make themselves bald, and shave off their haire, because the haire is a great ornament, and in time of publick calamitie they laid aside all orna∣ments.

And to girding with sackcloth.] i. e. And to put on sackcloth, and to gird it to you with a girdle of leather, or the like.

In the time of mourning, they were wont to put on sackcloth, as appeareth, Psal. 30.11. and 35, 13. and 1 Chron. 21 16.

13.

And behold,] i. e. But behold.

And for But.

Slaying of Oxen,] Supple, For Feasts.

Let us eat and drink] i. e. And crying one to another, and saying, let us eat and drink, that is, let us be mery while we have time to live.

For to morrow] i. e. For after a little while.

We shall dye.] Supple, By the hand of the Assyrians.

These are the words of most desperate wicked men.

Note, that these sinners seem not to be the same with those which he spoke of be∣fore, v. 11. for though they looked not to God, yet they looked to the house of their armour, and to their fortifications, and trusted in them against their enemie; But these men trusted neither in God, nor in their armoury, and fortifications, but made account, that as the Assyrians had vanquish∣ed all places that they fought against, so they would vanquish Jerusalem, & therefore they thought to rejoyce whilst they might, and to recompence the shortness of their life with the fill they intended to take in pleasure.

14.

And it was revealed,] Therefore it was revealed.

And, for Therefore.

It was revealed in mine ears by the Lord of Hosts,] q. d. This which followeth was spoken by the Lord of Hosts in my hearing, saying.

The Prophet speaks here in his own per∣son.

This iniquity] That is, this iniquity which is mentioned, v. 11, 12, 13.

Shall not be purged from you] i. e. Shall not be forgiven you.

He alludes to the legal purgations for ex∣piation of offences.

Till ye dye.] That is, so long as ye live, for plagues shall follow you after plagues, and miserie after miserie, and cross after cross, to your dying day.

It may be objected against what is here said, that the Prophet saith, that the Inha∣bitants of Jerusalem which shall be in Jeru∣salem when Sennacheribs Army besiegeth it, shall be forgiven their iniquities, Cap. 33.24. How therefore doth he here say, That their iniquities shall not be purged from them.

For answer to this, see notes on cap. 33.24.

15.

Thus saith the Lord God of Hosts,] Supple, to me Isaiah.

Here beginneth a new Sermon, or at least a new matter.

Ʋnto this Treasurer,] i. e. Unto this man which is the Treasurer of the Kings Treasure.

Even to Shebna] This Shebna was not that Shebna of which we read, Cap. 36.22. but another, though of the same name.

Which is over the house] Supple, Of the King, to govern and rule all the Kings fa∣mily.

It is believed, that the reason why the Lord denounced that which is here writ∣ten against Shebna, was because Shebna di∣strusting the providence of God, and his Word concerning Judah, when Salmaneser (was depopulating and destroying the Ten Tribes) thought it best for the men of Ju∣dah to send to Salmaneser, and to render themselves to him, lest otherwise he should come and destroy them, as he had done the men of the Kingdom of Israel, and to this he would have perswaded the men of Ju∣dah and Jerusalem.

16.

What hast thou here?] i. e. What Land of inheritance hast thou here?

No stranger, which was not of the seed of Jacob, could by right inherit or possess any of that Land which was given to the sons of Jacob.

And whom hast thou here?] i. e. And whom hast thou here of kin to thee? q. d. Thou hast no inheritance here, nor hast thou any kinred here; for thou art a stran∣ger (as Doeg was, 1 Sam. 21.7.) there∣fore thou shouldst not have made thee such a magnificent sepulcher here as thou hast made.

It seemeth that Shebna, being of great honor in the Kings Court in his life-time, was desirous of a glorious and magnificent Monument, in or neer to Jerusalem, after his death; but knowing that the wills of

the dead are not so punctually performed as they intended, would make himself such a Monument while he himself was living, a Monument too too glorious and magnificent for him, considering what he was by birth, a stranger, and a stranger of base parentage (as is thought) though his wit and natural parts raised him.

That thou hast hewed thee out a sepulcher here,] i. e. That thou hast caused so mag∣nificent and glorious a sepulcher to be hewn out for thee here, out of a Rock in such an eminent place.

Here,] i. e. In or about Jerusalem, the chief City of the Land.

As he that heweth himself a sepulcher on high,] i. e. As a King, or some great man of the Land, who causeth his sepulcher to be hewn out of some eminent rock.

And that graveth, &c.] This is a repeti∣tion of the former sentence: and from these two sentences I guess, that among the men of Judah, ordinary men had their se∣pulchers ordinarily on the plain ground; but the Kings and Nobles and great men had their sepulchers in eminent rocks and places.

That graveth] i. e. That heweth, or cutteth out, or causeth to be hewed or cut out.

An habitation] i. e. A sepulcher: For a sepulcher is as an house or place of habita∣tion to the dead.

For himself] Supple, To dwell in when he is dead.

In a rock.] Whereof there were many in Judah.

17.

Behold the Lord will carry thee away with a mighty captivity,] q. d. It seemeth by thy hewing out for thy self such a sepul∣cher, in or neer to Jerusalem, that thou be∣lievest, that as thou livest here, so thou shalt dye here; but behold the Lord will carry thee away with a mighty captivity; he will surely violently turn and toss thee like a ball into a large Country, and there shalt thou dye.

With a mighty captivity,] So that thou shalt not escape out of their hands which carry thee away captive.

And will surely cover thee.] i. e. And then he will clothe thee with a witness.

To cover signifieth here to clothe.

Shebna was at this time adorned with a robe of honor, a robe befitting the chiefest man in the Kings Court, vers: 21. A long robe which happily had a long train appen∣dant to it, in which Shebna did pride him∣self, and with which he was puffed up a∣bove all that were in the Kings Court.

The sence therefore is, q. d. Thou art now clothed with a robe of honor, and a long robe, with a train appendant to it, which makes thee proud and high-mind∣ed; but then when the Lord shall carry thee away captive, he shall clothe thee with a witness: for he shall clothe thee as captives are clothed, that is, with base and ragged garments, and garments of dis∣grace, garments which shall scarce cover thy buttocks, and that shall pull down thy proud and haughty minde.

But yet it may be that it is not this robe which the Prophet jerks at, but some man∣tle or covering, which Shebna out of his pride and stateliness might use, which might be gorgeous and as rich as could be bought or made, for the matter of it; and unusual, and altogether affected, for the fashion of it.

These words, And will surely cover thee, are to be read as it were with a parenthesis, and were occasioned by that word capti∣vity going next before them: For cap∣tives used to wear clothes so short, as would scarce cover their buttocks. See cap. 20.4.

18.

He will surely violently turn and toss thee like a ball into a large Country,] q. d. As a ball is tossed to and fro in play, and is easily struck or banded afar off; so shalt thou be tossed to and fro, and shalt be carryed away afar off into a large Coun∣try.

Captives are tossed to and fro from one place to another, and delivered from one hand to another, as the Army marches, or as their Convoy are employed in service, now one way, now another.

Violently] i. e. This signifieth, that they shall drive Shebna before them, perhaps with knocks and blows, as hard-hearted Soldiers drive their prisoners which draw back, or are unwilling to go of themselves, or make no such haste as they would have them.

Into a large Country,] i. e. Into Assyria, which was a large Country, and of vast Dominions.

By these words he signifieth the place into which Shebna shall be carried away captive, and intimates that he should en∣dure

an hard and cruel captivity; for the Assyrians were cruel, and without mercy to their captives, Cap. 14.

The question will be here, How and when this Shebna was carryed away cap∣tive?

It is likely that this Shebna was put out of Court, and banished the Land (being a stranger) or the City at least, for some dis∣pleasure or other which the King concei∣ved against him, probably for the reason mentioned in Notes, vers. 15. And that the Assyrians under Sennacherib, meeting with him when they came into Judah, took him, and sent him away captive, a∣mong other captives which they had, into Assyria, or the Dominions thereof.

There shalt thou dye,] Hence may that appear which I said before, That this Shebna was not that Shebna which was Secretary to Hezekiah, Cap. 36. vers. 22. though he were of the same name.

And there] i. e. And when thou art there, or then; for Adverbs of Place be sometimes put for Adverbs of Time.

The Charets of thy glory,] i. e. Thy Charets which now thy glory forsooth rideth in, in Jerusalem.

Of thy glory,] i. e. Of thee which art now so glorious.

A mans glory may be sometimes put, by a Metonymical Periphrasis, for a man him∣self; as a Kings Majesty, for a King: and so may it be put here, yet not without a Sarcasm or Irony.

Again, a substantive of the Genitive case is put often by the Hebrews for an ad∣jective; and so Of thy glory may be put for glorious: q. d. Thy glorious Cha∣rets.

By his glorious Charets is meant the great honor which he received from the King; for such was Shebna's honor, as that he was the chief of all the Kings Court, and so next to the King: And the Eastern Kings were wont to honor their Favorites, and to shew their love and respect to them by the horses and charets which they gave them to ride in, or upon, as appears Gen. 41.43. Esth. 6.8.

Shall be the shame of thy Lords house,] q. d. Shall be a blot to Hezekiah and his house, because he so much honored thee, whom the Lord himself shall so abase and dishonor, and as it were stigmatize and mark out for thy unworthiness.

19.

I will drive thee from thy station,] i. e. I will drive thee from that honorable place in which thou art set.

He speaks here in the person of God.

Thy station,] A station signifies some∣times an Harbor for ships, sometimes a place appointed for Soldiers to stand and watch in; here it is taken metaphorically for a Place or Office.

Shall he] i. e. The King Hezekiah. A Relative is put here without an Antecedent, after the manner of the Hebrews: or else the Lord speaketh here of himself in the third person.

In this pulling down of Shebna from his honor, God was the principal Cause, He∣zekiah (if yet Hezekiah be here meant) was but his instrument.

20.

In that day] Supple, In which I shall drive thee from thy station, &c.

He speaks still in the person of God.

I will call my servant Eliakim, &c.] That which is here spoken of Eliakim, you may see fulfilled 2 King. 18.18, 37.

I will clothe him with thy robe,] i. e. I will place him in thy Office, and honor him with that honor which thou now hast in thy Masters the Kings house.

The robe was an Ensign of an honor, and a badge of some eminent place: and it is likely that he that was over the Kings house, had a peculiar robe appertaining to his Office.

Thy robe] He meaneth either the same individual robe which he wore, as though that robe was to pass from hand to hand; or else he meaneth a robe like to him, and the same every way for fashion, to signifie the same Office in which he was.

And strengthen him with thy girdle,] As Nobles and men in place had gallant robes according to their place; so had they also girdles suitable to their robes, wherewith they were girded.

He saith, And strengthen him with thy girdle, for And gird him with thy girdle, because it is a strength to the back to be girded about the loyns.

He may also allude to the strength, that is, to the power which a great man hath by his Office, whereof the girdle is here a badge.

I will commit thy Government into his hands,] He speaks that plainly here which he spoke in a Figure before.

Thy Government,] i. e. The Govern∣ment

which thou hast.

And he shall be a Father to the inhabi∣tants of Jerusalem,] i. e. And he shall be a Prince and Ruler over the inhabitants of Jerusalem.

He saith, He shall be a Father to the in∣habitants of Jerusalem, for He shall be a Prince and a Ruler to the inhabitants of Je∣rusalem, to shew, that he shall be a good Prince and a good Ruler over the inhabi∣tants of Jerusalem and the house of Ju∣dah; for a good Prince and a good Ruler ruleth after a fatherly manner, and with the like affection to the people as a father beareth to his children.

It seemeth that he who was the Kings Treasurer, and which was over his house, was by his place a Prince also, and a Magi∣strate and Ruler over all the people of the Land, as the Kings Treasurer and other great Officers heretofore had great autho∣rity in our Land, by vertue of their places in the Court.

The house of Judah.] i. e. The children of Judah which was the son of Ja∣cob.

Concerning the sence of the word house, and the reason thereof, see cap. 3.6.

22.

And the key of the house of David will I lay upon his shoulder,] q. d. And I will give him the chiefest power and au∣thority in the Kings Court.

The key or keys are a Symbol or Ensign of the chiefest Power and Authority; for he which hath the keys of an house can open and shut the doors thereof, and go in and out at his pleasure, and let in and keep out whom he will: And hence it is, that Kings and Conquerors, when they take possession of Cities, have the keys thereof delivered to them, by which Ce∣remony they are known to be, yea they are actually made Lords thereof, and the City is become subject to them.

The Key] i. e. The Keys. A singular for a plural number.

Of the house of David] i. e. Of the house of Hezekiah the King, who was the son of David.

David is put here, per Metonymiam Ef∣ficientis, for the son of David: Or else eve∣ry King of Judah might be called David, from David that pious King and Prophet, as every Emperor of Rome was called Cae∣sar, from Julius Caesar the first Emperor thereof.

Will I lay upon his shoulder,] This he saith, either in allusion to Porters of Ci∣ties, and of great mens houses, who ha∣ving many (and those heavy keyes) to car∣ry, cast them over their shoulders, and so carry them for their greater ease: Or in allusion to the Government signified here by the Keys, which is indeed a burden, and burdens are usually layd upon the shoul∣ders, and so born.

So he shall open and none shall shut, and he shall shut and none shall open.] Supple, The doors of Davids house.

By this is Allegorically meant the abso∣lute power which Eliakim should have in the Kings Court, which should be such, as whatsoever he commanded should be done, and whatsoever he forbids should not be medled with.

23.

I will fasten him as a nail in a sure place, &c.

A nail is to be taken here for a peg or pin which is driven into a post or wall, and whereon they use to hang Cups and Pots and Flagons, and the like.

Eliakim is here likened to a nail fasten∣ed in a sure place; first, in regard of that high place which he had in the Kings Court; for as such nails use to be fastened on high, over the heads of men; so Elia∣kim was advanced above all the servants of the King. Secondly, in regard of the tenancy of his place; For as a nail which is fastened in a sure place, holds its own, and doth not fall; so did Eliakim keep his place, and lost it not, nor was removed from it, as Shebna was. But thirdly and lastly, He is likened to a nail fastened in a sure place, chiefly in respect of that pow∣er which he had to advance his kinred, as appears by the next Verse: For as a nail, which is droven in, and fastened in a sure place, bears whatsoever cups or vessels hang upon it, and breaks not; and what∣soever is hanged upon it, hangs aloft; so had Eliakim power to advance all his kin∣red to honor, and to sustain them and keep them in it; and his power did not fail in advancing any one of them, or keeping them in their place to which he advanced them.

In a sure place,] This he saith, because many walls moulder, and many posts fail, into which such nails or pins are driven.

And he shall be a glorious throne to his fathers house,] i. e. And I will make him

as a glorious Throne to all his kin∣dred.

This signifieth the same thing as a nail fastened in a sure place did: For first, Be∣ing that a throne is a stately seat, and ele∣vated and lifted up aloft from the ground, it signifies the honor and high place that Eliakim should have in the Kings Court. Secondly, Being that the throne is never wanting to the Palace, or the Kings Palace is never without the Throne; it signifies that Eliakim should never be removed from the place which he had in the Kings Court. But thirdly, and that chiefly, As a throne sustaineth him that sitteth thereon, and he that sitteth thereon sitteth on high, be∣cause a Throne is mounted aloft; it signi∣fies, that Eliakims kindred should rest upon him for honor and preferment, and he should advance them every one: And for this chiefly was he said to be a glorious throne to his fathers house.

But you will say, that thrones are onely the seats of Kings; and if Eliakim should be as a throne to his kindred, it would im∣ply, that he should make them Kings.

Ans. As thrones are the seats, so crowns are the wearing onely of Kings; yet, by a Metaphor, crowns are attributed to meaner men, as Prov. 12.4. and 14.24. and 16.31. and 17.6. And as the Crown, so may the Throne also be attributed to them by a Metaphor.

To his fathers house.] i. e. To his Fathers family, that is, to his kindred.

24.

And they shall hang upon him all the vessels of his fathers house,] i. e. All the vessels of his fathers house shall hang on him. For the Verb is to be taken here in∣definitely.

These words relate immediately to those, I will fasten him as a Nail in a sure place, and shew in what Eliakim shall be like a Nail: he shall be farther like a Nail in this; That as the vessels which are hung upon a nail depend upon the nail, and the nail bears them up aloft; so shall all the kindred of Eliakim depend upon Eliakim for honor and advancement; and they shall have honor and advancement by him.

Ʋpon him] He speaks of Eliakim as of a nail or pin, by a Metaphor.

All the glory of his fathers house,] By the glory of his fathers house, he meaneth, first, the glorious cups and flaggons, and such like vessels, which belonged to his Fathers house.

But secondly, he meaneth all his kin∣dred, which he here signifieth under the Metaphor of Cups and Flaggons, &c. And these may he call the glory of his fathers house or family, not onely because they are signified by those glorious vessels, but al∣so because a family hath cause to glory of such as they were, because they were ver∣tuous before Eliakim preferred them, and were honorable by his preferment.

The off-spring and the issue,] q.d. Yea, the off-spring and the issue of that off-spring, that is, sons and sons sons, the least and youngest of his kin.

He speaks of the off-spring and of the issue here, as of vessels which are hung up∣on a pin or nail.

He mentioneth these particularly, to shew, that Eliakim shall advance all his kindred; for if any of them should be neglected, and not advanced, it would be such as these are.

Note how the Prophet in this Allegory passeth from his Allegory to the thing meant by the Allegory, and returns from the thing meant to his Allegory again.

All the vessels of small quantity,] He ex∣presseth here, under terms of his first Alle∣gory, what he said plainly just before, to wit, the off-spring and the issue; that is, e∣ven Nephews and Neeces of his kindred: q. d. Not onely the Brothers and Sisters, and the Sons and the Daughters, but also the off-spring and issue of them.

From the vessels of Cups to all the vessels of Flagons.] Here is an Elleipsis thus to be made up: q. d. All the vessels of his fa∣thers house shall they hang upon him, from the vessels of Cups (which are the small∣est) to the vessels of Flagons (which are the greatest vessels which used to be hang∣ed upon a nail,) that is, He shall advance all his fathers kindred, from the highest to the lowest, from the youngest to the eldest.

The vessels of Cups] i. e. Cups which are vessels.

This is sach a manner of phrase as was observed Cap. 14.32.

To all the vessels of Flagons.] i. e. To the greatest vessels, the vessels of Flag∣ons.

All signifieth here the greatest, the most for number, the greatest for qu ntity: Not

much unlike to this is the acception of this word, Ephes. 1.3.

The vessels of Flagons.] i. e. Flagons which are vessels.

The like phrase as a little before.

What is said of the Nail in this Verse, the like is left here to be understood of the Throne: q. d. And upon him shall sit all the glorious persons of his Fathers house, from the childe to the old man. But the Prophet seems to leave it to be understood, because it may be easily understood, by what he had said; and because he was to take occasion, by the Metaphor of the nail, of another matter, which he prosecuteth in the next Verse.

25.

The Nail that is fastened in the sure place,] By this is meant Shebna, whom he calls the Nail fastened in the sure place, by an Irony, because he accounted himself as a Nail fastened in a sure place: for he did believe that he should never be put out of his place or office, much less that he should be banished, (whereupon he built for himself such a stately sepulcher in Jerusa∣lem, vers. 16.) though afterwards he was put out of his place, and banished.

And the burthen that was upon it shall be cut off.] Supple, And fall with it.

By the Burthen he means the vessels which hung upon that Nail.

The meaning is, That Shebna should have a fall from the place of honor in which he stood; and when he fell, all those which he had advanced to honor, and relyed upon him, should fall with him.

All Court-Creatures, which are made by any Favorite, observe the Favorite more then they do the King; and are rea∣dy to hear him in whatsoever he shall say, though it be prejudicial to King and Kingdom: It is likely therefore that all that were advanced by Shebna, were drawn by Shebna to partake with him in that for which he was expelled the Court, and banished; and therefore they all lost their places when he lost his.

ISAIAH, CHAP. XXIII.

THe burthen of Tyre,] i. e. The calamity, or the Prophesie of that calamity which shall be∣fall Tyre. See cap. 13.1.

Tyre was a Colony of the Sidonians, and a famous City of Phaenicia, famous for riches and for traffique. It is reported to have been an Island in antient times, and encompassed round about with the Sea, untill the dayes of Alexander the Great; who when he went about to con∣quer it, by casting huge heaps of earth and stones into the Sea, which was between that and the continent, joyned it to the Continent, and of an Island made it a Peninsula.

This Prophesie was fulfilled by Nebu∣chardnezzar, at or about the time that he vanquished Judah, and carried away the Inhabitants thereof captive to Babylon.

Howle ye ships of Tarshish,] i. e. Ye shall lament and mourn O ye Merchants of Tar∣tessus, which passe over the Sea in Ships.

He puts an Imperative Mood for a Fu∣ture Tense.

Ye ships] i. e. Ye Merchants which travel in ships. Metonymia Subiecti.

Of Tarshish,] By Tarshish is meant Tar∣tessus in Spain, (which is now called Taru∣sa) a City which used and had great com∣merce and traffique with Tyre.

For it] i. e. For Tyre.

Is laid wast] i. e. Shall be laid wast and desolate.

A Praeterperfect for a Future Tense.

So that there is no house,] i. e. So that there shall be no house, Supple, to entertain strang∣ers, but every house shall either be broken down or shut up for fear. See Cap. 24. 10.

No entering in,] Supple, For any strangers into any house to be entertained or lodge there, so that ye Tartessians cannot lodge in Tyre, as ye were wont, to follow your Trade there.

From the Land of Chittim it is revealed to them,] q. d. Ye shall hear from the Land of Chittim these news of Tyre.

He prevents an objection; for it might be asked, how the ships of Tarshish should come to hear this of Tyre: to which he answers, that they shall hear of it from Chittim.

Note here the Enallage of the person, for he passeth from the second to the third per∣son, speaking of the Merchants of Tartes∣sus in the third, to whom he spoke in the second person just before.

From the Land of Chittim] i. e. From the Land of the Chittimites, that is, from Cy∣prus.

Chittim was the Son of Javan, which was the Son of Japhet, the Son of Noah, Gen. 10.4. And he is put here by a Metonymy for his Sons the Chittimites, which inhabit∣ed Cyprus.

The men of Cyprus living not farre from Tyre, might quickly make it known in Spaine, (as being great Sea-faring men, and having great commerce and dayly voyages into Spaine) that Tyre was distres∣sed.

2.

Be still ye Inhabitants of the Isle] q.d. Ye have bin very tumultuous and full of stirs of joy and mirth, but now ye shall be still and quiet, O ye Inhabitants of Tyre.

He saith be still, for ye shall be still, after the Prophetique manner, using an Impe∣rative Mood for the Future Tense.

He makes an Apostrophe here to the men of Tyre.

Of the Isle,] He saith of the Isle, for of Tyre, because Tyre was then an Isle or Island, as was observed in the first verse; Moreo∣ver the Hebrews call all Maritime places, Isles or Islands.

Thou whom the Merchants of Sidon have replenished,] i. e. Thou Tyre whom the Merchants of Sidon have filled with riches, and made rich by their Merchandize and

commerce with thee.

Note what an Enallage the Prophet here useth, speaking to the Inhabitants of Tyre as to one single person, whereas he spoke to them as many in the very next words before; Or, else the Prophet may be under∣stood to convert his speech from the Inha∣bitants of Tyre to Tyre her self, q. d. And be still O Tyre, thou whom the Merchants, &c.

Zidon] Zidon was a famous Mart-town in Phoenicia, not far from Tyre.

That passe over the sea] i. e. Which travel by sea from place to place, and Countrey to Countrey, for Merchandize.

Have replenished.] Supple, With Mer∣chandize or Riches.

In this and the next verse, the Prophet intimates the great riches and happiness of Tyre, that her miserie prophesied of, may appear the greater.

3.

And by great waters the seed of Sihor, the harvest of the River of her revenue,] Here is another Enallage, viz. An Enallage of the person, where he speaks of Tyre in the third person, whereas he spoke to her just before in the second.

The sence therefore is, q. d. And whose revenue is the seed of Sihor, even the har∣vest of the River which is brought to thee by great waters.

By the great waters] i. e. By the Sea.

The seed of Sihor] i. e. The Corn or whatsoever groweth of seed in Egypt. Me∣tonymia Materiae.

By Sihor is meant Nilus, that famous ri∣ver of Egypt, which by its over-flowing made Egypt so fruitfull, and was to it in stead of rain, which was rare there, Deut. 11. v. 10, 11, &c.

The Corn, &c. of Egypt is called the seed of Sihor, that is, of Nilus, either be∣cause it sprung up and grew by reason of the fertility which Sihor, that is, Nilus caus∣ed in Egypt by its overflowing, or because Sihor or Nilus is put here for Egypt it selfe, the river of Egypt, for the land of Egypt through which it passeth.

The harvest of the River] That is, Of the River Nilus.

The word harvest signifieth here the ripe fruits and corn, not the time of harvest; and this is a repetition of the former words.

Is her revenue,] He calls the Corn of E∣gypt the revenue of Tyre, by a Metaphor, be∣cause it was as duly brought into Tyre when it was ripe (and there sold) as the rent or revenue of land is to the Landlord. Or, therefore it might be called the Revenue of Tyre, because Tyre had land of her own in Egypt, from which she had a great return of corn yearly.

And she is a Mart of Nations.] q. d. Thou who art a Mart of Nations.

He calls Tyre a Mart of Nations, because all the Inhabitants of the known world came there to traffique.

4.

Be thou ashamed O Zidon,] q. d. Blush ye and be ashamed, O ye Sidonians (which were the builders of Tyre, and which did people it at first) to see the misery of Tyre, and to hear her moans and not to be able to help her.

Men are then ashamed when they have hopes of a thing and cannot attain to their hopes, when therefore the Prophet bids the Sidonians be ashamed, or tells them that they shall be ashamed; he intimates that the Sidonians should hope, and perhaps attempt to relieve Tyre, but should not be able to do it.

Here the Prophet useth an Apostrophe to the Sidonians.

The sea hath spoken, even the strength of the sea,] By the sea and the strength of the sea, he meaneth Tyre, which he calleth the sea, per Metonymiam Adjuncti: because it was scitu∣ate in the sea, and compassed about by the sea, as being an Island. And he calls it the strength of the sea, because it was the strong∣est of all Maritime places, and the Tyrians were stronger by sea then any other peo∣ple whatsoever, that dwelt upon the Medi∣terranean.

I travel not, nor bring forth children, nei∣ther do I nourish up young men, nor bring up virgins.] Note, that the Hebrews have nei∣ther Optative, nor Potential, nor Subjunctive Mood; here therefore is used an Indicative for an Optative, and the sence is, q.d. would to God I travelled not, nor brought up children, nor nourished up young men, nor brought up virgins.

This Tyre speaks, and thus she wisheth, because of the miserie which was like to befall her Children, that is, her Inhabi∣tants.

5.

As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre.] q. d. As the nations were afraid and troubled when they heard what befell the

Egyptians, when they were drowned in the red sea, Exod. 15. v. 14, 15, &c. So shall they be troubled and grieved at the report which they shall hear of the miseries of Tyre, as many as shall hear of it.

Note, that the Suppositum, or Nominative case, Nations, is here left to be understood. See the like cap. 24.22.

Be sorely pained] He speaks of such pains as a Woman hath in her travel; but trans∣ferres these paines to the grief and anguish of the minde, by a Metaphor.

This grief and anguish of minde did proceed from a fear which they had, lest their turn should be next, or out of the ap∣prehension which they had of the losse of trade which they should suffer by this deso∣lation of Tyre.

6.

Passe ye over to Tarshish] This is an A∣postrophe to the Tyrians, and he counsells them here to passe over the Sea to Tartessus, that they may be out of danger there, which they could not be at home; and no doubt but many Tyrians as they had opportunity fled thither at this time.

To Tarshish] Tartessus was (as was said) a City of Spain which had great commerce and correspondency with Tyre; thither therefore he wisheth them to fly, both be∣cause they were their friends, and because it was remote from Tyre, the whole length of the Mediterranian sea being between.

Howle ye Inhabitants of the Isle] i. e. La∣ment as ye go O ye Tyrians, for the miseries which shall befall you.

Ye Inhabitants of the Isle.] i. e. Ye Tyri∣ans. See vers. 2.

7.

Is this your joyous City,] i. e. Is this your Tyre, the City which hath known no∣thing else but joy?

He speaks with a Sarcasme here, laugh∣ing at the vain confidence and boasting of these men of Tyre.

Whose antiquitie is of antient dayes?] q. d. And your antient City whose antiquity is of a long time.

The antiquity of Tyre was from the times of Agenor, of which the Tyrians boasted, and thought Tyre their City above all mi∣serie, because she had so long continu∣ed.

Her own feet shall carry her afar off to so∣journ.] q. d. For all her joy, and for all her antiquity, she shall be glad to fly for safety to far places, when the Babylonians shall come against her; and that not in Charets or on horse-back, but on foot, as delicate and tender as she is.

Note, That that is attributed to Tyre which was done but by some Tyrians; for not all but some Tyrians only fled at this time, and that therefore he speaks of Tyre as of a person, by a Prosopopoeia.

To sojourn.] That is, to live in a strange land.

8.

Who hath taken this counsell against Tyre?] q. d. Who hath determined to bring this misery upon Tyre, and thus to afflict her?

The crowning City,] q. d. Which is as it were the crowning City.

The note of similitude is often left to be understood.

He calls Tyre as it were a crowning City, because the Tyrians became as Princes and Princes fellows (whose chiefest Ornament is a Crown) because of the abundant wealth which they got by their traffique and merchandize at home, whither all kind of Merchants brought their commodities to sell.

Whose Merchants are Princes,] i. e. Whose Merchants are as Princes for wealth and riches.

Whose traffiquers are the honourable of the earth.] i. e. Whose Merchants are as the honourable of the earth, that is, as Prin∣ces.

This is a repetition of the former sen∣tence.

9.

The Lord of Hosts hath purposed it,] q. d. The Lord of Hosts hath taken this councel against Tyre, and hath determined to bring this miserie upon her, and thus to afflict her.

Her he gives an answer to the question moved in the eight verse.

To staine the pride of all glory,] i. e. That he may pull down the pride of all the glo∣rious Ones of Tyre, and make it con∣temptible.

To staine] This word is used here meta∣phorically, and the Metaphor is taken from a fair cloth which is spotted and stained with inke or the like, whereby the beauty and lustre thereof is marred.

Of all glory,] i. e. Of all the glorious Ones.

He puts glory here, for that which hath glory in it, or which is glorious, per Meto∣nymiam Adjuncti, and by these he meaneth such as he called Princes, verse 8.

All the honourable of the earth,] i. e. All the Merchants and Traffiquers of Tyre, which are the honourable of the earth.

Yet not onely the pride of all the glory, and of all the Merchants and Honourable men of Tyre was hereby stained, but also the pride of all the glory, and of all the honourable men of the whole earth; for the bringing down of the pride of all the glory, and all the honourable men of Tyre shewed that the pride of all the glory, and all the honourable men of the whole earth could be pulled down as easily; and there∣fore that their lofty estates were but fickle and uncertain, which was a blot and a staine to them, and made them contempti∣ble and to be despised.

Here he sheweth not onely that this af∣fliction of Tyre was from God, but the end also why he afflicted her.

10.

Passe through thy Land as a River, O Daughter of Tarshish,] These words are Ellyptiall or defective, and thus to be made up, q. d. Passe through the sea from Tyre, to thine own land with all speed, O Daugh∣ter of Tarshish.

As a River] i. e.] Speedily, for a Ri∣ver is speedy in its course, and stayeth not.

O Daughter of Tarshish,] i. e. O ye Ci∣tizens of Tartessus.

He speaks to such Tartessians as were in Tyre when it was besieged by Nebuchad∣nezzar.

By Tarshish he meaneth Tartessus, as be∣fore, vers. 1. and 6. And by the Daughter of Tarshish, he meaneth the City of Tar∣tessus, as cap. 1. v. 8. And by the City of Tartessus, the Citizens and Merchants there∣of: as Kir is taken for the Inhabitants of Kir, Cap. 22.6.

So that by the reason of the Merchants of Tartessus which were at Tyre, the daugh∣ter of Tartessus might be said to be at Tyre, and be admonished to flee from thence, as Tyre by reason of her Inhabitants might be said to travell a farre off upon her feet to sojourn abroad, v. 7.

There is no more strength.] Supple, Left in Tyre to withstand or drive away her ene∣mies; and so by consequence it will not be safe to stay there.

We may guess by this, that Tyre and her friends the Tartessians, made all the strength they could to oppose the Babylonians, and did encounter them; but in the encounter were worsted, yea broken to peeces, and not able to make any head against them a∣gain.

11.

He stretched out his hand over the Sea,] Supple, To smite it.

By He, is meant the Lord of Hosts; by the Sea is meant Tyre, as vers. 4. and so the Tyrians: And when he saith he stretched out his hand over the sea, he alludes to a man which stretcheth out his hand that he might strike.

He shooke the Kingdoms,] i. e. He shall make the neighbouring Kingdomes which shall hear what he doth to the Tyrians to shake and tremble for fear; for they seeing or hearing what God doth to Tyre, the strength of the sea, shall justly fear lest the like should befall them.

The Lord hath given a Commandement a∣gainst the Merchant City to destroy the strong Holds thereof.] God is brought in here as a General or Commander in chief comman∣ding such and such a Regiment or Com∣panie of Soldiers to storme or pull down such and such Forts of the enemy.

What Commandement God gave here, he gave to the Babylonians which he sent a∣gainst Tyre, which yet is not so to be under∣stood, as though God gave them any open or express command, (for this speech is but metaphoricall) but onely so as that God by his secret providence did direct the Babylo∣nians to the pulling down of these strong Holds of Tyre, and enable them for it.

The Merchant City,] i. e. Tyre.

The strong holds thereof.] i. e. The strong Holds, and Walls, and Bulwarks thereof.

12.

Thou shalt no more rejoyce,] i. e. Thou shall not rejoyce yet a while.

Note, that the Hebrews are often very Hyperbolicall in their expressions of times, as was observed, cap. 2. v. 2. And so is the Prophet here; for though these words may seem to signifie as much as never, and to exclude all time, yet they signifie only, not for a while, and exclude but onely some time, as may appear by the seventeenth verse. So we read, 2 Kings 6.23. That the bands of Syria came no more into the land of Israel: yet in the very next verse it followes, And it came to passe after this, that Benhadad King of Syria, gathered all his Host, and went up and besieged Samaria, which was the chief City of the Land of Israel.

Ʋirgin] He calls Tyre Virgin, either be∣cause of her worldly beauty and glory, by

a Metaphor from Virgins, which are the fairest and most beautifull of their Sex: Or, because she was never subdued and ravished as it were before with Forreign forces.

The Daughter of Sidon,] By the daughter of Sidon, he meaneth Tyre, which he calls the Daughter of Sidon, because it came as it were out of the bowells of Sidon, as the Daughter doth out of the bowells of her Mother: For Tyre was a Colonie of the Si∣donians, built by the Sidonians, and peo∣pled at first by the people which came out of Sidon.

Where note, that the Daughter of Sidon, signifies otherwise here, then when it is said the Daughter of Tarshish, vers. 10. and the Daughter of Sidon, cap. 1.8. and the Daugh∣ter of Jerusalem, cap. 37.22.

Passe over to Chittim] i. e. Passe over the sea to Cyprus.

Chittim is Cyprus, so called from Chittim the Son of Javan. See verse 1.

He mentioneth Chittim, because of thr neer alliance which was before the Cypriots and Tyrians.

There also shalt thou have no rest.] q. d. But there shall thou have but little rest and quiet.

These words shew that the former were spoken by a Rhetoricall concession, q. d. Go, passe over to Chittim thy dear friend, that there thou maist be at quiet; but for all that, when thou comest thither thou shalt have but little rest.

The Babylonians had taken Cyprus at the time here prophesied of, and Lorded it there, which was the reason that the Tyri∣ans could have no rest or joy there.

13.

This people] Supple, Which once dwelt in the Wilderness, but now dwel∣leth in that Land, to wit, the Land of the Caldeans.

Was not] Supple, In the Land of the Cal∣deans where now they dwell.

Till the Assyrians founded it for them that dwell in the wilderness,] i. e. Till the Assy∣rian gave it to them which dwelt in the Wilderness to dwell in, who now dwell in it and inhabit it.

There is a Metaphor in the word found∣ed, for because a house is built and the foundations thereof laid, that it might be an habitation for man.

Therefore is the Assyrian said here to found, that is, to lay the foundations of the Land of the Caldeans for these men to dwell in, because he provided it for them, and gave it to them for a dwelling place.

Note, that it was the manner of the Assy∣rians, when they vanquished any Land, to re∣move the old Inhabitants thereof out of it, into some remote Countries, and to bring farre dwellers to dwell there. See 2 Kings cap. 17.24. The Assyrians therefore when they had vanquished the Land of the Cal∣deans, did remove the antient Inhabitants thereof, and brought them which dwelt in the Wilderness before, to dwell there in their roome.

Them that dwell in the Wilderness,] i. e. Them which dwelt in the Wilderness.

Dwell is put here for dwelt.

By these words he sheweth what they were whom the Assyrian brought into the Land of the Caldeans to dwell, when he carried the Caldeans thence, they were such as lived in the Wilderness in Tents, like the Arabes Scenitae, and Scythians.

Note here, that these words according to their right order, should follow those this people, and the order and sence of this verse hitherto is this, Behold the Land of the Caldeans, this people that dwelt first in the Wilderness, and now dwell in it, that is, in the Land of the Caldeans; was not in it, that is, in the Land of the Caldeans, till the Assyri∣an founded it for them.

The like trajection of words we shall finde 2 Cor. 4.4. where we read, In whom the God of this world hath blinded the mindes of them which beleeve not; for, to them which beleeve not, in whom the God of this world hath blinded their mindes.

They set up the Towers thereof,] i. e. The Caldeans built the strong Towers and pla∣ces of refuge in Caldea.

Here is a Relative without an Antecedent nigh to it.

They raised up the Pallaces thereof,] i. e. The Caldeans built the stately Pallaces which were in the Land of the Calde∣ans.

And he brought it to ruine.] i. e. And the Assyrian did ruine and destroy them.

It for them, a singular for a plural num∣ber.

The sence of this place is this, the Calde∣ans built strong Towers of defence, and large Pallaces and Buildings in their Land, and rooted themselves there; yet notwith∣standing their towers of defence, and their

Pallaces, the Assyrian brought their Land to ruine.

That which the Prophet saith here is this, that the Caldeans were an antient people, and had in their Land many Towers of defence, and large Buildings of strength; yet notwithstanding the Assyrians did van∣quish them, and destroy their Land. And he saith it for this end, that he might make it appear, that if the Assyrians were able to vanquish the Caldeans, which were an antient and strong people, and had many places of strength and defence in their Land; the Babylonians would be able to vex and afflict the Tyrians, (as here he prophesieth of it) and lay Tyre waste also.

14.

Howle ye ships of Tarshish,] q.d. Howle therefore ye Ships of Tarshish. See verse 1.

For your strength is laid wast,] i. e. For Tyre which you said was so strong, shall be laid wast. See vers. 1.

He puts strength here in the Abstract, for strong in the Concrete, to signifie the exceeding strength of that which he speaks, q. d. Your exceeding strong Citie Tyre, &c.

And he calls it their strength, Or, their exceeding strong Citie; because it should prove to be so exceeding strong onely in their report, and in their sayings, it should not prove so indeed. So when we heare a man speake highly of any thing which proveth otherwise, we say to him, that is, or, this was, your so and so.

15.

In that day] i. e. At the time in which she shall lye wast.

Tyre shall be forgotten,] Supple, Of her lovers.

The meaning is, that Tyre shall not be frequented with Merchants and Traffiquers as she wont to be.

Note, that from this place to the end of the Chapter, the Prophet speakes of Tyre under an Allegory, wherein he com∣pareth Tyre to an Harlot; The Merchants and Traffiquers which were wont to trade with Tyre to her lovers, the gain which she got by those Merchants and Traffiquers, to the hire which an Harlot hath for prostitu∣ting her body, &c.

Seventy years according to the dayes of one King,] q. d. Seventy years, to wit, so long as one King and his Seed or Race shall reign.

By this King and his Seed or Race is meant Nebuchadnezzar and his seed, for Nebuchadnezzars seed was extinguished by Cyprus King of Persia; at which time, in all probability Tyre began to flourish again, as her Neighbour Jerusalem did; and this was seventie yeares after Nebu∣chadnezzar had smitten them, Jer. 25. v. 11, and 12.

Of one King,] i. e. Of one King, and his Seed or Race; for often times though one individall person be onely named or mentioned, yet his seed, or race, or chil∣dren are also tacitely included. So God said to Abraham, I am the Lord which brought thee out of Vr of the Caldees, to give thee this Land, (meaning the Land of Ca∣naan) to inherit it, Genes. 15.7. But this latter Pronoune Thee, though it signifieth onely Abrahams person, yet it includeth Abrahams Seed also, as appeareth Gen. 13. 15. So Galat. 3.18. Paul saith, that God gave the Inheritance to Abraham by pro∣mise, wherein Abraham is included, and Abrahams seed also, as appeareth Galat. 3. verse 16. So 2 Sam. cap. 7. vers. 16. The Lord said to David, Thy Kingdom shall be established for ever before thee, thy throne shall be established for ever; where in that word Thy, which signifies plainly David onely, Davids Sonnes are also included, as ap∣peareth in the twelfth verse of that Chap∣ter.

Shall Tyre sing, &c.] He speaks of Tyre as of a Woman, by a Prosopopoeia.

Sing as an Harlot.] i. e. Sing merrily as an Harlot useth to sing (when she would allure Lovers to turn in to her) say∣ing.

16.

Take an harp, &c.] This is the Song which Tyre should sing at that time, in which Song Tyre stirreth up her self to mirth.

Go about the City] i. e. Go about the streets of the City.

Thou Harlot] These are the words of Tyre to her selfe, who calls her self an Harlot, for the reason expressed in the next verse.

Thou hast bin forgotten,] viz. Of thy Lovers.

The meaning of this Metaphoricall phrase is, that she had not bin frequen∣ted with Forreigne Merchants as she was wont to be, but had bin as one quite for∣gotten by them.

That thou maist be remembred.] i. e. That thou maist be remembred of thy Lovers, and that they may come again and visit thee.

He persists in his Metaphor, and the meaning is, q. d. That thou mayst be frequented by Merchants as thou wert heretofore.

17.

After the end of seventy years] See verse 15.

The Lord will visit Tyre,] To wit, In fa∣vour and mercy, by delivering her from the oppression and cruelty of her ene∣mies.

And she shall turne to her hire,] i. e. And she shall turne to her again, which she was wont to make by Traffique and Merchandize with other people, which came thither to buy and sell their rich Commodities.

The Prophet continueth his Metaphor of an Harlot, and calls her gaine her hire, because she got gaine of those with whom shee traffiqued by her Merchan∣dize, as an Harlot doth her hire of her Lovers, by the use of her bo∣dy, &c.

And shall commit fornication with all the Kingdomes of the World,] i. e. And she shall trade, and traffique, and Mer∣chandize, with all the Kingdomes of the World, by which she shall get gain, as an Harlot doth an hire by her forni∣cation.

By her Fornification, therefore he mean∣eth Metaphorically her dealing and traf∣fiquing with those Merchants which came to her.

With all the Kingdoms of the world] Pur∣ple and Scarlet were the wearing of Kings, and for these Tyre was famous; and for these doubtlesse did the Merchants of all Kingdomes which were about Tyre, deale at Tyre, that they might be able to furnish their severall Kings there∣with.

Ʋpon the face of the earth.] i. e. Which are upon the face of the earth.

18.

And her Merchandize,] i. e. And the money, riches, and treasures, which she gaines by her merchandize. Metonym. Efficientis.

And her hire,] i. e. And her gaine, or the money which she gaines by her traf∣fique.

He persists still in the Metaphor of an Harlot. See verse 17.

Shall be holinesse to the Lord,] What he meaneth by this, those words shew which follow soone after, to wit, her Mer∣chandize shall be for them which dwell before the Lord, which are a repetition or expositi∣on of these words.

The Lord therefore is taken here for the people, Or Servants of the Lord, to wit, the Jewes, or two tribes, by a Me∣tonymie; And Holinesse is put for Holy, An Abstract for a Concrete, q. d. Her Merchandize and her Hire shall be holy to the Lord, that is, they shall be set apart for the people or servants of the Lord.

But may a thing be said to be Holy to any Creature, though that Creature be the Lords Servant?

Answer. Though we should grant that a thing could not be said to be holy to a Creature, yet it may be said to be ho∣ly to the Lord, even then when the Lord is put Metonymically for the Servants of the Lord. For in Metonymicall speeches, words are often so joyned with words, as if there were no Metonymie or Figure in them.

It shall not be treasured or laid up,] q. d. Tyre shall not hoard up much of her gaines which she gets by her merchandiz∣ing.

The Tyrians, as they got much by Traffique, so they spent much in luxury and jovialty.

For her merchandize shall be for them which dwell before the Lord,] For the money, I say, which she gaines (a great part of it) shall come to the Jewes, the people of the Lord, which are nigh to Tyre.

This Particle For, relates to the words immediately going before, as shewing a rea∣son why the gaine of Tyre should not be treasured nor laid up.

Her merchandize] i. e. The money which she gaines by her merchandize.

A Metonymy as before.

For them which dwell before the Lord,] By this he meaneth the Jewes, whom he de∣scribeth by this, that they dwell before the Lord, either because they dwelt in the land of Judah in the presence of the Lord, who had his Temple there among them, in which he dwelt, and in which he did ma∣nifest his presence; Or, because the Land

of Canaan was called the Habitation of the Lord, (Exod. 15.13.) And therefore might Gods people which dwelt therein be said to dwell before the Lord: Or, because the Jewes were the Servants of the Lord. Cap. 41.8. For Servants are described by this, that they dwel or stand continually before their master, 1 Kings 10.8.

To eat sufficiently,] i. e. To eat to the full.

This speech is defective, and thus to be made up, q. d. which she shall give to them in exchange for Corne, and Wine, and Cattle, and other things, that she may feast her self therewith, and eat to the full.

And for durable clothing.] q.d. And which she shall give to them for fine cloth for her own wearing.

Durable clothing.] By durable clothing he meaneth cloth made of fine wool; for the finer the wool is (caeteris paribus) the more lasting is the cloth.

Tyre being but a Citie, could not have Corne, and Wine, and Cattle, and Wool of her own; but she bought all these of other nations, and with all these and the best of every sort of these, did the Land of Judah abound; wherefore Judah being nigh to her, she bought these commodities most of the Jews.

This the Prophet seemes to adde in this last verse, as a reason why the Lord would visite Tyre, and be favourable to her after so many yeares affliction, viz. for the Jews sake, because the Jews the Servants of God, should be gainers by her prosperity and plenty.

If any think that the Prophet doth pro∣phesie in this verse, that many of the Ty∣rians should at the time here spoken of, turne Proselytes, and worship the true God, and offer of their wealth to the Lord for his Service and Temple, and mainteinance of his Ministers the Priests and Levites which dwell before him, I shall not con∣tend with him.

ISAIAH, CHAP. XXIV.

BEhold the Lord maketh the Earth empty,] This Pro∣phecy concerneth the land of Israel, or of the ten Tribes, as it was to be wasted and made desolate by Salmaneser: For al∣though the Prophet hath prophecyed of this before, yet doth he prophecy of it a∣gain: and usual it is with the Prophets to prophecy often of the same thing in divers words.

The Lord maketh the Earth empty,] i. e. The Lord will make the Earth empty of Inhabitants, and will leave none to dwell in it.

A present for a future tense.

The Earth] i. e. The Land of Israel, or of the ten Tribes.

He puts the Earth in general for the Land of Israel in particular, which was but a little part of the Earth, per Synecdochen Integri.

And maketh it waste,] This is a repetiti∣on of the former sentence.

And turneth it upside down,] This is also a repetition of the former sentence.

Note, that these words are Metaphori∣cal, taken from a Dish or Platter, or the like, out of which will fall whatsoever is in it, if it be turned upside down.

And scattereth abroad the Inhabitants thereof.] This was fulfilled when the ten Tribes fled, some one way, and some ano∣ther; and some were carryed into capti∣vity into one place, and some into another, under Salmaneser.

2.

And it shall be, as with the people, so with the Priest, &c.] His meaning is, That all of all sorts of people shall partake of this calamity, none shall escape.

Ʋsury] Usury is the encrease of mony lent above the principal.

To him.] i. e. To him which taketh usury.

3.

The Lord] Viz. Of Israel, or the ten Tribes.

For the Lord hath spoken this word.] Sup∣ple, And therefore it shall come to pass, for he cannot lye.

4.

The Earth mourneth,] i. e. The proud inhabitants of the Land of Israel shall mourn, because of the miseries which shall come upon them.

The Earth is put here for the inhabi∣tants of the Earth, that is, of the Land of Israel.

And fadeth away,] i. e. And shall pine away with grief like a fading flower.

The world languisheth] By the World he means the Land of Israel, or rather the in∣habitants of the Land of Israel, putting the whole World for a very little part thereof, by an Hyperbolical Synecdoche: And these he saith shall languish and con∣sume away through grief, because of the miseries which shall come upon them.

The haughty people of the Earth do lan∣guish,] i. e. The haughty people of the Land of Israel shall pine away.

These words are an exposition of those words which went before in this Verse.

5.

The Earth also is defiled under the in∣habitants thereof,] q. d. For not onely the inhabitants of this Land are defiled; but so great is their wickedness, as that the Land it self, which is under them, is also defiled therewith.

This contains the reason or cause why God will afflict the Land of Israel, as is here prophecyed.

This phrase savoreth of an Hyperbolical Metaphor; for nothing can be truly pol∣luted with sin but the reasonable Creature. The like phrase to this we read Lev. 18.27. and Numb. 35.33. by which the Holy Ghost would onely set forth the enormity of the sins there committed.

Because they have transgressed the Laws,] Supple, Which God gave them to keep.

By the Laws understand the Moral Laws, which God gave them for direction of their life and actions; and the judicial Laws which he gave them for the well go∣verning of the Commonwealth.

Changed the Ordinance,] i. e. Changed the Ordinances.

A singular for a plural number.

By the Ordinances understand the Pre∣scripts of the Ceremonial Law, which con∣cerned the worship of God; and especial∣ly that Ordinance whereby God com∣manded his people that they should offer their burnt-offerings onely in the place which the Lord made choyce of, Deut. 12.14. which was Jerusalem, 2 Chron. 6.6. which Jeroboam foully changed, when he set up his golden Calves, the one at Be∣thel, the other at Dan, that the people might not worship the Lord at Jerusalem, but their gods (as he called them) at those places, 1 King. 12.28. And that whereby God appointed the sons of Aaron onely to be Priests, and gave them the Priests Of∣fice, Numb. 18.7. which Jeroboam chan∣ged, when he made Priests of the lowest of the people, which were not of the sons of Aaron, no, not of the sons of Levi, 1 King. 12.31.

Broken the everlasting Covenant,] By the everlasting Covenant is here meant that Co∣venant which God made with the Israel∣ites by Moses, in which the Israelites pro∣mised for their parts to do all that God commanded them, and to obey him, Exod. 24.7, 8. which because they did not, they are said hereto break the Cove∣nant.

Note, That the breaking of this Covenant was no more then the transgression of the Laws, and changing and not observing of the Ordinances; wherefore he doth repeat here in other words what he said before, the more to exaggerate their sin.

Object. But how could that Covenant which God made with the Israelites by Moses be called an everlasting Covenant, when as that was to have an end?

Ans. It might be called an everlasting Covenant, either because it was continu∣ally to be kept during the time that it was in force, though it were not to be in force for ever: or because it was to abide a great while, to wit, till the coming of Christ, who was the Mediator of the New Cove∣nant: For the Hebrews call that everlast∣ing, which is to continue any long time: So the Priesthood under the Law was call∣ed an everlasting Priesthood, Num. 25.13. though it were ordained to last but for a time, and was afterwards to be changed, Heb. 7.

6.

Therefore hath the curse devoured the Earth,] i. e. Therefore shall the curse of God devour the Land of Israel.

He puts a preterperfect tense for a fu∣ture.

As Dei benedicere is benefacere, so Dei maledicere is malefacere: for God doth but speak the word, and it cometh to pass, whether for good or evil, I mean the evil of punishment.

The word Devour is a Metaphorical word, and is borrowed from ravenous beasts, which devour and eat up the prey which they take.

Are desolate,] i. e. Shall be destroyed, by whose destruction the Land shal become desolate, and without inhabitants. He useth here Metonymia Effecti.

Therefore the inhabitants of the Earth are burned,] i. e. Therefore the inhabitants of the Land of Israel shall be consumed.

This is a repetition of the former sen∣tence, and an inference from the fifth verse, as that is.

And are burned.] i. e. And shall be con∣sumed: A Metaphor from wood, or other combustible matter, which is consumed by fire.

7.

The new wine mourneth,] q. d. The new wine shall be spilt upon the ground in every place by the Assyrians, who, in de∣spite of the Israelites, and out of their ha∣tred towards them, shall break out the heads of their Wine vessels, and let the Wine run out upon the ground.

The Prophet useth here an Hyperbolical Metaphor, giving sense to an inanimate thing: And because the Wine, if it had sense and reason, would mourn, if it were thus delt with, and spilt; therefore doth the Prophet put the mourning of the Wine for the spilling of the Wine, per Metony∣miam Effecti.

The Vine languisheth,] i. e. The Vines shall be broken down, and troden under foot.

The Prophet putteth here Vine for Vines, and useth the same Metaphor and Figure as he did just before.

Do sigh.] i. e. Shall figh for sorrow.

8.

The mirth of Tabrets.] i. e. The mirth arising from hearing the sound of Tabrets.

9.

They shall not drink wine with a song,] i. e. They shall not have their Feasts and banquets and merry meetings as they are wont.

The Hebrews were wont to have musick and singing at their Feasts and merry meetings, to which the Prophet here al∣ludes.

Strong drink shall be bitter to them that drink it.] i. e. They shall take no more pleasure in strong drink, then they do in the thing that is bitter.

Grief takes away all joy and d••light which we have in the most delightful ob∣jects; yea, it doth disaffect the pallate it self, that it cannot taste and relish things as they are.

10.

The City of confusion is broken down] i. e. The City of confusion shall b•• bro∣ken down with Rams and Engines of War.

A preterperfect for a future tense.

By the City of confusion understand Bethel, where Jeroboam set up one of his golden Calves, 1 King. 12. v. 29. which name was given to that place by Jacob, Gen. 28.19. and called Bethel, that is, the House of God, because God there appear∣ed to him in a dream. This name the Is∣raelites continued; but the men of Judah, when once Jeroboam King of Israel had set up a Calf there to be worshipped, called it no more Bethel, that is, the House of God, but Beth-Haven, as Hos. 4.15. and 5.8. and 10.5. that is, the house of va∣nity, or the house of iniquity; and Kiri∣ath-Tohu, as here, that is, the City of con∣fusion, because of the confused worship which was there used to the Calves which Jeroboam set up in that City.

Every house] Supple, In this City, to wit, the City of Confusion.

Shall be shut up.] In the time of a siege, the inhabitants of the City besieged were wont to shut up their doors, as having no joy to walk abroad and converse with their neighbors, but choosing rather to weep and lament at home, as also to a∣voyd the violent and sudden breakings in of Soldiers into their houses; wherefore the Prophet exhorting the men of Jerusa∣lem to bear the siege of Jerusalem patient∣ly, thus bespeaks them, Come my people, en∣ter thou into thy Chambers, and shut the doors about thee; hide thy self as it were a little while, until the indignation be over∣past, Cap. 26.20.

11.

There is a crying for wine in the streets] i. There shall be heard in the streets a crying and lamenting for want of wine.

This cry might come from within the houses, though it were heard without in the streets.

Wine was the ordinary drink of the He∣brews, as it is now of many people; where∣fore being that the Assyrians had spilt all their Wine, they must needs cry for want of drink.

All joy is darkened,] i. e. All joy shall be turned into mourning.

The Prophet speaks here of joy as of light, which is taken away by darkness; and indeed joy is often resembled to light, and call'd by the name of light in the Scriptures.

And the gate,] i. e. And the Gates of the City. A singular for a plural number.

In the gates of the City, their Courts of Justice and publique Assemblies were wont to be held, therefore he mentioneth these particularly.

13.

When thus it shall be] i. e. q. d. Yet when thus it shall be.

In the midst of the Land] i. e. In the Land, viz. of Israel.

In the midst of the Land is put for in the Land, by an Hebrew Periphrasis.

Among the people,] Supple, Of the ten Tribes.

There shall be as the shaking of an Olive tree, and as the gleaning grapes when the vin∣tage is done.] i. e. There shall be a few of the many thousands of Israel left. See cap. 17.6.

14.

They shall lift up their voyce,] i. e. Those Jews, which live by the sea-coast, upon the borders of the Land of Israel, shall lift up their voyce by way of rejoycing.

He seemeth to point at the men of Ju∣dah, which lived by the sea-coast upon the borders of the Land of Israel, when he saith, They shall lift up their voyce, and so to tell whom he meaneth.

For the Majesty of the Lord,] i. e. Because of the Lord; that is, because of the good∣ness of the Lord, which he will shew at this time towards them, in delivering them from the hand of Salmaneser, when he shall destroy the ten Tribes.

The Majesty of the Lord is put here for the Lord himself; as when we say of a King, the Kings Majesty, for the King

himself: And the Lord is put here for the goodness and mercy of the Lord, per Metony∣miam Subjecti.

They shall cry aloud from the Sea,] He meaneth by these the Jews which lived in Joppa and other places nigh the sea side, towards the Land of Israel: And he m••n∣tioneth their joy more particularly then he doth the joy of any other of the people of the Jews, though all the Jews were de∣livered at this time, because they were nigher the danger then any other of that people were, as lying next to the Land of Israel which Salmaneser destroyed, and were (as is very probable) much oppress∣ed with the free quarter of Salmanese••'s Army by Land, and forced with the rest of the maritime Towns to provide him a Navy to fight against Tyre by Sea: For when Salmaneser had destroyed the Land of Israel, he made War against Tyre, and put the Maritime Towns to furnish him with a Fleet of ships, and to provide for it, and afterwards blockt up Tyre five years, as we read in Joseph. lib. 9. Antiquit. cap. 14. In which time all Maritime Towns suffered, no doubt, much by the Assyri∣ans.

15.

Wherefore glorifie ye the Lord in the fires, &c.] I take that which we read in this Verse to be the song which these men sung; which song beginneth abruptly, as passionate songs and sayings often do, whe∣ther they proceed from joy or any other passion: If it were entire, it might be this, The Lord hath delivered us from the Assyri∣ans, wherefore glorifie ye the Lord in the fires, even the Name of the Lord God of Is∣rael, ye that dwell in the Isles of the Sea.

In the fires,] That is, In the fires of un∣derstanding and of zeal; q. d. Glorifie ye the Lord with understanding (as under∣standing what the Lord hath done for you) and with ardency of spirit and true zeal (as giving him praise for what he hath done for you, not lightly and for fashion sake, but feelingly and hearti∣ly.)

Note, that the Preposition In, among the Hebrews, serveth in the place of almost all other Prepositions whatsoever; and here it may be put for With.

Note also, that fire, by reason of its light, may signifie knowledge and understanding; and by reason of its heat may signifie zeal and fervency, or ardency of spirit, by a Metaphor: And he may say fires in the plural number, not fire in the singular, to signifie these two things, understanding and zeal.

Even the Name of the Lord God of Isr••el,] i. e. Even the Lord God of Israel.

Note, that the word Name is here re∣dundant by an Hebrew Elegancy: Or, that the Name is put for the thing it self whose name it is.

In the Isles of the Sea.] i. e. In Joppa, and the sea-coasts where ye live, and let your songs and exclamations of joy be heard from thence.

Note, that the H••brews call not onely those Lands which are environed and com∣passed about with the Sea, Isles or Island••, but also those parts of the Continent which lie neer to the Sea.

16.

From the utmost part of the Earth have we heard songs,] i. e. We who live in Jerusalem shall hear songs of rejoycing from the utmost part of our Land.

By the Earth he meaneth the Land of Judah, by a Synecdoche.

The songs which he meaneth were to be songs of rejoycing, because of their deli∣verance from Salmaneser, such as that was vers. 15.

Even glory to the righteous,] i. e. Even songs containing the glory of God, the righteous One.

Glory may here signifie any attribute of God which makes him glorious, and here it signifies his mercy and goodness, to wit, his mercy and goodness which he shewed to the Jews, and especially those which lived about Joppa, in delivering them from Salmaneser, per Metonymiam Ad∣juncti.

It is also further put for songs which contain or speak of that mercy and good∣ness of God, and the praises thereof, per Metonymiam Subjecti.

To the righteous,] i. e. To the praise of the righteous One, that is, to the praise of God.

By the righteous, or righteous One, is meant God, who as he is called the holy One, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so m••y he be called the righteous One.

He is called the righteous One, because of his faithfulness at this time in preserving his people the Jews; or because of his goodness at this time to them: for righte∣ousness is taken sometimes for goodness, even

in this sence, as when Joseph was said to be a righteous or a just man, Matth. 1. vers. 19.

Note, that a song to the righteous signi∣fieth a song sung in the praise of the righ∣teous. See Notes, cap. 5.1.

But I said,] i. e. But I Isaiah, foresee∣ing in the spirit what miserie would in a short time after befall my Tribe, the men of Judah, for their sins, by the Assyrians under Sennacherib, said,

My leanness, my leanness,] i. e. O the sorrow and grief of my heart, O the sor∣row and grief of my heart!

Because extream grief and sorrow make the body lean (for a merry heart doth good like a medicine, but a broken spirit dryeth the bones, Prov. 17.22.) therefore is leanness put here for grief and sorrow, per Metony∣miam Effecti.

The Prophet from this place to the end of the Chapter prophecyeth of the cala∣mity which Sennacherib should bring up∣on the Jews, and of their delivery at the last.

The treacherous dealers have delt treacher∣ously,] i. e. The Assyrians which are trea∣cherous dealers, will deal treacherously with the Jews. See Notes, cap. 21. v. 2.

He puts a preterperfect for a future tense.

What was here prophecyed of, was ful∣filled in the days of Sennacherib, of which read 2 King. 18.19.

17.

Fear and the pit and the snare are up∣on thee, O inhabitant of the Earth.] i. e. O ye men of Judah, such miseries and cala∣mities are coming upon you, as you cannot avoyd.

This speech is Metaphorical, and ex∣plained in the next Verse.

Fear,] Fear is taken here, by a Meto∣nymy, for that which causeth fear; such are those noises which Hunters make to af∣fright the Deer, or wilde beasts, which they hunt.

O inhabitants of the Earth,] i. e. O ye inhabitants of the Land of Judah.

He puts inhabitant in the singular num∣ber, for inhabitants in the plural number; and the Earth for the Land of Judah, the whole for a part, per Synecdochen Inte∣gri.

Note here, that the Prophet makes his Apostrophe not to all the men of Judah, but to those onely which dwelt out of Je∣rusalem; for as for those which dwelt in Jerusalem, he speaks of them in the 22 Verse.

18.

And it shall come to pass,] i. e. For it shall come to pass. And is put for For.

He who fleeth from the noise of the fear shall fall into the pit, and he that cometh out of the midst of the pit shall be taken in the snare,] i. e. The meaning of this place is, That none shall escape for altogether; but he that escapes one danger shall fall into another.

This speech is Metaphorical, taken from Hunters, who fright wilde beasts with noises, that they may flee from them and fall into the pits which they have digged for them, and covered over with some light matter or other, that they might not discern the pit before they are faln into it: and who set snares beyond the pits, that if by any way the wilde beasts escape the pits, they may fall into the snares.

Out of the midst of the pit,] i. e. Out of the pit.

This word midst doth often abound a∣mong the Hebrews.

For the windows from on high are open∣ed,] i. e. For the windows of Gods wrath shall be opened from Heaven, and he will pour down great showres of his indignation upon the inhabitants of Ju∣dah.

In this expression the Prophet alludes to the windows of Heaven, which were opened at the Deluge in the days of Noah, Gen. 7.11.

And the foundations of the Earth do shake,] q. d. And so terrible shall the wrath of God be, as that the very foundations of the Earth shall shake be∣cause thereof.

He speaks here Metaphorically of the Earth, as of an house which hath founda∣tions.

And by a further Metaphor gives unto it sense and apprehension, and fear, as if it were a living creature. See Notes, cap. 2.19. The Prophet alludes in this to Psal. 18. vers. 7.

19.

The Earth] That is, The inhabi∣tants of the Earth, that is, of the Land of Judah.

Is utterly broken down,] i. e. Shall be utterly destroyed.

A metaphor taken from a stone wall, which is flung down and dasht all to pieces in

the fall. See the same Metaphor used cap. 30. v. 13.

The Earth is clean dissolved,] i. e. The inhabitants of the Land of Judah shall quite perish.

A Metaphor taken from a potters vessel, or some other solid body, which is beaten to pieces: for the dissolution here spoken of is not the gentle melting of a thing, ei∣ther against the fire, or upon the fire, in water or wine, or the like; but the violent beating of it into little pieces, of which (as having quantity) it did consist: and the parting of every whole into his parts, howsoever it be effected, may be called a dissolution.

The Earth is moved exceedingly.] i. e. The inhabitants of the Land tremble exceed∣ingly. See cap. 7.2.

20.

The Earth shall reel to and fro like a drunkard,] i. e. The inhabitants of the Land shall now think of one thing, now another, and shall not tell what course to take: See cap. 19.14. Or the inhabitants of the Land shall run now one way, now another, and shall not tell what way to go for safety.

And shall be removed like a cottage,] i. e. And as a Tent or Tabernacle is pitcht in one place over night, and taken down in the morning, and removed to another place; so shall they lodge in one place in the night, and remove from thence in the morning, and the next night lodge in ano∣ther place, shifting their places and their lodgings, that they not be taken by their Enemies.

And the transgressions thereof shall be heavy upon it,] i. e. And the punishment due to the Earth (that is, due to the inha∣bitants of the Land of Judah) by reason of their transgression, shall fall heavy up∣on it, that is, upon them.

Transgression is here put for the punish∣ment which is due to transgression, per Me∣tonymiam Efficientis.

And it shall fall, and not rise again.] i. e. And the inhabitants of the Land shall fall, and not rise again.

He alludes to a man falling under an heavy burden, and not able to rise again, because the burden lieth heavy upon him; and to such a burden did he liken the pun∣ishment of their sin just before.

That which is here spoken of the men of Judah, is not to be understood of them as one aggregate body, or body politique, (for the body politique of Judah flourish∣ed after this punishment as much or more then ever before) but of the particular men or members of that body, whereof many fell and rose not again, either be∣cause they recovered not their former hap∣py estate, or because they were slain with the sword, and so went down to the grave: And as the cloud is consumed and vanisheth away; so he that goeth down to the grave shall come up no more, Job 7.9.

21.

And it shall come to pass,] i. e. But yet it shall come to pass.

And for But yet.

The Lord shall punish the host of the high ones that are on high,] By the host of the high ones that are on high, we may under∣stand the Sun and the Moon, and the Stars, which are also called the host of Heaven, Deut. 4.19. And therefore are called an host, because of their multitude and order; for an host or an army are not more and more orderly composed, and better rank∣ed, then they are: and they are called the high ones which are on high, because they are placed in the Heavens, which are the uppermost parts of the World.

The Assyrians did worship the Sun and the Moon and the Stars, and made Images and representations thereof, which also they worshipped and carryed about with them in their Camp; and these Images or representations were destroyed when Sen∣nacherihs Army was destroyed: And be∣cause they were destroyed, the host of the high ones that are on high, that is, the Sun and the Moon and the Stars themselves are here said to be punished: So the Lord was said to execute Judgment upon all the gods of Egypt, Exod. 12.12. and Numb. 33.4. (among which gods were the host of Heaven, as may be gathered, Deut. 4.19. Amos 5. v. 25, 26. Acts 7. v. 43. for the gods there mentioned were such as the Is∣raelites had seen worshipped in Egypt, and learned from them:) And upon them is the Lord said to have executed Judg∣ment, because he flung down their Idols and Representations, and broke them in pieces, the same night that he brought Is∣rael out of Egypt.

But some take the host of the high ones that are on high, not for the Sun and Moon and Stars themselves, but for the Images of the Sun, Moon and Stars, which the

Assyrians carried with them to worship; for the Gentiles called the Images of things by the names of those whose Images they were, as the Image of Jupiter is called Jupiter, Acts 14.13.

But you will say, (whether by the host of the high ones that are on high, are meant the Sun, the Moon and the Stars, or the Images or Representations onely thereof,) Nothing can be said properly to be punish∣ed, but such as is endued with Reason: But neither the host of Heaven, nor their Images have any reason, Therefore they cannot properly be said to be punished.

Ans. This therefore, that they are said to be punished, is Metaphorical, as sense and reason is Metaphorically given to I∣dols, cap. 19.1. Or secondly, (this being put as a calamity of the Assyrians) the Pro∣phet may speak according to the sense and thoughts of the Assyrians: Now the As∣syrians which worshipped the Sun and the Moon and the host of Heaven, thinking them to be gods, thought that they had understanding, and that as they were de∣lighted with the Images and Representati∣ons which were made of them, and with the honor and worship which was given to those their Images and Representati∣ons: So they thought that they were con∣trarily affected and grieved, when their Images and Representations were contu∣meliously used, and disgracefully broken.

Note, that the Prophet saith here, that the Lord shall punish the host of the high ones that are on high, because the Assyrians wor∣shipped them, and relied on them for their good success, as in all other their enter∣prizes, so in this against Judah.

And the Kings of the Earth upon the Earth,] i. e. And the Kings of the Earth which are upon the Earth.

By the Kings of the Earth are meant the chief Commanders of Sennacheribs Army; for they were all Kings, cap. 10.8. these God punished by his Angel, 2 King. 19. vers. 35.

Note here, that these two titles, The high ones, and the Kings of the Earth, are such ambiguous titles as may belong each of them both to the Sun and Moon and Stars, and also to the Kings which served Sennacherib; for those Kings might be called high ones, because of their high pla∣ces and dignities; and the Sun and the Moon and the Stars might be called the Kings of the Earth, according to the con∣ceit of the Assyrians, which accounted them as gods, for God is King of all the Earth, Psal. 47.7. To distinguish there∣fore the one from the other, when he speaks of the Sun and the Moon and the Stars which the Assyrians accounted as gods, he calls them the high ones which are on high: and when he speaks of the Princes which served Sennacherib, he saith, the Kings of the Earth upon the Earth.

22.

And they shall be gathered together as prisoners are gathered in the pit, &c.] i. e. And the Inhabitants of Jerusalem (which is the chief City of the Land) shall be ga∣thered and shut up in Jerusalem, as priso∣ners are gathered together and shut up in a prison or in a dungeon: for so soon as they hear of the approach of Sennacheribs Army, they shall run every one to his home, and then as prisoners cannot go out of the prison or dungeon in which they are imprisoned; so shall not they go out of Jerusalem again, because of the Assyri∣ans, who shall encompass them, besiege them, and block them up.

Note, that this Conjunction And doth not relate to the words which went imme∣diately before, but to the twentieth verse. And when he saith, They shall be gathered together, &c. he seemeth to point at the inhabitants of Jerusalem.

In the pit,] i. e. In the prison.

The pit is that part of a prison which they call the dungeon, which is a deep place under ground, and it is here put for the whole prison it self.

And shall be shut up in prison,] i. e. And shall be shut up as it were in prison.

And after many days] i. e. After they have been shut up in prison, that is, after they have been besieged many days.

Shall they be visited.] i. e. The Lord shall visit them in favor and mercy, and deliver them, by sending his Angel to de∣stroy the Assyrians which besieged them, which was fulfilled 2 King. 19.35.

This I do conceive to be the most pro∣bable meaning of this place: and that as the Prophet did prophecy against the men of Judah, vers. 17, 18, 19, 20. and comfort them again with the destruction of their Enemies, vers. 21. So doth he here, in the former part of this verse, prophecy against the men of Jerusalem; and in the latter end thereof, and in the next Verse,

comfort them again.

The onely Objection which can be made against this exposition is, That there is no mention here of the men of Jerusalem, and that there is no Nominative case to these Verbs, but what is in the former verse.

To which I answer; That the Prophet might point as it were with his finger at the men of Jerusalem when he spoke of them, and so he needed not to name them, his pointing at them might be enough to signifie whom he meant.

Again, as he doth often put a Relative without an Antecedent, and leaves the Antecedent to be understood by the cir∣cumstances of the place; so might he leave the Nominative case which should go be∣fore the Verb to be understood: Examples whereof we have Cap. 9.3. and 23.5. Mark 8.22. and 4.36. &c.

23.

Then the Moon shall be confounded and the Sun ashamed,] By the Sun and the Moon some understand the Images of the Sun and the Moon, which may be called the Sun and the Moon, as the picture of a man is called a man, and as Idolaters call their Idols by the name of those which they re∣present: These he saith shall be confound∣ed and ashamed, by a Metaphor, because they could not save the Assyrians which worshipped them, and relyed upon them for their good success.

Some again take the Sun and the Moon for the Sun and Moon indeed, which he saith shall be confounded, by the like Metaphor, because they should not save the Assyrians which worshipped them as their gods. See Notes, vers. 22.

The Caldee takes the Sun and the Moon by a Metonymy, for the Assyrians themselves which worshipped the Sun and the Moon: And indeed those Assyrians, which survi∣ved the slaughter made by the Angel, 2 King. 19.35. might well be said to be confounded and ashamed, because they saw their great hopes and confident boast∣ing which they made, cap. 36.14. &c. and 37.10. cut off, by the slaughter of 185000 in one night.

Shall be confounded,] i. e. Shall be a∣shamed.

When the Lord of hosts shall reign in Mount Sion and in Jerusalem,] i. e. When the Lord of hosts shall shew that he is the King of Sion and Jerusalem, and that he pro∣tects it (which is the duty of a King) by destroying the vast Army of the Assyrians which did besiege it.

And before his ancients] And abound∣eth, or it is put for And that: q. d. And that before the Ancients of his people which are in Jerusalem, who shall glorifie his Name, and praise him for it.

Gloriously.] i. e. After a glorious man∣ner, or after such a manner as shall bring him glory and renown.

ISAIAH, CHAP. XXV.

O Lord, thou art my God, &c.] In this Chapter and the Chapter following are contained the praises of God, to be sung as it were when those things shall come to pass which the Prophet prophe∣cyed of in the former Chapter.

I will praise thy Name,] i. e. I will praise thee.

This Psalm or Song is penned and to be sung in the person of a man of Judah or Jerusalem.

For thou hast done wonderful things,] What wonderful things the Lord had done of old, see Psal. 105, 106, 107. But the wonderful things which he had done of late, which moved the men of Judah and Jerusalem to praise and exalt him, were the destruction of Samaria, of which vers. 2. and the miraculous preservation and deli∣verance of his poor people which were be∣sieged in Jerusalem, of which Vers. 4, &c.

Thy counsels of old,] i. e. That which thou hast determined and foretold by thy Prophets of old.

Of old,] i. e. From the beginning of the World hitherto.

Are faithfulness and truth.] i. e. Are faithful and true.

He puts faithfulness and truth for faithful and true, Abstracts for Concretes, per Meto∣nymiam Adjuncti.

Therefore are Gods counsels called faith∣ful and true, because they were performed according as he decreed and foretold.

2.

For thou hast made of a City an heap,] Supple, Of rubbish; q. d. For (as thou didst determine, and as thou didst fore∣tell by thy Prophets) thou hast over∣thrown and ruined the City of Samaria.

The Prophet proves here by an instance, that the counsels of God are faithfulness and truth, and that he hath done wonderful things; and gives a reason also why the men of Judah should praise him.

Of a City] By this City he meaneth Sa∣maria, the chief City and Metropolis of the Kingdom of Israel.

Of a defenced City a ruine,] This is a repetition of the former sentence.

He calls Samaria a defenced City, be∣cause it was well fortified, so well forti∣fied, as that Salmaneser was three years be∣fore he could take it, 2 King. 17.5.

A ruine,] i. e. A ruinous heap of rub∣bish and stones.

He saith, a ruine, for a ruinous heap, per Metonymiam Efficientis.

A palace of strangers,] By these words he means Samaria, as he did before.

Samaria was the royal City of the Kings of Israel; and is called here, A palace of strangers, because of the strange gods which were worshipped, and had Temples there; such as Baal was, who had an Altar and a House there, and was there worshipped, 1 King. 16.32.

Of strangers,] i. e. Of strange gods.

It shall never be built.] Note, that this word Never doth not always exclude all time to come, but sometimes a good while onely; so that the sence of this place may be, It shall not be built, or brought to its former splendor, for a long time again.

3.

Therefore shall the strong people glorifie thee,] By the strong people understand those people which wtre Enemies to the Jews, and were mighty in strength to oppress them; these people are said to glorifie God, because they were afraid of him, and did fear him because of his great power, which they could not but acknowledge when they saw that he had overthrown Sama∣ria, and destroyed the Kingdom of Israel, as he had determined, and as he had threat∣ened by his Prophets.

These men therefore glorified God, though against their wills.

The City of the terrible Nations shall fear thee.] He puts City for Cities, A s••ngular for a plurall number. And by the Cities of the terrible Nations, H•• mean••th the Cities of those Nations which dwelt nigh unto Judah, and which were a terrour to the Jewes, because of their great power and im∣placable malice. These Cities hearing of the destru••tion of Samaria, which God de∣stroyed for the Jewes sake, cap. 17.14. might justly fear, least that as God had destroyed Samaria for their enmities to the Jewes; so he might destroy them also.

4.

For thou hast bin a strength to the po••r.] i. e. For thou hast strengthened the poor, and delivered him when he was distressed by his enemy the Assyrian, as thou hadst decreed and foretold. Note, that this par∣ticle for, relates (not to the third, but) to the first verse; and here is contained ano∣ther reason, why a man of Judah should exalt and praise the Lord: and another in∣stance to prove that the Lord doth wonder∣full things, and that his Counsels are faith∣fulness and truth.

A strength.] i. e. He puts a strength, per metonymiam effecti, for the giver of strength.

To the poor.] i. e. To the Jew when he was in a poor despicable condition.

He considereth the Jew in the condition he was in, when Senacheribs Armies had destroyed all the Land of Judah, but onely Hierusalem, and had brought Hierusalem to great streights.

A strength to the needy.] This is a repeti∣tion of the former words.

In his distress.] He speaks of the distress which the Jews were in, when Senacheribs Army had wasted Judah, and besieged Hie∣rusalem.

A refuge from the storm.] i. e. A place to fly to from the storm. This speech is meta∣phoricall, and signifies, that the Lord did defend the Jews from the fury of the Assyri∣ans, as a refuge or covert doth defend a man from the storm.

A refuge from the heat.] This is metapho∣ricall, and the same for sence with the for∣mer sentences. He compares the Assyrians here to the heat, and God to a shadow: for as the shadow of a Cloud, or an house, or Tent or Tree doth defend a Traveller from the scorching heat of the Sun in hot Coun∣tries, so did God defend the Jews in Hieru∣salem, from the fierce anger and fury of the Assyrians.

When the blast of the terrible on••s.] i. e. When the fury of the Assyrian••, &c. The Assyrians were at this time terrible to all that dwelt about them, especially to the men of Judah and Hierusalem, whose fury and anger against them and their City, He compares to a blast of winde which is vio∣lent for the time: b••t yet it was but as a bla••t, and for a time, because God soon brought it to an end.

As a storm.] i. e. Was as a violent and fierce storm; for a storm, though it be there, yet it is fierce and violent.

Is for Was.

Against the wall.] i. e. Against the walls of his City, to wit, Hierusalem, which th•• Assyrians desired to ruine.

He saith, Wall for Walls: a singular for a plural number.

5.

Thou shalt bring down the noise of stran∣gers.] i. e. For thou shalt pull down and abate the wrath of the Assyrians.

By a noise he meaneth wrath, per metony∣miam effecti; for angry men brawl and make a great noise and stir in their passion: wherefore this is given as a sign of a meeke man, that he doth not cry, nor lift up, nor cause his voice to be heard in the streets, cap. 42.2.

I conceive that this and that which fol∣loweth is not part of the Song, but that the Prophet speaks this by way of prophe∣cy to shew, that the Jew in that day may justly and truly sing that Song, or that part of the Song which is contained in the fourth verse; for the matter thereof shall prove true. And therefore I understand that causall Particle, For, in the beginning of this verse. But if this be to be taken for part of the Song; then is a future tense, put here for a praeterperfect tense: and the Tenses are here much confounded.

Of strangers.] They were accounted all strangers to the Hebrews which were not the Sonnes of Abraham, Isaac and Jacob, But he meanes not here any strangers in generall, but the Assyrians in particular, Per synecdochen Generis: And the Assyri∣ans were such strangers to the Jews, as that the Jews understood not their Language: Cap. 28.11. Cap. 33.19.

As the heat in a drie place.] Supple, is a∣bated and brought down.

He speaks of the heat of the Sun, which if it be excessive, is grievous in all places; but especially in a place of drought.

Even the heat.] Supple, in a dry place.

By the shadow of a Cloud] i. e. By a sha∣dow caused by a Cloud.

He sheweth here how the heat of the Sun, is abated or brought down.

The branch of the terrible ones,] i. e. The branches of the Assyrians.

He puts branch for branches; a singular for a plurall number. And by the terrible ones, he meaneth the Assyrians, as verse 4.

This Genitive Case is a Genitive of Identity: And therefore when he saith, the branch or branches of the Assyrians, it is as if he should say, the Assyrians, which I call branches, because I compare them to the branches of a Tree, see cap. 10.33. where he hath the same comparison.

Shall be brought low,] i. e. shall be cut down.

6.

And in this Mountain shall the Lord of Hosts make unto all people a feast of all things, &c.] The Mountain here meant is Mount Sion in Hierusalem, the place where God dwelt.

What a mighty slaughter the Lord made of the Assyrian•• wh••n they besieged Jeru∣salem, is well known, 2 Kings 19.35. And what a joy it was to all the Neighbouring Nations to hear of this slaughter, we may easily conceive, because the Assyrians were mighty hunters and oppressors of men, sub∣duing all people which dwelt near unto them to themselves, and making them their vassalls and tributaries: that therefore the Prophet might express the joy which all people sho••ld conceive at the slaughter which the Lord would make of the Assyri∣ans about Jerusalem: he doth by way of allegory, make the Lord like the Master of a Feast, inviting all people to his house, to feed upon the flesh of their enemies, which he would slay, and to drink and make thems••lves merry with their blood which he would shed; for feasts are to make them merry which are invited thereunto.

A feast of fat things,] i. e. A feast of fat Cattle, as Rams and Lambs, and Goats and Bullocks; by which are metaphorically meant the Assyrians which God would then slay: for those which God slaies in his wrath, are often likened to fat Cattle, as Cap. 34.6. Ezek. 39.18.

A feast of wines on the Lees,] i. e. A feast in which there is variety and plenty of wine, well setled and purged from the Lees or grounds.

He saith, W••nes on or upon the Lees, for wines purg••d from the Lees, because as the wine growes cl••a••, and is purged from the Lees, the Lees fall to the bottom of the Ves∣sel, and so the wine is above the Lees.

Well refined,] i. e. Well pur••ed.

There are a Repetition and exposition of those words, Wines ••n the Lees.

As by fat things were meta••horically meant the Assyrians which were slain: so by wine on the Lees is meant the blood of the Assyrians, which was shed in that slaughter.

7.

He will destroy in this Mountain the face of the covering cast over all people.] Here is an Hypallage in these words; for he saith, He will de••troy the face of the Covering; for he will destroy the covering of the face. And by the Covering of the face, he meaneth such a Covering as they were wont to weare over the face therewith to hide it.

Note, that they which were heavy and sorrowfull, were wont to cast a vail or co∣vering over their faces, in the time of their sorrow and heaviness, as may appear, 2 Sam. 15.30. & 19.4. and Hierem. 14.3. and Esther 6.12. Hence may the vail or covering of the face be taken, Per metonymiam adjuncti, to signifie sorrow and heaviness it self. Wherefore when the Prophet saith, that the Lord will destroy the face of the cover••ng cast over all people, his meaning is, That he would take away sorrow and heaviness from all people, by destroying the Assyrians which made all people which lived about them to droop, and to be of a sorrowfull heart, because of the cruelty and daily op∣pression which they used towards them.

The Lord is said to destroy the face of the covering of all people in Mount Sion, because from thence he destroyed the Assyrians: and thither he did invite them, and there interteine all people.

Yet note that a singular number may be put for a plurall: and Mountain for Moun∣tains, both in this and the former verse. And then by the Mountains may be under∣stood those Mountains about Hierusalem on which the Assyrians were slain by the An∣gell.

And the vail that is spread over all Nati∣ons.] This is a repetition of the former sen∣tence.

He will swallow up,] i. e. He will destroy, or take away.

A metaphor taken from such beasts as

swallow down their prey without chewing, through greediness, which is consumed in their stomack.

Death,] i e. Sorrow and grief.

Death is put here per metonymiam effecti, for sorrow and grief: for the sorrow of the world worketh death, 2 Cor. 7.10.

This is a Repetition of the former sen∣tence.

Or by Death may be understood the dan∣ger of death, in which all people were in while the Assyrian was in his full power. Or by Death may be meant that violent Death, whereby the Assyrians destroyed the men of Judah, and all other people, of which he speaks here as of a person and e∣nemy by a Prosopopoeia.

In victorie,] i. e. By victory, he meaneth the victory which the Lord had over the Assyrians, 2 Kings 19.35. for because the Assyrians made all the Neighbour people sorry through their continuall oppressions, it must needs take away the sorrow of those people, and glad their hearts, to hear of the victory obtained over the Assyrians. Or, by victory may be meant the victory not o∣ver the Assyrians but over Death, of which as I said he speaks here as of a person and an enemy by a Prosopopoeia.

And will wipe away tears from all faces,] i. e. The Lord will take away that grief from all people which the Assyrians had caused.

This is a Repetition of the former words.

Tears.] Tears are put, Per metonymiam effecti, for grief or sorrow which causeth teares.

Note here that St. Paul useth these words He w ll swallow up death in victory, to prove the R••esurrection of the just to a life immor∣tall, 1 Cor. 15.54. And St. John useth these words; the Lord God shall wipe away tears from all faces, to shew the pure joy which the Saints shall enjoy in the Kingdom of Heaven, Rev. 7.17. & 21.4. And so may they well signifie in a second and sublime sence, and in a second or sublime sence the feast spoken of here verse 6. may signifie al∣so all those spirituall blessings and benefits which the Saints receive by Christ: for as the affliction of the Jews signifies mans mi∣sery by sin, and the deliverance of the Jews from their affliction signifieth our Redemp∣tion by Christ; so may those temporall joyes and blessings which the Jews enjoy at any time after their deliverance out of their affliction, tipifie the joys and blessings of the Saints whom Christ hath redeemed from their sins, after that their redemption: And therefore while the Prophet speaks of the temporall joyes and blessings of the Jews, he may so temper his speech, as that by the same words he may signifie also the joyes and blessings of the Saints which they receive by Christ.

And the rebuke of his people shall he take away from off all the Earth. q.d. And though now all people do rebuke and reproach the Jews the people of God in all places, yet then they shall rebuke them and reproach them no more. For when they shall hear what their God hath done to the Assyrians, their enemies for their sake, they shall be a∣fraid to rebuke them and reproach them, as heretofore they have done.

9.

And it shall be said,] Supple, by the men of Judah and Jerusalem.

In that day,] Supple, in which God shall destroy the Army of the Assyrians by his Angel, and so take away the grief of all people, &c.

We have waited for him.] Supple, till he came to deliver us.

He speaks here of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Or we have waited for him, that is, we have waited for his salvation.

We will [or shall] be glad and rejoyce in his salvation.] This is a repetition of those former words, he will save us.

Because salvation causeth joy and glad∣ness, therefore to say, that they shall be glad and rejoyce in the salvation of the Lord, is as much to say, as the Lord will save them, per metonymiam effecti.

In his salvation,] i. e. Because of his sal∣vation.

This Praeposition, In, among the He∣brews, serves for almost all other Praepositi∣ons, and here it is put for, for, or, because of.

His salvation,] i. e. The salvation which he will bring us.

It is therefore called his salvation, because he is the Authour of it.

Or by his salvation may bemeant his sa∣ving power.

10.

In this Mountain.] i. e. In the Mount Sion.

Shal the hand of the Lord rest,] Shall the Lord rest and abide, so that he will not be far from us in the time of need; but will be

ready at hand to help us at all occasi∣ons.

He puts the hand here for the whole man, by a Synecdoche; and therefore the hand, rather then any other parts, because we hold our weapons in our hands, whereby we offend and defend.

He speaks of God as of a man, per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And Moab shall be troden down.] i. e. And he shall tread down the Moabites.

Moab is put here, per Metonymiam Effici∣entis, for the Moabites, or the childr••n of Moab, which were at this time the Enemies of Judah, and as it seemeth, had late∣ly vexed them, and took spoyls from them.

11.

And he shall spread forth his hands in the mid••t of them,] q. d. And he shall run into the thickest Troops and Compa∣nies of the Moabites as they are in battel; and when he is there, he shall spread forth his hands in the midst of them, that he may reach the further, and beat all them down that come within his reach on either hand.

Note here the Enallage of the number, for he speaks here of the Moabites in the plural number, whereas he spoke of Moab before in the ninth Verse in the singular number.

Note also, that he speaks of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as of a man.

As he that swimmeth spreadeth forth his hands,] And such a one spreadeth forth his hands to the uttermost.

And he shall bring down their pride,] i. e. And he shall knock down their pride, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The pride of those which were slain was brought down with themselves; the pride of them which survived was pulled down by their conquest and overthrow.

Together with the spoyls of their hands,] i. e. Together with the spoyls which they have taken from us, which hath made them proud and lofty.

It seems from hence, that the Moabites had vexed the men of Judah, and had had the better of them at some time or o∣ther; or at least, that they had made some incursions into their Land, and car∣ryed away some spoyls uncontrolled.

Note, that this is the end and effect of Gods spreading forth his hands; for by that he brought down the pride of the Moabites with the spoyls of their hands.

12.

And the fortress of the high fort of thy walls] i. e. And the strong and high bul∣warks which are built upon the walls of thy Cities, O Moab, to defend them.

He puts fortress for fortresses, a sin∣gular for a plural number; and fort for forts.

Note here the Enallage of the person and number, for he speaks to Moab by an Apo∣strophe in the singular number, whereas he spoke of the Moabites just before in the plural number.

Shall he bring down.] i. e. Shall he cast down, or break down: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

ISAIAH, CHAP. XXVI.

IN that day] i. e. At that time in which the Assyri∣ans shall be destroyed by the Angell of God.

This song shall be sung,] i. e. Let this Song bee sung; for the Hebrews use a Future tense for an Imperative Mood, or this Song may be sung.

We have a strong City] He meaneth Jeru∣salem.

Salvation will God appoint for walls and bulwarks.] i. e. God will appoint salvati∣on it selfe in stead of walls and bulwarks, to defend it and protect it: And where salva∣tion it self is in stead of walls and bulwarks, that City must needs be safe.

Salvation may be taken here either actively, or passively, or neutrally; if actively, then by salvation may be meant Gods saving power, which is the cause of salvation, per metonymiam efficientis: If passively or neu∣trally, then by salvation is meant that, by which a thing is said to be formally safe: and which way soever it be taken, he speaks here of salvation, either as a person by a Proso∣popoeia, or at least as of a thing by it selfe subsistent.

Note, that he useth a Future for a Prae∣terperfect tense.

2.

Open ye the gates, that the righteous na∣tion, which keepeth the truth, may enter in] q. d. O ye Citizens of Jerusalem, open ye the gates of your City, and take in those god∣ly men and constant professors of the truth, which come to you for a refuge against the Assyrians.

The righteous Nation] He meaneth by these, those godly Jewes which lived in other Cities and Towns of Judah and Ben∣jamin, and ran to Jerusalem to save them∣selves from Sennacheribs Armie, and would not comply with Sennacherib, and forsake their Religion to save themselves as others did; and he saith the righteous nation, for those of the nation which are righteous, by a Synecdoc••e Integri.

Note, that those which were righteous and upright in heart, when they heard that God had appointed salvation for walls and bulwarks to Jerusalem, that is, that God would defend Jerusalem and preserve it a∣gainst the Assyrian, they believed Gods Word and hasted thither for safety.

Note also, that though this song was to be sung after the Assyrian was destroyed by the Angell, yet he speakes of those things which went before it, as though they were then to come, the better to set out what he speaks of to the life. A thing usuall in such subjects.

Which keepeth the truth] i. e. Which are constant in the profession of their Religion, which is the true Religion, and change it not to curry favour with the Assyrians.

May enter in.] And so be safe from the fury and violence of the Assyrians.

3.

Thou wilt keep him in perfect peace whose mind is staid on thee.] He useth here an A∣postrophe to God.

Although these words are occasioned by that peace and safety in which God kept the Inhabitants of Jerusalem, and others which (relying upon Gods protection) ran thither for relief against Sennacherib: Yet I take the words generally, of Gods preser∣ing all which trust in him; for the Divine Singers use to arise from Particulars to Ge∣neralls in the praises of God, as may be ob∣served in the Song of Hannah, 1 Sam. 2. verses 8, 9. And in the Song of the Virgin Mary, Luke 1.50. &c.

In perfect peace,] i. e. In perfect safe∣ty.

The Hebrews by the word peace, mean all and every kinde of prosperity or good.

Whose mind is staied on thee.] i. e. Who trust in thee and rely upon thee.

The minde is put for the whole man; and in the word staied, there is a Metaphor from

a man leaning upon a staffe, which staies him up that he falls not.

4.

Trust ye in the Lord for ever,] This is an Apostrophe to the men of Judah and Je∣rusalem, drawn as an inference from, and used by occasion of those words, Thou, O God, wilt keep him in perfect peace, whose minde is staied on thee, because he trusteth in thee. q. d. Being therefore that the Lord will keep him in perfect peace whose minde is staied on him, because he trusteth in him; Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength.

In the Lord Jehovah is everlasting strength.] Supple, And therefore he is able to save you and preserve you alwayes.

5.

For he bringeth down, &c.] i. e. For he casteth down, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The connexion is, q.d. Trust in the Lord, trust not in the strength of any fenced City, for he bringeth down, &c.

Them that dwell on high,] i. e. Those which dwell in Castles and Forts, which are built upon rocks and high places, and which are built with walls, and so are both by nature and art, more impregnable then others, by reason of which they trust more in the strength of the place, then they do in God.

The lofty City he layeth it low,] i. e. The City which is built upon an high rock or mountain; or, the City which is fortified and encompassed about with high walls and towers, and so maketh the Inhabitants thereof more to trust in the strength there∣of then in God, he demolisheth and bring∣eth to ruine.

This Relative It, is redundant.

The foot shall tread it down, even the feet of the poor,] i. e. They which are weak and of no account for warlike forces, shall cast it down as easily as a man treads down a flower of the field with his foot.

The foot &c.] The foot is put here for the whole man, by a Synecdoche, and the foot rather then any other part, because with that we tread, &c.

Shall tread it down,] i. e. Shall easily and without much adoe beat it down: a Me∣taphor.

The poor.] By the poor he meaneth, by a Metaphor, those which are contemptible; and contemptible in particular in the mat∣ter of warlike strength.

And the steps of the needy.] By steps he meaneth the feet, per Metonymiam Effecti.

This is a repetition of the former Sen∣tence.

7.

The way of the just is uprightnesse,] i. e. The actions of the just man are upright, &c.

The Prophet useth here again his Apo∣strophe to God which he interrupted in the two former verses, by an Apostrophe to the men of Judah and Jerusalem.

And by the just man he meaneth those godly and religious men which were in Je∣rusalem when Sennacheribs Army did be∣siege it (as appears by the next verse) whom he called the righteous nation, vers. 2. These he sheweth here to be no hypocrites, but truly godly and religious men, whose sin∣cerity he here mentioneth, that he may shew that they are such as are worthy of the sal∣vation of God.

The way] i. e The actions.

The Hebrews often put the way for the actions of man, by a Metaphor, because we attaine to the end which God hath pro∣pounded to us by holy actions, as we come by the way to the place to which we would go.

Of the just] i. e. Of the just men, Supple, which hide themselves in Jerusalem from the Assyrians.

He puts here a Singular for a Plural num∣ber, by an Enallage.

Is uprightnesse.] i. e. Is upright and without hypocrisie.

He saith uprightnesse, for upright, using an Abstract for a Concrete, per Metonymiam Adjuncti.

Thou most upright] i. e. Thou O God which art the most upright.

Dost weigh the path of the just.] i. e. Dost examin the wayes or the actions of these just men, and dost finde them to be truly upright.

Dost weigh] i e. Dost examin.

This word is metaphoricall, taken from the weighing of such merchantable Com∣modities as are sold by weight; or, from the weighing of gold in scales, to know whether it be weight or no.

Note, that the word weight, is to be taken here not onely for to examine, but also to finde good upon examination, by a Syllepsis.

The path.] i. e. The way, that is, the acti∣ons as before.

8.

Yea, in the way of thy judgements, O Lord, have we waited for thee,] i. e. Yea, when thy judgements, and chastisements, and afflictions, (brought upon us by the As∣syrians)

have been upon us, we have not fainted or started aside, but have waited for thee, that is, for thy salvation, and for thy coming to deliver us.

This is a great argument of true and sin∣cere uprightnesse, not to be offended be∣cause of afflictions and persecutions, but to put our trust in God even when he doth chastise us and afflict us.

Note here the Enallage first of the num∣ber, for he speaks of the just in the Plural number, whereas he spoke of them in the Singular number just before; then of the person, for he speaks of them here in the first person (making himself one of the num∣ber) whereas he spoke of them there in the third.

Have we waited for thee,] i. e. For thy coming. See cap. 25.9. Or, for thee, that is, for thy help; or, for thy loving kind∣nesse.

The desire of our soule is to thy name,] i. e. The desire of our soul hath been to thee, as to the object thereof; that is, we have heartily desired thee & thy presence to help us; or, we have heartily desired thy loving kindness towards us.

A Present is here put for a Preterperfect tense.

To thy name,] i. e. To thee.

An Hebrew Periphrase.

And to the remembrance of thee.] i. e. And to the remembrance of those things which thou hast done for them which trust in thee, and of the promises which thou hast made to us; for by the remembrance of th••se things, are we sustained in the midst of all our afflictions.

Of thee.] i. e. Of the things which thou hast done for them which trust in thee, and of the promises which thou hast made to us; for God may be, and is often put (espe∣cially in the Psalmes) for his actions and his attributes, by a metonymy of the cause and of the subject.

9.

With my soule have I desired thee,] i. e. And I thy servant have also with my soule desired and prayed for thy mercy and lo∣ving kindness towards us thy people.

In the night] Supple, At which time I have bin waking, when others have been asleep.

It is probable (which some say) that this Song ended at the eight verse, and that I∣saiah himself fore-seeing by this song what God would do for the righteous and their prayers, and how he would deale with the proud, becomes a suiter to God for the sal∣vation of the poor Jews from the fury of the Assyrians, and for the destruction of those Assyrians their proud and deadly ene∣mies.

Will I se••k thee] i. e. I will seek thy mercy and loving-kindness, and pray for it.

What we desire and seek for truly & sin∣cerely at Gods hands, we pray to him for; for that is the means appointed to us to ob∣taine from him, for call upon me in the day of trouble and I will deliver thee, saith the Lord, Psal. 50.15. Ask and it shall be given you, saith our Saviour, Mat. 7.7.

Early,] i. e. Betimes in the morning when my spirits are fresh, and before I doe any other thing; yea, while others are yet scarce awake.

For when thy judgements are in the earth] Between these and the former words we must understand this or the like prayer or petition, viz. Shew us therefore thy mercy and loving-kindness, O Lord, and take away thy judgements from us which trust in thee, and poure them out upon our enemies the wick∣ed Assyrians which fear not thy Name.

When thy judgements are in the earth] i. e. When thy judgements are upon the Inhabi∣tants of the earth, that is, upon the As∣syrians.

Note, that in, is put here for on, or up∣on; and that by the earth, are meant the In∣habitants of the earth, by a metonymy: and by the Inhabitants of the earth in generall, are meant the Assyrians in particular, whom he calls the Inhabitants of the world, in the next words, and againe in the eighteen verse.

The Inhabitants of the world.] i. e. The Assyrians. See verse 18.

Will learn righteousness.] And so by con∣sequence will not use oppression as now they do towards us.

10.

Let favour be shewed to the wicked,] i. e. If thou sparest him that is wicked, and dost suffer him to go unpunished, and to e∣scape thy judgements.

By the wicked in generall, he meaneth the Assyrians in particular, by a Synec∣doche.

He will not learn righteousnesse,] i. e. He will not learn righteousnesse, and so by con∣sequence will not leave off to do evill and to oppresse.

In the Land of uprightnesse, &c.] q.d. Yea,

though he be in a Land where uprightnesse is professed and practise•• (such as the Land of Judah is) and liveth among righteous men, whose example might move him to deale righteously, yet (if thou dost not smite him but sparest him) he will do un∣rightly.

The La••d of uprightnesse] i. e. The up∣right Land; for the Hebrews put a Substan∣tive of the Genitive Case for an Adjective. And a Land is called a Land of uprightnesse, or, an upright Land, because of the Inha∣bitants thereof, which are upright men, and professe and practise uprightnesse therein.

He will deale unjustly,] i. e. He will do wrong.

And will not behold the Majesty of the Lord.] i. e. And will not take notice of the power of God over all men, and of his justice; so as to reverence and feare him, and leave off to deal unjustly & to do wrong for fear of him.

The Majesty of the Lord,] By the Majesty of the Lord is meant the Lord himselfe. See cap. 24.14. And by the Lord himselfe is meant the power and justice of the Lord, by a Metonymy.

Lord, when thy hand is lifted up, they will not see,] i. e. Yea, though thou dost threa∣ten them for their evill doings, and art ready to smite them, if thou dost not smite them they will take no notice of it, but persist still in their evill doings.

He alludes here to a man, who when he threatens and is ready to strike, lifts up his hand to fetch his blow.

But they shall see,] q. d. But yet at length when thy hand falls upon them, and thou smitest them, they shall see it, and feel it too to their cost.

And be ashamed] viz. So many of them as shall escape death.

For their envy at the people,] i. e. For the evill which they have done to thy peo∣ple.

He puts envy here for mischiefe, proceed∣ing of envy, by a Metonymy.

The Assyrians at this time did mightily vex and distresse the Jews the people of God.

The fire of thine enemies,] i. e. That shame which useth to befall thine enemies.

Fire is put here metaphorically for shame, because as fire is red, so shame causeth red∣ness through blushing in the face. In the same sence the Prophet saith, their faces shall be as flames, cap. 13.8.

Shall devoure them.] i. e. Shall befall them.

Fire is said to consume and devoure, as cap. 9.18. Wherefore the Prophet using the word fire metaphorically, saith in allusi∣on to that, it shall devoure them; whereas if he had said shame without a metaphor, he would have said, shall befall them, or take hold upon them.

By this phrase the Prophet signifies the excess of shame.

12.

Lord thou wilt ordaine peace for us,] i. e. Lord ordaine, we beseech thee, peace for us.

He puts here a Future tense of the Indica∣tive mood, for an Imperative, after the He∣brew manner.

For thou also hast wrought all our works in us,] q. d. For whatsoever hath happened to us, whether it be good or evill, comes from thee, Supple, and therefore it is in thy power, O Lord, to procure us peace and ordain it for us.

Thou also] This Particle also, is either redundant, or it doth relate to second causes, which though they are principall instruments in the works here spoken of, yet they are but instruments directed by God, and therefore God also works these works, though the worldling takes the second cau∣ses for the sole causes, and never looks up to God.

All our works] By works are here meant all events, and all things which happened to them, which he calls their workes; not be∣cause they did them, but because they were done or hapned to them, or among them.

In us.] i. e. Among us, or to us; (for In will serve for almost any preposition whatsoever) q. d. which have happened or have bin done to us, or among us.

13.

Other Lords besides thee have had do∣minion over us,] The Hebrews were a free people, not subject nor tributary by right to any under God, who was their King and their Lord, Psal. 44.4. If any one therefore demanded subjection or tribute of them, or made himself a Lord over them (as the As∣syrians did at this time) he was a Tyrant by usurpation, and a Tyrant by oppression; both which were grievous to the Hebrews, and from both which the Prophet here in the name of the Jews desireth to be delivered.

Have had dominion,] These words signi∣fie a continued act; q. d. Other Lords be∣sides thee have had and still have domini∣on over us.

Though the Philistines, and Jebusites, and Syrians, and others have at times lorded it over the Hebrews, yet he complains here of the Assyrians onely, who onely Lorded it over them at this time.

But by thee onely will we make mention of thy name,] i. e. But by thy goodness towards us (and thy goodness onely) let us make mention of thee, as of our onely Lord, q.d. But deliver thou us, O Lord, in whom one∣ly we trust; deliver thou us for thy mercy and goodness sake, from all other which have dominion over us, that we may make mention of thee as of our Lord, and of thee onely, and call none other our Lord but thee alone.

He puts here a Future tense of the Indi∣cative mood, for an Imperative, as before.

By thee onely] He puts God here for the mercy and goodness of God, per metonymi∣am Subjecti. And he saith by thee only, be∣cause they trusted onely in God, and ex∣pected help onely from him.

We will make mention of thy name.] i. e. Let us make mention of thee, Supple, as of our onely Lord.

He saith thy name, for thee, as cap. 25.1. & 26.8. And when he saith, we will make mention, or let us make mention of thy name, it is as if he should say, let us call thee onely Lord; or, be thou alone our Lord; for to call God our Lord, and for God to be our Lord, is all one in the Hebrew manner of speech.

14.

They are dead, they shall not live,] q.d. They shall be cut off, they shall not live which usurpe dominion over us, and di∣sturbe our peace.

The Prophet sheweth here, that the Lord hath heard his prayer, and will grant his request in destroying the Assyrians which did Lord it over the Jews.

They are dead,] He puts here a Present or Praeterperfect tense for a Future, to signi∣fie the certainty of what he speaks; and so he doth again three or four times in this verse, and many times in this Chapter.

They shall not rise,] Supple, to live in this world to vex and distresse us any more.

Therefore hast thou visited and destroyed them,] i. e. For thou wilt visit them and de- them.

He puts Therefore, for For, or Because, as the same word in the Originall is rendred, Gen. 38.26.

Ha••t thou visited] God visits both in an∣ger and loving-kindness: when he visiteth in loving-kindness, he redeemeth and de∣livereth; when he visits in anger, he afflicteth and punisheth.

And made all their memory to perish.] Sup∣ple, So as that they shall not be so much as once remembred.

15.

Thou hast increased the nation, O Lord,] i. e. Thou wilt increase our nation, O Lord, thou wilt increase the nation of the Jewes again, when it is diminished.

The Nation of the Jewes was increased at this time, by the return of many Jewes into their Countrey (upon the wonderfull destruction of Sennacheribs Army) which Jewes had fled into other Lands for safety, when Sennacherib first invaded Judea; at which time also many of other nations be∣ing moved by that miraculous destruction of the Assyrians, forsaking their idolatry, came and lived in Judah, and so encreased that nation, even the nation of the Jews.

Thou art glorified,] i. e. Thou wilt do that for which thou shalt be glorified, per Metonymiam Effecti.

That which he did here was, that he destroyed the Assyrians, and delivered his own people, and restored them to peace and happiness again.

Thou hast removed it far unto all the ends of the earth.] i. e. Thou wilt enlarge the na∣tions, that is, the people of Judah which shall be shut up in Jerusalem, and there be besieged and imprisoned by the Assyrians, and wilt remove it thence into all the parts of the Land.

Note that a Praeterperfect tense is here put for a future

This he did when he destroyed the Assy∣rians, by which the people might go whi∣ther they would without fear.

Far] Supple, From Jerusalem, where they were shut up, and as it were impri∣soned.

Of the earth.] By the earth he meaneth the Land of Judah, per Synecdochen Inte∣gri, as cap. 24.17. &c.

16.

In trouble] i. e. When the Assyrians afflicted and distressed them.

Have they] i. e. The just and righteous men which were in Jerusalem.

Have they visited thee.] i. e. Have they

come into thy Temple which is thy house and there visited thee, and offered up their prayers to thee. See 2 Kings 19. v. 14, 15.

He speaks here of things then to come, as if they had been then already past, and that for the certainty of them.

17.

Like as a woman with child, that draweth neer to the time of her delivery, is in pain, and crieth out in her pangs, so have we been.] Supple, In great paine and anguish of heart, and so have we cryed out for very grief, because of the oppressions where∣with the Assyrians do oppresse us.

Note here, how he changeth persons, from the third to the first.

18.

We have been with child,] q. d. Yea, we have been yet more like to women with child, for we have been as it were with child with the hopes of deliverance from the distresse, wherewith the Assyrians do distresse us.

We have been in pain,] i. e. We have been in pain and anguish of spirit, because of our oppressions from which we desired to be delivered.

We have as it were brought forth wind,] But yet when after all our pain and anguish of spirit, we thought we should have brought forth deliverance according to our hopes, we did not bring forth deliverance as we hoped.

To bring forth wind is, to bring forth that which is contrary, or at least not according to our hopes and expectation.

The Prophet seemeth here to allude to those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or those windy egges which naturalists speak off, of which com∣eth no bird nor chick, but they prove ad∣dle.

Nor doth it hinder the allusion, that in the former part of this similitude he alludes to a woman with child, who is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Not such a one as layeth egges, but bringeth forth her young alive: for the Prophet doth often mingle Meta∣phors and Allegories, and allude now to one thing, now to another in the same sen∣tence.

We have not wrought any deliverance in the earth,] i. e. We have not hitherto pro∣cured from thee any deliverance from the oppression of the Assyrians which oppresse us in our Land.

He sheweth here what he meaneth by the fore-going words, and what it was with which they were with child; they were with child with hope of deliverance, and with hope that the Assyrians should be de∣stroyed; but they brought not forth this child.

The means by which they would have wrought this deliverance, was by prayer, which hitherto God had not heard.

Note, that the Proph••t leaveth his for∣mer allegory here, which if he had fol∣lowed, he should have said, we have not brought forth deliverance.

In the earth,] He takes the earth here for Judea, as verse 15.

Neither have the Inhabitants of the world faln] Neither hast thou as yet smitten the Assyrians which now vex us (as thou didst the Egyptians and Moabites which vexed our fore-fathers) that they might fall.

The Inhabitants of the world] By the In∣habitants of the world he meaneth the Assy∣rians, per Synecdochen Integri. And the Assy∣rians might be called at this time the Inha∣bitants of the world, rather then any other people, because of their large dominions in the world.

19.

Thy dead men shall live,] This is the answer of God to that complaint which the Prophet made just before in the person of the just nation.

Thy dead men] i. e. Thy men which are but as dead men in thy esteem, and in the esteem of the world, because no man can see how they can possibly escape the sword of the Assyrians.

Shall live,] i. e. Shall live again, i. e. Shall escape death and flourish again.

He persists in the allusion to dead men.

Together with my dead body shall they a∣rise,] i. e. Together with my holy City Jerusalem, which is accounted but as a dead carcase, shall they arise from the dead.

He speaks here of Jerusalem as of a wo∣man which first he calls His, in respect of the love which he did bear to her; for he loved the gates of Sion more then all the dwel∣lings of Jacob, Psal. 87.2. Yea, in respect of the marriage by which he had married her, for he was her husband. Cap. 54.5. Then he calls her his dead body (in respect of the opinion of men which made no o∣ther account but that the Assyrians would destroy her, as they had destroyed other Cities of Judah, their power being so great and their wrath so hot against her) and in allusion to that, that Jerusalem was to God as a Wife, and as his Love, these words, my

dead body sound somewhat amorously, or love-like.

This which is here spoken of, was ful∣filled when God destroyed the Army of the Assyrians which did sorely distresse Jerusa∣lem, and the men within her, by which they in Jerusalem were relieved.

Ye that dwell in the dust,] By them that dwell in the dust are meant dead men, whom he describeth by that, that they dwell in the dust, because the dead are bruied in the dust of earth.

And by dead men, he meaneth metapho∣rically those Jewes which were in Jerusalem when Sennacheribs Army besieged it; whom he cals dead men, because every one thought them to be in so great danger of death, as that they could not possibly escape it; and Jerusalem was then but as a Grave or Sepul∣chre, because the Jewes while they were be∣sieged therein could no more go out nor were they like to go out thence any more then a dead man could or was likely to go out of his Grave or Sepulchr.

The Lord therefore cals them dead men, not in his own sense (for he knew how to deliver them) but in the sense of others. See the like cap. 41.14.

Thy dew is as the dew of herbs,] i. e. The blessing which shall light upon thee, shall be as the dew which falls upon herbs; for as the dew which falls upon herbes refresheth them, and makes them to flourish; so shall the blessing which shall light upon thee, re∣fresh thee, and make thee flourish again.

He calls the blessing of God here by the name of dew, because it should be like un∣to dew; and he calls it her dew, because it should light upon her, i. e. Upon Jerusalem, as he calls the dew which falls uon the herbes, the dew of herbes.

And the earth shall cast out the dead.] i. e. And ye which are accounted as men which are dead, shall rise out of the earth, where ye are buried.

He seemeth here to compare the earth or the grave, to the wombe which concurreth actively and vigorously to the casting out of the dead child which is therein.

These words are metaphoricall, and do signifie, that the Jewes which were in Jerusa∣lem should be speedily freed from the dan∣ger in which they were, and from the siege with which they were begirt, and should be at liberty to go whither they would.

So that these words do signifie under a metaphor, the same as those words signifie plainly, Thou hast removed it farre into all the ends of the earth, vers. 15.

He speaks of the Jews here under the me∣taphor of dead men, because they were accounted no better then dead men, and men appointed to be slain by the sword of the Assyrian.

15.

Enter thou into thy chambers and shut thy doors about thee,] Shut thy doors and keep thee close a little.

He alludes to the manner of those which are besieged, who, were wont to shut up their doors, and keep within, during the siege, as having no joy to walk abroad, but chusing rather to weep and lament at home in their chambers, and in their closets; as also thinking by this to avoid the violence and fury of Souldiers, that might chance to rush in upon them unawares. See Cap. 24.10.

That which is here spoken, is spoken in the person of the Prophet, who by occasi∣on of Gods words mentioned in the two former verses, exhorts the people of Jeru∣salem to bear the siege and oppression of the Assyrians patiently, because they should last but a little time.

Ʋntill the indignation.] i. e. Untill the indignation and anger of God towards thee. Cap. 10.25.

21.

The Lord cometh out of his place,] i. e. The Lord will come straight-way out of his place.

By the place of the Lord may be meant heaven; or, by the place of the Lord may be meant the Mercy-seat which was between the Cherubins in the Sanctum Sanctorum, for there was the Lord wont to sit, 1 Sam. 4.4. Psal. 80.1. and 99.1.

He speaks here of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as of a man.

The Inhabitants of the earth,] i. e. The Assyrians.

He calls the Assyrians the Inhabitants of the earth here, as he called them the Inha∣bitants of the world, v. 18.

The earth also shall disclose her blood,] i. e. For the earth also, &c. q. d. for even the earth also shall disclose the blood of the Jewes (which the Inhabitants of the earth, that is, the Assyrians have shed, and she hath drunk up) that God may revenge it.

This seems to contain a reason, why God would punish the Inhabitants of the earth.

The earth also] q. d. For not onely those Jewes themselves which survive, shall com∣plain

how many of their brethren have bin slain by the Assyrians, and cry for vengance against them; but the earth also shall dis∣close her blood, &c.

And shall no more cover her slain.] i. e. And shall no longer cover (and so conceal) the slain which are buried in her, but shall lay open the bodies of those Jews which the Assyrians have slain, to the eyes of God, and reveale them, and call for vengeance upon the Assyrians for killing them.

He speaks of the earth as of a man or wo∣man, which is indued with reason, by a Metaphor, or Prosopopoeia, and of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Though the slaughter of the Jews which the Assyrians made (who in this were Gods rod) was just in respect of God, who puni∣shed them for their sins; yet it was not so in regard of the Assyrians who waged war upon the Jewes; for they did it out of am∣bition and tyranny. See cap. 10.7. &c.

ISAIAH, CHAP. XXVII.

IN that day] i. e. At that time in which the Assyrians shall make war upon Judea and besiege Jerusalem.

A Relative is put here without an Antecedent.

Leviathan] Leviathan signifieth a Whale, Psal. 104.26. but allegorically it signifieth a Tyrant or great King which oppresseth and devoureth lesser Kings and people, as the Whale doth lesser fish: In particular Leviathan doth allegorically signifie in this place Sennacherib King of Assyria, that great Tyrant and Hunter of men, whom God punished when he destroyed his Army by the Ministry of an Angel, and him him∣self by Adramelech and Sharezer his sons, 2 King. 19.35, 36, 37.

The piercing serpent] A serpent is a name which the Hebrews use as well of fishes, as of those creatures which we call com∣monly serpents; for as serpents creep and glide along on the ground, so do fishes in the waters: See Gen. 1.20. in the mar∣gin there.

A Whale is called a piercing serpent, or a piercing fish, because of his great sharp teeth which pierce when he biteth.

Sennacherib is called metaphorically, the piercing serpent, because of his cruelty.

That crooked serpent,] The Whale is no more crooked then other fish, yea as straight as any: he is crooked onely while he swimmeth, and bendeth his tail or hin∣der part of his body to and fro.

The Prophet considereth the Whale in that posture here, and by his crookedness signifieth allegorically the fraud and trea∣chery of Sennacherib, who was not straight and upright in his dealings, but very trea∣cherous and fraudulent.

And he shall slay the Dragon that is in the Sea.] i. e. Yea, he shall slay the Dra∣gon that is in the Sea.

He puts And for Yea.

A Dragon is one of the greatest kindes of Land-serpents that are, and is a name which we use onely of that kinde of Ser∣pents which lives on the Land, never of any Serpent which lives in the waters: Whereas therefore we read here of the Dragon in the Sea, it seems to be a bor∣rowed name, and given to the Whale, be∣ing one of the greatest sort of fishes which are in the Sea, by a Metaphor, from the Dragon, which is one of the greatest kinde of Serpents which are on the Land: So that the Dragon here signifieth the same as Leviathan did before, that is, a Whale; and both of them by an Allegory signifie Sennacherib King of Assyria, which ruled among many people, as the Whale lives a∣mong many waters in the Sea.

This Leviathan, this Dragon, even Sen∣nacherib King of Assyria, did the Lord punish when he destroyed his Army, and

made him himself to fly to his strong hold, 2 Kings cap. 27. vers. 35, 36. And then slew him, by the hands of his sons Adramelech and Sharezer, who smote him as he was worshipping in the house of his God Nisroch, 2 King. 27. vers. 37.

In the Sea,] By the Sea may be meant metaphorically the many people among which Sennacherib lived, and over which he ruled.

2.

Sing ye unto her,] i. e. Sing ye to her praise, or to her comfort.

He speaks of Jerusalem here, though he nameth her not.

A vineyard of red wine.] q. d. There is a vineyard of red wine.

Here begins the Song.

A vineyard of grapes, which yield red wine, was the best kinde of vineyard: for the Scripture commends wine for the red∣ness of it, Genes. 49.12. Prov. 23. v. 31. And Jerusalem was to be commended at this time for the Faith and Patience which the righteous Nation which was therein shewed.

This is spoken here in the person of God.

3.

I the Lord do keep it,] The Prophet alludes here to the Keeper of a Vineyard; and, by these Metaphorical expressions, sig∣nifieth the care which God had of Je∣rusalem to preserve her from her Ene∣mies.

Le••t any hurt i••,] q. d. Lest any should come over the hedges, or break down the fence, and spoyl the Vineyard; i. e. Lest any should break into Jerusalem with an Army, and destroy it.

4.

Fury is not in me,] Supple, Against my Vineyard; q. d. I am not angry with Jerusalem, so as to destroy her, or suffer her to be destroyed.

Who would set the bryars and thorns a∣gainst me in battel?] q. d. But yet who would advise the bryars and thorns, and encourage them, to fight against me in battel, as though they might do it with safety, or as though I would spare them, and that there were not fury in me against them, though there be no fury against my Vineyard?

Understand here these words, But yet.

By the bryars and thorns may be under∣stood such as were Enemies to Jerusalem, and the men thereof; and fitly doth he signifie the Enemies of Jerusalem, and the inhabitants thereof, under the Meta∣phor of bryars and thorns: for he had compared Jerusalem and the inhabitants thereof to a vineyard; and nothing is so much an Enemy to a vineyard, and doth so much annoy it, as bryars and thorns.

By this therefore, that the Lord saith he will be thus furious against the Enemies of Jerusalem, he doth shew forth the greater love to Jerusalem her self.

By their standing in battel against God is meant their sinning against God; for all such sinners are the Enemies of God, Colos. 1. vers. 21. and their sinning is a fighting against God, Acts 5.39. Rom. 8. v. 7.

This sence of this place agreeth with the tenth Verse of this Chapter, &c.

I would go through them,] q. d. If any should advise the bryars and thorns to stand in battel against me, they should know that there is fury in me towards them; for I would charge through them.

A Metaphor from Soldiers.

I would burn them together.] q. d. I would destroy them every one.

He speaks here properly, when he speaks of burning bryars and thorns, (for they use to be fuel for the fire, and to be burn∣ed,) whereas he spoke allegorically of them before, under the Allegory of Soul∣diers: where note (as we have often ob∣served) that the Prophet often mixeth his Allegories with other allegorical and proper expressions, &c.

Together.] i. e. Every one of them. See Cap. 1.28.

Note, that these words [Who would set the bryars and thorns against me in battel? I would go through them, I would burn them together,] are to be read with a paren∣thesis.

5.

Or let him take hold of my strength,] q. d. Or if there be any fury in me to∣wards my Vineyard, that is, towards Is∣rael, and I am angry with him, let Is∣rael take hold of my arm, and hold it, that I cannot strike with it; that is, Let him humble himself, and pray, and de∣sire me to remit my fury and anger, and be at peace with him, and I will be at peace with him.

He alludes to a servant, or a son, who when his master or father is angry with him, and takes up a stick or a rod to beat him, layeth hold of his masters or fathers arm or hand, that he might not beat him.

As to lay hold on a mans arm, doth hin∣der him from striking; so doth it hinder God from striking, to humble thy self before him, and to pray to him for par∣don.

The meaning therefore of this Allegory and place is, that in case God should be angry with his people, let them humble themselves, and make use of prayer (which will prevail with him to hold his hand from striking them) and desire his favor, and they should obtain his favor, and hold his hand.

Let him, &c.] Here he declineth from the Metaphor of the Vineyard, and by him meaneth Israel, of whom vers. 6. but the sence is the same; and Israel and the Vineyard are the same.

My strength,] i. e. My arm, wherein my strength lieth to smite.

He puts strength for the arm in which the strength lieth, by a Metonymy.

He speaks of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That he may make peace with me.] i. e. That I may be friends with him.

6.

He shall cause them] By He is meant God.

Note here the Enallage of the person, for the first person is changed into the third.

Them that come of Jacob,] i. e. The Jews, which are the sons of Jacob by Ju∣dah.

To take root,] So that they shall not easily be moved, or rooted up out of their Land; but shall there be fixed, and flourish, though they are much diminished by the Assyrians.

He speaks of the Jews here, as of a Vine, by a Metaphor.

Israel,] i. e. The Jews, the children of Jacob, who was also called Israel: Meto∣nymia Efficientis.

And fill the face of the World] i. e. And fill his own Land.

The land of Judah is sometimes called the World, and sometimes the Earth, though it be but a little part thereof, per synecdo∣chen integri.

With fruit.] i. e. With children.

A metaphor from the fruit of the Vine, or some other tree.

7.

Hath he smitten him?] i. e. Hath the Lord smitten Israel?

As he smote those that smote him,] That is, As he smote the Assyrians, which vexed and distressed him, to wit, Is∣rael.

Or is he slain according to the slaughter of them that are slain by him?] i. e. Or is Israel slain with such a slaughter as the Assyrians were slain, which were slain by Israel?

The question will be here, How the Assyrians were slain by Israel, whereas they were slain by the Angel? 2 Kings 19. vers. 35.

Answ. Though the Assyrians were slain by an Angel, yet because that Angel came in behalf of the Jews, and as it were a Captain of the Host of Israel (as that Angel did, Josh. 5. v. 14.) they may be said to have been slain by the Jews, that is, by Israel: For that is said to be done by an Army, which is done by one of the Army, yea which is done by an Auxili∣ary.

He sheweth here the goodness of God to the Jews, in that, though he did smite them, yet he did it for their good; he did not smite them so as he did the Assyri∣ans under Sennacherib, to their utter de∣struction.

8.

In measure when it shooteth forth wilt thou debate with it,] This phrase is metaphorical; and the meaning of it is this, That when Gods people Israel sinneth, God is not extream in punishing them, but very moderate.

Note here the Apostrophe to God.

In measure] i. e. By measure; For In is often put for By; and the measure meant is some little measure, by which they were wont to measure Corn or the like; From whence cometh this Allegory and Proverb, That when any thing is done with moderation, and without extremi∣ty, it is said to be done In or By mea∣sure.

When it shooteth forth] He speaks of Israel, or the people of the Jews (which were the people of God) under the meta∣phor of a Vine or Vineyard; therefore he saith, When it, &c.

When it shooteth forth] i. e. When it send∣eth forth or shooteth out luxuriant bran∣ches, such as hinder the Vine from bring∣ing forth faire grapes, and therefore are to pruned and cut off. The meaning is, when Israel sinneth; for the sinfull actions of a man may be very well compared to the luxuriant branches of a Vine.

Thou wilt debate with it] The Prophet should have said; thou wilt prune it, if he had stuck to his allegory; but he declines from that (for we debate not with insensi∣ble creatures, and creatures void of reason) and speaks of the Vine now, as if it were endued with sense and reason both.

But we have observed often the mixture of Metaphors, which the Prophet useth.

Thou wilt debate with it,] i. e. Thou wilt chide with it and punish it.

This Debate here must include chastising and punishing, by a Syllepsis.

He stayeth his rough wind in the day of the East wind] i. e. When the Lord fans his people, he blows upon them with his East wind, by which he carrieth away the chaff, but he staies his rough-wind or north-wind, which would carry away Corn and all.

This seemeth to be a Proverbiall speech, and is for sense the same with the former sentence, and sheweth that God will cha∣stise his people, but not utterly consume them.

Note here the Enallage of the person, by which he passeth from the second person to the third.

Note also, his transition from the meta∣phor of a Vine, to the metaphor of Corne, whick is fanned or winnowed.

9.

By this therefore shall the iniquity of Jacob be purged,] q. d. By this therefore, O Lord, that thou hast chastised and smitten Jacob, his iniquity shall be purged, and he will amend his life.

Jacob] By Jacob are meant the Jews, the sons of Jacob, by a Metonymy.

And this is all the fruit to take away his sin,] i. e. And this is all the fruit which thou expectest from the chastisements and punishments which thou layest upon him, to wit, to take away his sin.

His sin] By sin, Idolatry is here meant, if not onely, yet chiefly, as the next words signifie.

When he maketh all the stones of the Altars as chalk-stones, that are beaten in sunder, the Groves and Images shall not stand up] These words are defective, and the defects are thus made up; q. d. Therefore, though thou doest smite Jacob, yet thou wilt hold thy hand from smiting him, when he beateth down the Altars which he hath built to his idols, and when he repents him of his idolatry, and saith, The Groves and Images shall not stand up.

When he maketh all the stones of the Al∣tars as chalk-stones, &c.] When he break∣eth up Altars as chalk-stones are bro∣ken, &c.

He puts the stones of the Altars, for the Al∣tars made of stone, per Metonymiam Mate∣riae, and by these Altars here, he means those Altars which were built for Idols.

As chalk-stones which were beaten in sun∣der,] By chalk-stones he means lime-stones, which are made of chalk, by burning in a kilne; per Metonymiam Materiae.

Of these stones they make mortar, and for that end beat them to dust.

The Groves] By Groves some understand here the groves which were planted or used for places of Idolatry; others by groves understand not here places beset with trees, (for Groves in the Scripture phrase do not alwayes signifie such places) but Idols cal∣led by the name of Groves, as Judg. 3. v. 1. 2 King. 17.10. and ••1.7.

But why Idols should be called Groves, all agree not; some call them Groves, because they were wont to be set, and worshipped in Groves; others, because those Idols which are called Groves, were Images of Groves ar∣tificially graven; and indeed Idolaters came by degrees to worship the very trees, and what they worshipped in it self, they might worship in an Image too: Others say, that by Groves are meant peculiarly the Idols or Images of Ashtaroth the Goddesse of the Sidonians (of which 1 Kings 11.5. and 2 Kings 23.13.) And that the Scripture calls them Groves, in allusion to the name Ashta∣roth, (for Ascheroth (which sounds almost like Ashtaroth) signifies Groves in the He∣brew tongue) that it might both allude to the name Ashtaroth, and shew the vanity of that great Deity which is made of wood, the Tree of a Grove.

10.

Yet the defenced City shall be desolate,] q. d. Yet when thou (O God) takest Baby∣lon in hand, and doest punish her for her sins; thou wilt not deal with her as thou dealest with Jerusalem, but thou wilt make her desolate.

He opposeth here Gods dealing with Ba∣bylon the chief City of the Assyrians, to his dealing with Jerusalem the chief City of the Jewes.

The fenced City] By the fenced City he meaneth Babylon, which was well fenced and fortified, even at this time.

Concerning this desolation of Babylon, See Cap. 13. & 21.

And the habitation] By this also he mean∣eth Babylon, which he calls the habitation, by way of excellency, because it contained exceeding many Inhabitants for number, and very great ones for quality, for which cause also it was called the Gates or City of the Nobles, Cap. 13.2.

Shall be forsaken,] Supple, Of its Inha∣bitants.

And left like a Wilderness] Supple, Where nothing is dressed and trimmed, and where not men, but beasts onely live.

There shall the Calfe feed,] Supple, With∣out hindrance.

By the Calfe, we may understand other Cattle also.

There shall he lye down] Supple, And lodge in quiet.

And consume the branches thereof.] i. e. And shall eat the leaves and branches of the choise Trees and Plants which the Babylo∣nians have planted in their brave gardens, and preserved with all cost and diligence, within the walls of Babylon.

11.

When the boughs thereof are withered,] q. d. And there the Boughs thereof shall wither and dye, through the gnawing and cropping of Cattle, or some other means, and when they are withered and dead, &c.

All this is to be understood by a Sil∣lepsis.

The like to this was threatned to the Ten Tribes, cap. 17. v. 9, 10, 11. which shewed that they had their gardens in high esteem.

The women come and set them on fire,] i. e. The Women shall come and set them on fire.

A Present for a Future Tense.

By women we may understand the female Sex, whose employments of baking and seething, &c. require wood; yet some by women understand the Medes (which were as women for delicacy and habit) and this must needs move the Babylonians, to hear that they should set their trees on fire, be∣cause the Babylonians had the Medes in much contempt.

And set them on fire,] Not in the place where they grew, but in their Bake-houses, and Wash-houses, and Kitchens, whither they carried them for their use.

Yet if we understand these women of the Medes, wanton Souldiers might set these trees on fire, even where they grew.

For it is a people] i. e. For the Assyrians which are Lords of Babylon, are a peo∣ple, &c.

Here is a Relative without an Antece∣dent.

Of no understanding.] The Assyrians are said to be a people of no understanding; be∣cause they understood not that they were but Gods Instrument in punishing those which he would punish by them, and there∣fore they did lift up themselves, and think that what they did, they did by their own power and wisdome, &c. And so they op∣pressed even the Lords people, to their own ruine. See Cap. 10. from verse 5. to verse 19.

He that made them] i. e. God who made them into so great and powerfull a Kingdom.

And he that formed them.] This is a re∣petition of the former sentence.

Note, that these words making and form∣ing, are usually spoken of making and form∣ing a man naturally in the womb, or rather of making and forming a pot; but our Prophet doth often use it metaphorically, for the making and bringing of a people into one civill body, Kingdom, or Common∣wealth.

12.

It shall come to passe in that day,] i. e. It shall come to passe at that time in which Babylon shall be thus wasted & made desolate.

The Lord shall beat off from the channel of the River unto the stream of Egypt,] i. e. The Lord will by the hand of the Medes (which shall wast Babylon) make all (that have any reference to the Assyrians, and dwell be∣tween the River Euphrates, and the River of Egypt) to flee and leave their dwel∣lings.

Shall beat off] i. e. Shall drive away, Supple, from their dwellings.

This phrase is metaphoricall, taken from Olives, or other fruit, which are beaten from their trees with cudgells, &c.

From the channel of the River] i. e. Them that dwell from the Channell of Euphra∣tes, &c.

To the stream of Egypt] That is even to N••lus.

And ye shall be gathered one by one,] i. e. And ye shal be carefully gathered together, and brought safe into your own Land, &c.

When the people which had relation to the Assyrians fled by reason of the Medes, the Jews, or Children of Israel which they had in captivity and bondage, had occasi∣on and opportunity to return into their own Land again.

These words are Metaphoricall, and are taken from Olives or Apples, or the like fruits, which are gathered one by one, and so laid up in some place appointed; which Olives, or Apples, or other fruit so gather∣ed, last better then they which are beaten off or shook down from the tree; and more care there is taken about such as are so gathered, then there is about that which is beaten or shaken down.

He seems to oppose this gathering one by one, to that beating off, mentioned in this verse.

O ye Children of Israel.] Supple, Which are or shall be captives to the Assyrians between this time and that.

13.

And it shall lome to passe, in that day that the great Trumpet shall be blown,] Sup∣ple, in Jerusalem.

And they shall come, &c.] q. d. And it shall come to passe, at that time (at which the Lord shall beat off from their dwel∣lings, all that live from the Channel of the River, to the stream of Egypt) that it shall be with the Children of Israel, as it is with Soldiers when the great Trumpet is blown: for as when the great Trumpet is blown, all the Souldiers gather themselves together; so shall all the Children of Israel (which were in captivity to the Assyrians, or which were in exile in any place from Euphrates, to the streame of Egypt) retreat and return home, and gather themselves together to Jerusalem.

The great Trumpet] He saith the great Trumpet, alluding to some great Trumpet waiting upon the Generall, which was greater then those which did wait upon or∣dinary Captains; or else he saith a Great Trumpet, because a great Trumpet is heard farthest off, and they dwelt farre off from Jerusalem, even in Assyria and Egypt, which were to hear it.

And they] i. e. And they of the Children of Israel.

Shall come] Into their own Land.

Which were ready to perish] Through hard usage.

In the Land of Assyria,] Where they were Captives.

When the Assyrians were so hard put to it, as that they were fain to flee themselves to save their lives, their Slaves and Cap∣tives had opportunity to escape and return into their own Country again.

And the out-casts in the Land of Egypt,] i. e. Those of the Children of Israel which ran through fear for safety into Egypt (when Salmaneser first, and Sennacherib afterwards invaded the Land of Israel) and were there as exiles from their own home, shall come to their own home again.

That which brought these out-casts back out of Egypt was, the report of those great things which the Lord had done for the Jews, and the prosperity which he had given them in their own Land; yet if any were in hard bondage in Egypt, on this side Nilus, they had opportunity to escape when all were beat off from the channel of the river, to the stream of Egypt, vers. 12.

And shall worship the Lord] As they were wont.

In the Holy Mount.] i. e. In Mount Sion where the Temple stood, i. e. In the Courts of the Temple.

ISAIAH, CHAP. XXVIII.

WO to the crown of pride, &c.] In this verse there is a great transposition of words and sentences, which being or∣dred according to their construction, run thus; q. d. Wo to the crown of Pride, whose glorious beauty is a fading flower; To the Drunkards of Ephraim which are in the head of the fat vallies of them that are overcome with wine.

Wo to the Crown of Pride,] The Crown which he here speaks of was such a Crown or Garland of Roses, and other fair flowers as Drunkards were wont to use, and to wear upon their heads in their drinkings; which crown he cals here a Crown of Pride, that is, a proud Crown; by a Metaphor, because of the beauty and gaynesse of it.

This was first invented and used by the Heathen, and of them did the Israelites learn it.

Of Pride,] That is, Proud or gay.

He puts here a Substantive of the Geni∣tive case, for an Adjective.

By this Crown he means those Drunkards of Ephraim, of whom he here speaks, and that either because they wore such a crown (as the Heathen did) in their drinkings; or because as the Crown is wore upon the head, so were they seated upon the head of the fat vallies.

To the Drunkards of Ephraim] i. e. To the Drunkards of Israel.

He explains here what he meant by the Crown of pride.

Of Ephraim,] i. e. Of Israel, or of the Ten Tribes.

How Ephraim comes to be taken for Is∣rael, or the Ten Tribes. See Cap. 7. v. 2.

Whose glorious beauty is a fading flower,] These words relate to those; viz. The Crown of pride, whose glorious beauty, he saith, is a fading flower, because it was made of the flowers of the field, or of the gardens which are fading by nature.

By this is signified, that the estate of these men which here he speakes of (though it might seem glorious) yet should quickly decay, with all its glory.

Which are on the head of the fat vallies, &c.] These words relate to those; viz. Wo to the Drunkards of Ephraim, and are words of limitation and restri••tion, limit∣ing and restringing what he said in generall of the Ten Tribes, to those which lived in Samaria: For by those which are on the head of the fat vallies, he meaneth those which lived in Samaria.

By the head of the fat vallies, he meaneth Samaria, which was scituate on a Moun∣tain or Hill, beneath which were most fruitfull vallies, abounding with Vine∣yards, and Olive-yards.

A mountain or high hill may be said to be the head of the vallies which are about it; for where the earth riseth up into a moun∣tain, it is said to lift up its head; and if the mountain be a head, it must be the head of such parts of the earth as are below it, and such are vallies.

In the word head, he seemeth to have an allusion to the Crown of Pride which he spoke of, which was wore on the head; by which Crown also he meant the Drun∣kards of Ephraim.

Of those which are overcome with wine.] Of those which are daily drunk with wine.

This is the common interpretation of these words, by which he doth obliquely tax other of the Ten Tribes, then those which dwelt in Samaria, for their drun∣kenness.

But what if we should interpret them which are overcome with wine, of such as had so much wine (in the grape) as they could not make?

Surely such may be said to be overcome with wine, for we have more work then we can do, we say that we have more work then we can overcome, and that our work

hath overcome us; and this interpretation will very well agree with this place, and will shew the fatness and fruitfulness of these vallies, in that they bring forth more grapes, then the husband-man is able to press and make wine of.

2.

Behold, the Lord hath a mighty and a strong one,] q. d. The Lord hath in store a mighty and a strong one.

By this strong and mighty one, understand Salmaneser, who with his strong and migh∣ty Army besieged Samaria three years, and took it and carried Israel away captive in∣to Assyria. 2 Kings 17. v. 5, 6.

Which as a tempest of haile and a destroy∣ing storme] Supple, Which breaks down the trees, and smiteth the plants, and destroy∣eth the corn of the field.

As a flood of mighty waters overflowing,] Supple, And drowning al the grounds about it, & the cattle which are therein, & destroy∣ing the corn and fruits of the earth, and car∣rying all things before it.

Shall cast down to the earth] Supple, The crown of Pride, the Drunkards of Ephraim.

With the hand,] i. e. With meer power and might.

The hand is often put for power and might, by a Metonymy.

3.

The Crown of Pride, the Drunkards of Ephraim] See v. 1.

Shall be troden under feet,] As straw is troden for the dunghill (Cap. 25.10.) by Salmaneser King of Assyria.

4.

And the glorious beauty] i. e. And that gay and glorious Crown mentioned v. 1.

He puts the glorious beauty, per Metonymiam Adjuncti, for the glorious & beautiful Crown, by which he means the drunkards of Ephra∣im which wore that Crown. See notes vers. 1.

Which is on the head of the fat valley,] See notes ver. 1.

He puts valley for vallies, a Singular for a Plural number.

Here it appears that when he saith, the head of the valleyes, he saith head, in allusion to the Crown which is wore on the head, as we observed v. 1.

Shall be a fading flower,] i. e. Shall prove as a fading flower indeed.

As the hasty fruit before the summer,] i. e. It shall be as the rath-ripe fruit, which is ripe before the summer.

Such fruit as this is, early ripe, or ripe before the summer, is much desired and greedily eaten.

Which when he that looketh upon it seeth it, while it is yet in his hand, he eateth it up,] i. e. Which when he which looketh upon it, seeth to be ripe, layeth not up to spend hereafter, but eateth it presently, while it is in his hand.

The meaning is, that as a man which hath early fruit, which he seeth to be ripe, layes it not up, but eats it presently: So should Salmaneser consume and destroy the Drunkards of Ephraim, and the Crown of Pride presently, and make no delay therein.

5.

In that day] Supple, In which the Lord shall destroy the Ten Tribes of Israel by Salmaneser, for the whole Ten Tribes shall be destroyed, with the Drunkards of Ephraim.

The Lord shall be for a Crown of glory, and for a Diadem of beauty.] i. e. The Lord shall give a glorious Crown, and a beautiful Di∣adem to the residue of his people, that is, he shall make the residue of his people ho∣norable and glorious, as if they were all Kings.

He saith a Crown of glory, for a glorious Crown; and Diadem of beauty, for a beau∣tifull Diadem; and puts a Substantive of the Genitive Case for an Adjective.

The Crown which he here speaks of, was not such a Crown as he spoke of vers. 1. for that was a Crown of Flowers, this is a Crown of Gold; that was such as Drunkards wore, at their drinkings; this is such as Kings use to wear at the day of their Coronation, and he opposeth this Crown to that, though he doth in some way allude to it.

A Diadem] A Diadem was a kinde of Crown which Kings used to wear upon their heads, made of purple-silk, and beset with pearles and jewels.

Ʋnto the residue of his people,] i. e. To the other two Tribes, namely the Tribes of Ju∣dah and Benjamin, which Salmaneser touch∣ed not.

6.

And for a spirit of judgement to him that sitteth in judgement,] And he will give the spirit of judgement to him which sit∣teth in judgement.

The spirit of judgement] By judgement is here meant the practicall knowledge of the law, by which he that is a Judge may know how, and be willing to judge aright.

And as for the word spirit, among many significations which it hath among the He∣brews, it signifieth sometimes the habit of the mind, which is a spirit; per Metonymi∣am

Subjecti; and here it signifieth an habit of the minde.

To him that sitteth in judgement] i. e. To Hezekiah King of Judah, whose Office it is to sit in judgement and judge between man and man, and cause and cause, as being King.

And for strength,] i. e. And he will give strength.

To them that turn the battle to the gate,] i. e. To the men of Judah who have turned or shall turn the battle to the gates of cities of their enemies; That is, who have made or shall make their enemies to fly before them, and have pursued, or shall pursue them to their own Cities, and there besiege them.

That turn] i. e. That have turned or shall turn.

What Judah did in this kinde by Heze∣kiah. See 2 Kings 18. v. 7, 8.

To the gate] He puts gate for gates, by the Enallage of number, and Gates for Cities, by a Synecdoche: and he meanes the Cities of their enemies.

It is the glory and happiness of a Land to have Justice ministred without partiality in times of peace; and to have victory to at∣tend it in times of warre, and this is part of the glory which the Prophet here prophe∣sieth of and promiseth to Judah.

7.

But they also have erred through wine,] i. e. But the residue of the people mention∣ed v. 5. That is, the men of Judah and Ben∣jamin also have erred through wine, as well as the Drunkards of Ephraim.

Note, that the Scripture doth often im∣pute that to a whole people, of which part onely is guilty.

Have erred] Supple, From the way of truth, and so by consequence from the way of righteousness.

Through wine] i. e. Through tippling of Wine.

Are out of the way,] Supple, Of true knowledge, and so by consequence of righ∣teousness also.

This sentence is a repetition of the for∣mer.

The Priest and the Prophet have erred,] If the Priest and the Prophet have erred, then surely many of the vulgar sort have erred with them; he instanceth therefore in these.

The Prophet] By the word Prophet, we must no understand here, such a one as was immediately inspired by the Lord, as the word most properly and commonly is ta∣ken; but we must take it in a larger signi∣fication, for a Doctor or Teacher; and be∣cause the Doctors or Teachers of those times were for the most part Prophets, he might call all Doctors and Teachers Prophets from them.

These latter Prophets might erre, the former could not.

They are swallowed up] i. e. Here is some∣thing to be understood, viz. Their wayes, as if the words had been these, they are swal∣lowed up their wayes; that is, they have their wayes swallowed up; or, they have their wayes destroyed; for that which is rendred here swallowed up, is rendred destroyed, cap. 9.16. The notes of which place, see for the inter∣pretation of this.

They which have their wayes destroyed, must needs erre out of their way; To have their wayes destroyed, or swallowed up, signifi∣eth therefore to erre; and this, they are swal∣lowed up with wine, is but a repetition of that, They have erred through strong drink.

That which is here rendred swallowed up, is (as I said) rendred destroyed, Cap. 9.16. And this word as it hath any thing in it signify∣ing destruction, is metaphorically taken from ravenous beasts, vvhich swallow dovvn vvhat they destroy, and vvhat they swallow dovvn is consumed in their panch.

Of wine,] i. e. Through bezling of Wine.

Of is put for Through.

They erre in vision] i. e. They erre in vision or prophesie, speaking that as the word or vision of the Lord, which is not the word or the vision of the Lord.

They stumble in judgement] That is, they faile and go awry in their judgement (as a man faileth and goeth awry which stum∣bleth in the way) judging and calling evil, good, and good evill; darkness light, and light darkness; bitter sweet, and sweet bitter; as Cap. 5.20.

The judgement here mentioned is com∣monly called in the Schooles, Judicium dis∣cretionis.

8.

All Tables,] And so by consequence the Tables of the Priests and Prophets, at which they did eat and drink, or at which they did fit in counsel.

And filthiness,] i. e. And filthy springs proceeding from over-charging their sto∣macks with wine.

So that there is no place clean.] Supple, From vomit and filthiness.

9.

Whom shall he teach knowledge, and whom shall he make to understand doctrine?] q. d. And when the Lord shall in mercy go about to teach these Priests and Pro∣phets knowledge by me, or by any other servant of his, and so bring them into the right way from which they have erred, whom shall he teach knowledge, and whom shall he make to understand do∣ctrine?

The Prophet, as he complained in the former Verses of the Priests and the Pro∣phets erring from the Truth, and stum∣bling; so doth he here complain of their sottishness and dulness and stupidity to learn, by which they should be brought into the right way of knowledge and truth again. And when he saith, Whom shall he teach knowledge? &c. he doth so complain of them, as that he sheweth his grief for them, and pity towards them.

Them which are weaned from the milk,] i. e. Them which are as children, which are but newly weaned from the Mothers milk.

This is an answer to the question going immediately before.

Note, that the Hebrews leave the Note of similitude often to be understood.

And drawn from the brest.] i. e. And those which are as Infants, which are new∣ly taken from the brest.

This is a repetition of the former sen∣tence.

He compares these men to children new∣ly weaned, not for their Innocency, or for their Humility, but for their dulness and slowness to learn and understand.

10.

For precept must be upon precept, pre∣cept upon precept,] i. e. For they must be taught like children, by line and by lea∣sure, not much at once, nor too fast, be∣cause of their dulness and incapacity.

Precept must be upon precept,] i. e. They must be taught but a little at a time, a les∣son now, and to morrow, or next day, or a week, or a month hence another les∣son.

Some read precept after precept, and say that the Prophet alludes to a narrow-mouth'd glass or bottle, into which we can∣not pour much water at a time, but onely a drop at once, and so but drop after drop; wherefore it will be a long time before the glass or bottle is full: But I retain our common reading, and conceive that the Prophet, by saying precept upon precept, al∣ludes to one who makes up brittle ware, suppose earthen pots, or glasses, or the like, where he takes time and leasure to lay one pot or glass upon another, lest in making too much haste, he should break his pots or glasses: And as such a one takes time to lay pot upon pot, or glass up∣on glass; so a Schoolmaster, when he is to teach children, takes time in teaching children lesson after lesson, lest the childe should get no benefit when he is urged with a second lesson, before he doth well understand or retain the first; or lest he should forget his first lesson by learning a second.

Line upon line,] Understand this of the line in a book, which a childe takes for a lesson: and take it as a repetition of the former sentence in other words.

Here a little, and there a little,] i. e. Now a little, and then a little: For Adverbs of of place are often put for Adverbs of time.

For with stammering lips and another tongue will he speak to this people.] i. e. Now with stammering lips and another tongue will he speak to this people.

For is put here for Now.

He speaks this out of indignation; for here we must understand that these Priests and Prophets mocked the Prophet Isaiah, when he said, Precept upon precept, &c. For these men professing such knowledge, were vexed to hear themselves accused of ignorance, and counted as doltish as chil∣dren; and therefore they mocked Isaiah, when he told them of it, and when he said, Precept upon precept, precept upon precept, line upon line, &c. And they re∣peated his words in a ridiculous manner, as if they stammered; wherefore because they stammered out his words in a ridicu∣lous jeering maner, he threatneth them here from the Lord with stammering lips, that is, with a punishment like to their sin.

Another tongue] i. e. Another tongue then they understand and use; or a tongue different from their own tongue or lan∣guage.

Will he speak to this people,] By this peo∣ple may be meant the people of Judah in general, whom God would punish with stammering lips for their Priests and Pro∣phets

sake: Or we may understand by this people the Priests and Prophets onely, (though the punishment denounced here against them redounded to all the Jews also,) for we call a certain company of men of the same calling and profession oftentimes a Nation or people.

The Lord was said to speak unto this peo∣ple with stammering lips and another tongue, when he brought the Assyrians upon them under Sennacherib, whose language they understood not; and so the Assyrians seemed to them to stammer: for tongues which we understand not, seem to us as stammering tongues. See Deut. 28.49.

Besides the general calamity which the Jews suffered by these stammering tongues, that is, by the Assyrians, No doubt but many particular Jews received many a stripe, and many a kick, because they un∣derstood not the Assyrians, which would have them do this or that at their com∣mand, while they were under their power.

Note here, that the Apostle, 1 Cor. 14.21. makes use of this place to abate the conceit which many of the Corinthians had of the gift of (strange) tongues, above the gift of prophecying: and the force of the Apostles argument for this purpose consisteth in this, That God did some∣times send strange tongues to such as would not believe him, speaking in his Prophets, to punish them: So that strange tongues were sometimes a sign to the Unbelievers of Gods displeasure towards them: But the gift of prophecying was given or sent to Believers, not as a sign at any time of Gods displeasure, but always as a sign of Gods good-will towards them: Now that which is always sent as a sign of Gods good-will towards Believers, is to be pre∣ferred before that which is sometimes sent as a sign of Gods displeasure to Un∣believers: and therefore the gift of pro∣phecying is to be preferred before the gift of strange tongues.

12.

To whom he said, This is the Rest, &c.] i. e. Whom he would have taught the right way, that they might have taught o∣thers also (according to their place,) but they would not be taught, but mocked, &c.

To whom he said,] i. e. To which peo∣ple he said.

What he here said, he spoke to the Priests and Prophets onely, who were to teach and instruct others also.

But you will say, If he spoke to the Priests and Prophes onely, how is he said to speak it to the people?

Ans. I said that by the people may be understood the Priests and Prophets onely; But if by the people we understand all the people of Judah, yet may that which is spoken onely to the Priests and Prophets be said to be spoken to them; as an Ʋniver∣sity is said to determine a question, where∣as it is determined by the Doctors thereof onely; or a message is said to be sent to an Ʋniversity, which is sent onely to the Heads thereof.

To whom he said,] Supple, In love and kindness, by me Isaiah.

This is the Rest wherewith ye may cause the weary to rest,] q. d. This which I teach you is the Truth of God, wherewith (when ye are instructed) ye may instruct those which are in error, and desire to come to the knowledge of the Truth, and bring them out of that their Error, to the know∣ledge of the Truth.

This is the meaning of these words, which were spoken to the Priests and Pro∣phets, as they were Priests and Prophets; that is, as they were by their Calling Teachers and Instructers of the people, and who (as they had erred themselves at this time, and caused the people to err by their Errors, so) might have learned the Truth themselves, and have instructed the people also therein, and by that have brought them out of their Errors, if they would have harkened.

For the farther understanding of the words, know, that the words are (if not Proverbial, yet) Allegorical, and that the Allegory is taken from travellers, and that by occasion of that, that we call falshood, error; and say of him which is of a false Opinion, and holdeth that which is false, That he erreth, and is out of the way, as Vers. 7.

First then, The holding of a false Tenent, or being of a false judgment, is likened to the erring or straying of a traveller out of his way.

Secondly, The man which seeth that he is in a false Opinion, and desireth to be in∣structed in the Truth, is compared to a Traveller which knoweth he is out of the way, and is weary with wandering out of his way: For as such Traveller is weary

of his wandering; so is such a man weary of his Error, which seeth his Error, and desireth to come to the knowledge of the Truth; for his desire to come to the knowledge of the Truth, sheweth, that he is weary of his Error: for a desire of change argueth a weariness of our present condition.

Thirdly, The knowledge of the Truth is compared to the Rest which the Travel∣ler findes when he is weary; for as rest sets an end to the Travellers former wander∣ings, so doth the knowledge of the Truth to his erring and going out of the way, who was in an Error before.

Now the words being thus allegorized, may be thus expounded.

This is the Rest,] i. e. This is the Truth.

Wherewith ye may cause the weary to rest,] Wherewith ye may cause those which have erred and are weary of their Errors, to rest from that weariness, by bringing them to the knowledge of the Truth, &c.

And this is the refreshing,] Supple, With which ye may refresh them.

These last words are the very same, for sence, with the foregoing words: But yet, if you think refreshing signifieth more then rest, interpret it of the delight, which Truth, being known, bringeth along with it, besides the rest or cessation which it brings from erring.

Yet they would not hear,] i. e. Yet they would not harken to the voyce of the Lord, who offered thus to instruct them in the Truth.

Note, that these words, This is the Rest, are not so to be understood, as if God had used these formal words to these men: but the meaning is this, That God would have taught these men his Truth, but they would not be taught it.

13.

But the Word of the Lord was unto them precept upon precept, &c.] q.d. But the Word of the Lord (which I spoke unto them) was to them as a mocking-stock, and made them mock: For when I preached unto them the Word of the Lord, they mocked at it, and cryed, Precept upon precept, pre∣cept upon precept, &c.

Was unto them precept upon precept,] i. e. Made them cry, and say (in derision) Pre∣cept upon precept, &c:

Precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little, &c.] That these men did scornfully reject the Word of the Lord, and mock at it, is plain, by vers. 14. & 22. and the scorn and mocks which they shewed were shewed in these words: For when they heard the Prophet complain of their dulness and slowness to learn the In∣struction of the Lord, and tell them, that they must be taught like children, Precept upon precept, precept upon precept, line upon line, here a little and there a little; They derided the Prophet, and scoffed at him, and repeated his words, Precept upon pre∣cept, precept upon precept, line upon line, line upon line, here a little and there a little, in a stammering and ridiculous manner, the more to mock him; yea, so often as he preached to this people the Word of the Lord, so often did they stammer out these words in a ridiculous and jeering manner, Precept upon precept, &c. that thereby they might mock the Prophet; as mockers and scoffers at this day, if they have any thing or word wherewith they can mock a man, they will mention it and repeat it in a ri∣diculous manner at any time, though it hath no relation at all to the matter or speech in hand.

The sence therefore of these words will be better known by gesture and pronunci∣ation then by writing; For these words, Precept upon precept, &c. must be pronoun∣ced after a ridiculous stammering manner, by a Mimesis, in imitation of them who scornfully repeated them, after a stammer∣ing ridiculous manner, in derision of the Prophet.

Note, that it was all one to mock the Prophet when he preached the Word of the Lord, and to mock at the Word of the Lord; For God interprets that as done to his Word, yea, as done to himself, which is done to his Ministers. See Exod. 16.8. 1 Sam. 8.7. Luk. 10.16.

That they might go and fall backward,] i. e. By reason of which they shall fall backward.

Note, that the word That is here a note, not of the Intent, but of the Event; and that the word Go is redundant, as cap. 2. vers. 3.

That they may fall backward,] By this kinde of fall he signifies the greatness of the misery and calamity which shall befall this people; for a fall backward is a more dangerous fall then a fall forward:

We read of Eli, that he fell from his seat backward, and his neck brake, and he dyed, 1 Sam. 4.18. but a fall forward had not been so dangerous.

That they might go and fall backward, and be broken, and snared, and taken,] These are Metaphors, of which see Notes, cap. 8.15. And by them are here meant the miseries and calamities and slaughter, which the Assyrians should bring upon them under Sennacherib.

14.

Wherefore hear the Word of the Lord] q. d. Wherefore, being that you mocked at the Word of the Lord, and the Word of the Lord was to you Precept upon pre∣cept, &c. that ye might be smitten and de∣stroyed; therefore hear what the Lord hath spoken concerning you.

Ye scornful men] He calls them scornful men, because they scorned the Prophet, and mocked at his words.

That rule this people.] He meaneth by these, the Priests and Prophets, mentioned vers. 7. who de jure ruled the people in their kinde, but de facto domineered over them.

15.

Because ye have said,] i. e. Though ye have said within your selves.

Because is put here for Though.

We have made a Covenant with Death, and with Hell are we at agreement,] q. d. We shall not dye, nor be destroyed by the sword of the Assyrians.

By Hell he meaneth the grave; and he speaks here of Death and of Hell (that is, of Death and of the Grave) as of certain persons with whom these men made a Co∣venant of peace, That neither Death nor Hell should devour them or hurt them, by a Prosopopoeia: By which he meaneth that these men did perswade and flatter them∣selves in this, That they should not be slain or brought down to the grave by the sword of the Assyrian.

When the overflowing scourge shall pass thorow,] i. e. When the Assyrians (under Sennacherib) shall pass through our Land like an overflowing river, which carries all before it, and destroy the Land.

The overflowing scourge] By the scourge here he meaneth the Assyrians, whom he calls a scourge by a Metaphor, as Attila was called the Scourge of God, because God used him as a scourge, to whip and plague many people. And when he calls them the overflowing scourge, he alludes to a river which riseth over his banks, and over∣flows the Land.

It shall not come unto us,] q. d. We shall be safe.

He alludes to a man which is upon an hill, or some eminent or high place, in the time of a flood: For they which are on an hill, or in some high place, whither the flood comes not, are safe, whereas all are swept away and drowned which are with∣in the reach of the waters.

For we have made lyes our refuge,] i. e. For we will save our selves well enough, by flattering Sennacherib and the Assyri∣ans, and counterfeiting our Religion before him.

He useth here first of all a preterperfect for a future tense: then he puts lyes for flattery: For being that every flatterer is a lyar, and invents untruths, that he may please him whom he would flatter; hence lyes may be put for flattery: And he puts lyes for counterfeiting also; for these men did counterfeit their Religion also, and pretend to the Assyrians, that they were of their Religion (though indeed they were not) that they might ingratiate themselves with them, and save their lives. Last of all, he speaks of these lyes Metaphorically, as of a place, whither a man flies, when he perceives a storm rising, to save himself from the storm: because they thought by their lyes to save themselves from the fury of the Assyrians, as a man saves himself from a storm by a covert or hiding place, which he makes his refuge to flee to.

And under falshood have we hid our selves,] This is a repetition of the forego∣ing sentence. And he means by falshood here the same as he did by lyes there; of which he speaks also here as of a covert or refuge, as he did of lyes there.

See this Metaphor of a refuge and covert, or hiding place also, cap. 4.6. and cap. 25.4.

Note here, that the Prophet passeth from one Metaphor to another, from the Metaphor of a flood and a scourge, &c. to the Metaphor of a storm, and a refuge from the storm.

Note also, that when the Prophet brings these men in, saying, We have made lyes our refuge, and under falshood have we hid our selves; he speaks rather as the Truth was, and as he interpreted it, then as they spoke; for they would not have called

their specious doings lyes and false∣hood.

Note again, that it is plain from hence, that many which were in Jerusalem (and they chief men too) because they believed not the Word of the Lord, spoken by Isai∣ah concerning the safeguard of Jerusalem, when the Assyrians should come against Judah; and because they feared the power of the Assyrians, and thought that Jeru∣salem would not be able to stand out a∣gainst it, betook themselves to humane policy; and leaving Jerusalem, thought to comply with the Assyrians, and to make their peace with them, who nevertheless failed in their purpose, and were destroy∣ed, when as they might have been safe, if they had never stirred out of Jerusa∣lem.

16.

Therefore thus saith the Lord God,] i. e. Yet thus saith the Lord God.

Take Therefore for Yet, and put an em∣phasis upon the words, The Lord God: for he opposeth these to those words, Because, or Though ye have said, Vers. 15. q. d. Though ye have said, &c. yet thus saith the Lord, &c.

Behold I lay in Sion, &c.] q. d. Behold I lay indeed in Jerusalem a foundation for those which believe; but yet I lay judg∣ment to the line, for the wicked which believe not, &c.

This is the sence in brief of this and the following Verse.

Sion,] i. e. Jerusalem. See cap. 1.8.

I lay in Sion, for a foundation, a stone, a tryed stone, a precious corner stone, a sure foundation,] By the foundation and stone here mentioned may be meant the Word of Promise, which God made to the inhabi∣tants of Sion; that is, to the inhabitants of Jerusalem; that notwithstanding the threatenings of the Assyrians, they should be safe: For as a house, which is built up∣on a strong foundation, is safe, notwith∣standing the blowing of the winds, and the falling of the rain, and the beating of the floods, because it is founded upon a strong foundation: So were as many safe as were in Jerusalem, and relyed upon the Word of Promise, which God made, notwith∣standing the fury and threatenings of the Assyrians, because they relyed upon the Word of God, which is as a sure founda∣tion, and which endureth for ever.

See the like Metaphor, Cap. 14.32.

Yet because, in the second and more sublime sence, this foundation is interpret∣ed of Christ, 1 Pet. 2.6. We may inter∣pret, and perhaps with more probability, this of Hezekiah, who, as in other things, and elsewhere, he is a Type of Christ; so may he be in this, and here: And Heze∣kiah may be said to be layd in Sion for a foundation, because he was the foundation of safety against the Assyrians, to all which remained in Jerusalem: For God pro∣mised to save Jerusalem, and all that kept themselves within her for his sake: and he might be well called the foundation of that safety, of which he was so principal a Cause, by a Metaphor.

A stone,] He means such a stone which used to be layd for a foundation of a build∣ing, which is great and durable.

A tryed stone,] i. e. A stone tryed, and found fit for such an use, as to lie for a foundation.

A precious corner stone,] i. e. A corner stone, or chief stone of great worth: And Hezekiah might be called a precious corner stone, because of his great vertues.

In the Hebrew dialect, the corner signifieth that part of a building which by its own strength alone sustaineth and upholdeth the whole structure: Hence Magistrates and Princes, which are the props and uphold∣ers of the Commonwealth, are called the corners, Judg. 20.2. 1 Sam. 14.38. Isai. 19.13. The corner stone therefore, in the Hebrew phrase, is as much as a sure foun∣dation-stone: So that all these words, A stone, a tryed stone, a corner stone, signifie but one and the same thing.

A sure foundation,] Hezekiah might be called a sure foundation, because as a sure foundation cannot easily be shaken or over∣thrown; so Hezekiah could not be shaken in his faith by the threats of the Assyrians, nor could the Assyrians, with all their pow∣er, overthrow him, or Jerusalem (which God had given him) by force of Arms.

He that believeth] Supple, That which I say, or that Promise which the Lord hath made.

Shall not make haste.] Shall not need to make haste, or will not make haste, Sup∣ple, Out of Jerusalem, to run into Egypt, or Pathros, or Cush, or Elam, or into any other far Country, to save himself (as ma∣ny which believed not, did) at the hear∣ing of Sennacheribs coming against Judah

with a mighty Army: nor will he make haste to comply with the Assyrians, and make his peace with them, as many others did; but will abide in Jerusalem, and shall be safe there.

What is spoken here of Hezekiah in the first sence, is spoken of our Saviour Christ in the second and more sublime sence, as appears 1 Pet. 2.6. and Rom. 9.33. For (as we have often observed, and shall often observe) the temporal deliverance of the Jews was a type of the spiritual deliverance of the Christians: As therefore the tem∣poral deliverance of the Jews was a type of the spiritual deliverance of the Christi∣ans; So they which were any way the cause of the temporal deliverance of the Jews, were a type of Christ our Saviour, so far forth as they were the causes of that temporal deliverance: And the Holy Ghost, while it speaks of them, doth so order the words of the Scripture, as that the same words which are spoke of them, may oftentimes be applyed to Christ also, yea oftentimes be more properly applyed to Christ then to them.

17.

Judgment also will I lay to the line,] q. d. But yet judgment also will I lay to the line, and bring desolation and de∣struction upon you, according as I have threatened you.

By judgment is here meant that desolati∣on and destruction which God brought upon the men of Judah by Sennacherib: and by the line is meant the threats of that judgment which God gave out by his Pro∣phets, by whom he threatened a great de∣solation and destruction of all in the Land of Judah, excepting those which believed, and were in Jerusalem onely. Now as a Carpenter frames his Work to his Line; so God saith here, that he would bring his judgments to pass according to those his threats.

And righteousness to the Plummet,] This is a repetition of the former sentence: And as by judgment he meant the desolati∣on and destruction which the Lord brought upon the Land of Judah by Sennacherib; so also doth he mean by righteousness: And that desolation and destruction he calls judgment and righteousness, per Metonymiam adjuncti, because it was just and right, and no other then the men of Judah de∣served.

To the Plummet,] By the Plummet un∣derstand the line also to which the Plum∣met is appendent, by a Syllepsis.

And the hail shall sweep the refuge of lyes] The sence is, q. d. And all your flattery and counterfeiting shall do you no good, neither shall they save you from the Assy∣rians, for the Assyrians shall destroy you, being out of Jerusalem among other the men of Judah, for all your lyes and flat∣teries.

In these last words, by the hail under∣stand the Assyrians, whom he calls the hail, by a Metaphor; because as the hail destroys the fruits of the Earth; so did the Assyri∣ans destroy both men and cattel in the Land of Judah, yea, and in other Lands also.

When he saith, The hail shall sweep a∣way, he deviates from the Metaphor of Hail with which he began, and alludes to the Metaphor of a Broom.

By the refuge of lyes, he meaneth lyes which they made as a refuge; of both which see vers. 15.

As when the refuge is taken away, to which we betake our selves in a storm, we are liable and open to the injuries of the storm; so were these men obnoxious to the fury of the Assyrians, when their refuge of lyes was taken away.

Then did the Assyrians sweep away the refuge of lyes, to which these men betook themselves, when they did turn away their ears from their flatteries, and from their tales, and would hear none of them, but destroyed them, notwithstanding their lyes.

And the waters shall overflow the hiding places,] This is a repetition of the former sentence.

By the waters he means the waters of a flood, and by them the Assyrians, because the Assyrians did beat down all before them, as do the waters of a flood.

By the hiding place he means the falshood and lyes in which they trusted, Vers. 15. which lyes and falshood of theirs he likens to a hiding place, because these men did think to avoyd the fury of the Assyrians by their lyes and falshood, as they which get into an hiding place, think to defend themselves from the storm.

When he saith, The waters shall overflow the hiding place, he alludes to the over∣flowing of waters, which either beats down little cottages that stand in the way,

or drives the inhabitants from their houses by overflowing their habitations.

18.

And your Covenant with death shall be disanulled,] q. d. And ye shall dye by the sword of the Assyrians as well as o∣thers.

He alludes here to what he said Vers. 15. Ye have said, We have made a Covenant with Death.

If by the covenant which they made with Death, Vers. 15. death was not to seize upon them and kill them; then if that covenant be disanulled, death may as freely seize upon them and kill them, as any other.

And your agreement with Hell shall not stand,] q. d. And the grave shall swallow you up as well as others.

He alludes here to those words of the 15 verse, Ye have said—With Hell we are at agreement.

If by that agreement which they made with Hell, that is, with the grave, v. 15. Hell or the Grave was not to swallow them up; then if that agreement doth not stand, Hell or the Grave may as lawfully swal∣low them up, as it doth others.

When the overflowing scourge shall pass thorow,] See Vers. 15.

Then ye shall be troden down by it.] See this phrase expounded vers. 3.

19.

From the time that it goes forth it shall take you,] q. d. From the time that the scourge goes forth, supple, before the time that it returns again, it shall take you one after another, so that none of you shall escape.

It shall take you,] Supple, As an over∣flowing flood taketh a Traveller (it comes in so fast upon him) that he cannot escape.

Morning by morning,] i. e. Day by day, or every day.

He puts the morning, which is but part of the day, for the whole day, by a Synec∣doche.

Shall it pass over,] Supple, The Land; and destroy and cast down as it passeth o∣ver, as a flood doth.

Onely to understand the report.] i. e. One∣ly to hear it reported what destruction and desolation the scourge maketh in the Land as it passeth over it.

20.

For the bed is shorter then that a man can stretch himself upon it,] i. e. For all your lyes, and all your tricks and de∣vices, shall not save you.

Between this and the former Verse, we may understand these or the like words, viz. Ye shall not therefore be safe, nor escape: q. d. Ye shall not therefore be safe, nor escape the scourge (though ye said, Ye should live safely in your Land because of your lyes and falshood, vers. 15.) For all your lyes, and all your tricks and devices, shall not be able to save you.

This speech is a proverbial kinde of speech, the meaning whereof (as it is here used) is this, That their lyes and tricks, which they intended to make use of, should not be able to save them, or do them any good.

Then that a man can stretch himself upon it,] A man stretcheth out himself upon his bed for his ease: but upon a bed which is too short for him he cannot thus ease him∣self.

And the covering narrower then that he can wrap himself in it.] This is a Prover∣bial kinde of speech as the former was, and signifieth the same thing.

By the covering he means the bedclothes, as Coverlet, Blankets, Sheets, with which we enwrap or cover our selves, when we go to sleep.

21.

For the Lord shall rise up as in Mount Perizim,] i. e. For the Lord shall rise up against you, and destroy you, as he rose up against the Philistins, and destroyed them in Mount Perizim: See the story, 2 Sam. 5. vers. 20.

He shall be wroth as in the valley of Gibe∣on,] q. d. He shall be wroth with you, and destroy you, as he was with the Amorites, and destroyed them in the valley of Gibeon in the days of Joshua, Josh. 10.12. And as he was angry with the Philistins, and destroy∣ed them in the days of David in the same valley, 1 Chron. 14.16.

That he may do his work,] i. e. That he may do that work upon you which he hath determined with himself to do.

His strange work.] The work which God determined to do upon the men of Judah, was, to destroy them, whom he was wont usually to protect and defend; and there∣fore it is called his strange work.

22.

Now therefore be ye not mockers,] i. e. Now therefore cease ye to mock.

He alludes to Vers. 13.

Lest your bonds be made strong,] i. e. Lest there be no means left for you to

escape these judgements.

These words are Metaphorical, taken from a prisoner which is kept in bands and fetters against the Assizes or day of his tryal, whose bands are made the stronger, the greater and more apparent his offence is, and the more likely he is to be condemned and suffer, that he may by no means escape: For how much the more likely he is to be condemned and suffer, by so much the more will he endevor to make an escape.

The judgments which God threateneth and denounceth by his Prophets, are for the most part Hypothetical, and such as it pleaseth God to recall upon our repent∣ance and amendment: But if we repent not, nor amend our lives, they will sure∣ly fall upon us, we shall not escape them: Hence it is that the Prophet saith, Now therefore be ye not mockers (any longer) lest your bands be made strong.

A consumption] i. e. That there shall be a cosumption.

By a consumption he meaneth a general destruction and desolation.

Even determined] i. e. Even a consump∣tion which he hath determined to bring.

Ʋpon the whole Earth,] i. e. Upon the whole Land of Judah; Supple, If you go on in mocking, and in other sins, and re∣pent not.

The Earth is put here for the Land of Judah, by a Synecdoche, the whole for a part.

23.

Give ye ear, and hear my voyce, &c.] The Prophet here, and in the residue of the Chapter, prevents an Objection which the Jews might make against what he had said; for he had said, That God would bring a consumption, even a consumption determined, upon the whole Land of Ju∣dah: Against which they might object, That the Lord was not wont to deal so with the Land of Judah, as to bring a consumption upon it, but to defend it, and to protect it; and therefore would not change from what he had been, from a Protector to be a Destroyer of the Land.

To which the Prophet here answereth, that God is wise, and knows how in wis∣dom to vary his actions, according as he sees men to vary in their manners, and not to do always one and the same thing: and this he proves by a similitude taken from Husbandry, where they do not always the same thing, nor handle all seeds after the same manner; but now do one thing, now another; and handle one seed after this manner, another after that; and that ac∣cording to the discretion which God hath given them.

24.

Doth the plowman plow all day to sow?] All day signifies sometimes at all times, as Psal. 25.3. sometimes it signi∣fies continually, as Psal. 32.3. sometimes it signifies dayly, or every day, as Psal. 71.8, 15. Isai. 65.2. (And it comes to signifie so, either because All is taken in such places for Every, or because the day is put for time in general; q. d. All his time:) Sometimes again a day is taken in a special manner for the time of a mans life: So Aristotle takes it in the second of his Rhe∣toriques, cap. 12. when he speaks of young men, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They seem to remember no∣thing in the first part of their life time.

Any of these sences will well agree with this place: For the sence of this place is this, Doth the plowman do nothing else but plow?

Doth he open] Supple, His ground with his plow?

And break the clods of his ground,] Sup∣ple, All his days?

25.

When he hath made plain the face thereof,] i. e. When he hath plowed the ground, and broken the clods thereof, and made it plain.

Doth he not cast abroad the fitches? &c.] i. e. Doth he not sow the fitches, and other seeds and grain thereon?

In their place,] i. e. In the ground which is most fit for every one of them.

26.

For his God doth instruct him to dis∣cretion,] q. d. Yea, he doth; for his God doth instruct him to do all these things with judgment and discretion.

And doth teach him,] Supple, To do these things wisely and discreetly.

The Prophet leaves us here to under∣stand, that if God can instruct the Hus∣bandman to this discretion, and teach him to do these several things wisely, in their several, but due seasons; he himself must much more know how to do wisely, and yet do variously: For he that teacheth man knowledge, shall not he know? Psal. 94. vers. 10.

27.

For fitches are not threshed with a threshing instrument,] i. e. Moreover the Fitches are not wont to be threshed with a threshing instrument, wherewith they thresh Wheat.

For for Moreover, as Cap. 7.16. and 28.11.

A threshing instrument was sharp, having teeth, cap. 41.15. And though this in∣strument were fit to thresh out some kinde of grain, it was not so fit to thresh out o∣ther.

Neither is a Cart-wheel turned about up∣on Cummin,] i. e. Neither is a Cart-wheel wont to be turned about upon Cummin, to get out the seed thereof, as it is wont to be turned about upon bread-corn, to get out the grain thereof.

They were wont to get out their corn with a Cart-wheel, whereas we beat it out onely with a Flail: But how the Cart-wheel was used, we cannot very well tell, that use being now forgotten.

With a rod.] The rod is lighter then a staff: and therefore the Cummin was beat out with a rod, whereas the Fitches were beat out with a staff, because the Cummin yieldeth a lesser and tenderer seed then the Fitches do, and therefore cannot bear blows, as the Fitches can.

28.

Bread corn is bruised,] q. d. And bread corn (though it is forced or beaten out of the straw by a threshing instrument, or by the turning of a Cart-wheel about upon it, or else by the treading of horses, yet it) is bruised to meal in a mortar, (Prov. 27.22.) or in a mill, (Numb. 11.8.) and not with a threshing instrument, or with a Cart-wheel, or with horses.

Because he will not ever be threshing it,] i. q. d. The Husbandman will not bruise it to meal with a threshing instrument, be∣cause he will not ever be threshing it: For though bread corn may be got out of the straw, in a convenient time, with a thresh∣ing instrument; yet it is an endless piece of work to go about to bruise Wheat or other bread corn to meal with a threshing instrument upon a floor, besides the loss of the finest flower, which will come thereby.

Nor break it with the wheel of his Cart, nor bruise it with his horsemen,] q. d. Nor will he break it with the Wheel of his Cart, &c.

Therefore they would not break the bread-corn to meal with the wheel of a Cart, nor bruise it to meal with the feet of horses and other cattel, because if they should do so, the finest of the flower (besides other inconveniencies) would have flown all about, and so have been lost; yea, perhaps to have done this, would have proved la∣bor in vain; because they could never beat it out to meal this way.

With horsemen,] i. e. With horses.

He puts horsemen, which either ride up∣on, or lead Horses, for Horses upon which they ride, or which they lead, by a Meto∣nymy.

By Horses we may understand other beasts and cattel also which were wont to tread out the corn, by a Syllepsis. See Deut. 25.4.

By this it appeareth, that the Husband∣man hath, and makes use of, variety of in∣struments.

29.

This also cometh from the Lord of Hosts,] q. d. This also hath the Husband∣man received from the Lord of Hosts, viz. That he can manage these things after so various a manner, with such wisdom and discretion.

This also, &c.] This word also relates to what was said Vers. 24, 25, 26.

Note, that what the Prophet saith here, vers. 27, 28, 29. is the same, for sence, with that which he said Vers. 24, 25, 26. For as there he shewed, that the Husband∣mans works were not always the same, but that he wrought sometimes after this man∣ner, sometimes after that; so doth he here: And as he left us there to under∣stand, That if God gave men such wis∣dom and discretion, as to work variously, and to perform their works after different manners; then much more did he himself know how to work variously: So doth he here.

Who is wonderful in counsel,] i. e. Who is wonderful in his Wisdom, and invent∣ing or contriving businesses.

He speaks of God, as of a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Excellent in working.] i. e. Excellent in His Works.

ISAIAH, CHAP. XXIX.

WO to Ariel, to Ariel, &c.] Ariel signifieth by inter∣pretation, the Lion of God, or the strong Lion, and it is a name given to he Altar of Burnt Of∣ferings, by a Metaphor, Ezech. 43.15. Because that Altar did devoure the Beasts which were sacrificed thereon, as a strong Lion devoureth his prey: from this Altar the whole City of Jerusalem is here called Ariel, by a Synec∣doche.

The City where David dwelt,] This is a Periphrase of Jerusalem; for David when he had took the strong hold of Sion, which is in Jerusalem, from the Jebusites, he dwelt in it, and called it the City of David, 2 Sam. 5.7, 9. And there he reigned three and thirty yeares, 1 Kings 2.11.

The Prophet gives this Periphrase of Jerusalem, that it might be the better known what he meant by Ariel.

Add ye year to year,] q.d. Add ye yearly feast to yearly feast, one yearly feast to another; as the feast of weeks, to the feast of Ʋnleavened Bread; and the feast of Taber∣nacles, to the feast of weeks; and keep them with joy and mirth one after another.

The year is put here by a Metonymy, for the yearly feast, or feast which is kept once every year. As the new Moons are taken for the solemnities (as I may call them) which were wont to be used the first day of every month, at the change of the Moon. Cap. 1.14.

Three times in the year were all the Males of Israel to appear before the Lord, in the place which he should chuse, in the feast of Ʋnleavened Bread, and in the feast of weeks, and in the feasts of Tabernacles, Deut. 16.16. And of these doth the Pro∣phet seem here to speak, and it is likely that he denounced this prophesie against Ariel, at one of these feasts, at which time the people were full of mirth and joy; not without confidence of their outward per∣formances and observations of these feasts, though inwardly they were full of wick∣edness.

Note, that the Prophet useth an Ironical concession in these words, the like whereof you may read, cap. 50.11.

Some interpret these words thus, adde ye a year to a year, as if it had been the Pro∣phets intent to shew, that after a year and a year, that is, after two years the calamity which is here prophesied against Ariel, should befall Ariel.

Let them kill sacrifices,] q. d. Kill ye your Sacrifices, and make ye merry.

He speaks especially of the sacrifices of Peace-Offerings; the flesh whereof they were to eat, and to rejoyce before the Lord, Deut. 27.7.

Note here the Enallage of the person, from the second to the third.

I will distresse Ariel,] i. e. The Prophet speaks here in the person of God, and what he speaks here was fulfilled when Jerusalem was besieged by Sennacheribs Host.

The Prophet did often prophesie of this siege of Jerusalem by Sennacherib, as he did also of other things which he did the more to shew the providence of God.

And there shall be heavinesse and sorrow,] Supple, In Ariel, that is, in Jerusalem.

And it shall be to me as Ariel.] i. e. And I will make it as Ariel.

By Ariel may be meant here the Altar of Burnt-offerings which was in Jerusalem, for the reason given v. 1. And the sense of this place may be this, q. d. And as in a day of solemnity, many Carcases of Beasts (which are to be sacrificed) lye dead upon the ground about the Altar of Burnt-offerings; so shall many carcases and dead bodies of men lye about Jerusalem.

Many carcases of dead men might lye about Jerusalem when it was besieged by

the Assyrians, because many of the Hierusa∣lomitans which were set to defend the wals, might be slain with arrows and slings, &c. upon the walls; and many again might be slain upon sallies out of the City upon the enemy.

Moreover, many dead bodies might lye about Jerusalem, because many which dwelt in the Towns and Villages about Jerusalem and the suburbs thereof, which were friends to Jerusalem, and were now sacrificing and making merry at Jerusalem, might be slain by the Assyrians in their several towns and villages about Jerusalem and in the sub∣urbs thereof, whose deaths might be as grievous to the men of Jerusalem, as the deaths of their own Citizens.

Or, by Ariel we may understand a strong Lion, (for so this word Ariel signifies by interpretation) and the sense of this place may be this, q. d. And as a strong Lion (when he is perc••ived to approach neer to the sheepfold or pastures where cattle feed) is compassed about and set upon by a com∣pany of Shepheards and Countrey-men; so shall Jerusalem be encompassed and enviro∣ned by the Assyrians, who shall set upon it and besiege it, that they may take it; and this interpretation very well agreeth with what followeth.

3.

And I will camp against thee,] He useth an Apostrophe here to Ariel, that is, to Jeru∣salem.

Round about] i. e. On every side of thee, and that so close, as that none can escape out of thee.

With a Mount.] i. e. With a Bulwarke or heap of earth cast out of a Trench, such as besiegers use to cast up, therewith to save themselves against the shot of the besieged, and to hinder the besieged from fallying out upon their Quarters, and from making an escape out of the place which they be∣siege.

God is said to do here what the Assy∣rians did by his providence and guid∣ance.

But it may be here objected, That this is contrary to what is said cap. 37.33.

For there the Lord said concerning the King of Assyria, He shall not come into this City, nor shoot an arrow there, nor come before it with shields, nor cast a banck against it; and yet here he saith, I will campe against thee round about, and will lay siege against thee with a mount, &c. Which Prophesie was fulfilled by Sennacheribs Host.

Answer. Sennacherib, King of Assyria, sent Tartan, Rabsaris, and Rabshakeh, from Lackish, to King Hezekiah, with a great Ar∣my against Jerusalem, and they went up and came to Jerusalem, cap. 36. v. 2. and then did they camp against Jerusalem round about, and lay siege against her with a mount, and raise forts against her, and fulfill this Prophesie. But while these Princes lay before Jerusalom, Sennacherib himselfe was with another part of his Army in other parts of the Land of Judah, as at Lachish first, and at Libnah afterwards, cap. 37. v. 8. From whence he sent Messengers to threaten Hezekiah, and to fright him into a surrender, by sending him word, That he would come himselfe in person, with the Army which he had with him; against which threats the Lord strengthened Heze∣kiah by his Prophet saying, That Sennache∣rib King of Assyria, (for all his threats) should not come into Jerusalem, not shoot an arrow there, nor come before it with shields, &c cap. 37.33. Whereby it appeares that this place is not contrary to cap. 37.33. but well agrees with it: For that place speaks of Sennacherib himselfe, and that Army which was with him; this place is to be understood of what was done by that Ar∣my which was under Tartan, Rabsaris, and Rabshakeh.

And thou shalt be brought down,] i. e. And thou (which wast high conceited of thy self) shall be brought down and humbled and crest-faln.

And shalt speak out of the ground,] i. e. And thou shalt speak, as if thou spakest out of the ground, that is, out of some cave or cell which is under ground.

Note, that the Hebrews leave the note of similitude often to be understood.

The sence of this place is, q.d. Thy speech shall not be high and lofty, but low and soft, as theirs use to be which are in feare and danger.

The voice of those which are in a cell or cave, or mine under ground, seems not loud to those which are above, but low and soft; Therefore to speak out of the ground, that is, out of a cell, or cave or mine, which is under ground, signifies to speak with a low and soft voyce, as they which are afraid use to speak.

And thy speech shall be low out of the dust,] i. e. And thy speech shall be as if it were

spoken out of the ground.

By the dust he meanes the ground which is but dust compacted.

This is a repetition of the former sen∣tence.

Thy voice shall be as of one that hath a fa∣miliar spirit,] See this expounded, cap. 8. 19.

And thy speech shall whisper out of the dust] this is a repetition of those words, thy speech shall be low out of the dust; but he alludes here to those which had familiar spirits, which spoke often out of dens and caves of the earth, to those that came to aske them any question, with so low a voice as if they whispered.

All these severall phrases of this verse signifie but one and the same thing, viz. That they shall be humbled and come to use a lowly and soft speech through feare, whereas they were high in carriage and speech before.

Yet by these phrases may be signified al∣so, that the people of Jerusalem should be glad to hide themselves in cellars and pla∣ces under ground, because of the arrows and stones which the Assyrians should shoot and sling into the City.

5.

Moreover the multitude,] i. e. But yet at length the multitude, &c.

I expound Moreover, by But yet.

For the Particle which is here interpret∣ed Moreover, is expounded Yet, vers. 2. and But, v. 8. And the Prophet (after his man∣ner) when he hath denounced Gods judg∣ments against Jerusalem in the former ver∣ses, to cast them down, doth here prophesie of the destruction of her enemies, for the comfort of the godly, to raise them up a∣gain.

The multitude of thy strangers] i. e. The multitude of thine enemies.

He calls the Assyrians and their Auxilia∣ries which fought against Jerusalem, her strangers, because they were every way strangers to the men of Jerusalem, strangers in Country, strangers in Blood, strangers in language.

Shall be like small dust,] i. e. Shall be as the small dust of the earth, which the wind scattereth abroad.

The multitude of thy terrible ones] i. e. And the multitude of the Assyrians thine ene∣mies which shall be terrible to thee, as they are to other Nations.

Shall be as chaff that passeth away,] i. e. Shall be like the chaff, which the wind dri∣veth away. Psal. 1.4.

Yea, it shall be at an instant suddenly] i. e. Yea, the multitude of thy strangers, and of the terrible ones, shall be like small dust and as chaff that passeth away in a mo∣ment.

By this is meant the suddain destruction and dispersion of the Assyrians, which de∣struction and dispersion came upon them when they little thought of it; of which cap. 37. v. 36, 37. &c.

At an instant suddenly.] This geminati∣on or doubling of these words, signifies the greater speed.

6.

Thou shalt be visited of the Lord of Hosts with thunder,] The Prophet useth here an Apostrophe to the Assyrian which besieged Jerusalem: q. d. Thou shalt be visited of the Lord of Hosts with thunder & with earth∣quakes, O thou Assyrian which shalt doe thus to Jerusalem, and besiedge it.

To visit is a word of contrary significati∣ons, for sometimes it signifies to shew fa∣vour to, sometimes to punish and afflict; but which way it must be taken the circum∣stance of the place must shew, here it is ta∣ken for to punish and afflict.

With thunder, and with earthquake, and with great noise, &c.] Some take these words metaphorically, as if they did onely signifie a great and grievous punishment and de∣struction: But others take them properly, and say, that all these things happened when God destroyed Sennacheribs Army which besieged Jerusalem, though they be not re∣corded in 2 Kings 19. See cap. 30.30.

7.

And the multitude of all the nations that fight against Ariel,] There were many of many Nations in Sennacheribs Army, which fought against Jerusalem, therefore he saith, The multitude of all the nations, &c.

And her munition] i. e. Against her walls, and bulwarks, and other fortifications.

He puts an Abstract for a Concrete, muni∣tion for places munited, that is, for places fen∣ced and fortified.

Shall be as a dream of a night vision.] i. e. Shall vanish away as a dream which a man hath in the night while he sleepeth.

8.

It shall even be as when an hungry man dreameth, &c.] i. e. The multitude of all the nations that fight against Ariel, shall even be as when an hungry man dreameth that he eateth and is satisfied, but when he a∣waketh he is empty and hungry, as he was before.

In the former verse the Prophet said, that the multitude of the Nations which fight against Ariel should be as a dreame of the night-vision: Now because there be not on∣ly vain dreames which passe away as they come; but serious dreames which do por∣tend serious things, and things that shall surely come to passe, such as Josephs dream was, of which we read, Gen. 37.5. The Prophet sheweth here, that he did not com∣pare the multitude of them which fought against Ariel to such a dreame; but to the vainest dream as could be, a dream which is vaine in it self, and vain in its significati∣on, which a dream as a man that is hungry dreameth, who dreameth in his sleep that he eateth, but when he awaketh, he is as empty and hungry as ever he was.

And behold he eateth,] i. e. And behold he eateth in his dream, that is, he dreameth that he eateth.

His soul is empty,] i. e. He is empty, for he hath not eaten indeed.

The soul is put here for the whole man, by a Synecdoche.

And behold he drinketh] Subaudi, In his dream, that is, behold he dreameth that he drinketh.

He is faint] Supple, For want of drink, having not drunk indeed.

And his soul hath appetite,] i. e. And he hath an appetite to eat and to drink, that is, He is still hungry and thirsty; for hunger and thirst are but an appetite or desire of meat and drink.

He puts the soul here again for the whole man, by a Synecdoche as before.

So shall all the multitude of the nations be that fight against Mount Sion.] q.d. Even so, I say, shall all the multitude of the nations be which fight against Ariel.

9.

Stay your selves and wonder] When the Prophet had prophesied of the destruction of the Assyrians which should besiege A∣riel, that is, Which should besiege Jerusa∣lem, his auditors would not believe this his Prophesie; whereupon the Prophet calls to those which passe by, or to the faithfull party of the Jews, to stay and wonder at these men, because they would not under∣stand, and beleeve so plain a word or vision of the Lord, as this was.

Stay your selves] Supple, All that passe by.

And wonder.] Supple, At the unbelief and blindness of these men.

C•••• ye out, and cry, They are drunk but not with wine,] i. e. Cry ye out and say, (of these men) They are drunk but not with wine, they stagger but not with strong drink.

Cry ye out, and cry,] i. e. Cry ye out and say; or, cry ye out, yea, cry, saying,

They are drunk but not with wine,] This is that which he would have them cry.

They are drunken, &c.] They are said to be drunken (in the scripture phrase) which have received abundance, and are filled as it were with that, with which they are said to be drunken (and that by a Metaphor from drunken men, which have drunk a∣bundance and are full of wine or strong drink) and then especially when they doe by reason of that with which they are said to be drunken, any way resemble a drunken man in any thing, as this people do here, in that they seem to be stupid and void of un∣derstanding, and to have lost the use of rea∣son for the time, like to the drunken men that are said to be drunken (in the Scripture phrase) which have abundance, and are fil∣led as it were with that which they are said to be drunken, will appear from hence, be∣cause they which are said here to be drunken but not with wine, are therefore said to be drunken, because the Lord hath powred out upon them the spirit of deep sleep, and powring out, argueth abundance of that which is powered out.

He speaks here of those people in Jeru∣sem which would not beleeve what he pro∣phesied unto them concerning the Assyri∣ans encamping against Jerusalem, and the deliverance thereof, and the destruction of the Assyrians; for though many in Jeru∣salem did beleeve, yet many again beleeved not.

But not with wine] With what then were they drunk? They were drunk with the spirit of sleep. v. 10.

They stagger] i. e. They are drunken, for drunken men use to stagger as they go, Me∣tonymia Effecti.

The sense of this is the very same with the former sentence.

10.

For the Lord hath poured out upon you, &c.] This the Prophet speaks in his own person, and makes an Apostrophe to those un∣beleevers which would not beleeve this his Prophesie; wherein he gives a reason why they which passe by may justly wonder and say of them, they are drunk but not with wine,

they stagger, but not with strong drink; And the reason is this, because God had poured upon them, and so had made them drun∣ken, that is, had filled them with the spirit of deep sleep.

For the Lord hath poured upon you the spi∣rit of deep sleep] He useth a Metaphor here, taken from liquid things, which are poured out of some vessel in abundance.

When he saith, the Lord hath poured up∣on you the spirit of deep sleep, It is as if he should say, he hath poured upon them a deepe sleep without any other addition; for the word spirit is often redundant among the Hebrews, by an elegancie.

That which the Lord poured out upon these men, he calleth the spirit of deep sleep, because it made them senseless and blinde, as he is senseless and seeth not who is in a sleep.

And hath closed your eyes,] Supple, So that you cannot see, that is, So that you cannot beleeve what is spoken.

This is metaphorically to be understood of the minde, which is the eye of the soul.

The Prophets] See cap. 28.7.

The Seers] Prophets were wont to be called Seers. See notes cap. 1.1.

He hath covered] Supple, With a vaile which he hath cast over their faces, so they cannot see.

This is also metaphorically to be under∣stood, and all these three phrases signifie one and the same thing, to wit, that God had blinded their minde and their under∣standing, that they could not understand and beleeve the vision which he had delivered to them, concerning Jerusalem, and the deliverance thereof.

11.

And the vision of all, &c.] And my Prophesie wherein I prophesied to you of the encamping of the Assyrians against Je∣rusalem, and the Lords preservation there∣of, and the destruction of the Assyrians, is not understood, that is, is not believed of you, but is as a word of a book that is sealed.

As the word of a book that is sealed.] The words of a book which is shut and sealed up, cannot be known or understood, no not by him which is learned, because he can∣not come to read the words which are written in such a book, how then can he believe them?

Of a book which is sealed.] He alludes to the use of the ancients, which were wont to seal their books, that is, their rouls, when they laid them by. See cap. 8.16.

12.

And the book is deliverd to him, &c.] i. e. And the book is unsealed and opened and delivered to him that is not learned.

I am not learned,] i. e. I cannot read, for I never learned to know letters.

The meaning of all this place is, q.d. The Prophesie whereby I have prophesied to you of all these things concerning the siege, and the preservation of Jerusalem, and the destruction of her enemies, is understood and beleeved no more by you, then the words of a book which is sealed up, are understood and beleeved of a learned man; or, the words of a book which is opened, is understood and beleeved of an ignorant and illiterate man.

Note, that by their not understanding here is meant their not believing the Prophesies of God and his words; for the Scripture useth to tax Infidelity by the name of Ignorance, because it profiteth not to know the word of God, except we do also beleeve it; as also because before we can beleeve a thing, we must know it.

13.

Draw neer unto me with their mouth] To draw neer to God, is to come to him to his Temple, where he sat between the Che∣rubins.

To draw neer him with the mouth, is to come to his Temple, and there to pray and to performe lip-service.

But have removed their hearts far from me,] Their heart was removed from God, in that they did not heartily serve him and fear him, for if they had heartily served him and feared him, they would have also believed his words, and in particular the vision of all which the Prophet here speaks of.

And their fear to me,] By the fear of God, may be meant Synecdochically, all and any kinde of duty which we owe to God, and in particular here it may be taken for the be∣lief of his word.

Their fear of me is taught by the precept of men.] i. e. They fear me, and serve me, and beleeve me, but as they are taught by their false Prophets and Rulers to fear me, and serve me, and beleeve my word; so that what they teach to be my honor, must go for my honor; and what they teach to be my fear, must go for my fear; and what they teach to be my words, must go for my words, and must be believed, but no more;

no, though I the Lord my self teach that I will have more honor, and more fear, and more to be beleev••d as my word.

By the precept o•• men] By men here he meaneth men which were not instructed of God, but were carnal-minded men (yet in some authority with the people) who judg∣ed of the Word of God, as it made for, or agreed to their humor; so that what agreed not with their humor, they did not allow of, but taught that it was neither Gods Word, nor to be beleeved; such were the Prophets, and the Rulers, and the Seers, vers. 10.

This people here spoken of, were a Type of those which lived in our Saviours time, and these Prophets, and Rulers, and Seers, a Type of the Scribes and Pharisees which ruled that people, Mat. 15.8.

14.

I will proceed to do a marvelous work amongst this people,] i. e. As I have deter∣mined, so will I go on with my determi∣nation, to do a marvelous work amongst this people.

Note here the Enallage of the Person, how he passeth from the ••econd to the third person.

A marvelous work amongst this people, even a marvelous work and a wonder,] that which he calls a marvelous work here, and a won∣der, he calls a strange work, cap. 28.21. which is all one with sence for this: This work is to destroy these men of Jerusalem by the Assyrians, which he calls here a marvelous work, and a wonder, for the same reason as he calls the ••••struction of the Jews a strange work there.

Had these men beleeved the words of the Lord, as others did, they would have re∣mained in Jerusalem, and so have been sa∣ved as others were which remained there; but because they beleeved not, they would not trust themselves in Jerusalem, but being led by their Prophets, and Rulers, and Seers, went out from thence, to practise o∣ther means for their safety, and so fell into the hands of the Assyrians, and were destroy∣ed either by the Assyrians, or by the hand of the Angel while they were mingled a∣mong the Assyrians, and took part with them.

For the wisdom of their wise men shall pe∣rish,] q. d. Neither shall the wisdome of their wise men, nor the understanding of their prudent men hinder my work, and save them, for the wisdom of the wise men shal perish, &c.

The Prophet prevents an Objection here, for some might object and say, That there be many wise men among these, which you (O Isaiah) finde fault with, and they by their wisedome and understanding will prevent this marvelous work, and wonde•• which you speak of.

To this Objection the Prophet answers, That for all their wise men, the Lord will bring this marvelous work and wonder to passe; For the wisdom of their wise men shall perish, &c.

That which Isaiah speaks here of the wisdome of these wise men, Saint Paul alledgeth to shew that God would not make use of the wisedome of the wise men of the world in mans salvation, 1 Cor. 1.19. And that Saint Paul might well do, because the temporal Salvation of the Jews was a Type of the spiritual Salvation by Christ; and these wisemen and their hu∣mane wisdom a Type of all the wisdom and wise men of the world, of whatsoever pro∣fession they were; As therefore the wisdom of these men could not prevail to save them selves or other of their Country men out of the hands of the Assyrians; no more can the wisdom of the wise men of the world avail to save men and bring them to salvation; and these words, though in their first and meaner sense, they shew that these wise men among the Jewes, should not save themselves or their Countrey-men from the Sword of the Assyrians; yet in the second and sublime sence, they shew, that the wise men of the world cannot with all their wisedome deliver a man out of the snares of the Devil, and bring him to sal∣vation.

The wisedome of their wise men shall pe∣rish, &c.] q. d. The wisedome of their wise men shall come to nought.

The wisedome of those wise men is said to perish, and come to nought, because they could not by their wisedome save this peo∣ple.

Shall be hid.] This is a repetition of those words, shal perish, for because a thing which is perished, is not to be seen, and that which is not to be seen, is as it were hid from our eyes, therefore doth he say, shall be hid, for shall perish, or come to nought.

15.

Wo to them that seek deep to hide their counsels, &c.] i. e. Wo to them which are close in their counsels, and think that their counsels are perceived by none.

He useth a Metaphor here, taken from a man, which having a treasure to hide, digs deep in the Earth to hide it: for the deep∣er it lieth, the safer it is, and more difficult to be found.

The Prophet denounceth this particular woe against those wise and prudent men which he mentioned Vers. 14. which did not believe, either that the Assyrians should be destroyed, or that Jerusalem should be delivered from the fury of the Assyrians, and therefore took, or would take secret counsel, some of delivering all up into the Assyrians hands, that so they might provide for their own safety; others of calling in the Egyptians to their ayd; others of flat∣tering with, and insinuating themselves in∣to the affections of the Assyrians, by feign∣ing themselves to affect theirs, rather then their own Religion, &c. Which counsel of theirs they carryed as close as they could, that it might not come to Hezekiah's or Isaiah's ears; And they thought that they had carryed it so wisely and closely, as that no man, no not God himself, could know it, before it were acted, though God knew it, and revealed it to his Pro∣phet.

Here is shewn, that the wisdom of the wise men should perish, &c. and so perish, that they should be so far from helping o∣thers, that they should not avoyd the woe themselves; and he takes occasion here of denouncing this woe against them, by reason of those words which he deliver∣ed in the fourteenth Verse, The wisdom of the wise men shall perish, and the under∣standing of the prudent men shall be hid.

And their works are in the dark,] i. e. And whose works (in their own opinion) are done in such privacy, as that no eye can see them.

He saith, And their works, for And whose works, putting one kinde of Rela∣tive for another. See the like Cap. 6. vers. 20.

And they say,] i. e. And who say. They for Who, as before.

Who seeth us? and who knoweth us?] i. e. Who (whether he be man, or whether he be God) seeth us? And who (whether he be man, or whether he be God) knoweth us, what we do?

16.

Surely your turning things upside down,] i. e. Surely your hiding of things after this manner, &c.

This phrase is Metaphorical, and allu∣deth to a writing table, or paper, which is written but on one side, which writing is hid by turning the table or paper upside down; to such a table or paper (I say) or to some such like thing, doth this phrase allude.

Note, that the Prophet useth an Apostro∣phe here to the wise and prudent, which sought deep to hide their counsel, &c.

Surely your turning things upside down shall be esteemed as the Potters vessel, &c.] The sence of this whole Verse is this, Sure∣ly you turn things upside down, to hide them from the Lord; but for all your turning things upside down, and hiding them from the Lord; yet ye are as the Potters vessel: For ye are the work of Gods hands, as the vessel made of clay is the work of the Pot∣ters hands: For shall ye, that are the work of God, say of him that made you, He made us not? Now if God made you, and ye are the work of his hands, then doth he understand all your doings, be they never so secret: For shall the thing framed say of him that framed it, He hath no under∣standing? And (as for God) he that plant∣ed the ear, shall he not hear? And he that framed the eyes, shall not he see? And he that teacheth man knowledge, shall not he know? Psal. 94.9, 10. Yea, he knows all your thoughts.

Note here, that though the Prophet saith, Your turning things upside down shall be esteemed as the Potters clay; yet his intent is not to liken the turning of things upside down to the Potters clay, but the men which turned those things upside down: For in Parables and similitudes we must look up∣on the whole body of the sentence, and take the meaning from the whole, not from any one piece. See what is said cap. 17.5. and 30.13. to this purpose.

Note also, that when he saith, that they are as the Potters clay; that is, that they are Gods creatures, and the work of his hands; his meaning is, that God knows all their thoughts and actions: For Divi∣nity teacheth us thus much, That if God made us, God knows all our doings, Psal. 94.9, 10.

Shall be esteemed,] i. e. Are, or shall appear truly to be.

As the Potters clay,] That is, As the ves∣sel which the Potter hath made of clay; Metonymia Materiae: q. d. Ye shall be the

work of Gods hands, and so your doings shall be manifest to God.

For shall the work say of him that made it, He made me not?] q. d. For shall the vessel which the Potter hath made, say of him that made it, He made me not? Sup∣ple, No: No more can ye say of God who created you, that he created you not.

By thinking they could hide their counsel from God, they did in effect say, That God made them not.

Or shall the thing framed say of him that framed it, He had no understanding?] q. d. Or if the vessel doth acknowledge that it was framed by the hand of the Potter, shall it say of him that framed it, He had no understanding? Supple, No; No more can ye (if ye acknowledge that ye were created of God) say of God which cre∣ated you, that he hath no understanding of you and your ways; for he understandeth you and all your ways: yet when ye think to hide your counsels from God, you do in effect say, He hath no understanding.

Note here, that they which think that they can hide their works and their coun∣sels from the Lord, do not acknowledge that God is their Maker, nor that he is their Overseer; wherefore they are like a Potters vessel which lifts up it self against the Potter, and saith, Thou didst not make me, Thou hast no knowledge or understand∣ing of me.

Note also, that these words, For shall the work say of him that made it, &c. are not so much a reason to prove, that they were as the Potters clay, that is, that they were the work of Gods hands, as a repre∣hension of them which thought they were not as the Potters clay, that is, which thought not that they were the work of Gods hand.

17.

Is it not a very little while, and Leba∣non shall be turned into a fruitful field,] Note here, that Lebanon was a famous Hill and Forrest, scituate on the North-side of the holy Land, or Land of Canaan, which the Israelites possessed: But here it is to be taken Metaphorically for the Assyrians, who because they were high in power and riches, and very proud, are compared to the Hill and Forrest of Lebanon.

Note here also, that fruitful fields are for the most part in valleys: Hence per Metonymiam adjuncti, we must understand a valley here by the fruitful field; and by the valley here we must understand meta∣phorically a low condition, or men in a low condition, because valleys lie low.

The sence therefore of this place is this, q. d. But for all that, that you will not believe that the Assyrians which shall be∣siege Ariel shall be destroyed, O ye Pro∣phets and Rulers and Seers, which take such secret counsel to save your selves; yet it shall not be long before the Assyrians, which are high in power and riches, and are very proud, and shall besiege Ariel, that is, Jerusalem, shall be brought very low, and be destroyed, and Jerusalem be deli∣vered, and flourish again.

This is that which these men did most dis-believe, to wit, the preservation of Jerusalem, when the Assyrians should once lay siege unto it, and the destruction of the Assyrians; which makes the Prophet here to enforce it again, and confirm what he said before.

And the fruitful field shall be esteemed as a forrest,] i. e. And the fruitful field shall be as a forrest.

Though many things are not such as they are esteemed to be, yet many things again are such as they are esteemed to be.

By the fruitful field is here meant meta∣phorically the Jews, which were besieged by the Assyrians in Jerusalem, and by them distressed and brought into a very low condition: for fruitful fields are in valleys, and valleys lie very low.

By a forrest is meant determinately the forrest of Lebanon, which was scituate on an Hill; or at least some forrest which was scituate on high, as the forrest of Le∣banon was: And by that or such a forrest is metaphorically meant an happy estate or condition; a condition which is high, and a great deal above misery; a condi∣tion opposite to that which we call a low condition, or else men which are in such an high condition.

So that the sence of this place is this; q. d. And the Jews of Jerusalem, when they are in their low condition through distress by the Assyrians, shall be delivered from their distress, and set up on high again, in an happy estate or condition.

This was performed when the Angel destroyed the Assyrians which besieged Je∣rusalem, 2 King. 19.35.

This phrase is used again in the same

sence, Cap. 32. Vers. 15.

18.

And in that day] i. e. At that time in which Lebanon shall be turned into a fruitful field, &c.

Shall the deaf hear the words of the book] By the deaf he means those which are dull and slow of heart to believe the Prophe∣cy, which he spoke of and wrote in a book, concerning the delivery of Jerusa∣lem from the Assrians, and the destruction of the Assyrians which did besiege it: So that he speaks here Metaphorically, trans∣lating the deafness of the body to a slowness of belief in the Soul.

By the words of the book he means the aforesaid Prophecy, concerning the deli∣very of Jerusalem from the Assyrians, and the Assyrians destruction which besieged Jerusalem, which prophecy the Prophet wrote in a Book, that they might take no∣tice of it whom it concerned.

The sence of this place is, q. d. Then shall even they which are slow of heart to believe this Prophecy, believe it, yea, and know it to be tr••e by the event.

And the eyes of the blinde shall see out of obscurity, and out of darkness,] i. e. And they which are now blinde, shall see clear∣ly and plainly the truth of this Pro∣phecy.

This is a repetition of the former sen∣tence; and whom he called deaf there, he calls blinde here.

19.

The meek also shall increase their joy,] By the meek understand here those which submitted themselves to the Lord, and readily believed the Vision or Prophe∣cy, and betook themselves for safety into, and continued in Jerusalem: And he calls these meek, in opposition to those scorners which did not onely not believe the Pro∣phecy, but reject it with scorn; of whom he speaks vers. 20. See Iam. 1.21.

These were said to encrease their joy at this time, because they had joy before, joy through the hope which they had by be∣lief of this Prophecy; and encrease of joy by the accomplishment of what they be∣lieved and hoped.

In the Lord,] i. e. By the Lord, or by the goodness of the Lord towards them.

The poor among men] By these he means those which were besieged in Jerusalem, and distressed by the Assyrians, who yet notwithstanding trusted in the Lord for deliverance.

Shall rejoyce in the holy One of Israel,] i. e. Shall rejoyce in the Lord, who shall deliver them from the hand of the Assyri∣ans.

By the holy One of Israel is meant the Lord, the God of Israel.

20.

For the terrible One is brought to nought,] i. e. For the Assyrian, which be∣sieged and distressed those which were in Jerusalem, shall be destroyed, and Jeru∣salem delivered.

He calls the Assyrian the terrible One, be∣cause he was terrible to all Nations which dwelt about him, and especially to the Jews.

He puts a present or preterperfect for a future tense.

These words may be read with a Paren∣thesis.

And the scorner is consumed,] i. e. But the scorner shall be consumed.

He opposeth here the event which should befall the scorner, to the event which should befall the meek and the poor, which he spoke of vers. 19.

And is put here for But.

By the scorner he meaneth those which would not believe this Prophecy or Visi∣on concerning Jerusalems deliverance and the Assyrians destruction, but scorned and mock'd the Prophet for prophecying of such things.

He may also allude to those scorners and mockers he spoke of, Cap. 28. Vers. 13, 14, 22.

And all which watch for iniquity shall be cut off,] i. e. And they which watch to do the Prophet of the Lord a mischief shall be destroyed.

He puts iniquity for mischief, because it is not done without sin in him that doth it.

He means by these also those which be∣lieved not the Vision or Prophecy, whom he describes by their malice, which was such, as they did not onely not believe the Prophet, but seek his ruine: And these mens malice blinded their eyes, that they could not see and believe.

21.

That make a man an offender for a word,] i. e. That sue a man and pursue him as an offender, onely for speaking a word in the name of the Lord.

The man whom they made an offender, was the Prophets own self, whom they pur∣sued and accused as an offender, because he

prophecyed to them the Word of God: but the Prophet speaks of himself in the third person out of modesty.

And lay a snare for him,] i. e. And seek to destroy him.

He useth a Metaphor here, taken from Fowlers, which lay a snare for birds which they would take to kill.

For him that reproveth] By this Isaiah meaneth his own self, who reproved those which believed not this and other his Pro∣phecies and lessons, and that openly, as Cap. 28.7, 9.

In the gate,] i. e. In the gate of the Ci∣ty, that is, openly before much peo∣ple.

The gates of the City were publique pla∣ces, where the Courts of Justice and other publique Assemblies were held.

Yet these words, In the gate, may be re∣ferred as well to those words, That lay a snare, as to those, Which reproveth; and then they shew, that they would destroy him under a colour of Justice, by accusing him, and bringing false witness against him in Courts of Justice, to put him to death.

And turn aside the just,] Supple, From his righteousness and integrity; i. e. which would make a dishonest and wicked man of a just and honest man, by their calumnies and false accusations.

By the just, Isaiah means himself.

These words are Metaphorical, taken from one man jostling another out of his way.

For a thing of nought.] i. e. Without any profit or good by it, or for no profit or good at all that they can get thereby; So some. And this sheweth the height of their malice, that they would destroy the Pro∣phet, when they could get no good or be∣nefit by his destruction.

Or For a thing of nought, that is, for a very small reward; So others, who think that the Prophet speaks here of such as were hired to bear false witness against him: Or of corrupt Judges, who had ta∣ken a bribe of his Enemies to condemn him, whose wickedness was the greater, that they would be corrupted to do such a piece of injustice for a small matter.

How these men were consumed, we told Vers. 14.

22.

Therefore thus saith the Lord, &c.] This relates to the 17, 18, 19, 20, and 21 Verses, as an inference deduced from thence: q. d. And because Lebanon shall be turned into a fruitful field, and the fruit∣ful field shall be esteemed as a forrest; and because the deaf upon that shall hear the words of the Book, &c. Therefore thus saith the Lord, who redeemed Abraham, concerning the House of Jacob, &c.

Who redeemed Abraham,] God redeem∣ed Abraham out of Ʋr of the Caldees from Idolatry, Genes. 12.1. and he redeemed him out of danger in Egypt, Genes. 12.20. and he redeemed him out of the like danger in Gerar, Gen. 20.9. And A∣braham is mentioned as redeemed here, be∣cause as the Lord redeemed him, so for his sake would he redeem his posterity at this time.

Concerning the house of Jacob,] i. e. Con∣cerning Jacob and his children the Jews: For the Father is part, yea the chief part of the house.

Jacob shall not now be ashamed,] i. e. Be∣ing that the Lord will turn Lebanon into a fruitful field, and the fruitful field into a forrest, so that the deaf shall hear the words of the Book, &c. when this cometh to pass, Jacob shall not now be ashamed, though he hath been ashamed heretofore.

The Prophet useth a Prosopopoeia here, whereby he brings in Jacob as though he were alive, though he were dead long be∣fore.

Jacob shall not now be ashamed,] Supple, For the disobedience and infidelity and unbelief of his children: For they which would not believe the Vision mentioned, vers. 14. shall be all consumed, and all they which watch for iniquity shall be cut off: but the meek shall survive, and all they that have erred shall return into the right way.

The misdemeanor of the son is the shame of the Parents; in allusion to which he here saith, Jacob shall not now be asha∣med.

Nor shall his face now wax pale,] Supple, For fear: q. d. Neither shall he now be afraid (as he hath been) lest his children should be utterly destroyed by the Assyri∣ans, through the wrath of God, so that they be no more a people; for the Assyrian is brought to nought, vers. 20.

23.

When he seeth his children, the work of mine hands.] i. e. When he seeth his chil∣dren, whom I have delivered out of

the hands of the Assyrians.

A deliverance out of eminent and una∣voydable danger of death, is as it were a new Creation; therefore doth the Lord call the Jews, the work of his hands, because he delivered them from the Assyrians.

In the midst of him,] i. e. In the midst of the Land which I gave him, Gen. 28.13.

Jacob himself is put here, by a Metony∣my, for the Land which God gave Jacob, as Moab is put for the Land of Moab, Jerem. 40.11.

Note, that in the midst of the Land is put by an Hebrew redundancy, for in the Land.

They shall sanctifie my Name,] q. d. They, to wit, his children, shall sanctifie and praise my Name for their deliverance out of the hands of the Assyrians: And if they shall sanctifie his Name, He shall see them sanctifying it, and so shall not be a∣fraid, for them, but rejoyce rather.

My Name,] i. e. Me.

An Hebraism.

And shall fear the God of Israel,] i. e. And they shall fear to offend the God of Israel, and shall serve him and worship him: And if they shall fear the God of Israel, Jacob shall see that they fear him, and so he shall not be ashamed for their sakes.

24.

They also that erred in spirit,] i. e. They also that erred in judgment and opi∣nion, thinking that Jerusalem would not have been delivered out of the hands of the Assyrians, and that the Assyrians would not have been destroyed as they were.

He speaks of such that erred rather out of weakness, and by being ignorantly mis∣led, then out of pride and malice, as those scorners did, mentioned vers. 20.

Shall come to understanding,] i. e. Shall experimentally know, that what the Pro∣phet prophecyed concerning the deliver∣ance of Jerusalem, and the destruction of the Assyrians, was true.

They that murmured] It is probable that many (otherwise none of the worst) when they were distressed, and found some hard∣ship in the siege of Jerusalem, did murmur against Isaiah, who prophecyed of the de∣liverance of Jerusalem, and did what he could to hold up their drooping spirits with that hope.

Shall learn doctrine.] i. e. Shall learn the Instruction of the Lord, which shall teach them not to murmur any more at his Pro∣phets, in whatsoever case they are.

ISAIAH, CHAP. XXX.

WO to the rebellious children,] i. e. When the report was first spred abroad of Sennacheribs intent to march out of Assyria with an huge Ar∣my, the Jews, which lived out of Jerusa∣lem in other parts of the Land of Judah (and many also which lived in Jerusalem) were distracted and in doubt what to do to preserve themselves: Some thought it best to comply with the Assyrians, and to practise with them for the surrender or giving up of the whole Land into their hands: Others thought it best to call in the Egyptians to their ayd: And this did they both in so foul a manner, as that the one scrupled not to profess the Religion of the Assyrians, and the other of the Egypti∣ans, to save their lives: Onely King Heze∣kiah, and some few with him, chose ra∣ther to trust in the promises of God which he had promised by Isaiah, then to do as the others did.

Against those which thought it best to call in the ayd of the Egyptians, and en∣deavored to bring them into help them, doth the Prophet here inveigh.

To the rebellious children,] It is rebellion in man to do any thing against the Will of God (as these men did by distrusting God, and trusting in the arm of flesh.) See cap. 1.20.

That take counsel,] Supple, How to save themselves from the fury of Sennacherib and the Assyrians.

But not of me,] q. d. But not of my Prophets, whose counsel is my counsel.

That cover with a covering, but not of my Spirit,] Note, that the word Spirit is a word of many significations with the He∣brews; but among the many significations which it hath, any act of the Will or Un∣derstanding is called the spirit: And any quality or ability of doing is called the spirit; so that the spirit may here signifie counsel and advice; or it may signifie power and protection: And the meaning of this place may be this; q. d. And which cover themselves with a covering, but not of my advising, or to which I advised them. Or the meaning of this place may be this; q. d. And which cover themselves with a co∣vering, but not with the covering of my power and protection: that is, which get them∣selves ayd to defend themselves from the Assyrians; but seek not ayd at my hands, nor make me their Protector.

The word covering here mentioned sig∣nifieth either a garment of cloth, with which we clothe our selves, to defend our selves in the day from the ayr; or a cover∣ing which we lay on our beds, to defend our selves from the cold in the night: But by this covering he means metaphorically the ayd and help, with which these men would defend and preserve themselves from the fury of Assyrians.

To add sin to sin,] i. e. Whereby they add sin to sin; the sin of forsaking God, and trusting in the arm of flesh), to their sin of drunkenness, cap. 28.8. and other their sins.

The Particle That signifies here, not the intent, but the event; or if the intent, the intent secundariò, or by consequence.

2.

That walk to go down into Egypt,] Ei∣ther here is a redundancy in these words, by putting to walk, to go down, for simply to go down, or else (which I think rather) by their walking to go down into Egypt, is signified, that they went down into Egypt on foot, and thus they might go down more privately, and with the less suspici∣on of what they went about.

Note, that they went not all into E∣gypt, whom the Prophet reprehends here; but they chose men as Embassadors to go, who went as it is here written, as it appears v. 4.

And have not asked at my mouth,] i. e. And have not asked of me, whether they should go or no, or what course they should take.

If they had asked of his Prophets, they had asked of him.

To strengthen themselves] Supple, Against the Assyrians.

He sheweth here the end of their going into Egypt.

In the strength of Pharaoh,] i. e. With the strength of Pharaoh.

Pharaoh was the common name of the Kings of Egypt, as Caesar was of the Em∣perors of Rome.

And to trust in the shadow of Egypt,] i. e. And to procure ayd from Egypt, in which they might trust.

He puts to trust, per Metonymiam Effecti, for to procure that in which they might trust.

And he puts the shadow for ayd, by a Metaphor taken from the shadow of a tree, or tent, or the like, which defends a man from the heat of the Sun, and from hail and storms, &c.

Therefore shall the strength of Pharaoh,] q. d. Because ye go down into Egypt to strengthen your selves in the strength of Pharaoh, and to trust in the shadow of Egypt, therefore shall the strength of Pha∣raoh, &c.

3.

The strength of Pharaoh shall be your shame, &c.] The strength of Pharaoh was their shame, because they relyed upon his strength, and that strength could not help them, nor keep them from being overcome and spoyled by the Assyrians, but was it self overcome, troden down, and brought to nought.

They that hope to bring any thing to pass by any means, and cannot bring it to pass as they hoped, but fail in their hopes, are ashamed; and the more ashamed, the more pains they took, and the more confi∣dent they were of the means of bringing their hopes to pass.

The Prophet makes his Apostrophe here to the men of Judah in the person of God.

4.

For his Princes were at Zoan, &c.] i. e. This Particle For is here redundant, as the Particle And is cap. 2.2.

His Princes] i. e. The Embassadors of Judah or Jacob or Israel.

He calls the Embassadors of Judah or

Jacob or Israel, which were sent into E∣gypt on this Embassage, Princes, because they were selected and chosen out of the chief men.

Zoan,] Zoan was ancient City of E∣gypt, of which see cap. 19.11.

His Princes were at Zoan,] i. e. His Princes came to Zoan to desire ayd and as∣sistance from the King of Egypt against the King of Assyria whom they feared.

Hanes.] Hanes was another City of E∣gypt, which was also called Taphnes, seated in the furthermost parts of Egypt towards Ethiopia.

They came to these two Cities, either because the King of Egypt was first at one of these Cities, and then removed to the other; or else by each of these Cities E∣gypt may be understood by a Synecdoche; and the latter sentence may be a repetition of the former.

Note, that the Prophet speaks here of a thing to come, as if it were already past, to shew the certainty of that of which he speaks.

5.

They were all ashamed of a people that could not profit them,] Between this and the former Verse we must understand, by a Syllepsis, That these Embassadors obtain∣ed ayd of the Egyptians, yet could not the ayd of the Egyptians stand them in any stead; wherefore they were all ashamed of a people that could not profit them, &c.

They were all ashamed of a people that could not profit them,] i. e. All the Jews which had a hand in sending for the Egyp∣tians, and made use of their ayd, were a∣shamed of the Egyptians, because though they had obtained ayd from them, yet they could not profit them.

We use to be ashamed of those from whom we expect great matters, if we are frustrate of our expectation.

But a shame and reproach.] i. e. But a cause of shame and reproach; Metonymia Effectus.

The Egyptians might well be a shame and reproach to these Jews, when as the Jews, who served the true God, did lean towards the Egyptians in their Religion, (who worshipped Birds and Beasts and creeping things) thinking that that was the best means to make them their friends and associates or helpers.

They might also be a shame and re∣proach to these Jews, in that these Jews carryed or sent so much treasure to them to procure their ayd; and yet when all came to all, they could not help them.

6.

The burden of the beasts of the South] Supple, Will these men carry to the Egyp∣tians.

This burden here spoken of, was the riches and treasures which the Embassadors of the Jews carryed with them, upon the backs of beasts, to purchase the ayd of the Egyptians when they went into Egypt.

Of the beasts] i. e. Of the Camels and Asses.

Of the South,] i. e. Of Egypt, which lay on the South of Judea.

The Beasts of the South,] These Beasts are called the Beasts of the South, because they were appointed to carry these treasures into the South, that is, into Egypt: So that this Genitive case is Genitivus fi∣nis.

Into a Land of trouble and anguish,] These words from this place to the end of the Verse, are thus to be ordered: They will carry their riches upon the shoulders of young Asses, and their treasures upon the bunches of Camels, by the Land of trouble and anguish, from whence come the young and old Lion, the Viper and fiery flying Serpent, to a people that shall not profit them.

The Prophet mentioneth this, the more to upbraid these men with their folly, for carrying such riches and treasures with so much danger, to so little purpose.

Into a Land of trouble and anguish,] i. e. Through a Land of trouble and anguish; for this Land was not the ultimate end or term of their journey.

Note, that this Preposition In, or Into, hath the signification of almost all other Prepositions among the Hebrews, and here it signifies By or Through.

A Land of trouble and anguish,] The Land which he describes is the Arabian Isthmus, or neck of Land, which lay be∣tween the Arabian gulf, or red Sea, and the Mediterranean Sea; which he calleth a Land of trouble and anguish, because of the troublesom and dangerous travelling that way, both for want of water, and for great drought and heat; as also because of the wilde beasts and Serpents which bred and harbored there.

They will carry their riches] i. e. Those Jews which desire the ayd of the Egypti∣ans

against the Assyrians, will carry, to wit, by their Embassadors.

Their riches] They carryed their riches and treasures into Egypt, that they might present them to Pharaoh King of Egypt, and his Princes and Councellors, thereby to make them their friends, and purchase their ayd against the Assyrians.

Ʋpon the shoulders of Asses,] i. e. Upon the backs of Asses.

He puts one part of the body for ano∣ther next to it.

Bunches of Camels,] i. e. Backs of Ca∣mels.

He saith, the bunches, for the backs of Camels, because Camels have naturally high bunches growing upon their backs.

To a people that shall not profit them,] i. e. To the Egyptians, desiring their ayd and assistance against the Assyrians, who with all their ayd and assistance should not profit them at this time. See Cap. 31. vers. 3.

7.

For the Egyptians shall help in vain,] i. e. For the ayd which the Egyptians shall send them shall be in vain, it shall do them no good.

It appears by Rabshakehs speech, that the Jews relyed much upon the Egyptians, when Sennacherib invaded Judea, cap. 36. v. 6. And by this and the next Chapter, vers. 3. it appears, that they got ayd from the Egyptians (though it be not mentioned in the story, either in the Book of Kings or of Chronicles,) and that for all that, the Jews were overcome, and they and their ayds destroyed.

Therefore have I cryed] q. d. Because the ayd which the Jews shall look for from the Egyptians shall be vain, and to no pur∣pose; therefore have I said (by way of counsel and advice) by my Prophets.

Concerning this] i. e. Concerning the strength wherewith they desire to strengthen themselves against the Assyrians.

Their strength] i. e. Their way to pro∣cure strength, or to strengthen themselves, is,

To sit still.] i. e. To sit at home, both they and their Embassadors, and not to go into Egypt for help, but to rely on me the Lord their God, and on my Promises, so will I the Lord be their strength.

Surely if the men of Judah, which were without Jerusalem, had relyed upon the Lord as Hezekiah did, and those few which were with him in Jerusalem, the Lord would have defended them against the Assyrians, as he did Hezekiah and those which were with him.

8.

Now go, write it before them, &c.] i. e. Because the Jews would not hear the Word of the Lord, saying, Their strength is to sit still, but would for all that go down into Egypt to procure Horses and Charets from thence; therefore doth the Lord say to Isaiah, Go now, write it before them in a table, &c.

Write it before them] What he would have written, the following Verses shew: And therefore he would have it written be∣fore them, that they might see what was written of them; that they might know that nothing was written of their carriage, but what they could not deny to be true; and that they might be inexcusable when the judgments of God overtook them.

In a table,] They were wont to make writing-tables of some lasting wood, spred over with wax, on which they wrote with an instrument of Iron, by razing or gra∣ving in the wax.

And note it in a book,] By a Book he meaneth a roul of parchment, which they were wont also to use for writing.

He would have this matter both written in a table, and noted in a book, that the memory thereof might be the better pre∣served.

That it may be for time to come for ever and ever.] i. e. That it may be a testimony to all that shall come hereafter, that this is a rebellious people, and that what I denoun∣ced against them for their rebellion, shall befall them; and that what shall befall them from me, shall worthily befall them.

This care the Lord takes, because it is a strange act, and a strange work for him, thus to destroy his people the Jews, Cap. 28.21. yea, a marvelous work and a wonder, Cap. 29.14. that all the world may know, that it was not his, but their faults, that he should deal thus with them, after such an unwonted manner.

9.

That this is a rebellious people,] i. e. That this is a people which refuseth to be obedient to the Word of God (See cap. 1.20.) and will not fit still at his Word, vers. 7.

Lying children] He calls them lying chil∣dren, because they were one kinde of peo∣ple in their words, and another in their deeds. cap. 29.13. As also, because they

promised to do whatsoever God comman∣ded them, and to hear the Prophets of the Lord, and obey their voice, (Exod. 26.19. compared with Deut. 18. v. 15, 15, 17.) (for what their fore-fathers did, they must be interpreted to have done, being the same people, and in the loines of their fore-fa∣thers at that time, Heb. 7. v. 9, 10.) But they did not observe the Commandements of God as they promised, neither did they hearken to his Prophets.

The Law of the Lord.] By the Law of the Lord, is here meant any words of the Lord, See cap. 1.10.

10.

Which say to the seers, see not,] By the seers are meant Prophets, for a Prophet in old time was called a Seer, 1 Sam. 9.9. be∣cause of the visions which they saw. See notes cap. 1.1.

And to the Prophets, prophesie not unto us right things,] By right things, he meaneth those things which God revealed to them, and he opposeth them to the illusions and deceits of false Prophets.

Note, that this is not so to be under∣stood, as though they did say unto the Pro∣phets, Prophesie not unto us right things, and to the Seers, See not, in formall words; but therefore he saith, that they said to the Seers, See not; and to the Prophets, Prophe∣sie not unto us right things, because they did discourage the Prophets, and Seers as much as they could, and bring them into danger, for prophesying to them right things. See cap. 29.21.

Speak unto us smooth things] i. e. Speak to us, or prophesie unto us pleasing things.

Prophesie unto us deceits.] i. e. Prophesie unto us such things as will put us in good hopes, and delight us for the present, but will afterwards deceive us.

Note, that the people did not terme these pleasing and delightfull Prophesies deceits, but because false Prophets did delude the People with such Prophesies; and so these Prophesies were delusions and deceits in∣deed; the Prophet calls them here de∣ceits.

Note also, that it is not to be understood, that the people used these formall words to the Prophets; Speak unto us smooth things, prophesie deceits, But because they love, and speak well of false Prophets which speak smooth things, and hated the true Pro∣phets which prophesied such things as they liked not (and so as much as in them lay; they discouraged the true Prophets, and heartned the false, yea as much as if they had done it, in those formall words) there∣fore doth he say, that they said, Speake unto us smooth things, prophesie unto us de∣ceits.

11.

Get ye out of the way] By the way is meane the usuall way or manner of pro∣phesying which Isaiah and other Prophets of the Lord used to this people, which was to tell them of their sins and transgressions, and of the punishments which God would bring upon them if they repented not.

Because a way is beaten by often going to and fro, and so becomes a way; hence a way may by a Metaphor signifies the iterati∣on, or repetition, or frequent use of any lesson or prophesie.

These are still the words of the people, to the Lords Prophets.

Turn aside out of the path] This is a re∣petition of the former sentence.

Cause the Holy One of Israel to cease from us,] i. e. Cause the Word of the Holy One of Israel to cease from us, and let us hear it no more.

By the Holy One of Israel, is meant the Word of the Holy One of Israel, revealed to the Prophets, by a Metonymy.

Yet because the Prophets, when they did pronounce any Prophecy, were wont to say, Thus saith the Holy One of Israel, &c. The Prophet may in allusion thereto bring in this people saying; Cause the Holy One of Israel to cease from us, that is, Let us not any more hear thee say, The Holy One of Israel, or, Thus saith the Holy One of Israel; which is as much as to say, Prophecy no more in the name of the God of Israel.

12.

Because ye despise this Word,] q. d. Be∣cause, whereas the Lord said of you, your strength is to sit still, v. 7. you despise that word, and will not hearken to it.

And trust in oppression] By oppression he meaneth riches gotten by oppression, Per Me∣tonymiam Efficientis.

They are said to trust in riches, because they doubt not but by the riches which they intend to sent into Egypt, (v. 6.) to procure aide from thence against the Assy∣rians, on which aide they would rely.

And perverseness.] i. e. And the aide which ye hope to procure from Egypt against the Assyrians.

This he calls perverseness, because it was contrary to the Word of God who for∣bad

them to seek to Egypt for ayd, and commanded them to sit still at home, and trust in him; yet so perverse and refracto∣ry were they, that they would not o∣bey.

This and the former word signifie the same fault of these men.

13.

This iniquity] Supple, That ye de∣spise this Word of God, and trust in op∣pression and perverseness.

This iniquity shall be to you as a breach ready to fall, swelling out in an high wall, whose breaking cometh suddenly at an in∣stant.] The sence is, q. d. You shall be, by reason of this your iniquity, as a piece of an high wall which is ready to fall, and swells out, yea that falls and breaks to pieces at an instant suddenly: For as such a piece of an high wall falls, and breaks to pieces at an instant suddenly; So shall ye fall, and be broken to pieces, and de∣stroyed suddenly at an instant, who have committed this iniquity.

It may be here objected against this In∣terpretation, That the Prophet compareth iniquity to the breach ready to fall, (and so most interpret it: q. d. As a breach rea∣dy to fall, swelling out in an high wall, breaks and falls of a sudden, and kills those which chance to walk under it; So shall this iniquity bring a sudden destructi∣on upon you which are the workers of it:) But this your Interpretation makes the men themselves like the piece of an high wall, which swells out, and is ready to fall.

Ans. To this I answer; That in parables and similitudes we must look upon the whole body of the sentence, and take the whole meaning from the whole; not part from part, lest when we go about too ac∣curately to divide it in pieces, we destroy the whole. See Notes, Cap. 17.5. upon those words, And it shall be as he that ga∣thereth ears in the valley of Rephaim. See also Notes, cap. 29.16. The piece of the wall therefore which swelled out, resem∣bleth the men which commited this iniqui∣ty, rather then the iniquity it self: And that which resembleth the iniquity was the cleft or crack in the wall, which caused that piece to swell out, and be ready to fall.

As a breach] A breach may signifie else∣where a crack or a cleft; but here it signi∣fies a part or piece of a wall, which swells out, and is ready to fall, by reason of some crack or cleft, or breach which is in it, by a Metonymy.

In an high wall] This wall is to be un∣derstood of a wall made of brick or stone; and he saith, an high wall, because the higher the wall is, the more ready is such a breach or piece of the wall to fall, and the greater is the fall when it cometh.

Whose breaking] i. e. The actual falling of which breach, by which it breaks a∣sunder into little pieces.

14.

And he shall break it,] i. e. For the Lord, the holy One of Israel, shall break you, because of this your ini∣quity.

And is to be taken here for For.

By He is meant the Lord, the holy One of Israel. By It, the sins or workers of this iniquity. For note, that that which the Lord is here meant to break, is, the peo∣ple which committed the forementioned iniquity; not the iniquity which they committed, as some expound it, nor the breach in the wall mentioned in the former Verse, as others.

Object. But you will say, that the words run thus; And he shall break it, not, And he shall break you, or that he shall break them: and this Relative It relates either to the word iniquity, or to the word breach going before; not to those, Which de∣spise his Word, Vers. 12.

Ans. It is true, that the Relative Par∣ticle It doth relate either to the word ini∣quity, or the word breach going before, if we look to the Grammar construction: But (as I said) in such parables and simi∣litudes as these are, we must not look to the words and Grammatical construction, but to the sence of the place. See the afore∣cited place, cap. 17.5. And if we look not to the words, but to the sence of this place, we shall finde, that it relates to those words, Which despise the Word of God, and trust in oppression and perverseness, and stay thereon. And because the Prophet compared these workers of iniquity to the breach in a wall, he might say of them, He shall break It, for, He shall break them, in regard that he compared them to the breach in a wall: So because our Prophet compa∣red the holy One of Israel to a fire, he saith of the holy One of Israel, not He, but It shall burn and devour his thorns and his bry∣ars in one day, Cap. 10.17.

As the breaking of a Potters vessel,] i. e.

According to the breaking of a Potters vessel, or earthen pot; or as if a man should break an earthen pot, or a Potters vessel.

Which is broken in pieces,] i. e. Which a man dasheth with all his might against the stones, and so breaks into small bits or pieces.

He shall not spare,] i. e. The holy One of Israel shall not spare, Supple, these sin∣ners.

These words may be read with a Pa∣renthesis.

So that there shall not be found in the bursting of it] i. e. So that there is not to be found when it is broke.

These depend upon those words, That is broken in pieces.

A sheard to take fire from the harth, or to take water withall out of the pit,] i. e. A sheard big enough to take fire from the harth, or water out of the pit.

Poor people, even at this day, use pot∣sheards to take up, and carry fire in, and to catch up water out of a pond, or pit, or river, for their use.

Out of the pit,] In Judea (which was a mountainous, and so a dry Country, a great part of it) there were many pits made to save and keep water in for neces∣sary uses.

15.

In returning] i. e. I said, that by returning, or if ye would return from your purpose, and alter your resolution of send∣ing for ayd to Egypt, and of relying upon the Egyptians, &c.

This phrase is Metaphorical, translated from the body to the minde.

Note, that these words, I said, are here to be understood.

And rest] i. e. And by rest and sitting still at home, or, if you would take your rest, and sit still at home, and not go down into Egypt.

Ye shall be saved,] Supple, From the hand of the Assyrian.

In quietness] i. e. In sitting quietly at home, and not travelling into Egypt.

This is a repetition of the former sen∣tence.

And in confidence] i. e. And in trusting and confiding in me the Lord, who have promised to save you, if you rely on me, and confide on me.

Shall be your strength,] Their strength was said to be in this quietness and confi∣dence, because if they would have been quiet, and confided in God, God would have strengthened them so, as that their Enemies the Assyrians should not have pre∣vailed against them.

And ye would not.] i. e. But ye would not, Subaudi, Harken to the Word of me the Lord, and believe it; ye would not return and rest at home, ye would not be quiet and confide in me.

16.

But ye said, No,] q. d. But ye said, No; We will not return and alter our purpose, we will not rest and sit still at home, but we will go down into Egypt, and get strength from thence.

We will flee upon horses,] i. e. We will get our selves many good Horses, that we may (if we be routed and over∣come by the Assyrians) flee the faster from them.

In Judea there were great abundance of Asses, 1 Chron. 27. v. 30. therefore their Princes and chief men were wont to ride upon Asses, Judg. 10.4. & 12.14. But there was great scarcity of Horses; for the Lord had forbidden them to multi∣ply Horses, Deut. 17.16. But Judea was not so scarce of Horses, but Egypt was as full, Deut. 17.16. and 1 King. 10. v. 28. therefore did these Jews desire ayd of the Egyptians, and send their Embassadors thither, to procure good store of Horses thence for this their service.

Therefore shall ye flee,] Supple, Before your Enemies the Assyrians.

This is the judgment threatned against their sin.

And we will ride upon the swift,] i. e. We will get us the swift creatures, that if need be, we may flee swiftly from our Ene∣mies.

By the swift he meaneth Horses (per Metonymiam Adjuncti) with which E∣gypt abounded, which were far more swift then Asses, which were bred in Judea.

Therefore shall they which pursue you be swift,] i. e. Therefore shall your Enemies the Assyrians be swift also, and shall pur∣sue you and overtake you.

This is a repetition of what was said immediately before: in both which places the Prophet plays in his words, making the sin and punishment a∣like.

Note here, that though the Prophet at∣tributes these words, we will flee upon horses, and we will ride upon the swift, to the men of Judah as spoken by them, yet it is pro∣bable that they never used these formall words; for they were so confident of the strength of Egypt, as that they were not likely to speak of flying; but because the Prophet fore-saw that they would flee be∣fore their enemies, and that that was all the steed their horses would stand them in, namely to flee; therefore he brings them in saying, we will flee vpon horses, we will ride upon the swift; so doth he bring them in speaking and saying, We have made lyes our refuge, and under falsehood have we hid our selves, Cap. 28.15. And Prophesie not unto us right things; speak unto us smooth things, prophesie deceits, Cap. 30.10. whereas it is not likely that they would use those formal words, though they did and said as much in effect. See the notes upon those severall places.

One thousand] Supple, Of you Jews.

Shall flee at the rebuke of One,] i. e. Shall flee if they do but hear the voice of one sin∣gle Assyrian threatning them.

At the rebuke of five,] i. e. At the chi∣ding or threatning of a very few.

He puts a certain for an uncertain num∣ber.

Shall ye flee] i. e. Shall ye all flee.

Till ye be left as a Beacon upon the top of a mountain,] q. d. Till there be not two of you left together in company.

A Beacon is one only single Post or Pole, whereon there is a pan fastened to the top, in which they put pitch and flax, or some such like combustible matter, which they set on fire in the time of danger; this useth to be set on an high hill, that it may be the more conspicuous and seen the further off.

But happily the Beacon here meant, is only a bare Mast or Pole, set up in an emi∣nent place by the Sea-side.

As an Ensign on an hill.] i. e. As a single Banner which is pitcht upon an high hill. See cap. 13.2.

18.

And therefore will the Lord waite, that He may be gracious unto you; and therefore will He be exalted, that He way have mercy upon you.] The sense is, q. d. Yet neverthe∣less the Lord will waite, and He will be ex∣alted, (for these words are to be understood here by a Syllepsis, the like whereunto we observed, cap. 3.6.) And therefore will the Lord wait, that He may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you.

He useth an Apostrophe to the faithfull in Jerusalem.

For the better understanding of this place note, that the destruction which the Lord threatned against those which went down to Egypt for strength, the Lord brought up∣on those men by the Assyrians, whom he brought so suddainly upon them, as that their destruction is said to have come upon them suddenly at an instant, vers. 13. And so being suddainly surprized and unprovided, they became a prey to the sword of their enemies. But though the Lord intended to bring ths Assyrians against Jerusalem, as wel as against other parts and Cities of Ju∣dah, yet he brought them not so suddainly against her as against other Cities and pla∣ces; for after the Assyrians came and en∣tred into Judah, and encamped against the fenced Cities thereof, the men of Jerusalem had time to take counsel and to fortifie their City, and to hunble themselves, and in a solemn manner to commend them∣selves to Gods protection, and rely upon him for safety, before the Assyrians pitched against her, 2 Chron. cap. 32. ver. 1, 2, 3, 4, 5, 6, 7, 8. By which means they were able to hold out against the Assyrians, untill the Assyrians themselves were destroyed.

Therefore because the Lord brought not the Assyrians so soon against the men of Jerusalem, as he did against other the men of Judah, but staid untill the men of Je∣rusalem had exceedingly well fortified their City, and had humbled themselves and in a solemn manner committed themselves to the Lords protection; The Lord is said here to waite.

And therefore &c.] Note, that And, is put here for Yet notwithstanding, for he op∣poseth here the condition of the faithfull in Jerusalem, to the condition of those which he hitherto spoke of.

Will the Lord waite?] i. e. Will the Lord stay till ye have fortified your City, and put your selves in a solemn manner under his protection, before he brings the Assyri∣ans against you.

To waite is put here for to stay, or to tar∣ry, because they use to stay and tarry, which use to waite for any one.

That he may be gracious unto you,] i. e. That

he may shew favour unto you; for, it was Gods favour and mercy to keep off the As∣syrians from the men of Jerusalem, till they had fortified their City, and solemnly com∣mitted themselves to the Lords protection, otherwise they might have been destroyed by the Assyrians, as well as other the men of Judah.

Will he be exalted?] i. e. Will he defer his punishment intended against you, that is, He will defer the bringing of the Assyrians against you, &c.

This sense this place requireth (for this is a rep••tition of the former sentence) but how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To be exalted, should come to signifie, to defer a punishment, is a question.

Some think that the Prophet alludes to a man correcting his son or his servant with a rod, who stretcheth out his arm and lifteth up his whole body, and standeth on tip-toe, that he may fetch the greater stroke; but the higher he lifteth up himself, and the further he stretcheth out his arm, the lon∣ger he is before he strikes; from whom to be exalted, or to exalt himself, may be taken (say they) for to defer a punishment, or to be long before he strikes, by a Meta∣phor.

Others say thus, When God is about to punish, he is said to come out of his place, (which is heaven) as cap. 26.21. and Mic. 1.3. That therefore he might punish this peo∣ple, he came as it were out of heaven; but because he would not then punish them, but spare them a little longer; he returned on high into Heaven to his place again. Hence to be exalted (that is, to return on high; or, to go up to Heaven) signifieth (they say) to deferre a punishment, and to spare a while.

Others say thus; When God doth any notable thing, he is said to be exalted and glorified, (Per Metonymiam Effecti.) Be∣cause he doth that for which he may justly be exalted and glorified. (See cap. 12.4. and cap. 26.15.

Now because God was willing to shew his long-suffering and forbearance a while longer to his faithful people (which must needs redound to the praise and glory of God) The Prophet saith, he will be exalted, for he will suffer them and spare them a little longer; Per Metonymiam Effecti.

That he may have mercy upon you.] i. e. That ye may not be destroyed by the Assy∣rians.

This (as I said) is but a repetition of the former sentence already expounded.

For the Lord is a God of judgment,] i. e. For the Lord is a God of mercy and com∣passion.

Judgment is taken here for mercy or com∣passion, and so it is taken, Jer. 10.24. where it is said, O Lord correct me, but in thy judg∣ment, not in thine anger, &c. Where judgment is opposed to anger, and is taken for mercy, or pitty, or compassion.

Or, judgment may be taken here for dis∣cretion, and God may be called a God of judgment, because he knoweth how to pu∣nish one, and how another; how to shew favour to some, and how to deny it to o∣thers.

That waite for him,] i. e. That waite for his aide, and for his mercy, and deliverance, and run not to Egypt for strength, &c.

19.

For the people] Supple, That waite for the Lord, that is, for the aide and mercy of the Lord at this time.

He makes good that here which he said in the former verse, to wit, Blessed are they which waite for him; and he speaks of the faithful of Jerusalem here in the third per∣son, to whom he spoke a little before in the second.

Shall dwell in Sion at Jerusalem,] i. e. Shall dwell in safety at Jerusalem, Supple, when the Assyrians destroy all the Land besides.

Shall dwell in Sion] Sion was an impreg∣nable Fort in Jerusalem, as appears, 2 Sam. 5. v. 6, 7, &c. Wherefore to dwell in Sion may proverbially signifie, to dwell in safety.

Thou shalt weep no more,] Supple, After a while.

The Prophet turneth his speech again, to the people of Jerusalem which did waite for the Lord.

He will be very gracious unto thee.] i. e. The Lord will be very gracious unto thee, and shew thee a great deal of favour.

At the voice of thy cry,] i. e. When thou criest to him for help against the Assyri∣ans.

When he shall hear it] i. e. When he shall hear thy cry, that is, when thou shalt cry unto him.

He will answer thee] For God to answer us, when we cry or pray, is in the Scripture phrase, for God to grant our request.

20.

And though the Lord give you the bread of adversity] i. e. Wherefore though the

Lord give you the bread of adversi∣ty, &c.

And for Wherefore.

Though the Lord give you the bread of ad∣versity, and the water of affliction,] q. d. Though the Lord suffer you to be besieg∣ed in Jerusalem by Sennacheribs Army, during which time ye shall have but a lit∣tle bread, and a little water allowed you, a is usuall in besieged Cities, where every one hath his bread and his drink measured out to him (which he must not exceed) that the store of the place may last out the longer.

Yet shall not thy Teachers be removed into a corner any more,] q. d. Yet do not thou evil entreat thy Teachers, and drive them away into corners, by thy evil usage and persecuting of them.

I take these words, and the words fol∣lowing to verse 23. to be rather an Admo∣nition then a Prediction; and it is well known, that the Hebrews put a future tense of the Indicative Mood, for an Im∣perative.

In general, that which the Prophet here admonisheth this people is, to waite on the Lord, though he doth afflict them; which admonition is seasonable, because in af∣flictions we are apt to be impatient, and fly off from God; What should I waite for the Lord any longer? said the King of Israel when Samaria was long and hard besieged, 2 Kings 6.33. And in particular he admo∣nisheth them not to offer any discourtesie to ••he Ministers of the Lord, and persecute them so, that they should be fain to hide themselves; and this admonition is also seasonable, for many had thus evil intreat∣ed the Prophets, and persecuted them, cap. 29. v. 20, 21, 22. And when men expect any deliverance from the Lord, and it comes not according to their expectation, they wax angry, and vent their anger up∣on the Lords servants; thus Jehoram, be∣cause God did not deliver Samaria from the Syrians which besieged it, as he ex∣pected, threatned Elisha the man of God, saying, God do so and more also to me, if the head of Elisha the son of Shaphat, shall stand on him this day, 2 Kings 6.31. He admonisheth them also to abandon their Idolatry, both because it was most dis∣pleasing to God, as also because many were too ready to seek to idols in their afflicti∣ons, cap. 8.19.

No man can truly waite for the Lord, or his help; but he must waite in the way of his Law, that is, he must be careful to do his Will, and observe his Commandments: Therefore while he admonisheth this peo∣ple to use the Lords Prophets well, and to cast away the raggs of their Idolatry, he doth admonish them in effect to waite still for the Lord, and his help.

But thine eyes shall see thy Teachers.] i. e. But let thine eyes gladly see thy teachers, q. d. But be thou glad to see the Prophets of the Lord, whom the Lord shall send to thee to instruct thee.

21.

And thine eares shall hear a word be∣hinde thee saying, this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.] q. d. And let thine eares gladly hear the voice of the Prophets telling you that you do amiss (when ye do amiss) and directing you into the right way.

This is the sence of these words, and the order of them is this, And when ye turn to the right hand, and when ye turn to the left, thine eare shall hear, i. e. Let thine eares gladly hear the word be∣hinde thee saying, this is the way, walk ye in it.

Note, that the words of this verse are metaphoricall, taken from guides which follow children, and direct them in the way which they walk in; who if they see them turn out of the way, either to the right hand, or to the left, tell them that they are out of the way, and shew them the right way, saying, This is the right way, walk ye in it.

22.

Ye shall defile also the covering of thy graven Images of Gold,] q. d. Do ye also cast away as a thing polluted and defiled, the very covering of thy graven Images which are made of silver and gold.

To defile, signifies here to cast away, as a thing polluted and defiled.

Note, that the graven Images of Idola∣ters were adorned with Coverings, that is, with Mantles, and Robes of great value; For Dionysius the Tyrant took a∣way such a Covering from the Idol of Jupiter Olympius which was very weigh∣ty with Gold, saying, That it was too heavy for the God to weare in the Sum∣mer, and too cold for him to weare in the Winter.

Thou shalt cast them away,] i. e. Do thou cast them away.

As a menstruous cloth,] i. e. As a cloth which is stained which the menstruous blood of a woman, then which nothing was accounted more unclean under the Law, Lev. 15.19, 20, 21.

Thou shalt say unto it, Get thee hence.] i. e. Say thou unto it (in detestation of I∣dolatry) Get thee hence.

To it] i. e. To them.

Observe here the Enallage of the num∣ber.

23.

Then shall he give thee] i. e. Then shall the Lord give thee,

The rain of thy seed,] i. e. That rain which shall be requisite to make thy seed to grow.

And bread] i. e. And wheat, and other corn, of which thou art wont to make bread: Metonymia Materiae.

Of the encrease of the Earth.] i. e. Which shall spring up and encrease out of the Earth.

The Prophet prophecyeth here of the great abundance and fertility which should be in Judea, after the destruction of the Assyrians, and that for the comfort of those which should survive: For great was the waste and desolation which the Assyri∣ans were like to make in the Land, and great was the scarcity which the Jews were like to endure at that time: And a Land which is so wasted and spoyled by an Enemy (as Judea was like to be by the Assyrians) doth not quickly recover it self, and bring forth fruit as it was wont to do: To shew there∣fore how gracious God would be to his people, he tells them for their comfort, that after the Assyrians are destroyed, there should abundance of all things spring up presently in Judea, &c.

24.

Clean provender.] i. e. Provender which is cleansed from the chaff.

This signifies great plenty and abun∣dance, when they shall have no need of chaff to mingle among the provender of their cattel, but winnow it out of it.

25.

And there shall be upon every high mountain and every high hill rivers and streams of water,] i. e. There shall plenty of Rain fall upon the high hills and high mountains (which are naturally dry,) yea, it shall fall like Rivers and streams of waters, and make them fruitful which were naturally barren.

In the day of the great slaughter,] i. e. After the day of the great slaughter, which the Angel shall make in the Camp of the Assyrians, 2 King. 19.35.

In is to be taken here for After.

When the Towers fall.] i. e. When the Towers are faln.

By the Towers he meaneth the Assyrians, or the Princes and chief of the Assyrians, which were high and haughty, and which were accounted as a tower, invincible.

26.

The light of the Moon shall be as the light of the Sun,] i. e. And the Moon shall shine as bright as the Sun doth ordinarily shine.

And the light of the Sun shall be seven∣fold,] i. e. And the light of the Sun shall be seven times brighter then it useth to be.

As the light of seven days,] i. e. It shall be as if the light of seven days were put into the light of one day, and should cause the light to be seven times more in∣tense and greater then usually it is.

By what is here said of the light of the Sun and the Moon, is meant, that there should be matter of great joy and rejoy∣cing at this time: For as darkness doth, both in divine and humane Writings, sig∣nifie a sad state of things, and great ad∣versity: So, on the contrary, light doth sig∣nifie a joyful face of things, and great pro∣sperity.

We observed also, Cap. 5.30. and else∣where, that the Scriptures do make the Heaven and the Earth (after a pathetical manner) to sympathize with men in great Accidents, as if they were sensible of, and affected with what befell them. Thus do they make the Heavens to keep in their light in sad Events, as Cap. 5.30. and 13.10. And here it makes the Sun and Moon to shine more bright then ordinary, at joyful Accidents.

In the day] i. e. At the time.

That the Lord bindeth up the breach of his people,] i. e. That the Lord delivereth his people, which shall be besieged by Senna∣cheribs Army in Jerusalem and distressed, from all their misery and distress.

Note, that the Prophet useth a Meta∣phor here, taken from a Chirurgeon which bindeth up the bones of his Patient which are broken, after his Art, and and knits them together, and so heals them.

The breach] i. e. The broken limbs or bones.

He useth here Metonymiam Adjuncti, a breach for limbs or bones broken.

By this breach, or broken limbs and bones, he meaneth Metaphorically the distressed estate of the Jews which were besieged in Jerusalem.

And the stroke of their wound.] i. e. And the wound which they received, or which was made in their flesh by a stroke: Hypal∣lage.

Here he signifieth the same things by the wound made by a stroke in the flesh, as he did before by the breach made in the bones, to wit, the distressed estate of the Jews, which were besieged in Jerusalem by Sen∣nacheribs Host.

27.

Behold the Name of the Lord cometh] i. e. Behold the Lord cometh.

The Prophets puts the Name of the Lord for the Lord himself, after the Hebrew man∣ner, per Metonymiam Adjuncti: q. d. The Lord cometh.

The Prophet proves here what he said vers. 25. That there shall be a great slaugh∣ter of the Assyrians, and that the Towers shall fall.

Cometh from far,] i. e. Cometh on a sudden and unlooked for, as they come which come from far, the hour of whose coming we know not of. Or, He cometh from far, i. e. He cometh from Heaven. See cap. 26.21.

What the Lord cometh for, we shall see in the next Verse.

Burning with anger,] i. e. Being ex∣ceeding angry, Supple, with the Assyrians which besiege Jerusalem.

The Prophet speaks here of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and alludes to the boyling of a mans blood about the heart, when he is angry, whereby he is ex∣ceeding hot.

And the burden thereof is heavy,] q. d. and so heavy is his anger, as that the As∣syrians (against whom it is kindled) will not be able to bear it. Or, so heavy is the burden of his anger, as that he is not able to bear it, and therefore he will not ease himself of it, by avenging himself upon the Assyrians.

Note here what a mixture the Prophet useth of Metaphors.

His lips are full of indignation,] i. e. He storms and rageth exceedingly.

He alludeth to angry men, which storm and rage exceedingly in their anger.

His tongue [is] as a devouring fire,] This is for sence the same with the former words: But because the Lord did so storm and rage against the Assyrians, as that he did destroy them in his anger, the Prophet saith, His tongue was as a devouring fire: Yet happily the Prophet may also allude to the breath which proceeds from the mouth of an angry man while he storms and rageth, which is as smoke proceeding from fire.

28.

And his breath as an overflowing stream,] The breath of an angry man, while he storms and rageth, proceeds like smoke from his mouth and his nose, yea (as our Prophet saith here) like a stream: For as he takes in more ayr at such a time, to re∣frigerate the heat of his heart; so doth he violently send out more again by respi∣ration, while he chafeth and stormeth.

But the Prophet doth not onely liken his breath to a stream, but to an overflowing stream; that is, to a stream of water, which by reason of Snow or Rain, over∣floweth its banks, and reacheth up to the middle of a mans neck, whereby the whole man is welnigh drowned.

Shall reach] He confoundeth tenses here, for this should be of the same tense with the former Verbs.

Shall reach to the midst of the neck,] He likeneth the breath of the Lord, in this his anger, to an overflowing stream, which reach∣eth to the midst of a mans neck; because as such a stream doth drown (as it were) all parts of a mans body, but onely his head; so did the Lord in his anger de∣stroy all the Assyrians by his Angel, 2 King. 19.35. Sennacherib onely, which was their head (and some few with him) esca∣ping, 2 King. 19.36.

To sift the Nations with a sieve of vanity,] i. e. To destroy the Nations, and tread them under foot: And this was done by the Angel of the Lord, 2 King. 19.25.

These words relate to those, Behold the Name of the Lord cometh, and shew the end of his coming; q. d. The Name of the Lord cometh to sift the Nations, &c.

This phrase is metaphorical; for the un∣derstanding of which observe, That when men sift corn with a sieve, that which go∣eth through the sieve (which is common∣ly nothing else but dust and trumpery) is

cast away, and so cometh to be troden un∣der foot, as being unprofitable; and that onely is reserved and set by, which remain∣eth in the sieve after sifting, which is the clean grain.

Observe secondly, That when we sift corn, we sift it for this end, that we may sever the dust and trumpery from the good corn or grain: Now if we sift the corn in a broken sieve, or a wide-hole sieve, so that all passeth through, as well the corn and grain, as the dust and trumpery, we spend our labor in vain; and such a sieve may be called a sieve of vanity, or a vain sieve, because we lose our labor in sifting in it.

When therefore the Prophet saith, That he will sift them with a sieve of vanity, his meaning is, that he will sift them in such a sieve, as lets all through which is put into it. And because, when men usually sift corn, they fling away that which go∣eth through the sieve, and falleth to the Earth, and tread it under their feet; hence the Prophet saith, That the Lord will sift the Nations with a sieve of vanity, for he will destroy them, and tread them all under feet, joyning two Metaphors together.

The Nations] By this is meant Sennache∣ribs Army, which besieged Jerusalem, in which were many men of many Nati∣ons.

With the sieve of vanity,] i. e. With a vain sieve.

A substantive of the Genitive case is put here for an Adjective.

What he calls a sieve of vanity, or a vain sieve, I have declared a few lines be∣fore.

And there shall be a bridle in the jaws of the people,] Note, that the word people is of the plural number, and it signifies those of divers people which were in Sennache∣ribs Army.

Note also, that whereas Sennacherib himself, though he was upon his way so far as Nob, Cap. 10.32. yet because nei∣ther he himself came to Jerusalem to the siege, nor that part of his Army which was with him, I understand by the people here, that part of Sennacheribs Army which was with Sennacherib, when that part of his Army which lay before Jerusalem was de∣stroyed: And these had a bridle in their jaws; for whereas they were hasting to Jerusalem to strengthen the siege, the Lord did put a hook into their nose, and a bridle into their lips, and turned them back, Cap. 37.29. See cap. 31.8, 9.

Causing them to err,] i. e. Making them to flee, as a chased Roe, and as a sheep which no man taketh up (as the Prophet speaks, Cap. 13.14.) which err and wan∣der they know not whither, until they fall into some pit or other, or be devoured by some ravenous beast or other.

It is likely that when the news came to the ears of Sennacherib, and those which were with him, of the slaughter of an hun∣dred fourscore and five thousand of the Assyrians in one night, that this turned them back from Jerusalem, and so af∣frighted them, that they ran confusedly, some one way, and some another, they knew not whither; and that many of them came short home, they which hated them having opportunity to slay them, as they found them wandering and dis∣comfited.

Note, that when the Prophet saith, The bridle in the jaws of the people shall cause them to err, he alludeth to that which was signified by the bridle, rather then to the bridle it self; for bridles cause not to err, but to go right rather: But the news of an hundred fourscore and five thousand being slain in one night (which is that which was signified by the bridle, because it turned Sennacherib from Jerusalem as a bridle doth an Horse) did make Senna∣cherib, and those which were with him, to disparkle, and run as chased Roes or wan∣dering sheep, they knew not whither.

That the Prophet doth sometime allude in similitudes to the thing signifying, and sometimes to the thing signified. See Cap. 16.8. and 22.24.

Or when he saith, There shall be a bridle in the jaws of the people, causing them to err; it is as if he should say, There shall be a bridle in the jaws of the people, but a bridle of a strange nature; for whereas other bridles cause the beasts in whose jaws they are to go aright, this shall cause them in whose jaws it shall be to err. See the like Notes, Cap. 33.20.

29.

Ye shall have a song, &c.] i. e. But ye shall have cause to sing for joy, because of your deliverance from Sennacherib, and the destruction of his Army.

He useth an Apostrophe here to those which were besieged in Jerusalem.

As in the night when an holy Solemnity is kept,] Some say, that when the Hebrews were to offer a sacrifice in the morning, they were wont to pass the night before with songs and a great deal of mirth, and that the Prophet alludes to this in this place. Others say, that the Hebrews were wont to begin their solemn Feasts with a song, and a great deal of mirth and joy; and that the Prophet alludes to this: For they began their Feasts in the Evening, by the Prescript of the Law.

Others say, that after a solemn Feast day they were wont to sup liberally, and to sing and use all kinde of mirth at this their supper; and that the Prophet alludes to this.

As when one goeth with a pipe to come into the mountains of the Lord,] i. e. As when one goeth with a pipe to the Temple of the Lord.

The Temple of the Lord was scituate upon Mount Sion, therefore the mountain is put for the Temple of the Lord, per Meto∣nymiam Subjecti.

He saith, Goeth to come, periphrastically, for cometh or goeth.

The Hebrews which went to the Temple to pay the vows which they had made, or or to sacrifice, to do any solemn service there, were wont to go thither with pipes and musique. See Psal. 42.4. &c. and to this doth the Prophet here allude.

This Verse may be read with a Paren∣thesis.

30.

And the Lord shall cause his glorious voyce to be heard,] By the glorious voyce of the Lord is meant Thunder, which was heard at the destruction of the Assyri∣ans.

It is usual with the Scripture to call thunder the voyce of the Lord, as Psal. 18.13. and 46.6. and 77.18. and 104.7, &c. as if it had proceeded from the mouth of the Lord; of whom the Scripture often speaks as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This Verse hath its connexion with vers. 28. the 29^th being brought in by the By, and to be read as it were with a Paren∣thesis.

And shall shew the lighting down of his arm,] Supple, Upon the Assyrians; i. e. And he shall smite the Assyrians in the sight of all the people.

The Prophet alludes here to the gesture of a man which striketh; for a man when he striketh, first lifts up his arm, and then lets it down again.

With the indignation of his anger,] i. e. With exceeding great anger.

With the flame of devouring fire,] q. d. That is, With the flame of devouring fire, or with lightning, &c.

The Particle And is put here for a Note of Exposition or Explication.

The Hebrews gather from this and the like places, that the Assyrians which the Angel of the Lord destroyed, 2 King. 19.35. were destroyed by fire; and that at that time there was dreadful thunder and lightning and tempest sent amongst them; though many others interpret this and the like places metaphorically, as though there∣by were onely signified an horrible and sudden destruction.

With scattering.] i. e. With storms which scatter abroad hay, straw, leaves of trees, &c. Metonymia Effecti.

31.

For through the voyce of the Lord] i. e. For by thunder. See vers. 30.

Shall the Assyrian] Supple, Which be∣siegeth Jerusalem.

Which smote with a rod.] i. e. Which punished you and distressed you (O ye In∣habitants of Jerusalem and men of Judah) and not you onely, but many other Nati∣ons also. A Metaphor.

32.

Where the grounded staff shall pass,] i. e. Where the report of the grounded staff shall pass.

He puts the staff for the report of the staff, per Metonymiam subjecti.

The grounded staff] By the staff is meant the strokestruck with the staff, per Metony∣miam Efficientis: And by the stroke is meant Metaphorically the calamity which God inflicted upon the Assyrian.

He calls this a grounded staff, because it was struck deep into the Assyrian, and there stuck, and removed not till it had consumed him; as things which are well grounded lie deep in the Earth, and are not easie to be pulled up.

Which the Lord shall lay upon him,] i. e. With which the Lord shall smite him.

Ʋpon him,] i. e. Upon the Assyrian.

It shall be with Tabrets and Harps,] i. e. It shall be entertained with Tabrets and Harps, that is, with a great deal of joy and rejoycing: For every one will be glad to hear of the destruction of the Assyrians which oppressed them and all people beside.

And in battels of shaking will he fight with it,] i. e. For he will fight with the host of the Assyrians, and slay them as he did the Midianites.

And for For.

The Prophet compares this slaughter of the Assyrians to the slaughter of the Midia∣nites, Cap. 9.4. and 10.26. because as the Midianites were all overcome and slain, without the loss of blood on the Israelites part; so were the Assyrians all overcome and slain, without any loss of blood on the Jews part: Which makes me to think, that the Prophet doth allude here also to that fight or battel in which the Midia∣nites were overcome and slain, Judg. 7.19. &c.

And that fight or battel in which the Midianites were overcome, might be called a battel of shaking from some gesture which the Israelites used at that time: for the Midianites were put to flight, not by the sword, or any kinde of weapons of the Israelites, but by the Israelites breaking of pitchers, holding lamps in their left hand, blowing the Trumpets which they had in their right hand, and crying, The sword of the Lord and of Gideon, Judg. 7.20, 21, &c. Now though it be not written in the story, that when they cryed, The sword of the Lord and of Gideon, they shook their lamps and their Trumpets which they had in their hands; yet it is more then probable, that they held them not still, but shook them both, and waved them over their heads, or some other way, in confidence of the victory; from which motion or shaking of the Trumpets and Lamps, this battel might be called The battel of sha∣king.

This battel might be also called The battel of shaking, for the great fear and trembling wherewith the Midianites were possessed; for though the Midianites and their associates were like grashoppers for multitude, and their Camels were without number, Judg. 7.12. yet were they so terrified by three hundred men of the Israelites, as that the whole host ran, and cryed, and fled, Judg. 7.21.

With it.] i. e. With the Army or Host, or great multitude of the Assyrians.

He puts a Relative here without a formal Antecedent.

33.

Tophet] Tophet was a place neer Je∣rusalem, in the valley of the son of Hin∣nom, 2 King. 23.10. where the Idolaters were wont to offer their children by fire to Moloch; and it was called Tophet from Toph, which signifieth a Drum, because they were wont to beat Drums while their children were burning in the fire, to drown the lamentable noise and cry which they made.

Here did a great body of the Assyrians encamp, when they besieged Jerusalem; and here were many of them slain, and all or most buried, as it is probable.

Is ordained] i. e. Is appointed or pre∣pared.

Of old,] i. e. Already, or some time since.

The Hebrew, rendred word for word, is, From yesterday.

Yea for the King it is prepared,] i. e. Yea, it is prepared for Sennacherib King of Assy∣ria, that is, for his Host or for his Army: for that which is prepared for the household or Army of a King, is said to be prepared for the King himself, by a Metonymy: Or, the King may be put Collativè, for the Kings; that is, for the Captains of Senacheribs Army, for they were most Kings; and by the Kings and Captains may be meant all that were under their command too; by a Syllepsis.

But by whom was Tophet prepared, and how, and for what end?

Answer. It was prepared by Hezekiah King of Judah, and it was prepared by removing thence the Image of Moloch, and the Altar and other Instruments of Idolatry which were there, by which more roome was made, and by which it was able to re∣ceive and contain more men then before it was; and it was prepared for this end and purpose, that the Assyrians which besieged Jerusalem might there encamp, and might there be slain (a great part of them) and might there, all or most that were slain a∣bout Jerusalem (which were one hundred fourscore and five thousand) have roome enough to be buried in.

For the understanding of which, note that Hezekiah King of Judah, when he came first to the Crown, removed the high places, brake down the Images, cut down the Groves, and destroyed all the instru∣ments of Idolatry, 2 Kings 18.4. Now a noted place of Idolatry was Tophet, 2 Kings 23.10. this therefore Hezekiah purged, and broke down the Idols, and the Altars, and

all other the Instruments of Idolatry which were set up and used there, and caused them to be carryed thence and destroyed, whereby there was more roome, and more of Sennacheribs men encamped there, then otherwise could have done, and so more were slain there by the Angel, and more roome there was to bury those which were slain by the Angel in that place; by reason therefore of this the Prophet saith, that To∣phet was prepared for the King, that is, for the Army and Captains of the King, the King of Assyria, and this he saith not be∣cause Hezekiah had this in his minde, when he purged Tophet, but because it happened out as pat as if he had purged it and made roome in it, for that purpose: The like kind of phrase to this, we read, Matth. 26. v. 12. where our Saviour saith, that the woman which poured ointment there upon his body, did it for his burial; not be∣cause the woman had any such intent, but because she did it as opportunely for his burial, as if she had intended it for that end.

He hath made it deep and large,] i. e. Hezekiah hath made therein very much room, by removing the Idols and Altars, and other instruments of Idolatry out of it.

Here is a Relative without an Antece∣dent.

He alludes here to the making of a pit or grave (wherein dead bodies are buried) when he saith, He hath made it deep and large: And therefore doth he seem to make this allusion, because the Assyrians, which were slain by the Angel, were all, or most, buried in Tophet, as is probable. Or else he alludeth here to the making of a prison or dungeon under ground: And therefore may he allude to that, because that place was as a prison to the Assyrians which pitched their Camp there, out of which place they could no more escape, then a prisoner out of a prison or dunge∣on; because God had determined that they should not escape thence, till he had destroyed them.

The pile thereof is fire and much wood,] q. d. There is a pile in it, and that pile is very great, consisting of fire and much wood.

While Tophet was employed to Idolatry, and Moloch was there worshipped, there was a pile or piles of wood there continually provided, to burn their children withall to Moloch: To this pile or piles of wood doth the Prophet here allude, and saith, that the pile of Tophet, which is prepared for the Assyrians, to burn them up, and consume them (as the children of Idolaters were wont to be burned to Moloch and con∣sumed) is very great: by which the Pro∣phet signifies, either that the Assyrians which besieged Jerusalem should be de∣stroyed by fire (which is according to the Tradition of the Hebrews,) or that they should be destroyed as suddenly as if it were by fire (as others are of opinion:) So that herein is a double allusion, first, to the pile of wood, which was wont to be provided here for the sacrificing of chil∣dren: secondly, to the manner of the de∣struction of the Assyrians by the Angel, which was by fire, or as in as quick a manner, as if it had been done by fire.

The breath of the Lord like a stream of brimstone doth kindle it.] By this he denoteth the anger of the Lord against the Assyrians, and speaketh of God as of an angry man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and alludes to the breath of an angry man, which is exceeding hot, and proceeds from his nostrils and from his mouth like a stream. See Notes, vers. 28.

ISAIAH, CHAP. XXXI.

WO to them that go down to E∣gypt] The subject of this Chapter is the same with the former. See therefore notes on cap. 30.1.

For help] Supple, Against the Assyrians under Sennacherib.

And stay on horses] ii. e. And put their confidence in horses, which they hope to procure from Egypt.

The word stay, is metaphoricall taken from a Staff, which is the stay of a man which leaneth on it.

In Charets] i. e. In warlike Charets, which they likewise expect from Egypt.

Because they are many] q. d. Which stay or trust in the number or multitude of Horses and Charets, because it is great.

But they look not unto the Holy One of Is∣rael,] Supple, To ask strength of him.

Neither seek the Lord,] Supple, For his counsel and advise what he would have them to do in this invasion of the Assyri∣ans. See cap. 30.1.

2.

Yet he also is wise,] q. d. Yet they might have asked counsel of the Lord, and sought to him for advice, for he is wise, as well as they whom they make their Counsellors.

And will bring evil,] q. d. And because they have despised his wisdom, in passing him by and asking counsel at others mouths, he will bring evill upon these wicked men, whereby they shall know that he is so wise, as to know when he is neglected, and that he is strong also.

And will not call back his words,] Supple, By which he hath threatned to bring evill upon them.

He threatned a Wo against them in the former Chapter, and he threatneth the like in this.

But will arise] Supple, Like a Lion.

Against the house of evil doers,] i. e. Against the family of these men, which went down into Egypt for Horses and Charets, and rely upon them, but asked not counsel at God, nor relyed on him.

And against the help of them that work iniquity.] i. e. And against the aid and aux∣iliary forces of these men, which have com∣mitted this sin, i. e. Against the Egyptians which come to help them.

3.

Now the Egyptians are men and not God,] The Prophet prevents an Objection here; for sinful man might say, yea, but it is not so easie a thing as you speak of, for the Holy One of Israel to overthrow the Egyptians which are these mens help, and the force of horses which they will bring.

To which the Prophet answers, q. d. Yea, but it is an easie matter for the Lord to overthrow the Egyptians and their hor∣ses, for the Egyptians are men, not God, and their horses flesh, and not spirit.

Are men,] And therefore weak creatures, yea, they are but as the grass that wither∣eth, and as the flower of the field which fa∣deth away, cap. 40.6, 7.

And not God,] For God is but One, but such a One, as the nations are but as the drop of a Bucket, and as the small dust of the Ballance, in comparison of him, Cap. 40.15.

And their Horses flesh,] And therefore weak and no better then grass, cap. 40.6.

And not spirit,] As God is, who is there∣fore of great strength, yea omnipotent, be∣cause he is an uncreated Spirit.

When the Lord shall stretch out his hand,] i. e. Therefore when the Lord smiteth them.

He alludes to the stretching out, or lifting up of the arm or hand in striking, and speaks of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Both he that helpeth] i. e. Both the Egypti∣ans which help these perverse Jews against the Assyrians.

And he that is holpen] i. e. And these per∣verse Jews which have help and aid from the Egyptians.

Shall fall down,] i. e. Shall be beaten down.

They all] i. e. All the Egyptians which come to the help of these Jews, and all these Jews which procured the help of the Egyptians.

Shall fail together.] Shall perisn together by the Assyrians.

4.

For thus hath the Lord spoken,] i. e. Moreover, or But yet, or Yet neverthelesse (for one of these is the Particle For, put) thus hath the Lord spoken, &c.

Is called forth against him] Supple, To keep him from the sheep or greater cattle which he would make his prey.

He will not be afraid of their voice,] Sup∣ple, Whereby they think to fright him and scare him away.

The Pronoun He is redundant, here af∣ter the Hebrew manner.

Nor abase himself,] Nor carry himself basely by running away.

Come down] Supple, Out of heaven, or come down from between the Cherubins.

He speaks of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To fight] Supple, Against the Assyrian, whose multitude shall not make him a∣fraid.

For Mount Sion] i. e. For Jerusalem. See Cap. 1.8.

And the hill thereof] i. e. And the hill of Zion.

This is a repetition of the former words.

5.

As birds flying] Supple, Defend their young ones.

Flying] i. e. Extending and stretching out their wings over them as they do when they fly. See cap. 6. v. 2. Thus hens defend their chickens; or, flying that is, flying a∣gainst the Kite or Hawk, or man, which would take their young ones away; thus many birds which are otherwise timerous, do defend their young ones.

Defending also he will deliver it,] i. e. He will defend it, and deliver it from the Assy∣rians.

And passing over.] i. e. And passing over it, while he destroyeth all other the Cities and Villages of Judah which did distrust him, and seek for help to the Egyptians.

He alludeth to that place of Exodus, cap. 12.13. where the Lord (seeing the blood upon the side-posts, and the upper door-posts of the houses of the children of Israel) passed over the Children of Israel, but de∣stroyed the first-born of the Egyptians.

6.

Turn ye to him,] Turn ye therefore unto him, O ye inhabitants of Jerusa∣lem.

From whom the children of Israel] i. e. From whom the men of Judah.

I take Israel here for the two Tribes of Judah and Benjamin, as cap. 1.3. which two Tribes go often under the name of the men of Judah, because Judah was the chief of the two; and they two onely of all the Tribes of Israel, were faithful to the heirs of David King of Judah.

Have deeply revolted.] By forsaking him and seeking to Egypt, vers. 1.

7.

For in that day] i. e. And in that day, Supple, That the Assyrians shall di∣stress you, and besiege you.

For is put here for And.

Every man shall cast away his Idol,] i. e. Let every man cast away his Idols.

He puts a future tense of the Indicative mood for an Imperative. See Cap. 30. vers. 22.

For a sin.] q. d. Whereby ye have sinned against God.

This Particle For is a sign, not of the intent, but of the event.

8.

Then shall the Assyrian] i. e. Then shall the Assyrians which besiege Jerusa∣lem.

He puts the Assyrian for the Assyrians, the singular for a plural number.

Not of a mighty man,] Supple, But of an Angel. See 2 King. 19.35.

Not of a mean man,] Supple, But of a mighty Angel.

When he saith, neither of a mighty man, nor of a mean man, he excludeth all sorts of men.

But he] i. e. But Sennacherib himself King of Assyria.

Sennacherib was not come to Jerusalem; he was coming when the Angel destroyed his Army, but was no further then Nob, cap. 10.32.

He puts a Relative here without an An∣tecedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Sennacherib himself was not slain by the Angel, as appears 2 King. 19.36. but esca∣ped and fled into Assyria with fear and shame enough, which to a generous nature was worse then death it self.

From the Sword,] Supple, Of the An∣gel.

And his young men] i. e. And his Court attendance, or they which wait upon him.

Or by his young men may be meant that part of his Army which did attend him, which certainly was of the most able body∣ed men (though the Commanders thereof might be old) and such are young men, 2 Sam. 2.14.

Shall be discomfited.] i. e. Though they brag and boast, and are very lustie, shall be discouraged and become so heartless, as that they shall tremble and be afraid at the moving of every leaf.

9.

And he shall passe over to his strong hold for fear,] i. e. And Sennacherib himself shall run and not stay (for fear) till he gets to Nineveh, that strong City, and to the Castle of that City, 2 Kings 19.36.

And his Princes] i. e. And his Nobles and chief Commanders of that part of his army which was with him.

Shall be afraid of the Ensign,] i. e. Shall be afraid if they do but see an Ensign, thinking when they see it, that some company of their enemies are nigh at hand, or do pur∣sue them.

Whose fire is in Sion] i. e. Who hath fire in Sion, wherewith to destroy the adversa∣ries thereof; or thus, whose Altar is in Si∣on, whereon the fire burneth continually to burn the Burnt-offerings which are offered to him: Or thus, who dwells in Sion, for where a man keeps his fire, there is his ha∣bitation.

If God have fire in Sion, he will use it against the enemies of Sion; if he be honor∣ed by sacrifice in Sion, he will preserve Si∣on for his honors sake: If he dwells in Sion, he will not suffer the Assyrians to cast him out of his house, but will defend his dwel∣ling place.

In Sion] i. e. In Jerusalem.

A Synecdoche of the part for the whole.

And his furnace at Jerusalem.] By his furnace may be understood his dwelling place, by a Metaphor, from such tradesmen which use a furnace in their Trade, which furnace for their more convenience they have at their dwelling houses; yea what∣soever is meant by fire before, may be meant by the furnace here, because a fur∣nace is of no use without fire; and so these may be a repetition of the former words.

ISAIAH, CHAP. XXXII.

BEhold a King shall reign in righteousness,] By this King he meant Hezekiah King of Judah, whose praises he here declareth; but in a more sublime sence is meant Christ Jesus, who was King of righteousness, and of whom Hezekiah was a Type.

Note, that this cohereth with the for∣mer Chapter, and containeth a reason why the Lord would destroy the Assyrians, name∣ly for Hezekiahs sake. See the same reason of the same thing, cap. 9.6. and cap. 10.27. and cap. 11.1.

Note, that as the Lord did destroy the Assyrians which were the enemies of Jeru∣salem, and delivered the Jews for Hezekiahs sake; So doth the Lord destroy the spiri∣tual enemies of his Church, redeem his faithful people for Christs sake, yea and through Christ.

In righteousness,] i. e. With righteous∣ness, administring Justice equally to every man.

And Princes] By Princes he meaneth such as this King, to wit, Hezekiah should make Princes, that is, Judges and Magi∣strates in the Land.

In judgement.] i. e. With Justice.

2.

And a man, &c.] He repeateth here what he said before; and whereas he said a King before, he saith a man here, but meaneth the same man, viz. Hezekiah.

As an hiding place from the wind,] i. e. Shall be as a place in which a man may hide

himself, or keep himself from the blustring wind.

What is meant by this, we shall shew in the latter end of the Verse.

A covert from the tempest,] i. e. A covert in which a man may hide or save himself from the tempest.

As rivers of water in a dry place,] Rivers of water must needs be a great comfort to Travellers which travel in dry places, where they may have the waters of those Rivers to quench their thirst withall.

As a shadow of a great rock in a weary Land,] A shadow, or shady place, is a great refreshing to those which travel in the Summer time in a hot scorching wilder∣ness, when they are even scorched with the heat of the Sun.

He mentioneth the shadow of a rock ra∣ther then of a tree, because he speaks of a wilderness, where there are more rocks then trees.

In a weary Land,] i. e. In an hot scorch∣ing wilderness, which tireth and wearyeth those which travel in it: Metonymia Ef∣fecti.

By all these Metaphorical expressions the Prophet meaneth, that Hezekiah should right those that suffer wrong, and be a great comfort to those that are afflicted in their misery.

3.

The eyes of them that see] By them that see he meaneth Judges and Magistrates, whom he called Princes, vers. 1. whose duty is to see and look (though not upon persons, yet) into the Causes which are brought before them, and that throughly too, before they give sentence.

Shall not be dim,] Their eyes shall not be dim, because they shall look acutely into the Causes which are brought before them; they shall not be blinded, either with ignorance or affection, or gifts, which blinde the eyes of the wise, Deut. 16.19.

He speaks not here of the eyes of the body, but of the minde, that is, the un∣derstanding.

Them that hear] i. e. Them whose du∣ty it is to hear.

By these he meaneth the Judges and Ma∣gistrates, as before, whose duty is to hear (in a Case brought before them) both parties, what they can say, and the proofs which are brought in every cause.

Shall harken.] i. e. Shall harken dili∣gently and attentively to the proofs and allegations which are brought on either side in every cause which depends before them.

4.

The heart also of the rash] i. e. Those Judges and Magistrates which have been rash and heady in giving sentence in a Cause which hath been brought before them, before they well understood the truth of the Cause.

Shall understand knowledge,] i. e. Shall have perfect knowledg of the Cause, and understand it throughly before they give sentence in it.

Knowledge is put here for the object of knowledge; that is, for that which ought to be known in a Cause, before the Judge giveth sentence.

And the tongue of the stammerers] By stammerers are here meant Judges and Ma∣gistrates, which are soon angry, and easi∣ly carryed away with Passion, which blinds the minde, and is a most unfit thing in a Judge or Magistrate.

Note, that anger makes many men to stammer in their speech; so that while they are in this passion, they cannot speak plain, nor bring out their words orderly. Where∣fore the Prophet calleth angry Judges, and Magistrates, stammerers, per Metonymiam Effecti vel Adjuncti.

Shall be ready to speak plainly,] i. e. Shall speak plainly and readily.

The meaning is, That they shall be temperate men, and men free from pas∣sion.

As angry men stammer in their passion; so do the same men, when they are voyd of anger, speak plain; hence he puts here, speaking plainly, for vacancy of anger and passion.

Note, that when the Prophet saith, the heart of the rash shall understand knowledge, and the tongue of the stammerer shall be ready to speak plainly; we need not understand the rash, and him that understands knowledge, of the same individual men; nor the stam∣merers, and those which speak plainly, of the same individual persons: But it is enough, to make the sence of this place good, if men of knowledg and of good temper be put in the place of rash men; and men which speak plainly, in the place of stam∣merers: For it is usual to speak of men which succeed one another in the same place or office, as if they were the same individual men.

5.

The vile person shall be no more called liberal,] i. e. A vile person shall be no more advanced to the place of a Judge or Magistrate; neither shall he that is al∣ready in that place (if he be vile) conti∣nue in that place.

Note, that the word liberal here, is a term of honor, which was wont to be given to Princes, Judges, and Magistrates, like that of Benefactor, Luk. 22.25. There∣fore not to be called liberal, is as much as not to be Prince, Judge, or Magistrate.

Nor the churl,] i. e. Nor the covetous man.

Be said to be bountiful,] i. e. Shall be called bountiful.

Note, that the word bountiful was wont to be a term of honor, given to Princes, Judges, and Magistrates, as the terms Li∣beral and Benefactor: This therefore is a repetition of the former sentence.

6.

For the vile person will speak villany,] q. d. For (though a Judge and a Magi∣strate should speak nothing but what be∣cometh honest, grave, and wise men, nei∣ther upon the bench, nor elsewhere; yet) a vile person will speak villany both upon the Bench, and elsewhere: For out of the abundance of the heart the mouth speaketh, Matt. 12.34. And he will give villanous judgment against the upright.

And his heart will work iniquity] i. e. And he will do indeed that which is un∣just.

He saith, his heart, for he, by a Synec∣doche.

To practise hypocrisie,] i. e. Though he doth study to practice hypocrisie, and maketh all villany any iniquity under a vizard of truth and righteousness.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of those or the like words, Though he doth study.

Hypocrisie is a feigned righteousness, and he practiseth hypocrisie, that laboreth to seem just when he is indeed unjust.

And to utter error against the Lord,] Supple, With a shew and colour of truth.

To utter error signifieth here, to give false judgment, or to pronounce a false sen∣tence; for whatsoever is false is erroneous: And to utter error, that is, to give false judgment, or to pronounce a false sen∣tence, is said to be against the Lord, be∣cause the Lord hath said, Thou shalt do no unrighteousness in judgment, but in righteous∣ness shalt thou judge thy neighbor, Lev. 19.15 As also, because Judges judge not for man, but for the Lord, 2 Chron. 19.6.

To make empty the Soul of the hungry,] i. e. That he may take away from him, who is poor and hungry, that little which he hath left to buy him bread; Supple, under a colour of justice, which respecteth not the person of the poor, Exod. 23.3.

The Soul of the hungry,] i. e. The hun∣gry.

A Synecdoche of a part for the whole man.

Because Covetousness and Injustice is a most odious thing in a Judge and Magi∣strate; there is no Judg or Magistrate so covetous and unjust, but desireth to hide his covetousness and injustice under a vizard of liberality and righteousness.

These words, To practise hypocrisie, and to utter error against the Lord, to make emp∣ty the Soul of the hungry, may make this place more easie, if we read them as with a Parenthesis.

And he will cause the drink of the thirsty to fail.] i. e. And he will, by his iniquity in judgment, extort from the poor all that he hath, so that he will not leave him a peny to buy him a drop of drink when he is thirsty.

This sentence is to be coupled with that, viz. His heart will work iniquity.

7.

The instruments also of the Churl are evil,] i. e. The tricks and devices also which covetous Judges use, are naught.

He deviseth wicked devices,] i. e. He in∣venteth and deviseth many wicked tricks and devices, to corrupt and pervert the true meaning of the Law, and to weaken the proofs of the poor mans witnesses, and to delude the arguments which are brought in the poor mans Cause.

To destroy the poor with lying words,] i. e. That he may destroy the poor with these his wicked devices, which are altogether lyes.

The sence is, q. d. He deviseth wicked devices, even lying words, to destroy the poor thereby, even when he speaketh right.

He saith, to destroy the poor, for, to de∣stroy the right of the poor: Or he calls the oppression of the poor, the destruction of the poor, by an Hyperbole; as he calls it blood or murder, cap. 1.15.

Even when the needy speaketh right.] i. e. Even when he, and his witnesses, and his

advocate, speaks right; for all these are meant by Him, because they maintain his Cause.

The needy.] i. e. He, to wit, the poor.

8.

But the liberal,] i. e. But he which is liberal in his actions and nature, as well as in his appellation and title.

Deviseth liberal things] i. e. Deviseth such things as are beseeming him, which is liberal in his actions and nature, as well as in his appellation and title, and so by conse∣quence those things which are beseeming a truly upright and honest Judge.

And by liberal things] i. e. And because he deviseth liberal things.

He shall stand] i. e. He shall keep his place, and office, and shall not be put out of it.

What is here spoken from the first verse of this Chapter hitherto, was fulfilled when Hezekiah came to the Crown, who was himself a pious and a just King, and reformed not only the house of God and Religion, but the Kingdom also, and the Courts of Justice, and the Magistracy; put∣ting out those which were corrupt, and putting honest and just men in their roome.

9.

Rise up ye women that are at ease] Here the Prophet beginneth a new Pro∣phecy.

Rise up] He bids them rise up, either to denote thereby their lasie posture, (for de∣licate women were wont to sit, yea some∣times to ly along on their Couches and beds of ease.) Or, because he would have them the more attent to what he speaks, for we are more attent to what is spoken when we stand up, then we are when we sit or lye a∣long; or he bids them rise up, because he would have them reverence the Word of God which he had to tell them; for they were wont to rise up in reverence to the Word of God, when a Message was brought them from the Lord. See Judg. 3.20.

That art at ease,] i. e. That take your ease and pleasure.

Ye careless daughters,] i. e. Ye women which take care for nothing.

This word Daughters, though it be a Relative terme, yet the Hebrews do often use it for an Absolute, viz. women.

This Prophesie is peculiarly against the women of Judah, by reason of their pride, and ease, and fulness of bread.

Many dayes and years] i. e. Before many dayes and years.

I understand the Preposition Tò Before, here; for the Hebrews leave the Prepositi∣ons sometime to be understood, as appear∣eth cap. 33.14. where these Prepositions Amongst and With, are left to be understood in the Original, though they be expressed in the translation.

This Prophesie was fulfilled when Sen∣nacherib entred with his Army and depo∣pulated Judea.

For the Ʋintage shall cease,] i. e. For ye shall have no Grape-gathering, for the As∣syrians shall spoile your Vine-yards, and your Vintage.

The gathering.] Supple, Of your Grapes and other fruit.

11.

Tremble,] viz. Because of the mi∣series which shall come upon you.

Be troubled,] To wit, In minde through grief.

Strip you,] To wit, Of your brave and delicate Apparel.

Gird sackcloth upon your loins.] q. d. Put on sach-cloth and gird it about your loins.

Sackcloth was the garment for mourners.

12.

They shall lament, &c.] Observe the E∣nallage of the person here, how he passeth from the second to the third; for by They, he means the careless women which he spoke to in the former verses.

For the Teats,] Take the Teats here me∣taphorically, for the pleasant Fields and fruitful Vines, as the Prophet seems to in∣terpret them in the next words; for as the Infant is nourished by the two Teats of the Mother, so was this people by the pleasant Fields and fruitful Vines, one affording meat and the other drink.

For the Teats] i. e. For want of the Teats.

For the pleasant Fields,] i. e. For want and miss of the pleasant Fields.

For the fruitful Vine,] i. e. For the want and miss of the fruitful Vines.

13.

Ʋpon the Land of my people] i. e. Up∣on the Land of Judah where the Jews (which are my people) dwell.

He speaks in the person of God, or if he speaks in his own person, he calls the Jewes his people, because they were his Brethren.

Shall come up thorns and briars] See cap. 7.24.

Ʋpon all the houses] i. e. Upon all the ground where the houses stand; or upon all the houses which shall be ruined, that is, Upon the ruines of all the houses.

The houses of joy] i. e. The joyous hou∣ses.

He calls them joyous houses, or houses of joy, because the Inhabitants thereof, were wont to make merry in them.

In the joyous City] i. e. In the Cities of Judah, which are wont to be full of joy and mirth.

He saith City for Cities, a Singular for a Plural number.

14.

Because the Pallaces shall be forsaken,] q. d. I say that upon all the houses of joy in the joyous City, thorns and briars shall come up, because the Pallaces and all the Houses in the Cities shall be for∣saken.

This is Causa sine qua non (as the Logici∣ans speak) of that which he said in the for∣mer verse, to wit, of that that upon all the houses of the joyous Cities, should come up briars and thornes.

By Pallaces may be meant here not only the Houses of Kings, but also the Houses of Nobles, and meaner men, which he may call Pallaces, because they were like the Palla∣ces of Princes for stateliness.

Shall be forsaken,] viz. Of their Inhabi∣tants, and that either because the Inhabi∣tants shall run into Forreign Lands, for fear of the enemy at home, or shall be slain by the sword of the enemy, or shall be car∣ried away captives into the enemies Land.

The multitude of the City] i. e. The Ci∣ties which are inhabited with a multitude of men.

He useth an Hypallage here, and saith, the multitude of the City or Cities, for the City or Cities of the multitude, that is, The City or Cities which are inhabited with a mul∣titude or very great number of people.

He also puts City for Cities, by an Enal∣lage as before, v. 13.

Shall be left,] i. e. Shall be forsaken of that multitude which doth inhabite it.

For Forts and Towers shall be for Deus] i. e. The Forts and Towers shall be beaten down, and the ruines thereof shall be for Dens for wild Beasts.

When Forts and Towers, or any other Buildings are beaten down, there happen∣eth often times to be hollow places, caused by cross-falling of the timber; these places (he saith) shall be for Dens of wilde beasts.

For ever,] i. e. For a time. An Hyperbole usual with the Hebrews; yet it may be, that many of those places which the Assyrians ruinated, were never built up again.

A joy of wilde Asses,] i. e. Places in which the wilde Asses will rejoyce. Metonymia Adjuncti.

A Pasture of Flocks.] i. e. Places in which Flocks of Sheep and other Cattle may feed without fear.

They might feed there, because Grasse should grow therein; and they might feed without fear, because there should be no man left to make them afraid.

15.

Ʋntill the spirit be powred upon us,] i. e. Untill the love and goodness of God be poured upon us in its effects; that is, Untill God sheweth his love and his goodness to∣wards us.

Among many significations of this word spirit, it is often taken of the Hebrews for any quality or passion of the minde, and here it is taken for goodness or love.

He likeneth here the blessings of God, and the works & effects of his mercy and good∣ness, to plenty of waters, because of the abundance thereof, when he saith, the spirit shall be poured forth.

Ʋpon us] viz. Jews.

From on high,] i. e. From Heaven.

And the Wilderness be a fruitful Field,] i. e. And our enemies the Assyrians which are exalted like a Wilderness, be brought low like a fruitful Field or Valley, which lyeth low. See notes cap. 29.17.

The fruitful Field be counted for a Forrest] i. e. And the Jews which at this time shall be in a low condition, and oppressed by their enemies the Assyrians, (and therefore like a fruitful Field which lyeth low) be deliver∣ed from their low condition, and exalted, as a Forrest, yea as the Forrest of Lebanon, which was on high on an high hill. See cap. 29.17.

Be counted for a Forrest] i. e. Become as a Forrest, even the Forrest of Lebanon. See cap. 29.17.

Note, that Wildernesses and Forrests are for the most part the barrenest places of the earth, and therefore are scituate upon Hills and Mountains, and the highest parts of the earth which are least fruitful, as being furthest from springs and streams to water them; however, sure we are, that the Wil∣dernesses and Forrests about Judea, and which were best known to the Jews, were seated on Hills, as the Forrest of Lebanon, to which the Prophet seemeth chiefly to al∣lude.

16.

Then judgement shall dwell in the Wilderness,] i. e. Then will God inflict his judgments or punishments upon our ene∣mies the Assyrians, and make them as it were to dwell among them.

Judgment is put here for judgment which produceth punishment.

By the Wilderness he meaneth the Forrest or Hill of Lebanon, and by that the ene∣mies of the Jews the Assyrians, who were lifted up with pride, and who were at this time high in power and wealth, &c. See v. 15. and cap. 29.17.

He saith, judgment shall dwell in the Wil∣derness, to shew that it shall not be a light judgment which passeth away, but such as shall continue upon them, till it hath con∣sumed them.

The effects of this judgment were inflict∣ed by the Angel of God, 2 Kings 19.35.

And righteousness remain in the fruitful Field,] i. e. And the goodness and mercy of God shall shew it self to the Jews (which were at this time like a fruitful field or val∣ley (which lyeth low) in respect of their low condition) by the effects thereof.

By righteousness is meant goodness and mer∣cy, to wit, the goodness and mercy of God; for righteousness is taken sometimes for goodness and mercy, as Psal. 112. v. 3, 9. and 2 Cor. 9.9, 10. In which sence also Joseph as called a just or righteous man, Mat. 1.19.

By the fruitful field is meant metaphori∣cally the Jewes in their low condition, as v. 15.

The righteousness here spoken of, is said to remain in the fruitful field, because of the continuance of it to the Jews; as judg∣ment was said to dwell in the wilderness, be∣cause of the continuance thereof among their enemies the Assyrians.

Note that he speaks of judgment and righteousness here, as of two persons, by a Metaphor or Prosopopoeia.

17.

And the work of righteousnes shall be peace,] i. e. And the effect or fruit of the aforesaid righteousness which shall remain in the fruitful field, shall be peace and pro∣sperity.

And the effect of righteousness, &c,] i. e. This is a repetition of the former words.

Assurance] Viz. Of peace and prosperity.

For ever.] i. e. For a long time.

18.

My people] See v. 13.

In sure dwellings.] i. e. In dwellings which shall be safe.

19.

When it shall hail coming down on the Forrest,] i. e. When on the contrary, the wrath of God shall come down and fall upon their enemies the Assyrians, like storms of hail.

Hail doth often signifie by a Metaphor, the wrath and anger of God, and the effects thereof, as cap. 28.2. and elsewhere.

By the Forrest, are meant metaphorically the Assyrians, which were the enemies of the Jews, as v. 13. and cap. 27.10. &c.

Coming down,] i. e. The hail coming down with much violence.

And the City shall be low in a low place.] That is, And Babylon shall be brought down to a low condition.

By the City is meant Babylon, which was the greatest, or one of the greatest Cities which were under the Assyrians; and this City was brought low soon after the defeat of Sennacheribs Army before Jerusalem, for soon after that, it was taken by the Medes. See cap. 13:

Yet by Babylon, we may understand here, not the material City of Babylon, but the Assyrians who were the Lords of Babylon, and who at this time warred against Judah, and perished before Jerusalem; as by Kir, a chief City of the Medes, was meant the Medes which served under Salmaneser, a∣gainst Samaria, cap. 22.6.

20.

Blessed are ye that sow beside all waters, that send forth thither the feet of the Oxe and the Asse.] q. d. O ye men of Judah, ye shall also at that time be happy, for ye shall sow your seeds in grounds which shall be watered, and therefore very fruitful, and the Corn which you sow shall yield such in∣crease, and be so rank, as that ye shall be fain to send in your cattle to eat it down.

All waters,] i. e. Abundance of waters, or many waters.

All for Many.

Thither] Supple, Where ye have sowed your seed.

The feet of the Ox and Asse.] i. e. The Ox and the Asse there to feed and eat down your over-rank Corn.

He puts the feet of the Oxe and Asse, by a Synechdoche, for the Oxe and the Asse them∣selves.

ISAIAH, CHAP. XXXIII.

WO to thee that spoylest] This place is also to be under∣stood of Sennacherib, to whom the Prophet makes this Apostrophe.

That spoylest,] Supple, The Land of Judah, and all other Lands.

And thou wast not spoyled,] i. e. When thou wast not spoyled by them whom thou hast spoyled, whereby thou shouldst be provoked to spoyl them again.

And dealest treacherously,] Supple, With the Jews and other people. See Cap. 21. vers. 2.

And they have not delt treacherously with thee,] i. e. When they with whom thou hast delt treacherously, have not delt trea∣cherously with thee, whereby they should provoke thee to deal treacherously with them.

When thou shalt cease to spoyl,] i. e. When thou shalt have spoyled so much, and so long time, as God will suffer thee to spoyl others, and the time appointed for that is come to an end, &c. that is, (as the Pro∣phet speaks, Cap. 10.12.) when the Lord hath performed his whole work, which he will perform by thee, upon Mount Sion, and on Jerusalem, &c.

Thou shalt be spoyled,] Understand this of Sennacherib, in respect of his Army which was destroyed by the Angel, 2 King. 19.35. and the spoyls thereof taken by the men of Jerusalem.

When thou shalt make an end to deal trea∣cherously,] i. e. When thou shalt have delt treacherously with all thy neighboring people, so long as God hath determined to suffer thee to deal treacherously with them, and thou shalt then make an end of thy treachery.

They shall deal treacherously with thee.] i. e. Thou shalt be delt treacherously with.

Understand this of Sennacherib, in re∣spect of his own person, whom his two sons treacherously slew, as he was wor∣shipping in the house of Nisroch his god, 2 King. 19.37.

2.

O Lord be gracious unto us,] The Prophet useth an Apostrophe here to God, and considering the great distress which Sennacherib would bring upon Judah and Jerusalem, prayeth here to God, for his favor and help at that time.

We have waited for thee,] i. e. We have expected and waited for thy help.

He puts God himself metonymically for Gods help.

Be thou their arm,] i. e. Be thou our de∣fence, to keep us and defend us.

Note here the Enallage of the person, where he puts the third person for the first.

Note here also, that he speaks of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And that, because men defend themselves with their arm, the arm is put here metonymically for defence.

Every morning,] i. e. Every day, when as they shall call upon thee.

The morning, which is but part, is put here for the whole day, by a Synecdoche.

Our salvation.] i. e. Our Saviour.

Metonymia Effecti.

3.

At the noise of the tumult the people fled,] i. e. At the noise of the tumult the people shall flee.

The Prophet puts here a preterperfect for a future tense.

By the tumult he meaneth that tumult which the Angel of the Lord raised in the Camp of the Assyrians, when he came to destroy them.

By the people he meaneth those people which served in Sennacheribs Army; for in that Army there were many of many people.

At the lifting up of thy self] i. e. When

thou shalt arise, as it were a ••ion from his Den, or a man from his sleep, to take ven∣geance upon the Assyrians.

The Nations were scattered.] i. e. The Nations which shall be in Sennacheribs Ar∣my, shall be scattered abroad.

He putteth a preterperfect tense for a fu∣ture, as before.

The Prophet sheweth here w••at good s••c••ess his prayers should have, which he made in the second Verse.

4.

And your spoyls shall be gathered like the gathering of the Caterpiller,] i. e. And your spoyl, O ye Assyrian, shall be ga∣thered like as the Caterpillar gathereth her food: for as the Caterpillar gathereth her food from the herbs, without any fear; so shall the Jews gather your spoyls (when the Angel of the Lord hath smitten you) and not be afraid.

Note, that though the Caterpillar be not so provident a creature as the Ant, and therefore cannot be said to gather her food as the Ant doth, Prov. 6.8. who gathereth her food together, and layeth it up in store; yet may she be said to gather her food as the creatures in general do, Psal. 104.28. who are said there, to gather their food which God giveth them, because they pick it up and eat it, every one after his ma••ner.

He useth an Apostrophe to the Assyri∣ans.

As the running to and fro of Locusts shall he run upon them,] i. e. They shall run up∣on them, as the Locusts run to and fro: For as the Locusts run to and fro upon the grass, and the branches of the trees, upon which they feed, without any fear: so shall the Jews run to and fro upon your spoyls, and shall take them, and shall not be afraid.

This was fulfilled when the Angel had slain those Assyrians which besieged Jeru∣salem.

The running to and fro of the Locust is put here, per Metonymiam Adjuncti, for the Locusts which run to and fro.

Shall he] i. e. Shall Israel, i. e. the Jews.

Run upon them,] i. e. Upon your spoyls.

Note here the Enallage of the number, how he passeth from a singular to a plural number.

5.

The Lord is exalted,] i. e. The Lord will be exalted; i. e The Lord will do great things, for which he will be wor∣thy to be exalted. See Notes, Cap. 30.18. and 12.4.

He useth a preterperfect for a future tense.

For he dwelleth on high] i e. For he dwelleth in Heaven; and because he dwell∣eth in Heaven, he will do great things, and things worthy of him whose dwelling is so high.

He hath filled Sion with judgment and righteousness,] i. e. He will fill Jerusalem with the noise of his judgment and righte∣ousness: Of his judgment, which he will pour out upon the Assyrians which besiege Jerusalem; Of his righteousness, that is, of his mercy and goodness, which he will shew to his people which are besieged.

See Cap. 3••.16. for the meaning of those words, judgment and righteous∣ness.

6.

And wisdom and knowledge, &c.] For wisdom and knowledge. And for For.

What is meant by wisdom, and what by knowledge, see Cap. 11.2.

And wisdom and knowledge shall be the stability of thy times,] q. d. For this will the Lord do, because of thy wisdom and knowledge, O Hezekiah, which wisdom and knowledge of thine shall establish thy Throne, and thy affairs, all thy days.

He useth an Apostrophe here to Hezekiah, and intimates, that this great Salvation, whereby God would save Jerusalem from the Assyrians which besieged it, should be for Hezekiahs sake, and that by reason of his wisdom and knowl••dge.

See the same reason of the same thing, Cap. 11.1. and 10.27. and 32.1.

The stability of thy times,] He puts stabi∣lity here, per Metonymiam Eff••cti, for the the cause of stability, or that which will establish and make sure: And he puts times here for affairs happening in those times, per Metonymiam Continentis.

And strength of salvation,] i. e. And the Cause of exceeding strong Salvation to thee and thy people.

He saith, strength of salvation, for ex∣ceeding strong salvation; and by it means the cause of such salvation, per Metonymi∣am Effecti.

Hezekiahs wisdom and knowledge are said to be the stability of his times, and the strength of his salvation, because God did

in mercy establish the throne of Hezekiah, and prosper his affairs, and save him and his people, because of his wisdom and knowledge. See Cap. 9.7.

The fear of the Lord is his treasure,] i. e. The fear of the Lord which is in Hezekiah, shall make Hezekiah rich, and shall bring him treasures.

He puts treasure here for the cause of treasure, or for that which brings treasure, per Metonymiam Effecti.

Note here the Enallage of the person, how he goeth from the second to the third; for this also is spoken of Hezekiah.

Such is the goodness of God, as that it pleaseth him to give gifts to men (as wis∣dom, and knowledge, and fear of the Lord to Hezekiah) and then to reward those men for those gifts.

7.

Behold their valiant ones shall cry with∣out,] i. e. Behold the Messengers, or Em∣bassadors, which the Citizens of Jerusalem shall send out of the City, to treat with the Assyrians for peace, shall not obtain peace at the hands of the Assyrians; and therefore as they return home, while they are yet without the City, they shall cry for grief and sorrow of heart.

Their valiant ones] i. e. The valiant ones of the men of Jerusalem, which shall be sent to treat with the Assyrians.

Those were in particular, Eliakim the son of Helkiah, which was over the Kings house, and Sh••bna the Scribe, and Asaph the Recorder, 2 King. 18.18. whom he calls valiant ones, because they were no doubt of great fortitude and valor of minde: And this sheweth the greatness of the misery, that it should make even those which are valiant thus to cry.

Shall cry] Supple, For grief and sor∣row. See 2 King. 18.37.

Without,] i. e. Without the City, as they return from the Treaty.

The Embassadors of peace] i. e. The Em∣bassadors which Hezekiah and the men of Jerusalem shall send to treat of peace with the Assyrians.

Shall weep bitterly.] Supple, For grief and sorrow, that they cannot conclude peace.

This is a repetition of the former sen∣tence.

The Prophet doth here set out the mise∣ry of the people of Jerusalem, which they should suffer under Sennacherib, that he might the more extol the goodness and power of God in their delivery.

8.

The high-ways lie waste,] i. e. The high-ways shall be desolate, and without any man travelling therein.

The wayfaring man ceaseth,] i. e. The wayfaring man shall leave off travelling on the way.

He hath broken the Covenant,] i. e. Sen∣nacherib shall covenant with Hezekiah and the men of Jerusalem, to return with his Army for three hundred Talents of silver, and thirty Talents of gold; and shall break that covenant when he hath received his mony. See 2 King. 18.14, 15, &c.

Here is a Relative put without an Ante∣cedent.

He hath despised the Cities,] i. e. Sen∣nacherib shall despise the Cities of Judah, destroying them, and glorying that he hath destroyed them.

9.

The Earth mourneth,] i. e. The Land of Judah shall be wasted and destroyed by the Assyrians, and therefore mourn.

The Earth is put here, by a Synecdoche, for the Land of Judah, of which he speaks Metaphorically, as of a woman.

And languisheth,] i. e. And shall lan∣guish and pine away, because of her deso∣lation.

A Metaphor continued.

Lebanon is ashamed and hewn down,] Le∣banon was an high Forest, scituate on the North of the holy Land, abounding with tall Cedars and other trees, which Senna∣cherib did cut down, to make warlike En∣signs thereof; these trees were the glory of Lebanon: Wherefore, as when a woman loseth her hair, which is her glory and her covering, and is bare-headed, she is a∣shamed: so doth he say, that Lebanon shall be ashamed (by a Metaphor) when the tall trees and woods, which were on it, shall be cut down, and Lebanon thereby left naked.

Note, that there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words, Lebanon is ashamed and hewn down, for Lebanon is hewn down and a∣shamed: for the cause of Lebanons shame here, was, that her trees were cut down.

Sharon is like a wilderness,] Sharon was a most fertile ground for pasturage and feeding of cattel; but where it lay, it is not certainly known: it is conjectured to have lien next to Bashan, from 1 Chron. 5.16. This may be said to have been like

a wilderness, when it was withered and dryed up, as it might be at this time, by the feeding and trampling of Sennacheribs Horses and Soldiers.

And Bashan and Carmel shake off their fruits,] What Bashan was, and where sci∣tuate, see cap. 2.13.

Carmel was an hill scituate in the Tribe of Judah, in which Nabal had great pos∣sessions, 1 Sam. 15.12. and 25.2. There was also another hill of the same name, which bordered upon three Tribes, the Tribe of Aser, the Tribe of Zabulon, and half the Tribe of Manasses, in which hill Elias dwelt: Of which Josh. 19. vers. 26. and 1 King. 18. vers. 19, 20, 42. Both these hills were very fertile and fruit∣full.

When he saith, that Bashan and Carmel shake off their fruits, it is to be understood of the Vines, and Fig-trees, and Olive∣trees, and such other fruit trees as grew in Bashan and Carmel, of which he seems to speak here, as of men, by a Prosopopoea, and alludes to men which are hard-beset by Robbers; for as they will, so soon as they can, deliver their mony to the Rob∣bers, for fear of further danger of their lives; so these trees shook off their fruits to the Assyrians, for fear of further danger which the Assyrians might do them.

To this sence doth Ovids Nut-tree speak:

Possem utinam fructus excutere ipsa meos.

Or he may allude here to the shaking and trembling of a man in a great fear; attributing fear (by a Metaphor) to in∣sensible things, as he did shame just be∣fore: q. d. And the Fruit-trees in Bashan and Carmel shall shake and tremble for fear, and so greatly shall they shake and tremble, as that they shall thereby shake off their fruits for fear.

Saepe meas frondes vento tremuisse putâstis, Sed metus in nobis causa tremoris erat:

Saith the same Nut-tree.

The places which the Prophet here speaks of, were few or none in the Tribe of Judah: How cometh he therefore here to mention them?

Answ. Though these places were not in the Tribe of Judah, yet they were in the way in which Sennacherib marched, and therefore the Prophet might mention them, to signifie what spoyl the Assyrians were like to make about Jerusalem, when as they made such spoyl in the way to∣wards it. Or we may say, that the Pro∣phet, though he nameth these places, yet he takes their names rather as appellatives then proper names, and by Lebanon signi∣fieth any woods and groves, by Sharon any meadows and pastures; by Bashan and Carmel, any fruitful Orchards, and Vine∣yards, and Oliveyards, &c. whereof there were many in Judea.

10.

Now will I rise, saith the Lord,] Now seeing the affairs of my people are in so deplorable a condition, I will lie down or sit still no longer, but will rise (saith the Lord) against their Enemies, and deliver them.

He speaks here of future things, as though they were even now present, to signifie the certainty of them.

Now will I be exalted,] Now will I do that, for which I will be exalted; that is, Now I will take vengeance upon the Assy∣rians, and I will deliver my people. See Vers. 5.

11.

Ye shall conceive chaff, ye shall bring forth stubble,] i. e. That which ye conceive shall prove chaff, and that which ye bring forth shall be but stubble.

This speech is directed to the Assyri∣ans by an Apostrophe: And for the speech it self, it is Proverbial, consisting of two Proverbs, signifying both the same thing, to wit, that though they hoped to bring great matters to pass against Jerusalem, yet they should not be able to do it, their hope should be in vain: for they hoped to take Jerusalem by force of Arms, but they should not prevail against it, or take it.

The ground of the Proverbs seem to be taken from a woman, who having compa∣nyed with her husband, thinks she hath conceived by him, and is in hope that she shall bring forth a man-childe into the world; but she is deceived, for her con∣ception was a false conception, and she bringeth forth nought.

Chaff and stubble are as nought, and so to be here taken.

Your breath as fire shall devour you,] q. d. Your wrath and indignation against my people, shall be your ruine and destruction.

By their breath he means their anger, per Metonymiam Effecti, because anger makes a mans breath hot. See cap. 30.33.

And their breath, that is, their anger, is said to devoure them as fire, because their anger towards the Jew••, should provoke God to destroy them by his Angel, in revenge of his people, whom they oppressed.

12.

And the people] q. d. And the people which ye have gathered together to serve you in your siege against Jerusalem.

Shall be as the burning lime,] i. e. Shall be as chalk which men burn in a Kilne, to make lime of.

Therefore shall they be like to such chalk, because they shall be burned in the fire, as such chalk is burned.

Of lime] That is, Of chalk, of which they make lime.

The burnings of lime are put here, per Me∣tonymiam Adjuncti, for lime or chalk that is burned.

As thorns cut up, shall they be burnt in the fire.] We have often observed, that this destruction of the Assyrians is described as done by fire, whether is was accomplished by fire indeed (as the Hebrews think) or whether it was said to be done by fire; be∣cause it was as suddain and as fearful, as if it had bin done by fire.

13.

Hear ye that are a far off what I have done, &c.] This is an Epiphonema to exhort and stirre up all people to praise God for this his marvelous act of destroying the Assyrians; where the Lord is brought in speaking of a thing to come, as if it were already past.

14.

The sinners in Sion are afraid,] By these sinners he means those which would not beleeve Isaiahs Prophecy, concerning the Lords delivery of Jerusalem from the Assyrians, and the Assyrians destruction (of whom also we read cap. 29. v. 9, 10. And therefore were afraid of the Assyrians, and took secret counsel, either to surrender all into the Assyrians hands, or otherwise to comply with the Assyrians, (that so the As∣syrians might spare them) and would not trust in the Lord their God for safety.

As for the connexion of these words with the former, it is, q. d. I have told you that the Lord will preserve Jerusalem, and de∣stroy the Assyrians, yet will not the sinners in Sion beleeve it; but are afraid of the Assyrians, and say, who amongst us shall dwell with the devouring fire, &c:

In Sion] i. e. In Jerusalem:

A Synecdoche of a part, for the whole.

Are afraid,] Viz. Of the Assyrians.

Fearfulness hath surprized the Hypocrits,] By the Hypocrits he meaneth those sinners which he spoke of in the fore-going sen∣tence, whom he calls Hypocrits, because they did frequent the Temple, and served God with their mouths, but would not be∣leeve his word which he spake by Isaiah in their heart, nor trust in him. See Cap. 29.13. Or, he calls them Hypocrits, because they dissembled by their countenance and carriage, what they had in their minde and thoughts.

Who amongst us] Supple, Say they.

Who amongst us, &c.] q. d. Who even a∣mongst us say they, which dwell in Jerusa∣lem, though a fenced City.

Who amongst us shall dwell with the de∣vouring fir••] q. d. The Assyrians have now possessed all the Land, and they which will dwell in the Land, must dwell with them; but who even amongst us of Jerusalem, can dwell with them in the Land in safety, so long as he is out of friendship with them; for they are as a devouring fire, and everlast∣ing burnings to all that are out of friendship with them, and will not in time submit to them, say they.

Shall dwell] i. e. Shall dwell safely.

They liken the Assyrians to devouring fire, because as the devouring fire consum∣eth all combustible matter which is near it, so did the Assyrians destroy all the neigh∣bouring people, and all people which they approached to with their forces, which would not submit to them, and make their peace with them.

Who amongst us shall dwell with everlast∣ing burnings?] This is every way a repetiti- of the former sentence.

By burnings he means fire; Per Metony∣miam Adjuncti: and by everlasting burnings he meanes unquenchable fire, or fire that can∣not be quenched untill it hath consumed all.

Note, that the Hypocrits did not speak these words openly, but they said them in their heart, where God took notice of them, and revealed them to his Prophet Isaiah.

Note also, that they spoke them in their heart, out of the fear that they had of the Assyrians, and out of a desire they had to make their peace with them.

15.

He that walketh righteously,] The Prophet here answers the question which the sinners in Sion make in the former

Verse: As if he should say to those sinners; Ye ask, saying, Who amongst us shall dwell with the devouring fire? Who amongst us shall dwell with the e••erlasting burnings? As though it were so, that none could dwell in the Land, no not in Jerusalem in safety, by reason of the Assyrians, but such as had made their peace with them. But I will tell you who shall dwell with the devouring fire; I will tell you who shall dwell with the everlasting burnings: Even he that walketh righteously, and speaketh uprightly.

By these which walk righteously, and speak uprightly, the Prophet meaneth such as did believe his words, concerning the preserva∣tion of Jerusalem against the Assyrians, and did trust in God; whom he here describes by their Adjuncts.

Note, that the Prophet describes these men which believed his Prophecy, con∣cerning the preservation of Jerusalem from the Assyrians, by signs and attributes, contrary to those by which he described those which would not believe this his Prophecy, and trust in God for delivery from the Assyrians, Cap. 29.20, 21. For they which would not believe his Prophe∣cies there, did not onely not believe what he said, but did persecute him, and seek to take away his life, and took bribes some of them for that end, contrary to what they did, which believed his sayings here: for they here hated all such wicked do∣ings.

He that despiseth the gain of Oppressions,] i. e. He that despiseth gain gotten, or to be gotten by Oppressions, and therefore will not for gain oppress the Lords servants, as they did, Cap. 29.21.

That shaketh his hands from holding of bribes,] i. e. He that will not take a bribe to do any wrong, but hateth it.

He alludeth here to the manner of men, who if they touched by chance any foul or unclean thing, shake their hands, that they may cast it off, if perhaps any part should stick thereunto: whereupon, to shake the hand of, or from such a thing, comes to signifie, by a Metaphor and Metonymy to∣gether, to hate that thing.

That stoppeth his ears from hearing of blood,] i. e. Which will by no means hear of any counsel or perswasion which tends to the shedding of innocent blood.

Blood is put here for a counsel or perswasion to shed innocent blood, per Metonymiam Objecti.

And shutteth his eyes from seeing evil.] i. e. That shutteth his eyes, that he may not be delighted with the sight of evil; that is, which detesteth all manner of inju∣stice.

Seeing is put here for seeing with de∣light.

16.

He shall dwell on high,] i. e. He shall dwell in safety, notwithstanding the de∣vouring fire and everlasting burnings, and be as safe as he which dwelleth in a Castle founded upon an high rock, which no force can approach to.

He shall dwell on high,] i. e. He shall dwell as it were on high, and so safely; for high places are safe.

His place of defence shall be the munition of rocks,] i. e. The place and City of de∣fence, where he is, shall be against the As∣syrians as strong as any place which is for∣tified and environed with inaccessible and impregnable rocks.

His place of defence] i. e. The fenced City wherein he is.

By this place of defence, or fenced City, is meant Jerusalem, as will appear, as by other circumstances of the Text, so by that, that the sinners which asked the que∣stion, vers. 14. dwelt in Sion, and asked it concerning those which dwelt in Sion; For who amongst us, say they, that is, who amongst us which dwell in Sion, or in Je∣rusalem, shall dwell safely with devouring fire? &c.

The munition of rocks,] i. e. As a place fortified and environed with rocks.

He puts munition here for a place muni∣ted, that is, fortified. An Abstract for a Concrete, per Metonymiam Adjuncti.

Bread shall be given him,] i. e. He shall not be starved out of his strong hold, as many are, who though they are in such Castles and Forts and strong holds, as no Enemy can approach unto, yet are fain to yield at length for want of victuals.

He prevents an Objection here: For they might say, Though the Assyrians can∣not take Jerusalem by force, yet may they in time starve out the men thereof.

His water shall be sure.] i. e. His water shall not fail.

This he saith, because many who have been besieged in strong places, have been fain to yield for want of water, whom no power could hurt.

17.

Thine eyes, &c.] He useth an Apostrophe here to the faithful in Jerusalem, which were such as he described, Vers. 13.

Thine eyes shall see the King in his beauty] i. e. Thou shalt see King Hezekiah in his glory again.

He says, thine eyes, for thou, by a Synec∣doche of a part for the whole.

The glory of King Hezekiah was obscured when Jerusalem was besieged by the Assy∣rians, and he did lay aside his royal robe, and put on sackcloth, 2 King. 19.1. but when the Assyrians were destroyed, his glory appeared greater then ever.

They shall behold,] i. e. Thine eyes shall behold; i. e. Thou shalt behold.

The Land that is very far off,] q. d. Though thou art besieged for a while, and shut up in Jerusalem by the Assyrians; yet after a while, when they are destroyed by the Angel, thou shalt be at liberty to go whither thou wilt; thou mayst then (if thou wilt) visit the parts of the Land which are far distant from Jerusalem.

Here he prevents another Objection, which they might make: For they might object and say; Suppose that Jerusalem could not be taken by force, nor the men thereof starved out, yet will the Assyrians always besiege it, and so the King will live in a sordid condition, and the rest of the people will live as prisoners, and such a life is little better then death.

18.

Thine heart shall meditate terror,] i. e. Thou shalt think upon the fear which the Assyrians did put thee in by his threats, (2 King. 18.17, &c.) Supple, with a great deal of joy and pleasure.

It is a great deal of joy and delight, for a man to think in what danger he was, or hath been in, when the danger is perfectly past.

Thine heart] i. e. Thou.

He puts a Synecdoche of the part for the whole man.

Shall meditate] Supple, With joy and delight.

Terror,] i. e. The terror and frights thou wert in by the threats of the Assyri∣ans.

Where is the Scribe? &c.] q. d. Thou shalt insult over the Assyrians, and say, Where is the Scribe? For the Angel of the Lord shall destroy them all, and then thou mayst insult, and ask where they are; for they shall not be any where to be found.

Where is the Scribe? &c.] By the Scribe may be meant the Secretary of Sennacheribs Army.

It is believed, that Saint Paul alludes to this place in 1 Cor. 1.20. and most like∣ly it is that he doth so; but he alludeth onely to the words, not to the sence; a thing usual with all sorts of men, to al∣lude to the words of an Author or Wri∣ter, and yet not to the sence of those words.

Where is the Receiver?] By the Re∣ceiver may be meant he which received the Pay to pay the Army.

Where is he that counted the Towers?] By him that counted the Towers may be meant the Master of the Engines, who gives out, and takes in, and keeps an Account of all the Engines of War by tale: For in old time they used movable Towers, which went upon wheels, and other devices, which they could drive to the walls of a Town, either to scale them, or do some o∣ther mischief to the Town: And by this one kinde of Engine may synecdochically be understood all other kindes of warlike En∣gines whatsoever. Or by him that counted the Towers may be meant he which counted the Towers which stood upon the walls of Jerusalem, that he might proportion strength and Engines thereto, for the ta∣king of them.

19.

Thou shalt not see a fierce people,] i. e. For after a while thou shalt not see the As∣syrians (which are a fierce people) besieging thee, and warring against thee; for the Angel of the Lord shall destroy them.

A people of deeper speech then thou canst perceive,] i. e. A people whose language thou canst not understand.

By this he also means the Assyrians, whose language the Jews understood not, 2 King. 18.26.

Of a stammering tongue,] i. e. A people of a strange tongue.

By a stammering tongue is meant a strange tongue; for Outlandish men seem to them which understand not their language to stutter and stammer. See Cap. 28.11.

This Verse contains a reason of what was said in the former Verse; that is, a reason why the people of Jerusalem might insult over the Assyrian, and say, Where is the Scribe? where is the Receiver? where is he that counted the Towers? For they might thus insult over the Assyrian, when

the Assyrian was not to be seen alive, and the Angel had destroyed them.

20.

Sion] i. e. Jerusalem.

The City of our solemnites,] Jerusalem was called the City of the Jews solemnities, because the solemn Feasts and Worship, which God enjoyned the Jews under the Law, were kept there.

Thine eyes shall see Jerusalem a quiet ha∣bitation,] i. e. Thou shalt see Jerusalem in peace and quiet, and a place where a man may dwell peaceably and quietly; not∣withstanding that the Assyrians shall be∣siege it, and trouble it for a while.

A Tabernacle that shall not be taken down] He may call Jerusalem a Tabernacle, be∣cause as a Tabernacle keeps a man safe, and defends him from the heat of the Sun, and the wind, and the storme, cap. 4.6. So did Jerusalem by the mercy of God, protect all that fled to her for refuge, and defend them from the hot rage and fury of the Assyrians: but though it was like to a Ta∣bernacle for this, yet the Prophet saith, it shall not be like a Tabernacle for that, that a Tabernacle useth to be taken down; for Jerusalem should not be beaten down by the Assyrians, as other Cities of Judah were or should be.

A Tabernacle is of that condition, as that it may be stretched out, and folded up, pitcht and taken down again; wherefore we read both in sacred and prophane writ∣ings, that onely Shepheards, Soldiers, and Pilgrims, and wandring people, such as the Scythians and Arabians were, and such like make use of Tabernacles, because they could set them up over night, and take them down in the morning, and remove them from place to place; though this be the condition of a Tabernacle, and the Prophet calls Jerusalem a Tabernacle, yet saith he, it shall not be a Tabernacle of this conditi∣on, as if he should say, Jerusalem shall be a Tabernacle, but a Tabernacle of a condi∣tion contrary to the condition of ordinary Tabernacles; for whereas other Taberna∣cles are moveable, this shall not be moved, so saith he, cap. 30.28. There shall be a bridle in the jaws of the people, (but a bridle con∣trary to the condition and use of other bridles, for it shall be a bridle) causing them to erre.

Not one of the Stakes thereof shall ever be removed,] He speaks of those stakes, to which the cords of the Tent or Tabernacle are fastened, which stretch out the Tent and keep it out.

When the Tabernacle is to be taken down, these stakes are taken up, and re∣moved; therefore to signifie that Jerusalem shall surely stand, he saith, not one of the stakes thereof shall be removed.

Shall ever be removed,] Note, that the Hebrews are Hyperbolicall in their expressi∣on of time, and that this work ever, signifies not eternity alwayes, but sometimes a bare time onely.

Neither shall any the cords thereof be bro∣ken,] He speaks of the cords with which the Tent or Tabernacle is stretcht out, and kept tight and upright; If these cords should break, the Tent or Tabernacle would fall, or flag, though the Tent were not removed; therefore to shew that this Tabernacle shall be sure to stand, and stand upright, he saith not onely, not one of the stakes thereof shall be removed; but also, neither shall any the cords thereof be broken.

21.

But there] i. e. But in Sion, or in Je∣rusalem.

A place of broad rivers and streams,] i. e. As a place of broad rivers and streams.

The note of similitude is here to be un∣derstood.

By the place of broad rivers and streames, is meant a broad and deep Channell in which rivers and streams run, yet not with∣out the rivers and streames, but with them.

A deep Channell and broad, in which rivers and streams run perpetually, when it environed a Town or a City, is a great de∣fence to that Town or City, for it hindreth and keepeth off all enemies from approach∣ing to it on foot, to hurt it.

In which shall go no Galley with Oares, neither shall gallant Ship pass thereby.] This sheweth the City or Town which is envi∣roned by rivers and streames to be yet the safer; for the City or Town which is en∣vironed by rivers and streames, is yet the safer, if it be so that the enemy can get nei∣ther Gally nor Ship into them; for where he can get in a Gally or Ship, he can make some approaches to it, and so endanger it.

By the Gally or Ship, he means the Gal∣ly or Ship of the enemy.

Thereby.] i. e. Through it, or in it.

22.

For the Lord is our Judge, the Lord is ovr Law-giver, the Lord is our King.] By

a Judge, he meaneth here a supream Judge, and by a Law-giver, he meaneth a su∣pream Law-giver; so that in effect these three words Judge, Law-giver, and King, signifie one and the same thing, they signi∣fie a Defender: for it is the Office of the supream head of a Commonwealth (whe∣ther he be called Judge, or Law-giver, or King,) not onely to defend Subject against Subject within, but also to defend all that are under him from publique Enemies without.

The Prophet in these three words, Judg, Lawgiver, King, seemeth to allude to those which at several times were the supreme Officers of the Commonwealth of Israel, though he observeth not the order of time therein: For by Judge he seemeth to al∣lude to such an Officer as the Lord raised up (as occasion was) for the delivery of his people when they were oppressed by a forreign Enemy, such as was Gideon, Samp∣son, Jepthah, and others, who were called Judges. By Lawgiver he seemeth to al∣lude to Moses, who is called the Lawgiver, Numb. 21.18. who conducted the chil∣dren of Israel out of Egypt, and who at that time had the chief rule over them. By King he seemeth to allude to those Kings which ruled over Israel after the Judges, such as were Saul, David, Solomon, &c.

23.

Thy tacklings are loosed,] He com∣pareth here the Army of the Assyrians, which besieged Jerusalem, to a ship, to which he makes this Apostrophe.

Thy tacklings are loosed,] i. e. Thy ropes and thy cables, which serve thee for divers uses, are loosed by the violence of the tem∣pest.

They could not well strengthen their Mast,] i. e. The Mariners which are within thee cannot make their Mast stand upright.

Here is a Relative, They, without an An∣tecedent, a preterperfect for a present or fu∣ture tense.

They could not spread the sail,] i. e. The Mariners which are within thee cannot spread the sail, by reason of the violent storm and tempest.

Where the tacklings are loosed, and the Mast cannot be kept upright, nor the Sails spred, by reason of a tempest, we can look for no prosperous voyage, but rather a sud∣den shipwrack: By this therefore, that the tacklings of the ship are loosed, and the Mast cannot be well strengthened, nor the Sail spred, is meant, that the Army of the As∣syrians should come to speedy ruine and destruction.

If you ask; Being that the Army of the Assyrians is compared to a ship, what is that in the Army which is compared to the tacklings? what to the Mariners? what to the Mast? what to the Sail?

Ans. In similitudes we must not be too curious, to make part to answer part; but it is enough that the whole answers the whole: So the ruine and destruction of the Army answers to the shipwrack of a ship, though the particular parts of the Army answer not to these particular tacklings and furniture of the ship, and to the Mariners which are therein.

Then is the prey of a great spoyl divided,] q. d. Thou shalt be wrecked, and then when thou art wreck'd, that is, when thine Army is destroyed, shall the prey of a great spoyl be divided among the men of Jerusalem.

He puts here a Relative without an An∣tecedent, and a present for a future tense: And he either passeth from the Metaphor of a ship, to the custom or manner of Wars, where when the Enemy is vanquished or destroyed, his spoyls are taken and divided. Or else alludeth to the people which dwell on the Sea-coasts, who hearing of the wreck of a ship, come in abundance to carry away the goods thereof, which are found on the shoar.

The lame take the prey,] i. e. They which are weak and impotent shall take the prey.

A present is put here for a future tense.

He puts the lame here for those which are weak and impotent, and not able to make resistance, by a Metaphor: And such did the Assyrians esteem the Jews to be, whom they besieged in Jerusalem, 2 King. 18.23. yet these lame men, that is, these which the Assyrians esteemed so weak and unable to resist them, took the prey of their great spoyls.

Or when he saith, the lame take the prey, the Prophet may signifie, that the spoyl of the Assyrians Camp should be so great, as that they that were nimble and lusty should not be able to make away with it; but they that were lame, and went but soft∣ly, should come time enough to have part of the prey.

24.

The Inhabitant] i. e. The Inhabi∣tants, Supple, of Jerusalem.

He puts a singular for a plural num∣ber.

The inhabitant shall not say, I am sick,] In besieged Cities, some grievous sickness or other, and such as is contagious, useth to assail the Inhabitants thereof, by reason that they have not that liberty of ayr, and wholesomness of diet, and change of ray∣ment, and abundance of necessaries, as they were wont to have at other times; which sickness consumeth many, and rageth even after the siege is broken up. That there∣fore which the Prophet saith, is this, That notwithstanding that, that the Inhabitants of Jerusalem should be besieged by Sen∣nacheribs Army, yet they should not be as∣sailed by any sickness, as they which are besieged are wont to be.

The people that dwell therein] i. e. The people which dwell in Jerusalem.

The people that dwell therein shall be for∣given their iniquity.] God is said (in the Scripture-phrase) to forgive iniquity, when he pardons the punishment, which he hath begun, or hath threatned to inflict for those iniquities; yea, he is said to forgive them, when he pardoneth those punishments, though he doth inflict afterwards other punishments, great and grievous: So we read, that the Lord forgave his people, though he took vengeance of their inventions, Psal. 99.8. So Nathan said to David, The Lord hath put away thy sin; thou shalt not dye: Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme, the childe that is born of thee shall surely dye, 2 Sam. 12.13, 14. Be∣cause therefore God delivered his people from the siege of the Assyrians, and saved them from all those diseases which use to accompany close sieges, he is said here to forgive them their iniquity.

ISAIAH, CHAP. XXXIV.

COme neer ye Nations to hear] The Prophet here calls to all the Nations in the World to attend to what the Lord will do upon the Assyrians and their as∣sistants: by which we may understand, that when that came to pass, which the Prophet doth here prophecy of, it was so wonder∣ful, as that the report thereof filled the whole World. See the like, Cap. 33.15.

And all that is therein,] i. e. And all the Inhabitants thereof.

All things that come forth of it.] All In∣dividuals, which have had their Being since the Creation, may be said to come forth of the World, because they are, or have been produced by, and out of some part of the World: I except not man him∣self, though his better part be created of God.

2.

For the indignation of the Lord, &c.] This Particle For sheweth, that there is something worth th••ir attention, and points at it what it is; It is the indignation of the Lord upon all Nations, &c.

Ʋpon all Nations,] i. e. Upon all the men of all those Nations which were joyn∣ed with the Assyrians against Jerusalem; for Sennacherib, King of Assyria, had men of divers Nations in his Army.

Ʋpon all their Armies,] Supple, Which they muster, and bring against Jerusalem.

There were many lesser Armies raised by several people, which were under the Assyrians dominions (which we may ga∣ther from cap. 10.8. & 36.9.) of which Senacherib made one exceeding great Army.

He hath utterly destroyed them,] He will utterly destroy them.

A Preterperfect for a Future tense.

He hath delivered them to slaughter,] i. e. He will deliver them to slaughter to be slain thereby.

He speaks of slaughter as of a person, by a Prosopopoeia, and means that slaughter which was made by the Angel, 2 Kings 19.35.

3.

Their slain also shall be cast out,] Supple, Into the open air, to be a prey for the beasts of the field, and fowls of the air.

And their stink shall come out of their car∣casses,] i. e. And their carcasses shall rot, and stink as they lie.

It appears by this, that it was a good while before they which were slain by the Angel, were all buried.

And the mountains shall be melted with their blood.] i. e. And so much blood of theirs, shall be shed upon the mountains a∣bout Jerusalem, as that it shall dissolve the very mountains, and make them run down like melted wax.

An Hyperbole.

4.

And all the Host of Heaven shall be dissolved,] i. e. And all the Host of Hea∣ven shall be as if they were dissolved, or melted, and in melting drop down.

The note of similitude is here left to be understood.

By the Host of Heaven, he meaneth the Sun, and Moon, and Stars, which he calls an Host; because they are many and order∣ly, and as obedient to God, as an Army is to its General. And he speaks of the Host of Heaven, as of wax, or as if they were made of wax, (by a Metaphor) so that if they did melt, they must needs drop down.

Therefore he saith, that the Host of Hea∣ven shall be as if they were dissolved and dropt down, because they shall not be seen, but shall be to the eye, as if they were not.

And therefore shall they not be seen, and be to the eye as if they were not; because the air shall be so thick, as that it shall hin∣der the sight thereof; and the air shall be∣come so thick, by reason of dark and thick fogs, or mists, or vapors, arising out of the blood and putrefaction of the dead car∣casses of the Assyrians.

An Hyperbole.

And the Heavens shal be rolled together as a scroll] i. e. And the Heavens shall be as a scroll that is rolled together: For as in a Scroll which is rolled together, the words and letters, which are therein written, cannot be seen; so in the Heavens, neither the S••n, nor the Moon, nor the Stars shall be perceived, because of the darkness of the ayr intervening between the Earth and them.

By a Scrol he meaneth a parchment, which the ancients were wont to use in stead of books; which parchment was writ on but on one side, and when they used it not, they rolled it up, as we do our Chancery rolles, and Common Court rolles, and so laid it by.

And all their Host shall fall down, as the leaf falleth from the Vine, and as a falling Fig from the Fig-tree.] This is but a repetition of those words, The Host of Heaven shall be dissolved, and that, and this, and the middle sentence signifie all one and the same thing, viz. that the Heavens shall be darkened, and the Host thereof, the Sun, and the Moon, and the Stars, shall not be seen.

The Heavens have their light by the be∣nefit of the Sun, and Moon, and Stars, which are therein; so that if these should drop down, or fall out of the Heavens, the Heavens would be dark; hence to signifie that the Heavens shall be dark at the time which he here speaketh of, he saith, that all their Host shall fall down; as if he should say, and the Heavens shall be as dark as if all their Host (by which they have their light) should fall down out of them.

As a falling Fig,] i. e. As a Fig which being either worm-eaten or blighted, falls from the tree.

5.

For my sword, &c.] i. e. Moreover my sword.

He puts For for Moreover, as cap. 7.16. and speaks in the person of God.

My sword shall be bathed in Heaven] Note, that these words in Heaven, are not to be referred to those which go next before them, viz. be bathed, for we must not think that God made this slaughter in Heaven, but to those My sword, and in particular to that possessive Pronoune My, as it virtually containes in it a Primitive Pronoune Me, or Of me: q. d. My sword, or the sword of me, who am in heaven, shall be bathed in blood, &c.

He mentioneth here his dwelling place, Viz. Heaven, to shew that he is God, and that he will punish the Edomites, not as a man, but as God Almighty. See cap. 13.6. and cap. 47.3.

Shall be bathed] Supple, In the blood of the Edomites whom I will slay.

By this he sheweth that he will shed a∣bundance

of blood, and slay very many men.

Ʋpon Idumea,] This judgement befell the Edomites, because they were the most bitter of all the nations against the Jews; whereas they ought least of all to have bin so bitter against them, being their brethren according to the flesh; for the Jews were the Children of Jacob, and the Edomites were the Children of Esau, Jacobs Bro∣ther.

That which is here prophesied against Idumea, was brought to passe by the Ethi∣opians, as they marched against Assyria, for they marched in an expedition against As∣syria. See cap. 18.

By Idumea understand the Edomites which dwell in Idumea, by a Metonymy.

Ʋpon the people of my curse,] i. e. Upon the people whom I have cursed. Genitivus Adjuncti.

By the people of his curse he meaneth the people of Idumea, or the Edomites, whom he cursed at this time.

To judgment.] i. e. That I may execute my judgment upon them.

6.

The Sword of the Lord is filled with blood, it is made fat with fatness,] i. e. The Sword of the Lord shall be filled with blood, and made fat with fatness, &c.

The Prophet speaketh here in his own person, and useth a Present for a Future tense. He speaks also of the Sword of the Lord, as of a Lion or some other ravenous beast (by a Metaphor) which drinks the blood, and feeds upon the flesh of other beasts, (as he doth also Cap. 31.8.) And y••t he allud••s too to the Sacrifices, and to the Altar, in that he saith, It shall be fill∣ed with the blood, and made fat with the blood of Lambs and Goats, and with the fat of the kidneys of R••ms: For the blood of these beasts were sprinkled upon the Altar, and the fat and the kidneys ther••of were burnt upon the Altar (as a burnt offering made with fire to the Lord) Lev. 3.4. & 10.15. and on them did the Altar feed, as a Lion upon his prey; for which it is called Ariel, that is, the Lion of the Lord, cap. 29.1, 2. Where note (as hath been often observed) That the Prophet is very frequent in joyn∣ing or mingling Metaphors.

And with the blood of Lambs and Goats, with the fat of the kidneys of Rams,] ••. e. That is, With the blood of the Lambs, &c. And is a Note of Explication here, and is put for That is.

The Prophet compareth the Edomites here to Sacrifices, and those kinde of Sa∣crifices especially, in which the blood of the beasts sacrificed was to be sprinkled round about upon the Altar, and the fat and the kidneys were to be burnt upon the Altars, Lev. 7.4.

For the Lord hath a Sacrifice in Bozra,] i. e. For the Lord hath a Sacrifice of many beasts to make in Bozra.

In Bozra,] Bozra was the chief City of Idumea.

A great slaughter in Idumea,] i. e. A great slaughter to make of beasts for Sacri∣fice in Idumea.

The Prophet speaks of the Lord here as of a man, yea, of a Levite or Priest ra∣ther: And by this Metaphor he mean∣eth, that the Lord would make a great slaughter and destruction of the Edo∣mites.

7.

The Ʋnicorns shall come down with them,] By the Ʋnicorns (which were ac∣counted strong beasts) he means Metapho∣rically, the mighty and potent men of Idu∣mea: these, he saith, shall be brought down, that is, shall be slain with them; that is, with the Lambs, and Goats, and Rams, mentioned Vers. 6. which (because they were of the lesser sort of Cattel) do sig∣nifie here, by a Metaphor, the poor and meaner sort of men of the said Idu∣mea.

Note here, that the Ʋnicorns were not appointed for any kinde of Sacrifice; therefore the Prophet sticks not close to one Metaphor, but mingles Meta∣phors, as even now and often before we ob∣served.

And the Bullocks with the Bulls,] i. e. And the Bullocks shall come down, that is, shall be slain together with the Bulls.

A Bullock is little, in respect of a Bull; therefore by the Bullocks he meaneth meta∣phorically the poorer and meaner sort of people: and by the Bulls, the great, and rich, and mighty men of Idumea. So that this is a repetition of the former words, with which kinde of repetition the Pro∣phet is much delighted.

And their Land,] i. e. And the Land of the Unicorns, and the Lambs, and the Goats, and the Rams; the Land of the Bullocks and Bulls.

By this Land is meant Idumea; for by these beasts are meant the Edomites, by a Metaphor.

With blood,] i. e. With their blood.

And their dust] i. e. And the earth or ground of their Land.

With fatness.] i. e. With the fatness which shall distill from the dead carcasses of them which shall be slain; or with the fatness which it shall gather from the blood and putrefaction of the dead bodies of them which shall be slain, which things make ground very fat.

8.

For it is the day of the Lords venge∣ance,] i. e. For the day or time in which this shall come to pass, shall be the day or time in which the Lord will avenge himself of the Edomites for all the injuries which they have done to his people the Jews; and therefore he will not spare them at that time.

And the year of recompences] i. e. And the year, or time, in which he will recom∣pence the people of Idumea for the injuries which they have done to his people the Jews.

For the controversie of Sion.] i. e. For the wrongs and injuries which the Edomites have done to the Jews.

Sion was an hill in Jerusalem, and is put here, first for Jerusalem, by a Synecdoche of a part for the whole; then Jerusalem is put for the inhabitants of Jerusalem, by a Me∣tonymy of the Subject or Continent: Then the men of Jerusalem are put for all the Jews, by a Synecdoche of the part.

By the controversie of Sion he meaneth the controversie which Sion hath with the Edo∣mites; and by a Metonymy of the Subject, he meaneth the wrongs and injuries which the Edomites have done to Sion, which was the cause and matter of that controversie: In which phrase the Prophet alludes to the nature of men, which when they have any wrong or injury offered, will have a contro∣versie with them which offered the injury, concerning the wrong or injury which they offered, that is, will go to Law with them for that injury. Thus, when the Israelites had offended the Lord, the Lord is said to have had a controversie with Israel, Hos. 4.1. And when Judah had sinned against God, God is said to have had a controversie with Judah, Hos. 12.2. and so again, Mi••. 6.2. In this sence doth our Saviour say, If thou remember that thy brother hath ought against thee, Matt. 5.23. (that is, hath any con∣troversie with thee, or Suit or Action a∣gainst thee,) for, If thou remembrest that thou hast wronged thy brother.

9.

And the streams thereof shall be turned into pitch,] i. e. And the streams and rivers of their Land (that is, of the Land of Idu∣mea) shall be turned into burning pitch, &c.

That which the Prophet meaneth by this, and what followeth in this Verse, is this; That all Idumea (that is, all the Cities and Towns and Villages of Idumea) shall be set on fire by the Ethiopians, and be and appear in a light flame, no other∣wise then if the streams and rivers of Idu∣mea were all turned into burning pitch, and the dust into burning brimstone; yea, as if the whole Land were become burning pitch. In which expression the Prophet useth an Hyperbole.

10.

It shall not be quenched night nor day,] i. e. That burning pitch (into which the Land shal be turned) shall burn night & day.

Or, by It is meant the fire thereof: For a Relative is often put by the Hebrews with∣out an Antecedent: q. d. The fire of their Land, or the fire with which their Land shall burn, shall burn night and day, and shall not be quenched.

For ever,] i. e. For many days, or a great while together.

An Hyperbole.

When Towns and Cities are set on fire, and burned down, the fire and smoke thereof continue for a long time.

From generation to generation it shall lie waste,] i. e. Idumea shall lie waste and desolate a very long time.

The Hebrews (as we have often obser∣ved) are Hyperbolical in their expressions of times.

None shall pass through it] i. e. No man shall pass through Idumea.

For ever.] i. e. For a long time.

An Hyperbole.

11.

The Cormorant and the Bittern shall possess it,] The Cormorant and Bittern are solitary birds, which delight most in solita∣ry places, and places not frequented by men.

It,] That is, Idumea.

The Owl and the Raven shall dwell in it,] The Owl and the Raven are solitary birds, as the Cormorant and the Bittern are; but the Cormorant and the Bittern delight most in the waters, the Owl and the Raven in the dry places.

And he shall stretch out upon it the line of confusion, and the stones of emptiness,] q. d. For the Lord shall mete it and measure it out for destruction and desolation, and shall destroy and make it desolate accord∣ingly.

And is put here for For: and by He is meant the Lord; and by It, Idumea.

When he saith, The Lord shall stretch out upon it the line of confusion, and the stones of emptiness, he speaks metaphorically, and borroweth his Metaphor from a Mason or a Carpenter (to which here he likeneth the Lord) which when he is to pull down any part or piece of an old building, he usu∣ally measureth the height, and the length and bredth of what he is to pull down.

He shall stretch out upon it the line of con∣fusion,] i. e. He shall measure it with the line of confusion.

When we measure any thing with a line, we stretch out the line, with which we take measure, upon the thing which we mea∣sure: hence he puts here the stretching out of the line upon Idumea, for the measuring of Idumea with the line.

The line of confusion,] This line he calls the line of confusion, because it is to mete or measure out that which is to be confound∣ed or pulled down.

This Genitive is Genitivus finis.

The stones of emptiness.] i. By stones he may mean rules, such rules as Carpenters and Masons were wont to measure their work withall, which he calls stones, because they were perhaps made of some certain polish∣able stones, though they were but short, and of no great length: Or by stones he may mean the Plummet, which Carpenters and Masons use to have tyed at the end of a line, wherewith they take the measure or height of any wall or building: These Plummets now adays are usually made of Lead, though then they used stones in stead thereof: He puts therefore stones for a Plummet (per Metonymiam Materiae,) and a Plummet for a line with a Plummet at the end of it, per Metonymiam Adjuncti.

These stones, or this line, he calls the stones or the line of emptiness, in relation to the Land of Idumea, which was to be layd waste, and to be made empty of the Cities and Towns and Inhabitants thereof, ra∣ther then to any buildings to be pulled down, to which the stones or lines here mentioned are usually applyed: For (as I have observed before, Cap. 30.28.) the Prophet in his similitudes doth often give more respect in his expressions to the thing signified by his similitude, then to the thing from which his similitude is ta∣ken.

12.

They shall call the Nobles to the King∣dom,] i. e. After this slaughter and desola∣tion, the common people, which are left a∣live, shall (hearing of the death of their King) call for the Nobles of the Land to govern the Kingdom, or to choose a King out of them.

By They are meant the Commons of the Land of Idumea, which are left alive: where a Relative is put without an Antece∣dent; and by the Kingdom is meant the Government of the Kingdom.

But none shall be there,] i. e. But none of the Nobles shall be left in the Land.

All her Princes shall be nothing.] i. e. All the Nobles of Idumea shall be nothing, that is, they shall be slain.

Whom he called Nobles before, be calls Princes here.

13.

And thorns shall come up in her pala∣ces,] i. e. And thorns shall come up in the places where now her palaces stand. See Cap. 32.13, 14.

In the fortresses.] i. e. In the compass of ground, where her Fortresses and strong Cities stood.

14.

The wilde beasts of the desart shall also meet with the wilde beasts of the Islands] Supple, There; i. e. All manner of wilde beasts shall meet there.

The wilde beasts of the Desart] i. e. The wilde beasts which use to live in the De∣sart and Wilderness.

With the wilde beasts of the Islands,] i. e. With strange wilde beasts, such as inhabit Islands, and remote places neer the Sea. See Cap. 13.22.

The Satyre] See Cap. 13.21.

The Satyre shall cry to his fellow.] i. e. One Satyre shall cry there to another: so that there shall be more Satyres there then one.

Shall cry] The cry here meant is a cry of mirth and joy. See Cap. 13.21.

15.

Gather under her shadow] i. e. Ga∣ther her young ones under her wings.

He putteth her shadow for her wings, per Metonymiam Effecti, because birds cover their young ones with their wings, as with a shadow.

The Vultures.] The Vulture is a raven∣ous bird, which loveth desolate places.

16.

Seek ye out of the Book of the Lord, and read,] q. d. When this desolation shall come to pass, which I have spoken of in this Chapter, then take ye into your hands the Book of this my Prophecy, and read it, and mark it well, and observe from thence what solitary creatures I have said shall dwell in Idumea after this deso∣lation.

He calls the Book of this his Prophecy the Book of the Lord, either because he did write it at the commandment of the Lord, or because he wrote nothing in it but what he heard of the Lord.

Not one shall fail,] i. e. Not one of these solitary creatures shall fail of being there.

None shall want her mate,] q. d. Every one shall be there with her mate or f••l∣low; and their being there every one with their mate or fellow, sheweth, that they shall not come thither to fly away again presently, but shall make their abode there.

For my mouth it hath commanded it,] i. e. For I will command them every one to come and dwell there with her mate.

The Prophet speaks here in the person of God, and yet speaks of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and puts the mouth for the whole man, by a Synecdoche; he puts also a preterfect for a future tense.

It hath commanded it,] The Particle It is redundant here after the Hebrew man∣ner.

Commanded it,] i. e. Commanded that every one shall come and dwell there.

And his Spirit] i. e. And the Lord.

The Prophet speaks here in his own per∣son; and he speaks of God as of a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and puts the spirit, which is but part, for the whole man: Or by his Spirit, he meaneth his power; for any qua∣lity or ability of doing do the Hebrews call Spirit.

It] This Pronoun It is redundant here by an Hebraism, as it is once before in this Verse.

Hath gathered them,] i. e. Will gather these solitary creatures together in Idu∣mea (when it is layd desolate) mate with mate.

And he hath cast the lot for them,] i. e. And he will give them every one an inhe∣ritance, and a several place of abode, in that Land, viz. the Land of Idumea.

He puts here a preterperfect for a future tense; and he alludes here to the division of the Land of Canaan to the Tribes of Is∣rael by lot, of which you may read Josh. 18.8, &c. where Joshua did cast lots (when the Land was divided into several divisi∣ons) which division should be given to which Tribe for his inheritance.

And his hand hath divided it unto them] i. e. And he will divide it unto them.

He puts the hand for he, a part for the whole man; and by he, he meaneth the Lord, of whom he speaks as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Prophet persists still in his allusion to the division of the Land of Canaan for an inheritance to the several Tribes of Is∣rael, where the Land was first divided into so many parts, then the lot was cast which Tribe should inherit which part, Joshua, cap. 18.

Note here, that the division which we spoke of, was before the casting of lots: for the Land of Canaan was first divided into so many parts; then did Joshua cast lots what Tribe should inherit what part: The Prophet therefore useth here an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he doth also Cap. 1.6. and elsewhere.

By line,] He alludes here to the manner of measuring and dividing Lands, which was wont to be done by a line: See Josh. 17.5, 14. and 19.9. where the Hebrew hath it, line and lines, whereas it is ren∣dered portions by our Translators: See also Psal. 78.55. where the Kingly Pro∣phet, speaking of the division of Canaan to the Tribes of Israel, and the manner thereof, saith, He cast out the Heathen also before them, and divided them an inheritance by line, and made the Tribes of Israel to dwell in their Tents.

From generation to generation.] See vers. 10.

ISAIAH, CHAP. XXXV.

THe wilderness and the solitary places shall be glad for them,] This cohereth with the for∣mer Chapter, and seemeth to have been delivered at the same time.

And the sence of this place is this; q.d. And when the indignation of the Lord shall have passed upon all Nations, (Cap. 34.2.) and his Sword shall have come down upon Idumea, (Cap. 34.5.) then shall the happiness of the Jews be such, as that the very Earth or Land of Judah shall be glad, and rejoyce for this their happi∣ness.

The wilderness, &c.] By the wilderness he meaneth Judea, which the Assyrians made like a wilderness in the days of Hezekiah, by depopulating and laying waste the Ci∣ties and Towns, cutting down the trees and hedges, treading down the Vines and Vineyards, trampling under feet the grass and fruit of the field, and killing and driving out the Husbandmen thereof; so that there were none left to till and manure the ground.

Object. The Prophet did Cap. 32.15. compare the Assyrians to the wilderness, and the Jews to the fruitful field; How cometh he therefore to compare Judea here to a Wilderness and a Desart?

Ans. The Prophet, when he compared the Assyrians to the wilderness, and the Jews to the fruitful field, had respect, not to the qualities, but to the scituations of the wilderness and fruitful field: For be∣cause a wilderness (being a dry barren ground) is scituated for the most part on hills, and the higher parts of the Earth, higher surely then the fruitful field; and the fruitful field is scituate in the valleys, where it may be fed and refreshed with waters; therefore did he compare the As∣syrians (which were high and proud of heart, and Lords and Conquerors whi∣thersoever they came) to the wilderness; and the Jews (which were at that time in a poor and low condition) to the fruitful field: But here he compares Judea to a wilderness, not in regard of the scituation, but in regard of the qualities of a wilder∣ness; for because a wilderness is untilled, unmanured, unhusbanded, uninhabited, barren and fruitless, and the Assyrians did depopulate and lay waste Judea (as I said before,) therefore doth he here compare Judea to a wilderness.

And the solitary place,] By this also he meaneth Judea, which he might call a so∣litary place, because Sennacherib had made it waste, and desolate, and solitary at this time; and driven out and slain all the in∣habitants thereof, those onely excepted which were in Jerusalem.

For them,] i. e. For the Jews, because of the happiness which shall befall them.

He puts a Relative here without an An∣tecedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And the Desart shall rejoyce, and blossom as a Rose.] By the Desart he means the Land of Judah, as he did by the wilderness and solitary place; and this is in a manner a re∣petition of the former sentence.

When he saith, the Desart shall rejoyce, he speaks of the Land of Judah as of a man, by a Metaphor or Prosopopoeia: And because in man a merry heart makes a chear∣ful countenance, Prov. 15.13. therefore the Prophet, in allusion to that, saith, that the Desart shall rejoyce, and blossom as a Rose; as if its rejoycing should make it blossom, and put on a new and more chearful face: Where, by the By, he prophecyeth also of the great abundance of fruit, and the great fertility, which shall be in Judea after the destruction of the Assyrians, of which he also prophecyed, Cap. 30.23.

And blossom,] i. e. And flourish.

He useth here a Synecdoche speciei: For though all trees and things which blossom

do also flourish, yet all things which flou∣rish do not blossom: Or else he alludeth to the blossoming of a Rose.

2.

It shall blossom abundantly,] i. e. It shall flourish abundantly, and be exceed∣ing fruitful.

Even with joy,] By this understand more then ordinary joy.

The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon,] i. e. For the glory of Lebanon shall be given to it. Understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For here.

Lebanon was a famous Forest, abounding with tall Cedars and other trees, very plea∣sant to the eye. See Cap. 33.9. Carmel was also a most fruitful hill, of which see also Cap. 33.9. Sharon was a place of most rich pastures, of which also Cap. 33.9. When therefore the Prophet saith, The glory of Lebanon shall be given to the Wilderness or Desart (that is, to Judea) and the ex∣cellency of Carmel and Sharon; the mean∣ing, That every part of Judea shall flou∣rish, and bear fruit exceedingly: the woods as Lebanon, the hills as Carmel, the Dales as Sharon, &c.

They shall see the glory of the Lord, and the excellency of our God.] i. e. The Jews (the inhabitants of Judea) shall see the glory of the Lord, and the excellency of our God.

But how shall they see the glory of the Lord, and the excellency of their God?

Ans. They shall see it in the effects there∣of, that is, in the great store and abun∣dance of all manner of fruit, which the Lord shall give to the Land of Judah.

3.

Strengthen ye the weak hands,] q. d. Comfort ye therefore those which are fear∣ful, and faint-hearted, at the thought of what they shall suffer by the Assyrians, with these tydings, That the Lord will de∣stroy the Assyrians, and when he hath de∣stroyed them, he will make the Land to flourish, and to bring forth all manner of fruit in abundance.

This is spoken to all Prophets, and all good men, by an Apostrophe; and this in∣ference is drawn as well from the former Chapter, as from this.

Fear makes a man to tremble, and his hands to shake, as though there were no strength in them; for it causeth the spirits to retire towards the heart, and to leave the outward parts destitute: Hence he takes the weak hands here, per Metonymiam Effecti, & Synecdochen partis, for the fear∣ful man.

Because comfort takes away fear, by which the spirits return from the heart to the outward parts again, and strengthen them; hence he saith, Strengthen the weak hands, for Comfort them that are fearful.

Comfort the feeble knees.] This is a repe∣tition of the former sentence.

Fear causeth the knees, as well to be feeble, and smite one against another, as to hands to be weak and tremble. See Dan. 5.6.

4.

Behold,] For behold.

Your God will come with vengeance,] i. e. Your God will come and take vengeance upon the Assyrians, and those that take part with them against you, &c.

Even God with a recompence,] i. e. Even your God will come with a recompence to recompence your Enemies for the mis∣chief they have done, or shall do you.

Save you.] Supple, Out of the hands of the Assyrians, and all other which joyn with the Assyrians against you.

5.

Then the eyes of the blinde shall be opened,] q. d. And then, when he hath taken vengeance of the Assyrians, and hath saved you, they which do not now believe what I have so often spoken con∣cerning our deliverance from the Assyri∣ans, and the blessings of God towards us, shall see, that that is true which I have so often spoken. See Cap. 29.18, &c.

And the ears of the deaf shall be unstopped,] This is the same for sence with the former sentence: q. d. Then they which are dull of hearing, and will not hear the joyful news of our delivery from the Assyrians, because they believed it not, shall have their ears unstopped, and their unbelief taken away; for they shall see the truth of this which they will not now believe. See Cap. 29.18.

6.

Then shall the lame man leap as an Hart,] i. e. Then shall he which sat as a lame man, pensive and moping, by reason of grief and sorrow, which he conceived from the miseries which the Assyrians brought or would bring upon the Land of Judah, leap for joy as an Hart leapeth, which is one of the nimblest of all crea∣tures.

And the tongue of the dumb,] i. e. And the tongue of him which sat as if he were dumb, by reason of sorrow and grief;

for sorrow and grief cause silence, Cap. 47.5.

The tongue of the dumb is put here for the dumb: a part for the whole man, by a Synecdoche.

Note, that this place, from the third Verse hitherto, as in the first or literal sence, it prophecyeth of that Salvation by which the Jews were saved from the As∣syrians, (which, as I have often observed, was a Type of our Salvation by Christ;) So, in the second and mystical sence, it prophecyeth of that Salvation by which Christ saveth us from our spiritual Ene∣mies; yea, it prophecyeth of Christs com∣ing in the flesh for that end: And those words, God will save us, as in the literal sence they signifie Gods coming by his An∣gel (which smote the Assyrians, cap. 37.36) to save the Jews out of the hands of the Assyrians: So, in the mystical sence, they signifie the coming of Christ (who was true God) into the World, to save men from their spiritual Adversaries. And those words, Then the eyes of the blinde shall be opened, and the ears of the deaf shall be un∣stopped: and then shall the lame man leap as an Hart, and the tongue of the dumb sing; are so ordered by the Holy Ghost, as that they do not onely signifie so as we have said in the Exposition thereof; but they do al∣so signifie, that Christ at his coming should work miraculous Cures upon the blinde, deaf, lame, and dumb; and restore them to their sight, hearing, limbs, and speech; and that these miraculous Cures should be the signs of Christs coming, and tokens by which Christ might be known when he came; as appeareth Matth. 11.4, 5.

7.

For in the wilderness shall waters break out,] For the wilderness shall be exceeding well watered with the Springs which shall arise out of it, and so by consequence shall become exceeding fruitful.

By the Wilderness he meaneth Judea, as vers. 1.

He gives another reason here why they should rejoyce.

And the parched ground shall become a pool,] By the parched ground he meaneth the Wilderness, which is dry and parched, by a Periphrasis: and by the wilderness he meaneth Judea, as v. 1.

When he saith, that the parched ground shall become a pool, his meaning is, that it shall be exceeding well watered, and so by consequence become exceeding fruit∣ful: for that which maketh a wilderness or a parched ground barren and fruitless, is the want of water.

This is a repetition of what was said im∣mediately before.

Shall become a pool,] i. e. Shall be ex∣ceeding well watered, and so become fruitful.

An Hyperbole.

See the like Prophecy, cap. 30.25. and the like phrase, Psal. 107.35.

And the thirsty Land springs of water,] This is a repetition of the foregoing words.

In the habitation of Dragons,] i. e. In the Wilderness where the Dragons dwelt.

Where each lay,] i. e. Where each Dra∣gon lay.

He speaks here of the Land of Judah (which he called a wilderness and solitary place, vers. 1. for reasons there given) and alludeth here to a true Wilderness, wherein Dragons and other wilde beasts lived; re∣sembling the Land of Judah to a wilder∣ness in this also, That it harbored Dragons as the wilderness did.

But how may the Land of Judah be said to harbor Dragons, or be an habitation of Dragons?

Ans. Because it harbored Sennacherib, and his Princes, and they dwelt or abode in it for a while, when they expelled the Jews and destroyed them: And it is usual with the Scripture to call such Tyrants and Oppressors Dragons, as cap. 27.1. and cap. 51.9.

Shall be grass, with reeds and rushes.] i. e. There shall be abundance of rain or water, to make the ground fruitful: For where grass groweth, and reeds and rushes, there is water in abundance.

8.

And an high-way shall be there,] By an high-way is meant a way made of stones, heaped and layd one upon another, or a causey; for the word in the Original is, Maselul, which signifieth such a way, and is derived from the Verb Salal, which sig∣nifieth to lift up, or exalt, because such a way is high, being higher elevated then the surface of the ground neer it, by reason of the stones which are layd one upon an∣other, to make that way. Such a way is usually made in Fennish, waterish, and springy grounds, where otherwise the ground being soft, the Travellers would

sink in mire and dirt, as they went. And therefore doth the Prophet seem to make mention of such a way in the Land of Ju∣dah, because he spoke of the Land of Ju∣dah, but a little before, as of a Land where waters should break out, and streams; yea, as of a Land which should become a pool, and springs of water; and where reeds and bulrushes should grow: For, as I said, in such Lands such kinde of ways were made of stones and causeys, otherwise there would be no, or very ill passing for Travel∣lers.

And a way,] By a way is here meant a common beaten way or road; for the word in the Original is Derec, which signifieth a common beaten way, which is derived from Darac, which signifieth to tread or go upon.

This way here, and the high-way menti∣oned in the words before, are not to be un∣derstood of two several ways, but onely of two several qualities of one and the same way: q. d. There shall be a way there, which shall be both high and firm, and well beaten by Travellers.

And it shall be called, The Way of Holi∣ness.] i. e. And it shall be called the Holy Way.

He puts a Substantive of the Genitive case here, for an Adjective, after the Hebrew manner: Of Holiness, for Ho∣ly.

The Way which he here speaks of, and calls, The Way of Holiness, or The Holy Way, was a way which led to the Tem∣ple, which was an holy place, where the Holy One of ISRAEL dwelt, and where he was sanctified and worship∣ed.

That which the Prophet meaneth by this, is the same with that which he saith in other words, Cap. 27.13. viz. That they shall worship the Lord in the holy Mount at Jerusalem.

The unclean shall not pass over it,] i. e. The unclean shall not walk on it.

By the unclean he meaneth the Assyrians, and such as served the Assyrians in their Wars against Judah.

Note, that the Hebrews held all people, which were neither of their stock, nor yet circumcised, unclean: Hence we finde the uncircumcised and unclean joyned together, Cap. 52. vers. 1. And hence Peter said, that it was an unlawful thing for a man that is a Jew to keep company, or come unto one of another Nation, Acts 10. vers. 28. And hence the Jews accused the same Peter, be∣cause he went in to men uncircumcised, Acts 11. vers. 2, 3. And hence the Jews ac∣cused Paul for going about to profane the Temple, Acts 24. vers. 6. because they thought that he had brought Greeks in thi∣ther, Act. 21.28.

By the unclean therefore may be here meant, first, a Gentile, or a man uncircum∣cised, in general: Then, per Synecdochen generis, an Assyrian, and such as served the Assyrians in their Wars against Judah, in particular.

He makes choyce of this word [the un∣clean] in this place, rather then any other word, thereby to signifie the Assyrians, and other Enemies of Judah, because he spoke of the Way of Holiness just before, to which uncleanness is opposite.

It made much to the comfort of Gods people the Jews, in the midst of their troubles, to think, That though they were heavily oppressed by the Assyrians, yet they should ere long so far be delivered from the Assyrians which distressed them, and besieged them in their own Land, as that not one Assyrian, or any other Ene∣my of theirs, should be left in the Land to vex them, which is signified by that, that the unclean shall not pass over the way of Ho∣liness.

But it shall be for those,] i. e. But it shall be onely for the Jews (which are a clean and circumcised Nation,) that is, for those Jews which the Lord shall pre∣serve from the sword of the Assyrians, to walk in.

By Those he meaneth the Jews, where he put a Relative without an Antecedent, as Vers. 1.

Note, that the word Onely, as it is often, so it is here to be understood.

The wayfaring men, though fools, shall not err therein.] q. d. And they, viz. the Jews (which are a clean and circumcised Nation) shall walk therein so dayly, and so frequently, and by their dayly and frequent walking therein, make the way so beaten and plain, as that wayfa∣ring men, which would travel in that Way, cannot miss, though they were fools.

9.

No Lion shall be there, nor any raven∣ous

beast go thereon,] By the Lion and the ravenous beast, he meaneth metaphorically the Assyrian, and such as served the Assyrian in his Wars against Judah: And the sence of these words is the same with those, The unclean shall not pass over it, which he here amplifieth; and which both are like to those, Cap. 49.19. They that swallowed thee up shall be far away.

Because the Lion and the ravenous beasts are beasts of the wilderness, and he had likened Judea to a wilderness, vers. 1, &c. therefore doth he make choyce of the Lion and ravenous beast for his Metaphor.

Shall go up thereon,] He saith, Shall go up thereon, because the way was a causey, elevated above the plain ground; and therefore he which would walk thereon, must ascend up, or go up, before he could walk thereon.

But the redeemed shall walk there.] i. e. But those Jews, whom the Lord shall deli∣ver out of the hand of the Assyrian, they shall walk there.

10.

And the ransomed of the Lord shall return,] i. e. Those Jews which shall be dispersed (upon the coming of the Assyri∣ans into Judea) into divers parts of the World, as Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamah, and the Islands of the Sea; or which shall be carryed captive away by the Assyrians into Babylon, shall return from thence into Judea. See Cap. 11.11.

Note, that to redeem and ransom (if they be taken strictly) signifie to buy out with a price, as slaves are bought out of the hands of the Turk: but in a general notion they often signifie, to deliver out of distress, though without a price.

By the redeemed, mentioned in the for∣mer Verse, are meant, those Jews which remained in their own Country in Jerusa∣lem, and were there saved by the hand of the Lord from the fury of the Assyrians. By the ransomed, mentioned in this Verse, are meant, those Jews which were either carryed captive into Assyria, or fled into some other parts of the Earth, to save them∣selves from the Assyrians; and were saved there, and brought back, by the goodness of the Lord to them.

He calls them the redeemed, and the ran∣somed, by anticipation; for as yet they were not redeemed and ransomed.

Shall return,] Supple, Out of the seve∣ral places where they have been (as it were Exiles) into their own Land, the Land of Judah.

And come to Sion,] i. e. And they shall come, Supple, By that way, or upon that way, to the Temple of the Lord which is in Sion.

By Sion he meaneth the Temple of the Lord in Jerusalem, which was built there upon Mount Sion, per Metonymiam sub∣jecti.

With songs,] Supple, Of rejoycing up∣on their solemn Feast days, and upon other special occasions.

And everlasting joy upon their heads,] He saith, And with everlasting joy upon their heads, because he speaks of joy as of a crown which is wore upon the head.

Everlasting joy,] i. e. Joy which shall long continue, and shall not be interrupted for many years.

Note, that this word Everlasting doth not always signifie an infinite duration, but very often a long time (and yet not very long) onely.

They shall obtain joy and gladness,] i. e. For they shall obtain such an happy con∣dition, as shall make them joyful and glad.

Understand For; for these words con∣tain a reason, why they shall come to Zion with songs, and everlasting joy upon their heads.

And sorrow and sighing.] Supple, Which the Assyrians have brought upon them, through their Oppression and Tyranny.

ISAIAH, CHAP. XXXVI.

NOw it came to pass in the four∣teenth year of King Heze∣kiah,] These things which Isaiah foretold concern∣ing the desolation of Ju∣dea, and the siege of Jeru∣salem, by the Assyrians under Sennacherib, and the deliverance of Jerusalem, and the destruction of the Assyrian Army by the Angel, came to pass in the days of Isaiah: therefore the Prophet makes a short History thereof, and adds it to his Prophecies, con∣cerning the same, that it might appear to all, how the event of things answered his Prophecies.

Came up,] With an exceeding great Army.

And took them.] Jerusalem is here to be excepted.

What the Prophet speaks here, he speaks by anticipation; for many things, which he mentioneth after this in this History, were acted before Sennacherib came against and took all the Cities, which he came against and took.

2.

Rabshakeh] This Rabshakeh was Sen∣nacheribs chief Captain.

From Lacish] Lacish was a City of Ju∣dah, which Sennacherib besieged at this time.

To Jerusalem,] Jerusalem was the Me∣tropolis and chief City of the King∣dom of Judah, where Hezekiah King of Judah was at this time, God ha∣ving promised by Isaiah, to preserve that City from the Assyrians.

With a great Army,] To besiege Je∣rusalem, and take it by force, if Hezekiah would not yield it upon terms.

And he stood by the Conduit of the upper pool,] i. e. And Rabshakeh stood, &c.

There were two pools about Jerusa∣lem, whereof one was called the upper, the other the lower pool, from their scitua∣tion: Upon both these pools (at least up∣on the upper pool) there were Conduits made, to conduct water from thence into the City.

In the high-way of the Fullers field,] i. e. In the high-way which went through, or by that field, which was called the Ful∣lers field; which field was called the Fullers field, because the Fullers were wont to dry their clothes there, when they had washed them in the pool. See Cap. 7. vers. 3.

3.

Then came forth to him Eliakim,] While Rabshakeh stood at the Conduit of the upper pool, he called to the King, 2 King. 18.18. that is, He sent to King Hezekiah, that he might treat with him; but Hezekiah fearing to commit his person to him, or otherwise to expose it to danger, went not out himself to treat with him, but sent these three, Eliakim, Joah, and Shebna.

Eliakim, Helkiahs son, which was over the House,] Supple, Of the King; that is, which was Steward of the Kings House.

One Shebna was formerly Steward of the Kings house, but this Eliakim came in his room, as Isaiah prophecyed, Cap. 22. vers. 20.

And Shebna the Scribe,] i. e. The Kings Secretary.

The Office of a Scribe or Secretary, you may read in part, Esth. 3.12.

This Shebna was not he which was for∣merly Steward of the Kings house, and Eliakims predecessor, but another, though of the same name.

The Recorder,] What was the Office of this Recorder, it is doubtful; I conceive it to have been to keep the Records, and compile the Chronicles of the most

noted things which happened: For such Officers Kings had about them, and such Records were kept, and Chronicles com∣piled, as we may see, Esth. 6.1, 2.

4.

Say ye now to Hezekiah, thus saith the great King, the King of Assyria,] Observe here the pride of Sennacherib, or Rabsha∣keh, or both, in that Sennacherib is set out here with his greatest Title; but they vouchsafe Hezekiah no Title at all.

The great King,] It was the manner of Kings, which are proud, and of great power, to arrogate to themselves great Titles, as Sennacherib did here the Title of The great King.

What confidence is this in which thou trustest?] The word confidence is to be ta∣ken here, not for the Act (as it is most com∣monly taken) but for the Object or thing in which we confide or trust.

5.

I say (sayst thou) (but they are but vain words) I have counsel and strength for war,] q. d. Perhaps thou wilt say, That th••u hast Forces enough to wage war with me, and thou hast wisdom to manage those thy Forces: but if thou sayst so, thy say∣ing will prove but words, there is no such matter; for thou hast not Forces enough to war with me, nor counsel and wisdom, if thou hadst Forces.

These two things, counsel and strength, are the chiefest requisites for the happy managing of a War; for one without the other availeth nothing: For though thou h••st never so great Forces, yet if thou hast not wisdom to manage them, they can stand thee in no stead: and if thou hast wisdom to manage an Army, yet if thou hast no sufficient Army to manage, thy wis∣dom will avail thee little.

Now on whom dost thou trust,] Supple, For strength?

That thou rebell••st against me?] i. e. That thou standest out thus against me?

He calls this standing out of Hezekiahs against him, rebellion, because the Kings of Judah were Tributaries to the Kings of Assyria, 2 King. 18.14. For there Heze∣kiah saith, He had ••ffended against Senna∣cherib (by not paying him his Tribute,) which he would not have said, if the Kings of Judah had not been wont to pay Tri∣bute to the Kings of Assyria.

Because Hezekiah might say, that he had counsel and strength for War sufficient to bear him up against Sennacherib, and there∣fore he would not yield to him; Rabsha∣keh goeth about here to shew, that Hezekiah deceives himself, that when he had made Hezekiah b••lieve that he was in an error, he might better perswade him to submit to Sennacherib.

6.

Lo, thou trustest in the staff of this bro∣ken reed, on Egypt,] q. d. Lo, thou trustest in Egypt for strength for war, which is but as a staff made of a broken reed; and there∣fore a poor staff to rely upon, and to trust in.

Rabshakeh, that he might shew that He∣zekiah deceived himself, in saying, that he hath strength for war, thus argues; q. d. If thou hast strength for war, it is either Foreign strength, or Domestique strength; strength which thou expectest from others, or strength which thou hast of thine own. But thou hast neither Foreign strength, or Domestique strength; neither strength for war, which thou canst expect from others, neither strength for war of thine own: therefore thy words are but vain words, when thou sayst, I have strength for War.

Rabshakeh, to make his Minor good, thus argues: All Foreign strength is either Humane or Divine; But thou hast neither humane strength for War, nor yet divine, in which thou canst trust: Therefore thou hast no Foreign strength for War, in which thou mayst trust.

The Minor of this Syllogism he endevors to prove, partly in this, partly in the fol∣lowing Verse.

And for that part of the Minor Proposi∣tion of the first Syllogism, which said, He had not strength for W••r of his own, he strives to make good in the eight and ninth Verses.

In the staff of this broken reed,] i. e. In this staff which is made of a broken reed.

This Genitive is Genitivus Materiae.

On Egypt,] q. d. Even on Egypt.

Rabshakeh takes it here for granted, that if Hezekiah did expect help from any Fo∣reign people, he did expect it from the E∣gyptians: For, as the case stood, there was no other people that would send him ayd: Besides, many of the men of Judah (though without Hezekiahs privity) had sent into Egypt for strength, Cap. 30, & 31. which Sennacherib hearing of, might think that it

was done by Hezekiah, and that Hezekiah had sent thither for supplies.

Whereon if a man lean, it will go into his hand and pierce it,] On which staff (made of a reed) if a man lean, it will run into his hand, and pierce it.

A reed, though it be used for a staff, yet if a man leans upon it with his whole bo∣dy, it will deceive him, and give him a fall, much more if it be a broken reed. Moreover, being it is a broken reed (and so sharp and splintry) it will run into the hand of him which leans upon it with his body, his hand being between his body and the reed, and next upon the top thereof.

In the choyce of his similitude he al∣ludes to the reeds which grew plentifully on the banks of Nilus, that great River of Egypt.

So is Pharaoh, King of Egypt, to all that trust in him.] q. d. For as a broken reed, whereon a man leans, will fail him, and will go into his hand (who leans upon it) and pierce it: So will Pharaoh, King of Egypt, do to all that trust in him: For he is weak like a reed, and therefore will fail them; and unfaithful and perfidious, and so will hurt them: He will get their Trea∣sures (which are the sinews of War) and not profit them (Cap. 30.6.) and by so doing will he be a cut to them.

7.

But if thou sayst, We trust in the Lord our God,] Supple, For strength for War: q. d. But if thou sayst to me, We trust not in Egypt, nor in any humane power for strength; but our trust is in the Lord our God.

Is it not he whose high places and whose Altars Hezekiah hath taken away? and said to Judah and to Jerusalem, Ye shall worship before this Altar?] Supple, Hezekiah therefore hath offended him, and provoked him to anger, by doing this: How there∣fore can Hezekiah or ye look for strength from him?

Note, that Rabshakehs Argument is here faulty, and that he assumes that which is false: For though Hezekiah took away many high places and Altars, 2 King. 18.4. yet those high places and Altars which he took away, were not consecrated to the God of Israel, but to Idols, yea to Devils.

Before this Altar.] Supple, Onely.

He meaneth the Altar of burnt offer∣ings, which was in the Temple at Jerusa∣lem.

8.

Now therefore give pledges,] q. d. But perhaps you will say, that we trust not in Egypt, nor in the Lord God for strength, but we trust in our own strength; now therefore, if you do so, Give pledges, &c.

As he endevored to prove in the two former Verses, that Hezekiahs trust in E∣gypt, and in God, was vain; and so, that he could not trust in foreign ayd: So he en∣devors to prove here, that he had no strength of his own at home, in which he might trust.

Give pledges, I pray thee, to my Master the King of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.] q. d. So certain I am of the small number of Soldiers which thou hast, as that I will give thee two thou∣sand horses, if thou art able on thy part to set riders thereon; if thou wilt but give pledges to my Master the King of Assyria, that thou wilt restore them presently to him again, if thou hast not so many riders to sit upon them.

A question will be here, How it came to pass that there were so few Soldiers in Je∣rusalem?

Ans. Though there were many Soldi∣ers in Jerusalem, yet there might be but few fit to ride horses, for want of experi∣ence; for horses were rare in Judea, espe∣cially among the common people.

But secondly, Consider who it is which saith, that there were not two thousand in Je∣rusalem able to ride horses; it is Rabshakeh, who was an Enemy and a Braggadocio, and therefore not to be believed in what he saith were there more or less.

9.

How then wilt thou turn away the face of one Captain? &c.] q. d. If thou hast not riders sufficient to set upon two thou∣sand horses, how canst thou be able to put to flight one of the least of those Captains which serve my Master in his Wars, (that I may not say, my Masters whole Army,) Supple, with thine own Forces or strength?

How wilt thou turn away the face,] i. e. How wilt thou put to flight? For to turn a mans face away, signifieth to put a man to flight, and make him to turn his back.

One Captain of the least of my Mast••rs servants,] i. e. One Captain, which is counted among the least of those Captains which are servants to my Master.

The Captains which he here speaks of,

were the Governors and Princes of those Provinces which were under Sennacheribs Dominion, which were many: These Princes and Governors raised many Soldi∣ers out of their several Provinces, to serve Sennacherib in these his Wars; and had the command of them themselves under Sennacherib which they raised: And these Princes had more or less Soldiers under them, as the Provinces which they govern∣ed were greater or lesser.

Of my Masters servants,] These Cap∣tains he calls his Masters servants, either because they served him now in his Wars; or else because Sennacherib ruled as well over them, as all other his Subjects, with an Arbitrary Government: and so they were, in that regard, but as servants, to go when he bad them go, and to come when he bad them come.

And put thy trust on Egypt for Charets and for Horsemen?] q. d. And being that E∣gypt is as a staff of a broken reed, how then wilt thou put thy trust on Egypt for Charets and for Horsemen?

Here is a Brachylogy, or compendious∣ness of speech used, by reason of which we are left to repeat those words here, which are used in the beginning of the Verse, How then wilt thou? &c.

Note, that these words are an inference drawn from what he said concerning the Egyptians in the sixth Verse, as the words immediately going before were an infer∣ence drawn from what he said concerning the smallness of Hezekiahs Forces in the eighth Verse: For here Rabshakeh makes an application of what he said, and infers from thence that which was for his purpose against that which Hezekiah might rely upon.

10.

And am I now come up without the Lord? &c.] Rabshakeh should here have applyed what he said in the seventh Verse, and have drawn this or the like inference from thence; And how then canst thou say, We trust in the Lord our God for strength? But he adds here another reason first, why they had no reason to trust in the Lord, before he makes his application and infer∣ence: after which he would have made his application and inference, as before, had he not been interrupted by Eliakim and Shebna and Joah; and had he not been transported with anger, upon his in∣terruption, and so forgot it.

The sence of these words is; q. d. And am I now come up with my Army against this Land, without the Command of the Lord your God?

He puts the Lord for the command of the Lord, by a Metonymy.

Rabshakeh lyeth egregiously here, when he saith, He came not up without the command of the Lord against the Land of Judah to destroy it; for the event did shew, that the Lord would not destroy Jerusalem by Sen∣nacherib, but rather destroy Sennache∣rib.

One might wonder, to see Rabshakeh at∣tribute so much to the Lord here, whom he did so much vilifie and contemn, v. 20. But consider what Rabshakeh was, an In∣fidel, a Vaunter, a Braggadocio; and then it is no wonder to see him so inconstant in his words.

The Lord said unto me, Go up against this Land, and destroy it,] The Devils were wont to vent their Oracles in their Idols, not onely to the Inhabitants of the Land where they worshipped, but also to strangers: And Rabshakeh might conceive the like of the Lord, the God of Israel, and therefore say, as he doth here, The Lord said unto me, Go up against this Land to destroy it.

Note here, that Rabshakeh should have made here the like application of what he said concerning the Lord, in this, and in the seventh Verse, as he did of what he said concerning Egypt in the sixth Verse, and concerning the strength of the men of Jerusalem in the eighth Verse: And as he brought Arguments to prove, that Heze∣kiah had no reason to say, that he had strength for War; So should he have brought Arguments to prove, that he had no reason to say, he had counsel for War: For this was propounded to be spoken of, vers. 5. but Eliakim and Shebna and Joah did here interrupt him; and their inter∣rupting him put him into a passion, which made him forget what he had in hand.

11.

Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language, for we understand it, and speak not to us in the Jews language, in the ears of the people that are on the wall.] Eliakim and Sheb∣na and Joah would not have Rabshakeh to speak so, as that the people might understand what they said; doing therein as wise Embassadors: For it is the duty

of Embassadors (as much as in them lieth) to see to it, that what they have in Com∣mand, or what they have in Treaty, be not divulged to the people, before it be made known to the King, and he be pleased to divulge it: For many things are better kept close from the people, then imparted to them.

Speak unto thy servants in the Syrian lan∣guage,] They mention the Syrian language rather then any other, because it was Rabshakehs native language.

In the ears of the people which are on the wall.] These people were set on the wall to defend it, who (being vulgar Jews) un∣derstood whatsoever was spoken in the Jews language, but not what was spoken in any other tongue.

12.

To thy Master and to thee,] Supple, Onely.

Rabshakeh directs his speech to one of those three, Eliakim, Shebna, or Joah, which spoke to him, entreating him to speak in the Syriac language: For they three did not all speak together (for that would be confusion,) but one was the mouth of the rest; yet all are said to speak in the former Verse, because what one spoke was the sence of all.

Hath he not sent me to the men which sit upon the wall?] Supple, Also. See 2 Chron. 32.9.

That they may eat their own dung, and drink their own piss with you,] That is, That they may know that they shall be forced to eat their own dung, and drink their own piss with you; Supple, If they harken not to the great King, the King of Assyria.

He saith, That they may eat their own dung, and drink their own piss, for That they may know that they shall eat their own dung, and drink their own piss, per Metonymiam Subjecti.

By eating their own dung, and drinking their own piss, he signifieth (by an Hyper∣bole) such a famine (caused by the siege which Sennacherib would continue about Jerusalem) as that they should be glad to eat and drink the vilest and most stinking things that can be thought of.

13.

Then Rabshakeh stood and cryed,] So far was Rabshakeh from harkening to the just desires of Hezekiahs Embassadors, as that he spake the louder in the Jews lan∣guage, and shewed more indignation and insolency then before.

14.

Hear ye, &c.] He speaks to those which sat upon the wall.

Thus saith the King,] i. e. Thus saith Sennacherib, the King of Assyria, by me, to you.

Let not Hezekiah deceive you.] Supple, By telling you that ye shall be delivered from the Assyrians.

16.

Harken not to Hezekiah,] q. d. Har∣ken not, I say, to Hezekiah, but harken ra∣ther to the King of Assyria.

Make an agreement with me by a Present,] q. d. Make an agreement with me, to sur∣render up your City and your selves into my hands, and to become my Subjects, and confirm this your agreement and surrender of your selves with a Present.

Or thus; Come and bring me a Present in token that you have agreed to surrender your City into my hands, and to acknow∣ledge me for your King.

To bring or carry Presents was a thing most usual among the Eastern people: and among other ends, which they had in so doing, one was this, To acknowledge that they were willingly subject, and did take him for their King, to whom they did carry or bring their Presents: and this (among ma∣ny other places) may be proved by these two or three following; as Psal. 72.8, 9, 10, 11. where we read, He shall have do∣minion also from sea to sea, and from the river to the ends of the Earth: They that dwell in the wilderness shall bow before him, and his Enemies shall lick the dust; the Kings of Tarshish and of the Islands shall bring presents: the Kings of Sheba and Seba shall offer gifts: Where we have these phrases signifying all one and the same thing, He shall have dominion; They shall bow down before him, and lick the dust; They shall bring presents, and offer gifts to him. And 2 Chron. 17.5. where we read, that the Lord established the Kingdom in the hands of Jehoshaphat, and all Judah brought Presents to him: where, by their bringing Presents to him, they did acknowledge, that they took Jehoshaphat for their King. So 1 Sam. 10.27. We read thus, But the children of Belial said, How shall this man save us? And they despised him, and brought him no Presents. Whence we may easily gather, that they which accepted of Saul for their King, brought him Presents, and by that did ma∣nifest themselves, that they did own him for their King; but the children of Belial

would not carry him any Presents, and so did shew thereby, that they did despise him, and would not that he should reign over them. When therefore it is said here in the person of Sennacherib, Make an A∣greement with me by a Present, there is an allusion to that end which th••y had in bringing or carrying Presents; who there∣fore did carry them, or bring them, that they might acknowledge him for their King, and themselves his subjects, to whom they did carry them, or bring them.

And come out to me,] Supple, And bring me your Present, and do homage and fe∣alty to me, as to your King, and give me possession of your City.

These seem to be reasons why he would have them to come out unto him.

That they which surrendred up their Ci∣ty, were wont to come out of it, (and for these ends,) see 2 King. 24.12. and Jer. 38.17, 18.

This speech of Rabshakeh to the people was popular, and apt to stir them up to sedition; for it did put the power in them, to consult and agree of publique affairs without the Kings leave, if not against his will.

And eat ye every one of his vine,] q. d. And then will I break up my siege, and you may eat every one of his vine, &c.

Eat ye, &c.] This is vox concedentis, non imperantis; the voyce, not of command, but of giving leave, and permitting: q.d. Then shall ye eat freely, &c.

The waters of his own cistern.] In Judea there were many pits and cisterns made to keep rain-water in, which they made use of for necessary uses, being Judea was a great part of it a mountainous, and so a dry place.

17.

Ʋntil I come and take you away,] It was the manner of the Kings of Assyria, and other Eastern Kings, when they did subdue any people, to carry them away from their Native Country into some o∣ther Land, for fear that when they were return home, they whom they had sub∣dued should rebel again, and be no longer subject to them.

19.

Of Hamah and Arphad,] What Hamah and Arphad were, see Cap. 10.9.

Of Sepharvaim,] Some take Sepharvaim to have been a City of Syria neer the Sea; others, to have been a City seated upon the River Euphrates.

And have they,] Supple, Which are the Gods of Samaria.

Here is a Relative put without an An∣tecedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

20.

That the Lord should deliver Jeru∣salem out of my hand?] i. e. That any one should say, that the Lord should deliver Jerusalem out of mine hand?

21.

But they held their peace,] i. e. But the people which sat upon the wall, to whom Rabshakeh directed this speech, held their peace. See 2 King. 18.36.

The Kings commandment was, saying, An∣swer him not.] Hezekiah being a more wise King, foresaw that the Assyrian being proud by his own nature, and more proud by reason of his Victories, would carry him∣self proudly and insolently; therefore he commanded the people which sat upon the walls, if they should hear Rabshakeh speak proudly to them, not to answer him a word, lest they should by their Answer the more exasperate him, if it were rough; or terrifie the rest of the people, if their An∣swer should savor of fear.

Again, by enjoyning them silence, Rab∣shakeh could not so well practise with them, or know their mindes, who would have done any thing to gain the City at this time.

22.

With their clothes rent.] The rend∣ing of their clothes was a sign of grief and sorrow among the Hebrews, as Gen. 37.34. and 2 Sam. 1.11. Job 2.11. and particu∣larly a sign of grief and sorrow, together with an holy indignation for the blasphemy which they heard, as Matth. 26.65. Acts 14.14.

The reason of the rending their clothes for such occasions, was, to signifie thereby, that their Soul was rent for very grief.

These men rent their clothes here, both because of the blasphemies with which they heard Rabshakeh blaspheme God; and al∣so for sorrow and grief, that they were like to make no peace with the Assyrians, Cap. 33.7.

ISAIAH, CHAP. XXXVII.

HE rent his clothes,] To wit, Because of Rabshakehs blas∣phemy, which was related to him; and for grief of what was like to happen, by the breaking off of the Treaty by the Assyrians, if the Lord did not avert it.

And went into the House of the Lord.] i. e. Into the Temple, there to call up∣on God for his ayd in this time of trou∣ble.

2.

And he sent Eliakim, &c. unto Isaiah the son of Amos,] For what end Hezekiah sent to Isaiah, we may gather from the fourth Verse; he sent to him to pray for the remnant of the men of Judah, which were left after the desolation which the Assyrians had made: and he sent to him, rather then to any other, because he knew his holiness of life, and that the gift of Pro∣phecy was in him; and that he had in fore-time delivered to him, that the Lord would preserve Jerusalem from the Assyri∣ans.

3.

This day is a day of trouble,] i. e. This time is a time of trouble; a time of trouble, because of the destruction of so many Cities of Judah, and because of the siege and vexation of Jerusalem.

And of rebuke,] i. e. And a time of re∣proach, in which we are reproached: For Rabshakeh doth bitterly reproach and taunt both me the King of Judah, and my peo∣ple.

As for Rabshakehs reproach of the King, see Cap. 36.14, 15, 16, 18.

This word Rebuke, though it often sig∣nifies a reproving or chiding after a friendly manner, yet here it is taken for reproaching and taunting in a spiteful way.

And of blasphemy,] i. e. And a day or time of blasphemy; for Rabshakeh blas∣phemeth the living God.

Of Rabshakehs blasphemy, see Cap. 26.15, 20.

For the children are come to the birth, and there is no strength to bring forth.] Before these words understand those, Lift up thy prayer for us: For I conceive that the Pro∣phet useth a Brachylogy, and that these words, Lift up thy prayer for us, are to be understood from the following Verse; for otherwise it will not be easie to finde, on what this sentence doth depend, except we take For for And, or for Moreover.

The children are come to the birth, and there is no strength to bring forth.] This is a Proverbial kinde of speech, used when men are in extream danger or anguish, and have no humane help to bring them out of it: And it is taken from a woman in tra∣vel, when the childe is come to the birth; that is, to the strait and narrow neck of the womb, at what time she is in her greatest pain, and the greatest danger; and the womans strength then fails her, so that she cannot bring her childe forth into the world, that she might be eased of her pains, and freed from her danger.

4.

Will hear the words of Rabshakeh,] i. e. Will take notice of the words of Rab∣shakeh.

And will reprove the words which the Lord thy God hath heard,] i. e. And will punish Rabshakeh, and his Master who sent him, for those their words, which the Lord thy God hath heard, and taken notice of.

To reprove or rebuke, when it is spoken of God, is taken most often for to punish, as 1 Chron. 12.17. Psal. 6.1. And to reprove words, is to reprove or punish a man for his words; as, to punish sin, is to punish a man for his sin.

Wherefore lift up thy prayer for the rem∣nant that is left.] Supple, That God would punish the Assyrians, and spare them.

For the remnant that is left.] By the rem∣nant that is left, he meaneth those men of Judah and Jerusalem, which were left after that havock of men which Sennacherib and his Army had made in the Land of Judah.

6.

Be not afraid of the words that thou hast heard, wherewith the servants of the King of Assyria have blasphemed me.] q. d. Though Rabshakeh and his company did (by the command of their Master) blas∣phemously say (cap. 36. verse 15, 20.) That I could not deliver you out of the hand of their Master, the King of Assyria: yet be not thou afraid by reason of these words, for I will deliver you.

7.

Behold, I will send a blast upon him.] q. d. I will send a blast of wind upon him, which shall blow him out of this Land, as the Dust or Chaff is blown before the wind.

This phrase shews how easily God could rid the Land of Sennacherib and his For∣ces: And it is Metaphorically to be under∣stood: And what is meant by the Meta∣phor is explained in the next words.

And he shall heare a Rumour.] i. e. For he shall heare a rumour.

The rumour which he heard, and which turned him, into his owne Land, was the rumour of the destruction of 185000 of his Army in one night. For note, that though Sennacherib himselfe was upon a speedy march, (with that part of his Ar∣my which was with him) towards Hieru∣salem, to put in execution all Hostility a∣gainst that City; yet he came not thither, he came no farther then Nob, Cap. 10.32. And there he heard of that destruction of his Army which lay before Hierusalem, which turned him with all haste and feare towards his owne Land; and he staied not till he came to Nineveh, v. 37.

And return.] Supple, upon hearing of that rumour.

Into his owne Land.] He returned to Ni∣neveh, verse 37. which was the chief City of Assyria.

And I will cause him to fall by the sword in his own land.] Sennacherib was slaine with the sword by his two sons Adrame∣lech and Sharezer, as he was worshipping in the house of Nisroch his God, v. 38.

8.

So Rabshakeh returned, &c.] This relates to the 21, or 22. verse of the for∣mer Chapter.

Note, that though Rabshakeh returned himself, yet he left his Armie before Jeru∣salem.

Against Libnah.] Libnah was a City of the Tribe of Judah, belonging to the Priests. Josh. 21.13.

9.

And he heard say,] i. e. And the King of Assyria heard say.

He is come forth to make war with thee.] Tirakah King of Ethiopia came forth out of his own Countrey with an Armie, not to encounter Sennacherib in Judea, but to set upon Assyria the Kingdome of Senna∣cherib in Sennacherib's absence; See cap. 18.

He sent Messengers, saying,] Sennacherib did not onely send a Message by those Mes∣sengers by words of mouth, but he sent by them a Letter also to Hezekiah, (though it be here omitted for brevity sake, verse 14.)

Sennacherib used all meanes possible, to terrifie Hezekiah to a Surrender, when he heard of the march of Tirakah King of E∣thiopia, that he might the better attend the motion of Tirakah's Armie.

10.

Thus shall ye speak to Hezekiah, &c.] The Assyrian doth repeat here, and beat upon what he said, Cap. 36.14. He doth not mention the weakness and perfidious∣nesse of Egypt; nor the scarcity of Souldi∣ers in Jerusalem; As he did, Cap. 36. v. 6, 8. because now he understood, that Heze∣kiah did rely onely upon God; and there∣fore he doth endeavour to afright him from that, by telling him with what ill Successe others had relied upon their Gods.

Gozan,] By Gozan he meanes the peo∣ple which lived near to the River Gozan, which was a River of the Medes, 2 Kings 17.6.

Haran,] This seemeth to have been a City of Media, near the River Gozan, 1 Chron. 5.26. Though some make it a Ci∣ty of Mesopotamia, Gen. 11.31.

Rezeph,] There is no other mention of Rezeph in the whole Scripture but here, and in the same Story, 2 Kings 19.12. And therefore it is not easie to determine where it was seated: Some therefore place it in Syria, some in Mesopotamia; others in A∣rabia.

The Children of Eden.] i. e. The People of Eden.

Eden was a Region of Mosopotamia, in which Paradise was planted, Gen. 2.8.

Which were in Telassar.] It can hardly be gathered from Scripture where this Telassar was situate: But it seemeth to have been a Region either of Syria or Mesopo∣tamia.

Here, upon some occasion or other, did the people which were born in Eden, dwell at this time.

13.

Where is the King of Hamath, &c.] See Cap. 36.19.

Henah,] This is thought to have been a City of the Medes.

Ivah.] This is thought to have been a Region of the Assyrians.

14.

And spread it before the Lord.] He∣zekiah did spread Sennacheribs Letter be∣fore the Lord, for the Lord to se•• it, and to read it, (because the Contents thereof were chiefely against the Lord) that he being moved with the blasphemies, and indigni∣ties therein contained, might take venge∣ance upon Sennacherib, and defend his owne people against him. And Hezekiah did this, because the Lord doth often ac∣commodate himselfe to the fashion of men; and men are eagerly stirred up to revenge, when they see that which offends them be∣fore their eyes.

16.

That dwellest between the Cherubins.] In the two ends of the Mercy-Seat there were two Cherubins, or Angels made of Gold of beaten work: And these Cheru∣bins did stretch forth their wings on high, and their faces did look one towards another, Exod. 25. v. 18, 19, 20. Between these two Cherubins was the Lord wont to manifest his presence and to sit, Exod. 25. ver. 22. Numbers 7.29. Hence was the Lord said to dwell between the Cherubins, Psalm 80.1. And to sit between the Cherubins, Psal. 99.1.

Thou art the God, even Thou alone, of all the Kingdomes of the earth.] This acknow∣ledgement, or confession, doth Hezekiah here make, in opposition to the many gods of the Nations, which Sennacherib men∣tioned Cap. 36.18. and Cap. 37.12. And in full beliefe of this, doth he make his prayer to the Lord.

Thou hast made heaven and earth.] By Heaven and Earth understand also all things which are therein contained, by a Metonymie.

He sheweth by this, that the Right and Title to all the Kingdoms of the earth, is the Lords, and there is no God truely so called, but the Lord onely.

17.

And heare,] Supple, The blasphemous words which Sennacherib hath written a∣gainst thee.

It is likely that Hezekiah did not onely spread Sennacherib's letter before the Lord, for the Lord to see the blasphemy there∣in written; but did also read it him∣selfe unto the Lord; and therefore he de∣sireth the Lord to hear it, while he reads it.

And see,] Supple, The blasphemous words which Sennacherib hath written in this Letter.

And heare,] Supple, And see, q. d. yea hear I say, and see, &c.

The living God.] i. e. Thee.

Here is an Enallage of the Person.

18.

Of a truth Lord, the Kings of Assyria have laid waste all the Nations, &c.] i. e. Hezekiah confesseth it here to be true which Sennacherib said v. 12. but draws a better conclusion from thence then Sen∣nacherib did.

Laid waste the Nations.] This phrase is like that Cap. 24.6. viz. They that dwell therein are desolate: Look therefore upon the Notes there.

20.

Now therefore O Lord our God save us from his hand, that all the Kingdomes of the earth may know that Thou art the Lord, even Thou onely.] It might be known to all the Kingdomes of the earth, that the Lord God of Israel was the onely Lord God, if he would but save his people out of the hands of the Assyrians, out of whose hands no God was able to save his people: For all the Kingdomes of the earth were per∣swaded, that the God of every people would do his uttermost to save his people: whereas therefore other Gods did not save their People, and the God of Israel did save his, they would conclude, that he was God alone.

That thou art the Lord.] i. e. That thou onely art the onely Lord and God.

22.

This is the word which the Lord hath spoken] i. e. This is the word which I the Lord have spoken.

He puts the third for the first person, by an Enallage.

The Virgin the daughter of Sion.] So Cap. 1.8. He cals Sion or Jerusalem a Vir∣gin, for the same reason that he calls her a Daughter, that is for her beauty.

Hath despised thee, and laughed thee to scorn.] i. e. Shall despise thee, and laugh thee to scorn.

A Preterperfect, for a Future Tense.

The Jews might well despise Sennacherib when all his Army was slain, and his forces and strength destroyed, and laugh at him when he fled for fear to his strong Holds. See cap. 31.8, 9. and cap. 33.18.

The Daughter of Jerusalem] i. e. Jerusa∣lem. See cap. 1.8.

Hath shaken her head at thee.] i. e. Shall deride thee, and mock thee.

He alludes to the gesture of those which mock and deride, who shake their head at those whom they deride and mock, as Mat. 27.39. And he puts a Preterperfect Tense for a Future.

23.

Whom hast thou reproached and blas∣phemed, &c.] He giveth a reason here in this and the six verses following, why the con∣dition of Sennacherib should be made both despicable and ridiculous; and the reason is this, to wit, because Sennacherib had re∣proached and blasphemed the Lord, and arrogantly assumed that to himselfe, which was the Lords doing, and had boasted that he would take Jerusalem by force, which the Lord had said that he would preserve; for which reasons the Lord would pull him down, and make him an object of contempt and laughter.

This speech is directed to Sennacherib, by an Apostrophe.

And lifted up thine eyes on high,] i. e. And carried thy selfe proudly.

He alludes to the gesture of proud men, who lift up their eyes and their head, and scornfully look upon those whom they despise.

Even against the Holy One of Israel.] i. e. Even against the Lord, the only God, whom the Children of Israel worship, as the holy and onely God.

24.

By thy servants hast thou reproached the Lord, &c.] i. e. By Rabshakeh and his companions, whom thou sentest to Hezeki∣ah, hast thou reproached the Lord.

And hast said] What followeth in this and the next verse, is spoken in the person of Sennacherib, by a Mimesis.

By the multitude of my Charets am I come up to the height of the mountains, &c.] Sen∣nacherib speaks here as he did cap. 10.13. at∣tributing that which he had done wholly to himselfe, and not acknowledging the hand of God therein, though what he did he did by the hand of God, as Gods instru∣ment, which was a reproach to God and a blaspheming of his name.

By the multitude of my Charets am I come up to the height of the mountains.] q. d. I am come up to the height of the Mountaines, by mine own power and strength, which is great, and which none is able to re∣sist.

To the height of the mountains.] Judea was very mountainous and hilly, and most of the Cities thereof were seated upon hills and mountains.

By the height of the mountaines there∣fore we may understand, either the most in∣accessable places of Judea, or 〈◊〉〈◊〉 may under∣stand the Cities thereof, and in particular Jerusalem, which was the chiefest City of that Land, and the greatest seated, as is probable.

To the sides of Lebanon.] q. d. Yea to the Walls of Jerusalem.

Lebanon was a famous Forrest in the North of the Land of Canaan, which was set not onely with ordinary Trees, but was famous also for tall Cedars, and choice Firre-trees: And from this Forrest is Je∣rusalem here called Lebanon, by a Meta∣phor.

Because Jerusalem was inhabited by much people, as Lebanon was beset with many ordinary Trees: and because the King, and the Nobles, and the Princes of the Land (most of them) dwelt there, as many tall Cedars and Firre-trees grew on Lebanon; Therefore doth he liken Jerusa∣lem to Lebanon. For it is usuall to com∣pare a City to a Forrest; and the multitude of the people to the multitude of the ordi∣nary trees, and the King and Nobles to the tallest trees thereof.

Aad I will cut down the tall Cedars there∣of, and the choice Firre-trees thereof.] i. e. Of Lebanon. q. d. And I will destroy the Nobles and Princes of Jerusalem.

I will enter into the height of his border.] i. e. I will enter into the very highest part of Lebanon, i. e. of Jerusalem.

Note, that these words, [The height of his border,] are as if he should say, The very height of his highest part. For, The Border signifieth, the utmost part of a thing.

On the highest places of Jerusalem stood the Temples of the Lord, and the Pallace and stately buildings of the Kings of Ju∣dah, which Solomon built, (for they were built upon Mount Sion.) Into the Temple

therefore, and into the Pallace of the King of Judah doth Sennacharib threaten to enter, or boast that he will enter, when he saith, I will entter into the height of his Bor∣der.

And into the Forrest of his Carmel.] He saith, And into the Forrest of his Carmel. For, And into the Carmel of his Forrest; By an Hypallage, or Hyperbaton. And the sense of this place is, q. d. I will enter into the height of his Border, yea into the Car∣mel of his (that is of Lebanon's) Forrest. That is, into the Carmel of Lebanon, which is a Forrest.

Note here, that And is put for Yea, and is a note of asseveration, or confirmation of what he said just before.

Carmel was a most excellent and plea∣sant Hill, of which see cap. 33. v. 9. and cap. 35. v. 2. And it is here taken figuratively for Mount Sion, which was scituate within Jerusalem, and on which the most pleasant objects of Jerusalem were seated, as the Temple, the Kings Pallace, and (nigh unto that) those goodly Gardens and Orchards which the Preacher speaks of Eccles. 2. ver. 4, 5. I say Carmel is taken here figuratively for this Mount Sion, as Lebanon is taken for Jerusalem it self, a little before.

Of his border, of his Carmel,] The Antece∣dent to this Relative His, is Lebanon, and His is as much as Its, and the Carmel of his or its Forrest, is no more then His or Its Carmel: For the Forrest of Lebanon is but a periphrafis of Lebanon, which was a For∣rest.

25.

I have digged and drunk water,] q. d. For so great an Army have I, as that when I have come into dry places, where there hath bin no more water to be had, I have digged Wells by the multitude of my Sol∣diers, and have come at water enough to suffice me and my whole Army for drink and other necessaries.

Sennacherib may seem here obliquely to slight that policy of Hezekiah in cutting off the waters about Jerusalem, hereby to di∣stresse him, when he came to besiege it, 2 Chron. 32. v. 3, 4.

And with the sole of my feet have I dried up all the Rivers of besieged places.] Under∣stand this place so, that Sennacherib boasteth here, that whensoever he came to besiege any place, he came with so great a number of Soldiers, as that they did presently drink all the Rivers of the place dry: as if he should say, So soon as ever I come to besiege any place, and set my foot neer to the rivers thereof, I have with the multitude of my men, drunk them up dry immediately.

A Thrasonicall expression.

With the sole of my feet] i. e. So soon as ever I came, Supple, To places which I have besieged.

The Hebrews use to put the foot for com∣ing; for see Gen. 30.30. Where Jacob saith thus to Laban, Jehovah hath blessed thee at my foot, the meaning is, this Lord hath bles∣sed thee by my coming, and this Preposition With, signifies often the time or instant in which any thing is done, as Cum diluculo abij; I went away with the morning light, that is, I went away so soon as ever it was morning: To dry up therefore with the sole of my feet, may very well be rendred, To dry up so soon as I came.

So then the sense of this verse is, q. d. When I have come to besiege any place where there hath bin no water, I have not wanted water, for I have come with such a mighty Army of men, as that my men could dig wells presently, which should afford me water enough: And on the contrary, when I have come to besiege any place which aboundeth with rivers of water, so nu∣merous is my Army, as that I have drunk all those rivers dry.

After this there is an application left to be understood, q. d. What therefore is there that I cannot do by my strength? and what places are there that I cannot subdue by my power?

Note here, that we do not read these re∣proachfull words among Rabshakehs re∣proaches above mentioned; yet were they spoken by him, but were there omitted for brevities sake, because they were here to be rehearsed.

26.

Hast thou not heard long agoe that I have done it? &c.] i. e. Hast thou not heard long agoe, that I did contrive it, and deter∣mine it? If thou hast not heard of it, thou mightst have heard of it.

It, the Antecedent to this Relative, is to be understood from the latter part of this verse, and it is this. viz. That thou shouldst be to lay wast defenced Cities into ruinous heaps, q. d. Hast thou not heard long ago that I con∣trived it, and determined it, that thou shouldst be to lay waste defenced Cities into ruinous heapes?

Two questions do here arise; first, how this hangs together with Sennacheribs

speech? Secondly, how Sennacherib could come to hear that he should be to lay waste defenced Cities into ruinous heaps?

Answer. To the first question I answer, That this doth not relate to the words of Sennacherib which went immediately be∣fore, but to those words which are menti∣oned cap. 36. v. 18, 19, 20. and repeated cap. 37.13. For those words are here to be understood (though they are here omitted for brevity sake, because they were there mentioned, as the words which went im∣mediately before, were there omitted, be∣cause they were to be mentioned here.)

To the second question I answer, That God said of Sennacherib, that he was the rod of his anger, and that the staffe in his hand was his indignation, Cap. 10.5. And this he said, because he intended to use him as an instrument to punish and destroy Cities and Countries; and as he said this, so might he have said more then this by his Prophets (though their Prophecies came not to our hands) by which Sennacherib might understand, that what he did, he did but as the instrument of the Lord, and not as a supream and independent cause, as he boasted.

Long agoe,] i. e. Heretofore. Hyperbole.

That I have done it,] i. e. That I have contrived it.

A Metaphor from a Potter, as in the word formed; for I have done it, is, q. d. I have made it.

And of ancient times that I have formed it?] This is a repetition of the former sentence, and for sense, the same there∣with.

Of ancient times,] i. e. Before now.

An Hyperbole.

That I have formed it?] i. e. That I have contrived it, and determined it?

The word formed, is metaphoricall, ta∣ken from a Potter, or some such like artist, who makes some rude matter into some handsome forme. See the like phrase Cap. 22. v. 11.

Now I have brought it to passe] i. e. And now I have brought to passe what I con∣trived and determined before, to wit, That thou shouldst be to lay waste defenced Ci∣tie••, &c.

That thou shouldst be to lay waste defenced Cities into ruinous heapes.] i. e. That thou shouldst destroy and lay desolate those Cities (though they be defenced Cities, and well fortified) which have sinned a∣gainst me.

27.

Therefore their Inhabitants were of small power,] q. d. And therefore (because I contrived it, and determined it, that thou shouldst lay waste defenced Cities into ru∣inous heapes, and because I would at this time bring to passe what I determined and contrived) were the Inhabitants of those Cities of small power, and fainted at thy coming against them; for I struck a feare into their hearts, who otherwise would not have been so dismayed, and easie to be over∣come by thee.

They were as the grasse of the field,] Supple, Which withereth if the wind bloweth up∣on it. See cap. 40. vers. 7, 8. that is, They were weak and fainted away, and were not able to resist nor stand before thee.

As grass on the house tops] Which wither∣eth with a little heat of the Sun, for want of root.

28.

But I know thy abode,] i. e. But I know what thou doest when thou abidest at home, and sittest even in thy Closet, and what thou dost meditate there against me. Metonymia Adjuncti.

And thy going out, and thy coming in,] i. e. And what thou doest, or meditatest when thou goest out, or comest in.

These speeches seem to be proverbiall, and to signifie all the actions and counsells of a man both publique and private.

And thy rage against me.] q. d. And I know how mad thou art against me, and how thou reproachest my power, and threatenest me as though I were an idol, as thou didst cap. 36.20. and cap. 37.10. and 24.

29.

Because thy rage against me, and thy tumult is come up into mine ears,] i. e. Because I have heard thy outragious and ruffling words, which thou hast belched forth a∣gainst me.

Thy tumult,] i. e. Thy tumultuous and ruffling words.

Therefore will I put my hooke in thy nose,] He alludes here to Fisher-men, who having struck the hooke with which they fish, into the nose of the fish, draw him which way they will in the waters.

And my bridle in thy lips,] He alludes to Horsemen, who by putting a bridle into the horses mouth, turne him which way they please. James 3.3.

I will turn thee back by the way by which thou camest.] This is a proverbiall kinde of

speech, signifying as we say, that he should go as he came, or he should go without his errand.

That which is signified by the hooke, and by the bridle, and that which turned Sen∣nacherib back was, the rumor of the slaugh∣ter of an hundred fourscore and five thou∣sand of his Army which were slaine by the Angel, as they lay in siege before Jerusalem; for when Sennacherib heard of this, he re∣turned in hast to his own place.

30.

And this shall be a sign unto thee,] He useth an Apostrophe here to Hezekiah, and speaks to him.

This shall be a sign unto thee,] Supple, By which you may know (when Sennacherib shall return home) that it was I which drave him or turned him hence.

Ye shall eat this year such as groweth of it self,] i. e. Thou, O Hezekiah, and thy peo∣ple shall eat this year such corn and grain, &c. as grow of themselves, without either plowing or sowing.

This year,] He meaneth that present year in which he spoke, in which year they must have either eaten that which grew of it selfe, or have pinched for it; for it was so late in the year before the Assyrians Army was destroyed, and they which were be∣sieged in Jerusalem were delivered, that seed-time was past; and for any corn which grew formerly the Assyrians had destroyed all, and cut down all the fruit-trees of the Land.

And the second year, that which springeth of the same,] i. e. And the year next follow∣ing this, ye shal eat that corn which spring∣eth of that which shall grow of it self this year; for from the corn which shall grow of it self this year, shall many grains fall, which shall spring up and yield abundantly, so that all the people shall be satisfied there∣with.

Why they should eat that which grew of it self the first of these two years, we have told before, to wit, because seed-time would be past before they should be delivered from the siege of the Assyrians. Now the reason why they should eat the second year of the two, that which grew of the same was, be∣cause it was the seventh year, in which the Lord said, There should be a Sabbath of rest unto the Land, a Sabbath to the Lord; thou shalt neither sow thy field, nor prune thy vine∣yard, Levit. 25.4.

And the third year sow ye and reap,] They could not reap what they sowed in the third year, untill the end of the year; there∣fore miraculous it was, that those thre•• years so much corn should grow of it self••, as should suffice all the people.

Sow ye and reap, &c.] i. e. Ye shall sow and reap, and shall be no more hindred by the Assyrians, or any other enemies from sowing and reaping as ye have bin (though ye might fear lest that Sennacherib should recruite his Army and come upon you a∣gaine.)

It augments the former miracle, that they had enough not only for bread to eat, but also for seed to sow.

And eat the fruit thereof.] i. e. And ye shall eat the fruit thereof your selves, though of late the Assyrians have eaten the fruit of what ye have sowne and plant∣ed.

31.

And the remnant that is escaped of the house of Judah,] i. e. For the remnant of the house of Judah which is escaped out of the hands of the Assyrians.

And for For.

Shall take root downward and bear fruit upward.] i. e. Shall flourish again and multi∣ply exceedingly, and sow and reap.

He alludes to a Tree, which being in good proof, shooteth forth its roots down∣wards, and its branches upwards, on which it bringeth forth much fruit.

32.

Out of Jerusalem shall go forth a rem∣nant,] i. e. A remnant of the house of Judah which saved themselves from the Assyrians by being in Jerusalem, shall go out of Jeru∣salem (when Jerusalem is freed from those which besieged her) into all parts of the Land of Judah, and inhabite and over∣spread it, and sow it, and reap the fruit thereof.

And they that escape] Supple, The hands of the Assyrian.

Out of Mount Sion] i. e. Shall go out of Mount Sion into other parts of the Land, and there live in peace and multiply.

By Mount Sion is meant Jerusalem, and this is a repetition of the former sen∣tence.

The zeal of the Lord of Hosts shall doe this.] i. e. The Lord of Hosts will do this for the ardent love which he beareth both to his owne honour, and to David his ser∣vant. See v. 35.

This.] Supple, which is here mentioned from the 29 verse.

33.

Therefore thus saith the Lord, &c.] This relates to the 29 verse, and followeth that as an inference from thence.

He shall not come into this City.] q. d. Sen∣nacherib shall not force the gates of the Ci∣ty, and so enter in and take it.

Nor shoot an Arrow there.] i. e. Nor shoot an Arrow at those which stand upon the Wall, that he might drive them away and so scale the wals.

Nor come before it with shields.] q. d. Nei∣ther shall he assault it with armed men.

When they which besiege a City and would assault it, cannot drive away the souldiers that are set to defend the Walls, with shooting, they assault it, and scale the Walls with men armed with shields, and such defensive Armour which may de∣fend them from the Arrowes and Darts of them which are upon the wals.

Nor cast a bank against it.] When they that come before a City, and are resolved to take it, cannot take it by storm or by assault, that they may starve it out, they trench and cast a bank against it round a∣bout, so that they which are besieged can∣not come out, or have any provision brought in unto them.

The meaning then of this place is, that Sennacherib shall not take Jerusalem by force, neither shall he assault it with armed men; or closely besiege it with Trenches, &c. Which understand of Sennacherib himselfe: For he was not himselfe before Jerusalem, though he threatned to assault it, and besiege it, untill he had taken it, and to u••e all manner of hostility against it; and for that end was comming himself with that part of his Army which was with him (when his Army which was before Jerusalem was destroyed by the Angel.) But though Sennacharih did not entrench against it himselfe, yet part of his Armie did, cap. 29.3. But neverthelesse, it u∣sed not that hostility, nor did it be∣sieg•• Jerusalem with such eagernesse as Sennacherib threatned, and would have done, if he had come himselfe; and pre∣sently after this it was destroyed.

34.

By the way that he came, by the same he shall returne.] q. d. He shall goe as he comes; or he shall return without his er∣rand.

This is a proverbiall kinde of phrase, as I said v. 29.

35.

For I will defend this City to save it.] q. d. For I will defend this City that I may save it. Or, I will defend this City and save it.

For mine owne sake.] For mine honours sake. Because I have made choice of that City to be the place of my Sanctuary, and my Worship: As also because that I would shew that I am the onely Lord God, v. 20. which I should not doe, if I suffered Senna∣cherib to take Jerusalem.

And for my servant David's sake.] q d. And for the love which I bore to David thy Father, and because of the promise which I made to him, that I would esta∣blish the Throne of his Kingdome, 1 Kings 2.3. and 2 Chron. 7.18. which would come to nought if Jerusalem should be de∣stroyed at this time.

36.

The Angel of the Lord went forth.] Supple: Out of heaven, or from the presence of the Lord, who commanded him to slay the Assyrians.

And when they arose,] And in the mor∣ning, when those Assyrians which escaped the sword of the Angel arose: Or, when the men of Jerusalem arose.

A Relative put without an Antece∣dent.

Behold they were all dead Corpses.] i. e. Behold those hundred fourscore and five thousand which the Angel had smitten, were all dead Corpses. q. d. Behold these Assyrians which escaped the sword of the Angel: or the men of Jerusalem, (when they arose early in the morning) saw those hundred fourscore and five thousand which the Angel had smitten, all dead Corpses, lying dead upon the ground.

37.

And Sennacherib King of Assyria] Supple, When he heard of this slaugh∣ter.

Departed.] Out of the Land of Judah with much fear.

And went and returned.] i. e. And retur∣ned.

Those words [And went] are redun∣dant. See the like cap. 2.3.

At Nineveh.] Nineveh was the chief Ci∣ty of Assyria.

38.

Adramelech and Sharezer his sonnes smote him with the sword.] It is a tradition among the Jewes, that Adramelech and Sharezer killed their Father, because he had vowed to offer them as a Sacrifice to his God Nisroch: if he would appease

the mindes of those which were angry with him. For many who had lost their Sonnes, and Brothers, and Kinsmen in that slaughter which the Angel made of the Assyrians were discontented with Sen∣nacherib for it; as being the cause thereof.

They escaped into the Land of Armenia.] This their escape was for feare, lest they should be punished for their Parri∣cide.

ISAIAH, CHAP. XXXVIII.

IN those days was Hezekiah sicke, &c.] Hezekiah fell sick of this disease of his, about the 14^th or beginning of the 15^th year of his reign: for af∣ter this he reigned fif∣teen yeares, v. 5. And in all he reigned twenty nine yeares, 2 Kings 18.2. Take fifteen therefore out of twenty and nine, and there remaines fourteen: In the lat∣ter end therefore of the fourteenth or be∣ginning of the fifteenth year, did this sick∣nesse happen. It happened therefore while Sennacherib was warring in Judea, which also appeareth from the sixth verse of this Chapter.

Sick unto death.] Hezekiah was said to be sick unto death at this time, because his Disease was in its own nature deadly, and brought him (as we say) to the point of Death.

Set thine house in order.] i. e. Set the af∣fairs of thine house in order, as thou wouldst have them disposed of after thy death. q. d. Make thou thy Will, and dispose of thy goods as thou pleasest.

For thou shalt die and not live.] A Questi∣on will presently arise upon these words; why Hezekiah dyed not, when as the Lord said to him by his Prophet, Thou shalt dye and not live? The Answer is, because this sentence of the Lord was not absolute, but conditionall, and so Hezekiah took it, as is evident by his praying to God for mercy herein; upon which prayer the Lord restored him to his health.

It is frequent with God to promise and threaten in termes which seem absolute, but include a Condition, or have an exception tacitly involved: which condition or ex∣ception the Lord concealeth, that they whom the Promise or Threat concerneth, may be the more earnest with the Lord, to hasten his Promise, or remove his Threats.

2.

Then Hezekiah turned his face towards the Wall and prayed, &c.] Hezekiah tur∣ned his face towards the Wall as he lay in his bed, that he might pray to God with the more intention of minde; while he turned his face from those which stood by, and removed his eyes from distracting Ob∣jects.

And prayed unto the Lord.] to wit, to spare his life.

3.

Remember now, O Lord, I beseech thee, how I have walked before thee, &c.] To walk before God, is so to live, as if we had God alwayes before our eyes: And they that so live strive to please him, as a servant is al∣wayes diligent and carefull to please his Master when he is in his Masters sight.

In truth.] And not in shew and appea∣rance onely.

With a perfect heart.] With an heart free from hypocrisie.

Have done that which is good in thy sight.] Have done that which pleaseth thee.

After these words; understand these words, to wit, Remember this, O Lord, I beseech thee, and because I have done this, be gracious unto me, and spare thou my life, and cut not off my dayes at this time.

Note here first, that holy men did some∣times make mention of their good deeds before the Lord, in their prayers to him, as did Nehemiah, Nehem. 13.14. and

Jeremiah, Jerem. 15.15. and Hezekiah here.

Note secondly, that when they did make mention of their good deeds before the Lord, they did it for the most part when they were in troubles and tribulation.

Note thirdly, that though they did make mention of their good deeds, they did not mention them as meritorious causes of what they prayed for: And this is plain by Nehemiah, who when he had in the fifth and sixth Chapter of his Book, and in the thirteenth Chapter and fourteenth verse, and else-where, entreated the Lord that he would remember him, according to his good deeds; in the thirteenth Chapter, and the two and twentieth verse, he saith, Remem∣ber me, O my God, concerning this also, and spare me according to the greatnesse of thy mercy.

Note fourthly, that the reason why they mention their good deeds at such time is, first, That they might the more incline the Lord to mercy; For the Lord is more rea∣die to shew mercy to those which endea∣vour to live according to his Laws, then to those which neglect them. Secondly, that they might sustain themselves against the Pusillanimity and faint-heartednesse which might assaile them, being prone by nature thereto: for the testimony of a good Conscience produceth boldnesse to∣wards God, 1 Pet. 3.21.

But besides these, Hezekiah might have a speciall reason to move him to mention his good deeds, and that is this, because the Lord made a promise to David, saying, If thy Children take heed to their way to walke before me in truth with all their heart, and with all their soule, there shall not faile thee, a man on the Throne of Israel, 1 Kings 2.4. And at this time Hezekiah had not a Childe to succeed him in the Throne.

And Hezekiah wept sore.] viz. Because God had said unto him, Thou shalt dye and not live, v. 1.

It may be asked here, why Hezekiah should weep sore, to hear that he should dye?

Answ. A generall reason may be this: Because in the time of the Law (in which Hezekiah lived) the hope of eternall life was not so great as it is under the Gospel; because the glory to come was not so ful∣ly revealed then as it is now, Ephes. 3.5. therefore was death more feared then now it is. But besides this, Hezekiah might have many particular reasons for which he wept at the hearing of his death. As first, because if he should dye, then he should leave Judah and Jerusalem under the pres∣sure and danger of Sennacherib, and must not see the delivery of it. Secondly, be∣cause he had no Sonne as yet to succeed him in his Throne. And it might be a cause of sorrow to him, to think that the Pro∣mise made to David and Solomon, 1 Kings 8.25. should not appertain to him and his posterity: yea it is inbred by Nature even in good men, to grieve to think that they should dye Childlesse, and that their Inhe∣ritance should come to strangers. See an ex∣ample of this in Abraham, Gen. 15.2. Adde to this, that Hezekiah knew that the Mes∣siah was to arise out of the seed of David: therefore if he should live to have issue, he might hope that the Messias might arise out of that, from which hope he should be cut off, by dying at this time. Thirdly, he might imagine, that they which had ascribed the calamities of his times to him, because he brake downe the Altars and the Images, &c. might be more bold to ascribe it to him, if he should now dye, and o∣thers would be more prone to believe them, as if his sinne in this had hastened his death. Fiftly, He might think that God did intend to cut him off in displeasure, (which could not be but grievous to him to think of) because the Prophet came as Gods Herald to threaten him with death: And for this reason perhaps among the rest, he doth here mention, how he had walked before God in truth, &c.

5.

Thus saith the Lord the God of David thy Father,] David is said to be the Father of Hezekiah, because Hezekiah descended from David, though after many Generati∣ons, Matth. 1. v. 6, 9. And the Lord in sending to Hezekiah the promise of Re∣covery, stiles himselfe, the God of David his Father; that Hezekiah might know, that he was mindful of the promise which he the Lord made to David, 1 Kings 2.4. which Hezekiah did tacitely minde him of in his prayers. v. 3.

I have seen thy tears.] i. e. I have taken speciall notice of thy tears, and am moved to compassion by them.

I will adde unto thy dayes fifteen yeares.] i. e. I will adde to the dayes

which thou hast already lived fifteen yeares.

6.

And I will deliver thee and this City out of the hands of the King of Assyria.] It ap∣peares from hence, that this sicknesse befell Hezekiah while Jerusalem was besieged by Sennacherib's Army. And if yee would know a reason why then it was not recor∣ded amongst those things which were done in that time, cap. 37. the reason is plaine, viz. Because that so briefe an History should not be interrupted with passages which concerned it not.

Note here, that either Hezekiah prayed for the deliverance of Jerusalem from the pressure of Sennacherib's Army as well as for the continuance of his own life: Or that such is the goodness of our gracious God, as that he gives more to his, then they ask for.

8.

Behold, I will bring, &c.] q.d. Behold, I the Lord will bring, &c.

I will bring again the shadow of the degrees which is gone downe in the Sunne-Diall of Ahaz ten Degrees backward.] By the Sun-Diall of Ahaz, is meant the Sun-Dial which Ahaz the Father of Hezekiah made or caused to be made in one of the Courts of the Royal Pallace.

By the Degrees which were in the Diall, are meant the lines which were cut or pain∣ted in that Diall, wherewith the halfe houres were marked: So that while the shadow passed from one of these Lines or Degrees, to the Line or Degree next to it, was half an hour: And while it passed on from that Line or Degree to the next, was another half hour, &c.

By the Shadow of the degrees is meant the shadow which the Gnomon or hand of the Sunne-Diall casteth when the Sun shi∣neth upon the Diall: which shadow, as the Sun goeth forward from East to West, ordinarily goeth from one degree to ano∣ther, that is, from one Line in the Diall to another, (and so sheweth how the day pas∣seth) and is therefore called, The shadow of Degrees.

The going backward of this shadow ten Degrees, was when the shadow went back∣ward ten of these Lines; which was caused by the miraculous going back of the Sun, from the West towards the East. For I con∣ceive that the Sun it selfe went back at this time: And so much I gather from 2 Chron. 32.31. And Ecclus. 48.23.

So the Sunne returned ten Degrees.] By the Sunne is meant the shadow of Degrees which is caused by the Sun; Per Metonymi∣am efficientis.

By which Degrees it was gone downe.] The Shadow is said to goe downe by De∣grees, when it passeth from Lines, which sig∣nifie more early, so Lines signifying later times in the day, which is caused by the go∣ing of the Sun from the East towards the West.

10.

In the cutting off of my dayes.] i. e. When the Lord was about to cut off my dayes, and to take away my life.

When he saith, In the cutting off of my dayes, he alludes to the manner of Wea∣vers, who when they have made an end of their Webbe, cut it off from the Thrum.

I shall go to the gates of the grave,] i. e. I shall dye; Metonymia Effecti. For they which dye, are carried to the grave, there to be buried.

Note, that the Sepulchres of the dead, especially among the Jews, had their doores and their gates which were made fast; for their Sepulchers were hollow places, either cut out of rocks, or arched with brick or stone, or the like, as appeareth by the Se∣pulcher of Christ, which was cut out of a rock, Mat. 27.60. and into which John and Peter entred, John 20. v. 6, 8. and into which those three women which brought their spices went in, Luke 24.3. as appear∣eth also by the Tombes out of which the two possessed with Devils came, Mat. 8.28. and in which they dwelt, Mar. 5.3. Hence cometh the phrase of the gates of the grave, and the gates of death, &c.

I am deprived of the residue of my years.] The age of man is threescore years and ten, saith the Psalmist, Psal. 90.10. to this doth Hezekiah seem here to allude, and as many years of threescore and ten as he had not lived, he calls the residue of his years.

Or, by the residue of years, he meaneth that time which he might have lived after this by the course of nature, had it not bin for this violent sicknesse.

11.

I shall not see the Lord] i. e. I shall not visit the Temple of the Lord.

He puts the Lord, for the Temple of the Lord, by a Metonymy.

In the Land of the Living,] i. e. On the earth, which is the land and place of the Living.

I shall behold man no more] i. e. I shall never see any man again.

With the Inhabitants of the world.] As they doe which live and dwell in the world.

12.

Mine age is departed,] i. e. That part of the threescore years and ten which I have not yet lived, is departed from me. See notes vers. 10. for he calls that his age here, which he calls the residue of his yeares there.

He speaks metaphorically of his age (though it be a thing successive, and exists onely by the present instant) as of a thing whose parts are all together, and as it were at once before our eyes.

And is removed from me] i. e. And is re∣moved out of my sight.

As a Shepheards tent,] i. e. As a Shep∣heards tent, which to day we see pitcht in such a place, and to morrow is removed from that place, and pitcht we know not where.

He saith a shepheards tent, because that represents the inconstancy and uncertainty of our life, more then any other Tent; for the souldiers tent may stand pitcht long in a place, as in sieges and the like; but Shep∣heards change the place of their Tent every day, because of the opportunity of fresh pasture for their Cattle.

I have cut off like a weaver my life,] i. e. I have caused the Lord to cut off my life, as if a Weaver should cut off his web from the thrum, before it be finished.

He saith I have cut off, for I have caused the Lord to cut off, (Supple, by my sin) Per Metonymiam Effecti.

He will cut me off] i. e. The Lord will cut off my life.

He saith Me, for my life, by a Metony∣my.

With pining sickness,] i. e. With a grievous sickness, which maketh my flesh to consume and pine away.

From day even to night wilt thou make an end of me.] i. e. I said all the day long, that is, From morning even till night, thou wilt make an end of me before the night com∣meth.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of those words, I said all the day long, which may be understood partly from the beginning of the tenth and eleventh verses, and partly from this place.

And the day is here put for the morning, which is but part of the day, Per Synecdo∣chen Integri.

Here is also an Enallage of the person, where he passeth from the third to the se∣cond person.

13.

I reckoned till morning] q. d. When night came, I reckoned and made an ac∣count with my self every hour and minute till the morning.

That as a Lion, so will He break my bones,] i. e. That as a Lion breaketh the bones of a Lamb or a Sheep, which he maketh his prey, so will the Lord break all my bones before morning, and so kill me.

Hence it is conjectured that Hezekiahs sicknesse was a most vehement feaver; for other sicknesses affect onely particular parts, but a feaver torments the whole body.

Note here again an Enallage of the Per∣son from the second to the third.

From day even to night wilt thou make an end of me.] q. d. And when morning came again, I said, all the day long from morn∣ing even till night, that thou wilt make and end of me before night commeth. See vers. 12. For these words, I said all the day long, are to be understood here as they are there.

By these sayings Hezekiah sheweth in what great pain he was in.

14.

Like a Crane or a Swallow, so did I chatter,] q. d. I made a doleful noise through the extreamity of my pain, like the noise of a Crane or a Swallow: Or thus, q. d. My strength was so spent with the extremity of my disease and my pain, as that I could not speak plainly and articulately, but did seem to chatter like a Crane or Swallow, rather then speak like a man.

I did mourn as a Dove,] i. e. I did make a mournfull noise, or groan like a Dove, saying, &c.

Mine eyes fail with looking upward,] i. e. Saying, (for this word is to be understood) I have lifted up mine eyes towards heaven in prayer to thee, O Lord, and so long have I lifted them up, that they wax weary and dim with looking up.

By this is meant, that he had prayed to God for ease, and expected ease from him, but had not received it.

The zealous and faithful people of God were wont in their prayers to lift up their eyes towards heaven (which is Gods dwel∣ling place) and to continue them in that

posture as long as they prayed; and when they had obtained what they prayed for, they ceased to pray for what they had ob∣tained, and so let down their eyes; but if they obtained not, they still prayed and continued looking upward till their eyes were weary and dim. Hence commeth the phrase, Mine eyes fail with looking upward; or, I have prayed but obtained not what I prayed for. This phrase doth the Psalmist also use, Psal. 69.3. and Psal. 119.82.

I am oppressed,] Supple, By my disease.

He speaks of his disease metaphorically, as of a cruell Creditor which oppresseth his Debtor, and casts him into prison, or deli∣vereth him to the tormentors, as M••tth. 18.34.

Ʋndertake for me.] q. d. Give me ease from this my disease, and release me from my pain.

He persisteth in the Metaphor of a cruell Creditor, for such a Creditor, though he oppresseth his Debtor, and casts him into prison, and delivereth him to the tormen∣tors; yet if a sufficient man will undertake for his Debtor, to pay him his debt, he will release him out of prison, and deliver him from the tormentors.

15.

What shall I say?] q. d. What shall I say? and how shall I be able to expresse the loving-kindness of the Lord.

He is here suddainly rapt from the ex∣pression of his great misery, to the consi∣deration of the great mercie and loving-kindness of the Lord; and these words are to be conceived as uttered from the thought and meditation of that which Isaiah said to him, v. 15. that the Lord would adde to to his dayes fifteen years.

He hath spoken unto me and himself hath done it,] i. e. The Lord hath both spoken unto me by his Prophet saying, that he will adde to my dayes fifteen years, v. 5. and he will also do what he hath spoken.

In the last of these words, a Preterper∣fect is put for a Future Tense, to shew the certainty of what he speaks of, as it is of∣ten put.

I shall go softly all my years in the bitterness of my soul.] q. d. I will be sorry all the dayes of my life, that I have offended so good and gracious a God as the Lord is to me.

I shall go softly,] i. e. I will mourn Me∣tonymia Adjuncti.

He alludes here to the gesture or pace of those which are penitent and sorrowfull, and mourn for their sins, for such go softly and slowly. See 1 Kings 21.27.

All my years] i. e. All my years which the Lord hath added to my dayes, v. 5.

Note here, that for all this, we must not think that Hezekiah did nothing else but mourn and go softly all the rest of his life; for this phrase is to be understood like those which Paul useth, Rejoyce evermore, pray without ceasing, 1 Thess. 5. ver. 16, 17. Without ceasing I have remembrance of thee in my prayers night and day, 2 Tim. 1.3. Praying alwayes with all prayer, Eph. 6.18. Rejoyce alwayes, Phil. 4.4. and which the Psalmist useth, Ile sing unto the Lord as long as I live, I will sing praise unto my God while I have my being, Psal. 104.33. Ile call upon him as long as I live, Psal. 116.2. which kinde of phrases contain a Hyperbole, and signifie onely frequent and often acts.

In the bitternesse of my soul.] i. e. Because of the grief of my soul, which grief I have conceived from that, that I have offended so gracious a God as the Lord is.

Note that Tò In, is put here for Tò Be∣cause of, for the Hebrews use this Preposi∣tion In, instead of many other Prepositi∣ons.

Note also, that bitterness is put here (by a Metaphor and Metonymy of the cause joy∣ned together) for griefe, because bitter things are grievous to the taster.

16.

By these things men live,] i. e. By such things as these are, which thou hast done for me, and promised to me, many men (which are never so dangerously sick and nigh unto death) recover their health a∣gain and live.

Note here, that the Hebrews have no Po∣tentiall Mood, but use an Indicative for a Potentiall, and so an Indicative is here taken for a Potentiall; men live, for men may live, and by men, are understood men in any dan∣gerous condition of life, Per Synecdochen Generis.

And in all these things is the life of my spirit,] By all these things which thou hast done for me, and promised me, shall I cer∣tainly be revived and live, who was neer unto death, and therefore afflicted with grief and sorrow.

He puts my spirit, for me, a part for the whole man by a Synecdoche, and a Present for a Future Tense.

By all these things, he means the visitation

whereby God did visite him in mercy by his Prophet; the promise which God made to him of adding fifteen years to his dayes, vers. 5. the promise of delivering Jerusalem from the hand of the King of Assyria, v. 6. God giving him a sign to confirme what he promised, v. 7, 2. His apointing a plaister of figs for his recovery, v. 21. &c.

So wilt thou recover me.] q. d. As thou hast said, so wilt thou recover me from my sickness.

17.

Behold, for peace I had great bitter∣nesse,] i. e. Behold, for health I had a great sicknesse.

He puts peace for health, and peace may signifie health, per Synecdochen Generis; for (after the Hebrew manner of speaking) peace signifies all prosperity and all good things, under which health is contained.

Again, peace may signifie health, because in health the humors of the body rage not, neither do they so disquiet a man as they do in sickness; and there is a great harmo∣ny and concord between the elements and the qualities of the body in health, which is not in sicknesse.

And he puts bitternesse for sicknesse, by a Metaphor; because as bitternesse is grievous to the pallat, so is sicknesse to the whole body.

To my soul.] i. e. To me.

A part is put here for the wholeman, by a Synecdoche.

Delivered it] i. e. Delivered my soul, that is, delivered me.

From the pit of my corruption,] i. e. From the grave, in which the dead bodies cor∣rupt and putrifie.

For thou hast cast all my sinnes behind thy back.] i. e. For thou hast forgiven me all my sinnes.

In these words there is contained an ele∣gan•• Metaphor, for because we cannot see those things which are behind our backs, he saith, thou hast cast all my sinnes behind thy back, for thou beholdest not my sinnes, and those sinnes which God seeth not, nor be∣holdes, he is said to pardon. See Psal. 51.9.

Note that in the Scripture phrase, God is said to forgive a man his sinnes, when he takes away any punishment from him, which he either feareth or suffereth by rea∣son of his sinnes

And here, because he took away that grievous sicknesse which he had inflicted upon Hezekiah for his sins, he is said to cast all his sins behind his back, or to for∣give him all his sins. See Notes Cap. 33.24.

18.

For the grave cannot praise thee,] i. e. For the dead which lye in the grave cannot praise thee.

He puts the grave for the dead which lye in the grave, per Metonymiam Subjecti, or Continentis.

These words shew the end or finall cause why God did forgive Hezekiah his sinnes, and deliver his soul from the pit, q. d. And therefore didst thou cast all my sinnes be∣hind thy back, and deliver my soul from the pit of corruption, that I might praise thee, for they which are dead cannot praise thee, &c.

Death cannot celebrate thee,] i. e. The dead cannot celebrate thee.

He puts death for the dead, per Metony∣miam Adjuncti.

They that go down to the pit] i. e. The dead which are carried to the grave and there buried.

Cannot hope for thy truth.] q. d. Cannot so much as hope for thy truth, much lesse can they declare it and praise thee for it.

The truth of God is to be taken here for the goodnesse and mercy of God shewn to men. (But the goodnesse and mercy of God in rela∣tion to some former promise, and to be per∣formed according to that promise.) Hence we read goodness, and truth, and mercy, often joyned together, as Gen. 24.27. and 32.10. and Psal. 115.1. why could not they which went down to the pit, hope for the Lords truth?

Answer. Because all their thoughts pe∣rished, Psal. 146.4.

The living, the living, he shall praise thee,] q. d. But the living, the living, both can and shall praise thee, Supple, For this thy mer∣cy which thou hast shewed me.

Note, that this Particle He, is redundant here, (as it is often elsewherr) and that by an Hebraisme.

The father to the children shall make known thy truth.] q. d. Fathers shall make known unto their children the goodnesse and mer∣cy which thou hast shewed to me, and shall praise thee for it.

Thy truth.] i. e. Thy mercy and goodnesse which thou hast shewn to me, in restoring me to my health.

I said that the truth of God is taken for

the mercy and goodness of God, but the mer∣cy and goodnesse of God as it is shewed in relation to some former promise, v. 18. To what promise therefore doth this relate?

Answer. It relateth to that, v. 5. I will adde unto thy dayes fifteen years, or it may relate to that promise which God made to David, 1 Kings 2.4. For by this mercy of God, whereby Hezekiah was redeemed from the grave, came Hezekiah to have a Son, who succeeded Him in the Thron, ac∣cording to the promise of God made to David.

20.

The Lord was ready to save me,] q. d. When I was sick unto death, the Lord was ready to save me.

We will sing,] i. e. I and my people, or I and the fathers, and their children (v. 19.) will sing.

My songs] i. e. The songs which I have made, or shall make in the praise of the Lord, for his goodnesse and mercy shewed to me.

In the house of the Lord.] i. e. In the Tem∣ple.

21.

For Isaiah had said, let them take a lump of figs,] I conceive that these words are to be referred to those, The Lord was ready to save me, as containing a reason why Hezekiah was so confident as to say, when he was in most extremity of his sicknesse, The Lord is ready to save me. q. d. And there∣fore was Hezekiah so confident when he was most sick, as to say, The Lord is ready to save me, because Isaiah had said, let them take a lump of figges and lay it for a plaister upon the boile.

Let them taks a lump of figs and lay it for a plaister upon the boile,] Some conjecture from hence, that the specificall disease with which Hezekiah laboured at this time was the plague; and that the boile here menti∣oned, was the plague-sore or plague-swel∣ling.

This plaister of figs, (though some thinke that it had no naturall power for this cure; others, that is was hurtfull by nature to this boile, and that therefore it was the greater miracle that healed it) was certainly pro∣per and convenient for this boile, yet was there a miracle in it; in that it cured the boile, more speedily than it could doe by nature.

Though this plaister be called a plaister of figs, yet might it consist of other ingredients as well as figs, though figs gave the deno∣mination to the plaister.

And he shall recover.] i. e. And Hezekiah shall recover from his sicknesse.

22.

Hezekiah also had said] Supple, When Isaiah had told him, that the Lord would heal him, and that on the third day he should go up to the house of the Lord, 2 Kings 20.5.

What is the sign that I shall go up to the house of the Lord?] This question Hezekiah asked, 2 Kings 20.8. and the sign given him was, that the shadow should go back ten de∣grees in the Diall of Ahaz, v. 8. and 2 Kings 20. v. 9, 10.11.

After these words, to wit, Hezekiah also had said, what is the sign that I shall go up to the house of the Lord? We must understand these or the like words, and he received this sign of the Lord, That the shadow should go ten degrees backward, by which it had gone down in the Diall of Ahaz.

Note, that this is no other reason why Hezekiah was so confident as to say, The Lord was ready to save me. vers. 20.

ISAIAH, CHAP. XXXIX.

AT that time] It was not pre∣sently upon Hezekiahs re∣covery that Merodach-Ba∣ladan sent to Hezekiah, but a good while, after though upon occasion of his reco∣very; wherefore the time here mentioned is not to be strictly taken, but with some la∣titude, yet at what time he sent, is not very certain; for this Relative is often put without an Antecedent.

Merodach-Baladan the Son of Baladan King of Babylon] Who, and what this Me∣rodach-Baladan was, is much controvert∣ed; I assent to him who takes him to have been a Mede, for the Medes did occupy the Kingdom of Babylon after Esarhaddon, Sen∣nacheribs son, according to the Prophesies which went concerning the change of that Kingdom, Cap. 13.17. and 21.9. though the Medes were afterwards driven out by Nebopolassar the Chaldean, the Father of Nabuchodonozer.

This Merodach was deified for his good deserts.

Sent letters and a present to Hezekiah,] It seemeth from hence and from other places, that it was an usuall thing between Kings and Princes (though they differed in religi∣on) to use offices of humanity, and to send greeting one to another, and to signifie their joy in the prosperity, and their griefe in the adversity one of another. David did so at the death of Nahash, the King of the Am∣monites, for he sent to Hanun the Son of Nahash, to comfort him by the hand of his Servants, for his Father, 2 Sam. 10.2. And Toi King of Hamath, sent Joram his Son with presents to King David, to salute him and blesse him, when he had sought against Hadadezer, and smitten him, 2 Sam. 8. v. 9, 10.

Sent letters] The letters here mentioned, were not onely gratulatory, to joy Hezekiah of his recoverie; but the King of Babylon did also enquire by them, concerning the miracle of the Suns going back, Cap. 38.8. as you may learn, 2 Chron. 32.31.

And a present] This present he sent to joy Hezekiah of his recovery.

It was usual with Princes, when they sent friendly one to another, to send gifts and presents, and not letters or messages onely, for love is better expressed by gifts and pre∣sents, then by bare words.

For he heard that he had been sick and re∣covered.] Supple, Miraculously.

2.

And Hezekiah was glad of them,] i. e. And Hezekiah was glad of the letter and of the presents, and of the comming of the Ambassadors: and therefore was he glad of them, because by them he was honored after such a manner, of so great a King; as also because he thought that Judea would be the safer now, because of so great a kings friendship.

And shewed them] i. e. And shewed the Ambassadors of Merodach-Baladan.

Here is a Relative without an Antece∣dent.

And shewed them the house of his precious things, &c.] How rich Hezekiah was, and how he abounded in wealth and treasure. See 2 Chron. 32.27.

But when Hezekiah was brought so poore by Sennacherib, as that he was fain to give him all the Silver that was found in the House of the Lord, and in the Trea∣sures of the Kings house, 2 Kings 18.15. to pay the sum that he laid upon him: How came Hezekiah to be so rich in so short time?

Answ. Besides other meanes by which the Lord might enrich Hezekiah, Hezeki∣ah was enriched by the spoile of the Assy∣rians which the Angel slew, Cap. 37.36.

and by the gifts and presents which were brought to him from all parts, 2 Chron. 32.23.

That which Hezekiah did here in shew∣ing the Ambassadors of the King of Ba∣bylon all his precious things, savoured of Vain-glory. And seldome it is, that even the best of men can use the tem∣porall blessings of God as they ought.

And it was not onely vain-glory in He∣zekiah thus to doe, but want of judge∣ment too; for it is dangerous for a Prince to shew his Riches to strangers: For this onely thing hath often allured the Barbarous Nations to invade the Roman Empire.

3.

What said these men? And from whence came they unto thee?] Isaiah asketh these questions, that he might take occa∣sion by Hezekiah's Answer to shew Heze∣kiah his folly.

Hezekiah said, They are come from a far Countrey to me, even from Babylon.] The Prophet asked two Questions: But here is mentioned an Answer onely to the last of them. And some say that Hezekiah gave answer onely to the last, and therefore blames him as though he had omitted that which concerned the glory of God, and boasted of that which did make for his owne Renowne. But this Interpretati∣on may seem to be too harsh against He∣zekiah; yet it is written, that in the bu∣siness of the Ambassadours of the Princes of Babylon, who sent to him to enquire of the wonder that was done in the Land, God left him to trie him, 2 Chron. 32.31. Others say that Hezekiah gave an answer to both Questions, but one of them is here omitted; because the Prophet took an oc∣casion onely from his last Answer to repre∣hend him.

This Answer of Hezekiah savours of vaine-glory also, and was spoke out of boasting.

6.

Shall be carried to Babylon.] This was fulfilled hy Nebuchadnezzar King of Baby∣lon, 2 Kings 24.13.

7.

Of thy Sonnes that shall issue from thee, which thou shalt beg••t shall they take away.] This was fulfilled 2 Kings 24.15. and 25.7.

And they shall be Eunuchs in the Pallace of the King of Babylon.] An Eunuch sig∣nifieth properly a man which is gelt: And he is so called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from the care and charge which he had of the Beds: for they were wont to be employed by great Princes in their Bed-Chambers, and in the care and custody of their Wives and Concubines, because they were more nimble and serviceable then women, and yet chaste, by reason of their being gelt.

And because these were so near to Prin∣ces and their Wives and Concubines, hence all great Officers in the Kings Court were called Eunuches, though they were not gelt nor imployed in the Bed-chamber a∣bout the Kings Wives and Concubines as Eunuches were: Yea any Courtier might be called an Eunuch, Per Synecdochen spe∣ciei.

Though their Office be never so great in a forraigne Kings Court: yet it is a griefe and miserie for Kings, and the Children of Kings to be Servants, though to Kings, upon such a way as these were.

8.

Good is the word of the Lord which thou hast spoken.] These words may signifie He∣zekiah's submission to the judgement of God here denounced against him. For by this kinde of speech did inferiours signifie, that they submitted themselves to the sentence of their Superiours, though it were bitter. See 1 Kings 2. verse 38. and 42. Yet the Hebrewes doe so inter∣pret this place, as if Hezekiah had there∣fore said, that the Word of the Lord was good; Because the judgement thereby de∣nounced was not to fall upon him in per∣son, nor in his dayes, but onely to fall up∣on his Children in after times. And indeed these words, For there shall be Peace and Truth in my dayes, seem much to favour this Interpretation of theirs; and much more, as they are recorded in the same sto∣ry, 2 Kings 20.19. They therefore repre∣hend Hezekiah here, for that he seemed not to be much touched with that which should fall upon his People, and upon his Children, being that he himselfe was not to taste of that Cup. But if Hezekiah of∣fended here, he humbled himselfe after∣ward, 2 Chro. cap. 32. v. 26.

He said moreover,] q. d. And he did not onely say, that the Word of the Lord was good; But he did moreover shew a rea∣son why he said, It was good.

Th••re shall be peace and truth in my dayes.] i. e. There shall be a sure or firm

peace in my days; for though this judge∣ment shall take away peace when it com∣eth, yet it shall not come so long as I live.

For understanding of this sense; Note first, that the word Truth is to be taken here for Firmness and Assurance; as to speak the Truth is taken for to be constant and firm, Ephes. 4.15. And that upon this ground, because the Hebrew word Emeth signifieth Firmness and Assurance aswell as Truth; and this word Truth must be thought to be of equall signification with its Originall E∣meth.

Note secondly, that in these words [Peace and truth] that is, [peace and assurance] or, peace and firmnes] there is a figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and two words are used to expresse one thing, Peace and Truth, that is, Peace and Assurance, or Peace and Firmness, to ex∣press a sure and firm Peace: The like to which we observed cap. 4.5. in those words [A smoak and a cloud by day] for a smoaky Cloud by day.

Jer 14.13. we read this, [I will give you assured peace;] yet in the Originall there are the same words as are in this place of Isaiah, to wit, Sheloth Emeth.

There shall be peace and truth in my days.] It may be here asked, how Hezekiah came to know that there should be peace and truth in his dayes.

Answ. Hezekiah might easily gather it out of the Prophets words recorded in this place: For the threats here are not that he, but that his Sons should be taken away and made Eunuchs in the Pallace of the King of Babylon: yea, it may be that the Prophet told him in plain termes, that the judgment which God had denounced against him at this time should not fall out in his dayes, though it be not expressed, but omitted for brevity sake, and left to be understood out of these words; for such kinde of Brachylogie is often used. See cap. 32.24.

In my dayes.] i. e. All the dayes of my life.

Note, that the peace here promised to Hezekiah was onely a Security or Assu∣rance, that he should not be infested from Babylon during his life. Therefore not∣withstanding this he might have war, espe∣cially an offensive war with other Nations, as it is probable he had with the Philistines, Cap. 11.14.

ISAIAH, CHAP. XL.

COmfort ye, comfort ye my people, &c.] The Prophet having foretold the Cap∣tivity of the Jews (where∣in they were carryed cap∣tive into Babylon by Nebu∣chadnezzar and Nebuzaradan, one of the Captains of Nebuchadnezzar,) that he might comfort the godly (who were carry∣ed into Captivity for the wickedness of other men) he doth in this last part of his Book prophecy to them of their deliver∣ance out of their Captivity, which should be glorious; and their flourishing estate in which they should live when they were come back into their own Land; and the Security and Safety which they should live in there; and the great Victories which they should atchieve, &c.

And note, that when all the blessings of God, bestowed upon the Jews, had in them a shadow of those blessings which we receive by Christ; those blessings which Isaiah mentioneth here from this place, to the end of this Prophecy, do in a most eminent manner shadow forth those bless∣ings which we receive by Christ: the very words of the Prophet being so directed by God, as that they do oftentimes more simply and clearly signifie those things which we enjoy by Christ, then those things which Isaiah would first signifie thereby; that is, then the blessings which God would bestow upon the Jews, by and after their deliverance from their Capti∣vity.

Comfort ye, comfort ye my people,] Com∣fort ye my people the Jews which are in captivity; Comfort them with the joyful news of their deliverance.

Saith your God.] i. e. Saith your God, ye Jews, to his Prophets.

2.

Speak comfortably to Jerusalem.] q. d. Speak ye comfortable words to Jerusalem, O ye my servants.

To Jerusalem.] By Jerusalem he mean∣eth the material City of Jerusalem, which he here speaketh to as a person, by a Meta∣phor, or Prosopopeia.

Her warfare is accomplished.] i. e. Her great labor and hardship which she hath suffered in her captivity, is at an end.

Her warfare.] Because warfare is full of labor and hardship, therefore is warfare put here for labor and hardship.

And when he saith, Her warfare is ac∣complished; he seems to allude to those years in which a man might be compelled to serve in war, and after which age he was free from that burthen.

For she hath received at the Lords hand double for all her sin.] Some interpret these words thus; For she shall receive at the Lords hands twice as great blessings, as she hath suffered punishments thereat.

And so blessings are here to be under∣stood, and sin is to be taken for punishment for sin, as it is also taken Cap. 5.18. and a Preterperfect-tense is put for a Future.

This place thus expounded, hath its like Cap. 61.7.

But others expound these words thus: q. d. For she hath suffered great punish∣ments at the Lords hands for her sin: Sup∣ple, By which the Lord is now moved to pity and compassion towards her, upon her repentance: As a Father is moved to pity his Child, whom he hath grievously chasti∣sed for his faults, when he seeth him sorry for his faults.

Note that the word, double, signifieth with the Hebrews as much as great and a∣bundant; as Jer. 17.18. Bring upon them the day of evil, and destroy them with double destruction: And 1 Tim. 5.18. Let the El∣ders which rule well be counted worthy of

double honor. In both which places double is put for great or abundant.

Note also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punishments is to be understood in the word double.

This was delivered by the Prophet long before the Jews were in captivity, yet it is spoken as though the Jews were even then in captivity, and had been long therein. Thus do Prophets speak of things to come, as if they were present.

3.

The voyce of him that cryeth in the wilderness,] i. e. The voyce of the Cryer is heard in the wilderness, saying; or, I hear the voyce of the Cryer crying in the wilderness, and saying: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

He speaks as though he heard the voyce of him that cryed; and by this he sheweth the certainty and the suddenness of the Jews delivery, and return, out of the cap∣tivity of Babylon.

In the wilderness,] He meaneth the wil∣derness between Babylon and Judea.

Prepare ye the way of the Lord,] i. e. Pre∣pare ye the way in which the Lord is to walk, or march, from Babylon to Judea, with his people the Jews.

How they should prepare the way of the Lord, he sheweth in the following words of this and the next Verse.

Make straight in the Desart a high-way for our God.] i. e. Make in the wilderness an high-way for our God to walk in, and let it be straight.

Straight.] By straight is meant, not one∣ly that which hath no windings and turn∣ings, but also that which hath no risings and fallings, but is plain; and that by a Syllepsis.

When as the way here spoken of was for the Jews to pass out of Babylon into their own Land: Why he saith it was for their God, I shall tell at the fifth Verse.

In the Desart.] Between Babylon and Judea there were great Desarts and waste places, to which the Prophet here al∣ludes.

4.

Every valley shall be exalted,] i. e. Let every valley which is in the way be filled up, and evened, or made plain with the other gro••nd.

He putteth here a Future tense for an Im∣perative mood. And this Verse is an Exe∣gesis of the latter part of the former Verse.

And every mountain and hill shall be made low:] i. e. Let every mountain and hill be digged down, and levelled with the o∣ther ground.

And the crooked shall be made straight.] i. e. And let the crooked ways be made straight.

Because of great Bogs and Mires and Precipices, and the like accidents in the way: Many a way goeth crooked and wind∣ing, to avoyd those Bogs and Mires and Precipices, which would be made straight, to the great advantage of the Traveller, if those Bogs and Mires and Precipices were filled with stones and earth, &c. And to such hath the Prophet here respect.

5.

And the glory of the Lord shall be re∣vealed.] i. e. For the glorious Lord shall come out of Babylon, and march openly with his people to Judea through the wil∣derness.

And, is put here for For.

He puts also the glory of the Lord here, for the Lord himself which is glorious, per Metonymiam Adjuncti. And he saith, shall be revealed, for shall come openly; as it is said, The Lord Jesus shall be revealed from Heaven, 2 Thess. 1.7.

And all flesh shall see it together.] i. e. And all people shall see him, Supple, as he passeth by.

He seems to allude here to the manner of men, who when any great Prince is to pass by, with a great company attending him in a glorious manner, they gather themselves together in great multitudes, and stand to see him as he passeth by.

Note here, that what the Prophet saith in the third and fourth Verses of this Chap∣ter, is spoken in allusion to what was wont to be done for great Princes and their Re∣tinue, when they were to remove from place to place, who had Harbingers and way-makers sent before, to take care that the way, by which they were to pass, was clean, and plain, and even; and work∣men to do what they commanded them, in preparing the way.

This whole description of preparing a way for the Lord, is brought onely to sig∣nifie, that the Jews, in their return out of captivity from Babylon into Judea, should have an easie passage thither, without any stop in their way.

What we read of here, Xerxes had done for him by his servants in after-times to the full sounding of the letter; of whom Justin reports, Quod montes in planum de∣ducebat

&c. Convexa vallium aequabat. Justin. lib. 2. cap. 10. fin.

The Prophet saith, Prepare ye the way of THE LORD, and make straight an high∣way for OUR GOD: And he saith, that the GLORY OF THE LORD shall be re∣vealed; that is, That the GLORIOUS LORD shall pass gloriously from Babylon to Judea in the sight of all men.

But why is it that he speaks thus?

Ans. When the Israelites were redeemed from the bondage in which they lived in Egypt, the Lord himself brought them out, and marched before them: For the Lord went before them by day in a pillar of Cloud, to lead them the way; and by night in a pillar of Fire, to give them light to go by day and by night: Exod. 13.21. In allusion therefore to what God did then, when he delivered the Israelites out of Egypt, the Prophet speaks here of God, when he should deliver the Jews out of Babylon; as though God would in a visible and glorious manner march before them then also, as he did when he brought them out of Egypt, though in∣deed he would not: For note, that the He∣brews do often understand like things by like, and so describe them. See Notes Cap. 4.5. And see Cap. 52. v. 12. where he saith to the Jews, The Lord will go before you, and the God of Israel will be your rear∣ward.

For the mouth of the Lord hath spoken it.] i. e. For the Lord hath spoken it, who cannot lye, and therefore what he hath spoken shall come to pass.

The Prophet speaks of the Lord as of a man by a Prosopopoeia; and puts the mouth, which is but part, for the whole man, by a Synecdoche.

3.

The voyce of him that cryeth in the wil∣derness.] What is meant by these words as they are taken in the first sence, and as they concern the Redemption of the Jews out of Babylon, ye have heard: Now in the second and more sublime sence, by [the voyce of him that cryeth in the wilderness] the Holy Ghost meaneth John the Baptist, Mat. 3.3. For as the Cryer here cryeth to the people to pre∣pare the way of the Lord, so did John the Baptist cry to the people of his time to re∣pent, and so to prepare a way for the com∣ing of the Lord Christ. And as the voyce of this Cryer was heard in the wilderness which lay between Babylon and Judea, so was the voyce of John heard in a wilder∣ness too, to wit, the wilderness of Judea, Matt. 3.1.

Where note, that as by the captivity of the Jews in Babylon is signified our spi∣ritual captivity and misery under sin and Satan; so by the deliverance of the Jews out of that their captivity, is signified our spiritual Redemption by Christ Jesus: In the Prophecy therefore of the deliverance of the Jews out of the captivity of Baby∣lon, there be many passages, which, as in a first sence they concern things which ap∣pertain to the deliverance of the Jews; so, in a second sence, they concern things which appertain to the Redemption which was wrought by Christ Jesus.

6.

The voyce said, Cry:] i. e. A voyce said to me, Cry.

And he said, what shall I cry?] i. e. And I said, what shall I cry?

The Prophet speaks of himself here in a third person. The like may you read of one speaking of himself in the third per∣son, cap. 21. vers. 12.

All flesh is grass, and all the goodliness thereof is as the flower of the field.] i. e. And the voyce said unto me, cry, and say with a loud voyce thus; All flesh, that is, all men, which are made of flesh, are as the grass; and all their glory and goodliness is as the flower of the field.

The Note of similitude is here left to be understood.

7.

The grass withereth, and the flower fadeth, because the Spirit of the Lord bloweth upon it:] As when a red burning wind bloweth upon the grass, or upon the flower, the grass withereth, and the flower fadeth, be∣cause thereof: Even so (for the Apodosis is left to be understood) when God is angry with all, or any kinde of flesh; that is, when he is angry with any men, whatso∣ever they are, he can easily consume them, even with the breath of his nostrils, and they shall perish.

By the Spirit of God is meant the wind (which he brings out of his treasures, when he would have it blow, Psal. 13.7.) and yet not any wind, but that which the Country-man calls a red wind, which bli∣teth Trees, and Herbs, and Flowers.

Surely the people is grass.] q. d. Surely therefore the people that thou art afraid of (even the people of the Babylonians) are as grass.

8.

But the Word of our God shall stand

for ever.] q. d. But the Word of our God shall never fail; And therefore the Word whereby he hath spoken comfort to you, and promised you deliverance out of the Babylonish captivity, shall stand firm, and come to pass, maugre the Babylonians.

You may gather, by what hath been said, what coherence these three last Verses had with the former. The coherence is this.

In the five first Verses the Prophet pro∣phecyeth to the Jews Deliverance out of the Babylonish captivity; but the Jews be∣ing at this time sore oppressed, and seeing themselves weak, and the Babylonians strong and mighty in power, were like to give but little credence to the Prophets words, and despair of ever being deliver∣ed. That therefore they might lift up their heads, and hope for deliverance according to the Word of God, and might not fear the strength and mighty power of the Ba∣bylonians, the Lord did for their sakes, by way of prevention, shew the Prophet a Vision, in which the voyce of the Lord bids the Prophet to tell his Country-men, that all flesh (and the Babylonians as well as others) were as grass; therefore they need not fear them, or any other men.

9.

O Sion, that bringest good tydings,] i. e. O Jerusalem, that bringest good ty∣dings to the other Cities of Judah, &c.

This seems to begin a new Sermon.

Sion is taken here for Jerusalem, a part for the whole: And he speaks to the mate∣rial Jerusalem, as if she were a person in∣deed, as he doth often elsewhere by a Pro∣sopopoeia.

The good tydings which Sion here brings are mentioned in the tenth and eleventh Verses.

Get thee up into the high mountain:] Sup∣ple, and there proclaim the good tydings which thou bringest, that they may be the Father-head.

O Jerusalem, that bringest good ty∣dings, &c.] This is a repetition of the for∣mer sentence, with which repetition the Prophet is much delighted.

Say unto the Cities of Judah,] i. e. Say unto other the Cities of Judah.

He speaks here of the Cities of Judah as of women, by a Prosopopoeia, as he did of Sion or Jerusalem.

Behold your God.] i. e. Behold your God cometh unto you: See Vers. 3.

10.

Behold the Lord will come with a strong hand,] Behold the Lord himself will come with a strong hand against the Babylonians who hold us captive, and will deliver us out of their hands.

And his arm shall rule] i. e. And he shall now rule. He shall rule over us, as a King over his Subjects, though till now the Ba∣bylonians have had dominion over us: And he shall rule over the Babylonians as a Lord over his Vassals, and a Conqueror over his Enemies, though hitherto they have reign∣ed as Conquerors and Lords themselves.

He speaks here of God, as of man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and puts a part, to wit, the arm, for the whole man, by a Synecdo∣che; the arm, I say, wherein the strength of man is most seen.

For him,] These words are redundant, by an Hebrew elegancy.

Behold his reward is with him:] Supple, To reward all such of his people as have waited for him.

And his work] i. e. And his reward. Work is put here for the reward of a work, by a Metonymy: And this is a repetition of the former sentence.

Is before him.] i. e. Is in a readiness. See Cap. 62.11.

11.

He shall feed his flock like a shepherd:] q. d. He shall bring his people out of Ba∣bylon into their own Cities; And while he bringeth them, he shall be to them as a shepherd is to his flock which he feeds, and for which he provides whatsoever is need∣ful.

He shall gather the lambs with his arm, and carry them in his bosom,] i. e. He shall gather the lambs together, and take them up in his arms, and carry them in his lap or bosom. The meaning is, that he shall take care and provide even for the poorest and weakest of all the Jews, and bring them into their own Land safe again.

And shall gently lead those which are with young.] Supple, Lest he should tire them, or kill them by hard travel.

He saith, And shall lead those which are with young, because Shepherds were wont to go before their sheep, as well as follow them: for their sheep knew them well, and were taught to follow them. See Psal. 80.1. Joh. 10.4.

That which the Prophet meaneth by this Metaphor of a Shepherd, is onely this, That the Lord should bring his people the Jews out of Babylon (where they were in cap∣tivity)

into their own Land, with as great care and safety as a Shepherd doth lead his flock from place to place.

12.

Who hath measured the waters in the hollow of his hand?] The Prophet speaks of God here as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and a vast and great man is he who can hold all the waters of the Sea, and all Ri∣vers and Fountains in the hollow of his hand, and therewith measure them.

And meted out Heaven with a span,] He speaks of God as of a man, as before: and a vast and great man is he, whose stand is so big, as that he can therewith span the Heavens at once.

And comprehended the dust of the Earth in a measure,] He speaketh still of God as of a man: and a vast man and strong is he, that can put all the dust of the Earth in a measure, and as easily take it up as we can a measure of dust of a pinte or less.

And weighed the mountains in the scales, and the hills in a ballance?] He speaketh still of God as of a man: And a vast man he is, and of great strength, which can weigh all the mountains of the Earth in scales, and all the hills thereof in a bal∣lance, as easily as we can weigh that which is but of a drachm weight.

Note that after those words, viz. Who hath measured the waters in the hollow of his hand? and meted out Heaven with the span? and comprehended the dust of the Earth in a measure? and weighed the mountains in scales, and the hills in a ballance? These or the like words are to be understood, Hath not the Lord?

In this Verse the Prophet sheweth the power and might of God; And that he doth two ways: First, by describing God as a man of a vast stature, which he doth while he saith that he measured the waters in the hollow of his hand, and meted out the Heavens with a span, &c. And second∣ly, by telling that the Lord made Heaven and Earth, which he doth while he telleth us that he measured the Waters, and the dust of the Earth, and meted the Heavens, and weighed the hills and the mountains.

Note, that when God created all things, he created them in measure, and number, and weight, as the Wise-man speaks, Wisd. 11.20. Therefore it is, that the Pro∣phet, when he would tell us that God cre∣ated the Heavens, and the Earth, and all things therein contained, (thereby to shew us Gods might, and his power and strength) saith, That he measured the Wa∣ters in the hollow of his hand, and meted out Heaven with a Span, and comprehended the dust of the Earth in a measure, and weighed the Mountains in Scales, and the Hills in a Ballance: alluding to Archi∣tects, who measure the particular parts of their buildings, and the materials thereof, that they may be proportionable, part to part, and all and every part to the whole.

But it may be asked here, how the Pro∣phet cometh here to speak of Gods power and might?

Ans. He doth it to prevent a tacite Ob∣jection. For whereas the Prophet said, that the Lord would come with a strong hand a∣gainst the Babylonians, and deliver his peo∣ple which were in captivity, &c. A weak Jew might object and say, Yea, but is the Lord God of might enough to come a∣gainst that mighty people the Babylonians, and to deliver his people, which are in cap∣tivity under them, out of their hands? &c. To which the Prophet here answereth, That he is of might enough to come a∣gainst the Babylonians (as mighty as they are) and to deliver his people, which are in captivity under them, out of their hands, when he saith, Who hath measured the Waters in the hollow of his hand? &c. For he that could do that (and the Lord did it) had might enough to come against the Babylonians, and deliver the Jews out of their hands: For he that could do that, had not his equal for might and power.

13.

Who hath directed the Spirit of the Lord? or, being his Counsellor, hath taught him?] q. d. Who was the Lords Coun∣sellor, to direct him and teach him how he should make the World, and order the things therein contained, when he had made them?

14.

Who instructed him and taught him in the path of judgment?] i. e. Who in∣structed the Lord, and taught him in the way of judgment? that is, Who instruct∣ed him, and taught him wisdom and discretion, when he built and ordered the World?

These Interrogatives have the force of Negatives: q. d. There was none which did instruct him; He did all these things by his own wisdom and judgment.

It may be asked, How the Prophet com∣eth

to speak here of the wisdom and judg∣ment of God? To which I answer, That the Prophet doth it to prevent a tacite Ob∣jection which a weak Jew might make: For a weak Jew might go on, and say, Yea, but the Babylonians are a subtil and politique people, as well as a strong: Though therefore we should grant that God had strength enough to come against the Babylonians, yet he may not have judg∣ment and discretion enough to manage that strength: And vis consilii expers mole ruit suâ; Strength without judgment and discretion will ruine it self. In answer to which, the Prophet here saith, that God wanted not judgment and discretion to manage his strength: For who hath direct∣ed the Spirit of the Lord? &c.

15.

Behold the Nations are as a drop of a bucket,] i. e. The Nations are as a thing of nought in respect of God.

As a drop of a bucket,] i. e. As a drop of water which hangs to the side or bot∣tom of a bucket, which if it falls off, no body regardeth.

And are counted as the small dust of the ballance:] This is a repetition of the for∣mer sentence.

By the small dust of the ballance is meant any light thing that sticks to the scale or ballance, and is of no moment (so light it is) to turn the scale any way.

He taketh up the Isles as a very little thing.] i. e. He can take up the Isles as if they were but a very little thing, and cast them whither he will, and shake out t••e inhabitants thereof, and then what will become of the inhabitants?

By the Isles understand (after the Hebrew manner) those Lands which lie neer to Seas or Rivers, especially Mesapotamia, Assyria, Armenia, which were under the Babylonians. Yea, by the Isles may be un∣derstood any Lands, or any Countries: as Cap. 20. vers. 16. Cap. 41.1.

16.

And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering.] i. e. And when we consider the greatness and power of our God, all the trees of Lebanon would not be sufficient for wood, nor all the beasts thereof suffici∣ent for a burnt-offering, if we should go a∣bout to offer him a burnt-offering answer∣able to him, and worthy of him.

17.

Before him] i. e. In respect of him. They are counted to him,] i. e. They are counted or esteemed of him; or, they are accounted and esteemed in comparison of him.

And vanity.] i. e. They are counted vanity; i. e. less then nought.

A question may here be asked, Why the Prophet doth thus vilifie the Nations in the 15, 16, and 17 Verses? And how these Verses cohere with the former?

Ans. The Prophet doth vilifie the Na∣tions here in answer to another tacite Ob∣jection which a weak Jew might make. For a weak Jew might say; Suppose God had power and strength enough to come against the Babylonians, and to deliver his people out of their hands; and wisdom and discretion to manage that strength: yet surely he hath not power and strength to come against all those Nations which will joyn with the Babylonians; For the Babylonians have many Nations to joyn with them when they go forth to battel. In answer to this Objection, the Prophet saith here, That the Lord is able to deal with all Nations, though all Nations should joyn with the Babylonians: For behold, saith he, the Nations are as a drop of a buc∣ket, &c.

18.

To whom then will ye liken God?] q. d. To which then of the Heathen gods will ye liken our God, that ye should as meanly esteem of our God as of him.

The Prophet takes occasion here to speak against Idols and Idolatry. For whereas the Jews, which were to be car∣ryed into captivity into Babylon by Nebu∣chadnezzar, were to live among Idolaters; they were to be admonished of the Law of God, which forbad Idols; and of his Na∣ture, which was such, as that it was not like silver or gold, or the work of mans hand; that they might not be drawn from God to serve Idols, as the Babylonians did.

What likeness will ye compare to him?] q. d. Which of the Heathen gods will ye compare to him, that ye should so highly esteem of any of the gods of the Heathen, as ye do of him?

What likeness] He calleth the gods of the Heathen Likenesses, because they were but Idols; the likenesses of something in Heaven above, or in the Earth beneath, or in the Water under the Earth.

19.

The work-man melteth a graven im∣age,] i. e. The work-man melteth Silver, or Copper, or Brass, or some other baser

mettal, and casteth it into an Image, which after he polisheth by engraving.

And the Goldsmith spreadeth it over with gold,] i. e. And the Goldsmith doth after∣wards gild it over, or overlay it with thin plates of gold.

And casteth silver chains.] These chains were either to put upon the neck of the Idol for ornament (as some say,) or they were to fasten the Idol to some wall or post, that it should not fall, as others say.

20.

He that is so impoverished,] i. e. He that is so poor.

That he hath no oblation,] i. e. That he hath no mony to buy Brass, or Copper, or Silver, or Gold, to offer for an oblation to his God, that an Image or Idol may be made thereof.

An Oblation is taken here for Silver, or Gold, or Brass, or the like mettal; And Oblation in general, for such an oblation in special, by a Synecdoche: Then it is taken per Metonymiam efficientis, for mony or means to purchase, Silver or Gold, or the the like mettal, which he may offer to make an Image or Idol thereof.

Chooseth a tree that will not rot:] Pliny praiseth the Cypress, and the Vine, and the Juniper tree, and the Mullerry tree for this purpose.

That shall not be moved.] Supple, Because it is nailed, or otherwise fastened to some wall or post. So that the work of the cun∣ing Work-man was, first to make a graven Image out of the Tree; then when he had made it, to fasten it to some place or o∣ther.

Here is left to be understood some such words as these are: And will you liken your God to one of these graven Images? Or one of these graven Images to our God?

21.

Have ye not known? &c.] i. e. Have ye not known that which I tell you in the next Verse, viz. That God sitteth upon the circle of the Earth? &c.

From the beginning?] Supple, Of the World.

From the Foundations of the Earth?] i. e. From the time that the Foundations of the Earth were layd; that is, from the time that the World was first created.

The laying of the Foundations of the Earth are put by a Synecdoche membri, for the Creation of the World; of which he speaks Metaphorically, as of a House which hath Foundations.

22.

It is he that sitteth upon the Circle of the Earth:] It is God which sitteth as a King and Governor upon the Circle of the Earth.

The Circle of the Earth:] By the Circle of the Earth may be meant the Earth its self, which is of a round figure: Or by the Circle of the Earth may be meant the Heavens, which environ the Earth, as the circumference of a Circle doth the center thereof.

Are as grashoppers,] i. e. Are as very little things in respect of him.

That stretcheth out the Heavens:] i. e. It is he that stretcheth out the Heavens, &c.

23.

That bringeth the Princes to nothing:] i. e. It is he that bringeth the Princes and the great ones of the Earth to nothing. By this he intimates how easily God can de∣stroy the King of Babylon, and his Nobles, and his Princes.

The Judges of the Earth,] Whom he called Princes before, he calleth Judges here; for Princes are Judges in their Do∣minions.

As vanity.] i. e. Less then nought. See Vers. 17.

24.

Yea, they shall not be planted,] yea, they shall not be sown, yea, their stock shall not take root in the Earth:] Those Princes and Judges which he spoke of in the for∣mer Verse, were such as were already in honor and in a flourishing condition, which notwithstanding he saith the Lord bringeth to nought. Here he saith, That the Lord cannot onely bring Princes and Judges, which are in honor, and in a flou∣rishing condition, to nought: But (if he so please) he can blight those (which ne∣ver were in honor) from the very womb, that they shall never flourish or attain to any honorable condition so long as they live, though they were born of honorable Parents, to honorable places.

Yea, they shall not be planted, &c.] Yea (if he please) they shall be as plants which shall never be planted: they shall be as seeds or kernels which shall never be sown; they shall be as stocks of trees which shall never take root in the Earth: For as Plants, which shall never be planted, must needs wither away, and by little and little be∣come as dry sticks; and as seeds and ker∣nels which are not sown, cannot grow up and flourish; and as a stock of a Tree

(though it be set in the Earth, yet) if it takes no root, dries away and rots: So shall those Princes and Judges, whom God would not have to flourish, be in a con∣temptible condition from the very Cradle.

He shall also blow upon them, and they shall wither.] He persists still in the Metaphor of Plants, which, if they lie out of the Earth in the open ayr and wind, are quickly dry∣ed up, and wither.

The Prophet speaks all these glorious things of God, that the Jews may have no thoughts of God, but such as are worthy of God; and that they might not think of making God like to any Idol, or any Idol like unto him: and by the way intimates, that he is able to bring down the King and Princes of Babylon, that the Jews might not despair of their delivery.

25.

To whom then will ye liken me, or shall I be equal,] See Notes Vers. 18.

Saith the Holy One?] i. e. Saith the Lord, which is the Holy One, even the Holy One of Israel.

26.

Lift up your eyes on high,] i. e. Lift up your eyes towards Heaven.

And behold who hath created these things,] i. e. Behold and tell me who hath created the Stars.

By these things he means the Stars, which he speaks of, as though he pointed at them at this time.

That bringeth out their host by number:] q. d. Who is he which brings them out by number dayly, while he makes them to a∣rise at their determined times?

Their host] i. e. Them, to wit, the Stars, which are as an Host or Army, for number and order.

By number:] He may be said to bring out the Stars by number, because all the Stars rise not at a time, but onely a certain number of them: or because they arise in their order, this first, that second, that third, &c.

He calleth them all by their names,] q. d. Our God knows them all, and all their names perfectly: And he calleth them all by their names to come forth, (as a Master calleth his Servants by their names,) and they come at his Call, and obey his Will.

The Call, whereby God calleth his Stars by their names, to come forth, is an ef∣fectual Call, and therefore is a sign of great power and might in God, who by calling them to come forth, giveth them power to come forth at his Call.

By the greatness of his might,] Supple, Doth he do this; that is, doth he call them, and they obey.

Not one faileth.] i. e. Not one Star fail∣eth to come forth (when he calls it by name) either through impotency, or dis∣obedience, or any other cause.

Here again the Prophet speaks glorious∣ly of the Lord, as he did vers. 21, 22, 23, 24. and he doth it for the same end as he did it there, viz. That the Jews might have no thoughts of God, but what were glorious; and that they might not liken him to an Idol, or an Idol to him; and that they might not despair of being delivered out of captivity, by their distrust of Gods power.

27.

Why sayst thou O Jacob,] i. e. Why then dost thou say O Jacob?

And speakest O Israel,] Supple, Say∣ing.

Israel is taken here for the Tribes of Judah and Benjamin; as Cap. 1. v. 3.

My way is hid from the Lord,] i. e. The Lord looks not upon my sad condition, but it is as hid from his eyes; he takes no notice of the troublesom way wherein I walk.

And my judgment is passed over from him?] Here seems to be an Hypallage in this sentence: And my judgment is passed over from him, seems to be put for He is passed over from my judgment; Supple, as he that will not cast an eye upon it, or take any notice of it, but purposely goeth a∣way as though he would not see it.

I take judgment here for punishment, or affliction and misery, as it is taken 1 Pet. 4.17.

This complaint is to be taken, as proceed∣ing from the Jews, when they had layn a long time in the Babylonish captivity; and it is grounded upon that, That they thought that God was weary of delivering and doing for his people, as he had done for them and their fathers informer time: as appears by the Answer which the Prophet gives to this their Complaint in the next Verse, though it be omitted here for brevity sake.

28.

The Creator of the ends of the Earth.] i. e. The Creator of all the Earth.

Here is a Synecdoche of the parts for the whole.

There is no searching of his understand∣ing.] But yet there is no searching of his understanding, to tell why your way is hid from him, or why your judgment is passed over from him.

The Prophet doth here meet with a ta∣cite Objection of the Jews; for they might say, If God did not faint, nor was weary of fighting, and pleading for us, and de∣livering us out of our afflictions, and of doing for us as he hath done heretofore; surely he would not suffer us to lie helpless in the depth of this our captivity so long a time. To this the Prophet answers, That if God lets them lie so long in their cap∣tivity, and hath not yet delivered them, it is not because he is faint or weary, but it is for some other reason.

The Jews ask, For what reason? The Prophet answers, That he knoweth not for what particular reason; for there is no searching of Gods understanding: yet for what reason soever it be, it is not for that that God fainteth or is weary, for God giveth power to the faint, &c.

29.

He giveth power to the faint, &c.] i. e. He refresheth those which be faint.

This the Prophet brings as an argument, to prove, that God fainteth not: For how can he faint, which giveth power to the faint? Or, how can he be weary, which giveth strength to the weary? The Psalmist useth such a kinde of argument, Psal. 94.9. saying, He that planted the ear, shall not he hear? and he that formed the eye, shall not he see?

To them that have no might.] i. e. To them whose strength faileth through wea∣riness.

30.

Even the youth shall faint and be weary,] These words contain not a pre∣diction, but a concession: q. d. Though even youths (which are strong and lusty by na∣ture) faint and be weary, &c. yet, &c. Or thus; Even youths (which are strong and lusty by nature) may faint, and be weary; But they that wait upon the Lord, &c.

And the young men shall utterly fall.] i. e. And the young men may so fall through faintness and weariness, that they shall ne∣ver rise up again.

31.

But they that wait upon the Lord shall renew their strength:] i. e. But they that wait upon the Lord, and rely upon him, and stay his good time and leasure, though they are weary, yet shall they gather new strength.

He tacitely adviseth the Jews here, to wait upon the Lord, notwithstanding the length of their captivity.

They shall mount up with wings,] i. e. They shall be so lusty, as that they shall mount up as it were with wings.

As Eagles.] Which are the strongest and highest-flying of all birds.

ISAIAH, CHAP. XLI.

KEep silence before me, O Islands,] The Prophet al∣ludeth here to the manner of a Court, in which Cau∣ses are pleaded; For he brings in God pleading with those which worship Idols, concern∣ing his Divinity, and the Divinity of Idols, that it may be known which of them is the true God, He the Lord, or Idols.

Keep silence before me,] i. e. Hold ye your peace while I plead for my self, that ye may hear what I can say for my self, and what Arguments I can bring to prove my Divinity.

These words are spoken in the person of God, as appears by the fourth Verse, though God speaks as a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

O Islands,] i. e. O ye Inhabitants of the Islands. A Metonymy.

The Hebrews call not onely those Lands which are environed with the Seas, Islands, but those Lands also which lie by Seas and Rivers: Yea, here Islands may be taken for any Land or Country whatsoever. See Notes, Cap. 20. v. 16.

And let the people renew their strength:] q. d. And when I have said what I can for my self in my Cause, then let the people, which make and worship Idols, strengthen themselves afresh with the best arguments they have, either to refute my speech, or defend their own cause, which they have undertaken in defence of their Idols.

By that that he saith, Let them renew their strength, he intimateth a former con∣tention, in which the Idolaters were too weak in Arguments to defend their Cause.

Let them come neer,] Supple, That they may hear me.

Then let them speak:] q. d. Then when they have heard what I shall say, let them speak what they have to say.

Let us come neer together to judgment.] i. e. Let the people and me come neer to∣gether, that (after the pleading, and dis∣cussing, or arguing the case) our case may be judged, and sentence given thereon.

2.

Who raised up the righteous man from the East,] i. e. Who rouz'd up Abraham, and made him go out of Ʋr of the Cal∣dees?

By the righteous man here, is meant A∣braham, whose righteousness Moses speaks of, Gen. 15.6. & 18.19. & 23.16.

By the East is meant Ʋr of the Caldees, which was in the East, in respect of Judea. See the story, Gen. 11.31. & cap. 12.1.

Here the Lord begins to plead for him∣self, and his Divinity, against Idols and Idolaters.

Called him to his foot,] i. e. Called him to follow him, as it were, at his heels; or called him to travel and make use of his feet. See Genes. 12.1. Josh. 24.3. Hebr. 11.8. how God called Abraham to follow him.

Gave the Nations before him,] i. e. Sub∣dued the Nations before him.

And made him rule over Kings?] i. e. And gave him victory over Kings.

Because that Conquerors do for the most part rule over those whom they conquer, and lord it over them; therefore to rule over Kings, is put here for to conquer Kings: And yet the posterity, at least of Abraham, did not onely conquer Kings, but also rule over them.

And that which is here spoken, may be understood not onely of Abraham in his own person, but of Abraham in his poste∣rity: For being that Abrahams children were in his loyns when God called him, God may be said to call them also; as they

are also said, for the same reason, to pay Tythes to Melchisedec, Hebr. 7.9, 10. See more Vers. 9.

The Kings over which God gave Abra∣ham the victory in his person, were Chedor∣laomer King of Elam, Tidal King of Na∣tions, Amraphel King of Shinar, and Ari∣och King of Ellasar, whom Abraham sub∣dued, Gen. 14.15. And the Nations here meant, were those Nations which served under those Kings, in that expedition which they undertook against the King of Sodom and others, and whom Abraham overthrew with their Kings, Gen. 14.2.

But note, that the victory which is here said to be given to Abraham over Kings and Nations, may not be understood onely of that victory which God gave to Abra∣ham in person, but of those victories also which God gave to Abrahams children, as to Moses, Joshua, and other Israelites: and that which God gave to them, he was said to give to Abraham, as he is said to have given the Land of Canaan to Abraham, Gen. 13.15. which yet he gave not to A∣braham, but to Abrahams seed: But there∣fore he was said to have given it to Abra∣ham, because he gave it to Abrahams seed, then being in the loyns of Abraham. Now to Abraham, that is, to Abrahams chil∣dren, God gave many victories, as victo∣ry over the Egyptians, and over the Ama∣lekites, and Moabites, and Ammonites, and the Canaanites, and th•• Philistins, and o∣ther Kings and Nations which they con∣quered and ruled over.

He gave them as the dust to his Sword, and as driven stubble to his Bow.] q. d. Who made those Nations and Kings to scatter themselves, and fly before the Sword, and before the Bow of the Righteous man, as the dust and the stubble which are scattered and fly before the wind.

A prepositive Pronoun is put here for an Interrogative, He for Who.

He mentioneth the Sword and the Bow, because they were the warlike weapons then in use: Gen. 48.22. Psal. 44.3, 6.

3.

He pursued them,] i. e. The Righte∣ous man, even Abraham, pursued them.

And passed safely, even by the way that he had not gone with his feet.] i. e. And he passed safely, as he pursued them, even by a way which he never passed in his life before, because God was his guide.

4.

Who hath done it,] q. d. Who hath raised the Righteous man from the East, &c. and gave him such victories as these are?

Calling the generations from the begin∣ing?] q. d. And who hath not onely done this, that is, raised the righteous man from the East, and given him these victories; but also hath called the generations from the beginning? For he that did the one, did the other also.

Calling the generations from the begin∣ing?] i. e. Ruling, and having ruled and bore sway over all people, from the begin∣ing of the World hitherto.

By generations he means men which are generated, or begotten of men, by a Meto∣nymy: Or, by the generations, he meaneth the men of all generations, that is, of all ages.

By calling he meaneth ruling, or bearing sway over: For they which bear good sway, and have good command over their Servants, if they call them, their Servants come. See the same words used in the same sence, Cap. 40.26. and Psal. 147.4. And calling, though it be of the present tense, yet, by a Syllepsis, includes the pre∣terperfect tense also.

I the Lord,] Here he gives an answer to the foregoing questions.

The first,] God is called the First, be∣cause he was before all things; and all things which are, proceed from him as their first and original Cause.

And with the last,] God calls himself not onely the First, but also with the Last: Because he was, and is, and will be with all things from the first to the last; as the Cause is with the Effect, making them, preserving them, and governing them.

I am He.] Supple, Which have done this.

5.

The Isles saw it, and feared;] i. e. The Inhabitants of the Islands saw what I the Lord did for Abraham, and the victo∣ries which I gave him and his children, and feared.

What is meant by Isles or Islands, see Vers. 1.

We do not read, that the Inhabitants of the Isles feared, when they understood of the victory which Abraham had over Che∣dorlaomer, and Tidal, and the other Kings, and the people which were with them, though likely it is they did fear; and all that happened then, is not recorded: But

we read that they feared when they heard of the victory which Moses had over the Egyptians, Exod. 15.15. and when they heard of the victories which the Israelites had over the Amorites, Josh. 2.9, 10, &c.

The ends of the Earth] i. e. They which dwelt in the ends of the Earth.

By those which dwelt in the ends of the Earth, he meaneth those which dwelt a far off, by an Hyperbole.

D ew neer,] Supple, One to another.

And came.] Supple, Together, or to one place.

6.

They helped every one his Neighbor,] i. e. Every one helped his Neighbor, with counsel and with ayd, against Abraham and his posterity, as every one was most in danger.

Though we read not, that the people helped one another, and combined against Abrahams person, yet we read that they did help one another, and combine them∣selves against Abrahams children, as Josh. 10. v. 3, 5, 33, &c. And they might have combined also against Abraham himself, though we read not of it.

Be of good courage.] They encouraged one another with this, That they would make them gods, which should defend them hereafter from Abraham and his posterity; and which should give them the victory o∣ver him and them: For so st••pid were those Heathen Idolaters, that though they burnt one part of a tree in the fire, yet with the residue they would make themselves a god, even a graven Image, and fall down unto it, and worship it, and pray unto it, and say, Deliver us, for thou art our God: Cap. 44.17.

7.

So the Carpenter encouraged the Gold∣smith,] Supple, To joyn with him to make a graven Image, which might defend them from their Enemies, and give them the victory over them.

Note here, that the carpenter did first make the Image out of wood, then the goldsmith overlayd it with thin plates of gold.

And he that smootheth with the hammer,] Supple, Encouraged him that smote the anvil.

By him that smootheth with the hammer, understand the goldsmith, which, with him that smiteth the anvil, beats out thick wedges of gold into thin plates; or ra∣ther, which smootheth the plates with a smaller hammer, as the other beats them out with a greater.

It is ready for the sodering:] i. e. The work is almost ready for the sodering.

They were wont to soder the plates of gold together when they had fitted them, and this was one of the last works. Now the neerer the work-man is to the finishing of the work, the harder he will work to finish it: so that by this also might he that smootheth with the hammer encourage him that smiteth on the Anvil.

And he fastened it with nails, that it should not be moved.] q. d. And so when he had finished the Image, he fastened it to the wall with nails, that it should not fall down: And then they all worshipped it, saying, Thou art our God, defend us from A∣braham and his house, and give us always the victory over them.

All of this, which is not expressed in the Text, is yet to be understood by a Syl∣lepsis, as appeareth by that which fol∣loweth.

8.

But thou O Israel art my servant,] q. d. The people therefore worship Idols, and serve them; But thou O Israel art my servant, and dost worship me.

By Israel is meant the Jews, the people of Israel, per Metonymiam Efficientis.

Jacob,] q. d. Thou Jacob I say, &c.

Jacob is taken here for the sons of Ja∣cob, who was also called Israel, Gen. 32.28. per Metonymiam Efficientis.

Whom I have chosen,] The Lord chose the children of Israel to be his peculiar people, because he loved their fathers: Deut. 4.37.

The seed of Abraham my friend.] i. e. The children of Abraham my friend.

Seed is put here for children, per Meto∣nymiam Materiae.

It was a great honor for Abraham to be called the friend of God, as he is here call∣ed, as appears 2 Chron. 20.7. Jam. 2.23.

9.

Thou whom I have taken from the ends of the Earth,] i. e. Thou whom I have taken from Ʋr of the Caldees, which is a great way hence, and brought hither.

By the ends of the Earth he meaneth a Country a great way off, such as Ʋr of the Caldees was, in respect of Judea.

The Lord is said to have taken the peo∣ple of Israel from Ʋr of the Caldees, be∣cause he took Abraham from thence, in whose loyns they were when he took him:

So Levi was said to pay Tythes to Melchi∣sedec, because he was in Abrahams loyns when Abraham payd Tythes to Melchise∣dec, Heb. 7.9, 10.

And called thee from the chief men there∣of;] Understand this of the honorable men of Caldea, of whom Abraham was one, whom God separated from the rest, and his off-spring in him, and brought them to Canaan, which he gave them for an inheritance.

I have chosen thee,] Supple, To serve before me, or to be a peculiar people to my self.

And not cast thee away.] i. e. And I have not disregarded thee, as men do those things which they cast away, and as I have disregarded and rejected other Na∣tions.

This is an Hebrew manner of repeti∣tion.

10.

Fear not thou:] q. d. Therefore though all the Nations which are about thee hate thee, and make them gods, and pray to them to curse thee, and joyn toge∣ther against thee, yet Fear not thou.

I will uphold thee] i. e. I will preserve thee in the midst of all dangers, that they overwhelm thee not.

This seems to be a Metaphor from a man which is upheld in the midst of deep wa∣ters, that he sinks not, and so be drown∣ed: Or from an old man, who is upheld by the hand or arm of a younger man, as he walks in rugged ways, that he falls not.

With the right hand of my Righteousness.] i. e. With the right hand of my good∣ness.

He puts a Substantive of the Genitive case here for an Adjective.

Note here, that the Righteousness of God doth very often signifie in Scripture the goodness of God, as Psal. 22.31. &c. And he saith, that he will uphold him with the right hand of his Righteousness, or Goodness, because he would so uphold him, as that he should see the goodness of the Lord towards him, in his preservation: Or he saith, He will uphold him with the right hand of his Righteousness, because he would uphold him with his right hand ac∣cording to some Promise made to him; for there is a Righteousness which consisteth in performance of promises.

11.

Shall be ashamed and confounded:] i. e. They shall be overthrown.

Because they which are confident of a victory, when they are overcome in battel, are ashamed and confounded, hence he puts to be ashamed and confounded for to be over∣come.

They shall be as nothing.] i. e. They shall be as a thing of nought; or, they shall be brought to nothing.

12.

Thou shalt seek them, &c.] i. e. If thou dost seek after them, thou shalt not finde them, &c.

And shalt not finde them,] i. e. Thou shalt not finde them; for they shall be de∣stroyed before thou knowest what is be∣come of them.

Them that contended with thee.] i. e. Them which were thine adversaries, and practised enmity against thee.

This phrase is Metaphorical, taken from Courts, where Adversary pleadeth against Adversary, and cont••ndeth with him in words.

13.

Will hold thy right hand.] i. e. Will be thy companion in the midst of thy dan∣ger, and go hand in hand with thee: and he is safe which hath such a companion, and walks hand in hand with such a one. Or else this phrase is taken from a ••ather, which, when any danger is nigh, layeth hold on his childe's hand, that he may keep him, and carry him out of the danger safe.

14.

Thou worm Jacob,] i. e. Thou my people, the sons of Jacob, whom the Na∣tions tread upon, as a man treadeth upon a worm.

And ye men of Israel:] i. e. And ye men which are the children of Israel.

And thy Redeemer.] i. e. Which hath delivered thee, and will deliver thee out of all thy troubles.

And seems to be redundant here.

15.

Behold, I will make thee a new sharp threshing instrument that hath teeth:] i. e. I will make thee, as a new sharp threshing instrument that hath teeth.

The Note of similitude is here left to be understood.

What kinde of instument this was, be∣ing now out of use, cannot be so easily known: onely thus much we know, that it was very effectual for quick and clean threshing of Corn.

Thou shalt thresh the Mountains,] i. e. Thou shalt beat the mighty men and peo∣ple of the Earth, that either oppress thee,

or wage war against thee, into pieces.

By the mountains he meaneth the great men and powerful people of the Earth, which were exalted above others, as the hills are exalted above the valleys: and in special, the Babylonians, who evil-entreated the Jews at the time here spoken of.

God may be said to make his servants as a new sharp threshing in••trument that hath teeth: And they may be said to thresh the mountains, either because they themselves should subdue their Enemies, and kill them with their own hands; or because God would subdue them under them, and destroy them for their sakes. And so did God make the Jews a threshing instrument to thresh the Babylonians, because he did destroy the Babylonians for their sakes.

And shalt make the hills as chaff.] i. e. Thou shalt beat the powerful Nations, that rise up against thee, as small as chaff.

16.

Thou shalt fan them,] i. e. When thou hast beaten them as small as chaff, thou shalt fan them, &c.

And the wind shall carry them away,] Supple, As chaff.

And the whirlwind shall scatter them:] Supple, As chaff.

By all this Allegorical Metaphor, and the parts thereof, is meant onely this, That they shall destroy their Enemies; or, That God shall destroy their Enemies, upon their prayers, for their sakes.

And thou shalt rejoyce in the Lord,] Sup∣ple, As in thy Saviour and Redeemer, which saveth thee from thine Enemies, and subdueth them under thy feet.

And glory in the Holy One of Israel.] Sup∣ple, As in him who hath fought for thee, and done great things for thee.

The meaning is, That God should do such great things for them, as that they should rejoyce, because of them, and glo∣ry in him.

17.

When the poor and needy seek water,] By the poor and needy may be meant the Jews in general, who were at this time poor and needy, as being captive in Babylon.

And there is none,] i. e. And there is no water to be had to quench their thirst.

I the Lord will hear them.] i. e. If they call unto me for water, I the Lord will hear them, and give them water in every place to quench their thirst with.

18.

I will open rivers in high places:] i. e. I will open the high mountains, and the high rocks, and make rivers of waters to flow out thence, for them to drink of.

I will make the wilderness a pool of water.] i. e. I will make pools of water in the dry wilderness, for them to quench their thirst at.

19.

I will plant in the wilderness the Ce∣dar, and the Shittah-tree:] q. d. If they travel in the wilderness, and are scorched there with the heat of the Sun, and have no shade to fly to, to refresh them, I will plant in the wilderness the Cedar and the Shittah-tree, &c. and many other trees, and they shall presently spring up, and give a shade, for them to fly to, and to re∣fresh themselves.

He alludeth here to their passage through the wilderness, from Babylon to Judea.

As nothing is more welcome then water to him which is extream dry; so is there nothing more welcome to him which tra∣velleth in the hot parching wilderness, when he is even burnt up with the beams of the Sun, then a cool shady place; as appears Cap. 25.4. & 32.2. That there∣fore which is signified by this, That the Lord will give water to the poor and needy when he is thirsty, and will cause the trees to spring up in the wilderness to yield them a shade, when they are even burned up with the heat of the Sun, is this, That he will re∣lieve them in all their distresses.

20.

That they may see and know,] i. e. That all may see and know, as well other people, as the people of the Lord.

And understand together,] i. e. And un∣derstand all of them. See Cap. 1. v. 28.

That the hand of the Lord hath done this,] i. e. That it is the Lord which hath done this for his people, and thus relieved them when they were in distress.

Hath created it.] This is a repetition of the former words.

Note, that when the Scripture speaketh of any wonderful work which the Lord hath done, it usually saith, that the Lord hath created it.

Here endeth that speech which the Lord made in the maintenance of his Cause, and of his Divinity, against Idolaters.

But Idolaters might say against the lat∣ter part of the Lords speech, from vers. 8. hitherto, That they can say as much for their Idol-gods, as the God of Israel hath

said for himself: for they can say, That their gods will do great things for them, if to say so would argue them to be gods indeed.

Ans. What the Lord said there, were not bare words; but what he said, he in∣tended to perform in the presence of all the World: and he did perform it soon after, when he delivered his people the Jews out of the Babylonian captivity, and distressed the Babylonians, and took the Empire from them, and subdued them by Cyrus, and brought his own people from Babylon to Judea through the wilderness and the desarts, and so provided for them, as that they wanted nothing in all their way: and therefore the Lords saying and doing accordingly, did argue him to be God indeed: And if Idolaters could have said so much of their Idols, and their Idols could have performed it, the Lord himself would have said, that they were gods, v. 23.

21.

Produce your cause, saith the Lord,] When the Lord had made an end of his speech, he calls to the Idolaters to open their Cause, and to plead it as well as they can.

Bring forth your strong reasons.] Supple, To prove that your Idols are gods, and that you do well in serving them.

22.

Let them bring them forth,] i. e. Let the Idols themselves bring forth their strong reasons to prove their own divinity.

Here is a Relative without an Antece∣dent, which Antecedent might easily be understood, because the Lord did as it were point at the Idols, when he said, Let them bring them forth.

He would have the Idols plead for themselves, because if they were gods, they could better plead for themselves, then men could plead for them: and that Ido∣laters might not say, when they were over∣come, that they were overcome by their own weakness, (as not being able to plead with the God of Israel,) not by the weak∣ness of their cause, which their gods were better able to maintain, then they were.

And shew us what shall happen:] i. e. And let them shew us what things shall come to pass hereafter. He speaks here of things to come in general, whether they are to come to pass within a short time, or whether there will be a long time before they come to pass.

Let them shew the former things,] By the former things he means those things which are before others in order of event and execu∣tion; that is, those things which will come to pass first before other things, and so are like to come to pass within a short time.

And know the latter end of them,] i. e. And know the event of them, whether the event be answerable to what they fore∣told of them, or no.

Or declare us things for to come.] Or let them declare to us, and shew us things for to come; Supple, a great while hence.

23.

Shew us things that are to come here∣after,] Supple, Whether they are such things as are to come to pass within a short time; or whether they are such, as that it will be a long time before they come to pass: Shew us any things which are to come to pass hereafter, as I have done, vers. 11, 12, 13, &c.

He useth here an Apostrophe, and speaks to the Idols in the second person, of whom he spoke in the third just before.

That we may know that ye are gods:] Testimonium divinitatis est veritas divinati∣onis, saith Tertullian, Apolog. cap. 20. The truth of divination, or foretelling things to come, is a testimony or sign of the divi∣nity of him which foretelleth it. For in∣deed none can originally foretell things to come (I mean things contingent) but God onely.

But cannot Devils foretell what they in∣tend themselves to do? and are not those things contingent?

Ans. They cannot certainly and infal∣libly foretell, that that shall come to pass, which they intend themselves to do, be∣cause they may not be able to perform what they intend, for God may hinder their intentions: So that originally God onely can certainly and infallibly foretell of things to come, and they who are in∣structed by him secondarily.

Yea, do good,] Supple, To your servants which worship and serve you, as I have often done to my servants the Israelites which serve me, (whom I redeemed once out of Egypt,) and as I have said I will do to them, v. 17, 18, 19.

Or do evil,] Supple, To those which are Enemies to them which serve you, as I have done to Pharaoh and others, which have been Enemies to the Israelites who

serve me; and as I have said I will do to those which oppress my people, Vers. 15, 16.

That we may be dismayed,] Indeed it would be a cause of wonder, and amaze∣ment, and astonishment, to see Idols, which are but wood and stone, do such things as these are.

And behold it together.] i. e. And be∣hold it all of us. See Cap. 1. v. 28.

Such things as these are, would draw the eyes of all to behold them.

24.

Behold, ye are of nothing,] i. e. Be∣hold, ye are base things, and things of no worth.

We must here conceive, that when the Holy One of Israel called upon the Idols to produce the best Arguments they had to maintain and prove their divinity, that they had nothing to say for themselves, but stood mute; whereupon the Lord insults here over them, as a Conqueror over them whom he hath conquered, saying, Behold, ye are of nothing, &c.

And your work of nought:] i. e. And ye, which are the work of foolish men, are of nought.

This is a repetition of the former sen∣tence: and the word work is taken here passively, not for the work which the Idols do, but for the work which they are; for they are the work of the Crafts-man.

Yet some take the word [work] here Actively; and they are of two sorts: for the first take it of the work of the Idol, and make the meaning of this place to be this; q. d. Your work is nothing, that is, ye are not able to do any thing: for though ye have hands, yet ye cannot handle, and though ye have feet, yet ye cannot walk, and though ye have tongues, yet ye cannot speak. The second take it of the work of the Idolater done to the Idol, that is, of the worship and service which Idolaters give to the Idols, putting work in general for worship and service in particular, by a Sy∣necdoche: And the worship and service which they give to Idols may be called the Idols work, as the worship and service of God is called Gods worship and service: And this work, that is, this worship and service which is given to Idols, may be said to be of nought, because it is vain and idle, and profiteth not.

Abomination is he] i. e. Abominable is he.

He puts an Abstract for a Concrete, by a Metonymy.

That chooseth you.] Supple, To be his gods.

25.

I have raised one up from the North, and he shall come:] The Lord speaks this after an insulting manner, as before, to shew that He can do what the Idols of the Heathen cannot.

I have raised up] i. e. I will raise up.

He puts a preterperfect tense here for a future, to shew that what he saith shall come to pass, as surely as if it were already done.

One from the North,] He meaneth Cyrus, whom the Lord raised up, that he might wage war against the Babylonians, and o∣vercome them, and so free the Jews from the captivity in which they were in under them, &c.

And he shall come:] Supple, At my call.

From the rising of the Sun shall he call upon my Name;] i. e. He shall call upon me from the East; Supple, To know what my will and pleasure is for him to do. The Name of God is put here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for God himself, as Cap. 30.27. And the Pro∣phet alludeth here to the manner of good servants, who when they would have something to do, call upon their Master to know what work he hath for them to do.

Note here, that we must not think, by reason of this, that Cyrus did enquire of God, while he was in the East, what work it would please the Lord to employ him in, for Cyrus knew not God, cap. 45.5. But this is onely that which is meant by this place, That Cyrus should do the will and pleasure of God, as truly and as fully as if he had asked the Lord what his will and pleasure was: For this speech is one∣ly an allusion to what good servants do.

And he shall come upon Princes, &c.] i. e. And he shall come from thence, that is, from the East, by my direction, and tread upon Princes.

A question will be here asked, How God raised Cyrus out of the North, and how he is said to come from the East or Sun-rising? For are the North and the East all one?

Ans. Cyrus was a Mede by his Mothers side, for his Mother was Mandane, Daugh∣ter of Astyages King of the Medes; And he was a Persian by his Fathers side, for he

was the son of Cambyses, King of the Per∣sians; and he succeeded his Grandfather in the Kingdom of the Medes, and his Fa∣ther in the Kingdom of the Persians; and both out of Media and Persia did he raise Soldiers when he warred against Babylon. As therefore he was a Mede, and King of Media, and raised men out of Media when he came against Babylon, he may be said to come out of the North, for Media lay North both of Judea and Babylon: And as he was a Persian, and King of Persia, and levyed men out of Persia when he came a∣gainst Babylon, he may be said to have come out of the East, as from the Sun-rising; for Persia lies East both of Babylon and Judea.

And he shall come upon Princes, as upon mortar,] i. e. And he shall come and tread upon Princes as men tread and stamp up∣on mortar.

By these Princes he meaneth more espe∣cially the King of Babylon, and the Kings and Princes which were subject unto him, and served him.

And as the Potter treadeth clay.] Supple, So shall he tread upon them.

The Prophet seemeth to allude to the manner of ancient Conquerors, who were wont to tread upon the necks of them whom they conquered. See Joshua, cap. 10. v. 24, 25.

Observe here, that God doth clearer and clearer explain the manner how he would restore the Jews out of the Babylo∣nish captivity.

26.

Who hath declared from the begin∣ing,] q. d. Who, or which of all the I∣dols, or of all the gods of the Heathen, hath d••clared this heretofore, or before it cometh to pass?

From the beginning,] From the beginning being put absolutely, signifieth, From the Begining of the World, in the Grammatical sence: but, by a Rhetorical Hyperbole, it signifieth any antecedent or foregoing time, and signifieth here Heretofore.

That we may know?] Supple, That he is righteous: (as it followeth in the next sentence.)

And before times] i. e. And heretofore, or before the time that it cometh to pass: q. d. And who hath told of this before it cometh to pass?

That we may say, that he is righteous?] i. e. That we may confess that he is righte∣ous, and pronounce in judgment, that he hath justly assumed to himself the Name of God.

The word [righteous] in this place is a Law-term, and signifieth such a one as hath the best in a Controversie, or Suit of Law.

Yea, there is none that sheweth,] i. e. Ve∣rily there is none among you all, O ye I∣dols of the Heathen, which sheweth the thing that I say shall come to pass.

Yea, there is none that declareth,] This is a repetition of the former sentence.

Yea, there is none that heareth your words.] i. e. Yea, ye are all mute, so that no man can hear you speak a word con∣cerning the Deliverance of the Jews, which yet I have foretold: yea, no man can hear you speak any one word at all.

27.

The first shall say to Sion, &c.] q. d. The Lord shall say to Sion by his messen∣ger.

The Lord speaks here of himself in the third person, and calls himself the First, as he doth also vers 4. the Notes whereof read. Yet by the first may be meant the first messenger that cometh from Babylon to Judea: q. d. The first messenger that com∣eth from Babylon to Judea, shall say to Si∣on, &c. So that by this is shewed, that the Jews should speedily be delivered out of their captivity. He still insulteth over the Heathen Idols.

Sion,] Sion was part of Jerusalem, and is here put for the whole City: And here he speaks to it, as to a woman, yea a mo∣ther, by a Prosopopeia.

Behold, behold them,] i. e. Behold, be∣hold the Jews thy children, which are scattered all abroad in the Land of their captivity, gather themselves toge∣ther, and come to thee. See Cap. 49. vers. 18.

He puts a Relative here without an An∣tecedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And I will give to Jerusalem one that bringeth good tydings.] For I the Lord will send to Jerusalem a messenger that shall bring good tydings, to wit, that her chil∣dren the Jews are delivered out of the captivity in which the Babylonians held them, and that they are upon their return to their own own Land again.

And, is put here for For.

28.

For I beheld, and there was no man,] Between this and the former Verse, we

must understand these, or the like words, as spoken by God, giving sentence in the Ca••se between himself and the Idols of the Heathen; viz. I therefore am God a∣lone; for as for the Idols of the Nations they are no gods: q. d. I therefore am God a∣lone; for as for the Idols of the Nations, they are no gods: For I beheld, and there was no man, even among them; and there was no Counsellor, that when I asked of them, could answer, &c.

I beheld, and there was no man,] i. e. I beheld the Idols of the Nations, and there was none, viz. that could answer a word.

There was no man,] i. e. And there was not any one of all the Idols.

The word [man] as it is taken here, sig∣nifieth no more then any.

Even amongst them;] i. e. Even amongst those Idols.

This Chapter speaketh of the Idols of the Nations, as though they were assem∣bled together in a Court, to maintain their Divinity against the Lord: And here the Lord doth as it were point at them, being so assembled, when he saith, I beheld, even amongst them.

And there was no Counsellor,] i. e. And there was no Counsellor amongst them all.

He calls an Idol a Counsellor: And Idols might be called Counsellors, either because Idolaters did call them their Counsellors, or because they did seek to them for counsel, though their Idols were mute, and could not answer them: yet there were many Idols of the Heathen which did answer when their counsel was asked, and yet not they, but the Devils, and evil spirits which were in them: for Devils and evil spirits did sometimes lurk in the Idols, to keep men the faster to Idolatry: And therefore it is, that what the Gentiles did sacrifice to Idols, they sacrificed to Devils, Deut. 32.17. Psal. 106.36, 37. 1 Cor. 10.20, 21. For these Reasons, I say, might Idols be called Counsellors: yet I conceive that there is a more peculiar Reason why Idols may be called Counsellors here, to wit, because they took counsel together at this time, how they might defend their Divinity against the Holy One of Israel, who denyed it. See Cap. 45.21. He calls them therefore Coun∣sellors here by a Sarcasm.

That when I asked of them.] Supple, Whether they had foretold, or could from their own selves foretell, what I had fore∣told concerning the Restauration of the Jews.

29.

They are all vanity,] i. e. All the Idols of the Nations are vain things, and things of nought.

Vanity is put here for vain: an Abstract for a Concrete.

Their works are nothing:] See v. 24.

Their molten images] i. e. The molten Images which the Nations worship.

The Lord seems to have pointed at the Idolaters which were then in Court, in the sight of all, when he said, Their molten Images, &c. And to make this sudden turn or Apostrophe to them, from the Idols.

Are wind] i. e. Are vain empty things.

And confusion.] i. e. And a mass or chaos of Confusion, mishapen things, &c.

He puts confusion here for that in which there is a confusion of things, by a Meto∣nymy.

ISAIAH, CHAP. XLII.

BEhold my servant, &c.] By the servant of God is here meant Isaiah himself.

But though in the first sence Isaiah be here meant, yet in the second and more sublime sence, this is to be understood of Christ (of whom Isaiah was here a figure) Matth. 12.18. For as Isaiah brought good tydings to the Jews of their Redemption from the tem∣poral Captivity, which they suffered under the Babylonians; So did Christ bring good tydings of mans Redemption from the spiritual Captivity, which they endured under Sin and Satan, &c.

Whom I uphold,] i. e. Whom I will preserve in the work in which I employ him.

He puts a present for a future tense; and useth a Metaphor, of which see cap. 41. vers. 10.

Mine Elect] i. e. Him whom I have made choyce of to do my business.

In whom my Soul delighteth:] i. e. Whom I love, and who is dear to me.

He speaks here of God, as of a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and puts the Soul for the whole man, by a Synecdoche.

I have put my spirit upon him,] i. e. I have furnished him with gifts fit for the work to which I have called him.

By Spirit is meant Metonymicè the gift of Gods Spirit.

He shall bring forth judgment to the Gen∣tiles.] i. e. He shall denounce my judg∣ments against the Babylonians for holding my people captive.

When he saith, He shall bring forth, he alludes to a man which is an housholder, which brings forth what is needful, out of his treasure or store-house, for his servants. See Matt. 13.52.

2.

He shall not cry,] i. e. He shall not be clamorous, and full of noise and cry: q. d. He shall do what I command him, without passion, or bitterness of spirit.

Nor lift up,] Supple, His voyce in passi∣on or anger.

Nor cause his voyce to be heard in the streets.] i. e. He shall not be of that vio∣lence of spirit, as they are of, who when they are angry, speak so loud, as that they are heard abroad in the streets, by those which pass by the doors, or windows of the house.

3.

A bruised reed shall he not break, and the smoking flax shall he not quench:] i. e. He shall not be grievous or heavy to any, but meek and gentle to all.

As for these phrases, they are Proverbial and Metaphorical, taken from a man who treads so lightly, as that if he should tread upon a bruised reed, yet he would not break it; or if he should tread upon the wiek of a candle with his foot, which is almost ex∣tinguished, yet he would not quite put it out.

Smoking flax.] By flax is meant the wiek of a candle, which was wont to be made of flax, per Metonymiam Materiae: And that he calls smoking flax, which ra∣ther smokes then burns: and though there is no flame or fire in it, yet the smoke doth give some resemblance of a flame, and makes it more easily to receive a flame, then if it were quite cold, and smoked not.

He shall bring forth judgment unto truth.] i. e. He shall denounce my judgments in truth, that is, truly and faithfully, with∣out any mixture of his own passions.

Ʋnto truth.] Some render the Original here In truth; others render it unto truth, and say that it signifieth as much as in truth: But though there be some difference in the rendering, I finde no difference in the sence.

He may be said to bring forth judgment unto truth, that therefore brings it forth, that judgment and truth may meet toge∣ther; or that he may joyn judgment with truth: And then do judgment and truth meet, and then are they joyned together, when judgment is denounced or delivered truly and faithfully.

4.

He shall not fail, nor be discouraged,] q. d. But though he be not furious and vi∣olent in execution of his office, yet he shall not be timorous and want courage; for he shall not fail in doing his office, through fear; nor be therein discouraged, till he shall have made known Gods judgments in the Earth.

Till he have set judgment in the Earth:] i. e. Till he hath made known the judgments which God threateneth to the men which dwell on the Earth.

These judgments were especially de∣nounced against the Babylonians.

Some think that the Prophet alludes here to the setting of a King or Queen on their Throne, when he speaks of setting judgment in the Earth. See the like phrase, Cap. 7.6.

And the Isles shall wait for his Law.] q. d. And when he hath made known my judg∣ments, the inhabitants of the Isles shall look for the fulfilling and accomplishment of these my judgments; In such credit shall my servant be.

By Isles the Hebrews mean, not onely those places which are environed with the Sea, but those also which are neer to the Sea, and to great Rivers and Waters; as was said cap. 41. v. 1. Yea, every particu∣lar Land may be called an Isle, as we shew∣ed cap. 20.6. But by Isles here, are meant, not the Isles themselves, but the inhabi∣tants of the Isles, by a Metonymy.

His Law.] The word Law is sometimes taken in a large sence, for any Word of God whatsoever: (See Notes, cap. 1.10.) And here it is taken, first, for the judg∣ments of God denounced; then (by a Me∣tonymy) for the fulfilling or accomplishment of those judgments.

This testimony, from the beginning of the Chapter hitherto, the Lord gave of the Prophet, that his words might finde the better entertainment with them that should hear him while he lived, or read his Wri∣tings after his death.

5.

Thus saith the Lord,] Thus say I the Lord, Supple, To my servant Isaiah.

The Lord speaketh here of himself in the third person.

And stretched them out,] Supple, Like the curtains of a Tent or Tabernacle to dwell in. See cap. 40. v. 22.

He that spreadeth forth the Earth, and that which cometh out of it:] i. e. I that made the Earth, and all things that spring out of it.

The Prophet alludeth here to the spread∣ing forth of a sheet, or some other cloth, or to the spreading forth of a garment, which was folded up before: see Heb. 1.12. And he alludeth to this (while he speaketh of Gods making the Earth, and all that com∣eth out thereof,) Because when God made the Earth, and that which cometh out thereof, he made them quanta, that is, he gave them quantity and extension, so soon as ever he gave them their substantial Being.

And spirit to them that walk therein.] i. e. And Breath to every living creature.

Spirit is taken here for Breath.

Therein.] i. e. Thereon.

The Lord doth here magnifie his power, First, That he might the more encourage his Prophet in the execution of that busi∣ness on which he sets him. Secondly, That all men may be the better perswaded of the event of what he foretels. Thirdly, That he might shew himself to be greater then the gods of the Heathen who wor∣shipped Idols.

6.

I the Lord have called thee] i. e. I the Lord have called thee, O Isaiah my servant, to do the work which I have ap∣pointed for thee to do.

In righteousness,] i. e. In good-will to∣wards thee; or in that wise, that thou shalt see my goodness towards thee, whilest thou art doing that work to which I have called thee.

Righteousness is put here for goodness, as it is also cap. 41.10.

I will hold thine hand,] i. e. I will pre∣serve thee: Supple, Until thou hast done all my work.

Concerning the reason of this phrase, see cap. 41.10.

And give thee for a Covenant of the peo∣ple,] These words must needs be figura∣tively, that is, Metonymically understood. The meaning therefore of these words is this: q.d. I will give thee to be a Remem∣brancer of my people the Jews, that thou

mayst put them in minde of the Covenant which they & their fathers made with me, and they have broken: and to be a means to them to renew their Covenant again.

For a light of the Gentiles:] i. e. And for a light to the Gentiles.

Tò, And, is here to be understood.

Isaiah was a light to the Gentiles, in that he shewed them the vanity of the Idols which they worshipped; and taught them, that there was but one God, who created Heaven and Earth: And this he doth in many places of this Book of his Pro∣phecy.

7.

To open the blinde eyes,] i. e. To in∣struct those which are ignorant, yea very ignorant; ignorant of the Vanity of I∣dols, and ignorant of the Unity of the Godhead, &c.

By eyes he meaneth the eyes of the under∣standing, which are blinde through igno∣rance.

Note, that these words, To open the blind eyes, relate to those words which went immediately before, viz. For a light to the Gentiles.

To bring out the prisoners from the prison, and them that sit in darkness out of the prison house.] i. e. And to bring my people the Jews, which are in captivity in Babylon, out of that their captivity.

Tò, And, is here to be understood.

Note, that these words, To bring the prisoners from the prisons, and them that sit in darkness out of the prison house, relate to those words of the sixth Verse, I will give thee for a Covenant of the people.

The Prophet speaks here of the captivi∣ty of the Jews, as of an Imprisonment, and compares the Land of their captivity to a prison; both because they could no more get out thence, then a prisoner can get out of a prison: as also, because it was as irk∣som to them, as a prison is to a prisoner. Yea, it may be that many of them were shut up in houses, and there kept to hard work, as in prisons.

The Prophet is therefore said to bring the prisoners out of prison, that is, the Jews out of their captivity, because he did by his admonitions bring the Jews to think of the Covenant which they had broken, and the sins which they had com∣mitted, and bewail them, and amend their lives, and renew their Covenant with God, which moved God to free them, and deliver them out of captivity, and bring them to their own Land again.

But you will say, that Isaiah was dead before the Jews were carryed captive into Babylon, which was a long time before their delivery thence; How then could he so admonish them, as that they should re∣pent them of their sins, and amend their lives, and renew their Covenant with God, by his Admonitions, and so move God to deliver them?

Ans. Though Isaiah were dead, yet might he be said to admonish them, because of his Writings, which he directed to them by a Prophetique Spirit. So Moses, though he was dead many years before, was said to command the Jews which lived in our Saviours time, Mark 10.3. And so the Jews called themselves Moses's Disciples, Joh. 9.28.

And them that sit in darkness out of the prison house.] Though darkness be often∣times put figuratively, for misery and af∣fliction; yet I conceive that the Prophet alludeth here to prisons which use to be dark, having but few windows, and those small ones too, that the walls of the pri∣son might be the stronger; and especially to Dungeons, which are under ground.

Note, that this is but a repetition of the former sentence.

8.

I am the Lord,] q. d. I am the Lord, the onely God, which created Heaven and Earth, who am of my self, but give Be∣ing to all things, &c.

That is my Name,] i. e. That is the Name by which I am known, and by which I am distinguished from all others whatsoever.

And my glory I will not give to another, neither my praise to graven Images.] i. e. And I will not have this my glory, that I am the Lord, given to another; nor this my praise, that I am the Lord, given to graven Images.

He saith, I will not give, for I will not have given.

Whosoever acknowledgeth or worship∣eth any other God then the Lord, he giveth the glory of the Lord to another, and his praise to graven Images: For whatsoever is God, that must be Lord too.

Now as for the connexion of this Verse with the former, know, that the words of this Verse contain a reason of what was said in the former Verses; that is, a reason

why the Lord would give Isaiah to be a Covenant of the people, to bring them out of prison, and a light to the Gentiles, to open their eyes.

For to speak of the Gentiles first; The Gentiles they worshipped Idols, and fell down to their graven Images, taking them (through the ignorance which was in them) to be gods; and so gave the glory of the Lord to another, and his praise to graven Images. But that they might not do so any longer, the Lord gave Isaiah to be a light to them, and to open their eyes, that they might know that an Idol is nothing, and that there is but one onely God, to wit, the Lord; and that therefore they might leave off to worship Idols, and worship the Lord onely.

And as for the Jews which were in capti∣vity, If the Lord should not have delivered them out of their captivity, the Heathen would have said (and many a weak Jew too) that the Lord was not able to deliver them, and that the gods of the Babyloni∣ans were stronger then he; and so would have preferred the gods of the Babylonians before him, and have worshipped them as well as him, yea them more then him, yea them and not him; and so have given his glory to others, and his praise to graven Images: That therefore they might not do so, the Lord gave Isaiah to be a Cove∣nant to his people the Jews which were in prison, that is, which were in captivity in Babylon, to bring them out of prison, that is, to bring them out of captivity. See cap. 48.11.

From the first Verse hitherto, the Pro∣phet hath set forth himself, and shewed as it were his commission, that his message might have the better acceptance.

9.

Behold the former things are come to pass,] Hitherto the Prophet spoke in the person of God: now the Prophet having shewed, as it were, his commission from God, beginneth to speak in his own person.

Behold the former things] q. d. Behold I have told you heretofore of things which are since come to pass.

Many things did the Prophet foretell by the word of the Lord, which they which lived in his days saw fulfilled; as the In∣vasion of Judah by Rezin King of Syria, and Pekah King of Israel: And that not∣withstanding their threats, they should not utterly destroy Judah: As also the Inva∣sion of Judah by Sennacherib, and the saving of Jerusalem out of his hand, and the destruction of his Army: Which things they which lived in the Prophets days saw fulfilled with their eyes; and they which lived in the Babylonish capti∣vity knew to be true, and could not deny. Moreover, he foretold the Jews of their being carryed away captive into Babylon; the fulfilling whereof they of the captivity felt to their grief.

The Prophet puts them in minde of these things, which he foretold, and they themselves saw accomplished, that they might the rather believe what he had more to foretell unto them.

And new things do I declare unto you:] i. e. And now I declare unto you new things, such as neither you, nor any other man, ever heard of before.

What these new things are, he tells us vers. 13. &c.

Before they spring forth.] i. e. Before they come to pass.

He useth a Metaphor here, from Plants, &c.

10.

Sing unto the Lord a new song, &c.] The Prophet considering the great good∣nesses which he was to tell of, and how worthy they were of praises, invites the people to sing praises unto the Lord for them, before he tells them what they are, thereby to make the people the more de∣sirous to hear them: and when he tells them, he tells them as if the Babylonish cap∣tivity were even then, and as if he were even then among the captives.

A new song:] When the Jews had any extraordinary cause of rejoycing, they were invited, by way of thanksgiving, to sing a new song; as Psal. 33.3. & 40.3. & 96.1. & 149.1. And therefore (it may be conjectured that) this was, because they had Set-Psalms of Thanksgiving to use upon occasions which happened ordinari∣ly: But when they had extraordinary mer∣cies shewed them, such as was their Re∣demption out of Egypt, and their Deli∣very out of the Babylonish captivity, they had a new song made, by some holy man of God or other, for that special occa∣sion.

Ye that go down into the Sea,] i. e. Ye Mariners, and ye which pass through the Sea with ships, sing ye to the Lord.

And all that is therein, &c.] q. d. Yea, sing unto him, all that is in the Sea.

By [All that is therein] that is, in the Sea, understand all the Ships which are in the Sea, and, by a Me••onymy, all those which are in the Ships. This is a repetiti∣on or amplification of the former sen∣tence.

By those that go down into the Sea, under∣stand chiefly the Tyrians, which were great Sea-men, whom the Babylonians oppressed, and whom Nebuchadnezzar besieged thir∣teen years: And by the inhabitants of the Isles, understand such Islanders as had suf∣fered under the Babylonians, (whom the Lord destroyed for their cruelty to the Jews, that he might redeem the Jews out of the captivity which they suffered under them;) by reason therefore of the destru∣ction of the Babylonians, he invites all to rejoyce, and to praise God for this their destruction, who had suffered under them, and were freed from their suff••rings by this their downfall.

11.

Let the Wilderness and the Cities thereof li••t up their voyce,] viz. In songs of rejoycing.

By the Wilderness he meaneth the Wil∣derness by the red Se••, in which the Edo∣mites dwelt, which were ill used by the Babylonians.

The villages that Kedar doth inhabit:] Kedar is put here for the Kedarens, the children of Kedar, who was the son of Ismael, Gen. 25.13. per Metonymiam Effi∣cientis.

The Kedarens were Arabians, such as they called Scenitae, because of their dwell∣ings in Tents.

By the Villages therefore are here meant some number of Tents pitched together in one and the same place; for standing houses of timber or stone these had none.

Let the inhabitants of the Rock sing.] Supple, For joy that the Babylonians shall be destroyed.

It is doubtful who he meaneth by the inhabitants of the Rock, whether he mean∣eth such in general as dwelt among Rocks, putting Rock in the singular number, col∣lectivè, for Rocks in the plural; or whe∣ther he meaneth the inhabitants of Arabia Petraea in particular, whose chief City was called Petra, which signifieth a Rock.

12.

And declare his praise in the Islands.] i. e. And declare his praise in remote pla∣ces, as occasion serves.

13.

The Lord shall go forth as a mighty man,] Here is the news which the Prophet spoke of, vers. 9. And here is the Reason also why he invites those people to rejoyce and sing; for he tells them, that the Lord would go forth against the Babylonians (who had oppressed them) as a mighty man of war.

This did the Lord do, when he stirred up Cyrus against the Babylonians, and assist∣ed him to their overthrow.

Note here, that though the Lord doth war against his Enemies, by his instruments and servants, and so subdues them; yet, by a kinde of Poetical Fiction, the Pro∣phet brings him in like a man warring himself, &c. See Cap. 2.10.

He shall stir up jealousie:] i. e. He shall stir up his wrath and indignation against the Babylonians.

Because jealous men are angry men, and hardly to be appeased, Prov. 6.34. hence jealousie may be sometimes taken for wrath and indignation.

Anger and indignation do whet a mans valor: hence it is that he saith, He shall stir up jealous••e like a man of war.

He shall cry, yea roar;] He alludes here to the ancient custom of Soldiers, which at the instant of their on-set, and joyning of battel with their Enemies, did use to give a shout and cry aloud: And this they did partly to encourage themselves, partly to terrifie and daunt their Enemies: and the louder their Cry was, the more effectual it was for these ends. This shout and cry was so esteemed and regarded among Soldiers, as that they would judge of the event of a Battel by it. Cato said, Verba plus quam gladium, & voces quam monum hostes terri∣tare, & in fugam veriere: i. e. That words did more affright the Enemy then the sword, and the voyce and cries more then force and strength, and make them fly.

Against his Enemies.] i. e. Against the Babylonians, who were the Enemies of his people the Jews, and so his Enemies.

God accounts the Enemies of his people his own Enemies. See Acts 9.4.

14.

I have a long time held my peace:] Supple, Saith the Lord; for this is spoken in the person of God.

The sence is, q. d. I have been patient a long time, and not so much as said any thing to the Babylonians which have af∣flicted my people.

Now will I cry like a travelling woman,] q. d. Now will I fall furiously upon mine Enemies the Babylonians, which hold my people captive.

He alludes to Soldiers, who cry out and give a great shout when they set upon their Enemies: And by the loudness of the cry, he sheweth the fierceness of the assault or on-set, and puts the cry for the assault it self.

Like a travelling woman,] A woman (especially a woman which hath hard travel) useth to cry aloud, yea to roar, when she is in her sharpest pain; that is, when the childe is in the birth: Hence it is that the Lord saith, that he will cry like a travelling woman, when he would signi∣fie, that he would cry aloud, yea roar, as it is said v. 13.

But probably this is not all which is signified by this similitude: But as a wo∣man, when she is in her travel, is in great pain and grief, and desires to be deliver∣ed; So may the Lord signifie by this, that he is in great pain and grief to see his people so oppressed, and that that pain and grief would make him to cry out as a tra∣velling woman, and take vengeance of his Enemies speedily, that so he might ease himself by their destruction.

I will destroy, and devour at once.] q. d. I will destroy all mine Enemies in a mo∣ment.

He alludes to an hungry Lion, or other ravenous beasts, which sets upon the first prey it seeth, and when it hath killed it, forbears not to eat it, but eats it greedily, yea swalloweth it down without chewing for very greediness.

15.

I will make waste mountains and hills,] By the Metaphor of mountains and hills, he meaneth the Babylonians, who were mighty in power at this time, excell∣ing therein all other people. See the same Metaphor, Cap. 41.15.

And dry up all their herbs,] i. e. And I will put an end to all their glory.

As by mountains and hills he meaneth the Babylonians which did excel in power; so by the herbs, or grass, growing upon the hills and mountains, he meaneth the glory of the Babylonians, and whatsoever they esteemed as a glory or ornament to them: For herbs and grass are the glory and orna∣ment, as of fields, so of hills and moun∣tains. Turpis sine gramine Campus, and Turpes sine gramine Montes: As a field, so hills and mountains, are unsightly, if not clothed with grass and herbs.

And I will make the Rivers Islands,] i. e. I will dry up the Rivers, and turn them into dry ground.

What he meant by Mountains before, that he meaneth by Rivers here; for Ri∣vers and great Waters may Metaphorically signifie great and powerful Princes and People, as well as mountains and hills. See Cap. 8.7.

And I will dry up the pools.] This is a repetition of the former sentence.

16.

And I will bring the blinde by the way they knew not:] i. e. And when I have done this, I will bring my people the Jews out of the Land of Babylon, where they are captive, into their own Land of Judea, by a way which they knew not.

The blinde:] He calls the Jews which were in the Babylonish captivity, The blinde, because at this time, when the good news of their delivery out of captivity was first told them, they would not believe it: So they which would not believe the like mes∣sage, are called blinde, cap. 29.18.

That Ʋnbelief is called Blindness, see Rom. 11.25. Joh. 12.49. As to perceive, to believe, Cap. 6.9.

I will make darkness light before them,] i. e. I will turn their adversity into prospe∣rity; so some. But I had rather understand it thus: q. d. In the night time, when it is dark, I will give them light, so that the darkness shall be no hinderance to them in their journey.

When the Lord brought the children of Israel out of Egypt, he went before them by night in a Pillar of Fire, to shew them light, and the way wherein they should go, Exod. 13.21. Nehem. 9.19. To this the Prophet doth here allude, and de∣scribes Gods bringing the Jews out of the Babylonish captivity, by what he did when he brought them out of Egypt: for the Prophet doth often express like things by like, as we said Cap. 4.5.

And crooked things straight.] i. e. And I will make the crooked ways straight, that they may sooner come to their journeys

end. See Cap. 40.4. He saith crooked things for crooked ways, putting a general term for a special, by a Synecdoche.

17.

They shall be turned back,] But as for the Babylonians, I will send my sword against them, and they shall turn their backs, and fly before it.

This was done when the Lord sent Cy∣rus against Babylon.

Here is a Relative without an Antece∣dent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

They shall be greatly ashamed.] i. e. They shall be subdued and overcome.

They which were in great hope of a victory, are ashamed, and hide their heads for shame when they are overcome. See 2 Sam. 19.3. Hence may he put [to be a∣shamed] for [to be overcome and van∣quished.]

18.

Hear, ye deaf, and look, ye blinde,] The Prophet speaks here to the Jews in his own person, whom he calls deaf and blinde (as he called them blinde, vers. 16.) be∣cause of their unbelief; for they would not believe the good tydings, which God sent to them, of their delivery out of the Babylonish captivity.

Ʋnbelief is a kinde of spiritual deafness and blindness, and so it is called by a Me∣taphor from the outward Senses: for he that believes not a thing, regards it no more then if he never saw it, or never heard it.

Hear, ye deaf,] i. e. Harken, ye Unbe∣lievers, to that good news which I shall tell you.

He iterates to the Jews, again and again, the good news of their delivery out of the Babylonish captivity, that they may be the better perswaded of it: and he so speaks, as though the Babylonish captivity were at that present, and that he were present himself among the Captives at that time.

And look, ye blinde,] i. e. And attend, ye Unbelievers, to the words which I speak.

If you ask, how we may be said to look to, or see a word; see cap. 2. v. 1.

That ye may see.] i. e. That ye may be∣lieve; Supple, That that is true which I have told you, concerning your Redemp∣tion out of Babylon.

If to be blinde signifieth not to believe, to see may signifie to believe: Or, that ye may see; i. e. That ye may know; Supple, What great things the Lord will do for you.

19.

Who is blinde, but my servant?] i. e. Who is so spiritually blinde and unbe∣lieving as my servant? The particle But is to be taken here for the Note of compa∣rison, As.

These two Verses, viz. v. 19, 20. are spoken in the person of God; therefore these words [Saith the Lord] may be here understood: q. d. Who is blinde, saith the Lord, but my servant? &c.

By his servant he meaneth his servant Jacob; that is, the children of Jacob, the Jews, which were in the Babylonish capti∣vity.

Because the Prophet called the Jews by the name of deaf and blinde, lest he may seem to call them so, which had not de∣served so to be called, he here justifies his calling them after that manner.

Or deaf, as my Messenger that I sent?] i. e. Or, who is so spiritually deaf and un∣believing as my Messenger, which I have sent to instruct my servant Jacob?

Blindness and deafness signifie here one and the same thing (as I said, v. 18.) that is, unbelief.

By the Messenger is meant the Priest and the Levite, who were Gods ordinary Messen∣gers to his people, appointed by his Law to teach them. See Malac. 2.7. Now if Gods Priests and Levites were blinde and deaf, then must the people needs be blinde which were instructed by them.

As he that is perfect,] i. e. As he which ought to be perfect, or hath promised and covenanted to be perfect, and is perfect by profession.

The Jews are called perfect here, not because they were so indeed, but because they ought to have been so, and were so by profession, and might have been so, if they had made good use of the means of perfection which God gave them. So Saint Paul calls the Corinthians unleavened, not be∣cause they were unleavened in their Man∣ners, but because they were unleavened by profession: 1 Cor. 5.7.

And blinde as the Lords servant?] q. d. And blinde, I say, as the Lords servant. He repeats here what he said in the beginning of the Verse, and by it aug∣ments these mens fault in not belie∣ving.

20.

Seeing many things,] i. e. Thou

seest, or, thou art seeing many words of the Lord, and many signs which I work to confirm those words.

Note here, that a Participle is put for a Verb, seeing for thou seest: Or else the Verb substantive, Thou art, is here to be understood: q. d. Thou art seeing, which is as much as thou seest.

But thou observest not:] i. e. But yet thou believest not what thou seest.

Opening the ears,] i. e. He openeth his ears, and receiveth my words with his outward ears.

He puts a Participle here for a Verb; or understands a Verb substantive, as before; and useth an Enallage of the person: For he speaks here of his servant in the third person, to whom he spoke in the second person immediately before.

But he heareth not.] But he doth not be∣lieve what is spoken.

To observe and hear, signifie here one and the same thing, to wit, to believe. See Notes Cap. 6. v. 9, 10.

21.

The Lord is well pleased] i. e. The Lord is well pleased with you, though he was angry.

These words, and this whole Verse, re∣late to the eighteenth Verse, and hath its immediate connexion with that: for the two intervening Verses were brought in by the By, onely that God might justifie his Prophet, in calling his people deaf and blinde.

For his righteousness sake,] i. e. For his mercy and goodness sake.

He will magnifie the Law, and make it honorable.] i. e. He will magnifie his Word, which he hath spoken by me his Prophet Isaiah, concerning your Redemption out of the Babylonish captivity, and make it honorable.

The Law is taken here for the Word of God in general, as it is also taken cap. 1. v. 10. and elsewhere.

Then doth the Lord magnifie his Law, that is, his Word, and make it honorable, (I mean, his Word of Prophecy, and of Pro∣mise, as this was) when he doth fulfil it, and shew by the event, that it came from him.

22.

But this is a people robbed and spoyled, they are all of them snared in holes,] This is spoken in the person of one of those deaf and blinde Jews, mentioned vers. 18. which objects the present misery of the Jews a∣gainst that which the Prophet said vers. 21. to wit, That the Lord was well pleased with them, and that he would magnifie the Law, and make it honorable: For how, saith the deaf and blinde Jew, is this likely, being we are a people robbed and spoyled? &c.

The like Objection we read upon the like occasion, Cap. 49.24.

By this people then are meant the Jews, whom he thus spoke of, because they were in a very mean and low condition at this time, without all hope of bettering their estate.

A people robbed and spoyled,] i. e. A people whom the Babylonians have robbed and spoyled of all their goods, and of all o∣ther things, that might otherwise be a com∣fort to them.

They are all of them snared in holes,] i. e. They are all kept in holes and dark places, that is, in dungeons and prisons, and there they lie in chains, so that they are not able to get out, no more then a bird can get out of the snare in which it is taken, or the wilde beast out of the toyl in which it is caught.

They are hid in prison houses:] i. e. They lie in prison houses, as men forgotten and quite out of minde, so that none think upon them, to set them free.

The Scripture saith of a thing forgotten, that it is hid, as Cap. 41.27.

They are for a prey,] i. e. They are made as a prey to their enemies.

And none delivereth;] i. e. And none delivers them out of their Enemies hands.

For a spoyl,] i. e. They are made as a spoyl.

And none saith, Restore.] i. e. And none saith to them, which imprisoned them, and which spoyled them, Restore the men again out of prison, or, Restore the goods which thou hast taken from them: that is, And none is able to rescue them, or any way to help them.

23.

Who amongst you will give ear to this?] i. e. Who amongst you will give ear to what I shall now say. This Rela∣tive this relates to that which followeth, and he speaks still to those which he spoke to vers. 18. and taketh away the Objection which was made vers. 22.

Who will harken and hear for the time to come?] i. e. Who will harken and hear what I shall say? that he may believe what

God shall speak concerning the delivery of the Jews out of captivity for the time to come; and that he may also learn not to sin her••after.

24.

Who gave Jacob for a spoyl,] i. e. Who gave us Jews, which are the chil∣dren of Jacob, for a spoyl to the Babylo∣nians?

Jacob is taken here for the Jews, the children of Jacob; and the Prophet speaks here, as if the Jews were in captivity to the Babylonians at this time, and as if he were present with them: And he speaks to them of themselves, though by an Enallage he useth a third person for a first or second.

And Israel to the robbers?] This is a re∣petition of the former sentence.

Did not the Lord?] By this he gives them to understand, that as the Lord gave them for a spoyl to the robbers; so the Lord could rescue them again, and deliver them out of the hands of the robbers; so that they need not doubt of his power in this matter.

For they would not walk in his ways.] Observe the Enallage of the person here, how he passeth from the first to the third, from we to they.

The Prophet sheweth the reason here, why the Lord gave the Jews over as a spoyl to the robbers; and the reason is, because they sinned, and would not walk in his ways: By which he intimates, that being they had broken off their sins by repentance, the Lord would be willing to take them a∣gain out of those hands, into which he had given them: So that where neither will nor power is wanting, there is no rea∣son to doubt of the success or effect.

25.

He hath poured upon him,] i. e. He hath poured upon Jacob, or Israel, menti∣oned v. 24.

Note here again the Enallage of the number, how he passeth from a plural to the singular number.

The strength of battel:] i. e. Most vehe∣ment wars, such as he was not able to with∣stand.

In these words there is an Hypallage; for he saith, The strength of battel, for The bat∣tel of strength; and the battel of strength, for strong or most strong battel: For a Sub∣stantive of the Genitive case is often put for an Adjective.

He hath set him on fire round about,] i. e. And the fury of his anger did set on fire his Cities, and his dwelling places round a∣bout.

He saith him, for his Cities and dwelling places, by a Metonymy. So Virgil,

—Jam proximus ardet

Ʋcalegon— for Jam proxima ardet Ʋcalegonis domus. Virgil. Aenead. lib. 2.

See the History of that which he here speaks of, 2 King. 25.9. and Jer. 39.8.

Yet he knew not:] i. e. Yet he did not understand, or take notice that this was from the Lord, as a punishment for his sins; he knew not the cause of it.

And it burned him,] i. e. It burned to the ground, his Cities and dwelling houses.

Yet he layd it not to his heart.] i. e. Yet he did not seriously consider it; which if he had done, he would have considered from whom it came, and what was the cause thereof, and so have repented.

That which the Prophet here saith, came not to pass while after he had written this; yet being endued with a prophetique spi∣rit, he speaks of it, as though it had been done long before; yea, he speaks as though he himself were among his Country-men the Jews in the Babylonish captivity, though he were dead long before that time.

ISAIAH. CHAP. XLIII.

BƲt now] Supple, That thou knowest that it was the Lord, which gave thee as a spoile into the hands of the Baby∣lonians, and that sinne was the cause thereof, and thou hast repented thee of thy sinnes.

Thus saith the Lord] q. d. Though here∣tofore he poured forth the fury of his an∣ger, and the strength of the battle upon thee, yet now (that thou mayest know that he is well pleased with thee, upon thy re∣pentance, for his righteousnesse sake) thus saith the Lord, that created thee O Jacob, and he that formed thee O Israel, &c.

Thus saith the Lord that created thee, O Jacob,] By Jacob are meant the Jewes, the children of Jacob, per metonymiam effici∣entis.

The Lord is said to have created Jacob, that is, the children of Jacob, because he took them to himselfe for a peculiar peo∣ple, and made them a Commonwealth of themselves.

This hath its immediate connexion with the former Chapter, and had been better to have been continued with that, than to have been divided from it, and made the head of a severall Chapter, as now it is.

And he that formed thee, O Israel;] This sentence is for the sence, the same with that which went before; But when hee saith, he that formed thee, he useth a meta∣phor taken from Potters making or forming pots.

For I have redeemed thee] q. d. For I have redeemed thee divers times out of the hands of thine enemies, and oppressors, as the Egyptians, the Midianites, the Phi∣listines, &c. And as I have redeemed thee out of their hands, so will I redeem thee out of the hands of the Babylonians.

Yet it may be that he speakes here pecu∣liarly of the redemption by which he redee∣med his people Israel out of Egypt, to be to him a peculiar people, and an holy Nation.

I have called thee by thy name] q. d. Thou art my chosen servant, whom I have made choice of to serve me in a speciall manner, and whom I greatly regard.

He alludes here to the manner of great men, who when they call a servant to them whom they like, and whom they preferre before others, they call him by his name; whereas they call an ordinary servant, not by his name, but with an hisse, or a whistle, or the like.

Thou art mine] i. e. Thou art my ser∣vant, yea my peculiar servant; and there∣fore I will have a care of thee.

These words contain the meaning of those that went immediately before.

2.

When thou passest thorow the waters, I will be with thee, &c.] This and the other sentences which follow in this verse, are proverbiall kinds of speeches, and signifie all one and the same thing, namely, that the Lord will keep him safe in all dangers.

3.

Thy God] And therfore will protect thee, and provide for thee.

I gave Egypt for thy ransome, Ethiopia and Seba for thee] i. e. When Senacherib King of Assyria warred against thee, and left Ashardhaddon his sonne to govern Assyria in his absence; and to supply him with men, and all things necessary for the abso∣lute conquest of Judaea: And Asharhaddon thought now to doe his utmost, for subdu∣ing thee, and destroying thy Land, I di∣verted him, and imployed his forces against Tirakah King of Ethiopia, and the Egyp∣tians, and Sabaeans, which accompanied him in his expedition against Assyria, (all whom I made a prey to the Assyrians sword) and so I preserved thee.

Concerning Tirakah King of Egypt his expedition against Assyria, See Cap. 37.9. and Cap. 18. where the event of his Expe∣dition is foretold, which was, that hee

should be overcome by the Assyrians.

Egypt] By Egypt understand the Egyp∣tians, by a Metonymy: And by the Egypti∣ans, those Egyptians which warred under Tirakah King of Ethiopia (when he went in expedition against Assyria) by a Synech∣doche.

For thy ransome] i. e. That I might deli∣ver thee from the danger of the Assyrians, and preserve thee.

A ransome properly taken, is the price which is given for the redemption of a Cap∣tive, by the mutuall consent of the redeemer, and him of whom the Captive is redeemed: when therefore he saith, He gave Egypt for thy ransome &c. He speaketh Metaphorically.

Ethiopia] Ethiopia is a large Region ly∣ing beyond Egypt Southward. Here it is taken by a Metonymy for the Ethiopians; those Ethiopians which served under Tira∣kah their King, against Assyria.

Seba.] Seba was the Son of Cush: Gen. 10.7. which was the father of the Sabae∣ans which inhabited Arabia the Happy. And it is taken here for the Sabaeans the children of Seba or Laba, even these Sa∣baeans that served under Tirakah King of Ethiopia in the expedition aforesaid.

For Thee.] i. e. For thy ransome, or that I might deliver thee, from the fury of the Assyrians.

Since thou wast precious in my sight] i. e. Since the time that I made thee a peculiar Treasure to my selfe, Exod. 19.5. That is, since the time that I brought thee out of Egypt, and cast a favourable eye upon thee.

Thou hast been honourable] i. e. Thou hast been honourable in the sight of the Nati∣ons, by reason of these great things which I have done for thee.

And I have loved thee] i. e. And I have shewed my love unto thee: Metonymia Ef∣ficientis.

Therefore will I give men for thee] q. d. I am I say, The Lord thy God, the holy one of Israel thy Saviour, and I have given Egypt for thy ransome, &c. and I have loved thee; therefore will I give men for thee, &c.

God is not like man, but whom he lo∣veth, he loveth to the end, Iohn 13.1. And his former blessings are a motive to blesse a∣gaine whom he hath blest before.

I will give men for thee] i. e. I will give men for thy ransom, that I may redeeme thee out of the Babylonish captivity.

This was fulfilled when God gave the Babylonians as a prey to Cyrus, by reason of which the Jewes which were held Captives by the Babylonians were delivered out of that Captivity.

And people for thy life] i. e. And people to save thy life: This is a repetition of the former Sentence.

5.

I will bring thy seed from the East, and gather thee from the West &c] When the Babylonians invaded Iudaea, they carried many of the Jewes away Captive into Ba∣bylon, which lay Eastward from Iudaea, and many of the Iewes fled Westward, and many Northward, and many Southward to save their lives, and there lived in a kinde of Exile: These therefore doth God here promise to bring backe againe into their own Land: And he brought those of the Captivity into their own Land by the meanes of Cyrus Ezra 1. And the other hea∣ring how mercifully God had dealt with them of the Captivity, returned to their own Countrey againe, not without joy and gladnesse of heart.

I will bring thy Seed] i. e, I will bring thy children, O Iacob, &c. Metonymia Ma∣teriae.

And gather thee] i. e. And gather thy Children: Metonymia Efficientis.

6.

I will say to the North] i. e. I will say to the Northerne people, or people which dwell in the North parts of the earth.

Give up] i. e. Give up my people which is among you, into mine hands.

Bring my sonnes from farre] i. e. All you which live a farre off, bring the children of Israel (which are to me as my sonnes) which dwell among you, into their owne Land.

7.

Even every one that is called by my name] i. e. Bring yee even every one that is mine.

What is Gods is called by Gods name as v.g. The Son of God, the Daughter of God: As that which is Pauls, is called by the name of Paul, as Pauls cloake: And what is Peters is called by the name of Pe∣ter, as Peters sword, &c. And every thing which is owned, is called by the name of its owner.

For I have created him] i. e. I have made him.

For my glory] i. e. That my glory; That is, that my power, and my fidelity, and my goodnesse, may appeare in his pre∣servation:

And that he may glorifie me, and serve me onely, because of these great things which I have determined, and will doe for him.

I have formed him, yea I have made him] supple, that I may be glorified in him, and by him.

8.

Bring forth the blind people that have eyes, and the deafe that have eares] Bring forth the Idolls, that have ••yes but see not, and have eares but heare not, Psa. 115.6. This manner of speaking carrieth con∣tempt with it.

As the Lord, when he had told what he would doe for his people the Iewes, and how he would deliver them out of the Ba∣bylonians Captivity, made that his telling or foretelling of this an argument of his divinity. And called upon the Idolaters and their Idols, to bring what reasons they could; The Idols to prove their own di∣vinity; and the Idolaters, to prove the divinity which they gave to their Idols, and in particular to shew whether they did ever foretell of that which God said, He would bring to passe, namely the delivery out of the Babylonish Captivity, and brin∣ging them to their own Land againe: Cap. 42. v. 21, 22, &c. So doth he here, and so often as he hath occasion, he sheweth the vanity of Idols, that his people living a∣mor•• Idolaters in the Babylonish Captivity might not b•• insnared with Idolatry.

B••••ng forth &c.] H•• speakes to Idolaters to bring forth their Idols, to plead for themselves, and their divinity.

Yet because the Iewes which were in the Babylonish Captivity are called Deafe and Bl••nde, Cap. 42.18. Some understand this verse of bringing forth the Captive Iewes out of Captivity: And make it an Ampli∣fication of that which went before, q. d. I will say Bring forth out of Prison and Cap∣tivity, or bring forth out of your Land, the Blinde which have eyes, and the Deafe whioh have eares: So that Gods controversie with Idolaters and their Idols begins not till the next yeare. But I thinke it rather to be understood of Idols, and spoken to Ido∣laters.

9.

Let all the Nations] supple, which worship Idols.

Be gathered together] To wit; that they may heare what I can say for my divinity, and what the Idols can say for theirs, and so know which of us is the true God, while we plead together.

And let the people be assembled] This is a repetition of the former Sentence.

Who among them] i. e. Who among those Idols which they worship.

Here is a relative without an Antece∣dent.

Can declare this] i. e. Can declare or foretell that which I have declared and foretold, concerning the redemption of my people the Iewes, out of the Babylonish Captivity &c.

And shew us former things] i. e. And shew us things which wil come e're long to passe. See Cap. 41.22.

Let them bring forth their witnesses] q. d. If they say that they have declared this, and shewed former things, or can declare, and shew them, let them bring forth their wit∣nesses, to prove what they say.

That they may be justified] i. e. That Sen∣tence may be pronounced in judgement, that they speake truth, or that Sentence may be given that the cause which they maintaine is just.

The cause of the Idols here meant is, that they are Gods, and that they doe justly as∣sume to themselves the name of Gods.

This word to justifie, is a Law terme, and signifieth the justnesse not of the Person, but of the Cause which is in hand.

Or let them heare] i. e. Or if they cannot bring forth any witnesses, to prove what they say, let them heare those witnesses which I can produce in my cause, to prove what I say.

And say] i. e. And when they have heard what my witnesses can say, let them say and confesse.

It is truth] It is true, which I say, and maintaine; That is, that it is true, that I have foretold these things, before they came to passe, and that I therefore am God only.

10.

Yee are my witnesses] q. d. If yee aske who are my witnesses, yee my people which have heard what I have said concerning your redemption, are my witnesses, and must needs certifie for me, that I have de∣clared and foretold of your redemption out of the Babylonish Captivity, before it is come to passe, and that therefore I am God.

He useth an Apostrophe here to the chil∣dren of Iacob the Iewes.

And my servant whom I have chosen] i. e. And my servant Isaiah whom I have cho∣sen,

to be my servant; He is my witnesse, that I have declared and foretold of the redemption of you my people out of the Babylonish Captivity, before it is come to passe; For I have revealed it to him, and he hath made it knowne both by word and writing to you.

That yee may know] q.d. So that yee must needs know, supple, that I am he, that is, that I am God.

And believe me] Supple, When I say that I am he, that is, that I am God.

And understand that I am he] i. e. And understand that I am God, yea the onely God. He is put here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for Him which is the highest and greatest He, and that is God, or He, that is He whom I said my selfe to be, and that is God.

If the Lord onely can foretell things to come, the Lord onely must needs be God, and there is no other God but He, See Cap. 41.23.

Before me there was no God formed] When he saith; There was no God formed, he seemes to deride the Gods of the Heathen; for their gods were formed by the Art and hand of man.

11.

I am the Lord] i. e. I am that true and eternall God, which is of himselfe, and from whom all other things have their being.

No Saviour] Supple, which can save his Servants, and deliver them out of all dan∣gers, and out of the hands of all their ene∣mies as I can.

12.

I have declared] q. d. I have hereto∣fore declared unto you and told you, that I would save you out of the hands of your enemies: For when Senacherib came a∣gainst you with a great Army, I declared and told you, that so many of you as would believe my words, and relye on me for safe∣ty, and would keep themselves with Heze∣kiah within Hierusalem, should be safe, and this I told you before it came to passe.

And have saved] i. e. And I have saved you, as I declared I would doe, for when Senacheribs Host did besiege you, I sent mine Angell, and slew of them an hundred foure score and five thousand in one night, and so delivered you, 2 Kings 19.35.

And have shewed when there was no strange God among you] i. e. Yea I have de∣clared, and shewed unto you, that I would save you from the hand of Senacherib, (and have saved you accordingly) when there was no strange god among you: And if there was no strange god among you at that time, it must needs be, that what I de∣clared, I declared of my selfe, and in that I saved you, I saved you of my selfe, and therefore that I am the true God.

In the dayes of Hezekiah there was no strange god, (at least publikely worshipped) in Iudah: For Hezekiah and all Israel that were with him, at the keeping of the Passe∣over, destroyed all the Images and the Groves which were in Iudah and Hierusa∣lem, 2 Chron. 30.14. and 2 Chro. 31.1.

Note here, that in this verse, there is an Apostrophe, made to the Iewes, the children of Iacob.

13.

Yea, before the day was I am he] i. e. Yea, before the day was I was God? See verse 10.

This proves God to be the only God, for the gods of the Heathen were since the day was made, as being the worke of mans hand, and so by consequence are no Gods.

I am he] God is he which was, and is, and is to come, and though we signifie, that God was, yet we signifie it by a present tense, because God is the same to day as he was yesterday, the same at this present time, as he was in the time past, without any change or shadow of change at all.

And there is none that can deliver out of my hand.] If there be none that can deliver out of the hand of the Lord, when the Lord hath a minde to punish any one man or people; It must follow that the Lord is God, and God only; He hath not his e∣quall.

The Lord intimateth here, by the By for the comfort of the Iewes, which were held Captive by the Babylonians, that he would surely destroy the Babylonians by Cyrus, and that no power should be able to deliver the Babylonians out of his hands.

I will work] i. e. I will doe what I please.

14.

Thus saith the Lord your redeemer] The Prophet returneth here to the Subject which he treated of in the beginning of the Chapter, to wit, the redemption of the Iewes out of the Babylonish Captivity, which he intermitted at the eighth verse, to argue against Idols and Idolatry, upon the occasion there spoken of.

For your sakes I have sent to Babylon] i. e. For your sakes I will send Cyrus with an Army to Babylon to fight against it, and take it.

He puts here a preterperfect Tense, for a future, to signifie the certainty of what he speakes of.

This sending of Cyrus with an Army a∣gainst Babylon, was advantageous to the Iewes which were in Captivity, for by this meanes the Babylonians who held them Captives were destroyed and they were delivered.

And have brought downe all their Nobles] i. e. And will bring downe all the Nobles of the Babylonians which doth oppresse you, and keep you in an hard Captivity, and will tread upon them as mortar. See Cap. 41.25.

And the Chaldaeans] In the Babylonish Em∣pire the Chaldaeans were the chiefe of any other people, the Emperour himselfe being a Chaldaeans, and Babylon the head City of the Empire, being in Chaldaea: And hence it may be that he mentioneth the Chaldaeans by name in this place: Or therefore may he mention the Chaldaeans here, because they had more of the Captive Iewes then any other people under them, and used them more hardly.

Whose cry is in the ships] q.d. Who shall be heard to cry, and howle in the ships.

He puts a Present Tense for a Future here, as he puts a preterperfect tense for a Future, a little before.

Babylon and Chaldaea have two great Ri∣vers, Tygris and Euphrates running through them or close to them, navigable Rivers, and certainely as able to beare as great Ves∣sels, as our Thames which beares Vessels of the greatest bulke: yea Chaldaea reacheth to the Persian Gulfe, where the greatest ships may ride and saile.

At the time which Babylon was taken by Cyrus, no doubt but every Babylonian and Chaldaean endeavoured to escape as well as he could. And as some endeavoured to es∣cape by Land: so others attempted to es∣cape by water in ships; and of these latter may he say, Their cry is in the ships. Or he may say, that their Cry is in the ships, or shall be in the ships, not because they which cryed were, or should be in the ships, but because their cry should be so great, as that it should be heard to the Sea, of those which sailed in their ships.

Againe it was the custome of the Ea∣stern people, when they subdued a Nation, to transplant the Inhabitants thereof, an example whereof you may see. 2 Kings 17.6. Cyrus therefore might send many of the Babylonians away in ships, and they as they were in the ships, might howle and cry for the misery which was come upon them.

15.

Your holy One] i. e. He whom you have made choyce of to be your God, and whom alone you worship, and therefore will preserve and blesse you.

Your King] See Cap. 33.22.

This verse relates to that, which went before in the fourteenth verse, and con∣taines a reason of what is there said: q. d. For your sake I will send to Babylon, and will bring downe, all their Nobles: For I am the Lord, your Holy One, the Creatour of Is∣rael, your King.

16.

Thus saith the Lord] q. d. Yea thus saith the Lord.

Which maketh a way in the Sea] Rather which made a way in the Sea; for this must be understood in the Preterperfect Tense.

God made a way for his people in the red Sea, when he brought them out of Egypt, Exod. 14. v. 21, 22. And of this it is, which he makes mention in this place.

And a Path in the mighty waters] The Lord, when the children of Israel passed o∣ver Jordan, divided the River Jordan, and made a way for them to passe over dry foot, even when Jordan was so high, as that it overflowed all his Banks, Iosh. 3. v. 15, 16, 17. Some therefore understand this place of this dividing Jordan, and of the way which he made in it at this time: But I ra∣ther take this to be a Repetition of the for∣mer Sentence: Because our Prophet de∣lighteth in such Repetitions; and because in the next words, he mentioneth, that which fell out at the dividing of the red Sea, and making a way for his people through it, when their enemies were drow∣ned.

17.

Which bringeth forth the Charet and Horse, the Army and the Power] Rather which brought forth the Charets and the Horses, the Army and the Power, supple, of Pharaoh, to their destruction.

When the Lord brought the children of Israel out of Egypt, he hardened Pharaohs heart, so that Pharaohs heart, and the heart of all his people, was turned against the children of Israel; and they said, why have we done this, that we have let Israel goe from serving us? And Pharaoh pur∣sued after the children of Israel with 600.

chosen Charets, and all the Charets of Egypt; and in the pursuit followed the children of Israel into the midst of the Sea, and there were drowned, Exod. 14.

This is that which the Lord here men∣tioneth; and these things doth he menti∣on in this place, to wit, His dividing of the Sea for the Israelites, and his drawing out of Pharaohs host, that he might drown it in the red Sea, to put the Jews in minde of his power, which is such, as that no difficulty can hinder him from redeeming or delivering his people at any time; and of that love which he bore to his people: that they remembering these things, might the more easily be induced to believe those things which he said he would do for them, namely, That he would deliver them out of the Babylonish captivity, and destroy the Babylonians their Enemies.

They shall lie down together:] i. e. The Nobles of Babylon and the Caldeans shall lie down, all of them, in the dust of the Earth; that is, they shall be all brought down to the Grave.

Death is both in sacred and profane Writers often likened to a sleep, and the Grave to the Bed, in which we sleep: and the Prophet alludes to the same here, when he saith, They shall lie down together: for he alludeth to men lying down in a bed to sleep: But his meaning is, that they shall be slain, and brought down to the pit.

They shall,] i. e. The Nobles of Baby∣lon, and the Caldeans, shall lie down, &c. of whom he spoke vers. 14.

They shall not rise:] q. d. They shall not awake and rise any more; that is, they shall not be restored to life again.

He persists in his Metaphor still.

He adds this, that there may be no fear of these mens returning to life again to vex the Jews and oppress them, or to meditate upon revenge against them: Or else we may say, that this is an Hebraism, like to that, I have chosen thee, and not cast thee a∣way, Cap. 42.9.

They are extinct, they are quenched as tow.] i. e. They shall be extinguished and quenched, as a candle is quenched which is put into the water.

He puts a present for a future tense.

By tow he meaneth the wiek of a candle which is made of tow, per Metonymiam Materiae; and by the wiek, the whole candle, per Synecdochen partis.

He likeneth the Caldeans to tow, that is, to a burning candle, because of their rage and hot anger against the Jews their cap∣tives. So doth he liken Rezin King of Syria, and Pekah King of Israel, to two fire-brands, because of their rage against Judah, cap. 7.4. yet nevertheless they shall be quenched.

18.

Remember ye not former things.] q. d. That ye may know how precious ye are in my sight, and how great my love is to you, ye shall not need to remember former things, or to call to minde what I did for you heretofore, when I brought you out of Egypt; for behold, &c.

19.

Behold, I will do a new thing:] Sup∣ple, By which ye shall know the greatness of my love to you.

Now it shall spring forth:] i. e. It shall come to pass very shortly.

He useth a Metaphor here, from Plants springing out of the Earth.

Shall ye not know it?] q. d. It shall come to pass in your days, that you may see it, and know it.

This Interrogation hath the force of a strong Asseveration.

I will even make a way in the Wilderness, and Rivers in the Desart, &c.] This is the new thing he said he would do.

I will even make a way in the wilderness,] The wilderness here meant is the wilderness which lay between Babylon and the Land of Judah, through which the Jews were to pass, when they went out of the Land of their captivity into their own Land. This wilderness was very rugged and stony, and ill to go in; wherefore the Lord saith here, that he would make in this wilder∣ness a plain and easie way for the Jews, when they were to pass through it.

And Rivers in the Desart.] This Desart was a very dry and thirsty Land, where there was heat and drought more then e∣nough to procure thirst, but no waters to quench it: Therefore the Lord saith here, that he would make Rivers in the Desart, for his people to quench their thirst thereat, as they passed through it.

What is here spoken, some understand literally, to wit, That as God gave the Is∣raelites water in the Wilderness (which he brought out of a Rock, and made run down like Rivers, Exod. 17.6. Psal. 78.17.) when he brought them out of the Land of Egypt into the Land of Canaan:

So he would give the Jews waters in abun∣dance, and cause Rivers to flow in abun∣dance in the Wilderness (in which they were to pass from Babylon into Judea) when he brought them out of Babylon thi∣ther. But others think, that all that is sig∣nified by these expressions, is this; viz. That the Lord would vouchsafe the Jews high favors in their return from Babylon home-ward, by the removal of all lets, and the supply of all necessaries; and that the Prophet doth here allude onely to that which the Lord did for the Israelites, when he brought them out of Egypt: for he loveth to express like things by like. See what we said Cap. 4. v. 5.

20.

The beasts of the field shall honor me, the Dragons, and the Owls, &c.] The beasts of the fi••ld, and the Dragons, and the Owls, may be said to honor the Lord, because when he gave Waters in the Wilderness, and Rivers in the Desart, to give drink to his people, his c••osen; they living in the Wilderness and Desart, did receive benefit by those Waters and Rivers, and quenched their thirst thereat; so that if they had reason, they would praise God there∣fore.

Note, that to honor God is an act onely of the intellectual or rational Creatures, if we speak properly: yet, by an Hyperbolical kinde of Metaphor, the Scripture doth of∣ten attribute those acts, which are the acts of the intellectual or rational Creatures, to Creatures voyd of reason and understanding, yea, to Creatures voyd of sense. See Psal. 69.34. & 96.12. & 98.8, &c.

My chosen.] i. e. Whom I have chosen to be a peculiar people to my self.

21.

This people have I formed for my self,] i. e. For I have created this peo∣ple, even the people of the Jews, for my self, that I might shew my power, and my goodness, in and for them; and that they might sanctifie and praise me.

These words contain a reason of what he said in the nineteenth and twentyeth Verses: q. d. This people have I formed for my self, therefore I will make for them a way in the Wilderness, and Rivers in the Desart; I will provide for their welfare, and they shall shew forth my praise.

They shall shew forth my praise.] q. d. Therefore I will do that for them, for which they shall praise me.

22.

But thou hast not called upon me, O Jacob,] i. e. But for all your sayings, ye have not worshipped me, O ye sons of Ja∣cob.

He puts Jacob here for the Jews, which were the sons of Jacob: And when he saith, They have not called upon me, his meaning is, That they have not worship∣ed him: For, to call upon God, which is but part of Gods worship, is put often for the whole worship of God, by a Synec∣doche.

Here he prevents an Objection, which the Jews (some of them at least) might make: For whereas the Lord told them what great things he would do for them in the former Verses, they might object, If it were true which he said, why would he then pour out his fury upon them, and give them over into the Babylonians hands, to be made slaves and captives, for his own wills sake, not for any demerit of theirs? For as for their part, they truly worship∣ed him, and served him.

To this the Lord answers, That it is true, that he gave them over into the hands of the Babylonians; yet it was not for his wills sake, but it was because they had sinned against him: for though they say that they worshipped the Lord truly, yet they did not worship him, but they worshipped Baal, and all the host of Hea∣ven; and for this he gave them into the hands of the Babylonians, &c.

But thou hast been weary of me.] i. e. But for all your sayings, ye have been weary of my service.

23.

Thou hast not brought me the small cattel of thy burnt-offerings] As Lambs and Kids, &c. Exod. 12.5. q. d. Thou hast not offered thy Lambs and thy Kids to me for burnt-offerings, but thou hast offered them to Baal, and other ••trange gods.

With thy sacrifices:] Supple, Of the grea••er Cattel, as Bullocks, &c.

I have not caused thee to serve with an of∣fering,] i. e. I have not been so highly esteemed of thee, as that thou hast trou∣bled thy sel••, or burdened thy self with offerings for me.

The Cause here mentioned is the final Cause, that is, the Cause for whose or which sake we do any thing.

The offering here spoken of is such an offering as is called the meat-offering, Levit. 2. v. 1.

And to serve signifieth to trouble, or

to burden a mans self, because servitude is troublesom or burdensom to all.

Nor wearyed thee with incense.] i. e. Nei∣ther hast thou wearyed thy self for my sake, in bringing Incense unto me.

Incense or frankincense was wont to be put upon the meat-offering, Lev. 2.1.

24.

Thou hast bought me no sweet Cane with mony,] This kinde of sweet Cane grew in Arabia, and being burned, yield∣ed a sweet smell.

This sweet Cane, or sweet Calamus, was an ingredient which went to the composi∣tion of the holy Oyl, mentioned Exod. 30. v. 23. But besides the use which was of sweet Cane in the composition of that Oyl, it is conceived that the Jews were wont to use sweet Cane, and to burn it for a per∣fume, to the honor of God: and that they gather, as from other places, so from Jer. 6.20. And to this they think that the Prophet alludeth here.

Neither hast thou filled me with the fat of thy sacrifices:] Whatsoever the sacrifice was, the fat thereof was to be burned to the Lord, Lev. 3.16.

Neither hast thou filled me,] i. e. Neither hast thou delighted me.

This filling is properly the filling of a mans self with wine, or strong drink; which because it is delightful to the drinker, it signifieth here delight; and to be filled therewith signifieth to be therewith de∣lighted.

Note, that what this people are here ac∣cused of for not doing to the Lord, is in∣timated, that they did to Idols and strange gods.

But thou hast made me to serve with thy sins,] i. e. But thou hast troubled me and burdened me with thy sins.

To serve] See Vers. 23. to which this place answereth.

Thou hast wearyed me with thine iniqui∣ties.] See cap. 1.14.

Note, that this latter part of the Verse alludeth to the latter part of Vers. 23. by way of opposition.

25.

I, even I am he,] q. d. Yet neverthe∣less, I, even I am he.

Which blotteth out thy transgressions] i. e. Which seeing thy repentance, will forget and forgive all thy sins.

This phrase is Metaphorical, and taken from a Creditor, which being satisfied by his Debtor, blotteth out his Debt out of his Debt-book: By which Metaphor, sins and transgressions are also called debts, Mat. 6. vers. 12.

For mine own sake,] i. e. Not for thy me∣rits, but for my mercies sake.

And will not remember thy sins.] To wit, So as to persist to punish thee for them; but they shall be in that regard, as if they were blotted out of my remembrance.

26.

Put me in remembrance:] q. d. But thou dost object and say against what I said vers. 22, 23, 24. That thou hast call∣ed upon me, and that thou hast brought me the small cattel of thy burnt-offerings, and that thou hast honored me with thy sacrifices, and that thou hast served me with thine of∣ferings, and thine incense, and that thou hast bought sweet Cane for me with thy mony; Put me therefore in remembrance when thou didst any of these things.

Note, that the Prophet aymeth especially at those Jews which lived in the days of Manasseh King of Judah, of whom read 2 King. 21.9.

Let us plead together:] q. d. And where∣as I said, that thou hast made me to serve with thy sins, and that thou hast wearyed me with thine iniquities, Vers. 25. And thou sayst, that thou didst never make me to serve with thy sins, nor weary me with thine iniquities, but hast been always obser∣vant of me, and therefore I gave thee o∣ver into the Babylonians hands undeserved∣ly; come, let us plead together.

Let us plead together:] i. e. Let us argue the case in open Court; and do thou bring Arguments to prove, that thou wast always observant of me, and that I gave thee in∣to the hands of the Babylonians undeser∣vedly: And I will bring Arguments to prove, that thou hast made me to serve with thy sins, and wearyed me with thine iniquities; so that thou wast deservedly given over into the Babylonians hands.

Declare thou,] i. e. Lay open thy case, and bring proofs of thine innocency, and of this, that thou hast suffered captivity undeservedly.

The term here used is a Law-term.

That thou mayst be justified:] i. e. That thou mayst be pronounced just in this con∣troversie, and that thou hast the better Cause.

This is also a Law-term, used of him for whom the cause is judged.

Note here, that these men had nothing

to say for themselves, but stood mute; wherefore the Lord declares his Cause in the next Verse, that he might be justified in this his dealing with these men.

27.

Thy first Father hath sinned,] i. e. Thy King hath sinned, &c.

By this King is meant especially Manas∣seh, the son of Hezekiah King of Judah, for whose sins Judah was given into the hands of the Babylonians, Jer. 15.4.

Of Manasses sins you may read 2 Kings cap. 21.

A King is often called Father, yea, every Ruler may be called a Father; see cap. 22.21. And because a King is the chiefest a∣mong Rulers, he may be called the first Father; that is, first in place and dignity before all other Rulers: For a thing may be called first, not onely in regard of time, but also in regard of place and dig∣nity.

And thy Teachers] i. e. The Priests, and Levites, and Prophets.

Have transgressed against me.] i. e. Have sinned against God: And if their King and their Teachers have sinned against God; surely the common people (who are led by the example of their Kings and Teachers) have not been righte∣ous.

28.

I have profaned the Princes of the Sanctuary,] God is said to have profaned the Princes of the Sanctuary, because he took away the hedge of his protection from them, and the rest of his people, by which he separated them from the Nati∣ons, and layd them open to be spoyled by the Babylonians.

In this sence is the word to profane taken, Psal. 89.39. and to pollute, Isai. 47.6. and Lament. 2.2. For understand∣ing of which words, know, that to pro∣fane and pollute are opposed to to sanctifie: and that to be profaned and polluted are op∣posed to to be holy. If we rightly there∣fore understand the notion of the words, sanctifie and holy, we may understand the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pollute, and to profane. To sanctifie therefore signifieth onely to se∣parate, by way of preheminence and ex∣cellency or dignity: and to be holy signifi∣eth to be so separated. When therefore God hath a peculiar care of a people, and doth separate and put a difference between them and others, by his care and protection of them above others, he may be said to san∣ctifie them; and they which are thus sepa∣rated may be said to be sanctified and holy: See Notes, cap. 4.3. As God therefore may be said to sanctifie a people, when he separates them, and puts a difference be∣tween them and others, by his care and protection: So when he deprives them of the care and protection which once he af∣forded them, he may be said to profane them, or pollute them.

The Princes of the Sanctuary,] By the Princes of the Sanctuary, understand the chief Priests, which ministred in the Temple, and ordered things concerning the worship of God there; who were call∣ed the Princes of the Sanctuary, because they had inferior Priests, and Levites, and Nethinims, to serve and attend them in their high Calling.

And given Jacob to the curse,] i. e. And have given the children of Jacob, the Jews, to destruction.

By Jacob, understand the Jews, the chil∣dren of Jacob, by a Metonymy.

And the curse here spoken of, is such a curse, whereby the thing accursed, or the the thing given to the curse, was to be de∣stroyed, as Josh. 6.17.

How Jacob, that is, how many of the Jews (which were the children of Jacob) were killed and destroyed by Nebuchad∣nezzar and his servants; see 2 King. 25. v. 7, 21, &c.

And Israel] i. e. And the Jews, the children of Jacob, who also was called Israel.

To reproaches.] i. e. To the reproach of their Enemies, who in their captivity taunted them, jeered them, and reproached them.

ISAIAH, CHAP. XLIV.

YEt now hear O Jacob, &c.] This is to be continued with the former Chapter: And the sence is, q. d. But although I have profaned the Princes of the Sanctua∣ry, and have given Jacob to the curse, and Israel to reproach, because of their sins; yet now seeing your repentance, Hear, O Jacob, my servant.

O Jacob my servant.] By Jacob he mean∣eth the Jews, which were the children of Jacob: the same also he meaneth by Israel.

2.

That made thee, and formed thee from the womb,] i. e. That made thee a people from the first time that thou wast a people.

He speaks not of the making and form∣ing of any one particular man, which is made and formed in his mothers womb; but of the making of a company of men into a people, or Body politique: yet he aliudes to the making and framing of a man in the womb of his mother.

Which will help thee,] Supple, In all thy misery and distress.

Fear not:] Supple, The Babylonians, and their gods, though thou art a Captive, and hardly used in the Land of thy captivity; For I will deliver thee, and they shall not be able to hinder me. See vers. 8.

And thou Jesurun.] This name Jesurun is taken out of Deut. 32. vers. 15. where Moses gives it to the people of Israel; and it signifieth right: And it is therefore gi∣ven to that people, because God called them to lead a right or upright life and conversation.

Yet some think it to be an Hebrew dimi∣nutive of the Hebrew word Israel, and to signifie as much as Little Israel; as though the Lord had called his people here by a diminutive name, as Fathers use to call their little children.

3.

I will pour water upon him that is thirsty,] The four sentences contained in this Verse, signifie all one and the same thing, namely, That though the Jews were at this time in a poor decayed estate, yet God would so bless them, as that they should be delivered out of it, and should revive and flourish again: As the dry and thirsty ground, though it be unpleasant and ill-favored to see to, while it is so; yet being watered, it is hereby refreshed, and recovereth its greenness, and is clo∣thed again with its former lustre.

I will pour water, &c.] by water is meant rain; the plenty whereof is signified by the word pour.

Ʋpon him] i. e. Upon every Jew.

He speaketh of a Jew here, as of a ground, Metaphorically.

Ʋpon him that is thirsty,] i. e. Upon him that is as a thirsty Land; that is, up∣on him that is in misery, and wants com∣fort.

Note, that the thirstiness here mentioned is not the thirstiness of a man which is hot and dry, and desireth drink to quench his thirst, but the dryness of the ground; for a dry ground is also called a thirsty ground, Cap. 35.7. And to such a ground is the Jew, in the depth of his misery and cap∣tivity, here compared.

And floods upon the dry ground:] This is a repetition of the former sentence.

I will pour my Spirit upon thy seed.] i. e. I will greatly bless thy children.

By the Spirit of God is here meant Gods blessing, as may appear by the following words, which are but a repetition of these.

And the blessing of God is called the Spi∣rit of God, by a Metonymy, because it pro∣ceedeth from the Spirit of God, or from God who is a Spirit.

By seed are meant here children, per Me∣tonymiam Materiae.

4.

And they shall spring up as among the

grass.] i. e. They shall spring up as young Trees or Plants among the grass, which have moysture enough to nourish them, and make them flourish.

5.

One shall say, I am the Lords, &c.] q. d. Such blessings will I pour upon them, as that they shall confess that I am their God, and that they are my servants, be∣cause of the care I have of them, and the favors that I shew to them; though now they say, My way is bid from the Lord, my judgment is passed over from my God; as Cap. 40. v. 27.

I am the Lords,] Supple, Servant; And therefore shall call himself the Lords ser∣vant, because he shall be sensible of the care which God hath of him, and the blessing which he bestoweth upon him; and shall, in way of recompence, resolve to serve the Lord so long as he shall live.

Another shall call himself by the name of Jacob:] And therefore shall he call him∣self by the name of Jacob, because he shall see that the Lord hath as great respect to him, as he had to Jacob; and because he shall resolve to serve the Lord for the bles∣sings which the Lord hath bestowed upon him, as Jacob vowed to serve the Lord, (and did accordingly,) Gen. 28.21.

Another shall subscribe with his hand unto the Lord,] Supple, That he is his servant, and will serve him.

And sirname himself by the name of Is∣rael.] Israel is the name of Jacob, and it was given to him because of the power which he had with God, and prevailed with him, Gen. 32.28.

For the same reason as one named him∣self by the name of Jacob in the former part of this Verse, doth another sirname himself by the name of Israel in this latter part: And for the same reason as one said, I am the Lords, for the same reason doth the other subscribe with his hand unto the Lord.

6.

Thus saith the Lord, the King of Is∣rael] That the Jews might the more firmly believe what the Lord had spoken vers. 2, 3, 4. the Lord sheweth here, that he is God, and he alone.

When he sheweth that he is God, he sheweth sufficiently that he is able to do what he hath said: And when he sheweth that he is God alone, he sheweth that he can work, and none can let him, as Cap. 43. vers. 13.

The King of Israel,] q. d. The Protector of Israel; for Kings are Protectors of their people.

His Redeemer,] i. e. The Redeemer of Israel, which hath heretofore, and will a∣gain redeem Israel.

I am the first,] God is said to be the first, because he was before all things, and all things were made by him.

And I am the last.] God is called the last, because there is nothing shall out-last him, being that all things are not onely made, but sustained by him.

7.

And who, as I, shall call, and shall de∣clare it?] i. e. For who, among the gods of the Nations, can tell and declare what∣soever hath come to pass? &c.

And, is put here for For: For the Lord proveth here, That there is no God be∣sides himself.

Who, as I, shall call,] i. e. Who can tell so well as I?

Note, that the Hebrews having no Poten∣tial mood, do use an Indicative for a Po∣tential.

And shall declare it?] And can declare, Subaudi, Whatsoever hath been, or whatso∣ever hath come to pass, &c.

The Relative, It, is put without an An∣tecedent, which Antecedent notwithstand∣ing may easily be understood by the cir∣cumstances of the place.

And set it in order] i. e. And can re∣hearse whatsoever hath been, or whatso∣ever hath come to pass, &c.

To set in order, signifies here, to set things in order in narration or speaking, that is, to rehearse things in order.

For me,] Supple, If I should entreat him. This is spoken with a kinde of Sar∣casm.

Since I appointed the ancient people,] These words have relation to that which I said was here to be understood, namely to that, whatsoever hath been, or whatsoever hath come to pass: q. d. Who can tell, de∣clare, and rehearse in order whatsoever hath been, or whatsoever hath happened, since I appointed the ancient people?

Since I appointed the ancient people,] i. e. Since I made the ancient people of the Earth, and appointed them the bounds of their habitations, Acts 17.26.

He saith, the ancient people, speaking of them as of one, because in the most anci∣ent times, all people were as one, till

they were divided in after-times.

To declare and tell exactly in order what∣soever hath happened to the people of the Earth, since God created them, is that which none but God can do: No man, nor Angel, nor Devil, much less can any Idol do it; for no man now living hath been since the Lord first made the people of the Earth: And though Angels and Devils have been ever since the World was first created, yet have they not been present at every thing which hath happened; for their presence is definitive, they can be but in one place at once: But God is eternal, and in all places at one time, and is the Cause of whatsoever cometh to pass.

And the things that are coming, and shall come,] Here we must repeat those words, Who, as I, can call, and declare, and set in order? &c. q. d. And who can tell, and de∣clare, and set in order, like unto me, the things that are coming, and shall come?

As the Lord proved, That there was no God besides him, by that, that none could declare and tell in order the things that are past, as he could: so doth he prove, That there is no God besides himself, by this, That none can declare and tell in order the things which are to come, as he can.

The things that are coming,] i. e. The things which will come to pass ere long be.

And shall come,] i. e. And the things which shall come to pass a great while after.

Let them shew unto them.] q. d. If any gods of the Nations can do this, let them shew it (I pray, unto) their servants, and make it appear to them that they can do it.

By the first them understand the Idols, the gods of the Heathen: By the second them, Idolaters which worship those Idols: Both which Relatives are put here without their Antecedents.

8.

Fear ye not, neither be afraid,] The Lord speaketh here to the Jews in their captivity, not to be afraid of the Babylo∣nians who held them captives, nor of their Idols, as though they could hinder him from delivering them: for because the Ba∣bylonians had so prevailed against them, and made such a desolation in their Land, and carryed them away captives, the weak∣est sort of Jews might think, that they did this by the power of the gods which they worshipped, and that therefore there was no Redemption to be expected out of theirs and their gods hands. The sence therefore of these words is, q. d. Fear not therefore, neither be afraid, as though I were not able to make that good which I have told you, or to deliver you as I have said.

Have not I told thee from that time, and have declared it?] i. e. Have not I told thee of what is befaln thee, before it came to pass? and have not I declared it to thee by my Prophet Isaiah? For did not I tell you, that I would deliver you into the hands of the Babylonians? So that by this ye may know, that I am God; and that it was not the Babylonians, or their gods, that prevailed against you; but that it was I that delivered you over into their hands, because ye had sinned against me, (Cap. 42.24.) Wherefore ye need not fear, or be afraid of the Babylonians, or their gods, but of me onely.

Have not I told thee] Supple, Of that which is befaln thee; that is, of thy cap∣tivity.

The Substantive is here left to be under∣stood.

This is spoken to the Jews, as if they had been even at this time in captivity.

From that time,] Supple, That thou knewest not of it; that is, before thou knewest or heardest of this thy Captivity.

And have declared it?] i. e. And have not I declared this your captivity to you by my servant Isaiah, before it came to pass, and before you heard of it?

Ye are even my witnesses:] i. e. Ye e∣ven your selves must needs witness this, that I told you of it, and declared to you this your captivity, before it came to pass, and before you ever heard of it: And if ye can witness this, then are ye my wit∣nesses also, that I am God, and that ye need not fear the Babylonians.

Is there a God besides me?] Is there a God besides me, that ye need to fear or be afraid of?

As the Lord proved just before, That he was God; so doth he go about here to prove, That there is no God besides him, that the Jews might not be afraid of those which the Babylonians and other Nations worshipped and called gods.

Yea there is no God.] i. e. Verily there is no God.

Yea is put here for Verily.

9.

They that make a graven Image:] The Lord, that he might prove that there is no God besides himself, sheweth here the vani∣ty of Idolaters and Idols, and how far I∣dols are from being gods; for the Idols one∣ly were they which the weak Jews thought to be gods, or at least doubt••d whether they were gods or no, and so feared their power, because they were they which the Babylonians worshipped, and called gods.

Are all of them vanity:] i. e. Are all of them vain and foolish in their doings.

An Abstract is here put for a Concrete.

Their delectable things] i. e. Their I∣dols and Images which they do delight in.

Shall not profit them:] i. e. Shall not help them when they stand in need of help, and when I shall come to destroy them for your sakes.

And they are their own witnesses:] i. e. For they are witnesses against themselves.

And for For.

They see not, nor know] i. e. That their delectable things see not, nor know any thing: And if they see not, nor know any thing, how can they be gods, and how can they profit them?

That they may be ashamed.] i. e. Where∣fore they may be ashamed of such gods, and confounded to think, that they de∣light and put their trust in such vain things.

10.

Who hath framed a god, or molten a graven Image that is profitable for nothing?] q. d. Whosoever hath framed a god, or molten a graven Image, that is profitable for nothing.

That is profitable for nothing,] This is not to be taken as a Note of distinction, as though he would by this distinguish Ima∣ges which were profitable for nothing, from Images which were profitable for something: but as a Note of declaration, to shew, that all Images were unprofitable.

Or molten a graven Image?] i. e. Or hath melted Silver or Gold, or any other mettal, and hath first cast it, and then made a graven Image of it?

Note, that the Image-maker doth first cast his Image in a mold, then polish it with a graving-tool, or instrument.

By him that hath formed a god, and mol∣ten a graven Image, is meant the principal man that is at the charge to make or grave an Image, and which worshippeth when it is made or graven, and induceth others to wor∣ship either by his example, or by his enticing words. So Jeroboam is said to have made two Calves of gold, 1 King. 12.18. So Ahaz is said to have made molten Images for Baalim, 2 Chron. 35.21. and an Idol, 2 Chron. 33.7.

11.

Behold all his fellows] i. e. Behold all his fellows, which have joyned with him in the worship of the god, or graven Image, which he hath made.

Those he calls his fellows, which worship those his Idols as he doth.

Shall be ashamed,] Supple, Of him, or for him, to think, that they have been induced by him to worship such a god as his Image is.

And the work-men, they are of men,] For the work-men, which made his god, or melted his graven Image, are the sons of men, and so men themselves: And how can they otherwise choose but be ashamed of him, or for him, when they come seri∣ously to think, that that god, which he in∣duced them to worship, was the work of a man, or of the son of man?

And is put here for For, and sheweth the reason why they shall be ashamed.

They are of men,] i. e. They are the sons of men, and therefore but men them∣selves.

Let them all be gathered together,] i. e. Let all those, which concurred to make a graven Image, be gathered together, to maintain the Divinity of their Image.

This seemeth to answer an Objection: For one may say, That for all that, that the Image be made by work-men, which are of men, yet the chief former of it, and the work-men, will maintain and prove, that it is a god. To which the Lord here an∣swereth, saying, If the chief Former, and the work-men which made the Image, will maintain, that it is a god which they made, Let them all be gathered together, &c.

He saith, Let them all be gathered together, because many work-men concurred to the making Image, as you may see Cap. 41.7. Yea, sometimes one made the eyes, another the hands, another the feet, &c. How mi∣serable gods therefore must they needs be, which are made by such miserable men!

Let them stand up,] Stand up, Supple, to plead for the Divinity of the Image

which they have made, and to maintain it by Arguments.

Yet they shall fear,] i. e. Though they are all gathered together, and stand up to plead for the Divinity of the Image which they have made, and to maintain it; yet when they are met together, and stand up, yea before they stand up to plead, their con∣science shall check them, and their heart shall misgive them, and they shall fear the event: They shall be afraid that they shall be overcome, and not able to maintain what they undertook, to wit, That the Image which they have made is a true God.

And they shall be ashamed together.] i. e. And at length they shall all of them be a∣shamed; for they shall be convinced, that there is no Divinity in their Image, but that their Image is a vain and unprofitable thing.

Together.] i. e. Every one of them; for so doth this word often signifie. See Notes, Cap. 1.28.

12.

The smith with his tongs,] He shew∣eth reasons here, why the work-men may justly fear, when they begin to plead for the Divinity of their Image, that they shall be overcome; and why at length they may be convinced, that there is no Divinity in their Image, and so be ashamed: And his reasons are fetcht from the efficient, mate∣rial, and instrumental Cause of an Image; all which are poor things, and too too mean to produce a God: And if any think that these causes are not too too mean to produce a God, we must say with our Pro∣phet, that they have not known, nor under∣stood; for the Lord hath shut their eyes that they cannot see, and their hearts that they cannot understand; as vers. 18. These cau∣ses doth the Prophet shew, while he doth historically describe how an Image is made.

Note, that while the Prophet describeth how an Image is made, he useth an Ana∣lytical method, and proceedeth from that which was last in making thereof, to that which was first.

It may be questioned here, whether the Prophet speaketh of several Images, one made by the smith, and another by the car∣penter, or no? I conceive that he speaks but of one, which is framed first in wood by the carpenter, then overlayd with plates of gold or silver, or some other baser mettal, by the smith or goldsmith. Consider Cap. 41. v. 7.

The smith with his tongs, both worketh in the coal••, and fashioneth it with hammers, and worketh it with the strength of his arms,] q. d. The Smith doth what he hath to do about the Image after this manner; He puts his wedge of Iron with the tongs into the coals of the fire, and there makes it pliable, and afterwards he fashioneth it (as he thinks fit) with his hammers, and work∣eth it after what manner he pleaseth with the strength of his arms.

The smith, &c.] The word in the Origi∣nal signifieth an Iron-smith, or (as we call him) a Black-smith, which worketh in iron; and it may be that Image-makers in those days had that skill in making and beating out plates of iron, to cover the works of the carpenter, which we are at this day ignorant of: Howsoever, I doubt not but that the Black-smith is put here, by a Synecdoche, for any kinde of smith which worketh in mettal, whether the mettal be gold, silver, or whatsoever else it be: And the Prophet nameth the Black-smith here, the more to vilifie the Idol, or Image: for of all mettal-smiths, the Black-smith is one of the basest, and the matter on which he worketh it, one of the meanest and vilest of all mettals.

And fashioneth it:] By [it] understand the wedge of Iron.

A Relative is here put without an Ante∣cedent.

Yea, he is hungry, and his strength fail∣eth: he drinketh no water, and he is faint.] q. d. Yea, did I say, he worketh it with the strength of his arms? I might more truly say, he worketh it with his feeble arms; for he is hungry, and his strength faileth: he drinketh no water, and he is faint.

Yea,] This Particle [yea] seemeth to be put as a Note of correction, to correct the precedent words.

13.

The carpenter stretcheth out his rule,] Supple, Upon a rough piece of Timber (of which he intends to make an Idol, or graven Image) that he may measure the length and bredth thereof, and know whe∣ther it will be fit for his purpose or no.

He marketh it out with the line,] viz. That he may cut it to a fit length and bredth.

He fitteth it with planes,] i. e. When he hath cut it to a fit length and bredth, and rough-hewed it, he smooth••s it with his Planes.

And he marketh it out with the compass,] i. e. When he hath smoothed it with his Planes, he marketh out the parts thereof with the compass, that the parts of the Image, which he is to make out of it, as the head, brest, arms, legs, &c. may be pro∣portionable one to another.

And maketh it after the figure of a man,] And when h•• hath marked it out, he maketh it after the figure of a man.

According to the beauty of a man,] i. e. Yea, according to the beautiful p••oportion and exact lineaments of a man, that it may represent a man to the life.

This signifieth more exactness of work∣manship then was signified by those words, He maketh it after the figure of a man: But by this he seems to deride the Carp••nter, who thought that he had made a God in∣deed, when he had made his Image accord∣ing to the beauty of a man, and such as might represent a man to the life.

That it might remain in the house.] i. e. That when it is finished, it may stand and remain in the house, as a god to be wor∣shipped.

By the house may be meant, either a pri∣vate house, (for Idolaters had Images to worship in their private houses, cap. 57.8.) or else a Temple, which is also called the house of the God to which it is dedi∣cated.

Well said he, that it might remain in the house; for when it was once carryed in thither, and set up there, there it remain∣ed; nor was it able to remove it s••lf a foot out of its place.

14.

He heweth down Cedars, and taketh the Cypress and the Oak,] q. d. The Car∣penter heweth him down the Cedars, yea the Cypress, yea he taketh the Oak, &c.

These trees the Carpenter made choyce of among the trees of the Forrest, because the wood thereof was the most lasting wood.

But observe the Prophets degradations, how he descends from the Cedar to the Cy∣press, which is more vile then the Cedar; and from the Cypress to the Oak, which is more vile then the Cypress; the more to vilifie and abase these Idols or Images.

Which he strengtheneth for himself,] i. e. Which he makes strong ones for himself; that is, which he maketh his gods, even his graven Images. See Vers. 17.

Idols, or Images, are sometimes called by Idolaters, the strong; as Cap. 1.31. Hence when an Idolater maketh a god, or an Idol, or a graven Image for himself, out of an Oak or any other tree, he may be said to strengthen that Oak or that tree for himself; that is, to make a strong one out of it.

He planteth an Ash,] q. d. Yea, the Car∣pententer planteth an Ash.

An Ash is a tree of less esteem then a Cedar, Cypress, or Oak: the Prophet there∣fore, as though he had not vilified an Idol enough, by saying, it is made of a Cedar, Cypress, or Oak, tells us, that it is also made of an Ash, yea, of an Ash which is fit for the fire, and part whereof is burnt, &c.

And the rain doth nourish it.] Supple, Until it cometh to be a great tree.

15.

Then] Supple, When it is come to be a great tree.

Shall it be for a man to burn,] i. e. It will be fit fuel for a man to burn.

For he will take thereof,] Supple, And make a fire.

Yea, he kindleth it,] Supple, And heat∣eth the Oven therewith.

Yea, he maketh a god, and worshippeth it,] i. e. Yet notwithstanding this, that it be to burn, and he takes thereof, and warm∣eth himself, and kindleth it, and baketh bread; he maketh also a god thereof, and worship∣eth it.

Note, that the word yea is put here for yet notwithstanding, and some Translati∣ons do so render it. Or after yea we must understand for all this: q. d. Yea, for all this, he maketh a God of it, &c.

And falleth down thereto.] Supple, In way of worship.

16.

With part thereof he eateth flesh:] i. e. With part thereof he maketh a fire, and dresseth the flesh which he hath bought, and eateth it.

He repeateth here what he said before, the more to set out the foolishness of these men.

He rosteth rost,] i. e. He rosteth rost-meat.

And is satisfied therewith.] i. e. And eateth, and filleth himself therewith.

18.

They have not known, nor understood;] q. d. This the Smith, and the Carpenter,

and their fellowes doe, yet have they not knowne nor understood, what they doe.

For he hath shut their eyes that they cannot see] i. e. For the Lord hath shut their eyes that they cannot see.

By (He) understand the Lord which is the He 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the Eyes under∣stand the understanding, which is the Eye or Eyes of the Soul.

Yet these words may be understood in∣definitely; q. d. Their Eyes are shut that they cannot see, That is, they are dull of understanding, that they cannot under∣stand.

19.

And none considereth in his heart] Supple, That he hath burnt part of that in the fire, of which he hath made himselfe a God.

Neither is there knowledge nor understan∣ding] Supple, In them.

An Abomination] i. e. An Idoll or a gra∣ven Image, which is most abominable to the Lord.

He saith Abomination for Abominable by a Metonymy, putting an Abstract for a Con∣crete.

20.

He feedeth on ashes] This seemeth to be a Proverbe, and to be spoken of such as thinke that they have the substance of a thing, when they have only the shadow: Or, that thinke they have that which can profit them, when they have that which cannot stand them in any stead. And it is applyed to these men, because when they had made themselves an Idoll? They thought that they had made them a God which could save them, when as indeed this their god could not profit them, at all. verse 9.

The reason of the Proverb is this, that Ashes though they are like to the flower of Wheat, which nourisheth a man, yet they that feed on Ashes shall finde no nourishment there by accruing to them, but hurt rather.

He feedeth of ashes] Observe the Enallage of the number; how he passeth from a plu∣rall number, which he used in the eigh∣teenth verse, to a singular.

A deceived heart] i. e. An heart deceived with this false perswasion or conceit, that there is Divinity in an Idoll, or in a graven Image.

Hath turned him aside] Supple, From the Truth, viz. this Truth, that the Lord onely is God, and that an Idoll is nothing.

That he cannot deliv••r his soul] i. e. So that he cannot deliver himselfe, Supple. from errour, or falshood, to wit, the errour or falshood, which he hath conceived a∣gainst the Ʋnity of God, and of the Divi∣nity of an Idoll.

Is there not a lye in my right hand?] i. e. Is not that which I hold in my right hand a Lye? That is, is not that which I make so much of a meere Figment, a thing which I took for a God, but is not a God?

He speakes of an Idoll here; And he calls an Idoll a Lye, because as a Lye though it hath oft times the show of truth, yet it is far from truth, and hath no conformity with the thing, which the words signifie: So an Idoll, though it lookes like a God, in the sight of an Idolater, yet it is farre from be∣ing a God, and hath no conformity with the Godhead: For the Godhead is uncreated, an Idoll is made: And an Idoll is made of Silver or Gold, or Stone, or Wood: But we ought not to thinke that the Godhead is l••ke un••o Silver or Gold, or Stone, or Wood: gra∣ven by Art or mans device. Acts 17.29.

In my right hand] Many conceive that the Prophet alludeth in these words to an Idoll or Image, as the Smith or Carpenter hath it in his hands, while he is making it or forming it. But I conceive rather that it is a Metaphor drawn from them, which make much of a thing, and hold it fast in their hand, as being unwilling, either to lose it, or to part with it, and let it goe in any wise.

21.

Remember these O Jacob &c.] i. e. Re∣member these men, which make an Idoll, or Image after this manner, and call often to minde how blind and foolish they are, and how they are without understanding, that thou by remembring them, maist de∣test and loath their doings, and the Idols and graven Images which they make.

We are admonished to remember men sometimes that we may imitate them, and sollow their doings: But sometimes againe that we may bewa••e of doing as they doe, and for this last end, is Jacob here admo∣nished to remember these men.

O Jacob and Israel] These two names signifie one and the same man primarily: and by a Metonymy one and the same chil∣dren of that one man, for Jacob was called also Israel, Gen. 32.28. And Jacob and Is∣rael are put here for the children of Jacob, who was also called Israel.

For thou art my servant] Supple, And be∣ing that thou art my Servant, it is not for

thee to dote upon Idols as they doe.

I have formed thee] See Cap. 43.1.

Thou shalt not be forgotten of me] q. d. I will not forget thee in thy misery, but re∣m••mber and deliver thee; Supple, There∣for•• looke not after Idols, but looke after me only.

I have blotted out as a thicke Cloud thy transgressions] i. e. I will blot out thy sinnes and transgressions, so that they shall no more appeare, than a thicke Cloud is to be seen, when the Sun or Winde hath scat∣tered or dispersed it.

He puts a Praeterperfect Tense here for a Future.

In this Metaphor of blotting out sinnes, the Prophet alluded to the blotting out of debts entred into a debt booke: He mingleth Me∣taphors therefore, when he saith that he will blot out transgressions as a thick Cloud.

And as a Cloud thy sinnes] q. d. Yea I will blot out thy sinnes as a Cloud.

The word [Sinnes] seemeth to signifie more here than (Transgressions] did before: And a Cloud lesse than a thick Cloud q.d. Yea I will blot out thy most heinous sinnes, that they shall no more appeare than a thin Clowde, or a Mist, is to be seene, when the Sun or Winde hath dispelled it: For a thin Clowde or a Mist, is easily dispelled and lesse to be seen, then a Cloud which is thick: But if any will contend and say that a Cloud here is the same with a thick Cloud before: And sinnes here are the same with transgressions before; then take [And for Yea] and understand these words; (I say) and repeat these words (I have blotted out) q. d. Yea I say, I have blotted out as a Cloud thy sinnes.

Returne unto me] q. d. Onely returne un∣to me by repentance.

For I have red••emed thee] q. d. For if thou wilt returne unto me, I will redeeme thee out of thy Captivity.

He speakes to the Jewes (as I have said before) as if they were even now in Capti∣vity, and he useth here a Preterperfect for a Future Tense.

23.

Sing O yee Heavens] He speakes un∣to the materiall Heavens, though unsensi∣ble by a Prosopopoeia, as Cap. 1.2.

For the Lord hath done it] What hath he done? Answ. He hath redeemed Jacob, and glorified himselfe in Israel, as it followeth in the end of the Verse.

Shout] Supple. For joy.

Yee lower parts of the earth] i. e. Thou Earth which art in the lower parts of the world. An Hypallage: Or, by the lower parts of the earth, he meanes the Valleyes in opposition to the Mountaines which are the higher parts of the earth: For it followes; And break forth into singing yee Mountaines.

O Forrest] Forrests are situated on high for the most part, like the Forrest of Lebanon which makes them for the most part to be so barren as they are.

For the Lord hath redeemed Jacob] i. e. For the Lord will redeeme the Jewes, the children of Jacob.

And glorified himselfe in Israel] i. e. And will get himselfe glory by the Sonnes of Israel. That is, and will get himself glory by that which he will doe for the Jewes the children of Israel.

24.

Thus saith the Lord thy Redeemer, I am the Lord that maketh all things, &c.] Betwe••ne this and the latter end of this Chapter, the Lord mentioneth both his power and his good will towards Hierusalem and her children the Jewes, that he might the better perswade the Jewes of what he said verse 23. To wit, that he would redeeme Jacob and glorifie himselfe in Israel: For what will not come to passe, where nei∣ther power nor good will is wanting?

This latter part of the Chapter, is as a reason therefore to enforce these words; The Lord hath redeemed Jacob and glorified himselfe in Israel, and may be ushered in with the causall conjunction, For q. d. For thus saith the Lord thy redeemer, &c.

Thy Redeemer] i. e. Who hath often re∣deemed thee, and will yet redeeme thee.

That formed thee from the wombe] See verse 2.

That stretcheth forth the Heavens] i. e. That made and preserveth the heavens.

He alludeth to the stretching out the Curtaines of a Tent or Tabernacle.

Alone] i. e. Without the helpe of any o∣ther, q.d. And needed not the helpe of any Idoll to helpe me. For he seemes to speake this especially in opposition to, and in depres∣sion of Idols.

That spreadeth abroad the earth] See Cap. 42.5.

By my selfe] i. e. Without any other to helpe me. This is also spoken in opposition to, and depression of Idols, as that before.

25.

That frustrateth the tokens of the Ly∣ars] i. e. Which makes the Signes and the

Tokens which Astrologers take from the Starres, of future Events, to be vaine and of no effect; So that that shall not come to passe, which they prognosticate from those signes and tokens in the Starres.

The Token••] i. e. The Signes of future Events, which they gather from the positi∣on of the Starres, &c.

Of the Lyars] By Lyars he meaneth A∣strologers, whom he calls Lyars, because the Event of things shall not answer their Prae∣dictions and Prognostications, but happen or fall out cleane otherwise than they did prognosticate and foretell.

He speakes here of frustrating the tokens of Lyars; because many A••trologers did at this time Prognosticate by the Starres that Everlasting happinesse and dominion should be to the Babylonians, and Eternall Capti∣vity and Servitude to the Jewes.

And maketh Diviners mad] i. e. And which will make the Divinations and Prae∣dictions of Diviners and Sooth-sayers to prove false, whereupon they shall runne mad to see their Divinations and Prae∣dictions of so little worth or truth.

He speakes of making Diviners mad, be∣cause many Diviners and Soothsayers did at this time Prophesie, Peace to Babylon and Mercy, (without hope of redemption) to the Captive Iewes. And when Diviners and Sooth-sayers speake confidently of a thing to come; if the thing doth not come to passe which they speake of, they are of∣tentimes laughed, and mocked, and scoffed at by the People, at which proud natures not knowing either how to beare it, or how to avoyd it, are so vexed, as that they fret and storme, and runne even mad to think of it.

That turneth wise men backward] i. e. Which turneth the wise men from wisedome to folly, That is, which maketh the wise men of the earth fooles, by infatuating their Counsells.

He useth a Metaphor taken from a man, which when he either turneth or is turned from a thing, hath his backe toward the thing, from which he turneth or is turned.

He speaketh here of turning wise men backward, and making their Counsell foolish, because the State Counsellors of Babylon (where the Iewes were Captive) were fa∣mous for their wisedome and Policy in State Affaires.

From the 24. verse hitherto the Prophet hath showne especially the power of God; from this place to the end of the Chapter, he sheweth especially the good will of God to Hierusalem, and so to the Iewes, that the Iewes may no whit doubt of their Redemp∣tion out of Captivity.

26.

That confirmeth the word of his ser∣vant] i. e. Which will make good the word of his Prophet Isaiah, which he spake concerning the delivery of his People the Iewes out of Captivity.

And performeth the Counsell of his messen∣gers] i. e. And which will performe the Newes or Message which he sent by his Pro∣phets his Messengers, concerning the Re∣demption of his People out of Babylon, and Babylons downfall.

The Counsell of his messengers] He saith the Counsell of his messengers, for the message of his messengers; by a Metonymy: because their message conteined the Counsell or de∣termination of God, concerning the downe∣fall of Babylon, and the Delivery of his Peo∣ple thence.

That saith to Hierusalem, thou shalt be in∣habited] i. e. Which saith to Hierusalem, though thou art now desolate and without Inhabitants (thy Inhabitants being carried away Captive into Babylon) yet thou shalt be inhabited againe; for thy children and thine Inhabitants shall returne from Babylon and dwell againe in thee.

He speaketh to the City of Hierusalem, as to a Person, by a Metaphor or Prosopo∣poeia.

Yee shall be built] i. e. Though the Baby∣lonians have burnt you or beat you downe, with Ramms, and other Engines, yet shall my ancient people the Iewes come out of Babylon where they are Captive and build you, and dwell in you again.

And I will raise up the decayed places thereof] i. e. For I will raise up the decayed places thereof. And, for For,

27.

That saith to the deep be dry and I will dry up thy Rivers] By the deep I un∣derstand here the River Euphrates, for not only the Sea, but any great River also may be called the deep, and Euphrates was the greatest River which was then known. And by the Rivers I understand the waters of Euphrates, and those smaller Rivers which either came out of, or ran into Eu∣phrates that great River of Babylonia, For many such Riv••rs there were.

Now as for the meaning of these words

in this place, they may be taken Allegori∣cally, and the sense thereof, may be this: q. d. which say to all impediments which may hinder the way of my People the Iewes in their returne out of Babylon and the Dominions thereof, homewards: Be y••e removed and hinder not my People.

For understanding of which sense, know that the Iewes though they were all Cap∣tive to the Babylonians, yet many of them were carri••d into Captivity beyond the City of Babylon, so that between the Land of Iudah and the place of their Captivity, ran Euphrates and its other Rivers, which might be a stop and an hindrance to the ready passage of the Iewes, which were to passe from the L••nd of their Captivity in∣to the Land of Iudah their owne home: That there••ore he might signifie that none of the Iewes should be hindred in their passage homeward out of their Captivity: He saith, That saith to the deep be dry, and I will dry up thy Rivers, alluding herein to what the Lord did to Iordan when he brought his p••ople out of Egypt into Ca∣naan, for at that time he divided the wa∣ters of Iord••n, and made his people a way throu••h the Channell thereof Iosh. 3.

Or Secondly, the sense of those words Allegorically taken may be this q. d. That will destroy the King of Babylon and all his Armies. For by the River Euphrates and the Rivers thereof, may be meant the King of B••byl n and his Armies, as by the River and ••s wat••rs is meant the King of Assyria, and th•• g••e••t m••ltitude of men which the King o Ass••ria brought ••p with him against Iudah, Cap. 8.7.

Againe we may observe, that many take this place l••terally and interpret it of that Strat••gem (which by the Lord•• providence) Cyrus used, when he tooke Babylon; for when Cyrus tooke Babylon, he divided the waters of the River Euph••ates, and divi∣ded them into certaine deep pits and great hollow places which he had made for that purpose, by which meanes the Channell of Euphrates was passable by foot, through which he led his Army into Babylon, and so tooke that great City. Which when he had took, he set the Iewes free, and did ac∣commodate them in a most honourable manner for their returne into their own Land.

28.

That saith os Cyrus, he is my Shep∣heard] Cyrus is called here the Lords Shep∣••ea••d, because the Lord appointed him to be as a Shepheard to gather his dispersed Sheep of the house of Iudah together, and bring them home into the Land of I••dah, as into their owne Sheep-fold: And this did Cyrus, not by his own labour and paines, but by his command and authority, Ezra 1.

And shall performe all my pleasure] Sup∣ple, Concerning the delivering of my peo∣ple the Iewes out of Captivity, and bringing them back into their own Land.

Even saying to Hierusalem] i. e. That even say to Hierusalem.

Thou shalt be built] That Hierusalem was ruined by the Chaldees or Babylonians we read, 2 Chron. 36.19. and that it was built againe by the Iewes we read: Nehem. 2.

And to the Temple, thy foundation shall be laid] That the Temple of the Lord which was at Hierusalem was q••ite destroyed, we read, 2 Chron. 36.19. 2 Kings 25.9. And that it was built againe by the Iewes, we read Ezra, Cap. 4.5, 6.

The foundations shall be laid] i. e. Thou shalt be built; For by the Foundations un∣derstand the whole building by a Metonymy.

ISAIAH, CHAP. XLV.

THus saith the Lrd to his annointed] Cyrus is here called the Lords annoin∣ted, because the Lord in∣tended to make him a King, yea a great King; And by calling him, His annointed, he alludeth to the Kings of Israel and Iudah who at their Inauguration were wont to be annointed with oyle, And were therefore called the Lords annointed, as 1 Sam. 26.16. &c.

Or Cyrus might be called the Lords an∣nointed, because of those eminent gifts which God gave him, as memory, wise∣dome, courage, &c. by which he surpas∣sed ordinary men: For such gifts by which one man surpasseth another, may be well compared to Oyle, which being mixt with other liquours, alwayes floateth at the top.

Or when he saith, Thus saith the Lord to his annointed, it may be, as if he should say, Thus saith the Lord to his sanctified one, as Cap. 13.3. That is, to him whom he hath separated and set apart for this service, To wit, to subdue and destroy the Babylonians, and to deliver the Iewes out of Captivity, and bring them into their owne Land a∣gaine. And him whom the Lord hath Sanctified, That is, He whom he hath or separated and set apart, may be called The Lords annointed in allusion both to those Persons, and those things which were Sanctified, that is, which were separated and set apart for Gods service in the Tem∣ple, For they were so separated and set a∣part, both persons and things were conse∣crated by Annoin••ing, Exod. 40. verse. 9.13.

To Cyru••] i. e. Even to Cyrus.

This Cyrus was King of Persia, and he is here and in other places of this Prophet, called by this name, a long time, yea above 200. yeares before he was borne; the like we reade of I••siah, he was called Iosiah long before his birth, 1 Kings 13.2.

Cyrus is a Persian name, and in the Persian Language signifieth the Sunne, so that this name did portend the great glory which Cyrus should be in. For he which gave him this name, was able to give him glory also sutable to his name.

Note that in these words, Thus saith the Lord to his annointed, the Lord speaketh, and he speaketh of himselfe in the third person.

Who••e right hand I bave holden] i. e. Whose right hand I will hold.

Note here that he puts a Praeterperfect Tense for a Future.

To hold ones right hand may signifie, to preserve or keep safe by a Metaphor from a man which layeth hold on a Childs arme or hand when he is in any danger to keep him safe therein, and bring him out there∣of. Or from a man which taketh hold of the arme or hand of an old feeble man, that so he may sustaine him and keep him up from falling. And indeed the Lord did preserve Cyrus and keep him safe in the midst of all dangers, even untill he had wrought the whole work which he had for him to worke.

Or to hold ones right hand may signifie, to strengthen a man, by a Metaphor from a man taking hold of the hand of a Child when he striketh, that he may adde vigour thereto, and make his blow or stroke the greater.

To subdue Nations before him] i. e. That I may subdue many Nations before him, That is, That he may subdue many Nations by my helpe.

Cyrus did Conquer and subdue many Nations, for he Conquered and subdued the Syrians, and Assyrians, and Arabians, and Cappad••cians, and Phrygians, and Ly∣dians, and Carians, and Phaenicians, and Babylonians. &c. see Zenoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 1.

And I will loose the Loines of Kings] i. e.

And for whose sake I will strike feare and terrour into Kings.

Feare looseth the Loines and the joynts of those which are terrified, or put in feare, as appeareth Dan. 5.6. Therefore he saith, I will loose the Loines of Kings, for I will strike feare and terrour into Kings.

To open before him the two-leaved Gates] i. e. That they may open to him the Gates of their Cities, and take him in as their Conquerour.

The two-leaved Gates] By the two-leaved Gates he meaneth the Gates of Fenced Ci∣ties, for the Gates of such Cities, doe usu∣ally consist of two leaves.

And the Gates shall not be shut] q.d. And the Gates of their Cities shall be surely o∣pened to receive him, they shall not be shut against him.

2.

I wil go before thee] This is that which the Lord saith to his annointed, even to Cyrus: And the Lord speakes here, in the person of a way maker, which is sent some∣times before a King and his Court: sometimes before a General and his Army, to make their wayes even and straight, that they may finde no rub or hinderance in their way.

And make the crooked places straight] i. e. And make the crooked wayes straight, that thou mayest passe by them with the greater speed: See Cap. 40.3.

I will breake in pieces the Gates of Brasse] q.d. I will breake in pieces the Gates of those Cities, which shut their Gates against thee to keep thee out, and so will make a way for thee to enter in.

The Gates o•• Brasse] i. e. The Gates which are lined with brasse or brazen plates to make them the stronger, yet we read that the Gates of Babylon were made of massy-brasse, and to these may the Prophet here allude.

The Barre•• of Iron] By the Barres of Iron are meant those Barres with which the Gates of Cities are made fast, when they are shut, Or Percullises, which were wont to be set before the Gates of Cities, to defend them, which Percullises are made Bar-wise and li∣ned with Iron.

3.

And I will give thee the treasures of darkenesse] By treasures of darknesse are meant treasures which are hid in the earth, or in darke holes, as men use to hide them in the time of Warre. Or treasures which have been kept close and have not seene the Sun (as we say) a great while.

Infinite were the treasures which Cyrus got of the People whom h•• subdued, as Histories tell us.

That I the Lord] i. e. That I who am the onely true God.

Which call thee by thy name] i. e. Which call thee by thy name, even by the name of Cyrus, which argueth my respects to thee. Or thus, which c••ll thee by thy name, that is, which have made choyce of thee to be a servant of high esteem with me.

The like phrase to this we read, Exod. 33.12. I know thee by thy name, which phrase is taken from the manner of some great Lord or King, who having many Servants knowes not all, nor calls all by their names when he calls them, but such only which are nigh by office to his person, and in great esteem with him.

Am the God of Israel] Supple. For, for Israels sake doe I doe this for thee, that thou maist deliver Israel, that is, the Jewes which were the Children of Israel, out of the Babylonish Captivity, and shew them grace and favour.

4.

For Jacob my Servants sake &c.] i. e. For Jacob my Servants sake and Israel mine Elect (that thou maist deliver him out of Captivity and be good to him) have I cal∣led thee by thy name.

This containes a reason of that which went immediately before.

Mine elect] That is, whom I have chosen to be a peculiar people to my selfe.

By Jacob and Israel are here meant the Jewes or men of Judah, who was the Sonne of Jacob, who also was called Israel.

Have I called thee by thy name] i: e. Have I called thee to be my Servant, yea to be my speciall Servant, and a Servant of great esteeme with me. See verse 3.

I have Sirnamed thee] q.d. Yea for his sake have I sirnamed thee, and given thee the honourable name of Cyrus.

The Lord did sirname this man by cal∣ling him Cyrus long before he was borne; and when he was borne, by causing men (by his secret working) to give him that name.

Though thou hast not knowne me] Cyrus was at first ignorant of the Lord, who was the only true God, and of his law, and of his manner of worship; And worshipped not the true God of Heaven, but the many gods of the Heathen, after their supersti∣tious

and Idolatrous manner: yet afterward he came to know so much by the Jewes, that the Lord was the true God, Creator of Heaven and Earth: Ezra 1.2.

Josephus reports in his eleventh Book of Antiquities and first chapter, that Cyrus read that which is here written of him (for the Jewes did shew it to him) and he, when he had read it was animated thereby to deli∣ver the Jewes out of the Babylonish Capti∣vity and shew them many favours.

5.

I am the Lord, and there is none else, there is no God besides me] It may be asked, to what purpose the Lord doth mention here, that he is the onely God, and that there is no other God besides him?

Ans. He doth it, to shew Cyrus that it is he that girded him, that is, which gave him strength and power to vanquish and over∣come Nations.

For that no man was ever great and sin∣gular in any kinde, without the helpe of God, the very Heathen have acknowled∣ged: See Cicero in the very last leafe of the second Book, de Natura Deorum. Now if no man could be great without the help of God, Cyrus must needes have his power and greatnesse from a God: And being that the Lord is the only God, and there is no God besides him, he must by consequence have his power and greatnesse from the Lord.

I g•• de•• th••e] Supple, With a Sword. That is, I have given thee strength for the Warres, Metonymia effecti.

Though thou hast not knowne me] See vers. 4.

6.

That they may know from the rising of the Sunne, and from the West] i. e. That all, which dwell from East to West may know.

That there is none besides me] i. e. That there is no other God besides me.

I am the Lord] i. e. For I am the Lord, the Creator of Heaven and Earth.

And there is none else] i. e. And there is no God else.

It may be asked, how all people from East to West could come to know that the Lord was the onely God, and that there was no other God besides him, by his gir∣ding Cyrus, that is, by his giving Cyrus power and strength to the Warres.

Ans. By Gods girding Cyrus, that is, by Gods giving Cyrus power and strength for the Warres, Cyrus came to subdue ma∣ny Nations, and Babylon by name, which when he had subdued, according to this Prophesie of him, he made a Proclamati∣on throughout all his Kingdomes, and put it in writing saying, thus saith Cyrus King o•• Persia the Lord God of Heaven hath given me all the Kingdomes of the Earth, &c. Ezra, Cap. 1.2. Which argues, the Lord to be the onely God: (For they are no Gods which cannot keep the Kingdomes whereof they have undertaken the protection out of his hands) And thus did all people come to know, that the Lord was the onely God.

This is a second reason why God did so strengthen Cyrus, to wit, that he might be knowne to be the onely God. The first reason was contained in the third and fourth ver∣ses, to wit, that Cyrus might deliver Israel out of Captivity, and be good to him.

7.

I forme the light, and ••reat darknesse] By the light is metaphorically meant Prospe∣rity, which is as gratefull to the minde of man, as light is to his eyes: And by darke∣nesse is meant Adversity, which is as grie∣vous to the minde of man, as darkenesse is to his eyes.

I make peace] By Peace is meant Prosp••∣rity, for by Peace the He••rewes use to sig∣nifie all manner of Prosperity: Per Synec∣dochen membri.

This is a repetition of the former Sen∣tence.

And creat evill] By evill is meant Ad∣versity, and it is opposed to Peace in that Notion which we gave of Peace. Adversity is called Evill, rather because men account it so, then because it is so in it selfe.

I the Lord do all these things.] Supple, Which I have named, to wit, light and darkness, peace and evil.

It may be asked, Why the Lord doth here mention this, That he is the Author of prosperity and adversity? &c.

Ans. He doth it, that that which he promiseth in the next following Verse may be received with the greater credit; and that it may be known that he is able to do what there he promiseth.

8.

Drop down ye Heavens from above,] What the Lord would have the Heavens to drop down, is mentioned in the words following, to wit, Righteousness.

By the Heavens are meant the Skies.

Under this comm••nd, which he gives to the Heavens, and to the Skies, there lieth a divine promise; for what the Lord com∣mands the Heavens and the Skies to do,

that he will bring to pass himself.

Let the Skies pour down Righteousness,] q. d. Yea, let the Skies pour down Righte∣ousness.

And is put here for Yea; and in the word pour down there is an emphasis: And th••se words seem to be a correction of the former.

By this the Lord sheweth the abundance of righteousness which he would send, which he compareth here to rain in abun∣dance.

Righteousness,] By righteousness is meant the deliverance and salvati••n, whereby the Jews were delivered and saved out of the hands of the Babylonians, and other the blessings which he bestowed upon them after their delivery and salvation: And this deliverance and salvation, and these blessings, th•• Lord calls righteousness, per Metonymiam Efficientis, because they were an effect of his righte••usness, that is, of his fidelity or faithfulness in keeping promise: for God had promised to deliver the Jews, and to save them out of the hands of the Babylonians, and to bless them ex∣ceedingly.

Again, This deliverance and salvation, and these blessings, might also be called righteousness, because they were an effect of the righteousness, that is, of the justice of God: for it was a righteous and just thing with God, to comfort his people, and to deliver them, and to bless them, and to destroy their Enemies, when they had re∣ceived at his hands double for all their sins; as Cap. 40. vers. 1, 2. See 2 Thess. cap. 1. vers. 6, 7.

Note, that when he saith, Let the Skies pour down righteousness, he compareth righ∣teousness to the rain: And though righte∣ou••ness be the fruit which should spring out of the Earth by this rain, yet he calls this rain by the name of righteousness, because righteousness was produced thereby: So we usually say of a sweet showre, that it rain∣eth grass, because it causeth the grass to grow out of the ground in great abun∣dance.

But you will say, What is then meant by the Heavens, or the Skies, and their rain? and what is meant by the Earth?

Ans. Similitudes and Metaphors must not be racked, and every part examined; but enough it is, if we understand the whole meaning by the whole: but yet by the Heavens, and by the E••rth, Cyru•• may be understood here, who delivered the Jews out of the Babylonish captivity, and en∣riched them greatly, and gave them many priviledges: and by the rain may be m••••nt those means which Cyrus us••d f••r this purpose.

Let the Earth open,] i. e. And let the Earth open, to receive what the Skie•• pour down.

This Conjunction And, is here to be un∣derstood.

And let them bring forth Salvation,] i. e. And let the Skies and the Earth togeth••r bring forth salvation, as the Earth and the Heavens by their showres bring forth grass.

By salvation understand here meerly the delivery of the Jews out of t••e hands of the Babylonians by Cyrus.

And let righteousness spring up together:] i. e. And let righteousness spring up by their concourse; that is, by the concourse of the Heavens, and of the Earth together with it, that is, together with salva∣tion.

That rig••teousness and salvation may not signifie the same thing in this place, I con∣ceive that righteousness is to be taken here in a more strict signification, then it was taken before in this Verse, and that here it signifieth onely those blessings which the Lord bestowed upon t••e Jews by Cyrus, after he had delivered them, or saved them, out of the hands of the Babylonians: whereas, in the former part of the Verse, it signified both that salvation or deliverance, and those blessings too.

I the Lord have created it.] i. e. I the Lord have appointed it to b•• so; or, I the Lord will create: that is, I will bring it to pass, or, I will have it so.

In this last sence, a preterperfect is put for a fut••re tense.

9.

Wo unto hi•• that striveth with his Maker:] This is spoken to the unbelieving and murmu••ing Jew: For the unbelieving and murmuring Jew, hearing God say, Drop down ye Heaven••, and let the Skies pour down righ••••ous••••ss, might, out of an unbelieving heart, murmur against God, and say to him, Thou sayst, Drop down ye Heavens from above, &c. but thou art not able to make the Heavens drop down, or the Skies to pour down righteousness, as thou sayst. Wherefore the Lord doth, by way of pre∣vention,

first reprove those men for their sauciness and murmuring against him, in Vers. 9, 10. and then in vers. 11. he as∣sureth them (that are believing) of his power and love to them, and that he can and will deliver them, and save them, and bless them; as he said Vers. 8.

Ʋnto him that striveth with his Maker:] i. e. Wo to him that speaketh against God to his face, even against God which made him; for God will rebuke him for it.

This strife is a strife of words.

Let the potsheard strive with the potsheard of the Earth:] q. d. Let one potsheard strive with another, and let it not strive with the Potter: and let one man strive with another, and not with God who made him.

Shall the clay say to him that fashioneth it, What makest thou?] i. e. Shall the Clay contemn the Potter, and say to him in con∣tempt, What makest thou? If he should say so to the Potter, the Potter would break it presently in pieces.

What makest thou?] This is spoke with contempt, as though the Potter could not make an handsom pot: q. d. What goest thou about to make? dost thou go about to make a neat or handsom pot? that's past thy skill.

Or thy w••rk,] Or shall thy work, O P••tter, say of thee?

He useth an Apostrophe here to the Pot∣ter.

He hath no hands?] Supple, Able or cunning enough to make an handsom vessel.

When he saith, He hath no hands, he doth not say absolutely that he hath no hands, but relatively; that is, he hath not hands fit or cunning enough to make an handsom vessel.

10.

Wo to him that saith to his Father, What begettest thou? q. d. Wo to him, that being born lame, or blinde, or deformed, saith to his Father, What begettest thou? Thou hast begotten a lame, or blinde, or deformed childe; but thou canst not beget a well-favored and perfect childe.

Or to the Woman,] Supple, Which brought him forth; that is, to his Mo∣ther.

What hast thou brought forth?] q. d. Thou hast brought forth a lame, or blinde, or deaf, or deformed childe; but thou canst not bring forth a childe which is of perfect limbs and senses, and which is well-favored.

Whosoever shall say this to his Father, or his Mother, Wo be to him; for certain∣ly the Lord will judge him for this his re∣pining and irreverent speech against his Pa∣rents. And if they shall not escape judge∣ment, which thus repine and murmur, and shew themselves thus irreverent against their Parents, much lesse shall they escape which doe irreverently repine and murmur against God.

11.

Thus saith the Lord &c.] The Lord, having in the two former verses reprehen∣ded the murmuring Jew for repining and striving against him, doth here assure the meek and believing Jew of his love to his people, and his ability to deliver them, and blesse them, confirming what he said, vers. 8.

And his maker] i. e. And the maker of Israel.

The Lord is said to be the maker of Israel, because he made Israel, that is, the chil∣dren of Israel to be a People, yea a pecu∣liar people to himself: But he speaks here of them as of a single person; and alludeth to a Potter making a vessel.

Ask me of things to come concerning my sons,] i. e. Ask me how mercifully and well I will deal with the children of Is∣rael (which are my sons) in time to come, though now they be captives.

My sons,] The Lord called the children of Israel his sons, because he delt with them as a father doth with his sons.

And concerning the work of my hands command ye me.] This is a repetition of the former sentence.

Concerning the work of my hands] Whom he called his sons in the former Verse, he calls the work of his hands here, even the children of Israel: and he calls them the work of his hands, in allusion to a Potter, because he was their Maker; that is, because it was he which made them a people.

Command ye me.] Supple, To tell you what I intend to do with, or for the work of my hands.

This is like that speech of Moses to Pha∣raoh, Exod. 8.9. Glory over me, &c. though it be from a more worthy person; And God speaks of himself, as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

12.

I have made the Earth, &c.] Be∣tween this and the former Verse something

is left to be understood, that the sence may be this, viz. And what I shall tell you concerning my sons, and the work of my hands, I shall be able to bring to pass; for that you may not doubt of my power, know, that I have made the Earth, &c. What therefore is too hard for me?

I with my hands have stretched out the Heavens,] i. e. I, even I, made the Heavens with my hands: Where note, that the Heavens were not first made, and after∣wards stretched out like a curtain; but their substance and expansion were created both at once.

When he saith, my hands, he speaks of God, as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and alludes to a work-man, who doth what he doth by the skill and strength of his hands.

And all their host have I commanded.] i. e. And all the Stars of the Heavens have I cre∣ated.

By the host of the Heavens he meaneth the Sun, and Moon, and Stars, which he calleth an host, because of their number and order, in which regard they are like to an Host or Army.

He saith, I commanded them, for I created them; for he commanded, and they were cre∣ated, Psal. 148.5. He said, Let there be lights in the firmament of the Heaven, &c. and it was so, Gen. 1.14, 15, 16

By this also he may signifie the command and power which he hath over the Host of Heaven; for when he calls unto them, they stand up together, cap. 48.13.

13.

I have raised him up in righteousness] i. e. I will raise up Cyrus according to my word and my promise.

A preterperfect tense is put here for a fu∣ture.

Him That is, Cyrus.

A Relative is put here without an Ante∣cedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In righteousness,] i. e. For my righteous∣ness sake.

In is put here for For: And by righte∣ousness is meant that righteousness which is observed in keeping promise, which is com∣monly called fidelity and truth.

Note here, that when God bad his peo∣ple to ask him what he would do concern∣ing his sons, and the work of his hands in time to come, vers. 11. that it is to be sup∣posed that his people did ask him that question, and upon their asking, he gives them an answer here, saying, I will raise up Cyrus in righteousness, and I will direct all his ways: he shall build my City, &c.

I will direct all his ways:] i. e. I will direct him in all his ways.

They cannot go amiss, or have any other then good success in their ways, whom God directeth.

He shall build my City;] i. e. He shall build Jerusalem, which the Caldees have burnt down.

Cyrus is said to have built Jerusalem, be∣cause he furnished the Jews with power and necessaries to build it.

My City;] Jerusalem is called the City of God, because he chose it for the place of his worship, Psal. 132.13.

And he shall let go my Captives.] i. e. And when he hath overcome Babylon, he shall let go those children of Israel (which are my sons) which were there in captivity.

Not for price, nor reward.] q. d. And though he let them go, he shall ask no ransom of them, but shall let them go freely.

14.

Thus saith the Lord, the labor of E∣gypt, &c.] In the former Verse the Lord said, that Cyrus would let his captives go, not for price, nor for reward: therefore here the Lord saith, that because Cyrus would let his Captives go, not for price or reward, that he the Lord would reward him for this his magnificence to his captives; for the Lord is never behind-hand with them that serve him.

The labor of Egypt,] i. e. Those riches which the Egyptians have got by their la∣bor.

And the merchandize of Aethiopia,] i. e. And the wealth which the Aethiopians have got by their merchandize.

And of the Sabeans, men of stature,] i. e. And the wealth of the Sabeans, though they be men of a great stature, and there∣fore lusty and strong, and like to preserve their own.

Shall come over unto thee,] i. e. Shall come from being theirs, to be thine.

And they shall be thine:] i. e. And the Aegyptians, Aethiopians, and Sabeans them∣selves shall be thine.

They shall come after thee; in chains they shall come over:] q. d. Yea, the Aegyptians, and Aethiopians, and Sabeans themselves, shall submit themselves to thee, and yield to thy mercy.

They shall come after thee,] Entreating thy mercy, or entreating thee to accept of them for thy people.

In chains shall they come over:] i. e. They shall come to thee, with chains on their hands, or necks, or feet, as Captives, to shew their humble submission to thee.

In chains] They that were taken Cap∣tives in War, were wont to have chains put upon them, either for their more safe custody, or for a sign of servitude: And to this the Prophet doth here al∣lude.

These men, here spoken of, came with chains upon them to Cyrus, as Benhadads Messengers came to Ahab, King of Israel, with ropes upon their heads, the more to shew their submission, and the more to en∣cline the King to pity: 1 Kings, cap. 20. vers. 32.

Shall they come over:] These words sig∣nifie a voluntary yielding and submission to one part, by leaving and deserting ano∣ther.

Xenophon writes of Cyrus, that he did not onely conquer many people by force, but that many people did voluntarily, and of their own accord, come in, and sur∣render themselves unto him.

They shall fall down unto thee,] i. e. They shall adore thee as their Prince, by cast∣ing themselves down before thee to the ground.

This manner of Adoration was ancient among the people of the East, yet Arria∣nus writeth, that Cyrus was the first of the Persians who was thus adored.

They shall make supplication unto thee:] i. e. They shall make their humble re∣quest unto thee, for thy favor toward them.

Surely God is in thee,] i. e. Sure God is with thee, and assisteth thee in all thy ex∣peditions and enterprizes.

And there is none else, there is no God.] i. e. And there is none other God but he which is with thee, and assisteth thee: For as for the gods which other people trust in, they are not gods, for they cannot deliver their people out of thine hands.

15.

Verily thou art a God which hidest thy self, O God of Israel, the Saviour.] i. e. O God of Israel, thou which savest thy peo∣ple Israel out of the hands of the Babyloni∣ans by Cyrus; thou art a God which we Aegyptians, and Aethiopians, and Sabeans, knew not of, before this time, neither do we yet perfectly know thee.

This is an Apostrophe of the Aegyptians, and Aethiopians, and Sabeans to God, who came to have some knowledg of the God of Israel, partly by this Prophecy, partly by the Proclamation which Cyrus made, Ezra 1.2.

16.

They shall be ashamed and confound∣ed all of them:] i. e. The Babylonians, or Caldeans, which hold my people captive, shall be ashamed and confounded, all of them.

They which gloryed in their power, and thought themselves invincible, are mighti∣ly ashamed and confounded, when they are overcome: He saith, Therefore they shall be ashamed and confounded, all of them, be∣cause they shall be overcome by Cyrus, not∣withstanding their great strength.

By [they] he meaneth the Babylonians, or Caldeans; where he puts a Relative without an Antecedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Note, that these words have their im∣mediate connexion with the thirteenth Verse; and that which is contained in the fourteenth and fifteenth verses, was brought in by the By, to shew how bountifully the Lord would deal with Cyrus, for his noble dealing with his people.

They shall go to confusion together, which are makers of Idols.] i. e. The Babylonians, which are makers and worshippers of I∣dols, shall be ashamed and confounded, all of them; for they shall be overcome by Cyrus, and their Idols shall not help them.

Together,] i. e. All of them. See cap. 1. vers. 28.

Which are makers of Idols.] By makers of Idols, understand, not onely who made them, but those also which worshipped them, by a Syllepsis: And he calleth the Babylonians, makers of Idols, in opposition to Israel, who worshipped the true God.

17.

But Israel] By Israel understand the Jews (which were captives to the Babylo∣nians) who were the children of Israel, that is, of Jacob; and who worshipped the Lord onely.

Shall be saved] Out of the hands of the Babylonians, and enjoy freedom and peace.

In the Lord] i. e. By the power and goodness of the Lord.

With an everlasting salvation:] That is

often called Everlasting, by an Hyperbole, which is onely of long durance, though it shall have an end: So Circumcision is cal∣led an Everlasting Covenant, Gen. 17.13. And the Priest-hood of Aaron is called an Everlasting Priest-hood, Exod. 40.15.

Ye shal not be ashamed and confounded world without end] i. e. Yee shall be redeemed out of Captivity, and when yee are once redee∣med, yee shall not be carried away Captives any more.

Because Captivity causeth shame, there∣fore he saith: Yee shall not be ashamed and confounded, for yee shall not be carried into Captivity, or come into your enemies hands any more.

He useth an Apostrophe here to the Jewes.

18.

He hath established it] i. e. The Lord hath made the Land of Judah stable and sure.

By (It) understand the Land of Judah in particular, where there is a Relative without an expresse Antecedent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Note here that the third person is put for the first by an Enallage, for the Lord spea∣keth here of himself••.

He created it not in vaine] i. e. The Lord did not creat it for no end, but for a good end and purpose; But for what end and purpose did the Lord creat it? Ans. He did creat it, that it might be inhabited.

He formed it to be inhabited] i. e. The Lord formed the Land of Judah that it might be inhabited: And it shall be inha∣bited by them to whom he gave it, to wit, by the Children of Judah, which shall return out of Captivity, to dwell there.

I am the Lord] And therefore am able to doe this i. e. to save Israel with an e∣verlasting salvation, as it is verse 17. and to establish the Land of Judah, and make it to be inhabited, as it is in this verse.

And there is none else] i. e. And there is no God else, and therefore none able to hinder me from what I will doe.

19.

I have not spoken in secret, in a darke place of the earth] q. d. I am not like the gods of the Heathen, (which yet are not gods, but devills) who speake that they might not seem to be dumbe: but yet they speake in remote places, and darke Dens and Caves of the Earth, that they might not be understood; But what I speake, ei∣ther to, or concerning my people, I speake openly and plainly.

I said not to the seed of Jacob, seeke yee me in vaino] i. e. When I made choyce of the children of Jacob to serve me, I did not say that they should serve me for nought, but I promised them great rewards for serving me: Such as the gods of the Heathen could not give to their servants.

To the seed of Jacob] i. e. To the chil∣dren of Israel.

Seed is put here for Children, Per Meto∣nymiam materiae.

Seeke yee me] i. e. Serve me and worship me.

I the Lord speake righteousnesse] q. d. When I promise rewards to my servant••, and say that I will doe such and such things for them; I doe not tell a lye, as the Gods of the Heathen doe, but speake that which is true, for I doe what I speake.

Righteousnesse] By righteousnesse is here meant Truth.

I declare things that are right] This is a Repetition of the former words.

20.

Assemble your selves and come, draw neer together, yee that are escaped of the Na∣tions] q. d. All yee Nations and Heathen, which have escaped the Sword of Cyrus, Assemble your selves and draw neer toge∣ther to me: Supple, that yee may under∣stand the vanity of Idolaters, and their Idols.

This is spoken in the Person of God, and is spoken by occasion of that, that God said that he was the Lord, and that there was no God else.

They have no knowledge that set up the wood of their graven Image] i. e. They are but fooles, and men of no understanding, who set up a graven Image of Wood, to worship it as ye doe.

This the Lord speakes as it were to the escaped of the Nations, being Assembled together.

21.

Tell yee and bring them nee••] i. e. Tell yee your selves, and bring your Idols neere that they may tell.

What it is which they should tell, fol∣lowes in a few words after; They should tell, Who hath declared this from ancient time, &c.

Bring them neere] By them understand here the Idols which Idolaters set up, and worshipped as Cap. 41.22.

Yea let them take counsell] i. e. Yea let the Idols take counsell together (that if one knowes what the other knowes not, he may informe him) and then let them tell.

Who hath declared this from ancient time] Who hath declar••d this, that Cyrus hath done for my people (in delivering them out of C••ptivity) with all the circumstan∣ces thereof, from ancient time.

He spe••k••s here as if Cyrus had even then d••livered the Jewes out of Captivity.

From t••at time] i. e. From that time in which it was not knowne or heard of, see Cap. 48.8.

A Relative is put here without an Ante∣cedent.

Have not I the Lord] Supple, And no God else, told of this from ancient time, which Cyrus hath done for my people, with all the circumstances thereof.

And there is no God else] Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of those words, (I therefore am God) q. d. I therefore am God, and there is no God else beside me.

If it appeare that the Lord fore-told this, which Cyrus did for the Jewes, in de∣livering them out of the Babylonish Capti∣vity plainly and distinctly, with all the circumstances thereof, long before it came to passe: And that the gods of the Heathen and their Idols knew it not, nor spoke of it, it must needs be, that their gods must be pronounced as no gods, and that the Lord be acknowledged for the only God.

A just God] Supple, Which keepes his word, and perform••s what he promiseth, as the Lord did to his people.

A Saviour] Supple, Which saveth them, which serve him) out of the hands of their Enemies, as the Lord saved the Jewes out of the hands of the Babylonians.

22.

Looke unto me, and be yee saved all the Earth] i. e. Wherefore all yee people which live upon the face of the Earth, even from one end thereof to the other: Looke unto me, as to the onely true God, and for∣sake your Idols, and yee shall be saved from your enemies.

That which the Lord here speakes to the Inhabitants of the Earth, he speakes by occasion of those words in the former verse; There is no God else besides me, &c. q. d. There is no God else besid••s me, wherefore looke unto me, and be yee saved all the ends of the Earth, &c.

Be yee saved] i. e. Ye shall be saved.

And Imperative mood is put here for a Future Tense, as Gen. 42.18. Doe this and live, for, Doe this and yee shall live.

23.

The word is gone out of my mouth in righteousnesse] i. e. I have spoken in truth, and will performe what I have spoken.

And shall not returne] i. e. The word which is gone out of my mouth shall not returne, Supple; without effect or voyd, but shall be performed. See Cap. 25. v. 11.

He seemes to speake here of the word go∣ing out of the mouth and returning voyde, as of an Ambassadour, which is sent in an Em∣bassy, and returneth with his businesse un∣don••.

These words (The word is gone out of my mouth in righteousnesse and shall not returne) must be read as with a Parenthesis.

That unto me every knee shall bow] Re∣ferre this to these words, viz. I have sworn by my selfe, q.d. I have sworne my selfe that unto me every knee shall bow, &c.

Ʋnto me every knee shall bow] i. e. Every one shall worship me.

And every tongue shall sweare] Supple, to me, that I am the Lord and onely God; Or shall sweare, Supple, by me, And so ho∣nour me as the onely God.

To sweare by God is part of Gods wor∣ship, and a thing to be done to none but to the true God. This part of worship in spe∣ciall therefore, is put here for any the wor∣ship of God, in generall.

It may be asked, when that which the Lord saith here, was or should be fulfilled, That is, when every one did or should worship the Lord and acknowledge him to be the true God.

Ans. That which the Lord here spea∣keth, of every ones worshipping him, and acknowledging him to be the true God, was not, neither shall it be accomplished or fulfilled untill the last day, but then it shall: At which day they that have not willingly worshipped him, shall worship him whether they will or no, Rom. 14.11.

It may be asked againe, to what end the Lord mentions this?

Ans. He doth it to perswade all the ends of the Earth, to looke unto him, in this present time: For if all men shall be forced to look unto him and worship him, whether they will or no at the last day; It is better for them to doe it willingly be∣fore that day commeth.

These words containe a threatning, which God useth, because the ends of the Earth seemed to be backward in forsaking their Idols, and looking unto him.

24.

Surely shall one say, in the Lord have

I righteousnesse and strength] i. e. Surely ma∣ny a one of every Nation shall say, I have found, or I have seen Righteousnesse and Strength in the Lord; Righteousnesse, in that the Lord is true in all his words and in all his promises: And Strength, in that he is able to doe for his servants, whatsoever he hath a minde to doe: And so shall they confesse to the Lord, That he is God.

Shall one say] i. e. Shall many a one say, For this is a kinde of Hebraisme which u∣seth to be rendred by an Impersonall, thus, It shall be said as Cap. 25.9. Which is all one with this: Many one shall say.

That which the Prophet spake in the former verse, he spake in the person of the Lord: But that which he speaketh here, and to the end of the Chapter he seemeth to speak in his own person, and what he spea∣keth here, he speaketh to perswade all the ends of the Earth, to looke unto the Lord that they may be saved, and not to looke unto Idols, (as he did in the former verse) But the Arguments which he here useth are not so tart, but of a more gentle na∣ture, then the argument which he used in verse 23.

The argument which he here useth is drawne from the example of others: q. d. many one of every Nation shall say, That the Lord is Righteous and Strong, and so shall confesse unto the Lord, that He is God. Be yee therefore moved with their exam∣ple, and doe ye confesse that he is the Lord, and look unto him, that yee may be saved.

Note that the Prophet speaketh in this verse onely of the heathen, or Nations, which before this, worshipped Idols; for he speakes of the Jewes in the following verse.

Even to him shall men come] q. d. And to the Lord, even to the Lord shall many men come, Supple, for Salvation.

Men] i. e. Many men of all Nations.

This is another argument to perswade all the ends of the Earth, to looke unto the Lord.

And all that are incensed against him] i. e. And all that are incensed against him; for saying that he is the true God, and against his servants for worshipping him, as the onely God.

Shall be ashamed] i. e. Shall be convin∣ced, that he is the onely true God, and so shall be ashamed, that they have been incen∣sed against him, and oppugned him and maintained Idols.

This is another argument to perswade all the ends of the Earth to looke unto the Lord.

25.

In the Lord shall all the Seed of Ja∣cob be justified] q.d. Moreover by the help of the Lord, all the children of Israel, which have been accused of errour and impiety for worshipping the Lord as the onely true God, shall be justified and declared upright in so doing.

And shall glory] Supple, Over their ad∣versaries, as those which have had the bet∣ter of them. Or shall glory, Supple, in the Lord, as in the onely true God, and their Saviour and Justifier.

He mentioneth this particularly, because the Jewes were at this time condemned and persecuted and hated of the Heathen for worshipping the true God. And it is another argument to perswade all the ends of the Earth, to looke unto the Lord, that they may be saved.

ISAIAH, CHAP. XLVI.

BEl boweth downe, Nebo stoopeth] The Prophet doth prophesie in this Chapter, of the eversi∣on or overthrow of the Idols, or faigned Gods of the Baby∣lonians, by Cyrus, and that the Jewes shall be saved and protected by the Lord, by which he sheweth what a difference there is between Idols, and the true God.

Bel boweth downe] q. d. Though Bel hath been heretofore bowed downe to, and worshipped; yet he shall now bow downe

himselfe and worship Cyrus and his Persians as a Captive his conqueror.

Bel was the name of the chiefest Idoll-god of the Babylonians, of which when he saith, that it boweth downe: he alludeth to a conquered man, bowing downe to his Conquerour; and speakes of the Idoll as though it had sense and reason as a man, by a Prosopopoeia: He alludes also to the taking downe of an Image or Idoll, for when a man putteth his shoulder to an I∣mage or Idoll, to take it downe, the Image or Idoll which stood upright, boweth downeward to him.

Some thinke that this Bel had his deno∣mination from Belus who was the first King of Babylon and the father of Ninus, and who was afterward honoured as a god, and that it was his Image, which is here called Bel: But others because the Sunne was the god which the Babylonians did chiefly worship, take Bel for the Image or Idoll of the Sunne.

From this Bell had some of the Babyloni∣an Kings their name as Bel-shazzar, &c.

Nebo stoopeth] Supple, To his Conqueror Cyrus.

Nebo] This was another Idoll-god of the Babylonians, from which many of the Babylonish Kings had their names; as Nebu∣chadnezzar, Nebopolaster, &c.

Their Idols were upon the b••asts and upon the Cattle] i. e. The Idols of the Babyloni∣ans were laid upon the backs of the Beasts, and upon the Cattle, that they might carry them from Babylon into Persia, being now the Prize of the Persians, who tooke them under Cyrus.

He useth a Praetertense for a future, to sig∣nifie the certainty of what is here spoken. And when he saith their Idols, he pointeth as it were at the Babylonians.

Your carriages were heavy loaden] i. e. The Carriages or burdens in which yee made up these Idols of the Babylonians, O yee Persians, were heavy laden. That is, were weighty by reason of those Idols Bel and Nebo, which you packed up in them, which consisted of massy Gold or Silver or Brasse, &c.

The Prophet useth an Apostrophe here to the Persians, which carried these Idols on the backs of their Beasts to Persia.

They are a burden to the weary Beasts] i. e. They are a heavy burden to the Beasts which are wearied and tired with the car∣riage of them.

He calleth them the weary Beasts by an∣ticipation. For he calls them the weary Beasts, becau••e they were wearied with the carriage of the Idols, not because they were weary before.

2.

They stoop, they bow downe together] i. e. Bel and Nebo stoope and bow downe both together. See verse 1

They could not deliver the burden] i. e. Though they were esteemed as gods, yet they could not deliver the burden, in which they were packed up, out of the hands of the Persians.

But themselves are gone into Captivity] But the burden and themselves and all are gone into Captivity.

3.

Hearken unto me O house of Jacob] The Lord, having shewed the weakenesse of the Babylonish Idols, which was such, as that they were not able to deliver them∣selves out of Captivity, doth here shew his own power, which was such as that he could and would thereby deliver his peo∣ple the house of Jacob. By which he shew∣eth how much he himselfe excelleth Idols, and how much more happy his Servants are, then the very gods of the Heathen.

O house of Jacob] i. e. O yee Jewes which are the Children of Jacob; See Cap. 2.5.

And all the remnant of the house of Israel] q. d. That is, All yee Jewes which remaine alive, after the slaughter made of you by the Babylonians and their carrying you Captive into Babylon.

And is put here as a Note of Explica∣tion, for That is.

Which art born by me from the belly] i. e. Which I have upheld, and tenderly looked to and took care of, from the first time that ye were a people.

The Prophet alludes here to a mother which carrieth her young Infant in her armes so soon as it is born, not being able yet to goe.

Which are born] By bearing or carrying in the Armes, understand all care which a loving mother takes for her child; By a Sy∣necdoche; and applies it accordingly to Gods care of his people.

From the belly] i. e. From the time you came out of your mothers womb.

Which are carried from the womb] This is a repetition of the former sentence.

4.

And even to your old age I am he] q. d. And what I have been hitherto to you, the same wil I be to you, even to your old age.

I am he] q. d. I will be the same. He puts it in the present Tense, to shew the Lords constancy, and immutability.

And even to hoar haires I will carry you.] i. e. And I will carry you, and take care of you, to the very last.

In this the Lord surpasseth the care of women, who carry their children onely in their infancy.

Hoare haires] By hoare haires he mea∣neth Old age, of which hoare or gray haires are a concomitant.

I have made] i. e. I have made you.

The Lord made the Israelites, if we con∣sider them as a Body politique; because he gave them to be a people of themselves. And if we consider them as particular men, he made them; because he framed every one of them in his mothers womb.

And I will beare, even I will carry] i. e. And because I have made you, I wil bear you in mine armes, even I the Lord will beare you, or carry you; q. d. Though I am the Lord, I will condescend so far as to beare you, or carry you, because I made you.

And will deliver you] Supple, Out of the Babylonish captivity, where you are captives.

In th••se three things, to wit, that he made the house of Israel; that he bare them, and carried them, and that he delivered them; The Lord intimateth what difference there was between himself & the Idol-gods of the H••athen; for whereas the Lord made his servants; the men which worshipped Idols, made their Idols; V. 6. whereas the Lord carried his people, Idolaters carried their gods. V. 7. And whereas the Lord delive∣red his people, the Idols could not deliver themselves, V. 2. much lesse could they de∣liver those that served them, V. 7.

5.

To whom will you liken me?] q. d. To whom then will ye liken me? will ye liken me to Bel and Nebo, or any gods or Idols of the Heathen?

Concerning the exposition of these words, see Cap. 40. v. 18.

Here commeth in that to which the Lord would have the house of Iacob, and the Remnant of Israel, to hearken; for that that was spoken between that and this, was spoken to perswade them to lend a more willing eare to his speech, and that which he saith here, he saith upon occasion of Bel and Nebo's stooping, vers. 1, 2.

6.

They lavish Gold out of the bag] i. e. The Idolaters take their Gold out of their bags, after a profuse and lavish manner.

And weigh Silver in the ballance] Supple, That they may receive a god of the same weight back again.

They fall down] Supple, to this golden or Silver god, when it is made.

They worship] Supple, it.

7.

And set him in his place] i. e. In his Tem∣ple, or some other place, which they have provided for him.

He standeth] Like a Stock without any motion.

From his place he shall not remove] i. e. He cannot stirre from the place in which they set him: for though the Goldsmith could give him a comely figure, yet hee could not give him power to walk or move himselfe.

He saith, he shall not remove, for he cannot remove; For the Hebrews having no poten∣tiall mood, use an Indicative for a potentiall.

One shall cry unto him] Supple, To deli∣ver him.

Yet can he not answer, nor save him out of his trovble] After these words, you must un∣derstand these or the like, viz. Will ye then liken me, or compare me, to such a one, or such a one to me, and make us equall?

Remember this] i. e. Remember that the god of the Idolater is made of Gold, or Silver, by a Goldsmith, and that it cannot move, or heare, or save.

And shew your selves men] i. e. And shew that ye are endued with reason, and not so stupid, as to worship such gods. Or shew your selves men; that is, And shew your selves stout and couragious, and such as will not be moved with any feare, to worship such gods, nor with any allurements to serve them.

Bring it again to minde] q. d. Bring it a∣gaine and again to mind, that is, remember oftem what these gods are.

O ye transgressors] He speaks to the Iews, as if they were now in captivity at Babylon; which Iewes had transgressed by Idolatry, by the inducement of Manasses, 2 Kings 21. And were therefore carried away captive. Isaiah 43.27. Jer. 15.4.

9.

Remember the former things of old] q. d. And that yee may not serve other gods, but that ye may serve me onely; Re∣member how great things I promised, and foretold, and performed of old to your fa∣thers.

For I am God.] Supple, As the things which I have done of old will evidence.

10.

Declaring the end from the begin∣ing,] i. e. Which declare the event of things a long time before they come to pass.

By the End understand the event of things.

By the beginning is still meant the begin∣ing of the World; for so the beginning doth signifie when it is put absolutely: but then by an Hyperbole, it is put here to signifie a time before the falling out of an event.

Saying,] Which saith.

My counsel shall stand.] i. e. My deter∣mination shall not be altered.

This is to be understood more particu∣larly of Gods counsel and determination, whereby he had determined to overthrow the Babylonians by Cyrus, and to deliver the Jews out of the Babylonish captivity; though it may be understood generally of any counsel or determination of the Lord.

11.

Calling a ravenous bird from the East,] i. e. Who will call a ravenous bird from the East.

By the ravenous bird is particularly meant an Eagle, and by an Eagle is meant Cyrus: And Cyrus might be called an Eagle, because as an Eagle flyeth swiftly, and seizeth strongly upon his prey; so should Cyrus come speedily, and seize strongly upon Babylon. Secondly, Cyrus might be called an Eagle, because he was Eagle-nosed, as Histories report; that is, he had a cro••ked nose, like unto an Eagles bill. Thirdly, Cyrus might be called an Eagle, because, as Xenophon reports, he gave an Eagle in his Ensign.

From the East,] i. e. From Persia, which lay East of Babylon and Judea.

The man that executeth my counsel,] Here he speaks more plainly, what he meant by the ravenous bird.

The man here meant is Cyrus, who ex∣ecuted the counsel or determination which God had of subduing Babylon, and of delivering the Jews from the captivity which they there suffered.

From a far Country;] i. e. From Persia, which lay far from Babylon, and farther from Judea.

Yea, I have spoken it.] Yea seemeth to be a Note of asseveration or affirming here: q. d. Surely or verily I have spoken it.

I have spoken it.] q. d. I have said that I will call a ravenous bird from the East; a man that shall execute my counsel, from a far Country.

12.

Harken to me, ye stout-hearted,] There were many of the Jews, which were captive in Babylon, which would not be∣lieve the Word of the Lord, and his Pro∣mise concerning the subduing of Babylon, and the delivery of the Jews out of capti∣vity, who (so often as they heard of it) would murmur against God, and strive with him. To these therefore doth the Lord speak here, averring, that he would make it good, which he had spoken con∣cerning the Delivery of his people, though they would not be induced to believe it.

Ye stout-hearted,] i. e. Ye, whose hearts are so stout, as that they will not submit to the truth of Gods Promise, to believe it.

To believe is a kinde of submitting and captivating the understanding, 2 Cor. 10. vers. 5.

That are far from Righteousness.] i. e. Which are far from performing your pro∣mise; and therefore ye think that I am as false as your selves.

By righteousness is here meant fidelity, or faithfulness in keeping promise.

The Jews, the children of Israel, did of∣ten promise to obey the Lord, and to keep his Commandments; as Deut. 5.27, 28. Psal. 78.34. 2 King. 23.3. But they did not do according to their promise, but sin∣ned against the Lord; therefore he calls them here, men far from righteousness.

13.

I bring neer my righteousness,] i. e. The time is neer at hand, in which I will fulfil the promise, which I have made, of redeeming my people out of captivity.

By righteousness is here meant the things promised, and performed according to promise, (the performance whereof is from the righteousness, that is, from the truth and fidelity of the promise) per Me∣tonymiam Efficientis; of which he here speaketh, as of things then existent and sub∣sistent, but onely afar off.

And my salvation:] i. e. And the Sal∣vation which I will work for my people, which are in captivity at Babylon.

I will place salvation in Sion] i. e. I will make Sion a place of safety, where my peo∣ple shall dwell safe, when I have brought

them out of Captivity.

By Sion is meant Jerusalem.

He speaks of salvation as of a corporeal and visible thing, or as of a person set to guard or protect a place, by a Metaphor or Prosopopoeia.

For Israel,] i. e. For the Jews sake; or for the good of the Jews, which are the children of Israel.

My glory.] The Jews are here called Gods glory, per Metonymiam Materiae, be∣cause the Lord would get himself great glory, by saving and delivering them out of captivity.

ISAIAH, CHAP. XLVII.

COme down and sit in the dust, O Virgin Daughter of Ba∣bylon:] By the Daughter of Babylon is here meant the City of Babylon, of which kinde of phrase see Cap. 1. Vers. 8.

He speaks here to the City of Babylon, yea the material City, as to a woman, yea as to a Queen, by a Prosopopoeia; and prophe∣cyeth here of the overthrow thereof: And he speaks of it as of a Queen, because the Babylonians had the Empire at this time.

Come down,] From thy Throne or Chair of State.

Sit in the dust,] To sit in the dust, or on the ground, is a posture of those which are in misery and sorrow.

Sit on the ground,] This is a repetition of those words, sit in the dust.

The Imperative mood here is put for a Fu∣ture tense; q. d. Thou shalt come down, and sit in the dust; O Virgin Daughter of Baby∣lon, thou shalt sit on the ground.

There is no Throne, O Daughter of the Cal∣deans,] i. e. There is no Throne or Chair of State, to wit, for thee to sit on, O Ba∣bylon; for Cyrus hath taken it away.

O Daughter of the Caldeans,] Babylon was seated in Caldea; and therefore is cal∣led the Daughter of the Caldeans, after the Hebrew manner of speaking, who call a City a Daughter. See cap. 1.8.

For thou shalt no more be called tender and delicate.] i. e. For thou shalt not be any more tender and dainty, but shalt now be used to much hardness.

Be called tender and delicate.] i. e. Be tender and delicate; for the Hebrews use to be called very often, for simply to be.

Note, that these words, For thou shalt no more be called tender and delicate, relate not to those that go immediately before, viz. to those, There is no throne, O Daugh∣ter of the Caldeans; but to those, Sit in the dust, O Virgin Daughter of Babylon, sit on the ground.

2.

Take the milstones, and grinde meal,] q. d. Prepare thy self for servile works, such as Conquerors put their slaves and captives to.

To grinde corn was wont to be the work of slaves, and of the baser sort of servants, not of such as were tender and delicate. See Exod. 11.5.

Take the milstones,] i. e. Take hold of the mill.

The milstones are put here for the whole mill, by a Synecdoche.

Ʋncover thy locks,] that is, Cast away thy Diadem and precious covering, which thou wearest upon thy curled locks, and go bare-headed, with thine hair about thine ears: q. d. Thou hast now a Diadem upon thine head, and a precious covering for thy locks; but thy Diadem, and thy precious covering, shall be pull'd off from thy head by the Persian Soldiers, and thou shalt go bare-headed, with thine hair about thine ears.

Make bare the leg,] i. e. Take off the ornaments of thy legs: q. d. The Persian Soldiers shall pillage thee of thy stockens,

and of the ornaments of thy legs, so that thou shalt have neither shooe nor stocken to wear, but shalt go bare-legged.

Ʋncover the thigh,] i. e. Lay aside your long-trained Robes, and put on Coats which will not reach to thy knees: q. d. The Persian Soldiers shall take away thy Robes and long Gowns, and shall give thee a poor short Coat in stead there∣of.

In these expressions he alludes to the manner of Soldiers, which if they take an Enemy well apparelled, do pillage him, and strip him thereof, and give him poor vile garments (or none at all) in stead thereof. So that these phrases, Ʋncover thy locks, make bare the legs, uncover the thigh, are passively to be understood, though they be actively expressed.

Pass over the Rivers.] i. e. Go through thick and thin, yea through Rivers and waters too, if need be: q. d. You would not adventure to set the sole of your foot to the ground, for fear of wet, heretofore; but now you shall be made to wade through rivers and waters.

They that lead away captives into cap∣tivity, when they come to waters, stay not for the going of their captives one by one over a bridg, but force them through the rivers on foot, like so many beasts, while they themselves go over the bridg, or ride through the river on horseback.

3.

Thy nakedness shall be uncovered,] This is a repetition or explication of those words, Ʋncover thy locks, make bare thy legs, uncover thy thighs: q. d. Thy naked body shall be seen, for want of clothing.

Yea, thy shame shall be seen,] Yea (which is yet more) thy privy members shall be seen, for want of clothes to cover them.

I will take vengeance,] Supple, On thee, as a God.

The Prophet speaks this in the person of God.

And will not meet thee as a man.] i. e. And in taking of vengeance, I will not meet with thee as a man, which is but weak flesh, whose force may be resisted; but as a God, who is a Spirit, and whose power is irresistible.

Meet thee.] i. e. Punish thee, or revenge my self upon thee: This is a phrase usual with us in the same sence: For when we say, that we will be revenged of a man, we say that we will meet him, or meet with him. In which phrase the Antecedent is put for the Consequent: or, the action for the end thereof: the meeting for the thing for which we would meet him, which is, to punish him, or to be revenged upon him.

4.

As for our Redeemer,] This is an an∣swer to an Objection which Babylon might make: q. d. Ye tell me, O ye Jews, in the Name of your God, that I must come down and sit in the dust, &c. But who, in the mean time, shall redeem you out of my hands? To this the believing Jews of the captivity answer, As for our Redeemer, the Lord of hosts is his Name, the Holy One of Israel is he called.

The Lord of hosts is his name, the Holy One of Israel.] The true God is no oftener called or described by any other Names or Attributes, then by these, The Lord of hosts, The Holy One of Israel.

Why the true God is called the Lord of Hosts, see Cap. 1. vers. 9. And why the Holy One of Israel, see cap. 1. v. 4.

5.

Sit thou silent, &c.] The immediate connexion of this is with the fourth Verse.

Sit thou silent, and get thee into darkness,] q. d. Go grieve and mourn, because of the miseries which shall come upon thee.

Sit thou silent,] Supple, In sorrow, be∣cause of the great miseries which shall come upon thee: q. d. Thou wast here∣tofore full of stirs, because thou wast a joyous City, but now thou shalt be si∣lent.

Get thee into darkness,] Supple, And there bewail thy self.

They which are oppressed with true and great grief, do neither love to see, nor to be seen: therefore they desire to get into darkness, that is, into some dark place or other, that there they may mourn in se∣cret.

O Daughter of the Caldeans,] See Vers. 1.

For thou shalt no more be called the Lady of Kingdoms.] i. e. For the Empire is de∣parted from thee.

The King of Babylon had many Kings and Kingdoms under him, therefore is Babylon here called the Lady of Kingdoms.

6.

I was wroth with my people,] i. e. I was angry with my people the Jews for their sins.

The Lord gives the reason here, why it should be so with Babylon, as he said, vers. 1, 2, 3, 5. The first reason is, because of her cruelty to the Jews in their capti∣vity, vers. 6. The second reason is, be∣cause of her pride and arrogancy, vers. 7. The third reason is, because of her sorce∣ries and enchantments, vers. 10. Another reason is hinted by the By, vers. 8. to wit, because she was given to pleasures, and lived carelesly.

I have polluted mine inheritance,] i. e. I have taken away the hedge of my protecti∣on (whereby mine inheritance was separa∣ted from all others) and layd it common to be trod down by the feet of her Ene∣mies.

Concerning the meaning of this word polluted in this place, see what I said up∣on a parallel word, profaned, Cap. 43.28. and upon an opposite word, holy, Cap. 4. vers. 3.

Mine inheritance,] The Jews, which were the children of Israel, are called here the Lords inheritance, because God made choyce of them to be a peculiar treasure to him, above all people, Exod. 19.5. Deut. 7.6. and because they were as dear to God, and the Lord had as much care of them, as a man hath of his own peculiar inheritance.

And given them into thine hand:] To be chastised and corrected by thee.

Thou didst shew them no mercy:] q. d. And when they were in thine hands, thou didst shew them no mercy.

Ʋpon the ancient hast thou very heavily layd the yoke.] i. e. Thou didst grievously afflict and oppress, even the old men of my people, or mine inheritance, whose age was venerable, and should move pity and compassion even in an enemy.

They that are cruel to old men, will not spare the younger; the Babylonians there∣fore were very cruel to all.

The yoke.] By the yoke is Metaphorically meant all manner of affliction and oppression; because all manner of affliction and op∣pression is as grievous to our nature, as the yoke is to the neck of a young Heifer.

This is the first Reason of Babylons ruine.

7.

And thou saidst, I shall be a Lady for ever:] i. e. Thou wast so proud and con∣fident of thine own power, as that thou thoughtest that thou couldst not be brought down, no not by God himself and that thou shouldst rule as a Lady over Kingdoms and Nations for ever.

Here is the second Reason of Babylons downfall, namely, her pride and arro∣gancy.

So that thou didst not lay these things to thine heart,] i. e. So that thou didst not think of these things, which I say shall be∣fall thee; that is, Thou didst not think of thy downfall, and of the captivity and sla∣very which thou shouldst suffer.

Object. It may be here objected, that Ba∣bylon could not know of those things which are here said she should suffer; for she had not the gift of Prophecy, neither were they revealed to her before, how then could she lay them to heart?

Ans. Though she could not lay this mi∣sery in particular, with the circumstances thereof, to heart, which should befall her, yet she might have layd that misery in ge∣neral to heart, which might befall her; and that is that which is meant by these things: q. d. So that thou didst not lay to thine heart such things as these are: Thou didst not think that thou couldst be over∣thrown, and become a slave, and a captive.

Pride doth so blinde the eyes of the un∣derstanding, as that it makes those which are in prosperity to think, that they shall never come into adversity, Psal. 10.6. And they which think not of that adversity which may befall them, do soon fit them∣selves for destruction from the Almighty, by those many sins which they are apt to run into: Therefore it was Moses's wish for the children of Israel, That they would consider their latter end, Deut. 32.29.

Neither didst remember the latter end of it.] i. e. Neither didst remember the latter end of Babylon, that is, thine own latter end; viz. That thou shouldst come to ru∣ine, as all humane and terrene things do.

In the word It, there is an Enallage of the person, Of it being put for Thine, the third for a second person: or (which is all one for the sence) another kinde of Pro∣noun being put for a reciprocal: There is also a passage from the Metaphor, or Proso∣popoeia, to the thing it self; that is, from speaking of Babylon as a Queen, to speak of it as a material City.

Yet by It, it may be that her Prosperi∣ty, or Highness, or her Ladyship, is here

meant: q. d. Neither didst thou think of the latter end of thy Prosperity, or High∣ness, or Ladyship: For the Hebrews often put a Relative without any formal Antece∣dent. And this I prefer before the former Interpretation, as being more simple and more usual.

8.

Thou that art given to pleasures,] i. e. Thou Babylon, which art given to plea∣sures.

Here is obliquely contained another Reason of Babylons downfall, to wit, be∣cause she was given to pleasures.

That dwe••e t carelesl••,] i. e. That sittest secure, and free from f••ar.

I am,] Supple, The Lady of Kingdoms, and so shall continue for ever.

And there is none else besides me:] i. e. And there is no other Lady of Kingdoms besides my self.

This is the common Interpretation of this place.

Yet note, that these words, I am, and there is none else besides me, are words which the Lord often useth of himself, as Cap. 45.5 18. And it is not unlikely that the Prophet brings in Babylon with these words, to sig∣nifie, that Babylon thought her self a God∣dess, yea the onely Goddess of the World: for such hath been the condition of proud men, as that forgetting themselves to be men, they have in the pride and insolency of their spirits took themselves for gods, and so have thought their state immu∣table, and their prosperity everlasting. See what was said, cap. 14.13.

I shall not sit as a widow,] i. e. I shall never be deprived of my King, which is to me as an Husband.

Neither shall I know the loss of children.] i. e. Neither shall I ever be deprived of my people within me, which are to me as chil∣dren: I shall not ever be deprived of them, either by sword, or by capti∣vity.

9.

But these two things,] The Particle But is redundant here, and the sence com∣pleat without it.

What two things he meaneth, he ex∣plaineth by the next words.

The loss of children,] The loss of chil∣dren came to Babylon when Babylon was taken by Cyrus, and many Babylonians were slain by the sword, and many carryed away captive into Persia.

And widowhood,] Then came Babylon to widowhood, when her King was either slain by Cyrus's Souldiers, or deprived of the Kingdom, and carryed away cap∣tive.

They shall come upon thee in their per∣fection,] i. e. They shall come upon thee to the full.

For the multitude of thy sorcerers, and for the great abundance of thy enchantments.] This is the third Reason, which is directly mentioned in this Chapter, why Babylon should be ruined.

10.

For thou hast trusted in thy wicked∣ness:] i. e. For thou hast trusted in thy sorceries, and thy enchantments, thinking that they shall preserve thee, and keep thee safe.

Thou hast said, None seeth me:] q. d. By reason of thy wickedness, that is, by rea∣son of thy sorceries and enchantments, thou hast said, None can see me; that is, None can come and fight against me: q. d. Thou hast said, that thou wilt keep War from thy doors by thy sorceries and en∣chantments.

Note, that the Indicative is put here for a Potential mood.

None seeth me:] To see a man, or to look a man in the face, signifieth sometimes to fight with him, or wage war with him. See 2 King. 14. vers. 8, 11. and 2 King. 23. vers. 29.

Thy wisdom, and thy knowledg, it hath perverted thee:] i. e. The skill and the knowledg which thou hast in sorceries and enchantments, hath perverted thy judgment, and made thee thin••, that none can see thee, that is, that none can come and fight against thee; whereas they shall not onely fight against thee, but subdue thee, and trample thee under their feet.

Note here, that he calleth her skill and knowledg in sorceries and enchantments, her wisdom, because the Babylonians accounted them wise, who had skill in such things: But he seemeth withall to call it her wis∣dom and knowledg, with a kinde of Sar∣casm, or Irony.

And thou hast said in thine heart, I am, and none else besides me.] And thou hast thought so proudly of thy sel••, through the perverseness of thy judgment, as that thou hast said in thine heart, That thou art, and that there is none else besides thee.

I am, and none else besides me.] What the meaning of these words are, see vers. 8.

The skill and knowledg which Babylon had in sorceries and enchantments, might make Babylon so proud, as to think, that she was, and that there was none else besides her self; both as it was knowledg, for knowledg puffeth up, 1 Cor. 8.1. and also as it was knowledg in sorceries and enchantments, by which she might think to make her self immortal (because she thought that she could thereby keep off all her Enemies from destroying her,) and so sit as a Lady for ever, yea, as the onely Goddess of the World.

11.

Therefore shall evil come upon thee,] i. e. Therefore shall calamity and ruine come upon thee.

Thou shalt not know from whence it ri∣seth, &c.] Supple, Before it cometh upon thee.

This the Prophet saith in a deriding manner, because that Babylon being ex∣pert in Judiciary Astrology, boasted that she knew all days which were lucky, and which were unlucky; and that she knew which would produce good, and which evil, and from whence.

The evil here prophecyed of, was that which Cyrus brought upon Babylon, when he took it.

Thou shalt not be able to put it off,] The Prophet speaketh this also in a deriding manner, because Babylon thought, that she could not onely know of any evil to come by her Astrology, but could tell al∣so how to avoyd it by her Sorceries and Enchantments.

Which thou shalt not know.] i. e. Which thou shalt not know of, before it cometh; and when it cometh, thou shalt not tell how to put it off.

This is, for sence, the same with that which went before.

12.

Stand now with thy enchantments, and with the multitude of thy sorceries,] q. d. Stand now armed and furnished with thine enchantments, and with the multitude of thy sorceries, as it were a Soldier armed with his sword and armor.

The word, stand, is a military word, spoken of a Soldier, which being armed, hath made choyce of his ground to stand and fight in; as you may see, Ephes. 6. vers. 14.

To a Soldiers standing armed therefore doth the Prophet here allude.

That which the Prophet speaks here to Babylon, he speaks in derision and with a Sarcasm.

Wherein thou hast labored from thy youth,] i. e. In the knowledg and skill whereof thou hast taken much pains from thy very youth, or from thy beginning, that thou mightst prove excellent herein.

The Caldeans (the chief of whose Cities was Babylon) were time out of minde gi∣ven to such unlawful Arts and practices, as these are.

If so be thou shalt be able to profit,] q. d. And try whether thou art able to profit thy self, by keeping off that evil from thee which will come upon thee.

If so be thou mayst prevail.] Supple, A∣gainst the evil that shall come upon thee.

Prevail.] This is a Military word also, used when one Enemy prevaileth against another.

13.

Thou art wearyed in the multitude of thy counsels:] q. d. Thou art wearyed in the divers kindes of sorceries and enchant∣ments which thou usest, and all to no pur∣pose: For now thou advisest with thy self, and thinkest it best to make use of this sor∣cery or enchantment; and now thou ad∣visest with thy self, and thinkest it best to use that; and so thou often advisest with thy self what sorceries and enchantments to use, and often makest use of them; and because thou seest that they are to no pur∣pose, thou art even weary of advising, or of thinking of any more.

Note here, that what the Prophet would have us understand by this, is this, That as Balaam said, Numb. 23.23. There is no enchantment against Jacob; so there should be no enchantment against Cyrus, whom God would bless for Jacob; that is, for the Jews sake.

Let now the Astrologers, the Star-gazers, the Monthly Prognosticators stand up.] q. d. Being therefore that thou art wearyed in thy sorceries and enchantments, and in thy counsels concerning them; let the Astro∣logers, and the Star-gazers, and the month∣ly Prognosticators stand up for thee, as Champions, and save thee, &c.

This he saith in derision of Astrologers, and Star-gazers, and Monthly Prognosti∣cators, who would take upon them to tell

of future evils by the Stars, and of means to prevent them.

14.

Behold, they shall be as stubble,] q. d. Behold they shall be so far from saving thee from these things which shall come upon thee, as that they shall not save them∣selves; for they shall be as stubble to the fire, &c.

The fire shall burn them, &c.] i. e. They shall be consumed in the destruction which Cyrus shall bring upon thee, O Babylon.

He speaks here in this Verse of the de∣struction which Cyrus should then bring upon Babylon; as of fire, and as of the flame of fire; because as fire and the flame of fire consume the wood, so should that destruction consume the Babylonians.

There shall not be a coal to warm at, nor a fire to sit before.] q. d. They shall be so throughly burned, as that there shall not be a coal left of them, for a man to warm himself at, nor fire left for a man to sit before. The meaning is, That the Astro∣logers, Star-gazers, and Monthly Progno∣sticators, should be utterly consumed and destroyed, as the stubble, or wood, which is burned to very ashes.

This phrase is metaphorical, and the Me∣taphor is drawn from such combustible matter as is totally burnt to ashes, where there is not so much as a coal of fire left for any one to sit by, or to warm him∣self at.

15.

Thus shall they be unto thee, &c.] i. e. Thus also shall they be unto thee, &c. q. d. And when thy Astrologers, and Star-gazers, and Monthly Prognosticators fail thee, if thou thinkest to have help from thy Mer∣chants, thou art deceived; for thus shall they also be unto thee.

Thus shall they be unto thee, &c.] They? Who? Ans. The Merchants which have traded with thee. Thus? how shall they be? Ans. They shall wander every one to his quarters: None shall save.

This Particle Thus, relates not so much to what went before in the former Verses, as to what followeth in this Verse.

With whom thou hast labored,] i. e. With whom thou hast traffiqued.

In traffiquing and merchandizing, there is labor and care enou••h, though the gain sweeteneth all labor and care to the Mer∣chant.

Even thy Merchants from thy youth,] i. e. Even thy Merchants with whom thou hast traffiqued, from the time that thou wast first a City.

Babylon stood very opportune for Traf∣fique and Merchandize, by reason of Tigris and Euphrates, and other great Rivers, which running by her, and through her, emptyed themselves into the Persian gulf.

This is not to be understood, as if those particular Merchants which did first traf∣fique with Babylon, should be then living; but it onely signifies, that Babylon had been a Mart of old, and that there had been there a continuance and succession of Mer∣chants traffiquing with it from the begin∣ing, without interruption, as if the same Merchants had always lived. These Mer∣chants then can no otherwise be said to be the Merchants which labored with her from her youth, then an Army may be said to be the same, as it was at the first, after many years, wherein every individual Soldier is dead, which served first in it; because it was never disbanded: And as a River may be said to be the same now, as it was a thou∣sand years ago, though her waters pass a∣way, and are not the same as they were; because it is never dry.

They shall wander to their quarters,] q. d. When they hear of the evil approaching, that is, when they hear of Cyrus's approach against thee O Babylon with his Army, they shall not stay to fight for thee, or to defend thee, but they shall fly every one to his own home.

They shall wander] i. e. They shall fly, they know not which way.

So do they fly which fly for fear, as that they know not which way they go, but wander up and down.

To his quarters,] i. e. To his home.

This is the intent of every ones flying, to fly to his own home, though in his flight he wanders up and down, and flies he knows not whither.

None shall save thee.] i. e. None shall stay to save thee, or defend thee.

ISAIAH, CHAP. XLVIII.

O House of Jacob,] i. e. O ye sons of Jacob.

Which are called by the Name of Israel,] i. e. Which are called the children of Israel: For being called the children of Israel, they are called by the name of Israel.

And are come forth out of the waters of Judah,] i. e. And are sprung up out of the seed of Judah.

The Hebrews do often signifie the seed of a man, by the name of dew and waters, because his seed is liquid, as dew and wa∣ters are.

Judah was one of the sons of Jacob, to whom the Scepter was given, Gen. 49.8. And the Jews thought themselves more ho∣norable then any other Tribe of Israel, be∣cause they sprang out of the seed of this Judah.

Note, that the Jews, many of them, though they did not imitate the works of Israel, yet they did glory that they were the children of Israel; and the more, be∣cause they were the children of Israel by Judah; and they did love to be called the children of Israel, and the sons of Judah. Wherefore the Prophet gives them these Attributes with a kinde of Sarcasm: q. d. Hear ye, O house of Jacob, ye forsooth, which (though ye do not imitate the works of Israel, yet) love to be called the children of Israel; and which glory in this, that ye are the sons of Judah, be∣cause Judah was the most honorable of all the sons of Israel, &c.

Note, that the Prophet directeth his speech here to such Jews, as did mingle the worship of Idols with the worship of the true God, while they were captives in Babylon: And he speaks to them (in the person of God) as if he were present with them at that time.

Note again, that though all the people of the Iews did not sin in this kind, yet he speaks to them all, as if they had all so sinned: for so it is, that a people, or aggregate body, as it may have titles or attributes given to it, which are verified of it, in respect of the whole considered generally: so may it have titles or attributes given to it, which are not verified of it, considered generally, but onely in respect of some parts. Hence one and the same people may, in respect of some of its parts, be called good, and in respect of others be called evil.

Which swear by the Name of the Lord,] i. e. Which sware by the Lord.

To swear by the Lord, is an honor and worship of the Lord; for he that sweareth by him, acknowledgeth his Omniscience, and that he seeth all transgressions; and he acknowledgeth his power, and that he is able to punish all offenders, &c.

And make mention of the Lord of Israel,] Supple, In your Oaths, when ye swear.

But not in truth and righteousness.] i. e. But not sincerely, and with an honest intent to honor God; but hypocritically, that ye may seem onely to honor him. Or thus; But not in truth, and in righteousness; that is, But not truly and justly; for when ye use an Assertory Oath, ye swear not in truth, because ye swear that which is false: and when ye use a Promissory Oath, ye swear not in righteousness, because ye do not perform what ye promise.

2.

For they call themselves of the holy Ci∣ty,] i. e. Though ye call your selves Citi∣zens of the holy City Jerusalem, and would be thought therefore to be holy your selves.

Note, that this Particle For must be ex∣pounded by though, according to the fre∣quent use of that Particle which is here used in the Hebrew Text.

Note also, that here is an Enallage of the person; and that the third person is put for the second.

Note thirdly, that by the holy City is here meant Jerusalem; and Jerusalem was called the holy City, because of the Ark on which God sat, and of the Temple in which he dwelt, both which were there.

Note fourthly, that these words are to have their immediate connexion with the last words of the former verse, namely with those, But not in truth and in righte∣ousness.

And stay themselves upon the God of Is∣rael,] i. e. And though ye do rely and trust on the God of Israel, Supple, as ye say and boast.

The Lord of Hosts is his Name.] i. e. Whose Name, or who is the Lord of Hosts.

A prepositive Pronoun is here put for a subjunctive.

3.

I have declared the former things,] i. e. He calleth those the former things, which came first to pass in order of time, before other: and in particular, those calamities, and that captivity, which befell this peo∣ple of the Jews by the Babylonians: For note, though the Prophet spoke this long before the Babylonish captivity, yet he speaks to the Jews, as though they were then captive in Babylon, by a Prophetique Spirit.

This is that which he bids them hear, Vers. 1.

From the beginning,] i. e. Before they came to pass. See Cap. 46.10.

And they went forth out of my mouth,] i. e. And I spoke of them.

And I shewed them,] i. e. And I told of them.

I did them suddenly.] i. e. I did bring those calamities and that captivity (which I foretold of) upon you, when you little thought of them.

4.

Because I knew that thou art obstinate] The Lord sheweth a reason here, why he told those former things, that is, why he spoke of those calamities, before they came to pass.

I knew that thou art obstinate,] i. e. I knew that thou art refractory, and that thou wouldst not give place to my sayings, to believe them.

And thy neck is an iron sinew,] i. e. And that thou wouldst not bow down thine ear to hear me.

We cannot ordinarily bow down the ear to hear, or harken unto any one, but by bending of the neck: and if the nerves or sinews of the neck (which are the in∣struments of motion) are iron, or of iron, the neck cannot bend.

And thy brow brass.] i. e. And that thou art impudent: And therefore if I had not told of these things before they came to pass, thou wouldst have been so impu∣dent, as to say, that I did them not.

Thy brow b••ass.] It is said of an impu∣dent man, that his brow, that is, that his face (taking the brow for the whole face, per Synecdochen partis) is brass; or that (as we usually say) he is brazen-faced. The ground of the phrase is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. Ethic. l. 4. c. 9. They that are ashamed, blush or look red; and the reason why th••y bl••sh and look red, is, because in that passion the blood flyeth into the face, and dyeth the skin: But now if the face were brass, the blood could not fly into it, for want of veins and pores; neither could it alter the colour thereof, because of its thickness and so∣lidity.

5.

From the beginning,] i. e. Before it came to pass, as the next Verse sheweth, which is but a repetition of this.

Declared it to thee,] i. e. Told thee that which I have done.

Mine Idol hath done them,] i. e. Not the Lord, the holy One of Israel, but the Idol which I worship hath done it.

Hath commanded them.] i. e. Hath done these things.

He alludes to the power of the true God, who (when he would have any thing done) doth but speak in way of command, and say, Let it be done, and it is done; as Gen. 1. v. 6, 9, 11, 14, 20, 24, &c.

6.

Thou hast heard,] Supple, Of me, all this which is come to pass, before it came to pass.

See all this,] Viz. That it is come to pass, as you heard.

And will ye not declare it?] i. e. And will ye not now declare, that I therefore am the true God?

Here is a Relative without an Antece∣dent.

I have shewed thee new things,] i. e. I have told of things which thou never heardst of before.

The new things which he speaks of, are the things which concerned the Jews

Delivery out of Babylon by Cyrus.

From this time,] i. e. Things which I now first spoke of, and of which I spoke not from the beginning, that is, of which I spoke not of heretofore.

Even hidden things,] i. e. Things hid∣den heretofore from thy knowledg.

And thou didst not know them.] Supple, Before I now told thee of them.

7.

They are created now,] i. e. They are now revealed to thee by me.

He saith, They are created now, for They are now revealed, by a Metaphor, because as things have a Being by Creation, which they had not before; so they have a kinde of Being, when they are first revealed, which before they had not.

And not from the beginning,] i. e. And not heretofore.

Even before the day,] Supple, That thou knewest of them.

When thou heardest not of them,] i. e. When thou hadst not heard of them, were they created or revealed to thee.

Lest thou shouldst say,] Supple, When they came to pass.

Behold I knew them.] Supple, Before they they came to pass, for mine Idol told me of them.

8.

Yea, thou heardest not,] Supple, Of them, before I told thee.

Yea, thou knewest not,] Supple, Of them, before I made them known unto thee.

Yea, from that time that thine ear was not opened,] i. e. Yea, I told thee of them at that time that thou hadst heard nothing of them.

To open the ear, or to have the ears opened, is put here for to hear, as Psal. 34.15.

For I knew thou wouldst deal very trea∣cherously with me,] q. d. And this I did, because I knew thou wouldst deal very treacherously with me, and say when they came to pass, That thine Idol had done them, and that thine Idol had told thee of them in fore-time.

It is treachery in us, when we profess in words, that we are Gods servants, and ought to worship him, if we give in deed that to Idols which is due to God.

And wast called a transgressor from the womb.] i. e. And wast a transgressor from the womb.

To be called is put here for to be: A nominal word for a real. See the like cap. 9. vers. 6.

From the womb.] i. e. From the first time that I made thee, to be to my self a peo∣ple: A Metaphor of which, see Cap. 46. vers. 3.

Concerning the transgressions of Israel from the womb, read Psal. 78.

9.

For my Names sake will I defer mine anger,] q. d. Yet for all this, though thou wast a transgressor from the womb, I will defer mine anger towards thee for my Names sake.

For my Names sake] i. e. For mine own sake, lest the Babylonians should blaspheme and say, that I was not able to deliver my people, if I should not deliver them out of their captivity. See vers. 19.

Will I defer mine anger,] i. e. Will I slack mine anger; for anger deferred slack∣eth and waxeth cold.

And for my praise will I refrain for thee,] i. e. And for thy sake, and for my praise sake, that I may be praised for my mercy towards thee, will I refrain and keep in mine anger.

For two ends doth the Lord say here, that he will refrain his anger towards the Jews: The first is for the Jews good; for is it not good for them, if God sheweth mercy to them? The second is for his own praise sake, that men may praise him for his mercy. And of these two ends, the praise of God is the chiefest and ultimate end: and the good of the Jews is but sub∣ordinate to this.

That I cut thee not off.] Supple, Totally or wholly.

10.

Behold I have refined thee, but not with silver:] i. e. Behold I have put thee into the furnace of affliction, to refine thee; and I have refined thee, but not as silver is wont to be refined.

Note, that the Preposition With, is put here for a Note of Similitude or Compari∣son; and in the word Refined is included both the intent of the Lord in putting them into the furnace, and also the event: and the sence of the words is this; q. d. I have put thee into the furnace of affliction, and I have refined thee, but not with that ex∣actness as men refine silver; for they which refine silver, keep it in the furnace, till all the dross of it be wholly consumed: But I have not, nor will not keep thee in the furnace of affliction, while all thy dross is taken away; (lest I should wholly con∣sume thee, while I refine thee,) but I have

dealt and will deale more moderately than so with thee.

Note that this verse is an answer to a Tacite Objection which a Iew might make; For whereas the Lord said in verse 9. That he would refraine his anger, for their good and for his own Praise, that he cut them not off: A Iew might object and say; If thou didst not intend to cut us off, why didst thou put us into the furnace of afflicti∣on? To which the Lord here answers, that he did it, to refine them: and he did refine them, but not as they refine silver. By this therefore was the iniquity of Iacob to be pur∣ged, and this was all the fruit to take away his sinne, as Cap. 27.9.

I have chosen thee in the furnace of afflicti∣on] q.d. Though I have put thee into the furnace of affliction, yet I did it onely that I might make thee pretious, and I have made thee pretious.

I have chosen thee] i. e. I intended and have made a choyce one or pretious one of thee, more choyce and more pretious a great deale than thou wast.

To choose, is put here, for to make pretious, Per metonymiam effecti; for that which is made pretious, every one will be ready to choose: See Cap. 49.7.

Note here that in these words I have cho∣sen thee, is included both Gods intent in putting them into the furnace, and the E∣vent answerable to the intent.

In the furnace of affliction] By the fur∣nace of affliction is meant, those miseries which the Iewes endured in Babylon, which he compareth here to a furnace in which silver is tryed and refined: By a Meta∣phor.

11.

For mine own sake] q. d. For mine honours sake, that my name be not polluted and dishonoured, and that my glory be not given to another, &c.

Note that those words relate immediat∣ly to the ninth verse, and that the tenth verse was brought in by the by, to answer a Ta∣cite objection of the Jewes.

Even for mine own sake] q. d. I say even for mine honour sake.

This repeating of his words shew how jealous God is of his honour,

Will I doe it] i. e. Will I deferre mine anger, and refraine it, from cutting thee off, verse 9.

For how should my name be polluted?] i. e. For how would my name be blasphemed, and mine honour stained and polluted; Supple, If I should not deferre mine anger and refraine it from cutting thee off to∣tally.

If the Lord should have persisted in his anger untill he had utterly cut off the house of Jacob, The Gentiles would have blasphemed him, and spoke evilly and dis∣gracefully of him, and have said, that he was not able to deliver his people out of the hand of the Babylonians.

And I will not give my glory to another] q.d. And if I should not doe it, I should doe that, for which the Gentile would give my glory to their Idols, but I will not have my glory given to another.

To give, is put here for to have given.

If God should not refraine his anger, that he cut not off the house of Jacob, the Gen∣tiles would say that the gods of the Babylo∣nians were more powerful then he, and that he was not able to save his people, out of their hands, and so would give that glory and worship to them, which is due only to him the Lord, as being the only true God.

12.

Hearken unto me O Jacob] This hath its immediate connexion with the foregoing wordes. viz. I will not give my glory to another, That is, to Idols: For the Lord having said there; that he will not give his glory to another, That is, to Idols, he would teach the house of Jacob, that he is the onely true God: And that the Idols of the Heathen are not gods, that they may not give that glory which is due and pro∣per to him, to Idols, q. d. I said; I will not give my glory to another, that is, to Idols; Being therefore I am so jealous of my glory, hearken unto me O house of Jacob, and know, that not they but I am the true God.

Jacob] Jacob is put here Per Metonymi∣am effici••ntis for the Jewes the children of Jacob.

And Israel] Israel is put here for the Jewes the children of Israel, Per metonymi∣am efficientis.

My called] i. e. Whom I have called a∣bove all people of the world, to serve me, and to be a peculiar people to my selfe.

I am he] i. e. I am he 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, I am the most high and the most mighty God.

I am the first, I also am the last]] q. d. I am he before whom none was, and after whom none shall be.

Mine hand also hath laid the foundation of the earth) i. e. I have also laid the foun∣dation of the earth with mine own hand.

He speakes of God here as of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and puts the hand which is but part of man for the whole man.

The foundation of the earth] He either speakes of the earth as of an house, which hath a foundation, by a metaphor: Or, we must take the foundation of the earth in the same kinde of speech as when St. Paul saith, the signe of Circumcision, Rom. 4.11. And so we must conceive that the world is as an house; and the earth (which is the low∣est part of the world) is as the foundation thereof.

And my right hand hath spanned the Hea∣vens] i. e. And I made the Heavens with my right hand.

He speakes of God as of a man Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and alludes to a Carpenter, or Architect, which when he is to make any part of an house, doth first measure it out with his rule, or his span, that he might make it in just measure: And this his mea∣suring, is put here by a Syllepsis for the whole framing and making ther••of. See Cap. 40. v. 12.

When I call unto them, they stand up toge∣ther] i. e. When I command them to doe any thing, they are ready to doe my com∣mands.

He alludes here to the matter of dutifull Servants, whom if their master calleth, they stand up, and are ready to doe what their master would have them to doe: And indeed the earth and the heavens too are Gods servants. Psal. 119.91.

This is an argument by which the Lord proveth himselfe to be the true God.

14.

All yee assemble your selves &c.] The Lord called here to the Gentiles or Nati∣ons which worshipped Idols, and bids them come in, in the sight of the house of Jacob to maintain the divinity of their Idols, that the house of Jacob seeing that they were not able to maintaine the Divinity of their Idols against the Lord, might not be led a∣way to Idols, but serve the Lord.

Which among them] i. e. Which among all your gods or all your Idols.

He puts here a relative without an ante∣cedent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pointing as it were to their Idols.

Hath declared these things] i. e. Hath de∣clared these things which I have declared concerning the destruction of the Babylo∣nians or Chaldaeans by Cyrus.

Here he puts againe a Relative without an Antecedent.

The Lord hath loved him &c.] i. e. The Lord hath loved Cyrus.

Note that the Lord speaks here of himself in the third person.

Note also that this Relative (Him) is put without an Antecedent, but thereby is meant Cyrus.

Note again, that because neither the Ido∣laters, nor their Idols could say, that they had declared the things concerning the de∣struction of Babylon by Cyrus, The Lord doth here (as it were insulting over them) declare, what Cyrus should doe to Babylon, to shew that whatsoever had been declared concerning that, he had declared it. And this is an argument to shew the Jewes that the Idols of the Heathens were no gods. And a second argument to shew that he was the onely God.

The Lord might be said to love Cyrus in that he gave good successe to his Armies, and to his expeditions.

He will doe his pleasure on Babylon] i. e. Cyrus shall doe upon Babylon what the pleasure of the Lord is to be done there∣on.

It was the pleasure of the Lord that Ba∣bylon should be overthrown.

And his arme shall be heavy on the Chal∣daeans] i. e. And the Arme of Cyrus shall light heavy upon the Chaldaeans to afflict them and destroy them.

He alludeth to a man, which striketh with a strong blow, and the fall of whose Arme is heavy.

He mentioneth not here the delivery of the Jewes out of Babylon (though that was part of those things which were declared) but only the overthrow of the Babylonians: Because all the doubt was of the overthrow of the Babylonians, being they were so po∣tent; And none doubted but the Jewes might be delivered out of their Captivity, if the Babylonians were overthrown.

I, even I have spoken] Supple, it, and therefore it shall come to passe.

Note the Enallage again of the person, how he passeth from the third to the first person.

I have called him] Supple, To doe my pleasure.

I have brought him] Supple, Out of Per∣sia

in an expedition against Babylon.

A Praeterperfect Tense is put here for a Future.

And he shall make his way prosperous] i. e. And whatsoever he undertakes, shall succeed well.

16.

Come yee neer unto me] Supple, O yee Sonnes of Jacob.

This the Prophet speakes in his owne person.

This, from this place to the end of the Chapter may be well accounted as part of the former Sermon, or at least it may be well joyned with it for the principall Sub∣ject of this is to shew, what prosperity should befall the Jewes after the Arme of Cyrus had beene upon the Chaldaeans, And the former Sermon ended with that, that the Arme of Cyrus should be upon the Chal∣daeans and prosper.

Heare yee this] That I shall speake unto you verse 17, &c.

I have not spoken in secret from the begin∣ning] q.d. I have not spoken any thing in private at any time heretofore, but have openly made knowne unto you all the minde of the Lord, which hath been revea∣led unto me.

That which the Prophet speakes here from this place to the end of the verse, is not that which he chiefly bids them heare, (for that followeth in verse 17.) but it is a Prooemiall speech, to win their attention, and to make them the more to heed, what he hath to speake.

The argument is not much unlike unto that which St. Paul useth to the Elders of Ephesus, Acts 20.20. Yee know how I kept nothing backe with was profitable unto you but have shewed you and have taught you pub∣likely, &c.

From the beginning] i. e. At any time heretofore.

From the time that it was, there am I] q. d. I have not been negligent in the perfor∣mance of my duty, but from the time that I have been called to be a Prophet, I have been diligent in my calling.

From the time that it was] i. e. From the time that the gift of Prophecy was, Supple, given to me, or was in me.

Here is a Relative without an Antece∣dent.

There am I] i. e. Therein have I spent my labour and travell, and doe yet spend it.

Note that this verbe (I am) though it be of the present Tense, yet by a Syllepsis it comprehends the time past also.

Note also, that where a man spends his whole labour and travell, there he may be said to be himselfe, Per Metonymiam effici∣entis.

The like argument to this which the Prophet here useth, to move attention, doth the Apostle use 1 Cor. 15.10. His grace which was bestowed upon me, was not in vaine but I laboured, &c.

And now the Lord God and his spirit hath sent me] i. e. And now at this time hath the Lord sent me to you with this mes∣sage.

And his spirit] Many of the ancients doe interpret this spirit of the Holy Ghost the third person in the blessed Trinity; But yet because the Scripture speakes often of God as of a man by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Spirit is taken oftentimes for the Soul. The Sense may be this: And now the Lord God, yea his soule hath sent me; q. d. And now the Lord God hath sent me, yea he hath sent me with all his Soule: Which expression signifieth a great deale of Affecti∣on of him that sends to him to whom he sends.

This is the third argument by which the Prophet would move attention, and how powerfull an argument this is; Eglon King of Moab may shew, who when Ehud said unto him: I have a message from God unto thee; Eglon arose presently out of his Seat: Judges 3.20. which argument is the stron∣ger, when it is enforced with the love of God.

17.

Thus saith the Lord &c.] This is that which the Prophet speakes to them to heare verse 16.

Thy Redeemer] q.d. Which hath redee∣med thee out of the hands of the Aegypti∣ans, and Moabits, and Midianits, and Assy∣rians, and will redeeme thee out of the hands of the Babylonians.

The holy one of Israel] i. e. The holy one whom Israel worshippeth.

I am the Lord thy God which teacheth thee to profit] i. e. I am the Lord thy God, which teacheth thee such things, as that if thou observest them, thou shalt profit thy selfe by them, for in observing my words, there is great reward.

Which leadeth thee by the way which thou shouldst goe] i. e. Which directeth thee (as a guide doth a Traveller) in the way

wherein thou shouldst goe, if thou wouldst be safe and happy.

The Commandements of God, are often compared to a way, because as by walking in the way, we come to the place which we desire: So doe we come to the happi∣nesse, which we long after, by keeping the Commandements of the Lord.

Note that that which the Lord speakes here, in this and the two following verses, is not that which he chiefly intends in this speech; but that which he chiefly intends, is to tell the house of Iacob of their delivery out of Babylon and of the afflictions which shall befall the Babylonians their e∣nemies; verse 20, 21, 22. And in this 17, 18, 19. verses, he doth insinuate himselfe into the heart of his people, by manifesting his love, and compassion towards them, that they may receive what he hath to say to them, with the greater desire and be∣liefe.

18.

O that thou hadst hearkned to my Com∣mandements] i. e. O that thou hadst o∣beyed my Commandements heretofore.

This passionate Speech, sheweth the love and compassion which the Lord had to his people.

Then had thy peace been as a River] i. e. Then had not thy peace failed, but had been as a River, which runs continually and is not dryed up: And as a River wa∣ters the earth, and makes all things to flourish and look green. So should thy peace have cheered thee and made all things to flourish within thee.

This peace which th y enjoyed was ta∣ken away by the Babylonians, because of their sinnes.

And thy righteousnesse as the waves of the Sea] The keeping of Gods commande∣ments is righteousnesse; But it is not that which is here meant by righteousnesse, but the fruites of that righteousnesse and the blessings which God would have bestowed upon his people, for keeping his command∣ments, Per Metonymiam efficientis. If there∣fore they had kept Gods commandements, the blessings which God would have be∣stowed upon them as fruites of that their Righteousnesse, should have been as the waves of the Sea, Supple, for abundance.

19.

Thy Seed] i. e. Thy children. Meto∣nymia materiae.

Should have been as the Sand] Supple, for number.

And the off-spring of thy bowels] i. e. And the off-spring, which commeth out of thy bowels.

Like the gravell thereof] i. e. Like the gravell of the Sea. Soe some, understan∣ding Sea from verse 18. Others, like the gravell, that is, like the little stones of the Sand; Supple, for multitude.

His name should not have been cut off] q.d. Thou shouldst not have been cut off, Supple as thou hast been by the Babylonians, by reason of which, thou art diminished, and become few in number.

He speakes not here of a totall cutting off, as verse 9. but a Partiall.

His name] Note that his name is put here, for (He) and (He) is put for thou by an Enallage of the Person: For he speakes here of the house of Jacob in the third per∣son, to whom he spake in the Second im∣mediately before.

Note that the word (name) doth often signifie a person, as Act. 1.15. The number of the names together were about an hundred and twenty, that is the number of the per∣sons, together were about an hundred and twenty: And Rev. 3.4. Thou hast a few names even in Sardis which have not defiled their garments, that is, thou hast a few per∣sons even in Sardis which have not defiled their garments.

Note Secondly, that this word name ta∣ken in this Nation, is sometimes added Pe∣riphrastically to another word, signifying or intimating a Person: And yet augmenteth not the signification thereof, as Isa. 30.27. The name of the Lord commeth from farre, that is, the Lord commeth from farre, &c. Cap. 48.9. For my names sake will I deferre mine anger, that is, for mine owne sake will I de∣ferre mine anger; And 1 Iohn 32.3. This is his commandement, that we should believe in the name of his Sonne Jesus Christ, That is, this is his commandement, that we should be∣lieve in his Sonne Jesus Christ. Now as the word name is Periphrastically added in those places without any augmentation of the signification, so it is here; and so His name, is no more than He.

Nor destroyed] Supple, As thou hast been of late by the Babylonians.

Note that the Prophet speakes to the house of Iacob, that is, the Iewes, as if they were Captives in Babylon, at this time.

From before me] Note that the Iewes while they dwelt in their own Land, were

said to dwell before the Lord, by reason of the Lords presence in his Temple at Hie∣rusalem, Cap. 23.18. When therefore they were slaine by the sword, or dyed with hunger and hard usage, either in their own Land, or in Babylon, whither they were carried captive, they were said to be destroyed from before him.

20.

Goe yee forth of Babylon] q. d. O yee house of Iacob which are captive in Babylon, goe yee out of Babylon the place of your Captivity, and be yee free, &c.

This is that which the Prophet chiefly calls to them to heare, verse 16. So that we must repeat those words againe (Come yee neere unto me, heare yee this, thus saith the Lord) q. d. Come yee neere unto me I say, heare yee this; thus saith the Lord, Goe yee forth of Babylon, &c.

The Prophet speakes here as though Cy∣rus had already vanquished the Babylonians, and given the Iewes leave to depart into their owne Country.

Fly yee from the Chaldaeans] To flye sig∣nifieth here to make haste, but not as he which flies for feare, lest that he should be apprehended and taken: But as he that is newly set at liberty when he was in bon∣dage; for such love to hasten from the place of their bondage, to their own homes, and hasten with a great deale of joy.

From the Chaldaeans] By the Chaldaeans and the Babylonians are meant all one peo∣ple, who are called Babylonians from the chiefe City Babylon: and Chaldaeans from Chaldaea the chiefe Country, wherein Ba∣bylon stood.

With a voyce of singing] i. e. With a great deale of joy and gladnesse of heart.

Declare yee] What they should declare, he tells in the latter end of this and in the next verse; and he speakes to them here as if they had been even then already redee∣med and bought back into their owne Country: And as if the Arme of Cyrus had been then upon the Babylonians to vex them and destroy them.

Ʋtter it even to the end of the earth] i. e. Utter it so as that all people may heare it, even they also that dwell in the end of the earth.

The Lord hath redeemed his servant Iacob] Supple, Out of the Babylonish Captivity.

Iacob] by Iacob understand the Iewes, the children of Iacob.

21.

And they thirsted not when he led them through the desarts] By the desarts are meant those desarts which lay between Babylon and Iudaea, in which desarts the Iewes were like most of all to want water to quench their thirst as they returned from Babylon into their owne Countrey.

Note, that that which the Prophet mea∣neth by this and that which followeth in this verse, is this, that the Iewes should want nothing in their returne from Babylon homewards, but the Lord would abun∣dantly provide for them, whatsoever they should want: And he alludeth here, to what the Lord did for Israel when he bought him out of Egypt: for the He∣brewes doe often expresse like things by like, as was said, Cap. 4.5.

He caused the waters to flow out of the rock for them] The Prophet alludeth here to what the Lord did for Israel in the way from Egypt, Exod. 17.6. Numb. 20.11.

He clave the rock also] i. e. Yea he clave the rock to give them water to drinke.

Note, that the word (Also) is put here for the word (Yea) for this is but a Repe∣tition of what went before, in more ear∣nest termes.

22.

There is no peace saith the Lord unto the wicked] But there is no peace or joy saith the Lord to the Babylonians who af∣flicted Iacob, but sorrow and affliction.

This also is part of that Song or Pro∣verbe which he would have them sing or say, verse 20.

No peace] Peace signifieth among the Hebrewes all manner of joy and prosperity, but here by no peace understand not onely the want of joy and prosperity, but the con∣trary also thereto, viz. Sorrow and Cala∣mity.

To the wicked] By the wicked in generall are here meant the Babylonians in particu∣lar which afflicted the Iewes and brought them under them: Of whose wickednesse you may read Cap. 47. verse 6, 7. &c.

ISAIAH, CHAP. XLIX.

LIsten O Isles unto me] The Pro∣phet Isaiah speakes here in his own person, but as he speakes, he is a Type of Christ, and many passages of this his speech will better agree with Christ the Anti-type, than with him the Type, but yet agree with him too.

Listen O Isles] i. e. Listen to me all yee which dwell in Isles, Metonymia Conti∣nentis.

By the name of Isles, may be meant not only Isles or Islands as we call them, that is, parcells of the earth environed with Seas or waters, But also all parts of the earth ad∣joyning to Seas and waters, for these also are commonly called Isles among the He∣brewes, yea all the Kingdomes and Coun∣tries may be called Isles by a Metaphor, be∣cause every Country is bounded by its se∣verall Lawes and customes, and severed from other Countries and Kingdomes by their severall Lawes and customes, as Isles are severed from other parts of the earth by Seas and waters.

And hearken yee people from farre] i. e. And hearken yee people which live afarre off.

He speakes here to the Heathen, and speaking to those which dwelt afarre off from him, he excludeth not those which dwelt neerer hand.

But the question may be asked, why he speakes to the Heathen? Answ. He speakes to them because he hath something to say, which concerneth them verse 6. And be∣cause the Lord would have all to know, that he is the Saviour of the Jewes and their Redeemer (verse 26.) That they might forsake their Idols and looke unto him and be saved, as Cap. 45.22.

The Lord called me from the wombe] i. e. The Lord called me to be his Servant and to doe his worke so soon as ever I was borne, yea so soon as ever I was conceived in the wombe.

To say that I was so or so from the wombe is a proverbiall kinde of speech (and often∣times Hyperbolically used) as Psal. 22.10. Psal. 58.3. Isa. 48.8.

But yet the Hebrews, as in many other places, so in this, take the words properly, and say that Isaiah was called to be a Pro∣phet from the wombe, because the Lord in∣tending to make him a Prophet did give him a good temperature of the Braine (which is requisite for a Prophet) while he was yet in his mothers wombe. Not because every one which hath a good tem∣perature of braine is presently a Prophet, but because every Prophet hath a good tem∣perature of braine.

From the bowells of my mother hath he made mention of my name] i. e. From the bowells of my mother, hath hee called me by name.

This is a repetition of the former Sen∣tence.

He hath made mention of my name] i. e, He hath called me by name.

Note that the Prophet useth here a Sy∣nechdoche generis: For every one that ma∣keth mention of a mans name doth not call him, though every one which calleth him by name, maketh mention of his name.

Note that Gods calling of him by name, sheweth that he was in high favour with God, and that he had a great office in his house. See Cap. 45.3.

Note that the Prophet doth very much magnifie himselfe, for the favour which he had with God from this to verse 8. And this he doth first, that by shewing the glory of the Type, he might set forth the greater glory of the Antitype: Secondly, that the message which he is sent about might the more willingly and believingly be received and embraced.

2.

And he hath made my mouth like a sharp Sword] The Lord made the Prophets mouth as a sharpe sword by putting his

word into his mouth, or because of his word which proceeded out of his mouth. For the word of God is as a Sword, Ephes. 6.17. Yea sharper then any two edged Sword, Heb. 4.12.

The word o•• God is likened to a Sword, First because it pierceth the very heart, Ex∣amples, whereof yee have Act. 2.37. and 7.54. Secondly, because it separateth be∣tween vertue and vice, by teaching what is good and what is evill. Thirdly, because it cutteth off sinne, by the threats which are therein contained against sinners, and by the promises which are thereby made to those which forsake sinne. Fourthly, be∣cause it cuts off errour and heresy by tea∣ching the truth.

In the shadow of his hand hath he hid me] i. e. He will preserve me and keepe me safe from those that persecute me, Supple, that they shall not destroy me, untill I have fini∣shed the whole work which I have to doe.

The Prophet alludeth to a man, which when he would keep a thing safe while he hath it in his hand, closeth his hand, and so keepeth it, which he doth as it were hide it therein.

By the shadow therefore of the hand he meaneth the hollow of the hand, which be∣ing closed becommeth darke as a shadow.

He that can span the heavens with his hand, Cap. 48.23. And measure the waters in the hollow thereof, Cap. 40.22. He can hide the Prophet in his hand with ease.

Which of the Prophets have not your Fathers persecuted, said Stephen to the Jewes, Act. 7.52. It is but needfull there∣fore that God should hide this his Prophet in the shadow of his hand, to preserve him, while he hath finished the worke about which he hath sent him.

And he made me a polished shaft] i. e. And he made me as a polished Arrow, whose feathers are trimmed, that it may flye the better, and whose head is scoured, that it may pierce the deeper.

As the mouth of the Prophet was likened to a sharpe Sword a little before: So is he himselfe here likened to a polished shaft or Arrow, and that for the same reason, to wit because of the word of God which was gi∣ven him in charge, which word as it was compared to a Sword before, so it is here compared to an Arrow, because as an Ar∣row pierceth the heart, So doth the word of God. And as an Arrow killeth and de∣stroyeth: So doth the word of God kill and destroy sinne and errour.

If there be any difference here between the meaning of the Sword and the Arrow, it consisteth in this, that the mouth of the Prophet is called a Sword, because of the word which he had to speake to the Jewes who were neere to him; for a Sword is a weapon that is used against those that are nigh at hand: And he is called a Shaft or an Arrow, because of the word which he had to speake to the Gentiles who were re∣mote from him: for a Shaft or an Arrow is a weapon which is used at a distance.

In his Quiver hath he hid me] i. e. He will hide me, from those which persecute me: and keepe me safe from their fury.

This phrase is the same with that, viz, In the shadow of his hand hath he hid me. But the Metaphor is taken here from an Arrow which men keep in a Quiver, that it may not be broken, nor the feathers thereof marred.

3.

O Israel] i. e. O thou Son of Israel. Metonymia efficientis.

The Lord called Isaiah Israel or the Son of Israel indeed, because he was a true sonne of Israel indeed; like unto Israel his Father, in obedience.

In whom I will be glorified] i. e. By whom I will be glorified. In, is put here for By.

This denoteth the end why the Lord hid his servant Isaiah, and preserved him.

But how did God intend to be glorified by Isaiah?

Ans. The Lord intended by the Ministry of Isaiah to bring the Jewes againe to him by repentance which had gone away from him by their sin, verse 5. And this bringing of them back to the Lord was for the glory of God: For God glorified himselfe by delivering them out of Babylon upon their repentance, which he would not have done if they had not repented. Againe by the Ministry of Isaiah many Heathens were convinced of their Idolatry, and turned to the Lord as the only true God, and wor∣shipped him onely, and so glorified him.

4.

I have laboured in vaine] q. d. Lord dost thou thinke to be glorified by my Mi∣nistry? That is not likely, for I have hi∣therto laboured in vaine; and there is little turning to thee, though I have laboured what I can.

Yet surely my judgement is with the Lord] Yet surely, (and this is my comfort) the

Lord is my Judge, who will Judge me not according to the event of my labour, but according to the Labour which I have ta∣ken.

And my worke] i. e. And the reward of my worke: Metonymia efficientis.

With my God] And if his reward was with God, God would not keep it from him, but would give him his reward in due time, according to his worke.

5.

And now saith the Lord] q.d. And even now after I have spent so much la∣bour in vaine, though the Jewes have not profited by my Ministery, yet the Lord saith, &c.

This sheweth that God accepteth the la∣bour of the workeman, though his labour be in vaine.

That formed me from the wombe to be his servant] i. e. That called me from the wombe to be his servant, &c. See verse 1.

There is a Metaphor in that word (for∣med) borrowed from a Potter.

To bring Jacob againe to him] i. e. To bring the Jewes (which were the children of Jacob) to him againe by repentance, which had gone away from him by their sinnes.

Though Israel be not gathered] Supple, To me, by thy Ministery, i. e. Though the Jewes the children of Israel repent not, nor returne to me the Lord, thorow thy Mini∣stery, &c.

They which turne to the Lord by re∣pentance are gathered together, and come to him for salvation, as Chickens are ga∣thered to the Hen, and come to her for warmth, Matth. 23.37. Hence not to be ga∣thered, is put here for not to turne by repen∣tance. Yet it may be that the Prophet allu∣deth to that gathering of the Jewes by which they gathered themselves together to returne to their own home, of which see verse 18. and Cap. 60.4. which they could not have done if they had not repen∣ted as they did by Isaiahs Ministry. For had they not repented, the Lord would not have raised up Cyrus to deliver them, who when Cyrus had delivered them, and gave them leave to returne home, gathered themselves together for that end, whereas they were dispersed in the Land of their Captivity before.

Yet shall I be glorious in the Lord] i. e. Yet shalt thou be glorious in mine eyes, who am the Lord, notwithstanding thou hast lost thy paines.

Note here the Enallage of the Persons, for I the first person is put here for thou the Second: And the Lord the third person, is put here for me the Lord the first person: For it is to be noted, that the Lord speaketh here to Isaiah.

And my God shall be my strength] i. e. And I thy God will be thy strength, and will strengthen thee, against all thine enemies, which persecute thee, and imagine evill a∣gainst thee.

Note that there is the like Enallage of Persons here as was just before.

6.

And he said] i. e. Moreover the Lord said.

It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob] q. d. To raise up the Tribes of Jacob, is but part of the worke for which I have called thee to be my servant.

It is a light thing] The whole worke of the Lord is compared here to a certaine weight, part of which weight if compa∣red to the whole, is but light in respect of the whole, therefore to say it is a light thing, It is as if he should say; It is but part of my worke which I intended for thee, &c.

To raise up the Tribes of Jacob] i. e. To raise up the Tribes of Jacob from their sin, and from the misery into which they are fallen by reason of their sin.

Quest. How could Isaiah raise up the Tribes of Jacob from their sinne and mi∣sery?

Answ. By preaching unto them, and telling them of their sinne, and transgressi∣ons, and of Gods mercy towards them, if they would repent, and so bringing them to repentance, upon which their iniquity should be forgiven, and their punishment taken away.

The Tribes of Jacob] By the Tribes of Jacob understand the Tribe of Judah and the Tribe of Benjamin, which two Tribes kept their Alleagiance to the house of Da∣vid, (when the other revolted) and made up the Kingdome of Judah.

And to restore the preserved of Israel] i. e. And to restore those Jewes which are pre∣served from that destruction which the Babylonians made to their former happi∣nesse.

And he was said to raise up the Tribes of Jacob; So may he be said to restore the preserved of Israel, and by the same meanes.

I will also give thee for a light to the Gen∣tiles,] q. d. For thou shalt not onely be my servant, to raise up the Tribes of Ja∣cob, and to restore the preserved of Israel, but I will also give thee for a light to the Gentiles.

Isaiah was a light to the Gentiles by his Doctrine, whereby he did convince many of their ignorance, and turned them from the vanity of Idols to the knowledge and service of the true God: which Doctrine of his you may read of, Cap. 41, 45, 46, &c.

That thou mayst be my salvation to the end of the Earth.] q. d. That thou mayst be the Conduit-pipe of my salvation, to con∣vey it to the end of the Earth.

Salvation is put here metonymicè, for the Conduit-pipe, or instrument of conveying Salvation.

Isaiah conveyed salvation to the Gentiles by the wholesom Doctrine which he preached, and by the godly instructions which he left them, by which they for∣sook their Idols, and looked unto the Lord, and were saved. In the same sence Saint Paul said, that he did magnifie his Office, that he might save some of those which were his flesh, Rom. 11.14.

Ʋnto the end of the Earth.] i. e. To the Gentiles which live afar off, even at the end of the Earth.

7.

Thus saith the Lord,] i. e. Moreover thus saith the Lord, &c.

And his Holy One,] i. e. And the Holy One of Israel.

To him whom man despiseth,] i. e. To me whom wicked men despise and mock at.

The Prophet speaketh here of himself in the third person.

Wicked men did despise and mock at the Prophet, because he prophecyed evil a∣gainst them, by reason of their sins. See cap. 28.13, &c.

To him whom the Nation abhorreth,] i. e. To me whom the Nation of the Jews ab∣horreth. Yet understand not this of the whole Nation of the Jews, but of the wicked onely of that Nation.

To a servant of Rulers,] i. e. To me, who am a Subject of the Kings of Judah, and obedient to those Rulers which are under them.

The Hebrews call a subject a servant.

Kings shall see, and arise,] q. d. Though wicked men despise thee, and abhor thee, and though thou be a Subject, and under command; yet Kings, when they see thee, shall rise up from off their thrones in way of honor to thee.

It was a sign of honor, to rise up before a man, Lev. 19.32.

Hezekiah King of Judah did greatly honor and respect the Prophet Isaiah, be∣cause of his Office.

Princes also shall worship,] Supple, Thee.

He speaks of civil worship and respect.

Eliakim, and other the Princes of Heze∣kiah which feared the Lord, did greatly honor and respect Isaiah, because of the Word of the Lord which was with him, as Hezekiah did.

Because of the Lord] Supple, Who hath called thee from the womb to be his ser∣vant; that is, because thou art the Lords servant.

That is faithful,] Which will faithful∣ly perform whatsoever he hath promised by thee.

And the Holy One of Israel,] i. e. And because of the Holy one of Israel.

This is a repetition of those words, Be∣cause of the Lord.

And he shall choose thee.] For he shall make thee precious in their eyes.

And is put here for For.

To choose signifieth here, by a Metonymy, to make precious; because in those things of which we have our choyce, we choose that which is precious before that which is vile and refuse. See cap. 48.10.

8.

Thus saith the Lord,] Moreover thus saith the Lord.

In an acceptable time have I heard thee,] q. d. Thou hast prayed to me in an accep∣table time; for I have heard thee, and will grant thy request.

In an acceptable time] The Prophet seems to allude here to the manner of Kings, who at some certain times were very free in their gifts and grants, and de∣nyed no reasonable Request or Petition which was made to them at that time, as the day of their Coronation, the Birth of their first-born, the getting of some great Victory, receiving some eminent Deliver∣ance, &c. And such a time the Prophet calls here an acceptable time, because it was a time in which the King was well pleased.

In a day of salvation have I helped thee,] q. d. And thou hast prayed to me for help against thine Enemies, in a day, as it were, of salvation; and I have granted thy re∣quest, for I will help thee against them.

In a day of salvation] What he calleth an acceptable time before, he calls a day of salvation here: and he calls it a day of salvation, in allusion to the day in which a King had received some great salvation and deliverance.

Have I helped thee,] i. e. I have pro∣mised to help thee.

That Isaiah did pray unto God at this time, is intimated in that, that God saith that he had heard him.

But what was it which he prayed for?

Ans. We may gather from the follow∣ing words, what he prayed for: That therefore that he prayed for, was this; First, That it would please God to pre∣serve him, and keep him safe from his Ene∣mies, which were many, until he had per∣formed his Ministry. Secondly, That it would pleale him so to bless his Ministry, about which he was sent, that thereby the people of the Jews, which were carryed into Babylon by reason of their sins, might be reduced to their obedience, and so re∣deemed out of the Babylonish captivity, and return safe into their own Land a∣gain.

It may be here objected, That Isaiah was dead long before the Babylonish cap∣tivity; how therefore could he reduce the captive Jews to their obedience, and so bring them out of captivity again.

Ans. Though Isaiah were dead a long time before the captivity of the Jews in Babylon, yet may he be said to reduce them to obedi••nce, and so bring them out of captivity again; because they were redu∣ced to their obedience by the reading of his Writings, which he, by a Prophetique Spirit, wrought for them, and to them: and when they returned to their obedi∣ence, the Lord raised up Cyrus to deliver them out of captivity, and send them home free. So was Moses said to teach, and to be a Master, (Mark 10.3. & Joh. 9.28.) though he was dead long before.

That the Jews in their captivity had these Prophecies and Writings of Isaiah among them, and read them, and believed them, and were bettered by them, is evi∣dent by that, that they shewed Cyrus out of them those things that concerned him∣self; by which he was not a little moved to deliver them, and send them home free out of captivity.

That which is here spoken of Isaiah, is in a more sublime sence spoken also of Christ, as well appears 2 Cor. 6.2. of whom Isaiah was here a Type. As there∣fore Isaiah prayed to God, that He would preserve him against his Enemies, that they might not destroy him, until he had per∣formed his Ministry, and God heard him: So did Christ pray, that God the Father would save him from death, and was heard in that he feared, Heb. 5.7. And as Isaiah was a Covenant to the people, and prayed that the Jews might be delivered out of their captivity by his Ministry, and was heard: So was Christ a Covenant to the people (in that he was the Mediator of the new Covenant between God and man,) and he makes continual intercession for us, that we may be delivered out of the power of darkness, and come to his hea∣venly Kingdom, Heb. 7.25. and is heard in this his intercession.

I will preserve thee,] i. e. For I will preserve thee out of the hands of thine Enemies, so that they shall not destroy thee, until thou hast finished my work.

And give thee for a Covenant of the peo∣ple,] i. e. And I will make thee a Restorer or Reviver of the Covenant, which was between my people and me.

Isaiah is said to be a Covenant of the people, because he was the Restorer or Re∣viver of the Covenant, which was be∣tween the people of the Jews, and their God.

But how did Isaiah restore or revive the Covenant, which was between the people of the Jews, and their God?

Ans. He did it by his Sermons to the Jews: For whereas the Jews had broken and forsaken the Covenant which they had made with God, by their sins, and were therefore sent into captivity. By reading of Isaiahs Sermons they were touched in heart, and repented them of their sins, and renewed their Covenant with God, as they had done before this in the days of Josiah, and as they did after this in the days of Nehemiah.

Of the people,] i. e. Of the people of the Jews.

To establish the Earth,] i. e. That thou

mayst make the Land of Judah stable and sure, that I destroy it not for the sins of my people, but preserve it for my people to dwell in. See cap. 45.18.

Upon the repentance of the Jews, and their renewing their Covenant with the Lord, the Lord would not destroy the Land of Judah, but preserve it for the Jews to dwell in: Wherefore because the Jews repented, and renewed their Cove∣nant by Isaiahs Ministry, Isaiah is said to establish the Earth, that is, the Land of Judah.

The Earth,] By the Earth is meant the Land of Judah, which was but part of the whole Earth, per Synecdochen Ge∣neris.

To cause to inherit the desolate herita••es.] i. e. That thou mayst cause the people of the Jews (which are carryed away captive into Babylon, and who have left their heri∣tages, which they had in the Land of Ju∣dah, desolate) to return into their own Land, and inherit their desolate heritages again.

He speaks as if the Jews were captives even then when he spoke.

As Isaiah was said to establish the Earth; so is he here said to cause to inherit the deso∣late heritages.

9.

That thou mayst say to the prisoners, Go forth;] Supple, Out of prison; that is, That thou mayst bring the Jews, which are captive in Babylon, out of the Land of their captivity.

By the prisoners he meaneth the Jews which were captives; for captives are of∣ten resembled to prisoners, and the Land of their captivity to a prison. See cap. 42. vers. 7.

To them that sit in darkness,] i. e. To the Jews, which are in sorrow by reason of their captivity: or to the Jews which are in dark places, such as prisons are.

They which are overwhelmed with sor∣row, do love to get into dark places, where they may neither see, nor be seen, there to weep: (See cap. 47.5.) Hence they that are in darkness may be put here for them which are in great sorrow: And yet (as I said) the Prophet by darkness may mean Prisons, per Metonymiam adjuncti: For prisons are usually dark; and this darkness the Jews made not choyce of, but were forced to.

Shew your selves,] i. e. Come out of the dark places, in which you have hid your selves, and shew your selves in the light.

They which get into dark places by rea∣son of sorrow, come not out thence into the light, until they have shook off their sor∣row: When therefore he saith, Shew your selves, it is as if he should say, You have no longer cause to be sad, be ye therefore joy∣ful. Yet if we take darkness for prisons, the meaning of these words are, Come ye out of prison, out of the prison which was dark, and wherein no man could see you, into the light where ye may be seen.

They shall feed in the ways, &c.] Between this, and that which went immediately be∣fore, we must understand these or the like words; For the Jews, which are prisoners in Babylon, shall come forth out of their prisons; and they which are there in darkness shall shew themselves, and shall return into their own Land to inherit the desolate heritages thereof; and as they go, they shall feed in the ways home-ward, &c.

The Prophet sheweth here how plenti∣fully the Lord will provide for the Jews in their return out of captivity into their own Land. See the like, cap. 48.21.

They shall feed,] i. e. They shall have abundance of food whereon to feed.

He alludeth here to the feeding of sheep or cattel, but speaks of the Jews them∣selves.

They shall feed in the ways,] And if God provideth food for them in the ways, they need not go out of their way, nor slack their journey for want of food.

And their pastures shall be in all high places.] q. d. And though they travel over Hills and Mountains, which are usually dry and barren, yet shall all the Hills and the Mountains, over which they travel, yield them pastures in abundance.

He alludeth still to the feeding of sheep or cattel.

10.

They shall not hunger and thirst,] Sup∣ple, By the way which they go, though their way be through the desarts. See cap. 48.21.

Neither shall the heat nor the Sun smite them,] q. d. Though they are to travel through an hot scorching Wilderness, as they travel from Babylon to the Land of Judah, yet shall not the heat nor the Sun hurt them, or offend them.

Neither the heat, nor the Sun,] i. e. Nei∣ther

the heat of the Sun: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For he that hath mercy on them shall lead them,] i. e. For the Lord, who hath mercy on them, shall lead them, Supple, as a careful and skilful shepherd leadeth his flock.

The Lord speaks here of himself in the thi••d person, and alludes to a shepherd leading his sheep: for shepherds were wont not onely to follow their sheep, and drive them, but also to go before them, and lead them. See Psal. 80.1.

Even by the springs of waters shall he guide them.] He persists still in the Metaphor of a shepherd.

Where springs of waters are, there are waters enough to quench and keep from thirst; there are pastures for food adjoyn∣ing to the springs, by reason of the moy∣sture; and there are vapors arising from the springs, to allay the extremity of heat with their coolness; and Willows grow∣ing thereby, to shadow from the scorching beams of the Sun.

11.

And I will make all my mountains a way,] i. e. And I will pull down all my mountains by which they are to go, and make them low, that I may make away over them, yea, an easie way for the Jews to pass. See cap. 40.4.

The meaning of this phrase is, That the Jews shall find nothing to hinder them in their way home-ward, no not in the moun∣tainous Wilderness.

The Lord speaks here of himself in his own person, though he spoke of himself in the third person in the Verse be∣fore.

He speaks also of himself as of a way-maker, which maketh a way for a King and his Court, or for a General and his Army: whereas he spoke of himself be∣fore, as of a shepherd.

And my high-ways shall be exalted:] And my high-ways, or Causey-ways, Supple, which lie through the valleys, shall be exalted; that the mountains being pulled down, and the high-ways or causey-ways of the valleys exalted, the whole way from Babylon to Judea may be plain and even, without Hill or Dale.

In valleys, because the grounds are for the most part moorish and rotten, they use to make a way of stones, and the like, higher then the surface of the ground, which therefore he calls an High-way, and we usually a Causey.

Behold these shall come from far,] q. d. And moreover, behold these Jews, which are now in the East, shall come from the East to their own Land.

By these he meaneth the Jews which were in the East, after the Land of Judah was wasted by the Babylonians; whom he nameth not, because he doth as it were point at them with his finger.

From far,] i. e. From the East; for so doth the Context require that we should interpret it. The Prophet therefore useth a Synecdoche generis, and putteth a far place in general, for the East in special.

And lo these from the North,] i. e. And lo these Jews which are now in the North, shall come from the North to their own Land.

And from the West,] i. e. And these which are in the West, shall come from the West, &c.

And these from the Land of Sinim.] i. e. And these which are in the South, shall come from the South, &c.

The Land of Sinim.] Sinim is the name of a people, which are also called Sinites, Gen. 10.17. These dwelt in the South of Judea, about the Wilderness of Sin: Wherefore their Land in particular, is put here for any Southern Land in general.

Though when the Babylonians invaded Judea, they carryed away most of them which escaped the sword captives into Ba∣bylon▪ yet many escaped into all the quar∣ters of the Earth, where they lived as Ex∣iles, until they heard of the delivery of their Countrymen out of Babylon, and of Cyrus's favor to them; at the hearing of which, they also returned to their own home again.

13.

Sing O Heaven, and be joyful O Earth,] He speaks to the material Heaven, and the material Earth, as though they had sense and reason, by a Prosopopoeia, as he doth cap. 1.2.

The Prophet speaketh here in his own person: and having shewed his authority from God, and Gods respect to him in or∣der to his Ministry, in the former part of this Chapter; he doth here begin to tell the message which God gave him in charge to tell, and which was part of his Mini∣stry.

For God hath comforted his people,] i. e. For God will comfort his people the Jews,

which have suffered much misery, and sor∣row by reason of the Babylonians.

He puts here a Preterperfect for a Fu∣ture tense.

Ʋpon his afflicted] i. e. upon his afflicted people the Jewes.

The comfort and mercy which is here promised, consisted in bringing the affli∣cted Jewes home to their own Land, yea even to Hierusalem, after the Babylonish captivity.

14.

But Sion] i. e. But Hierusalem. Hierusalem was the mother of the Jewes, as St. Paul intimates, Gal. 4.25.

By Sion is meant Hierusalem: and the materiall City of Hierusalem is brought here in the person of a woman; yea, of a mother speaking and complaining &c. by a Prosopopoeia, as Cap. 40.9. And under the feigned person of Sion is shewed, the State and condition of the Jewes at the time here spoken of.

But Zion said, the Lord hath forsaken me, &c.] In the former verse it was said, that God would comfort his people, and would have mercy upon his afflicted; but Zion when she heard of it, did hardly be∣lieve it, but saith she here, surely that is not so, for the Lord hath forsaken me, and my Lord hath forgotten me: And this she saith in a kind of despaire, having been sorely oppressed by the Babylonians.

But it may be asked, what it concerned Zion to heare, that God would comfort his people, and shew mercy upon his afflicted, and what she should be the better for it; that she should say (when she heard of it) in despaire, Surely it will not be so, for the Lord hath forsaken me, and my Lord hath forgotten me?

Answ. The comfort and mercy which is here spoken of, was the bringing in of the afflicted Jewes into their own Land again, and to Sion the holy City. And if they were once brought into their own Land again, and to Sion the holy City, then should Sion have joy in their prospe∣rity, as a mother in the prosperity of her children: and then should her walls, and her houses which the Babylonian, had bro∣ken down, be builded up again. And then should her inhabitants be to her again as the ornament of a bride. Ʋ. 18.

But Zion said, &c.] But Zion hath said heretofore, and saith still, &c.

This word [said] denoteth a continu∣all saying, and signifies not onely the time past, but also the present time, by a Syl∣lepsis.

The Lord hath forsaken me, aad my Lord hath forgotten me] i. e. The Lord hath cast me off, and will take no more care of me, nor any way pitty me. How then can he comfort his peopl••, and have mercy upon his afflicted; for their comfort is my com∣fort, and their joy is my joy?

When the Lord hath cast any one off, so that he will take no more care of him, or shew him any pity, he is said in the Scrip∣ture-phrase, to have forsaken him, and for∣got him.

15.

Can a woman forget her sucking childe] The Prophet speaketh this in the person of God, and answereth to the complaint of Sion, and sheweth that the Lord hath not forgotten her.

Or the Sonne of he•• wombe] i. e. Or her S••cking child, which is a Sonne, and a Sonne of her owne wombe?

Yea they may forget] q. d. Verily (though it be unlikely, yet) women may forget their Sucking children, and the Sonn••s of their wombe.

Note here the Enallage of the numb••r, how he passeth from a Singular to a P••u∣rall number.

16.

I have graven thee upon the palmes of my hands] i. e. I have writ Sion, upon the palme of my hands, that it may b•• to me as a memoriall of thee, and so often as I see or read it, I may remember thee.

By this he would shew that he is alwayes mindfull of Sion. And he alludeth to those who that they may remember some one thing or businesse, which they would not forget, put some signe, or memoriall there∣of upon their hands, which some doe by tying a thred about their fingers: Others by writing the thing, or name of the thing, which they would remember upon some part of the hand either backe or palme, &c. See Exod. 13.9.

I have graven &c.] That is, I have written thy name upon the palmes of my hand, so that it cannot be blotted out.

He useth a Metaphor from a Graver in Stone, or Brasse, or the like, whose engra∣vings are not easily blotted out or defaced.

Thee] i. e. Thy name, viz. Sion.

Thy walls are continually before me] i. e. Thy ruined walls are continually in my thoughts, yea in my sight, and it pit∣tieth

me to see them in the dust.

17.

Thy children shall make hast] q. d. Therefore thy children (which shall build up thy walls againe) shall make hast to come unto thee.

By the children of Sion, are meant the Jewes which were in Captivity in Babylon, or else where in exile.

Thy destroyers and they that made thee waste shall goe forth of thee] i. e. The Baby∣lonians which destroyed thee and laid thee waste shall goe forth of thee, and give place to thy children.

Note that when the Iewes were carried away Captive into Babylon, many Baby∣lonians inhabited their Cities, either of their own private voluntary minde, or by the publike authority of their King, who when he conquered a Countrey, and car∣ried away the Inhabitants thereof, sent o∣ther of his own Subjects to Inhabit there: And these, saith the Lord to Sion, shall goe forth of thee.

18.

Cast up thine eyes round about] i. e. Looke towards the East, and towards the West, towards the North, and towards the South.

He speakes still to Sion.

And behold] He speakes as though the Jewes which were scattered abroad by the comming of the Babylonians into Judaea, were even then gathering themselves toge∣ther, to returne into Judaea againe in kenne of eye.

All these gather themselves together, and come to thee] q. d. All these whom thou seest are Jewes, which gather themselves together to come to thee.

He speakes as though he pointed at them with his finger.

In the former verse he said to Sion that her children should make hast to come to her, here he saith that they are comming already.

Thou shalt surely cloth thy selfe with them all as with an ornament] q. d. They shall all come, and when they are all come, they shall be as great an Ornament and a glory to thee by reason of their multitude, as the Robe is to a King or Queene.

He alludeth to a glorious Robe; where∣with a King or Queene is clothed, when he saith, Thou shalt cloth thy self with them all as with an Ornament.

When he saith Thou shalt surely cloth thy selfe with them all as with an Ornament▪ He speaketh not so much of their quality, as of their number, as may appeare by the con∣tent; For the glory of a City, consisteth also in the number and multitude of the Inhabitants.

And binde them on thee as a Bride doth] Supple, Her Jewells, or Bracelets, or her head attire, q. d. And they shall be as great an Ornament to thee, by reason of their number, as the Jewells, or Bracelets, or Head attire, which shee bindes on her, are to a Bride.

These are the same for sense with the former words, only the Metaphor or Allu∣sion is different.

19.

For thy waste and thy desolate places, and the Land of thy destruction shall even now be too narrow by reason of the Inhabitants] q. d. For they which shall come and inhabite thee, shall be so many in number, and their multitude shall be so great, as that thy waste and thy desolate places, and the Land of thy destruction shall even now be too nar∣row to containe the Inhabitants thereof: because of their number and multitude.

Thy waste and desolate places] i. e. Those places which lay waste and desolate in thee for want of Inhabitants.

The Land of thy destruction] i. e. Thy Land which is destroyed by the Babylo∣nians.

He saith the Land of thy destruction, for, thy Land which is destroyed, putting a Sub∣stantive of the Genitive Case for an Ad∣jective or a Participle after the Hebrew man∣ner.

Even now] i. e. So soon as ever they (to wit, thy children which gather themselves together to come to thee) shall be come to thee.

And they that swallowed thee up] i. e. And the Babylonians which destroyed thee, and now dwell in thee, &c. See verse 17.

He saith swallowed thee up, for, destroyed thee, by a Metaphor from a Lion or Beare, or some such ravenous Beast or other, which is wont to swallow downe his prey.

And they that swallowed thee up shall be farre away] Read these words as with a Parenthesis.

20.

Thy children which thou shalt have] i. e. These words have their immediate connexion with the formost words of verse 19. viz. with those, Thy wast and thy de∣solate places, and the Land of thy destruction

shall even now be too narrow by reason of the Inhabitants; And are for sense the same with them.

The children which thou shalt have] Sup∣ple, Even now.

He speakes as though the Jewes which were in Captivity in Babylon and dispersed elsewhere, were even now comming to Sion or Hierusalem their mother.

After thou hast lost the other] Supple, Which thou hadst before the Babylonians besieged thee, who slew some, and car∣ried others of thy children away Captive, and made others to flye into forraigne Lands.

Shall say againe in thine eares] i. e. Shall say againe to thee, or, in thine hearing.

Againe] This relates to such time or times, before the Babylonish Captivity, in which Hierusalem was very populous, so that many of the people thereof, were faine to dwell in other Cities and Villages of Judah; For they which did so, did in effect say; The place is too straight for mee.

The place is too straight for me] i. e. The place wherein we dwell, is too little for us, we must seeke us a dwelling elsewhere.

For me] i. e. For us: For here is an E∣nallage of the number; The Singular being put, for the Plurall.

Give place to me that I may dwell] q.d. Give me a place elsewhere, that I may have a place to dwell in.

21.

Then shalt thou say in thine heart] i. e. Then when thy children shal come to thee, and they shall be straightned for want of roome to dwell in thee, thou shalt wonder to see that they are so many, and shalt say within thy selfe

Who hath begotten me these?] i. e. By whom have I these so many children?

Seeing I have lost my children] Supple, Which I had.

Shee lost her children when the Babylo∣nians slew many of them, made many to flye away for feare of their lives, and car∣ried the rest away Captive into Babylon.

And am desolate] i. e. And am without an husband.

The Lord was her husband, and had married her, but had put her away Cap. 50.1. So that shee was at this time desolate and without an husband.

A Captive and removing to and fro] And shee which is a captive removing to and fro, hath but little propension to the pro∣creation of children.

A Captive] Supple to the Babylonians.

Removing to and fro] Conquerours use to hurry their Captives, from place to place, and City to City, at their pleasures, and seldome suffer them to abide long in one place.

Ob. It may be here objected, that Sion being a City, could not remove from place to place to and fro. Ans. What is said in this Chapter of Sion, and attribut••d to her, is spoken of her and attributed to her by a Prosopopoeia, by which figure shee may be made aswell to remove from place to place, to and fro, as to speake.

But what is spoken of Sion in this Chap∣ter, and attributed to her; is spoken of her and attributed to her, to set forth the con∣dition of the Jewes, as it was at that time, (as I said before.)

And who hath brought up these?] And who hath nourished and brought up all these?

Behold I was left alone] Supple, without children, and none of them all were with me; therefore I could not nourish them, and bring them up.

These where they had been?] q. d. Where have all these been? wheresoever they have been, they have not been with me, so that I could not bring them up.

22.

Thus saith the Lord God, behold I wil lift up mine hand to the Gentiles] q. d. Moreover thus saith the Lord God, Behold &c.

In the 18, 19, 20, verses the Lord assured Sion that her children should come to her, to comfort her. Here, that he may yet fur∣ther comfort her, and shew her how mind∣full he was of her, she sheweth the manner how they shall come to her, and how happy she shall be, when she hath received them.

I will lift up mine hand to the Gentiles] i. e. I will call the Gentiles to me.

He alludeth to one man beckning to a∣nother with his hand to come to him.

And set up my Standard to the people] i. e. And I will gather the people or Nations to∣gether.

For what end he will call the Gentiles to him, and gather the Nations together, he sheweth in the next following words.

This phrase is the same for sense with that which went immediately before: but he alludes herein, to a Captaine, which sets up his Standard for his souldiers to

come together and to be in a readinesse for what march or service he shall appoint them.

And they shall bring thy sonnes in their armes] i. e. and they shall bring thy sonnes to thee in their armes, as nurses use to carry their little ones.

And thy daughters shall be carried upon their shoulders] i. e. And they shall carry thy daughters to thee upon their shoulders. Supple, on soft beds or pallate, as they which are weak were wont to be carried. Mark 2.3.

The meaning is, that the Gentiles shall carefully provide and accommodate the Jewes with all things necessary and conve∣nient for their return from Babylon, and other parts of the world to their own Land.

How this was fulfilled in part, read Ezra 1.

23.

And Kings shall be thy nursing fa∣thers, and Queens thy nursing mothers] i. e. And after thy sonnes and daughters are brought to thee, Kings and Queens shall be as carefull to provide and shew kindnesse to thee, as nursing fathers, and nursing mothers are to their Foster-children.

Kings shall be their nursing fathers.] This was fulfilled in Cyrus, Darius, Artaxerxes, (whose good deeds to the Jewes are men∣tioned in the book of Ezra and Nehemiah, and Assuerus, of whom we read Esther 8.7, &c. And Alexander the Great, and his successors, and especially Demetrius, whom Josephus writeth of: All which were ex∣ceeding good to the Jewes, and to Hieru∣salem, and to the Temple, and gave them many gifts and priviledges.

And th••ir Queens thy nursing mothers] This was fulfilled in the Queenes of some of those forementioned Kings, and par∣ticularly in Ester, as may be seen in the book which beareth her name.

They shall bown down to thee with their face towards the earth, and lick up the dust of thy feet.] This (as some think) is not to be understood of the same Kings and Queens, which were nursing fathers, and nursing mothers to Sion. But of others, as of the Kings of Edom, and of Moab, whom the Jewes subdued, after their return out of the Babylonish captivity: for to bow down so low as to the earth, and to lick the dust of the feet, is not the gesture, say they, of Kings which are friends and bene∣factors, but of enemies which are sub∣dued, and of such as worship rather out of feare and flattery, than of love, as will appeare, Psal. 72.9. Isaiah 60.14. Exod. 11.8.

The sense therefore is, say they, q. d. And those Kings and Queens which will not be as nursing fathers, and nursing mo∣thers to thee, shall bow down to thee with their face to the earth, and shall lick the dust of thy feet, for thou shalt subdue them, and bring them under thee.

When therefore he saith, They shall bow down to thee, He doth as it were point at those which would not be nursing fathers, and nursing mothers to Sion; but would ra∣ther envy her, and hate her.

But though these phrases taken in their prime and proper sense, signifie as they aforementioned say; yet by an Hyperboli∣call Synecdoche, putting one species of re∣spect, for any respect in generall, they may signifie such respect as Kings which are friends and benefactors shew even to their inferiours: And then the same Kings which are nursing fathers to Sion, and the same Queens which are nursing mothers, may be said to bow down to her with their faces to∣wards the earth, and lick up the dust of her feet, because of that civil respect which they they gave unto her.

They shall bow down with their face to∣wards the earth.] This sheweth respect and reverence to him to whom we bow, but a submissive respect and reverence in the prime and proper sense of the words.

And lick up the dust of thy feet] Many to shew their extream submission, and re∣verence and respect to others, have kissed the very footsteps where they have trod, and licked up the dust which clove to their feet.

And thou shalt know that I am the Lord] i. e. And thou shalt know by those things, which I will doe for thee, that I am the onely God: for I will doe such things for thee, as none but the true God can doe.

For they shall not be ashamed which wait for mee] i. e. For they which wait with pati∣ence upon me, in expectation and hope of salvation from my hand, shall not be dis∣appointed of their hope and expecta∣tion.

They which hope and look for great matters, if they faile of their hope and ex∣pectation, they are ashamed. Hence he may

be said not to be ashamed, which obtaineth what he hopeth for.

24.

Shall the prey be taken from the migh∣ty?] q. d. The Babylonians are mighty in power, and I and my children are their prey: They have taken us by the sword, and kept us captive; and hath any one so great strength as to deliver us out of their hands?

This is spoken in the person of Sion, who doubts of the Lords sayings (concern∣ing the coming of her children to her a∣gain) of her own happiness after their coming to her) because of the great power which the Babylonians had; and therefore doth she object thus against the Lord, Shall the prey be taken from the mighty?

That which made Sion doubt of the de∣livery of her children, v. 14. was the dis∣trust which she had of the love of God: That which makes her doubt here, was the conceit which she had of the great power of the Babylonians, which she thought invincible.

Or the lawful captive delivered?] Sup∣ple, From the terrible.

This is but a repetition of the former words.

The lawful captive] That is called a lawful captive here, which is taken in a lawful war; and that is called a lawful war, which is denounced between people and people, according to the Law of Arms, before it be begun; though otherwise that same War may be very unjust and injuri∣ous, in respect of the Law of God, and of the Moral Law. Now a Captive which is taken in such a war, as is denounced be∣fore it be begun, sheweth the power of the Conqueror more, then that Captive doth, which is taken in a war which was not de∣nounced. For in a war which is denoun∣ced before it is begun, he that begins the war, relieth upon the greatness of his own strength, and believeth that he can master the Enemy by meer force, and therefore is more terrible in power: But he that wa∣geth a war, and denounceth it not, hath more confidence in the unpreparedness of his Enemy, and such like advantages, then in his own power, and therefore is not so much to be feared for his strength, as the other is.

25.

But thus saith the Lord, even the cap∣tives, &c.] This is the Lords Answer to Sions Objection.

Even the captives of the mighty shall be taken away,] i. e. Thou and thy children, though ye be lawful captives of the mighty Babylonians, yet shall ye be taken away out of their hands.

And the prey of the terrible shall be deli∣vered;] q. d. And though ye be the p••ey of the Babylonians, which are a terrible Nation, yet shal ye be delivered from them.

For I will contend with him that contend∣eth with thee.] i. e. For I the Lord, who am Almighty, and can do whatsoever I please, will fight against the Babylonians which fight against thee.

Concerning this phrase, see cap. 41.12. and cap. 54.17.

26.

I will feed them which oppress thee with their own flesh; they shall be drunken with their own blood, as with sweet wine.] i. e. I will set the Babylonians, which oppress thee with hard captivity, one against ano∣ther, and they shall fight one with another, and slay one another in great number.

The phrases here used are metaphorical, taken from wilde beasts, which fight with, and kill one the other; and when they have killed one the other, eat the flesh, and suck the blood, one of the other.

Their own flesh—Their own blood.] This is not to be understood of the flesh and blood of their own natural and individual bodies, but of the flesh and blood of their Kinsmen and Country-men: For these (especially Kinsmen) are said to be of the same flesh, and of the same blood, because they came out of the loyns of the same forefathers.

That which is here spoken, might be fulfilled, not onely by the Civil Wars of the Babylonians (if any such were, (for we have not Records extant of all things me∣morable,) but also when many Babyloni∣ans served under Cyrus against other the Babylonians.

The mighty One of Jacob.] i. e. The mighty One, whom Jacob serveth, and who protecteth Jacob.

By Jacob he meaneth the Jews, the chil∣dren of Jacob.

The Lord, though he calleth himself most usually, the holy One of Israel, and the holy One of Jacob, as cap. 29.23. yet here he calleth himself, the mighty One of Jacob, to shew his power, and that in opposition to the Babylonians, whom Sion in her Ob∣jection called The Mighty.

ISAIAH, CHAP. L.

THus saith the Lord, Where is the bill of your mothers divorcement, whom I have put away?] This (as I conceive) must be conti∣nued with the former Chap∣ter, and be part of that Sermon: For whereas the Lord speaketh there of what great things he would do for Sion and her children, and that he would deliver them from the terrible, and take them away from the mighty Babylonians, who possessed them as captives, and as their prey: The Jews, the children of Sion, were ready to say, If the Lord will do such great things for us, and will now at length deliver us from the terrible, and take us away from the mighty; Why did he forsake us at the first, when we deserved it not? For why did he sell us which were his children, when he had no reason to do it? And why did he put away our mother (to whom he was mar∣ryed) as though she had been defiled and unclean, whereas there was nothing to be blamed in her? This Objection therefore of theirs the Lord prevents, saying, Where is the bill of your mothers divorcement, whom I have put away? Or, which of my Credi∣tors is it to whom I have sold you? &c.

Where is the bill of your mothers divorce∣ment, whom I have put away?] This is spoken in the person of the Lord, to the Jews which were in captivity in Baby∣lon.

But who is meant here by the Mother of these Jews?

Ans. Sion or Jerusalem, whom Paul also intimateth to be the Mother of the Jews, Galat. 4.25. And of this Sion or Jerusa∣lem, even the material City, doth the Pro∣phet speak, as of a woman, yea of a mo∣ther, by a Prosopopoeia, in chap. 3. vers. 26. and in chap. 49. and so also doth he here in this place.

Where is the bill of yours mothers divorce∣ment, whom I have put away?] When any one did put away his wife, he was by the old Law to give her a bill of divorcement, to shew that she was divorced from her Husband, Deut. 24.1. And in this bill were the reasons oftentimes set down, why the man did put away his wife: The Lord therefore, who had been marryed to Sion, and put her away again (in allusion to this Law, and in allusion to such a Bill, in which the causes of divorce were set down) calls to the Jews for the Bill of their Mothers divorcement, that he might clear himself thereby, and shew that he put her away not without cause (as they surmized,) but for her uncleanness, as the Bill would testifie.

Or, which of my Creditors is it to whom I have sold you?] It was a Law (or Custom at least) among the ancient Hebrews, that Parents, if they grew poor, and could not tell how to pay their debts, might sell their children to their Creditors, thereby to satisfie them; as appeareth Exod. 21.7. To this Law or Custom doth the Lord here allude: And to clear himself of that which the Jews, which were captive in Ba∣bylon, were ready to say, to wit, That he had sold them; he bids them name the Cre∣ditor to which he had sold them, that it might appear that he sold them not.

For your iniquities have you sold your selves,] Supple, Into the hands of the Ba∣bylonians.

When the Lord had bid these Jews to name the Creditor to which he had sold them, they named the Babylonian. But when they had named the Babylonian, the Lord shewed them, that it was not he that sold them, but that it was they who had sold themselves, and that for their iniquities: so that the Lord doth not onely clear him∣self of what they objected to him, but layeth the fault of all wholly upon them themselves.

Quest. But it may be asked, how the

Jews could be said to sell themselves to the Babylonians to be their captives for their iniquities?

Answ. The Lord among other punish∣ments threatened his people, that if they sinned and did commit iniquity, they should be carryed away captive into their enemies Land, and should there pine away in their iniquity, Levit. 26. v. 33, 38, 39. Yea, he threatened the Jews by his Pro∣phets, that they should be carryed away by the Babylonians in particular, if they sinned: Now therefore if they would buy sin, and the pleasure of it, they knew the price; they must sell their peace and liber∣ty for it; they must become captive to the Babylonians, if they would have it. Well, sin they would, because it was pleasant; therefore having had sin, they must pay for it; they must go into the hands of the Babylonians, for this was the price of their sins: For, as (according to Pauls saying) the wages of sin is death, Rom. 6.23. so is death and captivity, and all other miseries, the price of sin also.

And for your transgressions is your mother put away.] Supple, From me, who was her Husband: so that I put her not away without a lawful cause.

But a Jew might here say, What justice or equity is in this, that a Mother should be put away from her Husband for the trangressions of her Children?

Answ. To put away a Mother for the transgressions of her Children, if she be not thereby defiled and made unclean, is a∣gainst justice and equity: but if she be de∣filed and made unclean by her Childrens transgressions, it is not against justice or equity to put her away: for a Husband might put away his Wife, if he found any uncleanness in her, Deut. 24.1. Now the case of Sion or Jerusalem was so, that if the Children within her did transgress, she her self was also defiled and polluted, and became unclean by their transgressions. For if the Land was defiled by the sins of them which dwelt therein (as it was Isai. 24.5. Jerem. 2.7. and 3.9. and 16.18. and Numb. 35.33, 34. Levit. 18.28.) and if the Sanctuary of God was also defiled by the sins of the people which dwelt a∣bout it (as it was Levit. 16.16.) then sure∣ly was Sion and Jerusalem also defiled, and made unclean by the transgressions of her Children, that is, by the transgressions of them which dwelt in her; and therefore might Sion be justly put away for the transgressions of her children.

And for your transgressions is your mother put away.] Note, that th••se words relate to those, Where is the bill of your mothers divorcement, whom I have put away? And are grounded upon that, That the bill was produced and read, and that it was contained in the bill, that Sion was put a∣way for the uncleanness which she had con∣tracted by the transgressions of her chil∣dren; for upon that doth the Lord con∣clude against them here, saying, Behold I have not put away your mother without a cause (as ye say,) but for your transgressions is your mother put away.

2.

Wherefore when I came was there no man,] Supple, To receive me.

When I called, was there none to answer:] i. e. And wherefore when I called to you, was there none to answer me? q.d. Where∣fore did no man receive me, when I came to you? And when I called to you, where∣fore did no man answer me?

The Prophet seemeth to allude to one mans coming to another mans house, where there was no body at home to enter∣tain him, or to answer, when he called and knocked.

The Lord sent his servants the Prophets to the Jews, so soon as they were carryed away captive, to exhort them and stir them up to repentance, that he might have mer∣cy upon them, and deliver them from that captivity and misery, upon their repent∣ance, into which they had brought them∣selves by their sins. B••t when the Prophets came to them in the Lords Name for this purpose, they would not receive them, nor would they answer or harken, when they called upon them to hear the Word of the Lord.

Note here, that that which was done to the Prophets of the Lord, the Lord takes as done to himself; and what they did in his Name, he interprets as done by himself; according to that of our Saviour to his Disciples, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, Matth. 10.40. This for the explication of these words: Now for the connexion; Note, that these words are spoken in answer to a tacite Objection of the Jews which were in captivity: for vvhereas the Lord had said, that he vvould

deliver them, though they were captives and a prey, out of the hands of the ter∣rible and mighty, Cap. 49.25. and in an∣swer to a former Objection of theirs, had told them, That they had sold themselves for their sins, and that their mother was put away for their transgressions, vers. 1. They might object and say, Be it so, that we had sold our selves for our sins, and that our mother was put away for our transgressions; yet being thou sayst, that thou wilt deli∣ver us out of the hands of the mighty and the terrible which oppress us, thou wouldst have delivered us long ago, if thou hadst been able to deliver us: For what else was the reason why thou didst not deliver us long since?

To this he answers, That the reason why he did not deliver them long since, was, because he came unto them, and none of them would receive him; and he called to them, and none would answer him. And un∣til they had received him, and answered him, and repented, and amended their lives, he would not deliver them: The reason was not, because he wanted power and ability to deliver them; for he had power and ability to deliver them, as he sheweth in the next words.

Note, that the Lord answers this their Objection in an interrogatory manner, to make it more tart for their obstinate and pervicacious spirits.

Is my hand shortened at all, that I cannot redeem?] q. d. Is my power less then it hath been, that you should think that I cannot redeem you, and that you should say, that this is the reason why I did not deliver you before this, to wit, because I was not able?

My hand] i. e. My power, or my strength.

The hand is put here, per Metonymiam signi or subjecti, for power and strength, be∣cause the power and strength of a man is known by his hand and arm.

The connexion of these words with the former is apparent by what I have al∣ready said upon this Verse; and it is this: q. d. The reason why I redeemed you not long ago, was, because ye received me not when I came unto you, and ye answered me not when I called you: It was not because I was not able (as ye surmize) to deliver you; for am I not able to deliver? Is my hand shortened, that it cannot redeem? &c.

Behold at my rebuke I d••y up the Sea,] q. d. Behold at my rebuke I can dry up the Sea: i. e. Behold, if I do but chide the Sea, the Sea will be dryed up.

Note, that he puts here an Indicative for a Potential mood, for the Hebrews have no Potential.

The Prophet alludeth to that which is written Psal. 106. v. 9. He rebuked the red Sea also, and it was dryed vp: Where the Psalmist speaketh of that which the Lord did to the red Sea, when he brought the children of Israel out of Egypt, Exod. 14.16, &c.

This, and what followeth, are Argu∣ments by which the Lord proveth the greatness of his power.

I make the Rivers a Wilderness,] i. e. I can make the Rivers as dry as a Wilder∣ness.

He alludeth here to the Lords making a way through the River Jordan, Josh. 3. vers. 13.

Their fish stinketh, because there is no wa∣ter, and dyeth for thirst.] i. e. So that the fish of Rivers shall dye with thirst, for want of water; and stink, being dead.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words.

3.

I clothe the Heavens with blackness,] q. d. I can cover the face of the Heavens with black clouds, and make great dark∣ness upon the Earth.

And I will make sackcloth their covering.] i. e. I can can cover them with clouds, as it were with sackcloth.

Sackcloth was wont to be made of hair, Rev. 6.12. yea, of black hair, as this and the like expressions prove.

This is a repetition of the former phrase; and in them the Proph••t alludeth to the great darkness which the Lord cau∣sed in Egypt, Exod. 10.21.

4.

The Lord God hath given me the tongue of the learned,] The Prophet speaketh this of himself; and he might truly speak it, for his language is most pure and eloquent, and his expressions admirable upon every occasion.

I take this to be the beginning of a new Sermon.

That I should know how to speak a word in season to him that is weary:] i. e. To him that is weary, Supple, with afflictions: For afflictions are as a burden, and will in time weary the stoutest man.

A word of Comfort handsomly deli∣vered,

is seasonable to him which is wea∣ry with afflictions.

He wakeneth morning by morning; he wakeneth mine ear to hear,] i. e. And he instructeth me every morning, morning after morning.

He wakeneth,] i. e. The Lord waken∣eth.

What the Lord wakeneth, the Prophet doth not here tell, but suspendeth it, while he resumeth the word again; but he wakeneth his ear.

He wakeneth mine ear] i. e. He waken∣eth me.

The ear is but a part, put here for the whole man, by a Synecdoche; and therefore the ear, rather then any other part, be∣cause the Lord did awaken the Prophet with his voyce, by calling to him; and the voyce is received by the ear, as being the Object of the sense of Hearing.

To hear] Supple, His Instructions, and his Will.

As the learned.] i. e. As Masters (which are learned) Supple, do; that is, As Ma∣sters that are learned use to waken their Scholars in a morning, that they may rise and come to School, to learn what he in∣tends to teach them.

By this we may understand what fre∣quent Revelations the Prophet had, and that the Lord came to him in the morning to acquaint him with his Will, before he vvas awake; except vve say, that the Pro∣phet doth onely use a Metaphor here, a Me∣taphor drawn from a Schoolmasters deal∣ing vvith his Scholars.

He wakeneth morning by morning.] As the Prophet shewed in the former words, that God gave him an eloquent tongue; so he sheweth here, that the Lord did also furnish him vvith matter for his tongue, lest the Prophet might seem to have vvords, and nothing else; or vvords vvithout matter.

5.

The Lord God hath openeth mine ear,] i. e. Moreover, the Lord God, vvhen he had given me the tongue of the learned, and instructed me vvith his minde, command∣ed me to go and declare his minde unto his people.

This is the meaning of these words, as the words immediately following will give us to understand.

Hath opened mine ear,] i. e. Hath com∣manded me to go, &c.

Note, that to have the ear opened, sig∣nifieth to hear, as Cap. 48.8. And as to have the ears opened, signifieth to hear; so to open the ear, signifieth to speak to: For he that speaketh, doth by his voyce pierce into the ears of the Hearer, and so as it were open his ears: The Lord therefore hath opened mine ear, is as much as if he should say, The Lord hath spoken to me: and (by a Synecdoche Generis, putting speaking in general, for commanding in particular) The Lord hath commanded me to do this or that. But what he commanded, is to be gathered from the circumstances of the place; and the circumstances of this place tell us, that he commanded him to go and declare his Minde, or his Will, unto his people.

And I was not rebellious,] i. e. I was not disobedient to him.

Neither turned away back.] This is a re∣petition of the former sentence, and al∣ludeth to servants, which when they will not do what their Masters would have them to do, turn their back upon their Masters, and are gone.

6.

I gave my back to the smiters,] q. d. But though I knew I should meet with scourges, and scorn, in the execution of the message about which the Lord sent me; yet did I not refuse to go, but I will∣ingly gave my back to the smiters, and my cheeks to him that plucketh off the hair.

I gave my back to the smiters,] i. e. I gave my back to the whippers to whip it.

Thus may we interpret it, if Isaiah was thus used, that is, whipped upon the back by those which hated him; concerning which notwithstanding we have no relati∣on extant.

But that Isaiah was mocked, is certain, from Cap. 28.13. And they which mock, and make a fool of a man (as we use to say) among other scornful doings, do usu∣ally clap him on the back: To give the back therefore to the smiters, may signifie willing∣ly to be mocked, and made a fool of.

And my cheeks to them that plucked off the hair:] i. e. And my cheeks to them that plucked off the hair which grew there∣on.

This is the wont of mockers and scoffers, to pull them by the beard whom they mock and scoff, which they do some of them

so hard, as that they pluck off the hairs thereof.

Isaiah, as in many other things, so in this, was a Type of Christ; and what is here spoken of Isaiah in this verse, was more fully fulfilled in Christ, according to the letter, then was in him: Mat. 26.67. and 27.26.

I hid not my face from shame,] i. e. I did not hide my self for fear of any re∣proachful usage.

From shame,] Shame is put here for re∣proachful usage, per Metonymiam Effecti, be∣cause reproachful usage useth to cause shame, (though not in such as Isaiah was) yet in other kinde of men.

And spitting.] This also they use which contemn and mock a man; they spit at him, yea, even in his face.

7.

For the Lord God will help me,] i. e. For I said the Lord God will help me, and assist me, while I am about his mes∣sage.

Therefore shall I not be confounded,] i. e. Th••refore shall I not be ashamed, though they mock me, and contumeliously use me never so much.

Therefore have I set my face as a flint.] i. e. Therefore, to wit, because I said the Lord God will help me, am I resolved not to be ashamed, notwithstanding all the mock∣ings and contumelious usings which I meet with in the execution of my calling.

A face of flint may signifie a face that will not be ashamed or blush, because they which are ashamed and blush, look red; and the reason why they look red, is, be∣cause in that passion the blood flyeth to the face, and dyeth the skin, which it could not do if the face were flint.

8.

He is neer that justifieth me, &c.] This is an answer to a tacite Objection which may be made; For whereas Isaiah said, vers. 4. That God did waken his ear morn∣ing by morning, and that he had opened his ear, vers. 5. A Jew might say to Isaiah, that he was a counterfeit, and that the Lord God never spoke to him, or sent him; but that he ran, when he was never sent.

To which the Prophet here answereth, that in saying that God wakened his ear, and that God had opened his ear, he had spoken nothing but the truth; and that God, who was neer, would justifie him in what he had said.

He is neer that justifieth me,] i. e. God, who will justifie me in my sayings, and maintain that I have spoken nothing but the truth, is neer at hand, ready to justifie me, and to maintain my cause.

Who will contend with me?] i. e. Who dares implead me for speaking false?

He alludeth to the usage and courses of the Courts, where the Accuser and the Ac∣cused, the Plaintiff and Defendant, do plead their cause one against another; which pleadings one against another, he calls here contentions.

Let us stand together:] i. e. If any one will contend with me, let him come, and let us stand together, and contend each with other, or plead one against the other, before the Judge.

He alludeth to the standing together of the Plaintiff and Defendant, or Accuser and Accused, before the Judge, to plead their cause.

Who is mine adversary?] This is the same with that, Who will contend with me?

Let him come neer.] q. d. If any such be, let him come neer, and plead against me.

9.

The Lord God will help me,] Supple, In the maintenance of my cause.

Who is he that shall condemn me?] i. e. Who can justly condemn me, either as an adversary, by making it good, that I have spoken otherwise then true; or as a Judge, by giving sentence against me?

They all shall wax old as a garment,] i. e.

All mine adversaries, which contend with me, or condemn me, shall be con∣sumed, and waste away as an old gar∣ment.

Shall wax old,] i. e. Shall be consumed and waste away.

This he speaks in allusion to a garment, which we say waxeth old, not so much in regard of durance of time, as of the de∣caying, and rotting, and growing thred∣bare thereof.

The moth shall eat them up.] q. d. Some plague or other shall consume them, and eat them up, as the moth eateth up an old garment.

By the moth is meant some such plague or other, as the Lord useth to send upon obstinate and rebellious sinners to consume them, by a Metaphor taken from a moth, which eateth woollen garments.

10.

Who is among you that feareth the Lord?] This Sermon begun, as I said, at the fifth verse, and from that place hitherto the Prophet hath spoken of his own com∣mendation, partly by asserting the truth thereof, partly by answering Objections made against it; and this he did, not out of vain-glory, but to vindicate himself and his authority from contempt, that his Mi∣nistry might be the more fruitful: Here he having vindicated himself and his autho∣rity from contempt, begins his message; and first he addresseth himself to those which were obedient to Gods Word, say∣ing, Who is among you which feareth the Lord?

That feareth the Lord,] i. e. Which fear∣eth to offend the Lord.

The fear of the Lord is put Synecdochi∣cè, for all manner of worship and honor due to the Lord.

That obeyeth the voyce of his servant,] i. e. That obeyeth the Word of the Lord, which he speaketh to him by his ser∣vant.

Of his servant,] By the Lords servant here, may be meant Isaiah himself, whom God sent with this message to his peo∣ple.

That walketh in darkness,] q. d. Though he doth live in misery, and affliction, and sorrow.

Darkness is put often in the Scripture for misery, and affliction, and sorrow.

The Prophet speaketh to these Jews, as if they were even now in misery and af∣fliction, by their captivity in Babylon.

And hath no light,] i. e. And hath no joy or comfort at all, or hope of comfort, that he can see.

As darkness is often put for misery, and affliction, and sorrow: so light is put for prosperity, and comfort, and joy.

Let him trust in the Name of the Lord,] q. d. Let him trust in the Lord, and he will deliver him, and send him prosperity and joy.

In the Name of the Lord,] i. e. In the Lord.

And stay upon his God.] i. e. And rely upon his God for deliverance, for he will deliver him.

A Metaphor from a man leaning or stay∣ing himself upon a staff.

11.

But behold all ye that kindle a fire,] q. d. But behold all ye that sin against God.

He makes an Apostrophe here, to the sin∣ners and disobedient.

Sin is compared here to a fire, and well it may be, because as fire consumeth the wood in which it is, so doth sin destroy the wicked man. See cap. 9.18.

That compass your selves about with sparks] This is the same with the former sentence; For sin is like sparks of fire, which compass tow, or some such combustible matter: For as such sparks do quickly set the tow on fire, and consume it; so doth sin speedily consume the sinner whom it doth beset.

Walk in the light of your fire, and in the sparks which ye have kindled:] q. d. Go on and sport your selves in the pleasure of your sins.

This is an Ironical concession, like that of the Preacher, Eccles. 11.9. Rejoyce O young man in thy youth, and let thine heart chear thee in the days of thy youth; and walk in the ways of thine heart, and in the sight of thine eyes: But know thou, &c.

As he resembleth sin to fire, so he resem∣bleth the pleasure of sin to the light of the fire, (because all light is pleasant, and cheareth the spirits,) and to the sparks of the fire, because children use to make their pastime and sport with the sparks of fire.

This shall ye have of mine hand,] i. e. But this shall ye have of me: q. d. But take this from me, or thus much I will tell you.

Of mine hand,] i. e. Of me. A part put for the whole man, by a Synecdoche.

Ye shall lie down in sorrow.] i. e. Ye shall dye in your sorrowful condition; that is, in the captivity under which ye groan; for ye shall never be delivered out of it.

Ye shall lie down.] i. e. Ye shall dye. See cap. 43.17.

ISAIAH, CHAP. LI.

HArken to me ye that follow righteousness,] This is to be continued with the last part of the foregoing chap∣ter, as part of the Sermon there begun.

He turneth his speech again to the obe∣dient, and those which fear God, to whom he addressed himself at the first, Cap. 50.10.

Look unto the Rock whence ye are hewn,] This is a proverbial kinde of speech, the meaning whereof is explained in the se∣cond verse. By the Rock therefore is meant Abraham and Sarah, the Father and Mo∣ther of the Jews; not Abraham alone, for he is but a partial cause of children; but Abraham and Sarah together: For in procreation of children, the man is not without the woman, nor the woman with∣out the man. By those which are hewn out of the Rock are meant the Jews, which were the children of Abraham and Sarah, and which are here resembled to the stones which men hew out of a Rock.

And to the hole of the pit whence ye are digged.] i. e. And to the pit, or quarry, from whence ye are digged.

This is a repetition of the former sen∣tence.

The hole of the pit.] The hole of the pit is put periphrastically for the pit or quarry it self, which is an hole.

2.

Look unto Abraham your father, and Sarah which bare you,] This is an explana∣tion of those words which went immedi∣ately before.

For I called him alone,] i. e. For I call∣ed him out of Ʋr of the Caldees, when he had no children, Gen. 12.1.

The Prophet speaks here in the person of the Lord.

Him] i. e. Abraham your father.

Alone,] i. e. When he was without chil∣dren.

And blessed him,] He blessed him with abundance of wealth.

And encreased him.] He encreased him by giving him a seed as the Stars of Hea∣ven for multitude.

When God called Abraham out of Ʋr of the Caldees, Sarah went along with him, Gen. 12.5. And when he blessed him and encreased him, he blessed and encrea∣sed Sarah also. But yet Sarah is not men∣tioned here in any of these particulars, be∣cause God appeared onely to Abraham, Gen. 12.1. and blessed him, and encrea∣sed him principally; and Sarah onely for his sake.

3.

For the Lord shall comfort Sion,] q. d. Look, I say, unto the Rock from whence you are hewn, &c. Look unto Abraham your father, &c. For as the Lord called Abraham alone, and blessed him, and encreased him; So will he call Sion, though she is now a∣lone, as cap. 54.6. and 49.21. and will bless her with abundance of wealth; and will encrease her, by giving her many chil∣dren, as cap. 49.20.

By Sion is meant Jerusalem, of which he speaks as of a woman, by a Prosopopoeia.

Hence you may see to what end the Pro∣phet did bid the righteous to look to the Rock from whence they were hewn, &c. and to look to Abraham their father, &c. v. 1, 2. It was, that they might, by what he saith of Abraham, v. 2. believe that the Lord was able to do what he saith in this verse, that the Lord would do for Sion: for that which he saith here, that the Lord would do for Sion, is in a manner the same that he saith the Lord did for Abraham, vers. 2.

But if that which, he saith, the Lord would do for Sion here, be in a manner the same, as that was, which, he saith, the Lord did for Abraham, vers. 2. why doth he not say, the Lord will call Sion alone, and bless her and encrease her, (as he said of A∣braham, vers. 2.) but saith, The Lord will comfort Sion?

Ans. Before this call of Abraham, Abra∣ham had been never called of God; nor had he been blessed with that wealth which he afterwards enjoyed, neither had he had any children at all; so that he was not grieved for the loss of these things, because he never had these things to lose: But Sion had been called of God, for she had been the wife of God, but was put a∣way; and had been blessed with much wealth, but was bereft of it; and had had many children, but was deprived of them by the Babylonians; by reason of which she was in much sorrow and grief of heart at this time: Therefore doth the Prophet say of Sion, The Lord shall comfort Sion, rather (then as he did of Abraham) the Lord shall call Sion alone, and bless her, and encrease her, though her comfort con∣sisted in a manner in the same things.

He will comfort all her waste places, and he will make her wilderness like Eden, and her Desart like the Garden of the Lord.] These words are an amplification or de∣claration of those words which went im∣mediately before, to wit, of those, The Lord shall comfort Zion, and tell how the Lord would comfort her.

He shall comfort all her waste places,] By the waste places of Zion are meant those dwelling places, which the Babylonians had either broken down, or made desolate without inhabitant; these places, he saith, the Lord would comfort, by building up those which were broken down, and fill∣ing both the one and the other with chil∣dren of Zion, that is, with Jews. See cap. 49.9.

If the Lord would fill the waste places of Zion with children of Zion, then would God call Zion again, though she were alone, that she might have children by him: and then would he encrease Zion with chil∣dren, as he did Abraham, vers. 2.

And he will make her wilderness like E∣den,] i. e. And he will make all the Land of Judah, which lieth now untilled and neglected, and fruitless as a wilderness, like unto Eden for beauty fruitfulness, by which she shall gather great store of wealth.

Like Eden,] Eden was the most fruitful and pleasant Country of the East, in which the Lord planted Paradise, Gen. 2.10

And her Desart like the garden of the Lord,] q. d. Yea, he will make her Desart like the Garden of the Lord.

By the Garden of the Lord is meant Pa∣radise, or that Garden which the Lord planted in Eden, Gen. 2.10.

Therein.] i. e. In Sion, by reason of the comforts which the Lord will give her.

4.

Harken unto me,] This is spoken in the person of God to the Jews, as if they were now in captivity in Babylon.

For a Law shall proceed from me,] i. e. For I will give a command concerning your delivery out of Babylon.

Note, that the word Law, among the Hebrews, signifieth not onely a Law strictly taken, but also any Word of God whatso∣ever. See cap. 1.10.

And I will make my judgment to rest] Sup∣ple, Upon Babylon, which vexeth you, and useth you cruelly in your captivity.

A judgment is said to rest upon a people, when it remaineth long upon them.

For a light of the people.] i. e. That the Heathen may know by this my judgment, which I will make to rest upon Babylon, that I am the Lord.

That is said to be a light to the people, which is any way the cause to them of sa∣ving knowledge.

5.

My righteousness is neer,] i. e. My truth and fidelity is come neer unto you, to make good that promise which I made to you concerning your delivery out of Babylon.

Righteousness is taken here for fidelity and truth, of which he speaks as of a per∣son, by a Prosopopoeia.

My salvation is gone forth,] i. e. My sa∣ving power is gone forth, to wit, to save you out of the hand of the Babylonians.

Salvation is put here for Gods saving power (as it is also put sometimes for God himself, as cap. 12.2.) per Metonymiam Ef∣fecti: And he speaks of it (as he did of righteousness) as of a person, yea, as of a Champion, by a Prosopopoeia.

And mine arm shall judge the people:] And I will punish and smite the Babyloni∣ans, and other people that joyn with them to afflict you my servants the Jews.

The Isles shall wait upon me,] q. d. The Heathen when they shall see my judgment upon the Babylonians, and those that joyn with them, shall know, that I am the true God, and shall forsake their Idols, and wait upon me for Salvation in their distress.

The Isles] Concerning the meaning of this word Isles, see cap. 49.1.

And on mine arm shall they trust.] i. e. And they shall trust in me, by reason of my power and strength.

The arm is put here for the whole man: The arm (I say) which argues a mans power and strength.

This came to pass, when many Heathen, seeing what the Lord did to the Babyloni∣ans for his people the Jews sake, forsook th••ir Idolatry, and became Proselytes.

6.

My salvation shall be for ever,] i. e. My saving power shall never fail. See v. 5.

And my righteousness.] i. e. And my truth and fidelity, by which I perform whatsoever I have promised.

7.

Harken unto me ye that know righte∣ousness,] He speaks to the righteous among the Jews which feared him.

That know righteousness,] i. e. That love righteousness, and make much of it.

The people in whose heart is my Law] i. e. The people which love my Law.

Fear ye not the reproach of men, neither be afraid of their re••ilings,] q. d. Though the Babylonians, who hold you in captivi∣ty, reproach you, and revile you, and call you by ignominious names; yet being they are but men, fear them not, neither be a∣fraid of them.

8.

For the moth shall eat them up like a garment,] i. e. For the sword, or some plague or other, shall consume them, as the moth consumeth a garment. See Cap. 50. vers. 9.

And the worm shall eat them like wool;] i. e. And the sword, or some plague or o∣ther, shall consume them, as the worm eat∣eth and consumeth the wool.

But my righteousness shall be for ever, and my salvation from generation to generation.] i. e. But my Truth and my saving Power shall never fail; and if they never fail, then shall ye be safe, when they which re∣proach you shall be consumed.

9.

Awake, awake, put on strength, O arm of the Lord,] The Prophet speaks this to the Lord in his own person: yet it may be understood of the Lords speaking thus to himself, and stirring up himself for this work. See the like, cap. 63.11.

Because the Lord had suffered his peo∣ple to lie in captivity a long time, and did not shew his power in their deliverance, he might seem to be like a man asleep; therefore he saith, Awake, awake, put on strength, O arm of the Lord; Supple, That thou mayst deliver thy people out of Ba∣bylon, as thou hast promised.

Put on strength,] He alludeth to a mans putting on his garments when he awaketh, which he did put off, and lay aside, when he went to sleep.

O arm of the Lord,] i. e. O powerful God.

He speaks of God, as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and puts the arm, which is but part, for the whole man, by a Synecdo∣che; as Vers. 5.

As in the ancient days, and in the genera∣tions of old:] Supple, When thou didst bring the children of Israel out of the Land of Egypt, and out of the house of bon∣dage.

Art not thou it that hath cut Rahab?] i. e. Art not thou He which didst cut and hew the Egyptians to pieces?

It] This relateth to that, O thou arm of the Lord; by which, as I said, is meant the Lord himself.

Rahab] By Rahab is meant Egypt, and by Egypt the Egyptians; as Psal. 87. v. 4. And Egypt was called Rahab, because of her pride; for Rahab signifieth one that is proud; and Egypt carryed her self proud∣ly, at least towards Israel, Exod. 18.11.

And wounded the Dragon?] Supple, E∣ven to death?

By the Dragon he meaneth Pharaoh King of Egypt, whom the Lord overthrew in the red Sea: For the Prophet calls tyrants by that name. See cap. 27.1.

10.

Art not thou it which hath dryed the Sea? &c.] He meaneth, by the Sea, the red Sea, which the Lord divided, and through which he made a dry way for his people of Israel to pass, when he brought them out of Egypt: Exod. 14.21.

The waters of the great deep,] q. d. Even the waters of the red Sea, which was very deep.

For the ransomed to pass over?] i. e. For the Israelites which thou didst redeem out of Egypt, from the bondage which they suffered there, to pass over.

This is mentioned here, to strengthen the faith of the people in God: For if God had power to do such things heretofore, he hath as much power to do the like now, and to redeem his people out of Babylon now, as he had to redeem them out of E∣gypt in times past.

11.

The redeemed of the Lord] i. e. The

Jews, which are now in captivity in Baby∣lon.

He calleth these Jews the redeemed of the Lord, by anticipation; for as yet they were not redeemed, though afterwards they were.

Shall return,] Supple, Out of Babylon, where they are captive.

And come with singing unto Sion,] i. e. And come back with a great deal of joy to Jerusalem.

Everlasting joy shall be upon their heads,] He resembleth joy to a crown, therefore he saith, that it shall be upon their heads: q. d. They shall be crowned with ever∣lasting joy. See cap. 35.10.

And sorrow and mourning.] Supple, Which they now suffer by reason of their captivity.

12.

I, even I am he that comforteth you,] This is spoken in the person of the Lord to Zion; who fearing the great power of the Babylonians, could not receive that comfort from the promises of God, as she should do.

I, even I, &c.] q. d. I the Lord, who am the true and Almighty God, even I am he that comforteth you, &c.

That comforteth you,] i. e. That com∣forteth you now by my promises of your redemption, and will comfort you here∣after by performing what I promise.

Who art thou, that thou shouldst be afraid of a man that shall dye?] q. d. What a fearful woman art thou, that thou shouldst be afraid of the Babylonians, because they are many, which yet are but men, and shall dye?

This was that which made the Lords promise, of the redemption of the Jews out of Babylon, so hardly to be believed, to wit, the strength and abundance of men which the Babylonians had; and therefore the Lord would take this Objection or stumbling block away.

Who art thou?] This in the Hebrew is of the Feminine gender, and therefore is spoken to Zion, whom he speaks to, as to a woman or a mother, by a Prosopopoeia; as cap. 49.14.

And of the son of man which shall be made as grass?] i. e. And of the son of man, which shall be cut down, and wither as the grass.

This is a repetition of the former sen∣tence.

The son of man] Every man livin••, as he is man himself, so is he the son of a man.

13.

And forgettest the Lord thy Maker,] i. e. And art not mindf ll of the power of the Lord which made thee, who because he made thee, will have mercy upon thee.

That hath stretched out the Heavens, and layd the foundations of the Earth?] Sup∣ple, And therefore is of exceeding great power, power enough to turn the Babylo∣nians to nothing.

Hath stretched out the Heavens,] i. e. Hath made the Heavens. See Cap. 45. vers. 12.

And layd the foundations of the Earth?] See cap. 55.13.

And hast feared continually every day,] Supple, Lest thou and thy children should be destroyed by hard usage, and by fa∣mine.

Because of the fury of the oppressor,] i. e. Because of the fury of the Babylonian, which oppresseth thee and thy children.

As if he were ready to destroy,] i. e. As if he, i. e. the Babylonian, thy oppressor, would instantly destroy thee and thy chil∣dren, by hard usage, and by starving.

And where is the fury of the oppressor?] i. e. And what, I pray you, is become of the fury of the Oppressor?

This is to be pronounced with contempt, to vilifie the power and fury of the Baby∣lonian, when Zion feared.

And he speaketh as if the Babylonians were already destroyed.

14.

The captive exile hasteneth, that he may be loosed,] q. d. Behold, notwith∣standing all the fury of the Oppressor, the captive Exile already hasteneth, that he may be loosed.

The captive Exile] i. e. The Jew which is captive in Babylon, and liveth there as an Exile, or banished man.

Hasteneth, that he may be loosed,] i. e. Maketh haste already, that he may be loosed, supple, out of prison, that is, out of the Land of his captivity, from being a captive any longer.

He likeneth the Land of Babylon, in which the Jews were captive, to a prison, and alludeth thereunto; as cap. 42.7.

He speaketh here, as though the capti∣ved Jews were even then hastening to get out of their captivity.

But how did they hasten, that they

might be loosed? Ans. By sending Zorob∣babel to Cyrus, to entreat him to let them go free: And this was after Cyrus had sub∣dued Babylon; so that the Lord might well say, as he did Vers. 13. And whe••e is the fury of the Oppressor?

And that he should not dye in the pit,] i. e. And that he should not dye in the dun∣geon, as many of his Brethren have dyed, through such hardness as he hath there suffered heretofore, and which you are now afraid of.

By the pit is meant that part of the pri∣son which is called the Dungeon, which is as a pit under ground. But by this also he meaneth Babylon, or the Land of the Jews captivity, by a Metaphor.

Nor that his bread should fail.] i. e. And that he might not be starved in captivity for want of bread, as many of his brethren have been, and which you now fear: Supple, And he shall prevail.

15.

But I am the Lord thy God that di∣vided the Sea, &c.] The Lord prevents an Objection here which Sion might make: For Sion might say, But for all this, I have cause to be afraid, and to fear continually every day; for the Babylonians are men which are maliciously bent against me; and their fury is such, as that it cannot be withstood: To which the Lord here an∣swers, saying, I'l grant that the Babylo∣nians are men maliciously bent against thee; but yet I am the Lord, who am more mighty then all the men of the Earth; thy God, who will have a care of thee and pro∣tect thee; whose friendship is more to be esteemed of, then their enmity to be feared; who divided the sea, whose waves roared, and therefore am able to chastise them, be their fury never so great and tumultuous against thee: The Lord of Hosts is my Name, therefore can I give victory to whom I please, and trample under feet whom I will.

That divided the sea, whose waves roar∣ed;] He alludes to the division which he made in the red Sea for his people Israel to pass through, which he divided not∣withstanding the roaring of the waves: Exod. 14. v. 16, 21.

The Lord of Hosts is his Name.] i. e. The Lord of Hosts is my Name.

He putteth here the third for the first person; for the Lord speaketh here of himself.

This Name, The Lord of Hosts, intima∣teth a great deal of power; and the Lord mentioneth it here, to uphold Sion against the conceit which she had of the great power of the Babylonians, her Enemies or Oppressors.

16.

And I have put my words in thy mouth, &c.] And that it may be known, that I have not onely power to redeem thee O Zion, and thy children the Jews, but will also to restore all prosperity and joy to you, (and where power and will meet together, the effect must needs fol∣low,) I have put my words in thy mouth O Isaiah.

The Lord maketh a sudden Apostrophe to Isaiah.

And have covered thee with the shadow of mine hand,] See cap. 49.2.

That I may plant the Heavens, and lay the foundations of the Earth,] q. d. That I may plant the Heavens, and lay the foundati∣ons of the Earth, Supple, As I have deter∣mined to plant, and lay them, upon the Jews repentance; i. e. That I may make new Haevens, and a new Earth, according to what I have decreed, when the Jews have re∣pented.

That these words are not literally to be understood, but onely Metaphorically, is plain and manifest, and denyed by none.

Quest. But what is it which is meant by them?

Answ. The meaning is, as if he should say, that I may put a new face on things, and make the Heavens to give their light, and the Earth to flourish and be verdant, as when they were at first created; that is, That I may bring back all joy and gladness into the Land of Judah, where there is now sorrow and grief, &c.

For the understanding of which sence, note, that the Scripture saith of the Hea∣vens in times of great calamity that they are darkened, and that the Stars of Heaven give not their light, neither doth the Sun and the Moon cause their their light to shine; as cap. 50.30. cap. 13.10. And on the contrary, in times of great prospe∣rity it saith of the Heavens, that they give their light, and that the light of ths Moon is as the light of the Sun, and the light of the Sun is seven-fold, as the light of seven days, &c. as cap. 30. v. 26. Therefore to make new Heavens, is to make the Heavens to give their light as brightly and as clear∣ly,

as when they were at first created, and that signifieth to give or reduce great pro∣sperity and great joy.

And as for the Earth, during the time of the Babylonish captivity, the Land of Judah was accounted as a Wilderness, and as a Desart, because of the barrenness and squalidity thereof, vers. 3. When therefore the Lord saith, that he will lay the foun∣dations of the Earth, his meaning is, that he will make the Earth to flourish, and be as verdant as when it was at first created; and that signifieth, that he will take away that barrenness and squalidity under which the Land of Judah lay during the captivity, and make it as Eden, yea, even as the Garden of the Lord, as it was at the first Creation, (as is said, vers. 3.)

Where note, that by the Heavens are particularly here meant the Heavens, which were over the Land of Judah, as cap. 5.30. And by the Earth is particularly meant the Land of Judah, as cap. 24.17, &c. and that by a Synecdoche.

By this therefore that the Lord saith, That he will plant the Heavens, and lay the foundations of the Earth, is meant, that he will make the Land of Judah a joyful and a fruitful Land.

But it may be here asked, How it is to be understood that the Lord here saith, that he put his words into Isaiabs mouth, &c. that he the Lord might plant the Heavens, and lay the foundations of the Earth; that is, That he the Lord might give great pro∣sperity and joy to the Land of Judah, and make the Land of Judah a joyful and a fruitful Land?

Ans. As the Lord took away all prospe∣rity and joy out of the Land of Judah, and made it a barren and a doleful Land, because of the sins of the Jews which dwelt therein; so he was determined to reduce all joy and prosperity into it, and to make it a fruitful and a flourishing Land again, if the Jews would repent them of their sins. That therefore they might be induced to repent, he put his words into Isaiahs mouth, and covered him with the shadow of his hand, that upon his words they might repent, and up∣on their repentance he the Lord might bring back all joy and fruitfulness into the Land of Judah. And thus is the Lord said to put his words into Isaiahs mouth, that he the Lord might plant the Heavens, and lay the foundations of the Earth.

That I may plant the Heavens,] Here is a Metaphor taken from a Gardiners plant∣ing Trees or Herbs.

And lay the foundations of the Earth,] Here is a Metaphor from a Builder.

And say unto Sion, thou art my people.] This might the Lord say, when he had brought back the Jews out of Babylon to Sion, and clothed Sion with them as with an ornament, as cap. 49.18. which he did wh••n they turned to the Lord.

Thou art my people.] Supple, Whom I will protect, as a King his Subjects, from all thine Enemies.

Because of the sins of the J••ws the Lord denyed them his protection, and gave them over into their Enemies hands, to wit, the Babylonians, for a while: but up∣on their repentance he received th••m into his favor and protection again.

17.

Awake, awake,] q. d. Thou O Jerusa∣lem, which art drunken with the cup of Gods fury, and faln into a deep sleep through thy drunkenness, Awake, awake.

Stand up,] q. d. Arise, and stand upon thy legs.

He alludeth here to drunken men, who can neither keep open their eyes, nor stand upon their feet, so long as the wine is with∣in them; but when they have slept that out, they both awake, and get upon their legs.

The calamity and affliction with which God afflicted Jerusalem at this time, is here compared to a cup of wine, or ra∣ther some poysoned drink, with which, so long as Jerusalem was drunk, Jerusalem is to be understood to have been under af∣fliction; but so soon as she had digested it, it is to be conceived that her affliction was at an end.

O Jerusalem,] He speaks to the City of Jerusalem, as to a woman, yea a mother, by Prosopopoeia; and by this puts her in comfort, that her calamity is come to an end.

Which hast drunk at the hand of the Lord the cup of his fury,] i. e. Which hast drunk that cup which the Lord mingled in his fury, and gave thee with his own hands to drink.

Thou hast drunken the dregs of the cup of trembling,] i. e. Thou hast drunk off that cup, which the Lord gave thee to drink, to the very bottom.

The cup which the Lord gave Jerusa∣lem to drink, is here called the cup of trem∣bling, ab effecto, because it caused trem∣bling in those which drunk it.

The dregs] In a cup which is mingl••d with poyson, or any bitter stuff, the poy∣son, or the bitter stuff, sinketh to the bot∣tom, and lieth there as dregs: The dregs therefore, as they are the lowest in a bit∣ter potion, or potion of poyson; so they are the bitterest and strongest of all the potion. To shew therefore the grievous∣ness of Jerusalems affliction, the Prophet saith, that she drunk up the very dregs of the cup of trembling. See Psa. 75.8.

And wrung them out.] q. d. Thou hast not left a drop behinde.

A Metaphor from those which wring such clothes which have lien in water, till they have wrung out thereof every drop of the water.

Note here, that the Prophet preventeth a tacite Objection: For because he said to Jerusalem, Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, by which he intimateth that Jerusalems misery was drawing to an end; It might be objected, that Jerusalems case was so miserable, and she so comfort∣less and voyd of friends, as that she was never likely to recover her former state, or see any happy days. That therefore the Prophet might prevent this, he acknow∣ledgeth the state of Jerusalem to be exceed∣ing miserable, and that Jerusalem had no friends to comfort her; and this he doth from these words, Thou hast drunken the dregs of the cup o•• trembling, to vers. 21. But he saith, that notwithstanding this her miserable and comfortless condition, the Lord would comfort her, and redeem her out of her misery: And this he doth from Vers. 21. to the end of the Chapter.

18.

There is none to guide her among all the sons which she hath brought forth,] He al∣ludeth here to one that is drunk, and can scarce stand upon his legs, who hath need of some body to hold him up, and to guide him to his house, or his bed, there to sleep while he is sober; and so persists in the Metaphor which he used in the former Verse.

By the sons of Jerusalem are meant the Jews, which had been inhabitants of Je∣rusalem, but now put out by the Babyloni∣ans.

The Prophet sheweth here the miserable condition of Jerusalem, which she was in when the Babylonians did afflict her, and keep her captive, and speaks of it, as if she even then suffered it.

Note here the Enallage of the person, how he passeth from the second to the third; for he speaketh of Jerusalem in the third, to whom he spoke in the second per∣son just before.

Neither is there any that taketh her by the hand, of all the sons which she hath brought up.] This is a repetition of the former sentence.

That taketh her by the hand,] Supple, To stay her up, or uphold her, or guide her, &c.

This must add to the misery of Jerusa∣lem, That all her children should be taken away from her, or else brought to as bad a condition as her self, so that none could help her, or afford her any comfort.

19.

These two things are come unto thee, &c.] Here in this Verse he sheweth what was meant by the cup of trembling, and the cup of the Lords fury, mentioned Vers. 17.

Note here the Enallage of change of person again, how he returns again from the third to the second person.

Who shall be sorry for thee?] i. e. Who shall pity thy case? q. d. And there is none to pity thee.

Pity is a grief or sorrow, conceived at another mans misery.

Desolation and destruction, and the famine and the sword:] q. d. Desolation and de∣struction, that is, the famine and the sword.

Note, that that middle Particle, And, is a Note of declaration or explication, and signifieth as much as, that is. For the two things which he saith are come unto Jerusalem, are the Famine and the Sword; but he nameth them twice: for desolation and famine are the same, and destruction and the sword are the same.

Desolation] By desolation is meant famine here, per Metonymiam Effectus, because fa∣mine causeth a desolation in Cities.

Destruction] By Destruction is meant the Sword, per Metonymiam Effectus, because the Sword worketh destruction, and de∣stroyeth whithersoever it cometh.

Note, that because it could not well be understood what he meant by desolation

and destruction in this place, therefore he adds the famine and the sword, to explain his meaning.

By whom shall I comfort thee?] q. d. And yet there is no man to comfort thee: For as for the Babylonians, they reproach thee, and revile thee, vers. 7. and use all cruel∣ty to thee, cap. 47.6. And as for thine own children, they are in as sad condition as thy self, and are not able to afford thee any comfort; for they have fainted, &c.

It is some ease to one in misery to have some body to pity him, and to think that he hath some friends left to comfort him: but to know that there is none to pity, nor a friend left to comfort, this breaks the very heart.

20.

Thy sons have fainted,] i. e. Thy sons have fainted, or are faint, for want of bread and food to strengthen them.

They lie at the head of all the streets,] i. e. They lie some dead, some ready to dye, through famine and the sword, at the en∣trance of every street.

Quest. What streets of what City are here meant?

Ans. The streets of the City of Jerusa∣lem may be here meant: But then under∣stand this of that which happened present∣ly after the taking of Jerusalem, for not long after the Jews were carryed from thence captive to Babylon. Or the streets of the City of Babylon may be here meant, where no doubt but many Jews dyed in the streets, in the time of their captivity, for want of food, and by reason of that cruelty which was used to them.

As a wilde Bull in a net,] Understand here, they are; q. d. They are as a wilde Bull in a net: i. e. Some of thy sons have fainted, others be dead, or ready to dye, at the head of every street. And if any be in health and strength of body, yet being he is in chains, and in prison and captivi∣ty, he is but as a wilde Bull in a net, or toyl, whose strength can avail him no∣thing, so that none of thy sons are able to comfort thee.

Note, that these words, Thy sons have fainted, they lie at the head of the streets, they are as a wilde Bull in a net, are not to be understood collectivè, but disjunctivè, or distributivè, as I have expounded them.

They are full of the fury of the Lord,] i. e. They are full of the calamities and mise∣ries, which the Lord in his fury hath pour∣ed out upon them.

The fury of the Lord is put here, by a Metonymy, for calamities and miseries proceeding from the Lords fury.

The rebuke of thy God.] This is a repeti∣tion of the former sentence.

Rebuke signifieth properly a chiding; but as Gods blessing is not meer verbal, so is not his rebuke and his cursing; but whom he rebuketh, or curseth, he afflicteth.

Therefore hear now this, &c.] q. d. Though thy misery be thus great, and thou hast none to comfort thee, no not of all thy sons, neither King, nor Prince, nor Priest, &c. yet notwithstanding I will comfort thee.

Therefore is put here for yet notwithstand∣ing.

Thou afflicted,] i. e. Thou Jerusalem which art afflicted.

And drunken, but not with wine.] i. e. And drunken, but not with wine and strong drink, which are pleasant to the pallate, and with which most men are drunk; but with a bitter potion, a potion of poyson, a potion which I the Lord mingled for thee to drink in my fury.

22.

That pleadeth the cause of his people,] Supple, Against their Enemies; And will now plead thy cause against the Babyloni∣ans, which afflict thee and oppress thee.

He which pleads a mans cause for him in a Court of Justice, is said to defend him, and to contend for him: and from hence to plead a mans cause, is taken for to de∣fend a man in any kinde whatsoever, and to fight for him, and be his friend.

Behold I will take out of thine hand the cup of trembling,] Supple, Which I gave thee to drink, vers. 17.

By this is meant, that he would afflict Jerusalem no longer.

Even the dregs of the cup of my fury,] This is put, by an Hypallage, for Even the cup of the dregs of my fury. For Jerusalem had left no dregs in the cup, she had drunk them up clean, as all Expositors expound the seventeenth Verse.

By the cup of the dregs of his fury, is meant the cup in which were those dregs of his fury which Jerusalem drunk up, and wrung out.

Thou shalt no more drink it again.] q. d. Thou shalt not be thus afflicted any more.

Note, that these words, no more, do not

always signifie Eternity, but sometimes a long space of time onely, as suppose time within the memory of man.

23.

But I will put it into the hand of them that afflict thee,] But I will fill it up again, and put it into the hands of the Babylonians which afflict thee, for them to drink.

The meaning is, that he would deliver Jerusalem out of the hands of the Babylo∣nians which afflicted her; and would give the Babylonians into the hands of the Per∣sians to be afflicted by them.

Which have said to thy Soul,] i. e. Which have said to thee.

Here is a synecdoche; For the Soul, which is but part, is put for the whole woman: for he spoke of Jerusalem as of a Mo∣ther.

Bow down, that we may go over,] Supple, Thee: i. e. Lie down flat on the ground, that we may trample upon thee.

And thou hast layd thy body as the ground, and as the street to them that went over,] Supple, Thee: q. d. And thou hast been fain to lay thy body flat on the ground to them, and they have trampled upon thee, as upon the ground whereon they walk.

The Eastern Conquerors were wont to tread upon them whom they had conquer∣ed: So Joshua and the men of Israel did put their feet upon the neck of the Kings whom they had conquered, Josh. 10.24. And in allusion to this it is said, Psal. 110.1. The Lord said to my Lord, Sit thou at my right hand, until I make thine Enemies thy footstool. And some did thi•• with more pride and insulting then others did. But whether our Prophet doth allude to this custom or no, I cannot say; onely I say, that by those expressions he would shew the proud carriage, and the cruelty of the Babylonians towards Jerusalem and the Jews.

ISAIAH, CHAP. LII.

AWake, awake,] This may be joyned with the fore∣going Chapter.

He speaks here to Jeru∣salem, as he did cap. 50. vers. 17. and bids her, a∣wake out of her drunken sleep, which was caused by the cup which she drank of, cap. 51.17. intimating thereby, that the end of her miseries was at hand.

Put on strength,] This strength is opposed to the trembling which the cup of the Lords fury wrought, cap. 50.17.

He speaks of strength here Metaphorical∣ly, as of a garment: and when he hath called to Jerusalem to awake, he bids her put on her strength, in allusion to a man, which when he awakes in a morning, puts on his garments.

O Zion,] i. e. O Jerusalem.

The Prophet speaks here in his own person.

Put on thy beautiful garments,] i. e. Put on thy best apparel, such as thou usest to wear at festival times, and times of joy.

He alludeth to the manner of women, who have one garment for times of mourning, others for times of joy: and intimates, that a time of joy was approach∣ing to Jerusalem, by her redemption, and the redemption of her children out of cap∣tivity, when he bids her, put on her beau∣tiful garments.

O Jerusalem, the holy City;] Why Jeru∣salem is called the holy City, see Cap. 48. vers. 2.

He speaks to Jerusalem, as to a woman, yea a mother, by a Prosopopoeia, as be∣fore.

From henceforth there shall come no more into thee the uncircumcised, and the unclean.] i. e. The Babylonians shall no more come into thee, who have of late come into

thee, and trod thee down.

By the uncircumcised and unclean are generally meant the Heathen: see cap. 35. v. 8. but here, by a Synecdoche generis, the Babylonians.

2.

Shake thy self from the dust,] q. d. A∣rise from off the ground on which thou fittest, and shake off the dust which is up∣on thee: that is, as if he should say, Leave off thy mourning.

He alludeth to the manner of Mourners in old time, which were wont in their heaviness to sit on the ground in the dust. See cap. 3.26. and cap. 47.1.

Arise] From off the ground.

And sit down,] Supple, On thy wonted Throne. See cap. 47.1.

Loose thy self from the bands of thy neck,] i. e. Loose the iron bands from off thy neck. An Hypallage.

He speaks of such iron bands as Cap∣tives were wont to wear about their necks: which bands they wore either in token of their captivity, or that they might be either linked thereby one to another, or to some posts, that they ran not a∣way.

O captive Daughter of Zion.] i. e. O Je∣rusalem which art now a captive to the Ba∣bylonians.

Daughter of Zion.] i. e. The Daughter of Zion is put here for Zion, that is, Jeru∣salem. See cap. 1.8.

3.

Ye have sold your selves] i. e. Thou and thy Children the Jews have sold your selves.

How the Jews sold themselves into the hands of the Babylonians, see cap. 50. vers. 1.

For nought,] i. e. Without mony; for the Babylonians gave them no mony to serve them as they did.

And ye shall be redeemed without mony.] i. e. And ye shall be freed, yet ye shall not give mony to the Babylonians to set you free: for ye shall be redeemed by force out of their hands.

4.

My people went down aforetime into Egypt to sojourn there,] Supple, And when they were there, the Egyptians did grie∣vously afflict them, but I delivered them out of their afflictions.

All this is here to be understood.

Of the Israelites going down into Egypt, read Gen. 46.6. Of their affliction in E∣gypt, read Exod. 1.8, &c. Of their deli∣very, read Exod. cap. 12, 13, 14.

And the Assyrian oppressed them without cause.] i. e. And after that, Sennacherib the King of Assyria did oppress my people, having no just cause (on his part) so to do: Supple, But I did redeem them out of his hands.

All this is here to be understood also.

Concerning Sennacheribs oppressing the Jews, and their delivery from his oppres∣sion, see Cap. 36, 37, of this Book.

5.

Now therefore] Supple, That I delivered my people first out of the hand of the E∣gyptian, and then out of the hand of the Assyrian; and the Babylonian hath now carryed my people the Jews into captivi∣ty, and doth there use them with all cru∣elty.

What have I here?] i. e. What do I see in the Babylonian, Supple, which I saw not in the Egyptian and Assyrian?

That my people is taken away for nought:] Supple, By the Babylonian; and I should not take them out of the hand of the Ba∣bylonian, as well as I did take them out of the hand of the Egyptian and Assyrian.

All this is here to be understood: so that there is a great Brachylogy or curtness of speech in these two, viz. the fourth and fifth Verses.

For nought:] i. e. Without cause, as vers. 4. Or without mony, as vers. 3.

They that rule over them,] i. e. The Ba∣bylonians which rule over my people.

Make them to howl,] i. e. Make them to cry and make pitiful lamentation, by reason of the cruelty with which they use them.

The Lord giveth reasons here, why he should deliver his people out of the hands of the Babylonians, as well as he did out of the hands of the Egyptians and Assyri∣ans; yea, why he should rather do it: For the Babylonians used his people more cru∣elly, then either the Egyptians or the Assy∣rians did.

And my Name continually every day is blasphemed.] Supple, By the Babylonians, who say that I am not able to deliver my people out of their hands.

This Blasphemy of the Babylonians was occasioned, partly by the Jews themselves which were in captivity, because they staggered at the power of God, and doubt∣ed whether he were able to deliver them out of the hands of the Babylonians or no.

See cap. 49. v. 24. cap. 50. v. 2, &c. and Rom. 2.24.

My Name] i. e. I.

6.

Therefore my people shall know my Name,] i. e. Therefore my people shall know me; to wit, How powerful I am, and how faithful in my words to them: and they shall know me to be such, by my delivery of them out of Babylon.

They shall know in that day, that I am he that doth speak.] i. e. They shall know in that day in which I shall deliver them, that I, who now speak unto them, am the Lord God: For in that day I will do that, which none but the Lord God can do.

In that day,] Supple, In which I shall deliver them out of their captivity in Ba∣bylon.

Here is a Relative without an Antece∣dent.

I am he] i. e. By He is meant He 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, the Lord God.

I am he that doth speak.] Here is an Hy∣pallage, or transposition of words: For, I am he that doth speak, is put for I that do speak am he.

7.

How beautiful upon the mountains are the feet of him that bringeth good tydings,] The good tydings here spoken of, are the good tydings of the Jews deliverance out of the hands of the Babylonians. And the Pro∣phet here, to shew the certainty of this, that the Jews should be delivered out of the hands of the Babylonians, speaks as though the Jews were already delivered, and that a Messenger were in sight, which brought news from Babyl••n to Jerusalem of their deliverance: And therefore he saith of the Messenger to them which stood by, as though they saw him coming, Behold, how beautiful upon the mountains are the feet of him that bringeth good tydings! &c.

How beautiful—are the feet of him, &c.] i. e. How welcome is he, and how doth the sight of him rejoyce our hearts!

The feet, which are but part, are put here for the whole man, by a Synec∣doche.

They are said of the Hebrews, to have beautiful feet, which come with joyful news, because men willingly behold their coming (which is performed by the feet) and are rejoyced at it.

Ʋpon the mountains,] Jerusalem was compass••d about with mountains: There∣fore, as though this Messenger were coming over the mountains towards Jerusalem, he saith, How beautiful upon the mountains are the feet, &c.

That publisheth peace,] i. e. That tells abroad, that prosperity and happiness is befaln the Jews in Babylon, by their deli∣very by Cyrus.

That bringeth good tydings of good,] Sup∣ple, Which is befaln the Jews in Baby∣lon.

That publisheth Salvation,] i. e. That tells abroad, that Salvation is come to the Jews in Babylon.

Salvation,] By salvation is meant the delivery of the Jews out of captivity.

That saith unto Sion,] By Sion is here meant Jerusalem, the holy City, which he speaks of as a woman or mother, by a Pro∣sopopoeia.

Thy God reigneth.] God is said to reign in general, when he doth shew, by any act worthy his greatness, that he is King; and in particular here he is said to reign, be∣cause he shewed his Kingly Power in the delivery of his people out of the hands of their Enemies the Babylonians.

That which Isaiah speaketh here of a Messenger bringing good news of peace and salvation, befaln the Jews in Babylon, Saint Paul speaks of the Apostles and Mi∣nisters of Christ preaching peace and sal∣vation by Christ: and this may both do; Isaiah in the first, Saint Paul in the second and sublime sence: For (as I have often said) as the temporal miseries of the Jews under their Enemies were a type of our spiritual miseries under Sin and Satan, that grand Enemy of mankinde: so were the Deliverances of the Jews out of those miseries, types of our deliveries by Christ, and of that Salvation which we have by him. And the Holy Ghost doth often so or∣der the words of the Prophets, that they shall signifie as well one, as the other, word by word in particular.

8.

Thy watchmen shall lift up the voyce,] i. e. Thy watchmen, which shall stand up∣on thy towers, shall lift up their voyce, and cry, and shout aloud for joy, O Sion.

He alludeth to the Watchmen which use to stand upon the Towers of great Cities, to give notice of any danger, or any great company approaching to the City. See cap. 21.5.

Why these Watchmen shall lift up their

voyce, he tells a little after, viz. because they shall see when the Lord bringeth again Zion.

But why doth h•• mention the Watch∣men here, rather then any other?

Ans. Because they shall see, when the Lord bringeth Si••n again, before any o∣ther, as being placed in the high Towers, and set purposely to watch what com∣panies approach to the City.

With the voyce together shall they sing,] i. e. They shall sing with a loud voyce.

Together] This word signifieth All.

For they shall see] Supple, From the Towers whereon they stand.

They shall see eye to eye,] i. e. They shall see very plainly and evidently, and not be deceived in their sight.

When the Lord shall bring again Sion.] The Preposition To is here to be under∣stood, as also it is left to be understood in the Hebrew Text, cap. 35.10. and cap. 51.11. though it is there expressed in our Translation, and not here: The sence therefore of this place is this; When the Lord shall bring again to Sion: that is, When the Lord shall bring his people back again out of Babylon, the place of their captivity, to Sion their own City.

Here is such an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in those words, cap. 49.8. To cause to inherit the desolate heritages. Yet by Sion may be here meant the Jews, the children and inhabitants of Sion; either as the same Jews are called Jacob, because they are the children of Jacob, cap. 41.14. Or as Kir is taken for the Citizens and Inhabitants of Kir, cap. 22.6.

9.

Ye waste places of Jerusalem,] See cap. 51.3.

The Lord hath comforted his people,] Sup∣ple, Which were in captivity in Babylon, by setting them free again.

He hath redeemed Jerusalem,] Supple, Out of her captivity: For she also was a captive, vers. 2. and cap. 49.21.

He speaks of the City of Jerusalem as of a captive.

He speaketh also, as if the Lord had comforted his people, and redeemed Jeru∣salem already at this time. And so do the Prophets often speak, before the thing they speak of is come to pass, to signifie, that it shall as surely come to pass, as if it were al∣ready come.

10.

The Lord hath made bare his holy arm,] i. e. The Lord hath shewed his peerless power, viz. in overthrowing the Babylonians (whose power was thought in∣vincible,) and in delivering and bringing back again his people out of captivity.

Note here, that the arm of the Lord is put for the power of the Lord; and there∣fore is it put for the power of the Lord, be∣cause the Prophet speaks here of the Lord as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and the strength and power of a man is seen in his arm.

Again, because that a man, when he would shew his arm, must strip up the sleeve of the arm, and make it bare, he puts the making bare of the Lords arm, for the shewing of his power.

His holy arm,] i. e. His matchless arm, his peerless power: For the word holy sig∣nifieth that which is separated from other things by way of excellency. See Notes, cap. 6.3.

And all the ends of the Earth] i. e. All they which dwell at the ends of the Earth, that is, All the Heathen.

Shall see the salvation of our God.] i. e. Shall see the Salvation which our God hath wrought for his people, which were captive to the Babylonians, by Cyrus.

11.

Depart ye, depart ye,] This is spo∣ken in particular to the Levites which were in Babylon, intimating that they might go freely thence out of captivity: and it is spoken, as if Cyrus had already subdued Babylon, and vanquished the Babylonians, and given the Jews leave to depart thence to their own Land.

Go ye out from thence,] i. e. Go ye out from Babylon.

Here is a Relative put without an Ante∣cedent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Touch no unclean thing,] q. d. Touch no unclean thing, thereby to defile your selves, and make your selves unclean.

The unclean things here mentioned, were such as caused legal uncleanness in those that touched them, or such as those were which we read of, Levit. 11.24, 25, 26, &c. and Lev. 22.4, &c. which uncleanness was not to be upon the Levites, when they did any way minister about the vessels of the Lord, that is, about the vessels of the Temple or Sanctuary, because they were holy things.

Go out of the midst of her,] i. e. Go out of her, that is, out of Babylon.

Be ye clean,] i. e. If ye are clean, keep your selves clean: If ye are not clean, but are defiled by touching some unclean thing, be ye cleansed and purified, that ye may be clean.

That bear the vessels of the Lord.] i. e. O ye Levites.

By the vessels of the Lord are here meant the vessels of the Sanctuary, or of the Tem∣ple, which were consecrated to the ser∣vice of the Lord; which kinde of vessels the Levites were appointed to carry, Numb. 1.50. and 2.8, &c. By these therefore which bore the vessels of the Lord are meant the Levites, which were appointed to carry those vessels. See Ezra 8.30.

Note here, that when the Babylonians had taken Jerusalem, Nebuzaradan, one of the Captains of Nebuchadnezzar King of Babylon, carryed the vessels of the Temple away into Babylon, 2 King. 25. vers. 14, 15, &c. These vessels there continued du∣ring all the time of the Jews captivity; and when Cyrus delivered the Jews out of captivity, he gave them also these vessels of the house of the Lord, which were brought from Jerusalem, to carry to Jerusalem back again, Ezra 1. vers. 7, 8, &c. And being that the Levites were by their Office to carry them, he saith to the Levites, Touch no unclean thing, be ye clean, ye which bear the vessels of the Lord.

12.

For ye shall not go with haste, nor go with flight,] i. e. The Prophet prevents an Objection here: For whereas he bids the Levites which were unclean, to purifie themselves, they might object and say, It may be we shall not have time to purifie our selves: for we may go out of Babylon in haste, and by flight; and they which go in haste, and by flight, cannot finde so much time and leasure, as to purifie them∣selves. To prevent this Objection there∣fore, the Prophet saith, Ye shall not go out with haste, nor go with flight.

For the Lord will go before you, and the God of Israel will be your reerward.] He giveth a reason here, to prove, that they should not need to go out with haste, nor go with flight: And the reason consists in this, that they that go out of any place in haste, or go with flight, they haste and fly because they are in fear: But they which shall go out of Babylon need not to be in fear of any thing; for they need not to fear any thing, who have the Lord to go before them, and the Lord to come after them, Psal. 23.4. But they which shall go out of Babylon shall have the Lord to go before them, and the God of Israel to be their reerward: Therefore they need not go in haste, or go with flight.

For the Lord will go before you,] Supple, as a Captain, and will secure you against all that shall go about to oppose you, or set upon you in the front.

And the God of Israel will be your reer∣ward.] q. d. And the God of Israel will march in your Reer, and come behinde you, and defend you, so that none shall fall upon your backs.

13.

Behold my servant shall deal prudent∣ly,] This is the beginning of a new Ser∣mon, wherefore many make it the begin∣ing also of a new Chapter.

That this and the next Chapter is meant of Christ, at least in the second and more sublime sence, no Christian ever denyed, and many Jews have confessed it: For in∣deed no Scripture of the Old Testament hath so many plain characters of Christ together, as this hath; which are so plain, as that they might seem rather to have been written after Christs time, then to have been foretold of Christ so many ages before.

But yet (I doubt not) but that as it is understood of Christ in the second and more sublime sence; so it is to be under∣stood of some other in a first and meaner sence. But of whom it is so understood is a question, yet I take it to be understood of the Prophet Jeremy, as being, by rea∣son of his many sufferings, a most express type of Christ; and to him it will very well agree.

Behold my servant shall deal prudently,] q. d. Behold my servant Jeremy shall be∣have himself wisely, in the execution of that Prophetical Office, into which I shall put him.

He speaks here in the person of God.

He shall be exalted, and extolled, and be very high,] Jeremy was in great esteem and account with the Caldeans in his life time, Jer. 39. vers. 11, &c. and cap. 40. And his memory was precious with Alex∣ander the great, and others, after his death.

14.

As many were astonied at thee (his visage was so marred, more then any man, and his form more then the sons of men.) q. d.

As many shall wonder to see or hear that he should be so despitefully used, and cast into prison, yea into a dirty dungeon, and there pine with hunger and stink, and noysomness, &c.

Note here first, that a preterperfect tense is put for a future. Note secondly, that Tò thee is put for Tò him, a second for a third person; and that the second and the third person are used here promiscuously of one and the same man, to wit, Jeremy. Note thirdly, that Jeremy is here said to have his visage marred more then any man, and his form more then the sons of men, because Jeremy was much changed in his counte∣nance because of his hard usage and cruel imprisonment, which is able to alter the countenance of any man, and to make the most beautiful face to look ill-favored.

Concerning Jeremy's hard usage and im∣prisonment, see Jerem. 37. v. 15. cap. 38. v. 6, 28, &c.

15.

So shall he sprinkle many Nations,] Supple, With astonishment and admirati∣on: that is, So shall he make many Nati∣ons to admire at him, even to astonish∣ment, &c.

Understand this especially of the Baby∣lonians, and the Nations which were under them.

As they admired at Jeremy, to see or hear of his pitiful looks, which he had by hard usage, vers. 14. So here they shall admire at him for his gift of Prophecy, and other virtue, which they shall see and understand to be in him.

Shall he sprinkle] This word is used here Metaphorically.

So Pindarus, Pyth. Od. 8.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I adorn Alcmaon with Crowns, And I besprinkle him with an Hymn.

The Kings shall shut their mouths at him,] The Kings shall admire at him, even to si∣lence.

Understand this especially of the King of Babylon, and the Kings which served him.

Silence, as it is a sign of other things, so it is sometimes a sign of wonder and ad∣miration.

For that which had not been told them, shall they see,] i. e. And they shall see; that is, And they shall believe that which he had foretold, and which they never heard before from any of their Wiz∣zards.

For is put here for And.

That which had not been told them,] Sup∣ple, By any of their Wizzards or South∣sayers, but was told them by him.

Shall they see,] Shall many Nations and their Kings believe.

To see is sometimes taken for to believe. See Notes, cap. 6.10.

And that which they had not heard] i. e. And that which they had not heard from any of their Wizzards or Southsayers, but they heard from him.

Shall they consider.] i. e. Shall they think upon, as they which seriously think upon that which they believe shall surely come to pass.

The Nations and their Kings, which saw many things exactly fulfilled in their days which Ieremy had foretold, were thereby induced to believe many other things which Ieremy had foretold, though they were not at that time as yet ful∣filled.

That which Ieremy foretold, and the Kings and Nations believed; and that which they heard from him, and consider∣ed, may be meant especially (and is meant, as I conceive) of that which Ieremy pro∣phecyed of the Iews being in captivity, and serving the Babylonians seventy years; of which see Ierem. 25.11.

ISAIAH, CHAP. LIII.

WHo hath believed our report?] This must be continued with the end of the for∣mer Chapter: for the bet∣ter Connexion whereof, some understand the Ad∣versative Conjunction But: q. d. But who hath believed our report? i. e. B••t who, supple, among you, O ye men of Iudah and Ierusalem, have believed what I Isaiah, and other the servants of the Lord, have re∣ported to you, supple, concerning your delivery out of the Babylonish Capti∣vity?

The Prophet here foreseeing that the Nations and Kings would reverence Iere∣my, and believe what he prophecyed to them concerning their happy success, takes occasion, from their readiness to believe what Ie••emy prophecyed to them of their good success, to complain of the Iews slowness to believe what he and other ser∣vants of the Lord prophecyed to them con∣cerning the happy event of their captivity out of Babylon: q. d. The Gentiles will believe Ieremy prophecying to them of their good success; but ye Iews will not believe me, nor any other servant of the Lord, prophecying to you of your deliver∣ance out of Babylon.

And to whom is the arm of the Lord re∣vealed?] i. e. And who (among you, O ye men of Judah and Jerusalem) hath be∣lieved, that the power of the Lord is such, as I and other the Lords servants have delivered to you? that is, That it is such, as that he is able thereby to deliver you out of the hand of the Babylonians, be the strength of the Babylonians never so great.

To whom] Supple, Of you, O ye men of Judah and Jerusalem.

The arm of the Lord] i. e. The power of the Lord.

The arm of the Lord is put here for the power of the Lord, by a Metonymy, as cap. 52.10.

That which made the Jews to despair, and not to believe what the Prophets pro∣phecyed concerning their delivery out of Babylon, was, the great strength of the Ba∣bylonians, and that world of men which were under them, and ready to serve them: wherefore, to remove this obstacle out of their mindes, the Prophets often alledged the power of God, and put them in minde of that, though they did not listen to it with that ear as they should have done, nor believe it.

Revealed] i. e. Revealed with effect; that is, with that effect which was intend∣ed, which was, that they should believe what was revealed.

Thus much of the first or meaner sence of this Prophecy, as it concerned Jeremy: I return now to the second or sublime sence, as it concerneth Christ.

CHAP. 52. Vers. 13.

Behold my servant] These are the words of God the Father, concerning his Son Je∣sus Christ.

Christ Jesus, though he were the Son of God, yet might God call him his servant, in respect of that work which he gave him to do, Joh. 4.34. & 9.4. and in that, that Christ took upon him the form of a servant, Philip. 2.7.

Shall deal prudently,] Supple, In the managing of that work which I shall give him to manage.

He shall be exalted, and extolled, and be very high.] These words signifie all one and the same thing, viz. That Christ should be exalted both in Heaven and Earth, for the wise managing of his Fathers work.

14.

As many were astonied at thee,] i. e. As many shall wonder at him.

He puts a preterperfect tense for a future, and thee for him, by an Enallage of the person.

His visage was so marred more then any man,] This was fulfilled in Christ, when he was buffeted, spit upon, scourged, crown∣ed with thorns, &c. Matth. 27. For the sufferings of Christ after this manner could not but ma•• his visage, though it were in it self very comely.

And his form more then the sons of men.] This is a repetition of the former sen∣tence.

15.

So shall he sprinkle many Nations,] Supple, With admiration.

The Kings shall shut their mouths at him,] q. d. The Kings of the Gentiles shall be e∣ven silent, and not able to speak for won∣dering at him.

For that which had not been told them, shall they see,] i. e. And that which had not been told them by any other then by Christ and his Apostles and Servants (which shall be inspired by him) shall they see and believe.

Shall they see,] i. e. Shall they believe. See cap. 6. v. 10.

That which he saith here, that the Gen∣tiles and their Kings should believe, was, the Gospel of Christ, which was preached unto them in its due time, and which they believed being preached unto them. See Rom. 15.21.

And that which they have not heard] Sup∣ple, From any other, then from Christ, and his Apostles and Servants.

Shall they consider.] Supple, With faith∣ful and believing hearts.

This last is a repetition of the forego∣ing sentence.

Note here, that the Holy Ghost hath so ordered the words of the Prophet, as that they do not onely signifie what Jeremy prophecyed of in the first and meaner sence, and what the Babylonians believed; but they signifie also what Christ and his Apostles preached to the Gentiles, and they received.

Note again, that the prosperous suc∣cess of the Babylonians over the Jews (which was here especially meant in the first sence) seems to have been a type of that happy and prosperous estate, which the Gentiles should enjoy, and do enjoy, by Christ, over their spiritual Enemies, which is here meant in the second and sublime sence: For probable it is, that the tem∣poral happiness which the Nations enjoy∣ed, and the success which they had in their worldly affairs, was sometimes a type of the spiritual happiness which the Gentiles were to have by Christ.

CHAP. 53.

1.

Who hath believed our report?] q. d. But who among you, O ye Jews, hath be∣lieved our report? That is, q. d. But though the Gentiles have believed the Go∣spel, and will believe it, yet who among you, O ye Jews, hath beleeved the Gosp••l which we have preached unto you?

We understand Tò But here, as many Interpreters also do.

This is spoken in the person of Christ and his Apostles to the Jews, and hereby the unbelief of the Jews is foretold and prophecyed of, Joh. 12. vers. 38. Rom. 10. vers. 16.

And to whom is the arm of the Lord re∣vealed?] i. e. And to which of you (O ye Jews) is the Gospel so revealed by us, as that he doth believe it.

This is a repetition of the former sen∣tence; and by the arm of the Lord is meant the Gospel o•• Christ.

But how cometh the arm of the Lord to signifie the Gospel of Christ?

Ans. The arm of the Lord signifieth the power of the Lord, (as was said in the first Exposition of this place:) And therefore, because the Gospel is called the power of God unto salvation, Rom. 1.16. may the arm of the Lord be put to signifie the Gospel, which is the power of God, by a Metonymi∣cal Metaphor.

Note, that Isaiah and other Prophets of the Lord, preaching to the Jews of their delivery out of the Babylonish captivity, and the Jews of that time not giving cre∣dit to what Isaiah and the other Prophets preached, were a type of Christ, and of his Apostles and Disciples, preaching to the Jews the Gospel (in the time of the Go∣spel,) and of the infidelity of the Jews then living, in not believing the Gospel which was preached to them. And that which Isaiah and other Prophets of the Lord preached to the Jews, concerning their delivery out of the Babylonish capti∣vity, might well be a type of the Gospel preached to the Jews in after-days: for the delivery of the Jews out of their tem∣poral and bodily afflictions, was a type of the spiritual and eternal Salvation which they had by Christ, which Salvation is contained in the Gospel.

2.

For he shall grow up before him as a tender plant, and as a root out of a dry ground:] Having explained the Text from the thirteenth Verse of the foregoing Chapter hitherto, according to the second and sublime sence thereof, I return now to the first and meaner sence of what fol∣loweth.

For he shall grow up] i. e. Now Jeremy shall grow up.

Note, that the Particle For is not a Con∣junction causal here, but signifieth as much as Now: as where it is said, Now the Birth of Jesus Christ was on this wise, Mat. 1.18. And now all this was done, that it might be fulfilled, &c. Mat. 1.22.

The Prophet doth here describe that servant of the Lord, which he spoke of, Cap. 52.11. even Jeremy, and foretells what manner of man he should be, and what should befall him in his life time, and in his death.

Before him] i. e. Before the Lord, Sup∣ple, As a Servant before his Master: For this phrase intimateth the relation of a Servant to his Master. See 1 King. 10.8.

As a tender plant, and as root out of a dry ground:] Note, that these words [out of a dry ground] relate as well to those [a ten∣der plant] as to those [a root.] Now a tender plant, or a root, which springeth out of a dry ground, doth not thrive so well, as that which groweth in a fertile soyl, neither is it so luxuriant, but small, and slender, and skragged.

The Question therefore will be, Why Jeremy is here compared to a tender plant, or root, growing up out of a dry ground?

Ans. Some say, to signifie, that he should be a man of a meagre and spare body: O∣thers, to shew, that he should be a man but of small fortunes, and of little wealth and worldly estate.

As a root] By a root understand here a sprout sprouting out of a root, by a Meto∣nymy, as cap. 11.10.

The Prophet, by likening Jeremy here to a tender plant and root, seemeth to intimate, that Jeremy should serve the Lord in his tender y••ars; and so he did, for the Lord call••d him while he was a childe, Jer. 1. vers. 6.

He hath no form or comeliness:] i. e. He shall not be a man of any amiable face or lovely countenance.

He puts a preterperfect tense for a fu∣ture.

When we shall see him] i. e. When he shall be born, and shall live among us.

There is no beauty that we shall desire him.] i. e. We shall see no loveliness in his visage.

Jeremy is thought to have been a man of a sad, wan, and meagre countenance.

3.

He is despised and rejected of men,] i. e. He shall be despised and disrespected of men.

He putteth here a present or a preterperfect tense for a future, as before.

A man of sorrow,] i. e. A man full of sorrows, and as it were composed there∣of.

And acquainted with griefs:] i. e. And a man which feeleth griefs throughly.

This speech is metaphorical, and seemeth to be taken from such, who not onely know one another by sight, or by hear-say, but are familiarly conversant and throughly acquainted one with another, by conversing long together.

We hid as it were our faces from him.] To wit, As though we scorned to look upon him, or as though we abhorred him.

4.

Surely he hath born our griefs, and car∣ryed our sorrows,] q. d. Whereas Jeremy hath been a man of sorrows, and acquainted with griefs, truly we were they which did put him to these griefs, and to these sor∣rows, by those afflictions which we layd upon him.

The griefs and sorrows which Jeremy did bear, they call their griefs and their sorrows, because they proceeded from them, and they were the cause and authors of them, by that hard usage with which they used him.

This is spoken in the person of those good and godly Iews, which lived after the taking of Ierusalem by the Babylonians, who by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reckon themselves among those wicked Iews which persecuted and tormented Ieremy.

Yet we esteem him stricken, smitten of God, and afflicted.] q. d. Yet we esteemed him as stricken of God, and smitten and afflicted by his just judgment; As though he had had been a most notorious sinner, and that God would not suffer him to escape, but would stir up the people to take venge∣ance of him for his sins, and particular∣ly for his prophecying against Ierusalem,

and against the Temple, Jerem. 26.9.

Note, that we must understand those words, Of God, as well after stricken and afflicted, as after smitten.

5.

But he was wounded for our transgres∣sions,] q. d. But he was not stricken of God, and smitten and afflicted by him, in way of vengeance; but he was wounded of us, through our hardness of heart, and ha∣tred, and malice against him.

For our transgressions,] i. e. Through our transgressions; to wit, Because we were wicked.

Note, that the Hebrew Prefix, Mem, sig∣nifieth Through, as well as For, and deno∣teth the efficient cause, and whatsoever is reducible thereto, as well as the final: and therefore the Preposition From must either be taken here in the same latitude as the Hebrew Prefix Mem is; or else (while we interpret the Text according to the first and meaner sence) we must render Mem, Through, or By reason of.

Note secondly, that by the transgressions here spoken of, are meant the Jews hard∣ness of heart, by which they would not believe what Ieremy prophecyed; and their hatred and malice which they conceived a∣gainst him, because he prophecyed not unto them pleasing things, but such things as they could not endure to hear of: For because he reprehended them for their sins, and prophecyed of their overthrow, and the overthrow of the City and of the Tem∣ple, and of their captivity by the Babylo∣nians, they conceived such hatred and ma∣lice against him, as that they thought no affliction or punishment too much for him, no though they killed him.

He was bruised for our iniquities:] This is a repetition of the former sentence.

The chastisement of our peace was upon him, and with his stripes we are healed.] q.d. Yet we said, (Supple, when we wounded and bruised him, that) the chastisement of our peace was upon him, &c.

Understand here those words, Yet we said; for those and the like words are often left to be understood, as cap. 33.14. Ioh. 7. v. 28. Acts 1. v. 4. Understand also those, When we wounded and bruised him; which are easie to be understood, from the foregoing words.

The chastisement of our peace was upon him,] i. e. That chastisement was upon him, which would appease the wrath of God, and procure our peace.

As Ahab thought of Elijah, that he was he which troubled Israel, 1 King. 18.17. So did the Jews think at this time of Jere∣my. And as our Saviour said to his Disci∣ples, that the time cometh, that whosoever killeth you, will think that ••e doth God ser∣vice, Joh. 16.2. So did the Jews think even now concerning Jeremy, that they did God good service in persecuting and afflicting him; yea, they thought it a meritorious work, and that God, though he had threatened them with the sword, yet he would give them peace for afflicting and persecuting him.

And with his stripes we are healed.] i. e. And by the stripes which we lay upon him, shall we be healed; that is, shall we be delivered from the grief and fear which we conceive from that calamity which is threatened against us.

This is, for sence, the same with the foregoing words: and as for the phrase and metaphor of healing, we have the like, Jerem. 6.14.

6.

All we like sheep have gone astray,] i. e. All we have erred from the Command∣ments of the Lord, and have sinned against him.

The Law of the Lord is often likened to a way, and the transgression thereof to a going astray, and erring from that way.

We have turned every one to his own way,] i. e. Every one hath followed his own lusts, and what liketh him best.

And the Lord hath layd on him the ini∣quity of us all.] i. e. And yet the Lord hath suffered us all to afflict him and smite him, as though he were the onely sinner, and we were all innocent.

And is put here for Yet.

The Lord hath layd on him] i. e. The Lord hath suffered us to lay on him.

Note, that Verbs Active do often carry with them the signification of permitting or suffering among the Hebrews.

The iniquity] Iniquity is taken here for punishment and affliction proceeding from their iniquity; that is, proceeding from their hatred and malic••, as the cause there∣of, and lighting upon Jeremy, per Meto∣nymiam causae.

7.

He was oppressed,] The Prophet speaks here again in his own person, and he speaks of things to come as of things present or past, after a Prophetique manner.

Yet he opened not his mouth:] To wit, through impatience, but bare all pati∣••ntly.

He is brought as a Lamb to the slaughter,] i. e. He was brought to his sufferings as a Lamb is brought to the slaughter: for as a Lamb goeth quietly to the slaughter, so did he to his sufferings, shewing all meekness and gentleness of spirit therein.

Note here the confusion of tenses, how the preterperfect and the present tense are confounded together, and used as if they were the same tense.

As a sheep before the shearers is dumb,] Sheep, though they are under the hands of the shearer, are dumb, and cry not, though the shearers cut off their fleeces, and take them away.

So be openeth not his mouth.] Viz. Through anger and impatience, though his Enemies delt never so ill with him.

8.

He was taken from prison, and from judgment,] Jeremy was put into prison (to which he was condemned, under a shew and pretence of justice) by Zedekiah King of Judah, Jerem. 32.2. and he was de∣livered thence by Nebuchadnezzar King of Babylon, Jer. 39.11, 12, 13, 14.

From judgment,] i. e. From Imprison∣ment, which he calls judgment, because he was condemned to it (as we said) under a shew or colour of justice.

And who shall declare his generation?] i. e. Yet who can declare the men of his generation? that is, the men of his age, amongst whom he lived, to wit, how wick∣ed and malicious they were?

And is put here for Yet, or But yet: And by his generation is meant the men of his age amongst whom he lived, as Matth. 11.16. Acts 13.36. And who shall declare, is put here for who can declare; the Future tense of the Indicative mood for a Potential.

For he was cut off from the land of the living] q. d. For though the Babylonians did de∣liver him out of prison, yet at length the Jews (amongst whom he lived) took him and put him to death in Egypt.

It is likely that the Jews which fled into Egypt, and lived there, had leave from the King of Egypt to exercise Authority and Jurisdiction among themselves, and that by this Authority and Jurisdiction they did put Jeremy to death.

For the transgression of my people was he stricken.] i. e. He was slain through the wickedness of my Brethren and Country∣men the Jews.

For is put here for Through. See Vers. 5.

9.

And he made his grave with the wick∣ed, and with the rich in his dea••h;] i. e. And when he was dead, he was buried a∣mong the wicked, and among the rich.

Jeremy being condemned and put to death in Taphnes, a City of Egypt, as a Malefactor, by the Jews, who had leave from the King of Egypt to exercise Autho∣rity and Jurisdiction among themselves while they were in Egypt, was no doubt buried by the Jews, as a Malefactor, among the Malefactors; and so did he make his grave with the wicked. But afterwards his body was removed and buried among the Kings of Egypt, because of the high esteem which the Egyptians had of him, by rea∣son of his sanctity of life, and of the gift of Prophecy, which was in him. Yea, A∣lexander the great removed his bones from Taphnes to Alexandria, and there adorned them with a rich monument; And so did Jeremy make his grave with the Rich in his death.

Because he had done no violence, neither was any deceit in his mouth:] i. e. Because he had not offended either in deed, or in word: For there was no violence in his actions, nor fraud in his speech.

Note, that these words relate to those which went immediately before, to wit, to those, with the rich in his death, as con∣taining a reason why he was so honorably interred, which was, because he was a righteous and an holy man.

10.

Yet it pleased the Lord to bruise him,] q. d. Though he had not offended either in deed or in word, yet it pleased the Lord to suffer them to bruise him.

To bruise him,] i. e. To suffer them, to wit, the Jews, among whom he lived, to bruise him. See vers. 6.

He hath put him to grief,] i. e. He hath suffered them to put him to grief.

When thou shalt make his Soul an offering for sin,] q. d. Yet when thou shalt bruise him, and put him to grief; i. e. Yet when thou shalt suffer the Jews to bruise him, and put him to grief.

The Prophet maketh an Apostrophe here to the Lord.

His Soul] i. e. Him.

Here is Synecdoche partis; for a part is

put for the whole man.

An offe ing fo•• sin,] Note here, that the word in the Original, which is here ren∣dered an offering for sin, is ASCHAM, which signifi••th properly and primarily sin; but by a Metonymy it may signifie sometimes an offering for sin, sometimes a punishment for sin, and sometimes him which is afflicted or punished for sin; yea, by a Catachresti∣cal Metonymy, it may not onely signifie a punishment for sin, and him that is punished for sin; b••t a puni••hment or affliction in general, which is inflicted upon a man, not for sin, but with a pretence onely of sin, and for a subject of affliction and punishment; that is, For any one which is afflicted and punished, if he be afflicted or punish••d as if he were guilty, though he be not guil∣ty: As the word CHETE, which signifieth sin as ASCHAM doth, signifieth sometime, by a Metonymy, a punishment injustly inflict∣ed, because it is inflicted, not upon one that is guilty, but upon one that is only thought to be guilty: as will appear Genes. 31.39. And sometimes again it signifies him that is so punished.

That therefore which is here rendered an offering for sin, must be rendered a pun∣ishment, or a subject of punishment and af∣fliction; or else we must interpret an offer∣ing for sin, a punishment, or subject of pun∣ishment and affliction, making Tò an offer∣ing for sin of eq••al latitude with the He∣brew word ASCHAM; for which we may have a warrant even from the Apostle: For the Apostle doth sometimes make a word of another language to be of equal latitude with an Hebrew word, though in its own nature it is too narrow for it: So doth he make the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to speak the truth, to be of equal signification with the Hebrew word AMAN, which signifieth not onely to speak truth, but also to be firm and constant, Eph. 4.15. But more of this in the Pre∣face.

Note, that whereas many passages of this book have a twofold sence, one re∣lating to some History before Christ, ano∣ther to something more neerly concerning Christ; and this Prophecy relateth both to Jeremy as the Type, and to Christ as the An∣titype: And whereas the words in the He∣brew Text are so ordered and chosen, as that they do signifie both these sences, which cannot so well be expressed in any other language as in that: The Transla∣tors of our Bible aymed more at that sence which immediat••ly concerned Christ (as being more sublime, and as it were the ker∣nel, whereas the ot••er is but as it were the shell) then at the other. Wherefore they not having words to signifie both sences, so fit as they are signified in the Hebrew, chose words which signified what is immediately prophecyed of Christ the Antitype, rather then what is prophecyed of the Type.

The Lord is said here to make Jeremy a punishment, or a subject of punishment and affl ction, because he suffered the Jews to punish him and afflict him; who though he spoke nothing to them, but the Word of the Lord, yet did they punish him and afflict him as a Malefactor; as for other reasons, so because he prophecyed against Jerusalem, and against the Temple, Jer. 26.

He shall see his seed,] q. d. He shall even then beget children.

By seed he meaneth children, but not na∣tural children, but spiritual, begotten not by the seed of the flesh, but by the seed of the Word. Thus doth Saint Paul call him∣self a father, and s••ith, that he begot the Corinthians through the Gospel, 1 Cor. 4. v. 15. See the like, 1 Pet. 1.23. In a word, Those whom Je emy won to God by his Ministry, are here called his seed, or his children.

It is a greater wonder for Jeremy to be∣get spiritual children in his afflictions, then if he had been never afflicted: for af∣flictions occasion offences, and are as stum∣bling blocks in the way of those which would come to God.

He shall prolong his day••,] q. d. And though thou dost bruise him, and put him to grief, yet he shall prolong his days.

Jeremy lived a long time, considering his afflictions and persecutions; yea, he lived a good while after he was carryed a∣way into Egypt.

And the pleasure of the Lord shall prosper in his hands.] i. e. And he shall convert many, and bring th••m into the right way which have erred; which is a work which is well pleasing to the Lord, and which it was the Lord will and pleasure to com∣mit to him.

11.

He shall see of the travel of his Soul,] i. e. He shall see the fruits of his pains

and travel which he shall take, in con∣verting and turning many to God.

The travel of his Soul,] i. e. His tra∣vel.

The Soul, which is but a part, is put here for the whole man.

And shall be satisfied:] i. e. And shall take content and delight therein.

These words contain a Metaphor, and a Metonymy; the Metaphor is taken from a man which hath hungered and thirsted, and now is satisfied with meat and drink: The Metonymy consisteth in that, that such fulness or satisfaction bringeth content and a kinde of delight with it. Now as a man, which hath been pinched with hunger and thirst, taketh delight and content in his fulness, when he is satisfied; so did Jere∣my, who hungered and thirsted after the Conversion of the Jews, take delight and content in their conversion, whom he had converted.

By his knowledge shall my righteous servant justifie many,] i. e. My servant Jeremy (who notwithstanding the calumny of the Jews) is a righteous man, and performeth my work uprightly, shall, by the knowledge which he hath of my Will and of my Law, bring many who have sinned to repentance, whereby they shall be justified from their sins.

For he shall bear their iniquities.] i. e. For he shall take away their sins.

He speaketh of sins or iniquities here, as of dirt or filth (by a Metaphor,) which he that takes away, that he might cleanse the place which is defiled herewith, taketh up upon his shoulders in a Basket, and so carryeth or beareth away.

Jeremy took away the sins of many, by preaching to them the Word of God, and by reclaiming them by his holy conversa∣tion.

If Paul may be said to save some by his preaching and conversation, Rom. 10.14. and he which converteth a sinner from the error of his way, may be said to save a Soul, Jam. 5.20. Then may Jeremy also be said to justifie many, and to bear or take away their iniquities, by his preaching and holy living.

12.

Therefore will I divide him a portion with the great, and he shall divide the spoyl with the strong, &c.] This is spoken of Je∣remy in the person of God, and that which the Lord saith here of Jeremy, was per∣formed when the Babylonians took Judah and Jerusalem: For when the Babylonians had took Jerusalem, and had conquered Judah with the sword, Nebuzaradan, Cap∣tain of the Guard of King Nebuchadnez∣zar, did so much respect Jeremy, as that he gave him victuals and a reward, and gave him the choyce of his dwelling, to dwell where he himself would: Jer. 40.5. See also Jer. 15.11.

Therefore I will divide him a portion, &c.] This Relative word Therefore, relates not so much to what went before (though it may also relate to that) as to what fol∣loweth after in this Verse, to wit, to that, Because he hath poured out his Soul unto death, &c. q. d. Because he hath poured out his Soul unto death, &c. Therefore I will di∣vide him a portion, &c.

I will divide him a portion with the great,] i. e. I will divide him a portion with the Babylonians, which are great in power: For when the Babylonians have overcome Judah and Jerusalem, and taken the spoyls thereof, they shall give Jeremy a portion of the spoyls, and of the Land which they have taken.

And he shall divide the spoyl with the strong,] This is a repetition of the former sentence.

Because he hath poured out his Soul unto death:] i. e. Because he did not fear death, but did willingly hazard his life in preach∣ing the Word which I gave him to preach, and in performing the work in which I employed him. See Jerem. 26. vers. 13, 14, 15.

And he was numbered with the transgres∣sors,] i. e. And because he was accounted as a Malefactor for doing my work, and preaching my Word, and was imprisoned and used as a Malefactor.

And he bare the sin of many,] And be∣cause he bore the sin of many.

Jeremy may be said to bear the sin of many, either because he brought them to repentance, and so bore, that is, took a∣way their sin, of which see vers. 11. Or because he suffered many grievous things at the hands of the Iews, through their ha∣tred and malice towards him; of which see vers. 5. And in this last sence, the sin of many, is taken for the hard usage and punishment which they did inflict upon Ieremy through their sin, that is, through their hatred and malice which they bore

against him, by a Metonymie: And this last Sense seemeth most agreeable to this place.

And made intercession for the transgres∣sours] i. e. And because he made interces∣sion and prayed to God to have mercy up∣on them, who did persecute and imprison him.

VERSE 2.

For he shall grow up before him] Having interpreted this Chapter from the second verse hitherto in the first & meaner sense, I returne to the Second verse to interpret this Chapter from thence to the end, in the second and more sublime sense.

For he shall grow up] i. e. Now the Messiah (called the Servant of the Lord, Cap. 52.13. shall grow up.

Before him] i. e. In his Service.

As a tender Plant, and as a root out of a dry ground] i. e. As a tender Plant and as a root which springeth out of dry ground; For as a plant or root which springeth out of a dry ground doth not thrive so well as that which groweth out of a fertile soile, neither is so luxuriant, but is small and slender and skragged: So Christ shall not be (in regard of worldly riches) any great man; neither shall he abound with world∣ly wealth.

So farre was Christ from having any a∣bundance of worldly riches, as that he had not of his own where to lay his head, Matth. 8.20.

By saying that he shall grow up as a ten∣der plant, he intimateth that the Messiah should be imployed in the Lords worke in his tender yeares, and so he was, Luke 2.46.

He hath no forme and comelinesse, and when we shall see him, there is no beauty that we should desire him] This some would have to be understood of Christ all the time of his mortality: And they which do so, do and must apply it to the outward condition and estate of Christ in respect of wealth and honour and worldly pompe; For they cannot apply it to the feature and form and beauty of his body: For it is ge∣nerally received that Christ was a man of a goodly countenance and frame of body, and to him do many apply that of the Psal∣mist according to the letter: Thou art fairer than the Children of men, grace is pow∣red into thy lips &c. Psal. 45.2.

Others would have this to be understood of Christ only in his latter dayes, and dayes of his suffering, in which dayes though Christ was naturally beautiful, & of a lively countenance, his beauty was much marr••d, and his countenance d••formed by the spit∣tings, buffettings, wounds, and griefs which he susteined.

3.

He is despised and rejected of men] i. e. He shall be despised and rejected of men.

He useth a Praeterperfect T••nse for a Fu∣ture after a Prophetique manner, to shew the certainty of what he speaks of.

Christ was sufficiently despised when they said of him in contempt, This fellow, Mat. 12.24. and 26.61. And when they called him Glutton, Wine-bibber, A friend of Pvblicanes, and Siners: Matth. 11.19. And when they said he was a Samaritane and had a Divell, Iohn 8.48. And when they put a Crowne of Thornes upon his head, and a robe upon his back, and a Reed in his hand, and bowed the knee before him, and mockt him, saying; Haile King of the Jewes, Matth. 27.29. &c.

And rejected of men] To omit how often Christ preached unto the people, and was not heard, and how often he would have gathered Jerusalem as a Hen gathereth her Chickens under her wings, but she would not. Matth. 23.37. Then was he rejected to the full, when they asked Barabbas, and refused Jesus, Matth. 27. v. 17.20.

A man of sorrowes and acquainted with griefes] Then was Christ truly a man of sorrowes and acquainted with griefe, when he was wounded with Thornes, b••ffeted and spit upon, and forced to carry his own Crosse, and at last was crucified as a Malefactor, Matth. Cap. 26.27.

And we hid as it we••e our faces from him] Supple, O••t of our hard hearts as not af∣fording him any pitty: Or out of disdaine, as not vouchsafing to give him a kinde look.

This is spoken in the person of those Jewes and others, whose heart God had touched with the sight and hearing of Christs sufferings, and which did after∣wards believe in him: See Luke 23. v. 47.48.

4.

Surely he hath borne our griefes and car∣ried our sorrowes] q. d. He hath borne ma∣ny griefes, and carried many sorrowes, es∣pecially on the Crosse; But surely those griefes and these sorrowes which he hath borne, and which he hath carried, are our griefes and our sorrowes, that is, are griefes

and sorrowes which he susteined for us and for our sins. See 1 Pet. 2.24.

By Griefes and Sorrowes are meant Meto∣nymi••e the Torments and punishments which Christ suffered, which torments and punish∣ments caused griefes and sorrows, and those torments and punishments they call theirs, beca se Chri••t suff••red them for their sins.

St. Matthew applyeth this passage of the Prophet, to Christs delivering those which were vexed with Divells, and healing all those which were sick, Matth, 8. v. 16, 17. As though the Prophet had foretold these things of Christ in these wordes: But how can St. Matthew say that these words are to be understood of Christs casting out Di∣vells and healing those which were sicke, when as they are to be understood of Christs suf∣ferings?

Ans. What Christ suffered, he suffered for this end, that he might take away our sinnes and all the miseries which are come upon us by reason of our sins, such as is the pow∣er of the Devill over us, sicknesse, diseases, death, &c. The Prophet therefore prophe∣sying that Christ should beare sorrowes, and carry griefes, did by consequence pro∣phesie that he should take away our sicknes∣ses and diseases, and all other miseries which befell us by reason of our sins. And our Saviour Christ that he might assure us that it was He which should take away all our miseries, and sicknesses, and distresses, and sinne, which was the cause of all ac∣cording to this Prophesie of Isaiah, would give us as it were a pledge thereof in this; That he healed many which were sick, and cast out devils while he yet lived upon the earth. And hence it is that St. Matthew u∣sed this prophesie as he did, Mat. 8.16, 17.

But Note here that though St. Matthew had alleadged this Prophesie sufficiently to his purpose, if he had taken them in the same generall Sense as the Prophet spake them: yet because the words also which the Prophet useth will in a particular man∣ner serve his purpose, he useth them in a particular manner for that end, and makes this the particular sense of them: Himselfe took our griefes and carried our sorrowes, Or Himselfe took our infirmities, and bore our sicknesses. As if he said, Himselfe took away the Infirmities and sicknesses with which we were vexed; contracting the generall Sense of the words, to a particular conteined in the Generall.

We observed a passage not much unlike to this. Cap. 9.1.

To take infirmities and to beare sicknesses, signifieth in St. Matthews sense to take away infirmities and sicknesses, and that by a Me∣taphor taken from a man which when he taketh away any filth or sweepings of a House or Stable, puts them in a basket, and takes the basket and setteth it upon his shoulders, and so beareth it away.

Yet we did esteeme him stricken, smitten of God and afflict••d] Supple, For his own sins, as though he had been some transcendent sinner, whom Gods vengeance would not suffer to goe unpunished.

5.

But he was wounded for our transgressi∣ons] q. d. But he was not smitten and af∣flicted for his own sins, but he was woun∣ded for our transgressions: for if we had not sinned, he had not been wounded.

He was bruised for our iniquities] This is a Repetition of the former Sentence.

The chastisement of our peace was upon him] q.d. He was chastised, That is, He was wounded and bruised, that he might pur∣chase our peace, and make peace between God and us, which were at enmity before; See Ephes. 2. v. 16, 17.

And with his stripes are we healed] Sup∣ple, Of our sins which are the wounds and diseases of our soule. See 1 Pet. 2.24.

6.

And the Lord hath laid on him the iniquity of us all] i. e. And the Lord hath laid on him the punishment which was due to us all for our iniquities.

Iniquity is put here Per Metonymiam Ef∣ficientis, for punishment which is the effect of iniquity.

The Lord is said to have laid on Christ the iniquity, That is, the punishment due to us all for our iniquities, though he was crucified by the hands of men, because they which crucified Christ and tormented him, did no more then God had determined that they should do, Acts 4. v. 27, 28.

7.

He was oppressed and he was afflicted, yet he opened not his mouth] This speakes the great meeknesse and patience which Christ should shew in the midst of all his sufferings; Read 1 Pet. 2.23.

8.

He was taken from prison and from iudge∣ment] i. e. He was taken from the Prison, That is, from the Judgement seat, Supple, and was carried to Golgotha the place of execution. See John 19. v. 13, 14, 15.

We reade not that Christ was any other∣wise

in Prison, then that he was in the cu∣stody of Souldiers, sometimes in one place and sometimes in another; the last in which he was thus Prisoner, was at the Judgement seat, Iohn 19.15. &c. Wherefore I take the Conjunction, And, here for a note of declaration, and Judgement for the Judgment seat or place where men accused were wont to be judged, as Cap. 3. v. 14. And that by saying (And from Judgement) He declareth what he meaneth by saying from prison.

For who shall declare his generation] i. e. And who can tell of the men of that age in which he lived, To wit, how wicked they were and maliciously bent against him.

For he was cut out of the Land of the li∣ving] q.d. For though the Judge had pro∣nounced him innocent John 18.38. And he had done no viol••nce, neither was any de∣ceit found in his mouth, yet did they put him to death.

For the transgression of my people was he stricken] i. e. Through the transgression and wickednesse of my people was he slain, for beca••se they were malitiously bent a∣gainst him, therefore did they slay him. See Acts 2.23.

Note that the Fathers doe for the most part understand those words (And who shall declare his Generation) of the eternall and divine Generation of Christ: And it will agree very well with the Context, if we take And, for, Yet, and the For follow∣ing for And. q.d. Yet who can declare his eternall Generation? That is, Yet for all this, was he God eternally begotten of the Father by a divine and eternall Generati∣on, which no tongue is able to declare: And he was cut out of the Land of the li∣ving, &c.

When a man heareth such things as these are concerning Christ, except he be deeply rooted in the faith of Christs divinity, he will be ready to stagger at the beliefe of Christs Godhead; Therefore it may be very opportune here, to mention his eternall Generation, and to say in the sense of the Fathers; Yet who can declare his Generation?

9.

And he made his Grave with the wic∣ked, and with the rich in his death] i. e. And when he was dead, he was buried in the Vale, which lay at the Foot of Golgotha where the Malefactours which were pub∣likely p••t to death were wont to be buried or cast out. And he was buried in the Se∣pulcher of Joseph of Arimathea, who was a rich man, Matth. 27.57. Matth. 27.70. whose Sepulcher was hewen o••t of a rock, in a part of that Vale, though remote from that particular part of that Vale, where the Malefactors were either cast out or buried.

Adri••homius in his description of Hieru∣salem and the places adjacent, maketh Golgotha, where Christ suffered, a Mount. And in one part of the Valley which lieth at the foot of that Mount; He saith, The Malefactors which were put to death on Golgotha (the place of publike execution) were either cast out or buried; And in a∣nother part thereof he placeth the Sepul∣cher in which our Saviour was buried. So that Christ may be said to be buried with the wicked, in that he was buried in the same Vale in which the Malefactors were bu∣ried (though he was not buried just in that place of the Valley in which they were buried;) And he may be said to be buried with the rich, because he was buried in the Sepulcher of Joseph of Arimathea, who was a Rich man.

Againe, certaine it is that our Saviour Christ suffered upon Golgotha, which was the publike place of execution, where all Malefactors, which were condemned to death, suffered. And being that Golgotha was the place where Malefactors which were condemned to death suffered; it is not to be doubted but the Malefactors which were put to death, were buried ei∣ther there, or nigh thereunto: For such is the custome of all places even at this day to bury those which are put to death, either in or nigh to the place of their suffering, except some friend beg their bodies of the Magistrates to dispose of them elsewhere. As therefore the place in which the Male∣factors were buried, was in or nigh to the place of their suffering; So was th•• Sepul∣cher in which Christ was buried nigh to Golgotha where he suffered, Iohn 19. v. 41, 42. So that Christ (though he were not buried in the place where Malefactors were buried) he was buried nigh ••nto it. And therefore we may interpret this place thus, viz. (He was buried nigh to the wicked, yet with the rich when he was dead] taking the first Praeposition and with, for nigh to: And the conjunction, And, for, Yet.

Because he had done no violence, neither was there deceit in his mouth] i. e. Because

he had done no evill, either in word or deed.

Referre this Clause to the words im∣mediately going before, namely to those (with the rich in his death) For the cause why Pilate granted the body of Jesus so speedily to Joseph of Arimathea, was certain∣ly because he took Jesus to have been a just man and a man without fault, John 19.6. And for the same reason also did Joseph desire the body of Jesus, and lay it decently in his own Sepulcher.

10.

Yet it pleased the Lord to bruise him, he hath put him to griefe] q. d. But though he had done no violence, neither was any deceit in his mouth, yet hath it pleased the Lord to suffer him to be bruised and put to griefe.

When thou shalt make his soul an offring for sinne] i. e. Yet when thou hast made him a Sacrifice for the sinne of thy people, q.d. yet when thou hast delivered him up to death for us, as Rom. 18.32.

He either confoundes Tenses, Or, puts a Future for a Praeterperfect Tense by an E∣nallage.

His Soule] His soule is put by a Synec∣doche for him: And the Prophet maketh here his Apostrophe to God.

He shall see his seed] i. e. He shall have many children borne to him, and shall see them and enjoy them.

By Seed he meaneth Children and those spirituall Children, such as they are which are faithfull and believe; for such are cal∣led his Children, Hebr. 2.13.

If I be lifted up from the earth (saith our Saviour of himselfe) I will draw all men unto me, Iohn 12.32. Our Saviour there∣fore had more which believed in him after his death, then he had while he lived a∣mong men, and this is that which the Pro∣phet here foretells.

He shall prolong his dayes] i. e. After he hath been made an Offring for sinne; that is, After he hath been delivered over to death, he shall rise againe and live for ever to make intercession for his Seed, See Hebr. 7.25.

And the pleasure of the Lord shall prosper in his hands] This is the will of him which hath sent me (saith our Saviour) that every one which seeth the Son and believeth on him, may have everlasting life, Iohn 6.40. And he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them saith the Apostle Heb. 7.25. The will therefore, and pleasure of the Lord must needes prosper in his hands.

Note here the Enallage of the Person; how he passeth from the second to the third person.

11.

He shall see of the travaile of his soul] He shall see the fruit of all his travaile, and paines, and griefe which he hath su∣steined.

His soule] The soul which is but part, is put here for the wole man.

His travaile] i. e. The fruit or effect of his travaile. A Metonymie.

And shall be satisfied] i. e. Aed shall take full content and delight in seeing the fruit of his travaile.

A Metaphor of which before.

By his knowledge shall my righteous servant justifie many] The knowledge here spoken of, is a knowledge joyned with power; Such a knowledge as St. Peter speakes of, 2 Pet. 2.9. When he saith the Lord knoweth how to deliver the godly out of temptation. Or parti∣cularly, the knowledge here spoken of is that knowledge whereby Christ knew how to obey, and was obedient even unto death, the death of the Crosse, Phil. 2.8. for the Apostle teacheth us that Christ learned obe∣dience by the things which he suffered: Hebr. 5.8. As therefore a Physitian is said to heale a sick man by his skill, because he knoweth what is good to take away his di∣sease, and knoweth how to temper and ap∣ply it, and doth temper it, and apply it ac∣cordingly: So may Christ be said to justi∣fie many by his knowledge, because he knew that by his patient suffering man might be justified (for by his stripes are we healed v. 5.) And knew how to suffer obediently and patiently.

Note that this is spoken in the person of God, of Christ, his Sonne, and Servant.

Shall my righteous servant] i. e. Shall Christ my Sonne and Servant, who is just and righteous in all his wayes.

Iustifie many] viz. As many as shall be∣lieve in his name.

For he shall beare their iniquities] i. e. For he shall take away their iniquities.

This thus expounded relates to that word (Iustifie) as shewing what that meanes.

Or thus, (He shall beare their iniquities) i. e. He shall beare the punishments which

are due unto them for their iniquities, Supple. By which meanes he knowes that he shall free them from their sinnes.

This last way Iniquities are put for the punishments due to iniquities. By a Meto∣nymie.

12.

Therefore will I divide him a portion with the great] i. e. And therefore will I divide him a portion, &c. Understand (And) here.

And I will divide him a portion with the great] How these words may be applyed to Ie••emy I shewed before, but how they can be applyed to Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is, word for word, I know not, For who are those great ones with whom he should have a portion divided? I there∣fore take it, that these words as the•• are here read, are not to be interpreted of Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. word by word, but onely in grosse: And though they shewed of Ieremy particularly how God did honour and reward him, yet they shew onely in Generall and in Grosse of Christ that God would honour and reward him without mentioning any particular or speciall manner how he would do it: So that speaking of Christ, these words (I will divide him a portion with the great] signifi•• no more than this, I will highly honour him and reward him. But if you would know, what particular honour and reward the Lord gave his Sonne and Servant Christ Iesus; read among other places, Ephes. 1. v. 20, 21, 22, 23. and Phil. 12. v. 1.81, 91, 101.11.

But for the understanding of this, That these words (I will devide him a portion with the great) signifie no more than this (I will highly honour him and reward him:) know this, that those places of Scripture which carry two senses in them, are Histo∣ricall (as I may call it) and a Mysticall; though they carry the Historicall sense word for word, yet they carry the Mysticall sense for the most part but in Grosse, though here and there, there be sometimes such sentences interserted as apperteine ac∣cording to the words themselves, not one∣ly to the Historicall, but also to the Mysti∣call sense, of which I spake more at large in the Preface.

And he shall divide the spoile with the strong] This is the same for sense with for∣mer words.

Because he hath poured out his soul unto death] i. e. Because he hath not spared his life, but parted with it to the uttermost.

By His soule is here meant His life by a Metonymie: for Life is nothing else but the Union of the soule with the body, which Union is mainteined by the apt dispositi∣ons of the body to reteine it.

When he saith he hath poured out his soule, he useth a Metaphor taken from the powring out of water out of Buckets.

He saith; He hath poured out his soule un∣to death, in pursuance of that Metaphor, Of powring out of water out of a Bucket, where the water is so poured out to the last drop as that there is not a drop thereof remai∣ning.

And he was numbred with the transgres∣sours] i. e. And because he was accounted as a Transgressour (though he were inno∣cent) and was put to death amongst Trans∣gressours.

This was fulfilled when he was cruci∣fied between two Thieves Mark 15. v. 27, 28.

And he bare the sinne of many] i. e. And he bare what the malice of the Jewes and the Gentiles under Pontius Pilate could lay upon him: See Acts Cap. 4.27.

By Sinne understand here the Torments and Afflictions, which were the effect of the sinne, That is, of the malice and envy of the Jewes, &c. By a Metonymie.

And made intercession for the transgres∣sours] i. e. And because he made intercessi∣on for these, who (through envy and ma∣lice) did put him to death.

ISAIAH, CHAP. LIV.

SIng O barren, thou that didst not bear,] i. e. Sing for joy, O Sion, or O Jerusalem, thou which hast been like a barren woman, and bore no children.

He prophecyeth here of the joyful de∣liverance of the Jews out of the Babylonish captivity, as he did cap. 49.51, 52. and elsewhere: And he speaks to the material City of Sion, or Ierusalem, as to a woman, by a Prosopopoeia, whom he calleth barren, and one that did not bear, because all the time of the Babylonish captivity she was empty of Jews (which were to her as chil∣dren) for they were all carryed away into Babylon, and there was none left in her to encrease the Nation. See cap. 49.21.

Cry aloud,] Supple, For joy.

Thou that didst not travel with childe;] This is a repetition of those words, Thou that didst not bear.

For more are the children of the desolate,] i. e. For more shall thy children be, O thou which wast desolate, and as a widow, and as one forsaken of her Husband, du∣ring the Babylonish captivity, &c.

He changeth the person here, and speaks of Sion or Jerusalem in the third person, to whom he spoke in the foregoing words in the second; and he useth a present for a future tense.

Sion or Jerusalem was called desolate, and as one forsaken of her Husband, because God (who was her Husband, vers. 5. and cap. 62.5.) had forsaken her, cap. 50.1. And therefore, as a woman which is deso∣late and forsaken of her Husband beareth not children; so was Ierusalem barren, and without children, while God had forsaken her; who might be called her Husband, as in other regards, so in this, that while he had a favor to her, he did encrease her children within her, as a woman multi∣plyeth her children by her Husband.

Then the children of the marryed wife.] i. e. Then thy children were, when thou hadst an Husband, any time heretofore, and wast a marryed Wife.

The meaning is, that Jerusalem, though she had been afflicted, and brought into captivity by the Babylonians, and had her Children or Citizens carryed away from her; yet now she should be more popu∣lous then ever she was at any time before that her captivity.

Note, that when he saith, More are the children of the desolate, then the children of the marryed woman, he speaks as though he spoke of two several persons; but he speaks but of two several states or con∣ditions of the same person. So we say of a man that is changed from what he was, that he is another man, though not his substance, but his condition onely is changed.

This which I have given, is the first sence of this place: But Sion here (as she be∣came fruitful after her widowhood) was a Type of the Church of Christ: So that, in the second and sublime sence, this place is to be understood of the Church of Christ, as will appear Gal. 4.27. For as Sion, while God had put her away from being his Wife, and had given her over to be spoyl∣ed by the hands of the Babylonians, was barren, and brought forth no children; but when he took her to him to Wife a∣gain, she encreased in children as the Stars of Heaven for multitude: So the Church of Christ, while she was a stranger to the bed of Christ, and was without the seed of his Word, (that is, while all Nations were suffered to walk in their own ways, Acts 14.16. and were given over to the god of this World to be blinded by him, Acts 17.30.) brought forth no children unto God: But when Christ took her to his bed, Ioh. 3.29. and redeemed her out

of the hand of Satan, and gave her the seed of his Word, she so encreased in chil∣dren, as that all the ends of the Earth were full of her issue: So that she far ex∣ceeded the Synagogue of the Iews, when it was most populous.

Note here, that Sion, as she was consi∣dered before the Babylonish captivity, was a Type of the Synagogue of the Iews: but, as she was considered after the Babylonish captivity, was a Type of the Church of Christ. As therefore Sion was more popu∣lous after the Babylonish captivity, then ever she was before; so was the Church of Christ more populous, then ever the Syna∣gogue of the Iews was.

Wonder not that I make Sion a Type of the Synagogue, and the same Sion a Type of the Church, upon divers considerations; For Saint Paul makes her a Type of the Synagogue, Gal. 4.25. and a Type of the Church, Rom. 9.33.

It may be objected here, That the Church of Christ was not the Church of Christ before Christ marryed her; there∣fore the Church of Christ was never bar∣ren.

Ans. We call all Nations the Church of Christ, out of which Christ took his Church: For all Nations were the Church of Christ materially, and in potentia, before he actually marryed them. Again, by a Prolepsis or Anticipation, That may be said to be, which is not yet, but onely shall be: The Church of Christ therefore might be called the Church of Christ, before she was actually marryed to Christ.

2.

Enlarge the place of thy Tent,] i. e. Enlarge the place wherein thou standest, and make thy self bigger.

He compareth Jerusalem here to a Tent, and the manner of speech is, as if we should say, London, enlarge thy City; that is, Lon∣don, enlarge thy self.

Why he would have Jerusalem to en∣large her self, he tells in the next Verse.

And let them stretch forth the curtains of thine habitations,] i. e. And let the cur∣tains of thine habitations be stretched forth, that they may compass and take in the more ground.

These words, Let them stretch forth, may be taken here impersonally.

Note, that by the curtains of her habi∣tations are here meant the curtains of her Tent; for a Tent is made of several Cur∣tains, as that was Exod. 26.1. And the curtains of a Tent may be said to be stretch∣ed forth, either when they are made larger by addition of more c••oth, or when they are strained; by either of which means the Tent takes up the larger compass of ground to stand upon.

He calls it the curtains of her habitations, because a Tent is made for men to dwell under.

Lengthen thy cords,] He speaks of those cords which keep up the Tent upright and tight, which must be lengthened, if the Tent or the Curtains be enlarged: For as a Tent is bigger or lesser, and takes up more or less room; so are the cords thereof to be longer or shorter.

Strengthen thy stakes.] He speaks of those stakes, to which the cords were fastened, which keep the Tent tight or upright.

The larger a Tent is, and the longer the cords, the stronger had the stakes need to be, and the deeper driven into the ground: Therefore when he bids J••rusalem, stretch forth her curtains, and lengthen her cords, he bids her also to strengthen her stakes.

3.

For thou shalt break forth on the right hand, and on the left,] i. e. For so many shall thy children be, as that thou shalt not be able to contain them; but thou shalt break out on the right hand, and on the left, with the abundance of thy chil∣dren which shall be within thee.

The meaning is, that the multitude of the Jews which should come out of the Ba∣bylonish captivity, &c. should be so great, and so encrease, as that (when she had stretched out her Curtains, and done all) she should not be able to afford them room enough to dwell in, but they should be fain to go, some one way and some an∣other, to finde them dwellings. See cap. 49.20.

On the right hand, and on the left,] i. e. As some say, Southward and Northward; as others, Eastward and Westward: but, by a Synecdoche, by these two sides under∣stand all sides; q. d. On e••ery s de.

Thy seed shall inherit the Gentile••,] i. e. Thy children shall inherit those places which the Gentiles do inhabit, and have inhabited since their captivity.

And make the desolate places to be inha∣bited.] i. e. And make the places which lay desolate without inhabitants (through the desolation which the Babylonians

made) to be inhabited again.

4.

Fear not, for thou shalt not be ashamed] The Jews (whose dispositions the Prophet doth here personate in Sion or Jerusalem) when they were in captivity, did fear the power of the Babylonians, so as that they did not think that they could be delivered out of their hands, though the Lord pro∣mised them deliverance by his Prophets. To prevent therefore this fear of theirs, and to stir them up to believe and hope for what he had told here in this Chapter, he bids Jerusalem not to fear, for she should not be ashamed.

Thou shalt not be ashamed,] i. e. If thou dost hope, and look for what I have told thee, thou shalt not fail in thy hope and expectation.

Because they which look for great matters, and fail of their expectation, are usually ashamed, (for they are by that exposed to the derision of men,) Therefore, to signifie that Jerusalem shall not fail of her hope and expectation, he saith, she shall not be ashamed.

Neither be thou confounded,] i. e. Nei∣ther be thou confounded or troubled with fear.

This is the same, for sence, with those words, Fear not.

As other passions, so fear, among the rest, doth oftentimes so confound and trouble a mans reason, as that he cannot see what is best for himself: therefore he saith, Be not confounded, Supple, with fear.

For thou shalt not be put to shame,] This is a repetition of those words, Thou shalt not be ashamed.

For thou shalt forget the shame of thy youth,] q. d. For as I tell thee, and as thou hopest, so shall it come to pass; It shall come to pass, that thou shalt have so many children, as that they shall be a greater or∣nament and a greater glory to thee (cap. 49.18.) then the shame which thou hast sustained: so that thou shalt be so far from being put to a new shame, as that thy old shame shall be taken away.

Thou shalt forget the shame of thy youth,] i. e. So great shall thy glory be, (Supple, through the multitude of thy children which thou shalt have,) as that this thy glory shall make thee forget the shame of thy youth.

The excess of one contrary makes us forget that ever we were under the other: So the great prosperity which Joseph was in, in Egypt, made him forget all his for∣mer troubles and miseries, Genes. 45.51. To shew therefore the great glory that Si∣on should be in, he tells her, that by reason of that, she shall forget all her former shame.

The shame of thy youth,] i. e. The shame which thou hast sustained in thy youth.

The shame here especially meant, con∣sisted in her barrenness, in allusion to that, that barrenness was a shame and a reproach under the Law, as appeareth, Gen. 30.23. Luk. 1.25.

As barrenness was a shame and reproach to women in general, so must it have been a greater shame and reproach to a woman to have been barren in her youth, and in the flower of her days, then to have been so in her old and decaying age.

The question will here be, What time was the time of Sion's youth here mention∣ed? I take it to have been the time be∣tween the building of the Temple by Solo∣mon, and the end of the Babylonish Cap∣tivity; For Zion and her people the Jews were never in a more flourishing estate then in that time: And if we divide the time of the State and Commonwealth of the Jews into three parts (as the age and life of man is usually divided) we shall finde, that that time which was between the building of the Temple, and the deli∣verance out of the Babylonish Captivity, was the middle time, (which is the most flourishing time of life:) For from the deliverance of Israel out of Egypt, (which time was, as I may so call it, the time of Israels birth; for while Israel was in E∣gypt, he was but as it were an embrio in the womb; but when the Lord brought him out of Egypt, he made him a People and Com∣monwealth of himself:) I say, from the deliverance of Israel out of Egypt to the building of the Temple by Solomon were 480 years; from the building of the Tem∣ple by Solomon to the end of the Babylo∣nish captivity were 452 years; from the end of the Babylonish captivity to the In∣carnation of Christ, 525 years. So that that shame, which he calls the shame of her youth here, I take to be the same with the reproach of her widowhood, mentioned in the next sentence; for our Prophet is fre∣quent in such repetitions: And it is called

the shame of her youth, because it happened to her in her youth.

And shall not remember the reproach of thy Widdow-hood] This is a repetition of the former sentence; And what he calls the shame of her youth there, he calls the shame of her Widdow-hood here; Because this shame and reproach befell her, when God had put her away from him from being his wife: Cap. 50.1. which was all the time of the Babylonish captivity.

5.

For thy maker is thy Husband] And therefore will doe the office of an Husband to thee, in protecting thee, and delivering thee, and in giv••ng thee children, by which thy shame and ••eproach shall be taken away.

Ob. If the Lord were Sions Husband, how could Sion be a Widdow?

Ans. The Lord had married Sion and afterwards put her away, and then tooke her to wife again•••• So that betweene the Lords putting her away and taking her a∣gaine, Sion was a Widdow.

Ob. But a man when he had put away his wife, and she became another mans, could not take her for his wife again, Deut. 24.4.

Ans. What man could not doe, which was under the Law, God might do, which was above the Law. Therefore thus we read Jer. 3.1. They say; If a man put away his wife, and she goe from him, and become another mans, shall he returne to her againe? shall not that land be greatly polluted? But, thou hast played the Harlot, yet return again to me saith the Lord.

The Lord of Hosts is his name] The Lord of Hosts is He; And therefore he is able to subdue the Babylonians, which cause thy feare and thy shame.

Thy Redeemer the Holy one of Israel] i. e. And the holy One of Israel is thy Redee∣mer, who as he is able, so also is willing to Redeeme thee o••t of the hands of the Babylonians, and to take away thy re∣proach, because he is the Holy One, That is, because he is the God of Israel.

The God of the whole earth shall he be cal∣led] To wit, because he will make it mani∣fest by his power (which he will shew in your Redemption) that he is Lord of all the earth, and that he can doe therein, what∣soever he pleaseth.

6.

For the Lord hath called thee] i. e. For the Lord hath called thee, Supple, to his Bed, or to be his wife againe.

These words relate to those words, thou shalt forget the shame of thy youth, and shalt not remember the ••eproach of thy Widdow∣hood any more, vers. 4. As a proofe thereof, as the fifth verse was.

As a woman forsaken] i. e. Who wast, or when thou wast as a woman forsaken of all her friends.

How Sion was forsaken, See Lament. 1.2.

Note that this Particle, As, is not to be taken here as a note of Similitude, but of Identity as it is often taken. For Sion was not onely as a woman forsaken, but a woman forsaken indeed.

And grieved in spirit] i. e. And who wast, or when thou wast as a woman grie∣ved in spirit and mourning because she was afflicted, and had none to comfort her.

And a wife of youth] i. e. Yea who wast, or when thou wast as a wife which had plaid the Harlot in her youth.

The Prophet may call her a wife of youth which is naught and played the Harlot in in her youth by the like Metonymie, as he calleth the waters which drowned the world in the dayes of Noah, the waters of Noah: v. 4.

A wife which is naught and playeth the Harlot in her youth, proveth the most no∣torious strumpet of all; For lust reigneth in her more than it doth in the aged, and her affections are hotter and more unbride∣led.

When thou wast refused] i. e. When the Lord had refused thee and cast thee off from being his wife: and therefore thou couldst not expect to be taken to be his wife againe.

That the Lord should call Sion, when she was as a woman forsaken and grieved in spi∣rit, speakes the great goodnesse and loving kindnesse of the Lord to her; for such a woman seldome findeth friends: But that he should call her again, and make her his wife when she had played the Harlot in her youth, and he had put her away for her whoredomes, speakes yet his greater good∣nesse and loving kindnesse. And as to say, that the Lord called her as a woman forsaken and grieved in spirit: And a woman of youth when she was refused, speakes the loving kindnesse and goodnesse of the Lord to Sion: So may it cheere Sion and make her more confident of the goodnesse and lo∣ving

kindenesse of the Lord. For otherwise she had good cause to doubt whether the Lord would look upon her, and call her to his bed, when she was as a woman forsaken and grieved in spirit: And when she had played the Harlot in the dayes of her youth, and had beene divorced for her whore∣domes.

7.

For a small moment have I forsaken thee] It was seventy yeares that the Lord forsook Sion: Jer. 25.11. Yet this is but a small time, and but as a very little moment in regard of that time, in which he had or would have had mercy upon her, if she had kept his Covenant, v. 10.

Have I forsaken thee] Supple, And given thee over to be afflicted by the Babylo∣nians.

But in great mercy will I gather thee] This is spoken in relation to the Jewes the chil∣dren of Sion, which as they were scattered here and there in many Countreyes in the time of their Captivity; so did the Lord gather them together out of those Coun∣treyes when he brought them back to Sion: See Cap. 44.18.

Note here that he speakes of the Jewes as of Sion her selfe; And of Sion her selfe as of the Iewes, when he saith, I will gather thee. And that because of the great relation and Iove which was between Sion and her children. So Christ saith, Saul, Saul, Why persecutest thou me? Acts 9.4. when he persecuted onely those that believed in Christ, because of the great affection and love which was between Christ and those believers.

8.

I hid my face from thee] i. e. I was an∣gry with thee.

A Metaphor taken from men, who will not look upon those with whom they are very angry.

This verse is a repetition of the former; And this repetition is for the more vehe∣ment Asseveration of what is spoken.

With everlasting kindnesse] i. e. With kindnesse which shall endure a long time, or many Generations.

9.

For this is as the waters of Noah] i. e. For this, That I have been wrath with thee, shall be as the waters of Noah.

In what his anger shall be like the wa∣ters of Noah, he sheweth in the ensuing words.

The waters of Noah] by the waters of Noah he meaneth The waters which over∣whelmed the earth, and drowned all living Creatures in the dayes of Noah.

I have sworne that the waters of Noah should no more goe over the earth] He allu∣deth to Gen. 9.11. where the Lord saith, I will establish my Covenant with you, neither shall all flesh be cut off any more by the wa∣ters of a Floud, neither shall there any more be a Floud to destroy the earth.

Obj. You may say that in that place of Genesis God doth not Sweare or make mention of any Oath: How therefore is it said here; I have sworne that the waters of Noah should no more goe over the earth?

Ans. In that place of Genesis, there is no explicite mention made of any Oath, but yet it is implicitely involved, that God did sweare at that time, for God saith there, that he will establish a Covenant: Now solemne Covenants were wont to be confirmed with an Oath. Hence I have made a Covenant with my chosen, I have sworne to David my servant saith the Lord Ps. 89.3.

Nor rebuke thee] i. e. Nor chide thee: But where God chideth, he punisheth too, even by his chiding, for his words are ope∣rative.

10.

For the Mountaines shall depart, and the Hills be removed] i. e. For the Moun∣taines may depart and be removed out of their place.

Neither shall the Covenant of my peace be removed] Neither shall the Covenant which I have made with thee; In which Cove∣nant I for my part, have bound my selfe to give thee my peace.

Note here that the word peace, signifieth all manner of good things, and all prosperity in the Hebrew Dialect: And all good things and all prosperity are from God; So that God may well call peace his peace.

Yet the Covenant of my peace may be put for my covenant of peace: but which way soever we take it the Sense is the same.

Note that the peace and mercy which God promised to the Iewes was by cove∣nant: Now in a covenant there be two parties, and each party hath his condition and part of the covenant to performe; wherefore if the Iewes performed not their part in the covenant, and observed not the condition to which they were bound, God was not bound on his part to performe what hee promised, because

his promise was conditionall.

Note that when he saith, Neither shall the covenant of my peace be removed, he speakes of his covenant as of a corporall thing, and alludeth to the removing of the Hills, which he speakes of a little before in this verse.

11.

O thou afflicted, tossed with tempest, &c.] This is an Apostrophe to the Temple of Hie∣rusalem which the Babylonians burned downe, and was built againe after the Ba∣bylonish captivity: To which Temple he speakes (as he did to Sion) as to a woman, and a woman afflicted and tossed to and fro, By a Prosopopoeia.

As Sion; so the Temple is here a Type of Christs Church which is called the House of God: Hebr. 10.21. 1 Tim. 3.15. and 1 Pet. 4.17.

Note that the Prophet speakes this to the Temple, in the person of God.

Afflicted] To wit, by the Babylonians.

Tossed with tempest] This is a Metaphor taken from a ship, which is tossed and dri∣ven to and fro in the Sea, by tempestuous winds and weather.

And not comforted, behold, &c.] i. e. And which hast no man to comfort thee, be∣hold, Supple, I the Lord will comfort thee.

I will lay thy stones with faire colours] Io∣sephus writes that the very out-side of the Temple which he saw was curiously wrought with stones of divers colours: And what stones were provided for the Temple which Solomon built, See 1 Chron. 29.2. And the same stones did they use in building and adorning the Second Temple (as farre as they were able to procure them) as were used in building and ador∣ning the First,

And lay the foundations with Saphir] A Saphir is a pretious stone (worne now in Rings) of a sky colour.

12.

And I will make thy windowes of A∣gates] An Agate is the name of a pretious stone, which is sometimes of one, some∣times of another colour.

And thy Gates of Carbuncles] A Car∣buncle is a pretious stone, red and spark∣ling, so called ab igniti carbonis colore, i. e. From the colour of a live fire-coale.

And all thy Borders] i. e. And all the Borders of thy Building.

13.

All thy children shall be taught of the Lord] i. e. The Lord shall teach all thy children: For he shall send his servants the Prophets, as namely Haggai, Zachary, and Malachy to thy children, that they may teach them and instruct them in his wayes.

Thy children] By her children are meant the Jewes who were wont to goe up and worship in the Temple.

All thy children shall be taught of the Lord] These words as they are meant of the children of the Temple in the first sense, so in the second and more sublime sense, they are meant of the children of the Church even the Church of Christ whom the Father will teach whatsoever they are to learne or believe, Iohn, 6.45. The children of the Tem∣ple being herein, a Type of the children of the Church.

And great shall be the peace of thy chil∣dren] i. e. And thy children shall enjoy great prosperity.

14.

In righteousnesse shalt thou be esta∣blished] i. e. Thou shalt be established in peace and prosperity, as I have said, or ac∣cording to my word.

By rtghteousnesse understand the truth and fidelity of God in performing what he saith or promiseth.

Or thus: In righteousnesse thou shalt be established: i. e. Thou shalt be established in peace and prosperity by thy righteousnesse; i. e. By walking uprightly before me; where In is put for By.

Thou shalt be farre from oppression] i. e. Thou shalt be farre from being oppressed by any as thou hast been of late, and art still oppressed by the Babylonians.

Oppression is taken here passively.

For thou shalt not feare] i. e. For thou shalt not have cause so much as to feare a∣any oppressour.

And from terrour] i. e. Thou shalt be farre from the dread or terrour of oppres∣sion.

15.

They shall surely be gathered together] i. e. Behold they which wish thee evill, and which are malitiously bent against thee, shall gather themselves together to hinder thy building and thy peace.

Here is the Relative, They, put without an Antecedent, But by They, are meant, They which did wish evill and were maliti∣ously bent against the Temple and Nation of the Jewes.

What is here spoken, we may read ful∣filled in Sanballat and others, Ezra 4. and Nehem. 6.

But not with me] i. e. But not with my commission or order, and therefore they shall not prevaile against thee.

Shall fall] i. e. Shall perish.

For thy sake] i. e. Because of the love which I beare to thee.

16.

Behold I have created the Smith that bloweth the Coales in the fire, and that brin∣geth forth an Instrument fo•• his worke; And I have created the water to destroy] q. d. I have created both the Smith whtch ma∣keth the Armes and weapons which are u∣sed in Battle, and the Souldier which u∣seth these Armes and weapons. Supple, And therefore being that I have created them, they are in my hands and under my power: And I can make the Smith either to make me Armes and weapons at all, or onely such Armes and weapons as shall doe those which use them no service: And I can make the Souldier either to be quiet and fit still, and not to fight against thee, or else to take the foile and fall himself by the Sword.

This is brought as an argument to con∣firme and shew, that the Lord was able to doe what he said before.

That bloweth the Coales in the fire] To wit, to make the fire the hotter, and more fervent, that he may therein heat his Iron and his Steel of which he maketh his work, and so soften them.

And that bringeth forth an Instrument for his worke] i. e. And that bringeth out his hammer and other tools that he useth a∣bout his work, for to make and finish the work which he hath to doe.

That bringeth forth an Instrument] Supple, Out of the place in which he useth to lay them.

An Instrument] i. e. His Instruments or Tooles.

A Singular is put here collect••ve, for a Plurall number.

For his worke] i. e. For to worke his worke, v. g. A Sword or a Spheare, or the like.

The Waster] By the Waster understand the Souldier, whose imployment is Warre which is the mother of desolation.

The Waster to de••troy] q. d. The Souldier which is made to destroy.

17.

No weapon that is formed against thee shall prosper] q. d. Therefore the Smith (which I have made, and which is under my power) shall not make any weapon which shall be able to prosper or doe any service against thee, or hurt thee.

And every tongue that shall rise against thee in Judgement thou shalt condemne] q. d. And every Waster or Souldier which shall rise against thee to destroy thee, shall fall and be destroyed himselfe.

This is the sense of these words; And thus should the Prophet have spoken, if he had continued that kinde of speech with which he begun, to the end: But he chan∣geth his speech to an Allegory before he hath done, yet the sense is the same, for the sense is, that every enemy that shall rise up against her, shall fall before her.

He begun this speech with the Souldier, but before he hath finished it he changed it unto a Metaphor of an Accuser or Adver∣sary accusing or pleading against a man in a Court of Justice. See the like change Chap. 3. v. 6, 7. &c.

Every tongue that shall rise against thee] i. e. Every one that shall rise up, and ac∣cuse thee, or plead against thee.

He puts the Tongue here which is but a part for the whole man by a Synecdoche, and the Tongue rather than any other part, because with that he accuseth and plea∣deth.

That shall rise] He seemeth to allude to the manner of those which use to pleade, who if they sit before, rise up and stand when they begin to plead.

In Iudgement] Iudgement may be taken here for the Court of Iudgement or Justice, as Cap. 3.14.

Thou shalt condemne] q. d. Thou shalt not onely quit thy selfe of him, but shalt convince him of falshood, and cause him to be punished for his false accusation.

To condemne is taken here for to convince and shew him worthy of condemnation by arguing; For to condemne by Sentence is the office onely of the Judge.

This is the heritage of the servants of the Lord] q. d. That which I have said, is the priviledge and the blessing of those which serve the Lord uprightly.

This is the heritage] He seemeth in this word to allude to the division of the Land of Canaan by Lot, where every Tribe had his peculiar Inheritance allotted to it. Iosh. 11.23.

And their Righteousnesse is of me] q. d. For the reward of their righteousnesse, and of their upright service, is of me; I am he

that rewards them for it, and I will reward them after this manner.

And is put here for For: And Righteous∣nesse is put by a Metonymie for the reward of righteousn••sse.

Saith the Lord] Supple which is able to do what he saith.

ISAIAH, CHAP. LV.

HO every one that thir∣steth ome &c] i. e. Ho every one which de∣sireth true kn••w∣ledge come, &c.

This is spoken in the person of God.

This Particle, Ho: is a note of calling to, and is used when we call to any one to hearken to what we say.

Thirst is a desire of that which is moist and cold, and is often put for desire in ge∣nerall.

This speech is directed to the Gentiles and particularly to those Gentiles among whom the Jewes lived in the time of their captivity. And those Gentiles are hereby invited to come to the knowledge of the true God, even the God of Israel, and to joyne themselves with his people the Jewes in his service, and so to become Proselytes.

Note here, that in the time of the Law, many Gentiles did forsake their Idols and their Idolatry, and joyne themselves to the Lord God of Israel, and became his servants, which kinde of Gentiles so forsa∣king their Idolatry, and joyning themselves to the Lord and serving him, the Jewes cal∣led Proselytes: Of which they made two kinds; one kind was of them, that worship∣ped the true God, the God of Israel, but were not circumcised, nor did they con∣forme themselves to the Mosaicall rites and ceremonies, but were onely tied to the observation of those precepts which the Hebrew Doctors therefore call the Precepts of the sonnes of Noah, because all the Sonnes of Noah were bound to observe them: Which Precepts were in number Se••ven.

1.

To renounce Idols and all Idolatrous worship.

2.

To worship the true God, the maker of heaven and earth.

3.

To abstaine from bloud-shedding.

4.

Not to uncover ones nakednesse, that is to abstaine from all unlawfull con∣junction.

5.

To abstaine from robbery.

6.

To administer justice.

7.

To abstaine from eating the flesh with the bloud, which they call the eating of any member of a beast taken from it a∣live. These kinde of Proselytes they called The Proselytes of the Gate; because they were suffered to dwell among the Jewes within their Gates or Cities, though they did not conforme themselves to all the Ordinances of Moses as the Jewes themselves did; which they would not have been suffered to doe if they had not observed so much as they did. And from these Proselytes were they also which observed as much as they did, called Proselytes of the Gate, though they lived not among the Iewes, but lived elsewhere; because they were under the same condition; such was Naa∣man the Syrian, the Eunuch, Cornelius, &c.

The other kinde of Proselytes were such as were circumcised and tooke upon them the observation of the whole Law of Mo∣ses, and these were called Proselites of the Covenant, and were accounted almost (for priviledges and observances) as Jewes, such were Ʋriah the Hittite; Achior in the booke of Judith, &c.

Note here againe, that though in the first sense these Gentiles afore mentioned are here invited to joyne themselves to the Lord and worship him as Proselytes: yet in the second and more sublime sense. This

is a Prophecy of the calling of the Gentiles to the Church of Christ, where the Jews and Gentiles are made both one, Ephes. 2. vers. 14.

Come ye to the waters,] i. e. Come ye to that knowledge which will satisfie your desires, as waters satisfie the thirst of him which is thirsty.

By waters he meaneth metaphorically the true knowledge of the true God; in which knowledge there is that true content to be had, which no other knowledge can afford, and will satisfie a mans desire, as waters will quench his thirst.

And he that hath no mony,] q. d. Yea, let him come that is poor, and hath no mony.

This he saith in opposition to those which desired to learn humane Arts and Sciences, which he that desired to learn, had need to have been rich, because the Masters of those Arts and Sciences would not teach them without great rewards: But they which would learn the knowledg of the Lord need not to have been rich; the poor might learn it as well as the wealthy; he that had no mony as well as he that had: for the Lords servants taught the knowledge of the Lord freely.

Come ye, buy and eat, yea, come, buy wine and milk, &c.] The Prophet is not con∣tent to call the knowledge of God, waters; but he calls it also wine and milk; because it did not onely satisfie the desire, as waters satisfie and quench the thirst; but it doth also feed the Soul, as wine and milk do feed and nourish the body; yea, it is as the chiefest delicates to the Soul: For by these two, to wit, wine and milk, the Scrip∣ture doth not onely signifie food necessary for the sustenance of life, but dainties and delicates too, as Gen. 49.12.

Without mony, and without price.] This is said in opposition to those who gave great sums of mony to their Masters to learn humane Arts and Sciences: q. d. Ye need not take care for mony, or agree for a price, for learning the knowledge of God, as you use to take care for mony, and a∣gree for a price with your Masters of hu∣mane Arts and Sciences; but this know∣ledge shall be taught you freely.

2.

Wherefore do ye spend your mony for that which is not bread?] q. d. Wherefore do you give so much mony to the Masters of the Arts, to learn of them those Arts which bring no fruit or profit at all with them?

He persists still in his Metaphor, whereby he likened the knowledge of God to meat and drink, which nourish and refresh the body, because this knowledge is the onely food of the Soul: q. d. Wherefore do ye spend mony for that which is not so much as bread, which is the necessary sustenance of mans life? much less is it wine or milk which are the dainties and delicates there∣of.

Which satisfieth not,] Supple, Your hun∣ger.

This is a repetition of those words, Which is not bread.

Eat ye that which is good,] q. d. Eat ye not that which is not fit to nourish you, but eat ye that which is good, not onely to nourish you, but to make you fat.

He persists still in his Metaphor, and compares the knowledge of God to that which is good to nourish, yea, to fatten the body; and humane science, to that which is but bran or hulks, and hath not any nourishment in it.

And let your Soul delight it self in fat∣ness.] i. e. And delight your selves in that which will not onely feed you, and nourish you, but make you fat.

The Soul is put here for the whole man, by a Synecdoche.

Fatness is put here for food which will fat∣ten, per Metonymiam Effecti.

3.

Encline your ears,] He alludes here to the manner of men, which bow their heads toward him which speaketh, when they desire to hear distinctly what he saith.

Come unto me;] He that cometh to the Servants and Prophets of the Lord, com∣eth to the Lord. See Luk. 10.16.

Hear,] i. e. Hear my words, and keep them, and obey them.

And your soul shall live:] i. e. And ye shall live: q. d. And your lives shall be preserved, yea, ye shall live happily and plentifully.

He still alludeth to bread and wholesom food, which preserve the life, and keep men fat and in good liking, which bran and hulks cannot do.

I will make an everlasting Covenant with you,] That is oftentimes called Everlasting which lasteth onely a long time, as the Priesthood of Aaron was called everlasting,

although it was to last but during the Law, and was to be abolished by the death of Christ: Exod. 40.15.

Even the sure mercies of David.] q. d. And I will even give you (by that Cove∣nant) the sure mercies of David.

That these words, I will give you, are here to be understood, we may learn from Acts 13.64.

But what are those which are here call∣ed the mercies of David?

The mercies which are here called the mercies of David, are those mercies and blessings which David so often speaks of in the Psalms, and which are there pro∣mised, in the Name of God, to all which serve and fear him, and lead a godly life, whether they be Jews or Gentiles; as Psa. 34.15. and 37. v. 4, 11. and 84.11, &c. where the Promises, being made in general terms to them which fear God, and lead a godly life, are made as well to the Gentile as to the Jew, as we may gather from St. Pauls arguing from that general word, Whosoever, Rom. 10.11.

But why are these called the mercies of David?

Ans. Because they are so often repeated in the Book or Psalms of David; and be∣cause they were made upon the particular occasion of Davids fear and trust in God; and because David had had often experi∣ence of them.

But why are they called the sure mercies of David?

Ans. Because they shall be certainly per∣formed; for God who hath promised them is faithful in his Word, and will therefore perform them, because he hath said it.

Note here, that the Apostle Paul, preach∣ing of the Resurrection of Christ from the dead, brings this as an argument to prove, that God raised Christ from the dead now no more to return to corruption; to wit, that the Lord said (to the Gentiles here in Isaiah) I will give you the sure mercies of David, Acts 13.34. And a great question it is, how Paul can prove the Resurrecti∣on of Christ from the dead, and so as not to dye again, from these words.

Ans. These words, I will give you the sure mercies of David, as in the first sence they signifie those temporal and corporeal blessings, with which God would reward all that served him, and feared him, in the time of the Law: So, in the second and sublime sence, they signifie those spi∣ritual and eternal blessings, with which God would reward all them which served him in Jesus Christ, in the time of the Go∣spel; the former being a type of the latter. Now Saint Paul draweth his Argument from these words, as they are taken in the second and sublime, not as they are taken in the first sence.

But how can he draw such an Argu∣ment from these words, though he takes them in the second and sublime sence?

Ans. For answer to this, we must know, that God sent his Son Jesus, while he lived on Earth, onely to the Jews, as may ap∣pear Matt. 15.24. and again, Mat. 10.5. And the Gospel was not so much as to be preached to the Gentiles, till after Christs death, as appeareth Joh. 12. v. 20, 23, 32. nay, not till after his Resurrection, Matt. 28.19. no, not till after his Ascension; for the Apostles were to tarry at Jerusalem until they were endued with power from on high, that is, until they had received the Holy Ghost, Luk. 24.49. and they could not receive the Holy Ghost till Christ had ascended up to his Father, Joh. 16.3, 7. Which things premised, it is plain, that the Resurrection of Christ may be ir∣refragably proved from those words of God to the believing Gentiles, I will give you the sure mercies of David; for the Gen∣tiles could not receive those mercies, nor had they any title to them, before they be∣lieved; and they could not believe, except they had heard the Gospel; and they could not hear without a Preacher, and none could preach before he was sent, Rom. 10.14, 15. and none could be sent, until Christ were risen from the dead, and was ascended into Heaven.

But though Christs Resurrection from the dead may be proved from these words, how can it be proved from these words, that Christ should never dye again after he was risen?

Answ. The temporal Salvation which was promised in the Old Testament, was a type of the eternal Salvation which is promised in the New Testament: And as in the first sence, temporal salvation is one of the mercies which God saith he will here give to the Gentiles that would know his Name, in the time of the Law, Psal. 34.17, 19, 20, &c. So, in the second sence,

eternal Salvation is one of the mercies which are here promised to the Gentiles which believe, in the time of the Gospel, Rom. 10.10. Now that Christ may bring a Believer to eternal Salvation (and God brings none to Salvation but by Christ) it is req••isite that Christ himself should live for ever, Heb. 7.25.

4.

Behold I have given him for a witness to the people,] i. e. Behold I have given him to be as a witness to the Nations, to testifie to th••m, that I am the onely true God, and that therefore I alone am to be worshipped as God.

He speaks to those whom he called and spoke to in the first Verse; and here he sheweth them to whom they should go for knowledge.

By ••im he meaneth the servant of the Lord, mentioned cap. 52.13. that is, Je∣remy.

But as in the first s••nce, Jeremy is here meant; so Christ Jesus is here meant in the second and sublime sence.

Note, that the Relative, Him, is put here without its Antecedent, as the Pro∣phet often putteth it.

A Leader and Commander to the people.] i. e. For a President to go before the peo∣ple, and to teach them by his practice and example, that the God of Israel is the true God.

It is the part of a Leader and Commander to march before his Company; hence he useth the Metaphor of a Leader and Com∣mander for a President or Example.

5.

Behold thou shalt call] Supple, To the knowledge and worship of the Lord.

The Lord maketh an Apostrophe here to Jeremy, who was in this a Type of Christ.

A Nation,] He meaneth not a whole Nation, but many of a Nation, by a Synec∣doche.

And Nations which knew not thee] i. e. And many of many Nations which knew not thee.

Shall run unto thee,] Supple, To be in∣structed in the knowledge and worship of the Lord by thee.

Because of the Lord thy God,] i. e. Be∣cause the Lord thy God is with thee.

And for the holy One of Israel,] This is a repetition of the foregoing words.

For he hath glorified thee.] i. e. For he hath endowed thee with many excellent gifts, and made thee glorious in the sight of the Nations.

He speaks here to Jeremy as though he were then present, when as he was not as yet born.

6.

Seek ye the Lord] i. e. Seek ye the favor of the Lord, and make your peace with him.

He speaks still to the Gentiles, or Hea∣then, which he spoke to vers. 1. to wit, to them which had not turned to the Lord.

While he may be found,] i. e. While he is willing to shew favor to you, lest if you neglect to seek his favor while he offers it, he shut up his favor and loving kindness in displeasure for your neglect and obsti∣nacy.

The speech here used is Metaphorical, taken from a man which may be easily found while he is not far from us; but cannot be found, if he go into a far Coun∣try which we know not of.

Call ye upon him while he is neer.] This is a repetition of the former sentence.

7.

Let the wicked forsake his way,] i. e. Let those which are wicked among you cease to do wickedly.

A mans actions and conversation is often likened to a way which we walk in, in Scripture.

And let him return unto the Lord,] i. e. And let him take a new course of life, such as is well-pleasing to the Lord.

This speech is Metaphorical too, taken from a Traveller which hath been out of his right way, and is to return into his right way again.

Pardon,] To wit, His transgressions; as his Idolatry, and other sins which he com∣mitted in his Gentilism.

8.

For my thoughts are not your thoughts,] i. e. For my thoughts are not as your thoughts; for when ye are offended, ye think wholy upon revenge, and cannot freely pardon him in your hearts which hath offended you: But though I am of∣fended, yet can I heartily think upon par∣don, and how I may deal well with him that hath done ill to me.

Note, that the note of similitude, As, is here left to be understood, as it is often elsewhere.

Neither are my ways your ways.] i. e. Neither are your doings and dealings with men as my doings are; for I use to deal well with them which offend me, but

you use not so to do.

The note of similitude, As, is here a∣gain to be understood.

9.

So are my ways higher then your ways,] By ways are here meant deeds or actions, by a Metaphor, as vers. 8.

Though it be generally true, that all the actions and deeds of God do as far ex∣ceed our deeds and actions, as the Heaven doth exceed the Earth, yea infinitely fur∣ther; yet understand this place particu∣larly of the mercy and goodness and clemency of the Lord: q. d. As the Heaven doth far exceed the Earth, so doth my clemency, and mercy, and loving kindness to men, far exceed yours.

10.

For as the rain] i. e. And as the rain: For for And.

As the rain cometh down, and the snow from Heaven, i. e. As the rain and the snow come down out of the ayr.

Heaven is often put for the Ayr; so the birds of the Ayr are called the fowle of Hea∣ven, Ier. 3.9.

And returneth not thither:] Supple, Without watering the Earth, and making it fruitful; for otherwise the rain and the snow are drawn up again by the Sun in vapors.

11.

So shall my Word that goeth out of my mouth,] i. e. So shall the Word which I speak become effectual; and whatsoever I say, shall come to passe.

It shall not returne unto me voyd.] i, e, It shall not be ineffectual, as their words are which cannot perform what they say.

Note, that the Prophet useth here a Me∣taphor taken from an Embassador, which a King sends out upon some business; but he cannot effect what his King gave him in command, and therefore returneth re infecta, But God saith, that his Word shall not return so.

12.

For ye shall go out with joy;] q. d. Wherefore (because I have often said it) ye shall go out (O ye my people the Iews) with joy, out of the Land of your capti∣vity, where ye have been kept in hard bon∣dage.

For is put here for Wherefore; and the Lord makes a sudden Apostrophe to the Iews, upon occasion of what he said con∣cerning his Word in Vers. 10, 11. and in consideration of those often promises, which he had made to the Iews, of their Redemption.

And he led forth with peace;] For the Lord will go before you as your Captain, Cap. 52.12.

The mountains and the hills shall break forth before you into singing.] q.d. So great shall your joy be, as that the very moun∣tains and the hills shall sing for joy before you, as ye go from Babyl••n to Ierusalem, to to see your joy.

The Prophet doth often give sense and reason to inanimate things, after a Poetical manner.

13.

Instead of the Thorne shall come up the Kirr-tree, and instead of the Bryar shall come up the Mirtle-tree,] q. d. For instead of those which have afflicted you, there shall arise those which will profit you, and entreat you with all kindnesse.

Note, that the Causal Particle, For, is here to be understood, and to be referred to those words, Vers. 12. For ye shall go out with joy, and be led forth with peace.

The Thorn and the Bryar are prickly plants, which will prick those which have to do with them; by which are here meant in particulur Nebuchadnezzar King of Ba∣bylon, and his race, which did afflict and oppress the Iews with hard bondage in the time of their captivity: But the Fir is a tree, which, besides other commodities, yeilds a covert from the tempest, and a sha∣dow from the scorching heat of the Sun: and the Mirtle, besides many other benefits yeilds a sweet Oyl which refresheth the senses, and makes Wine which comforteth the stomack; it yeildeth also pleasant and fragrant branches, to trim up and adorn the house. By the Fir therefore and the Mirtle is here meant Cyrus, who subdued the Babylonians, and so delivered the Iews out of their hands, and sent them home into their own Country with many royal favors: of which read Ezra 1.

And it shall be to the Lord for a name,] i. e. And this which the Lord will do for you, shall bring to the Lord great renown. Or thus; q. d. And this which the Lord will do for you, shall be a thing so notable and so glorious, as that God shall thereby purchase himself a new Name: q. d. As God purchased himself a new Name when he delivered Isaac, and was called therefore Iehovah-jireh, Gen. 22.14. And as Gene∣rals and Emperors by their great atchieve∣ments get new names, as Scipio got him the name of Africanus by his Victories in

Africa, &c. So shall God get him a new name for his great redemption of, and munifi∣cence to his people. Which yet understand not so, as though God had any new name thereupon, but that he deserved a new name thereby.

For a name] i. e. The cause of a name.

Take the word Name, either properly, or for renown.

For an everlasting signe] i. e. And for an everlasting Trophy and monument of his goodnesse to his people.

That shall not be cut off] i. e. That shall never be pulled down or abolished.

He alludeth to the custome of conque∣rours who set up lasting Trophies and monuments for their glory in token and remembrance of some memorable victory obtained, or some great matter performed by them: but their Trophies and monu∣ments are abolished by time, but this of the Lord, shall not be cut off.

ISAIAH, CHAP. LVI.

KEepe ye judgement, and doe ju∣stice] i. e. Keep my Law, and doe that which is your bounden duty therein, O ye Jewes, which are captive in Babylon.

Iudgement and Iustice are taken here for that duty which we owe to God in keep∣ing his commandements: and therefore is it called judgement and justice, because God may justly exact it of us, and we wrong God if we doe it not.

For my salvation is neer to come] i. e. For my saving power wherewith I will save you from your enemies, and deliver you out of the Babylonish captivity, is at hand to save you.

Concerning the notion of this word Salvation, as I have given it, See Cap. 51. Vers. 5, 6.

And my righteousnesse] i. e. And my faith∣fulnesse whereby I have promised to save you: see Cap. 51. vers. 6, 7. concerning the notion of this word also.

To be revealed] i. e. To come so that it may be seen of all men; see cap. 40.5.

2.

Blessed is the man that doth this] This relative this, relateth to that, To wit, that that keepeth the Sabbath, from polluting it; And keepeth his hand from doing any evil, and blessed is such a man, for he shall be redeemed out of captivity and brought home with joy to Sion.

That keepeth the Sabbath from polluting it.] q. d. That is, That keepeth holy the Sab∣bath day, and doth nothing therein where∣by to profane it.

By keeping the Sabbath from polluting it, understand by a Synecdoche all other precepts also of the first Table, and the whole duty of man to God.

And keepeth his hand from doing evil] Supple, To his neighbour.

By this is meant our whole duty which we owe to our neighbour, and so is to be taken for all the precepts of the second ta∣ble, so that by these Two, Keeping the Sab∣bath, and Keeping the hand from doing evil, is meant the keeping of the whole Law of God, that which he called judgement and justice, vers. 1.

3.

The sonne of the stranger] i. e. The stranger which is not of the seed of Iacob, nor a Iew born.

That hath joyned himselfe to the Lord] i. e. Which hath joyned himselfe to the Lord by saith and love, as to the only true God, and worshippeth him faithfully, and so is become a Proselyte.

The Lord hath utterly separated me from his people] i. e. The Lord hath put a diffe∣rence between me and his people the Iewes, so that I shall never approach so neere to him as they doe, nor shall I and my offe∣rings be so wel accepted of him as they and their offerings are.

Such a thought as this is, might happily come into the minde of a Proselyte, where∣fore

the Lord prevents this thought here and answers it verse 6.

Neither let the Eunuch say] An Eunuch signifieth him which is unable for generati∣on, and who is without possibility of issue.

And so is an Eunuch called, because they, which attended on great personages in their bed-chambers and about their wives, were wont to be gelded to keepe them chast: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I am a dry Tree] i. e. I am as a dry Tree, for as a dry Tree can never beare Fruit, so can I never have children.

Such a thought as this is might trouble an Eunuch, because children were promi∣sed as a great blessing to those which keepe the Law. Deut. 28. v. 4.11. Wherefore the Lord prevents this his thought, and to en∣courage him in his obedience, tells him, he wil recompense this his incapability of this part of the reward of obedience to his Law, by giving him a better reward than of chil∣dren.

4.

And take hold of my Covenant] Supple, To keep it.

By This covenant is here meant that cove∣nant which God made with the Israelites by the hand of Moses, in which covenant it was the peoples part to keep the command∣ments of the Lord; And the Lords part to performe the promises that he there makes to them which keep his commandements: This covenant might strangers enter into, and those that did enter into it, were cal∣led Proselytes of the covenant.

5.

In mine house] i. e. Within my Tem∣ple.

And within my walls] i. e. Within the Walls of my Temple.

A place] Supple, in the Bed-role, or Ca∣talogue of devout and famous men.

And a name] Supple, Among the names of those famous men, which are written and recorded in a Bed-role or Catalogue in my Temple.

Better than of sonnes and of daughters] i. e. Which name shall be better than the name that commeth by sonnes and daughters; though sonnes and daughters doe propa∣gate a mans name, and give him the ho∣nourable name of Father.

Note that the word (Name] is here to be repeated; And the name of sonnes and daugh∣ters is such a name as accrueth to a man by having sonnes and daughters; For these Genitives cases of sonnes and of daughters be Genitivi efficientis.

Note here, that in the time of the Law, the names of those which had done wor∣thily, were wont to be preserved and to be read at times in the congregation together with their praises; Which was done, as to give God thankes for such famous men; So to incite others to imitate their ver∣tues: Of this custome the sonne of Sirach seemeth to make mention, Ecclus. Cap. 39.16. and Cap. 44.15. and a catalogue we have in him of such men, Cap. 44. v. 16. &c. and Cap. 45. Cap. 46. Cap. 47. Cap. 48. Cap. 49. Cap. 50. In imitation of this cu∣stome the primitive Church had her Dip∣ticks which were two leaved tables or boards, bound like an Oblong book. In the one columne whereof were written the names of such men of noted piety as were yet alive: and in the other a like catalogue of such famous men as were already depar∣ted.

I will give them an everlasting name] q.d. For whereas the name which commeth and which is propagated by sonnes and daugh∣ters often faileth, by their failing: This name, which I will give them in my house, shall never faile.

Therefore is it said, I will give them an everlasting name; because their name should be preserved and registred in the catalogue of famous and pious men••, and be remem∣bred after their death (yea perhaps so long as the Temple stood) as their names were which are mentioned Ecclus. Cap. 44, 45, 46, &c.

Everlasting] See Cap. 55.3.

7.

Even them will I bring to my holy moun∣tain] i. e Even them will I bring to my holy Temple there to worship me, as mine own people the Jewes doe.

By the holy mountaine is meant mount Mo∣riah or mount Sion on which the Temple stood; which is called the holy Mountaine, because God did separate and sanctifie that for the place of his worship, That is, to build his Temple there: And by this Mountaine is meant the Temple it selfe which stood upon that Mountaine, by a Metonymie.

Of strangers that joyned themselves un∣to God, there were two sorts (as we said Cap. 55.1.) One called Proselytes of the Gate, others called Proselytes of the Covenant;

These last, (of whom this place is to be understood) were accounted as Jewes, they worshipped in the same Court of the Tem∣ple where the Israelites did, whither others might not come; they were partakers with them in all things both divine and humane. In a word they differed nothing from Jewes, but onely that they were of a Gentile race.

I will make them joyfull in my house of Prayer] God might make them joyfull in his house of Prayer, That is, in the Temple, by giving them many blessings, of which they might make songs and Psalmes, and sing them with Instruments of musicke in the Temple. He might also make them joyfull by granting those Petitions and Prayers, which they made to him in the Temple.

In my house of prayer] i. e. In my Temple which was ordained for to be an house of prayer for all that would, to offer up their prayers there. Read 1 Kings 8. v. 22. and so forward.

For mine house shall be called an house of prayer for all people] i. e. For my Temple shall be an house of prayer, not for the Jewes onely to pray in; But for the Gen∣tiles also which will joyne themselves to me, and take upon them the observation of my Law, as they doe.

Shall be called] i. e. Shall be.

The Hebrewes do often use vocall words and Verbes for Real.

Of prayer] By prayer may here be under∣stood by a Synecdoche, all the worship of God.

8.

The Lord God which gathereth the out∣casts of Israel] i. e. The Lord God which gathered the outcasts of Israel when they were dispersed by reason of the Assyrians Cap. 11.11. And which will gather toge∣ther these sonnes of Israel which are now captive in Babylon, and which fled or now remaine in other places of the earth for feare of the Babylonians when they invaded the Land of Judah.

Of Israel] By Israel he meaneth the Jewes the children of Israel: and those Iewes which were dispersed upon the com∣ming of the Assyrians and Babylonians into the Land of Judah, he calls the Out-casts of Israel, because they were as exiles in a strange Land, and driven out of their own countrey by their enemies.

Yet will I gather others to him besides those that are gathered to him] q.d. I have gathe∣red some Proselytes to my people, who wor∣ship me, and I will yet gather other Prose∣lytes to them besides those which are alrea∣dy gathered, that they also may worship me.

Note here, that when the Assyrians inva∣ded the Land of Judah, and many Jewes fled for safety into other countries, God when he had slaine the Army of the Assyri∣ans brought those Jewes back againe into their owne Land; and when he brought them back, many others of other Nations joyned themselves with them, which after∣wards aboade by the Jewes and ranne the same fortune as they did: See Cap. 14. v. 1, 2. And these are they which are here in∣timated to have beene first gathered to Is∣rael, That is, to the Jewes the children of Israel.

Note secondly, that when the Jewes were delivered out of the Babylonish capti∣vity by Cyrus, many Babylonians and men of other Nations being wonne by the con∣versation of the holy and religious Jewes, went along with them, and did enter them∣selves into the worship of God, and these are they which he saith, should be gathe∣red unto Israel besides the former.

It may be asked here, why, and to what purpose, and upon what occasion, the Lord saith here, The Lord God which gathereth the outcasts of Israel, saith, yet will I gather others to him, besides those that are gathered to him?

Ans. He saith it upon occasion of those words Mine house shall be called an house of prayer for all people vers. 7. For the Lord having said, Mine house shall be called an house of prayer for all people, sheweth here, that he will gather of all people to Israel, That is, to his people the Jewes to worship him with them in his house of prayer, That is, in his Temple: And he saith it, to shew that he will accept of the Gentiles which come unto him, and will by no meanes cast them off.

9.

All ye beasts of the Field come to de∣voure] Note here, that this is the beginning of a new Sermon or Prophesie; And that this and the next Chapter following would have been better put into one, than thus disjoyned.

Note Secondly, that the Prophet doth here and in the next Chapter shew the rea∣son of the Jewes captivity, and this he doth

first to cleare the justice of God, and to make it appeare that it was not for nought that he gave them over into the Babyloni∣ans hands: Secondly, that he might shew the Jewes that they had need to turne to God by repentance, who had gone so farre from him by their sins.

Note Thirdly, that while he sheweth the reason of the Iewes captivity in Babylon, he speakes as if the Iewes were then com∣mitting those sinnes for which they were afterwards carried into Babylon: And a∣gaine, while he shewes by what meanes they which were in captivity might be de∣livered out of their captivity, he speakes of the delivery, of those which repented, out of captivity, as though the time of their delivery were even then at hand; joyning as it were these times together which were many yeares distant (the better to shew the dependency of one matter upon the other) and seeing both these as neer at hand by a prophetique spirit.

All yee beasts of the Field ccme to devoure] i. e. All ye Beasts which frequent the Fields come and destroy Israel.

Yea all ye beasts in the Forrest] i. e. Yea all ye beasts which dwell in the Forrest, come and devoure him.

The Prophet compareth here the ene∣mies of Israel (That is of the Jewes which were the children of Israel) to wilde beasts; And Israel or the Jewes to a flock of sheep: and when he calls to the wilde beasts of the Field to devoure; By the wild beasts of the field, he seemeth to meane Foxes and Bad∣gers, such as were wont to frequent the fields and to prey upon the sheep which fed therein, but not to make such a slaughter among them, and to destroy them with sueh a destruction as the beasts of the Forrest were wont. And by the beasts of the Forrest he seemeth to meane Lions and Beares and Dragons, whose might and fury was grea∣ter than that of the Foxes and Badgers, and which when they fell upon a flock of sheep made a greater slaughter among them, and were not so easie to be driven away. By the beasts therefore of the field are signified more impotent enemies and such as doe lesse hurt: And by the beasts of the Forrest more potent enemies, and such as could hurt: more particularly by the beasts of the field may be meant the Moabites, and Ammonites, and Edomites, and Philistins: By the beasts of the Forrest may be meant the Chaldaeans or Babylonians which did over∣come the Land of Judah, and burne the Cities thereof with fire, and carry away the Inhabitants captive: So that the sense of this place is; q. d. Yee Moabites, and Ammonites, and Amalekits, and Edomits, and Philistines, come yee and devoure Is∣rael, yea, rather come yee Babylonians and yee Nations which serve them, and de∣voure him.

10.

His watchmen are blinde] i. e. The Watchmen of Israel are blinde.

Here is a Relative without an Antece∣dent.

By Watchmen he meaneth the Priests and the Prophets, That is, The teachers of the people: And therefore doth he terme them Watchmen, because as Watchmen were set to watch, and to give notice of the approach of an enemy: So was it the duty of the Priests and Prophets to watch over the people for their spirituall good, and to forewarne them of sinne and of those judgements which were like to fall upon them for their sinne.

He giveth a reason here why he would have all the beasts of the fielde, yea all the beasts of the Forrest to come and de∣voure.

Are blinde] That is, are ignorant; For so he expounds himselfe in the next words.

Blindnesse is properly of the eye of the body: but by a Metaphor it is translated to the understanding, which is as the eye of the minde and signifieth ignorance.

They are all ignorant] Supple, Of that which they ought to know and teach the people, That is; They are ignorant of the Law of God.

They are all dumbe doggs, they cannot bark] They are all like dumbe Dogs which cannot barke,

The note of similitude is here left to be understood.

He likeneth the Priests, and the Prophets to dumb dogs which cannot barke; because they did not reprehend the people for their sinnes: For as it is the duty of dogs to barke at Thieves: So it is of Priests and Prophets to reprehend sinne.

Sleeping, lying downe, loving to slumber] He persists in the Metaphor of dogs, and by these qualities of a dogge, he signifies the lazinesse of those Priests and Prophets which loved their ease and would take no paines in their calling.

11.

Yea, they are greedy dogs which have never enough,] He persists still in his Me∣taphor of dogs, and sheweth them to be like dogs in this also, that they are greedy of gain, as dogs are of meat.

And they are shepherds that cannot un∣derstand:] He calls them shepherds here, whom he called watchmen before, and whom he reprehended and described un∣der the Metaphor or similitude of Dogs; and therefore doth he call them shepherds, because they should feed the people com∣mitted to them, and guide them in the right way, as shepherds do their flocks.

That cannot understand:] He said, that they were blinde, and ignorant of the Law of God, vers. 10. And here he sheweth, that they cannot heal that blindness, and overcome that ignorance, because partly their Idleness, partly their Covetousness, and looking after gain, hindered them from studying the Law of God, and me∣ditating therein, whereby they might come to understand.

Yet some make these a meer repetition of those words, to wit, His watchmen are become blinde.

They all look to their own way, every one for his gain from his quarters.] q. d. They all of them have their several ways and prac∣tices to get mony, and they are every one wholy intent upon those their ways and practices.

This is the sence of these words; but the words themselves seem to be Metapho∣rical, and the Metaphor to be drawn from a man, who expecting some welcom guest, stands at the door of his house, and looks that way which his guest is to come, to see if he can see him coming.

To their own way,] Under the Metaphor of a way, he meaneth their practices and courses to get mony; which he calls their own way, either in opposition to the way of God, as not being the way in which God would have them to walk in, but which they themselves either chose or found out for themselves; Or else because every one of them had his own peculiar way to get gain.

For his gain,] He doth here compare gain to a welcom guest, which a man ex∣pects at his house.

From his quarters.] i. e. From his house or place of aboad.

This appertains to the Metaphor last mentioned.

12.

Come ye, say they, I will fetch wine,] q.d. Moreover the Priests and the Prophets say, either to their fellow-Priests and Prophets, or to the people whom they invite to drink with them, Come, I will fetch wine, and we will be merry.

To morrow shall be as this day,] q. d. We have been merry to day, and we will be as merry to morrow as we have been to day. This day hath been abundant with wine, and strong drink, and mirth; and to morrow shall be as abundant as this.

And much more abundant.] q. d. Yea, to morrow shall abound with more wine, and strong drink, and mirth, then this day doth, or hath done.

These are the sins in part, which were the cause that the Jews were so destroyed by the Babylonians, and carryed away captive into Babylon. Other sins also there were, which follow in the next Chapter, which (as I said) should have been joyned with the last part of this Chapter, or the last part of this Chapter with that.

ISAIAH, CHAP. LVII.

THe righteous perish, and no man taketh it to heart:] e. i. More∣over the righteous man dieth, and no man taketh it into con∣sideration, Supple, why God taketh him away.

This (as I said) should have been con∣tinued with the end of the foregoing Chapter.

And mercifull men are taken away, none considering that the righteous is taken away from the evil to come.] q. d. And mercifull men are taken away by death, that they might not see the evil which is to come upon the Nation, (as Josiah was taken a∣way, 2 Kings 22.2, 20.) yet no man con∣sidereth that they are taken away that they might not see the evll to come.

These are a repetition or explanation rather of the former words.

If men would seriously consider and think with themselves, that good men are taken away from the evil to come, they would think of the evils, and of the judge∣ments which hang over their own heads, and humble themselves, and break off their sins before their judgements fell up∣on them: But when they wil not be admo∣nished of Gods judgements, nor think up∣on them, but put far from them the evil day, they give themselves liberty of sin∣ning, and doe in a manner scorn and puffe at the threatnings of the Almighty, which must needs provoke the Lord to anger.

2.

He shall enter into peace] i. e. The righteous man which perisheth or dieth, shall goe to the place where he shall be freed from all the troubles and molestati∣ons of this world, and shall enjoy perfect Rest.

They shall rest in their beds,] i. e: The mercifull men, which are taken away out of this world by death, shall rest in their Sepulchers as in their beds.

Each one walking in his uprightnesse] i. e. Even every one of them which have walk∣ed uprightly in his waies, and turned or staggered not either to the right hand, or to the left.

3.

But draw neer hither, ye sons of the Sor∣ceresse, the seed of the Adulterer, and the Whore] q. d. But draw neer, ye which are wicked, and hear what I say to you; ye shall not enter into their peace, nor rest in your beds as they do; but ye shall live to be tor∣mented and afflicted without Rest, and when ye die ye shall be brought down to the grave with blood, or one grievous plague or other.

This sence this Adversative Particle But seems to require; and thus by order of words should the Prophet have spoken: But because he called the wicked among the Jewes, the sonnes of the Sorceresse, and the seed of the Adulterer, and the Whore, they mocked him, and made a mouth, and drew out their tongues at him; whereat the Pro∣phet was transported with an holy anger and indignation against them; and being thus transported, did as it were forget what he was about to say: But yet, for sence, he saith that, vers. 20. which he should have said here, in formall words.

Draw neer hither] Supple, To heare what I have to say to you.

Ye sons of the Sorceresse,] i. e. Ye which are given to Sorcery and to Witchcraft.

This is an Hebrew Idiomie, or an Hebrew kind of speech, in which the son of the Sor∣ceresse is as much as the Sorcerer.

That the Jewes were given to sorcery and witchcrafts, see 2 Kings 21.6.

The seed of the Adulterer, and the Whore.] i. e. Ye bastards, which are not the sons of Israel, as ye call your selves, but the sons of adultery or fornication, and begot between an Idol and an Idolater.

Note here, that the Scripture doth eve∣ry where liken Idolatry to Adultery and

Fornication, and the Idolater to a Whore, and an Idol to an Adulterer.

The Jewes gloryed to be called the chil∣dren of Israel; but the Prophet tells them here, that they are not the true and legiti∣mate children of Israel, but Bastards; for if they had been the true and legitimate children of Israel, they would have been like to their father Israel; but they were nothing like him, for he did abhor Idola∣try, but they were mad with the love of Idols: they were not therefore his sons, but the sons of the Adulterer and the Whore, that is, of an Idol and an Idolater, and so born of fornication or adultery.

When our Saviour Christ told the Scribes and Pharisees, that they did the deeds of their father, the Scribes and Phari∣sees said unto him, We are not born of for∣nication. Job. 8.41. As if they should have said, We are no Idolaters, we are not born of Idolatry, we have no Idol for our Father, nor Idolater for our Mother. The same manner of speech doth the Prophet use here, when he calleth the Jews the seed of the Adulterer and the Whore, as the Scribes and Pharisees used there; when they said, We are not born of fornication; the Prophet affirming that of the Jewes here, that the Scribes and Pharisees denyed of themselves there.

But how can any one though he be an Idolater, be said to be the son of an Idol as of an Adulterer, and of an Idolater as of a Whore?

Ans. When an Idol and an Idolater do so far prevail upon a man, as to make him to take the Idol for his god, and to imitate the Idolater in the worship which he giveth to the Idol, he may be called the son of the Idol which he taketh for his god, and of the Idolater whom he imitateth in the worship of that Idol: For men are called the children of that God whom they wor∣ship, and the children also of them whom they imitate. And the conjunction of the Idol and the Idolater in this work is ille∣gitimate, and therefore an act of fornica∣tion or adultery; and the Idol is an Adul∣terer, and the Idolater a Whore, because the Idolater was marryed to another, even to the true God.

4.

Against whom do ye sport your selves?] q. d. With whom do ye make your selves merry, and at whom do ye laugh?

Such was the impudency and impiety of these men, as that they would laugh at the Prophets of the Lord, which were sent to tell them of their sins and trans∣gressions, as though they were guilty of no such matter, See 2 Chron. 36.15, 16. But while they laughed and mocked at the Prophets of the Lord, they laughed and mocked at God himself who sent them. See Luk. 10.16.

Aga nst whom make ye a wide mouth, and draw out the tongue?] q. d. Who is he whom ye mock? Do ye not mock the Lord himself, while ye mock his Pro∣phets?

They which mocked were wont to make a wide mouth, and to put out their tongue at him whom they mocked, in a jeering man∣ner: Hence, to make a wide mouth, and to put out the tongue, are put here, by a Meto∣nymie, for to mock.

Are ye not children of transgression, and a seed of falshood?] q.d. Ye mock at me for calling you the sons of the Sorceresse, and the seed of the Adulterer and the Whore; but did I call ye otherwise then ye are? For, are ye not children of transgression? that is, Are ye not the sons of the Sorceresse? And, are ye not a seed of falshood? that is, Are ye not the seed of the Adulterer and the Whore?

Are ye not children of transgression?] i. e. Are ye not Sorcerers?

He putteth transgression here in general, for sorcery or witchcraft in particular, be∣cause sorcery or witchcraft was a notable sin, and a notable transgression of the Law.

A seed of falshood?] i. e. Children born of Adultery, that is, of Idolatry; and so the seed of the Adulterer and the Whore?

Falshood is to be taken here for Adultery and well it may be so taken; for Adultery is the breach and falsifying of that pro∣mise and Covenant which is made in Wedlock, wherein the Wife promiseth to be true to her Husband and his bed. And then again Adultery is to be taken Meta∣phorically for Idolatry, because in Idolatry the Idolatrous Jew breaketh his Faith to God, whereby he promised to be true to him and his glory, as an Adulteress break∣eth the Faith and Promise which she made to her Husband.

5.

Enflaming your selves with Idols] i. e. Stirring up your selvs, & provoking your

selves to a spiritual lust, by running to, and looking upon Idols, and then com∣mitting fornication with those Idols, to satisfie this your lust.

This is a greater sin, thus to enflame themselves, then if they were by accident or occasionally enflamed.

Note, that the Scripture doth every where speak of Idolatry as of Adultery and Fornication, and liken Idolaters to Whore∣mongers and Adulte ers, and the Idol to a Whore; because as Whoremongers and A∣dulterers love those women which it is not lawful for them to love, after their man∣ner; so do Idolaters love Idols with the diminution of that love which they owe to God, which is not lawful for them to do. In allusion therefore to this doth he here say, Enflaming your selves with I∣dols.

Ʋnder every green tree,] This he saith, because Idolaters were wont to set up their Idols, and to sacrifice to them, and perform their services to them, in groves and woods, and under green trees. See Deut. 12.2. and 2 King. 16.4.

Ʋnder every green tree,] Supple, Where ye see an Idol standing.

Slaying the children in the valleys,] i. e. Slaying your children to the honor of your Idols, in the valleys.

It was a savage kinde of practice which the Canaanites used, who used to burn their sons and their daughters in the fire, to their gods, Deut. 12.31. Yet this prac∣tice did the Israelites learn from them; and Manasseh King of Judah made his chil∣dren thus to pass through the fire, 2 Chron. 33. v. 6.

In the valleys,] He alludeth to the valley of the son of Hinnon, which was a valley neer Jerusalem, where they made their children pass through the fire to Moloch, 2 Chron. 33.6. and 2 King. 23.10. A val∣ley very much noted for the Idolatry which was committed therein.

Ʋnder the clefts of the rocks.] Many mountains consisted of rocks which bran∣ched out over the valleys underneath; and it may be that under these branches of the rocks Idolaters chose to do their service to their Idols, because they defended them from the Sun, and from the rain, which they were subject to, if they served their Idols farther off in the open ayr.

Otherwise you may take, Ʋnder the clefts of the rocks, for a repetition of those words, In the valleys, (which kinde of re∣petition our Prophet often useth;) for every valley is under or beneath an hill or mountain, and the hills and mountains of Judea were very rocky.

6.

Among the smooth stones of the stream is thy portion,] q. d. The Idols which are set up among the smooth stones of the stream, they are the gods which thou delightest in.

Among the smooth stones of the stream] i. e. Among the stones of the rivers; which stones the waters of the rivers, by long washing, have made smooth.

Is thy portion,] i. e. Are thy gods, which thou delightest in.

As God is called the portion of the godly, Psal. 16.4. Jer. 10.16. So are Idols call∣ed here the portion of Idolaters, because Idolaters made the Idols their gods.

Note here, that a portion signifieth often in Scripture an inheritance, in allusion to that division which was made of the Land of Canaan, when it was divided into se∣veral parts or portions, and those several parts and portion were given for several inheritances to the several Tribes and Families of Israel, Josh. 13, &c. And God is called the portion or inheritance of the godly, in allusion to such an heritage; because the godly do as much trust and delight in God, as rich men do in their inheritance and possessions: yea, as an in∣heritance or possessions make a man rich; so doth God enrich them that serve him. And because the Lord is thus called the portion or inheritance of the godly; there∣fore are the Idols here called the portion of the Idolaters, because the Idolaters made them their gods.

Note again, that Idolaters did not set up their Idols, and sacrifice to them in one onely kinde of place, but in divers; some∣times they set them up in groves, under the green trees thereof; sometimes in val∣leys, though dry; sometimes by rivers, sometimes in mountains, sometimes in their houses, sometimes in the Temple, &c. So that what are here spoken, from vers. 5. to vers. 9. are not to be understood of one and the same Idols, set up in one and the same place; but of several Idols, set up and worshipped in several places; and there∣by is signified the mad love which the Jews had to Idolatry. See St. Jerom upon this place.

Note here again, that whereas he saith, Among the smooth stones of the stream is thy portion; it is not to be understood by these words, that Idolaters set up their Idols in the streams, or in the rivers, (for certainly they did not set them up in the rivers, or in the streams,) but onely that they set them up nigh unto the rivers or streams, upon the shoars thereof; upon which shoars, because there were many stones cast up by the inundation of the rivers at some times, these Idols might be said to have been set up, or stand, or be among the stones of the stream.

But why then did not the Prophet say, Nigh to the rivers, or stream, or waters, is thy portion? but, Among the smooth stones of the stream is thy portion?

Ans. He doth it, to shew obliquely the vanity of their Idols, and to signifie, that when their Idols were set up among the stones of the stream, like was set up among their like: For their Idols were but stones, and therefore were well seated among stones.

If they should say, that though their Idols were stones, yet they were smooth po∣lished stones, and therefore better then the stones of the stream: The Prophet prevents them, when he calls the stones of the stream, smooth stones; for he saith the stones of the stream had been smoothed and polished with the long washing of the water, and therefore as good as their Idols in this also.

Note once again, that here he speaketh to Jerusalem, whereas he spoke before to the Jews, for he changeth both the Num∣ber and the Gender; and he speaks to her as to a woman, by a Prosopopoeia; yet in her he sets out the condition and Ido∣latry of the Jews themselves.

They, they are thy lot:] i. e. These, even these Idols, which are among the smooth stones of the streams, are thy lot.

Here is a Relative put without a formal Antecedent; but yet the Antecedent is easie to be understood.

What he called a portion before, he calls a lot here, in allusion to the division of the Land of Canaan by lot; for because when the Land was divided, every portion was given to every Tribe for an heritage, by lo••, (Josh. 13.6. & 14.2.) therefore he calls an heritage a lot.

He doubles his word here, saying, They, they, for the greater emphasis.

Even to them hast thou poured out a drink-offering, to them thou hast offered a meat-offering:] q. d. Even to these hast thou sacrificed.

By the Law of God, unto every sacrifice of a beast there was to be added a certain quantity of wine for a drink-offering, Numb. 15.5, 7, &c. and this wine was to be poured out upon the Altar (but not up∣on the fire) saith Maimonides: There was also a certain quantity of flower to be added for a meat-offering, Numb. 15.4, 6, &c. What therefore the Lord required by his Law to be done to him in his sacri∣fices, Jerusalem did do unto her Idols in their sacrifices.

Should I receive comfort in these?] i. e. Can I receive comfort by these doings? q.d. You have grieved my Spirit by your sins which you have committed against me, and there∣fore you should seek to comfort me again; but can I be comforted, in the grief I am in, by such doings as these are? No, I am a great deal the more vexed and grieved by them.

He useth an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here.

In these] i. e. By these: In for By.

7.

Ʋpon a lofty and high mountain hast thou set thy bed,] Supple, For thy Lovers and thy Sweet-hearts to come and lie with thee: that is, Thou hast committed fornication upon the high mountains: that is, Thou hast committed Idolatry upon the high mountains, by sacrificing unto Idols thereon.

Note, that Idolatry is often called in Scripture Fornication and Adultery, by a Metaphor; because as in Adultery the wo∣man which committeth Adultery breaketh the Covenant of Wedlock, and leaveth her Husband, and cleaveth to another man; so in Idolatry, the people which are bound by Covenant to love God as their Hus∣band, break that Covenant, and leave God to cleave to Idols.

Note further, that because carnal forni∣cation and adultery is committed on the bed, hence, by a Metaphor, he saith, Ʋpon the mountain hast thou set thy bed; for thou hast committed Idolatry on the mountain.

Note yet further, that the Canaanites, and the people adjoyning (of whom the Jews learned their Idolatry) did sacrifice to their Idols on high and lofty mountains in stead of Temples: Hence he saith, Ʋpon

a lofty and high mountain hast thou set thy bed.

Note fourthly, that when he saith, On a lofty and high mountain, he speaks not of any one determinate mountain, but taketh mountains, col••ective, for mountains.

Even thither wentest thou up to sacrifice,] Supple, To thy Idols.

He sheweth in these words, what he meant by those, Ʋpon a lofty and high moun∣tain hast thou set thy bed.

8.

Behinde the doors also, and the posts, hast thou set up thy remembrance,] i. e. Be∣hinde the doors, and the posts of thine house also, thou hast set up thine images, to put thee in remembrance of thine Idol-gods, and hast worshipped them.

It is observed, that Jerusalem did here set up her Images in the same places where God commanded his people to write his Commandments, that they might remem∣ber them, to keep them, Deut. 6.9.

Thy remembrance,] He calls the images which Jerusalem did set up behinde the doors and the posts of her houses, her Re∣membrance, because she set them there, to put her in remembrance of her Idol-gods, (suppose Saturn, Jupiter, and the Host of Heaven, &c.) Or else he might call them, Her Remembrance, ironically; because she did set them up in those places, in which God commanded his people to write his Commandments, that they might put them in remembrance of their duty to him, so often as they saw them, or read them.

For thou hast discovered thy self to another then to me,] i. e. For thou hast discovered thy privities or naked parts to others (which are not thy Husbands) more then to me (which am thy Husband;) that is, Thou hast suffered others to lie with thee besides my self, and so hast playd the whore with them: The meaning is, that she had wor∣shipped other gods besides the Lord, and so had committed Idolatry with them.

He persists still in the Metaphor of Adul∣tery and Fornication, by which, as I said, is meant Idolatry.

Thy sel,] i. e. Thy nakedness, or privy parts. Synecdoche integri.

And art gone up,] Supple, Into thy bed, to lie and play the harlot with them.

Thou hast enlarged thy bed,] Supple, That thou mayst receive many Lovers and Adul∣terers at once: q.d. It is not one Idol which thou worshippest, but many.

And made a Covenant with them,] i. e. And didst break that Covenant of Wed∣lock which thou madest with me, and didst make a Covenant of Wedlock with them, which yet is not Wedlock, but Adultery; for thou wast marryed to another man, even to the Lord.

He persists still in his Metaphor, speak∣ing of Idolatry as of Adultery and Forni∣cation; therefore by the Covenant here, is meant in the first place, that covenant or bargain which an Harlot makes with her Lover, wherein she covenanteth to let him have such and such use of her body, and to have of him so much or so much mony for her hire: And then by this covenant is meant the covenant of Idolatry, whereby the Idolater covenanteth with his Idol-gods by their Priests, thus and thus to worship them.

These Jews made a Covenant with God in their Fathers, in Mount Sinai, Exod. 24.7. and here perfidiously they break that Covenant, and make a new Covenant with their Idols.

Thou lovedst their beds wheresoever thou sawest them.] i. e. Yea, so extraordinary was thy lust, as that thou didst not stay till thy Lovers came and courted thee, that they might lie with thee; but thou didst rather court them, and offer thy self to lie with them, wheresoever thou didst meet them.

He persists still in his Metaphor of an Harlot and Adulterer, and by this sheweth the extream sway wherewith the Jews were carryed to Idolatry.

9.

And thou wentest to the King with oint∣ments] And thou wentest to Moloch of thine own accord, to entice him to lie with thee.

By the King is meant Moloch, which he calls the King, either because they prefer∣ed him before all other Idols, or in allu∣sion to the Hebrew word MELECH, which signifieth a King.

Moloch was the abomination of the chil∣dren of Ammon, 2 King. 11.7.

When he saith, Thou wentest to the King with ointments, &c. he alludeth to the man∣ner of Whores, who when they were to go to the bed of some great personage, to prostitute their bodies, and to play the whores with him, were wont to anoint themselves with sweet ointments, and perfume themselves with choyce perfumes, that he might take the more pleasure in

them: And the literall meaning is, that they went to Moloch to commit whore∣dome with him: but the metaphoricall meaning is, that they did worship Moloch & sacrifice to him. And by that that is said, they went to the King with oyntments, and encreased their perfumes, is meant, that they carried sweet odours to Moloch to burne before him, and that they offered to him many pretious gifts for the purchasing of his favour, more then they did to any other of their Idol-gods.

Note here, that when he saith, thou wen∣test to the Kings with oyntments, he meaneth not, that they worshipped Moloch in the valley of the sonne of Hinnon, for that he spake of vers. 5. but that they went to the Temple of Moloch in the Land of the Am∣monites, there to worship and sacrifice to him where his chiefe dwelling was, and as it were there to allure him to come and take a dwelling among them; and this they did before Manasseh, set up the Image of Molo••h in the valley of the Towne of Hinnon, and was an occasion that Manas∣seh did afterwards set up his Image there.

And did'st encrease thy perfumes] q. d. And though when thou wentest into other thy lovers, thou did'st use perfumes, yet when thou wentest to Moloch thou didst en∣crease thy perfumes.

By this is intimated that they did wor∣ship Moloch more than any other Idol-God, and had him in higher esteeme; and did offer him more and richer gifts than they did to any other God.

And did••t send thy messengers afarre off] For thou didst send thy messengers farre off to buy thee costly oyntments and per∣fumes, to annoynt and perfume thy selfe, as suppose into Arabia Foelix and other places, where the best Spices and odours for oyntments and perfumes grew.

Or thus: And thou did••t send messengers farre off] q. d. And thou didst send messen∣gers into Assyria, Chaldaea, and Egypt, and to other farre countries, to get thee lovers and sweet-hearts from thence also: By which is meant that they worshipped for∣raigne gods: and brought in the gods and Idolls of remote Nations into their owne Lands, and worshipped them there.

And thou didst debase thy selfe even unto Hell] i. e. And when thou hadst obtained the good will of thine Adulterers, thou didst prostrate and cast downe thy body to them as low as hell: That is, thou did'st become the basest whore that ever was; That is, thou did'st become the most noto∣rious Idolater in the world.

The Prophet doth persist still in his Metaphor of Adultery and Fornication: And when he saith Thou did'st debase thy selfe, he alludes to a whores casting her selfe downe, and prostrating her body on the ground to the lust of her Adulterer, which is called here a debasing her selfe, and which is elsewhere called humbling as Deut. 21.14. Judg. 19.24. Such a one the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Even unto hell] i. e. Very low.

There is an Hyperbole in these words.

10.

Thou art wearied in the greatnesse of thy way]] i. e. Thou hast taken a great deale of paines and labour in these thy Idolatrous courses, and even wearied thy selfe, but all in vaine, for though thou hast wearied thy selfe, yet thou hast received no profit at all by thine Adulterers, That is, by thine Idolls.

Note here, that the Prophet useth a Me∣taphor taken from Travellers, to whom because they are wearied or may well be wea∣ried when they have travelled a great way, he compareth these Idolaters which had taken a great deale of paines in their Ido∣latrous wayes, and therefore might well be wearied thereby.

Note secondly, that this word (in vaine) is here to be understood.

Yet said'st thou not, there is no hope] i. e. And yet thou did'st not consider with thy selfe and say, There is no hope, Supple, in mine Idolls, That is, I cannot hope ever to re∣ceive any good from them.

Thou hast found the life of thine hand] i. e. Surely thou hast found those that can strengthen thine hands, and enliven them to any worke that they should not be weary.

He speakes of their Idolls, and useth an Ironie in this his speech.

The life] i. e. Those which can give life and strength. Metonymia effectus.

Thine hand] i. e. Thine hands; A Sin∣gular for a Plurall number collective.

Note that he passeth here from the Me∣taphor of a Travellour, to the Metaphor of a Workeman who laboureth with his hands.

Therefore thou wast not grieved] i. e. Ther∣fore forsooth thou wast not weary, nor

were the paines and the Travell which thou tookest in thine Idolatrous courses, grievous to thee.

By these words Thou hast found the life of thine hand, there••ore thou wast not grieved; The Prophet seemeth to prevent an ob∣jection: for beca••se hee said Thou art wearied in the greatnesse of thy way, yet saidst thou not, there is no hope; Hierusalem might say, I am not wearied in the great∣nesse of any of my wayes. To which the Prophet here answers by an Irony; saying,

Thou hast found the life of thine hand, therefore forsooth thou wast not griev••d.

11.

And of whom hast thou been afraid or feared, that thou hast lyed &c.] q.d. But what are these thy Gods, that thou hast broken thy promise and thy covenant made with me, for feare of them?

These words are spoken with contempt of those Gods whom Hierusalem feared.

Or feared] i. e. Who are they whom thou hast feared?

That thou hast lyed] i. e. That thou hast brok••n thy promise and the covenant which thou madest to me; by which covenant and promise I became thy husband, and thou becamest my wife.

The Iewes in generall made a covenant with God (in their fore-fathers) and pro∣mised to be obedient to him: Exod. 24.7. and the same covenant did they make every one in particular at their circumcision: For every one which was circumcised was by vertue of his circumcision a debtor to doe the whole Law, Galat. 5.3. Part of this Law was this: that they should have no o∣ther Gods but the Lord, and that they should not worship any graven Image: Exod. 20. vers. 3, 5. This part of the covenant there∣fore did Ierusalem breake when she wor∣shipped Moloch and other Idolls Gods, and in breaking that she brake the whole, Iames 2.10. Being therefore that she did not keep the covenant and promise which she made with God, but broke it; she is said here to lye.

And hast not remembred me] i. e. And hast not remembred the covenant and pro∣mise which thou madest to me.

Me] Me is put here by a Metonymie, for the covenant made with me.

Nor laid it to thine heart] i. e. Nor hast seriously considered, Supple, that thou hast forsaken me, and broken the Bonds of Wedlock which were made between thee and me, by thine Idolatry.

Have not I held my peace even of old? and thou fearest me not? q.d. Have not I winked at thy sinnes now for a long time, and not rebuked thee for them: and therefore thou hast not feared me, but put the feare of me farre from thee?

Note here, for the connexion of these with the former words, that (as often else∣where, so here) there is a Brachylogie or short kinde of speech, and that here is some∣thing left to be understood by the circum∣stance of the place: When therefore the Lord said (Of whom hast thou been afraid or feared, that thou hast lyed and hast not re∣membred me? It is to be understood, that Ierusalem, (willing to justifie her selfe) Answered him, that she was not afraid of any other than of him, neither did shee feare any other but his holy name: And him she did feare, and was afraid to breake her promise and her covenant which shee had made with him. But that this answer was but dissembling and falshood, the Lord detecteth saying; Have not I held my peace of old, and thou fearest me not? Where he doth not onely say that shee feared him not, in contradiction to that that she said, that shee feared him, but also sheweth the reason why shee did not feare him, which was this; Because he had winked at her sinnes of a long time, as though he had not seene them.

And thou fearest me not?] q.d. And there∣fore thou hast not feared me.

12.

I will declare thy righteousnesse and thy workes] q. d. But I will not hold my peace long but will declare thy sinnes with a witnesse.

I will declare thy righteousnesse] i. e. I will declare thy righteousnesse, and shew what it is by the vengeance which I will take on thee for it; i. e. I will surely punish thee for thy sinnes.

The punishment which the Lord in∣flicted upon her for these her sinnes, was her captivity in Babylon, and the miseries which she there suffered.

Thy righteousnesse] Note that he speakes Ironically when he saith, thy righteousnesse, for by her righteousnesse he meaneth her sinnes, but he calls her sinns, her righteous∣nesse by an Irony, because she justified her selfe concerning the feare of God, and the consequences thereof, and made her selfe as if she had been righteous, in that answer

of hers which was left to be understood vers. 11.

And thy workes] i. e. And thy good workes.

But note that good workes are put here Ironically for evill workes as righteousnesse was put just before for sinne.

For they shall not profit thee] i. e. For thy goodly workes shall not profit thee, but bring vengeance upon thee.

This causall particle, For, relates to those words, I will declare, which signifie to declare with a witnesse, or declare with a vengeance, q. d. I will take vengeance on thee for thy workes and that openly; for thy good workes shall not keep off my vengeance, but bring it the sooner on thee.

13.

When thou cryest] q. d. When I shall take thee in hand and punish thee for thy doings, and thou cryest for help and deli∣verance out of the hands of the Babylonians to whom I will give thee.

Let thy companies deliver thee] i. e. Let the companies of those many Idoll gods which thou worshippest, deliver thee out of mine hands, or the hands of the Babylo∣nians, into which I will give thee.

This is spoken with a Sarasme.

But the winde shall carry them all away] q.d. But they shall be but poor Helpers, and poor deliverers, for they themselves shall come to naught, and be as the chaffe which the winde carries away.

Vanity shall take them] q. d. They shall prove but vaine things.

But he that putteth his trust in me] q.d. B••t he which shall be carried away into Babylon with thee, if he putteth not his trust in such Idolls as you doe, but putteth his trust in me (who am the living God) in the mid'st of his afflictions.

Shall possesse the Land] i. e. He shall re∣turne out of Babylon and possesse his owne land, even the land of Iudah againe.

And shall inherit mine holy mountaine] i. e. And shall inherit Mount Sion, and dwell there.

14.

And shall say] Supple, to the way la∣bourers.

Cast ye up, Cast ye up] i. e. Cast ye up, cast ye up the earth, and make a cause-way for the people of the Lord to passe by from Babylon to their owne Land.

Thus doe they make good wayes in Moorish and Fenny grounds; which other∣wayes are very bad for Travellers, to wit, by casting up the earth and making a caus∣way: to this manner of making wayes God doth he therefore allude when he saith, Cast ye up, cast ye up, as if he should say, prepare ye the wayes, and make them good, &c. and as Cap. 40.3.

Take up the stumbling blocke out of the way of my people] q. d. Take away the dirt and stones, and other impediments that lye in the way from Babylon to Judaea; That the Jewes my brethren and countrey-men may not stumble or be hindred in their journey from Babylon into their own Lands.

The meaning of this place is this, that those Jewes which did trust in the Lord in the land of Babylon, the land of their Cap∣tivity should returne safe out of Babylon and have no hinderance or want of any thing in their way as they passed from Ba∣bylon to Judaea.

Of my people] These words may relate either to him that saith, cast ye up, cast y•• up, &c. and then when he saith of my peo∣ple, it is as if he should say of my brethren and country men: or they may relate to the Lord, who saith of him who trusteth in him, that he shall say cast ye up, cast ye up.

15.

The high and lofty one] i. e. The high and lofty God.

That inhabiteth eternity] i. e. Who alone is eternall.

He speakes of Eternity as of an house or Pallace which a King or a Prince inhabi∣teth as his own peculiar possession, in which no other man hath any right but himselfe.

Whose name is holy] i. e. Who is holy, that is, who is separate from all other by way of excellency above all.

Whose name] i. e. Who.

The name of God is put here for God him∣selfe.

Holy] To be holy signifieth to be separate, and be above all others by way of eminency.

I dwell in the high and holy place] i. e. I dwell in heaven which is high in regard of the earth, and which is a place separate and above sublunary things.

The holy place] Though heaven be a place in which righteousnesse dwelleth: 2 Pet. 1.13. and into which no uncleane or unholy thing shall enter, Rev. 21.27. yet I take not that to be the meaning of the word holy here; but heaven is called here the

holy place, because it is separated in a most glorious manner from all sublunary things and is above them all. For this word holy in its originall signification signifieth a se∣paration from other things by way of excellen∣cy, as I have often said.

With him also that is of a contrite and humble spirit] q.d. And yet for all that I dwell in the high and holy place, I dwell also with him that is of a contrite and humble spirit.

I dwell with him] i. e. I am present with him by my favour and tokens of my love to him, &c. for God is said (among the Hebrewes) to be with and to dwell with him, whom he favours and shewes kindnesse to.

That is of a contrite and humble spirit] i. e. That trembleth at my words when he is reproved, and humbleth himselfe for his sinnes.

A contrite spirit is opposed to an obstinate spirit which will not yeild to any reproofe; and it is so called by a Metaphor taken from such a stone as will breake in pieces at the knock of a hammer or the like.

As a contrite spirit is opposed to an obsti∣nate spirit: so an humble spirit is opposed to a proud spirit.

To revive the spirit of the humble] i. e. To comfort and refresh the heart of the hum∣ble, when they are made sad and oppressed with any griefe or sorrow.

16.

For I will not contend for ever] i. e. I will not alwayes be angry, Supple, with him which is of an humble and contrite spirit, but will in time breake off mine an∣ger towards him.

To contend is properly spoken of those which sue and plead one against another in a Court of justice, which because it is seldome done without anger, it is put here by a Metaphor, for, to be angry with.

For the spirit should faile before me] i. e. For the spirit of a man would faint in my presence, as being over-whelmed with hor∣rour and despaire, Supple, if I should be al∣wayes wroth with him.

And the soules which I have made] Supple, Would faile or faint away, if I should be angry with them for ever.

Note here that the spirit and soules which are but parts, are put by a Synecdoche for the whole men.

By these words (which I have made) The Lord doth either intimate his compassion upon these men, as being his own creatures therefore to be pittied by him: as Psalm. 138.8. Or else he doth hereby intimate that he knowes that what he saith is true. viz. That the soules and spirits of men would faile if he should be alwayes wroth with them, because he made them, and therefore he knew what their condition was.

Note here, that when God smiteth his people he is often moved to stay his hand, so that he doth not utterly destroy them or utterly discourage them, upon conside∣ration of the frailty of their nature (espe∣cially if they relent at his words and hum∣ble themselves before him) as Psalm. 103. v. 14. &c.

17.

For the iniquity of his covetousnesse was I wroth and smote him] i. e. I was angry with Jacob (i. e. with the Jewes which were the children of Jacob) and smote him for his covetousnesse.

Note here, that the smiting here meant, was the judgement which he executed up∣on the Jewes by the Babylonians, who took them and carried them captive into Baby∣lon and there afflicted them.

Note Secondly, that though he mentio∣neth covetousnesse, yet that was not the only sinne for which he smote the Iewes and delivered them over into the Babylonians hands; but the sinnes which caused this were many, whereof he mentioneth some∣times one, sometimes another, but seldome altogether.

Note Thirdly, that this is spoken as though the Jewes were at this time captive in Babylon, whereas they were not carried into captivity till many yeares after: and this the Prophet doth often, by a prophe∣tique spirit.

I hid me] God speakes of himselfe here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as of a man, that is so an∣gry as that he will not be seene or spoken with.

And was wroth] i. e. And continued my wrath: Or, and was yet more wroth.

And he went on frowardly in the way of his heart] q. d. Yet (although I smote him and was wroth with him) he repented not, but went on still with a great deale of frowardnesse in his wicked way, even the way which his owne heart found out and delighted in.

And, is to be taken here for Yet.

Frowardly] i. e. Perversly and crossely towards me.

In the way of his heart] i. e. In the way which his wicked and perverse heart found out.

18.

I have seen his wayes] But now I have seen his wayes, Supple, that he hath amended them, and repented him of the wicked wayes of his heart.

By wayes are meant metaphorically the course of a mans life, and his actions.

And will heale him] i. e. And because I see that he hath amended his wayes, I will deliver him out of his affliction and capti∣vity which he suffers under the Babylo∣nians.

He said in the former verse, that he smote him, by which he meant that he delivered him into the Babylonians hands to be af∣flicted by him: In allusion therefore to that, that he said he had smote him; he saith here that (he would heale him) to wit, of those wounds which he made in him by those stroaks: that is, that he would deli∣ver him out of that affliction, which he suffered by the Babylonians; where note, that he compareth affliction to a wound which a man makes with a rod or a staffe.

I will lead him also] i. e. I will also lead him safe from Babylon to his own Land, the Land of Judah.

And restore comforts unto him] i. e. And will comfort him againe, for the discom∣forts which he hath met with in his cap∣tivity.

And to his mourners] q. d. That is, to his mourners or such of his that are of a con∣trite spirit and mourne for their sinnes. Or by his mourners may be meant such as mourned by reason of their hard usage in their captivity.

And is put here as a note of explication, and signifieth as much as that is.

19.

I create the fruit of the lips] q.d. I am he which create peace, and none else.

Note here, that by the fruit of the lips are meant in generall, words which proceed from the lips, as fruit proceedeth from the Tree, by a Metaphor: then by a Synecdoche, by words are meant words of praise, or praises and thanks-givings. Then because the sub∣ject of praises and thanks-givings is peace, by praise and thanksgivings is meant peace, by a Metonymie.

This the Lord saith; that they might not doubt but that they shall have peace if he saith it; for if he saith it, he is able to give it as being the onely giver thereof.

Peace, peace to him that is farre off, and to him that is neere] i. e. Therefore peace, Supple, shall be to him that is afarre off, and to him that is neer.

Peace] i. e. By peace understand all man∣ner of prosperity and good: for so the He∣brewes use to call peace.

Peace, peace] The word is doubled, the more to confirme what is said.

To him that is afarre off, and to him that is neere] i. e. To all that are in captivity, whether they be in captivity farther off, or neerer home.

The Jewes while they were in captivity to the Babylonian, were dispersed farre and neer into their dominions, so that some were in captivity very farre off from their own home, and others were captives nee∣rer hand.

And I will heale him] i. e. For I will de∣liver him out of his affliction, See vers. 18.

20.

But the wicked are like the troubled Sea &c.] i. e. But the wicked Jewes which will not repent them of their sinnes, they shall not enjoy peace, but shall be tossed to and fro on the Land of their captivity, as the Sea is tossed to and fro with winds and tempests.

A Praesent Tense is put here for a Future.

The troubled Sea] The Sea which is tos∣sed to and fro with stormes and winds.

Which cannot rest] i. e. Which cannot lye still and enjoy a calme, by reason of winds and tempests.

Whose waters cast up mire and dirt] This is an amplification of what he said: for a troubled sea, and a sea that cannot rest, ca∣steth up mire and dirt upon the shore with her waves.

21.

There is no peace saith my God to the wicked] q. d. Though they that are of an humble and contrite spirit shall enjoy peace, yet to the wicked and irrepentant Jew there shall be no peace, saith my God.

There is no peace] i. e. There shall be no peace, that is, there shall be no prosperity.

A Praesent is put here for a Future Tense as in the verse before.

Saith my God] Supple, Who is able and will performe what he saith.

The Prophet speaketh this in his owne person.

ISAIAH, CHAP. LVIII.

CRy aloud, spare not &c.] This the Lord speakes to his prophet, as if he were the present with the Jewes in the Babylonish captivity: And this chap∣ter may well be continued with the former: for because the Lord promised his favour and deliverance out of captivity to those which were of a con∣trite and humble spirit, Cap, 57. v. 16. &c. He foreseeing that many of the obstinate Jewes would be ready to contradict what he said, and to say that he had no respect to those which were of a contrite spirit and humble heart: for they had fasted, and yet he regarded them not, but suffered the Babylonians to prevaile against them, and keepe them still captive, he sheweth that that Fast which they kept (and as they kept it) was no signe of an humble and contrite spirit, and that he could not be pleased with such a Fast as that was, &c.

Lift up thy voyce like a Trumpet] i. e. speak unto them aloud, that they may heare thee.

The voice or sound of a Trumpet is loud and may be heard afarre off; Therefore he bids him, lift up his voyce like a Trumpet: And they had need to lift up their voice like a Trumpet and speak aloud to sinners who are to tell them of their sinnes; For sinners are deafe on that eare.

And the house of Jacob] i. e. and the Jews which are of the house or family of Jacob, as his children, and descended from him.

Yet they seek me daily] Between this and the former verse there is something left to be understood; as this or the like [For they are a wicked generation, walking in the waies of their own heart, &c. So that the sentence compleat, is this, For they are a wicked Ge∣neration, walking in the waies of their own heart, yet as though they were holy and righ∣teous men. They seek me daily.

They seek me daily] i. e. They make as though they sought me daily by their pray∣ers, &c.

And delight to know my waies] i. e. And (in shew and outward appearance) they make as though they did delight to know the waies which I have commanded them to walk in; That is, to know my statutes.

To delight is taken here for to make shew as if they did delight; as to seek was taken for to make as though they did seek, just before. As a Nation that did righteousnesse, and for∣sook not the Ordinances of their God] i. e. As if they were an holy Nation, which loved righteousnesse, and which cleaved to the Law of their God, and would not depart from it.

They aske of me the ordinances of justice] i. e. They ask of me by my Priests and my Prophets, what my Lawes and Statutes are, and what is the meaning of them; as though they were desirous to keep them; and as though they wanted not will, but knowledge onely to observe them.

The Ordinances of justice] i. e. My Sta∣tutes, which (as they are just indeed) so doe they also call them just, to shew what love they had to them, and how worthy they were to be known.

Note here, that a Substantive of the Ge∣nitive case, viz. Of justice, is put for the Adjective, Just, after the Hebrew manner.

Or else, of justice, may be here Genitivus subjecti; and intimates, the subject of those Ordinances, to wit, that they taught justice and righteousnesse.

They take delight] Supple, in shew, or as they would make men believe.

In approaching to God] i. e. In approa∣ching to me, to wit, by prayer and holy services.

Note, that the Lord speaks here of him∣selfe in the third person; and saith to God, for, to me.

Wherefore have we fasted, say they, and

thou seest not] q. d. Thou saidst, say they, That thou wouldst dwell with him that is of an humble and contrite spirit, and comfort and deliver him; but wee have humbled our selves, and fasted every yeere in the day of atonement, according to thy command, Levit. 23.27. And we have fasted, and hum∣bled our selves many other times also in these the daies of our captivity, and doe fast and humble our selves often; Where∣fore then hast thou not looked upon us, and delivered us from the hands of the Baby∣lonians?

Note that these words relate to the first verse, and are as an introduction to those sinnes which the Lord there would have his Prophet shew his people.

Wherefore have we afflicted our soules?] Supple, with fasting. See vers. 5.

And thou takest no knowledge] This is a repetition of those words. Thou seest not.

Note, that by Gods not seeing, and not taking knowledge of their fasting, is meant, Gods not comforting them, and his not deli∣vering them out of captivity, for that their fasting and humiliation, and contrition, by putting the Antecedent for the Conse∣quent.

Behold in the day of your fast you finde pleasure] Here begin the sinnes and trans∣gressions which the Lord would have his Prophet shew unto his people: q. d. My people say, wherefore have we fasted, and thou seest not? wherefore have we afflicted our selves, and thou takest no notice? Crie therefore aloud, spare not, lif•• ••p your voice like a Trumpet, and shew thy people their transgressions, and the house of Jacob their sinnes, saying, Behold in the day of your fast ye finde pleasure, &c.

Behold in the day of your fast ye finde pleasure] i. e. Behold in the day of your fast ye seek after, and finde, and enjoy, and follow your sports, and your pastimes, in which ye take pleasure.

By pleasures, are meant sports and pa∣stimes, in which they take pleasure, per Metonymiam efficientis. And by finding is meant, seeking and finding, and enjoying or following, by a syllepsis.

These words contain a reason why God, though they fasted, yet would not see; and though they afflicted their souls, yet would take no knowledge of it.

And exact all your labours] i. e. And ye make all your servants labour in private, as much upon the day of your fast, as ye doe upon any other day, and use as much rigour to them that day, that they may doe the worke or task which ye have set them, as ye doe at any other time.

Note, that upon the tenth day of the seventh month there was to be a day of a∣tonement, it was to be an holy convocation to the people of Israel, and they were to af∣flict their soules, and to offer an offering made by fire unto the Lord, &c. Levit. 23.27. And it is not to be doubted, but that the Jews which would seem religious, did observe this day yeerely in the Land of their cap∣tivity, and afflict their soules therein, though they did not offer an offering made by fire, or perform such duties of that day as were bound to the Temple. And of this day of Fast (though not onely, yet) prin∣cipally doe I think that this place is here meant.

Upon the day of Atonement, which was a day of Fasting and humiliation, no work was to be done, Levit. 25.31. Neither was it seemly upon the daies of voluntary Fa∣sting.

4.

Behold ye fast for strife and debate, and to smite with the fist of wickednesse.] q.d. Behold, when ye fast, ye doe on the day of your fast scould and brawle one with ano∣ther, and fast to fisty-cuffs, and strike one another with your wicked fists.

But how can he which scouldeth and brawleth, and smiteth his neighbour with his fist, on the day when he fasteth, be said to fast for strife and debate, and to smite with the fist of wickednesse? And how could they come on that day to scould and brawle and fight one with another?

Ans. Upon the day of Atonement there was to be an Holy convocation; And on o∣ther daies of voluntary fasting they met together to prayers, and other religious duties of the day; and when they were so met, they would contend and quarrell one with another, and come from words to blowes. And though they did not intend to quarrell and brawle and fight one with another, when they thus met, yet he saith, ye fast for strife and debate, and to smite with the fist of wickednesse. Because it fell out that they did strive, and brawle and quarrell, and fight one with another when they so met. And we often speak of the event of a thing, as of the intent, and of a

thing which happeneth but by chance, as of a thing which was really purposed.

See what was said for this purpose on those words, Tophet is prepared of old, Cap. 3. vers. 33.

Againe, a man which fasteth, (is (by the nature of a fast) by his fasting to represse sinne, and to represse his turbulent passions, if therefore he doth not represse sinne, nor represse his turbulent passions, nor resolve nor endeavour so to doe by his his fasting, he may be said to fast for sinne, and to fast for strife and debate, and to smite with the fist of wickednesse, according to that saying, Qui non vetat peccare cum possit, jubet, S••n. Troas vers. 289. that is, he which forbid∣deth not sinne, when he can, commands it, and egges it on. And according to that proverb, Marke 9.40. He that is not against us, is for us.

With the fist of wickednesse] i. e. With your wicked fist.

A Substantive of the Genitive case is put here for an Adjective.

As you doe this day] i. e. After the man∣ner as yee are wont to doe on this day, supple, which we speake of, that is, on the day of your Fast.

To make your voyce to be heard on high] i. e. If you would make the voyce of your prayers and supplications which yee make that day to be heard of God who dwelleth on high, (to wit, in heaven) and cause him to s••e and take knowledge of your Fasting.

5.

Is it such a Fast as I have chosen] q.d. For is it such a fast that that I delight in?

As I have chosen] To choose signifieth often to approve, affect, love, or delight in, by a Metonymie, because we approve of and affect and love and delight in, that which we make free choyce of.

A day for a man to afflict his soul in] i. e. to wit, onely for a man to afflict his soule for a day?

Note that these words A day for a man to afflict his soule in, are put by an hypallage, For, For a man to afflict his soule for a day.

To afflict his soul] To afflict his soul is put here for to afflict and macerate himself with hunger or want of meat. The soul being put by a Synecdoche partis, for the whole man, yea, the soul which is one part, is put for the body which is the other part of man, so that to afflict the soul is, to macerate and afflict the body or the flesh with abstinence from meat.

Is it to bow down his head as a bul-rush, and to spread sack-cloath and ashes under his feet?] i. e. Is the Fast which I have chosen only for a man to bow down his head like a Bul-rush, and to spread sackcloath and ashes under him for a day?

To bow down his head] To bow down the head is a posture of one that is humble and penitent, Luke 18.13. As to lift up the head is the posture of the proud, Cap. 3.16. But this posture the Hypocrite may use, aswell as he is which is truely penitent, and hum∣ble in heart.

As a Bull-rush] A Bull-rush is tall and slender, especially at the top, and is but weake; wherefore the top thereof doth al∣waies bend downward to the earth or the water in which it groweth.

And to spread sackcloath and ashes under him?] This was the fashion of mournings among the Jewes, to put on, or to sit on Sackcloth; and to cast ashes upon their head, or to sit in ashes.

Concerning the putting on of sackcloath, and sitting in sackcloath. See 1 King. 11.27. Psal. 69.11. Esther 41. & 3.

Concerning the casting of ashes upon the head, and sitting in bshes, see 2 Sam. 13.19. Esth. 4.1 & 3.

Therefore did they use Sackcloath and Ashes in their mournings, because Sack∣cloath and Ashes, did afflict the flesh, and was unpleasing to it: As also to signifie in an humble manner their their owne vile∣nesse; and this, that they were but dust and ashes. But the outward ceremony of Sack∣cloath and Ashes, the Hypocrite could use, as well as the true convert.

Wilt thou call this a fast] q. d. Wilt thou call this a Fast? Supple, to doe onely after this manner.

And an acceptable day to the Lord] i. e. And wilt thou call the day in which thou dost this an acceptable day to the Lord?

6.

Is not this the Fast that I have chosen, to loose the bands of wickednesse? &c.] q. d. Is not this the fast that I have chosen? Sup∣ple, the Fast whose effect or consequent is, to loose the bands of wickednesse.

As the Prophet speaketh here, so speakes St. James, Jam. 1.27. Pure Religion, and un∣defiled before God, and the Father is this, to visit the Fatherlesse & the widdow, &c. That is, Pure Religion and undefiled befo••e God, & the Father, is this; Whose eff••ct and conse∣quent is, to visit the fatherlesse and wid∣dow, &c.

To loose the bands of wickedness,] i. e. To loose those wicked bands, in which ye wickedly and injuriously hold your poor brethren.

The bands of wickedness,] i. e. The wic∣ked bands; that is, bands wickedly made, and in which your brethren are wickedly detained, and stand bound.

Here is a substantive of the Genitive case put again for an Adjective, as Vers. 4.

The bands here mentioned are to be un∣derstood of such bands in which the Deb∣tor was bound to the Creditor upon hard and unmerciful, yea unlawful conditions; As, v. g. when a poor brother was bound to pay use for mony lent upon such con∣ditions, ••s they were, Nehem. 5.7. which was against the Law, Exod. 22.25. Or when a brother had sold himself to a brother by reason of his poverty, and he made him to serve as a bond-servant, which was against the Law, Levit. 25. vers. 39.

To undo the heavy burthens,] This is a repetition of the former sentence: And what he called bands there, he calleth an heavy burthen here.

To let the oppressed go free,] i. e. To let thy brother, which thou oppressest with usury, and with hard service, as if he were a bond-man, go free from this thy oppression.

This is also a repetition of that which went before.

And that ye break every yoke.] Supple, Which is grievous, and put upon the neck of your brother against the Law of God.

This also is a repetition of the former sentence, in which the same thing is often repeated, that it may the more work upon this people.

Note here, that the Lord instanceth in the abstinence from these evils, because these Jews, which bragged of their fasting, were most notoriously addicted to these, even in their captivity, as well as before it; But by these understand not onely these, but all other evils also: for that is not a fast well pleasing to the Lord, in which we abstain not from all evil whatsoever.

7.

Is it not to deal thy bread to the hun∣gry?] q. d. Is not this the Fast that I have chosen? to wit, the Fast whose effect or consequent is, to deal thy bread to the hungry?

As the Lord shewed in the former verse, that the Fast which he loved, and which he delighted in, required the Faster to abstain from all manner of evil; so here he sheweth, that it required him to do all manner of good.

But as he there instanced onely in the abstinence from those particular evils to which these Jews were most addicted; so here he instanceth in those particular good deeds from which they were most averse: Both which kindes speak the un∣mercifulness of the Jews to their brethren. But (as I said) the abstinence from all manner of evil is intimated in the one; and the pursuing of all manner of good and virtuous actions in the other.

To deal thy bread to the hungry,] i. e. To feed the hungry according to their neces∣sities.

And that thou bring the poor that are cast out to thy house,] i. e. And that thou shew hospitality, and receive them into thy house, and there entertain them which have no house to dwell in.

That are cast out,] i. e. That are with∣out an house, as those are which are cast out of house and home for rebellion.

Thou cover him,] i. e. Thou clothe him.

And that thou hide not thy self] i. e. And that thou be not unkinde and unmerciful to thine own kinsman, when he hath need of thee.

This speech, That thou hide not thy self, alludeth to the fashion of those men, who when they would not own a man, or take notice of him in his misery to relieve him, slip out of the way, and hide themselves from him, and will not so much as be seen by him.

From thine own flesh.] i. e. From thine own kinsman, which is a son of Abraham and Isaac and Jacob, as well as thou; and is therefore of the same flesh and blood as thou art of.

He saith, Thine own flesh, that it may be an argument to stir them up to pity.

8.

Then shall thy light break forth as the morning,] q. d. When thou fastest after this manner, and dost the things which I spoke of, vers. 6, 7. then shall thy pro∣sperity arise after thine adversity, as the light of the morning ariseth after the dark of the night.

But a man may ask here, how the Jews being in so poor a condition all of them in

their captivity, could do such works as the Lord here requireth? for such works re∣quire riches to do them.

Ans. It is not to be doubted but that the Jews were in a condition good enough to shew such works of mercy, as are here named, in some good measure: For many of them were in such a condition, as that they were contented to stay in Babylon, when they might have returned into Ju∣dea.

Again, Suppose that the Jews, while they were in captivity, were all of them in a mean condition, and not able to do these works of charity; yet the Lord would accept of these works as done, if there were in them but a minde ready to do them, when they had opportunity and all things fitting for these works.

Again, when the Lord saith, If thou do these things, then shall thy light break forth as the morning: By these things may be meant, not these things in special, but these things in general. So when Saint Paul had commanded Servants to be obedient to them that are their Masters according to the flesh with fear and trembling, &c. he adds, Ye Masters do the same things to them, Eph. 6.9. where we cannot understand the same things of the same things in special, but of the same things in general. The like we read, Rom. 2. vers. 1.

Thy light] By light is meant prosperity, which the Hebrews often call, by a Meta∣phor, light, because as light is pleasant to the senses, so is prosperity to the heart.

Thine health shall spring forth speedily,] By health he meaneth their deliverance out of captivity; of which he speaks here as of a plant which springs out of the Earth.

Note, that as our Prophet doth often liken adversity and oppression to a disease, or to a wound; so he doth the delivery from adversity and oppression to health.

Thy righteousness shall go before thee,] i. e. The Lord, which is the Rewarder of thy righteousness, shall go before thee. See Cap. 52.12.

Righteousness is put here for the Lord, the Rewarder of their righteousness, by a Metonymy.

The glory of the Lord shall be thy reer∣ward.] i. e. The glorious Lord will be thy reerward. See cap. 52.12.

The glory of the Lord is put here, per Metonymiam Adjuncti, for the glorious Lord.

9.

Then shalt thou call, and the Lord will answer thee,] i. e. Then, if thou callest upon God, he will hear thee.

Thou shalt cry,] i. e. If thou cryest un∣to him, saying, Lord, where art thou?

He shall say, here I am:] i. e. He will answer thee, and be ready to help thee.

If thou take away from the midst of thee the yoke,] What is meant by the yoke, see vers. 6. where the bands, burthens, and yoke, signifie all one and the same thing.

From the midst of thee,] i. e. From a∣mong you.

This is an Hebrew Idiotism.

The putting forth of the finger,] i. e. The mocking of the servants of the Lord; for they were wont to mock them. See cap. 57.4.

Mockers do oftentimes put out their finger at him whom they mock, in way of jeer∣ing and contempt; therefore he puts the putting forth of the finger for the jeering and mocking which they used, by a Meto∣nymy.

And speaking vanity:] i. e. And speak∣ing such things as are vain and profit not.

By speaking vanity may be meant jeer∣ing and jibing speeches: yea, there may be meant by that, wrangling and jangling, and the worst speeches that can be, by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

10.

If thou draw out thy Soul to the hun∣gry,] If thou bring out thy food and thy victuals freely and cheerfully to him which is hungry.

By the Soul are here meant first pity and compassion (which are passions of the Soul) by a Metonymy: Then there are meant the effects of that pity and compassion, by the like Metonymy.

Or then we may be said to draw out our Souls, that is, our pity and compassion, when we shew it in ample manner by the works and effects thereof, as by giving food to the hungry, and clothes to the na∣ked, &c.

If thou draw] This is a Metaphor; and the Metaphor is taken from drawing of wa∣ters, which useth to be in abundance: for waters are common and plentiful.

And satisfie the afflicted Soul,] i. e. And satisfie the man, which is afflicted with hunger, with food convenient.

The Soul is put here, by a Synecdoche, for the whole man; and the afflicted Soul for the man which is pinched with hunger.

Then shall thy light rise in obscurity,] i. e. Then shall light rise to thee which art in darkness; that is, Then shall prosperity come to thee which art in adversity.

As by light is meant prosperity, as I said vers. 8. So by darkness and obscurity is meant adversity.

And thy darkness be as the noon-day.] i. e. And thy darkness shall be turned into ex∣ceeding great light, such as is the light of the noon-day when the Sun is at the highest.

The meaning is, That then he should enjoy exceeding great prosperity in stead of his adversity.

11.

And the Lord shall guide thee conti∣nually,] i. e. And the Lord shall be thy Guide from Babylon to Jerusalem, all the way through; yea, the Lord shall be thy Guide at all times, whithersoever thou goest.

I know not whether the Prophet may allude here to that place of Exodus, or no, Exod. 33.3. where the Lord saith, I will not go up in the midst of thee; where the Lord threatened the children of Israel, when he brought them out of Egypt, not to guide them, as he had done: q. d. I threatened thee not to guide thee unto the Land of Canaan (as I had done) when I brought thee out of Egypt; but now I will not leave thee, but guide thee out of Babylon to Judea, all the way-long; yea, I will guide thee, whithersoever else thou goest.

And satisfie thy Soul,] i. e. And satisfie thee, Supple, with drink.

Thy Soul,] i. e. Thee. Synecdoche par∣tis.

In drought,] i. e. In time of drought, and in dry and barren places.

And make sat thy bones,] i. e. And feed thee abundantly, so that thou shalt wax fat through abundance of food, Supple, in the time of drought (which is a time of famine and scarcity) and in dry and barren places.

And thou shalt be like a watered garden,] i. e. And thou shalt flourish like a garden which is continually watered.

And like a spring of water, whose waters fail not.] For as a Spring is never dry, but hath waters continually flowing from it; so shalt thou never be poor and needy, but shalt always abound with wealth and riches.

12.

And they which shall be of thee shall build the old waste places,] i. e. And thy children shall build up those places in thy Land, which have been waste a long time, and which were layd waste, not onely by Nebuchadnezzar King of Babylon, but by Tiglath, Pileser, and Salmanesar, and Sen∣nacherib, Kings of Assyria, &c. and shall raise them up into Cities and Towns and Villages again.

Thou shalt raise up the foundations of ma∣ny generations,] i. e. Thou shalt raise up the Houses and Cities which were pulled down to the ground many ages since, so that the foundations thereof onely re∣mained; those, I say, shalt thou build up again.

The repairer of the breach,] i. e. The repairer of breaches, to wit, the breaches of Cities and Towns which were broken down.

Breach is put here collectivè, for brea∣ches.

The restorer of paths,] i. e. The restorer of breaches which are in the walls of Ci∣ties or Towns.

This is a repetition of the former sen∣tence. And by paths are meant the breaches in the walls of Cities and Towns: And therefore are breaches called paths here, because through breaches they were wont to make ways and paths to go in and out of the City or Town, as being the neerer and readier way to and fro, out and in.

Or to restore paths may signifie to bring the paths to their wonted course: For where∣as the paths were wont to be onely through the Gates of the City, but since the brea∣ches all the paths were through the brea∣ches, and the paths which led through the Gates were almost desolate and forsaken; he may say, that he shall be the restorer of paths, because he shall bring the paths to their wonted way again, by making up the breaches of the walls.

Or when he saith, Thou shalt be called the restorer of the paths, he may mean, the restorer of paths, supple, to the desolate Cities, which have li••n waste and with∣out inhabitants a long time, so as that no man hath gone out or in thereat, and the paths thereof have been overgrown and destroyed for want of travellers; which

paths were restored again, by building up those ruinous and desolate Towns and Cities; for then there was travelling to and fro, and the paths were restored which were destroyed and overgrown for want of travelling.

But what the meaning of the Prophet is, is well known, though the phrase is not so well known.

To dwell in.] i. e. That the ruinous Cities and Towns may be fit to dwell in.

13.

If thou turn away thy foot from the Sabbath,] i. e. If thou dost turn away thy foot from the Sabbath, Supple, so that thou pollutest it not; i. e. If thou dost keep my Sabbath.

From doing thy pleasure on my holy day,] q. d. that is, If thou turn away thy foot, so that thou dost not those things which are pleasing to thy corrupt lusts on my holy day.

On my holy day,] i. e. On my Sabbath, which is an holy day, and to be kept holy to the Lord.

And call the Sabbath a delight,] i. e. And call the Sabbath a day which thou de∣lightest in.

Note, that by Call is here meant, not a bare verbal Call, but a Call to which the heart assenteth, and to which the actions of the whole man are answerable.

The holy of the Lord,] i. e. A day which the Lord hath commanded to be kept holy.

Honorable,] And a day which is to be esteemed honorable.

And thou shalt honor him,] i. e. And if thou shalt honor it, that is, this day, by keeping it holy. Or, and if thou shalt honor him, that is, the Lord, by keeping this day holy to him, which he hath com∣manded to be kept holy.

Not doing thine own ways,] i. e. Not do∣ing thine own works, which God hath forbidden thee to do, on that day.

Ways are often put Metaphorically for Works.

Nor finding thine own pleasure,] i. e. Nor seeking thine own pleasure, or that which is pleasing to thy own corrupt minde. See vers. 3.

Nor speaking thine own words:] i. e. Nor so much as talking of any thing which tends to thine own profit, or pleasure, or delight, or to what the Lord hath forbid∣den thee on that day.

Note, that that which he calleth their own here, he calleth their own, in oppositi∣on to that which God commanded and required of them by his transcendent power over them.

Note also, that what the Prophet speak∣eth here particularly of the Sabbath, must be understood generally of all Laws which the Jews could keep in their captivity.

14.

Then shalt thou delight thy self in the Lord,] i. e. Then shall the Lord do such great things for thee, as that thou shalt re∣joyce in him, and delight thy self in the thought of him, that thou hast so good a God, and so gracious a Benefactor as he is.

See the like phrase, Psal. 33.21.

And I will cause thee to ride upon the high places of the Earth,] i. e. And I will bring thee home out of captivity, and cause thee not onely to walk, but also to ride; and that not after a base manner, but in Cha∣rets, to and fro in thine own Land.

Ʋpon the high places of the Earth,] That is, In thine own Land, the Land of Ju∣dah.

By the high places understand the moun∣tains, and by the Earth in general under∣stand the Land of Judah in particular, by a Synecdoche, for Judea was a mountain∣ous Country.

And feed thee with the heritage of Jacob thy father,] i. e. And will feed thee with the fruits, even the fruits which grow up in the inheritance, which I gave to thy father Jacob.

The heritage here meant is the Land of Canaan, which God gave to Jacob, Gen. 35.12. part of which Land was the Land of Judah.

For the mouth of the Lord hath spoken it.] For the Lord hath spoken it, who cannot lye, but will bring to pass whatsoever he speaketh.

The mouth of the Lord is put here by a Synecdoche, for the Lord, a part for the whole man, for the Lord speaks here of him∣self as of a man, by a Prosopopoeia.

ISAIAH, CHAP. LIX.

BEhold the Lords hand is not shortened that it cannot save,] This may well co∣here with the former Chapter: For many in∣credulous Jews among the Babylonish captives, con∣sidering that the Babylonians were mighty and powerful, could not believe, for all the Lords Promises, that the Lord was able to deliver them out of their hands. Such therefore might here say; For all the Lords Promises, the Lord is not able to de∣liver us out of the hands of the Babylonians; for if he were able to deliver us, why hath he not delivered us when we have called and cryed so often to him?

This Objection the Prophet here pre∣vents, saying, Behold the Lords hand is not shortened that it cannot save.

The Lords hand is not shortened that it cannot save,] q. d. The Lord hath often saved his people out of the hands of their Enemies, as out of the hands of the Egyp∣tians, and Midianites, and Assyrians; and since that time his hand is not shortened, nor is his power abated, that he cannot save; therefore surely he is as able to save you now, as he was then.

Note, that the hand is often put for power and strength, for a mans strength is seen by the strength of his hand and his arm.

Neither is his ear heavy that it cannot hear.] i. e. Neither is he deaf, or his ear stopped, that he cannot hear.

The Prophet prevents another Objecti∣on here: For they might say, If it be so that the Lord can save us, yet surely it is so, that he is deaf, and cannot hear us: For certainly if he could save us, he would, if he could but hear the cries which we make to him. This Objection, I say, the Prophet doth here prevent, saying, Nei∣ther is his ear heavy that it cannot hear.

2.

But your iniquities have separated be∣tween you and your God,] i. e. But your iniquities have stood, and made as it were a wall of separation between you and your God, and have kept your cries and your prayers (while ye have prayed for deli∣verance out of Babylon) from coming to his ears.

Your sins have hid his face from you, that he will not hear,] i. e. Your sins have stood, and do stand as a curtain (or as a wall rather) between him and you, and have hid his presence from you, so that he can∣not hear your prayers, because your voyce cannot enter through that curtain or wall, to wit, your sins, into his presence.

His face] Take the face here first for the whole head, in which are all the senses of man, and Hearing as well as See∣ing: then take it for the whole man, by a Synecdoche.

That he will not hear] i. e. That he can∣not hear.

Note, that this Particle, will, signifieth not any resolved act of the will, but is onely a sign of the tense, and is to be in∣terpreted Potentially.

The Prophet speaks here of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and by what he hath said he hath shewed, that it is not by reason of any defect in God that he doth not deliver them, or hear their prayers; but the fault is in themselves, by reason of their sins.

3.

For your hands are defiled with blood,] Blood may be taken here for murther; or it may be taken onely for oppression, used in Courts of Justice, as Cap. 1.15.

Because they might say, that they are not guilty of such sins as might separate between them and their God, and hide his face from them; the Prophet prevents this their exception, and accuseth them with their particular sins.

Your lips have spoken lyes,] i. e. You

have born false witness against your neigh∣bor, and have wronged the poor with false accusations.

Your tongue hath uttered perverseness.] i. e. Ye have spoken all manner of wick∣ed words, and have used your tongue to all manner of evil practices.

Perverseness is taken here for wicked words, and such words as a righteous man, and a man which loved justice, would not speak; per Metonymiam Adjuncti.

In general, that is called perverseness which is contrary to the Law of God, and which is thereby forbidden; and perverse words in general are naughty evil words, such as God prohibiteth.

4.

None calleth for justice,] i. e. Where∣as justice should finde friends every where, none calleth upon the Judge in her be∣half.

He speaks of justice as of a person, by a Prosopopoeia.

Note, that the Prophet speaketh here to the Jews, as if they were even ••hen cap∣tives in Babylon.

Quest. But how could these men, or any of them, be accused for not calling for justice, and not pleading for truth, in the time of their captivity; whereas, in the time of their captivity, they had no Courts or Judges among them?

Ans. It is not to be granted that the Jews had no Courts or Judges amongst them, during the time of their captivity; but it is rather to be presumed from this and other places, that the Jews had power to judge of Jews, and had authority and jurisdiction among themselves, and that by the leave of the Babylonish Kings, under whom they lived.

Nor any pleadeth for truth,] He speaks of truth here, as he did of justice before, as of a person, by a Prosopopoeia.

They trust in vanity,] i. e. They trust in this, That they are able, by their wit, and by their tongue, to put a shew of justice and righteousness upon an unjust and unrigh∣teous cause, which confidence of theirs shall prove but a vain thing in the end.

This confidence of theirs, that they could put a shew of justice upon an unjust cause, he calleth vanity, per Metonymiam Adjuncti; that is, a vain thing, because it would prove vain, and as an empty thing, and a thing of nothing in the end, and would not be able to justifie them against Gods proceedings, when he should call them to account.

Speak lyes,] i. e. They speak that which they know to be false: the Judges in their sentences which they give; and the Ad∣vocates and Counsellors in the arguments which they bring in their pleadings.

They conceive mischief, and bring forth iniquity.] i. e. They devise mischievous devices, and what they devise they put in execution.

This speech is Allegorical, alluding to a womans conception and bringing forth.

5.

They hatch Cockatrice eggs,] i. e. They foment mischievous and villanous plots and devices, and bring them into act.

A Cockatrice is a venomous kinde of Ser∣pent, and as she her self is, such are her eggs, venomous. By the Cockatrice eggs therefore may be meant mischief and vil∣lany, or mischievous and villainous plots and devices.

This seemeth to be a Proverb, or pro∣verbial kind of sentence.

And weave the spiders web,] i. e. And weave a web for the same end as the Spi∣der weaveth her web: For as the Spider weaveth her web to catch the smaller flies; so do they lay their plots to take the poorer sort of people, and them which are most destitute of friends.

This also seemeth to be a Proverb.

He that eateth of their eggs, dyeth,] But whosoever of them eateth of these their Cockatrice eggs, which they use to hatch, dyeth by the venom of them.

The Adversative Particle, But, is here to be understood: And as for the sence of these words, they are like to those of the Psalmist, Psal. 7.16. His mischief shall return upon his own head, and his violent dealing upon his own pate. And the thing it self is true; For, for these their wicked doings, these men, as they were delivered over into the Babylonians hands to be af∣flicted and oppressed by them; so were they oppressed, afflicted and held in cap∣tivity by them. But to the words.

Note, that they which use to deal in eggs, do often eat of those eggs which they deal in: For as Saint Paul said, Who feedeth a flock, and eateth not of the milk of the flock? 1 Cor. 9.7. So may we say, Who dealeth in eggs, and eateth not of the eggs wherein he dealeth? To this therefore, that is, to the eating of eggs

for meat, doth the Prophet here allude: And by this, that he that eateth of the Cockatrice eggs dyeth, is meant, That they which meddle with mischievous matters, bring mischief upon their own heads.

But you will say, That no man will eat Cockatrice eggs for food?

Ans. True; therefore this allusion to the eating of eggs for food, is Catachrestical; yet it is an allusion to that still, to wit, to the eating of eggs, as we eat them for food.

Note, that this Metaphor varyeth from that which is used in those words, They hatch Cockatrice eggs, though in some par∣ticulars it agreeth with it.

And that which is crushed breaketh out into a Viper.] And that Cockatrice egg, which is crushed, breaketh out into a Vi∣per, which is a most venomous creature, and which fasteneth on his hand that crush∣ed it, till it kills him.

This is a proverbial kinde of speech too, and signifieth the same with that which went immediately before, to wit, That they which meddle with mischievous devices, receive mischief thereby.

Note, that they which use to deal often with eggs, do sometimes crush an egg a∣gainst their will, and break it; and to this doth the Prophet seem here to allude.

But how can a Cockatrice egg, being crushed, break out into a Viper, or bring forth a Viper; for the Cockatrice and Viper are different beasts, of different spe∣cies?

Ans. For answer to this, see Cap. 14. vers. 29.

6.

Their webs shall not become garments,] i. e. Their devices shall not profit them, yea they shall procure them much hurt.

The web, which the Weaver weaveth of yarn, maketh garments for a man to wear; but the cob-web, or spiders web, is not fit or convenient for a garment: and such was the web which these men wove, even the Spiders web, which cannot profit them, vers. 5.

Neither shall they cover themselves with their works,] i. e. Neither shall they clothe themselves with their works; that is, Nei∣ther shall their works or their devices pro∣fit them at all.

This is a repetition of the former sen∣tence: And in the word works he alludeth to the works of the Spider, that is, to the Spiders webs, which cannot cover a man; that is, which cannot make him a gar∣ment.

From those words, He that eateth of their eggs dyeth, hitherto, the Prophet hath by the By shown, that the plots of these wicked men shall redound to their own hurt; and this he doth by conversion of those two Proverbs, They hatch Cockatrice eggs, and weave the spiders web.

Their works are works of iniquity,] i. e. Their works are wicked works, injurious and hurtful to others.

Here is a Substantive of the Genitive case for an Adjective.

Note, that these words, Their works are works of iniquity, relate to, and in con∣struction do follow immediately after, those words, They hatch Cockatrice eggs, and weave the spiders web: And that those intervening words (He that eateth of their eggs dyeth, and that which is crushed break∣eth cut into a Viper; their webs shall not be∣come garments, neither shall they cover them∣selves by their works,) are to be read as it were with a Parenthesis.

The act of violence is in their hands.] i. e. They commit acts of wrong and vio∣lence.

7.

Their feet run to evil,] i. e. They haste and stay not to commit evil: i. e. They are ready to commit evil upon all occasi∣ons.

Their feet are put for them themselves, by a Synecdoche of the part for the whole.

And they make haste to shed innocent blood,] i. e. And they are ready, and stick not to oppress, yea to slay those which are innocent.

Their thoughts are the thoughts of iniqui∣ty,] i. e. Their thoughts are wicked thoughts; for all that they think of, is, how to do evil.

Wasting and destruction are in their paths,] Which way soever they go, they waste and destroy, like a plague that sweep∣eth all away.

Note, that wasting and destruction are to be taken here actively.

The way of peace they have not known,] i. e. They have not walked in peaceable or quiet ways: that is, Their deeds and actions have not been peaceable, or such as become honest and peaceable men.

Note, that ways and paths are often put for the actions and deeds and car∣riages

of men, by a Metaphor.

8.

And there is no judgment in their go∣ings,] i. e. For there is no right or equity (which are the foundations and preservers of peace) in their actions, and in their doings.

And is put here for For, (for this yield∣eth a reason of what went before:) And judgment is put for right and equity; and goings for actions.

They have made them crooked paths,] i. e. They have chosen wicked and perverse courses.

As paths and ways and goings are put oftentimes for the actions and carriages of men; so right paths and straight ways and goings signifie honest and just and godly acti∣ons and carriages; and crooked ways and paths and goings signifie wicked, unjust and ungodly actions and carriages: For the Scriptures by a Metaphor make the end of Gods Commandments (which is blessed∣ness or happiness) as a mark or place to which we should go or run: and the Commandments themselves they compare to the way or paths which lead to that mark or place; to wit, A way which is straight and direct, and lying as it were in a straight or direct line. Now because they which keep not in such a path or way, must needs go in crooked paths, (for there cannot be two straight paths or lines from point to point,) hence they which keep the Com∣mandments of God may be said, by this Metaphor, to walk in the right way and straight paths; and they which keep not Gods Commandments, to walk in crooked paths, which paths they may be said to make to themselves, because God appointed them not.

Shall not know peace.] i. e. Cannot know what belongeth to peace and quiet; and therefore all their doings tend to the vexa∣tion, and wrong, and ruine of others.

To know signifieth here to know with ap∣probation; and the Indicative is put for the Potential mood.

Note here, that Saint Paul maketh use of the seventh and part of the eighth Verse of this Chapter, in the 15, 16, and 17, Verses of the third Chapter to the Ro∣mans.

But you may ask, To what purpose St. Paul maketh use of these places there?

Ans. He maketh use of these places there, not alone, but with other the like places, to shew, that all men have sinned, some after this manner, and some after that. For whereas he had said (out of the Psalms) that there is none righteous, no not one; there is none that understandeth, there is none that seeketh after God; they are all gone out of the way, they are altogether become unpro∣fitable; there is none that doth good, no not one: he addeth out of other Psalms, and this place of our Prophet, Their throat is an open sepulcher, with their tongues they have used deceit, the poyson of Asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known. As if he should say; The throat of some is as an open sepulcher, others have used deceit with their tongues, others carry the poyson of Asps under their lips, the mouth of others is full of cursing and bitterness, the feet of others are swift to shed blood; destruction and misery are in the way of others, and the way of peace they have not known.

For note, that neither St. Paul there, nor our Prophet here, doth mean, that all these vices and sins were in all and singu∣lar men; but that some were in some, and others in others; yet so, as that all had sinned and gone out of the way, and that there was none righteous, no not one.

But how can Paul prove, from these, and the like particular places as these are, That all have sinned?

Ans. Because these, and the like places, speak of the sins of such as had the best means to make them good: For thus Paul argueth; q. d. If they which had the best means to make them good, have proved so extream bad; it is not credible that they were good, who had not means to be good, in the least degree answerable to theirs. Saint Pauls Argument therefore from these and the like places, is, Argu∣mentum a minus credibili ad magis cre∣dibile.

9.

Therefore is judgment far from us, nei∣ther doth ju••tice overtake us,] q. d. Because we have done these things, and there is no judgment in our goings; therefore is judgment far from us, neither doth justice overtake us.

Note, that this is spoken in the person of the captive Jews, but of such of them as were not of the wicked crue; who excuse not, but accuse themselves, and

judge themselves worthy to suffer what God hath layd upon them.

Note also, that the word judgment is otherwise to be taken here, then it was vers. 8. and that judgment and justice sig∣nifie here both one and the same thing, and that that which is called judgment and justice here, is called judgment and salva∣tion, vers. 11.

By judgment and justice therefore is meant salvation and deliverance out of the hands of the Babylonians.

But how cometh judgment and justice to signifie salvation and deliverance?

Ans. By a Metonymy of the cause; for if the Jews had observed judgment and justice, God, who had delivered them over into the Babylonians hands for their injustice, would have sent them salvation and deli∣verance again, as a reward for that their judgment and justice. Therefore, as works are sometimes put for a reward of works, as cap. 40.10. and 60.11. So is judgment and justice put for the reward of judgment and justice, which (as I said) had been in particular to these men their deliverance and salvation out of captivity: For of this it is said, Behold his reward is with him, and his work before him; Cap. 40.10. and cap. 60.11.

We wait for light, but behold obscurity,] i. e. We look for prosperity, but behold we are still kept in adversity.

For brightness, but we walk in darkness,] i. e. We look for redemption, but we are held still in captivity and misery.

Note, that the Hebrews by light and brightness do often signifie any happy and joyful estate; and by night and darkness and obscurity, any kinde of misery or mise∣rable estate whatsoever.

10.

We grope for the wall like the blinde,] i. e. We feel for salvation, and grope after it, as the blinde man feeleth for, and gropeth after the wall: For as the blinde man gropeth after the wall, and cannot meet with it; so do we grope after salva∣tion, but cannot finde it.

This is a Proverb, and it is well here used; for well might those Jews be com∣pared to blinde men groping after the wall; for they felt after salvation, as blinde men do after the wall; for they went but blind∣ly to work, because they believed not the Prophets, but thought to obtain salvation in that sinful estate in which they were in, by their hypocrital fasts, and outward observances, either not knowing that God would not save them, so long as they were in that estate in which they were in, or else not knowing what and how sinful their estate and condition was. Moreover as the wall brings ease and rest to a weary man; so would salvation have brought ease and rest to these Jews.

And we grope as if we had no eyes,] q. d. Yea, I say, we grope as if we were stark blinde.

And is put for Yea.

We stumble at noon-day as in the night,] i. e. We are exceeding blinde, and which way soever we go, we hurt our selves, as he which stumbleth at a stone in the night, and falleth, and comes to hurt.

He must needs be exceeding blinde, which cannot see his way in the day, and that time of the day which is the lightest, which is at noon, when the Sun is at the highest, and which seeth no more then if it were midnight.

These Jews were as it were in the light, yea the light of the noon-day, when the Prophets did preach unto them the Word of the Lord, and tell them what they should do to be delivered out of captivity, (for the Word of the Lord is a shining light;) but they were blinde, in that they did not believe that Word, nor were at∣tentive thereunto; and came to hurt, in that they followed not the Word of the Lord, but their own fond conceits for Redemption, whereby they provoked the Lord to add to their afflictions, and to keep them yet faster in captivity.

We are in desolate places as dead men,] i. e. We are in the Land of our capti∣vity, as dead men are in their graves or in their sepulchers; for as dead men have no eyes, no more have we; for we want the eye of Faith to see and behold the Pro∣mises of God, and other parts of his Word: and as dead men cannot get out of their sepulchers, no more can we out of the Land of our captivity.

In desolate places] i. e. In the Land of our captivity.

They call the Land of their captivity, desolate places, in allusion to sepulchers; because as sepulchers are places of darkness, so was the Land of captivity to them a place of darkness and obscurity; that is, a place of sorrow and of mourning.

Note, that the sepulchers of the Anci∣ents were rooms of some space, vaulted over-head, with gates also belonging to them; and these he calleth desolate places, because no living man did there abide or inhabit.

11.

We roar all like Bears, and mourn like Doves,] Supple, Because of the great oppressions and miseries which we en∣dure.

We look for judgment, but there is none; for salvation, but it is far from us.] See Vers. 9.

12.

For our transgressions are multiplyed before thee,] i. e. For our sins are many, and that thou knowest very well, as being committed in thy sight.

Here is an Apo••trophe to God.

And our sin te tifie against u••,] i. e. And our sins come in as witnesses against us, and witness that we are worthy of that which we suffer, and unworthy of salvation, or to be delivered from o••r sufferings.

He speaks of sin as of a pe son, by a Pro∣sopopoeia.

For our transgressi••ns are with us, and as for our iniquities we know them.] q. d. For we cannot say that we have not transgres∣sed and sinned; for our transgressions are always before our eyes, and as for our sins we know them very well.

Here is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Brachylogy.

We know them.] i. e. We know them, and confess them; for we cannot deny but that we are guilty of them.

13.

In transgressing and lying against the Lord,] i. e. We have sinned by transgress∣ing and lying against the Lord.

These words, We have sinned, are here to be understood.

I take their transgressing and lying a∣gainst the Lord to signifie here both one and the same thing: For their tran••gressing the Law of the Lord may be called lying a∣gain••t the Lord, because the Jews promised the Lord solemnly in Mo••nt Sinai, and elsewhere, to keep his Laws, and yet broke this their promise, which what was it else but lying against God?

Departing from your God,] i. e. Leaving the worship of God to serve Idols.

Speaking oppression and revol••,] i. e. Ad∣vising one another, and teaching one an∣other how to oppress the poor, and to forsake the worship of God, and serve Idols.

Conceiving and ut••ering from the heart words of falshood,] i. e. Conceiving in our hearts false reports, and false accusations, to the hurt of our neighbors; and d••sloy∣al••y, to the dishonor of our God; and bringing them out of our hearts (where they were conceived) by the mouth or tongue.

Note, that this word falshood may re∣late both to God, and to their neighbor; and as it relates to their neighbor, it may signi∣fie false reports, and ••alse accusations: and as it relates to God, it may si••nifie disloyalty in breaking t••e Co••enant and the Promise which they made to God; as c••p. 57.4.

14.

Judgment is turned away backward] i. e. And judgment is gone away, and will not come at the Courts of Judicat••re.

By judgment understand up••••ght dealing, in pleading and making D••crees, and giving sentence in Courts of J••dicat••re: And note, that he speaketh of it, as of a pers n, by a Prosop••poeia.

And justice standet•• a••ar o••,] i. e. And justice standeth afar off, and will not come nigh to the Courts and places of Judica∣ture.

What he called Judgment before, he calleth Justice here, and useth the like P••osopopoeia: So that this is but a repetiti∣on of the former sentence.

For Truth is fal••en in the streets, and E∣quity cannot en••e••,] i. e. B••ca••se Truth is overthrown by falshood, and faln in the very streets, and Equity cannot enter into the Courts or places of Judicature, being kept out as it were by force.

This containeth a reason why Judgment turned backward, and Justice ood a••ar of; For Judgment turned backward, and Ju∣stice stood afar off, because they saw Truth beaten down, and Equity kept out of the Courts and places of Judicature: For Judgment and Justice will not be, nay they cannot be, where Truth and Equi y are not entertained.

He speaks of Truth and Equity here, as of persons, by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he did of Judgmen•• and Justice before.

15.

Yea, Truth faileth,] i. e. It is more for Tr••th to fail then to ••a••••; for if Truth fall, she may recover strength, and rise a∣••ain; b••t if she fail, or languish, her very vitals are decayed.

And he that departeth from evil, maketh himself a prey,] i. e. And if any man hate

evil, and cleaveth to that which is good, he is therefore hated and persecuted, and made a spoyl to wicked men.

This is a sign that Equity failed as well as Truth.

And the Lord saw it,] i. e. And the Lord took notice of it, that there was no Judgment in Courts and places of Judi∣cature.

16.

And the Lord saw that there was no man,] i. e. And the Lord looked about to see if there were any man, supple, that did intercede with him to take away his displeasure from us.

And he wondered that there was no inter∣cessor,] i. e. And he saw that there was none that did intercede with him for us, and he wondered at it.

It was a matter of wonder, that none a∣mong all that people, which had been so brought up, and so instructed from time to time, should intercede, and be earnest with God to pardon so great sins as these were of the people.

He speaks of God, as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Therefore his arm brought salvation to him,] i. e. Notwithstanding this, his arm brought salvation to him, &c.

Therefore is put here for Yet notwith∣standing, as cap. 7.14. cap. 51.21. And the sence is, q. d. Though our wickedness is so great, and there is none to intercede for us, yet notwithstanding the Lord will deliver us his people out of the hands of the Babylonians, to wit, so many as are righteous, and do repent in Jacob.

His arm brought salvation unto him, and his righteousness it sustained him,] q. d. His arm will bring salvation to Jacob, that is, to the Jews; and his righteousness will uphold him (that is, Jacob, that is, the Jews) against the Babylonians, yea, and deliver him out of their hands.

This may seem to be the natural Inter∣pretation of these words; and so should I have took it, had not a parallel place, to wit, cap. 63.5. (which is not so capable of this Interpretation) put me to seek an∣other.

When therefore I consider those words, cap. 63.5. Therefore mine own arm brought salvation unto me, and my fury it uph••ld me; and when I consider withall those words which follow in this place, viz. For he put on righteousness as a brestplate, and an helmet of salvation upon his head; My thoughts are, that there is both in these words we have in hand, and cap. 63.5. an allusion to a King arming himself for a Battel, that he might war against his Ene∣mies in the behalf of his Subjects, whom they have wronged.

So that I conceive, that the words in hand must be interpreted some such way as followeth.

His arm brought salvation to him,] q. d. He hath brought salvation out of his ar∣mory, and made use of it.

He speaks of salvation here as of a piece of armor, wherewith a Soldier is armed. If you ask, what piece of armor it is which he alludeth to; the next Verse will tell you, where he calls it, the helmet of salva∣tion.

Note, that the arm, which is but a part, is put here for the whole man, by a Synec∣doche.

Object. But you will say, that the He∣brew being translated word for word, is not, His arm brought salvation to him, but, His arm hath saved him.

Ans. Be it so, yet there may be the same meaning, and the same allusion in these words, as was in the former: For the meaning of these words, His arm hath saved him, may be this, He hath made himself safe, that is, He hath armed him∣self, supple, with salvation: For armor is a safeguard to the body which is there∣with armed.

And his righteousness it sustained him,] Rather, And his righteousness doth sustain him: q. d. And his righteousness armeth him, that is, is upon him as a piece of ar∣mor, to preserve him.

If you ask, what piece of armor he al∣ludes to; the next verse will tell you, that it is a brestplate.

But note, that in these words, It sustain∣ed him, or, It sustaineth him, there is a Metaphor borrowed from a staff which a man hath in his hand, whereby he is sustained or upheld while he leaneth upon it: but we must transfer this Metaphor to the having on, or being armed with a brest∣plate: For as a staff, which a man hath in his hand, doth preserve him and keep him from falling; so doth the brestplate, which a man hath on him, or with which he is armed, preserve him and keep him from wounds.

Such kinde of mingling or confoun∣ding or transferring Metaphors our Pro∣phet often useth.

Note that the Pronoune, It, is here re∣dundant by an Hebraisme.

What is meant by Righteousnesse here, See in the next verse following.

17.

For he put on righteousnesse as a brest-plate] Better, For he hath put on righteous∣nesse as a breast-plate.

A breast-plate is a piece of ormour: which defendeth the heart and the vitall parts: to a breast-plate therefore doth he liken righteousnesse, that is, the justnesse of the cause of warre, because there is no grea∣ter comfort to the heart of a man, nor any thing that can give him greater assurance, or on which he may more rely for safety and preservation in the Battle, than this that he knoweth that his cause of taking up armes is just.

By righteousnesse therefore I understand the just cause which the Lord had in taking up armes or making Warre upon his ene∣mies the Babylonians, the justnesse of whose cause you may read, Cap. 47. v. 6. &c.

An helmet of salvation upon his head] i. e. And salvation as an helmet upon his head.

An Helmet is a piece of armour which is to guard and defend the head wherein the braines lye, which are the Mint of the Animall spirits, which being wounded death presently followeth.

Nothing can yeild more safety than salvation it selfe, for where salvation is, there can be no hurt, otherwise salvation were not salvation. Therefore the Lord saith that he will appoint Hierusalem sal∣vation for walls, Cap. 26.1. And therefore doth the Lord take salvation here for his own Helmets.

Note, that this salvation which the Lord here takes is to protect himselfe, not to save his people: For salvation is here as an Hel∣met, and an Helmet is for the safety onely of him which weareth it, and therefore the Lord is said to put on an Helmet of salva∣tion, to shew, that he is invincible, and can receive no hurt.

By this that the Prophet saith, that the Lord hath put on righteousnesse as a breast-plate, and salvation as an Helmet upon his head, we may learne, that God is a just God, and therefore draweth not out his sword against a man to punish him with∣out a cause: and that he is invincible, and therefore is not afraid to set upon the most potent enemies; so that all men have just reason to stand in awe of him.

St. Paul Ephes. 6. v. 14, 17. describing the whole armour of a Christian, seemeth to allude to this place.

And he put on the garments of vengeance for clothing] i. e. And he hath put on gar∣ments made of vengeance, for his clo∣thing.

Vengeance is to be taken here for a desire of executing vengeance upon his enemies.

And he was clad with zeale as with a cloake] i. e. And he is clad, &c.

By zeale may be meant the zeale and love which he bore to his owne honour, which honour of his had been given to Idols, even the Idols of the Babylonians, if he had suffered the Babylonians alwayes to oppresse his own people. And the zeal and love which he bore to his owne people whom the Babylonians did make to houle, Cap. 52.5. And the zeal and indignation, (for zeal intimates as well indignation, as love) which he bore towards the Babylo∣nians for his own honour's, and his peoples sake.

Besides, their garments of ordinary wea∣ring in times of peace, most of the most ancient people of the world had their gar∣ments extraordinary which they wore up∣on their armour in time of Warre, of which you may read Alex: ab Alexand: Genial: Dier. lib. 1 Cap. 20. &c. And not to ordi∣nary garments worne in time of peace, but to these warlike garments doth our Prophet seem to allude when he saith (And he put on garments of vengeance for clothing, and was clad with zeal as with a cloake.

18.

According to their deeds, accordingly will he repay fury to his adversaries] i. e. He will recompence his adversaries (who have without mercy oppressed his people) he will recompence them, I say, with such effects of his fury as they have deserved.

Fury] Fury is put here for miseries and calamities and other the effects of Gods fury and wrath. Per metonymiam efficientis.

His adversaries] He meaneth the Baby∣lonians whom therefore God calleth his adversaries, because they did most cruelly oppresse and shew no mercy at all to his people when they were in Captivity.

Recompence to his enemies] By Recom∣pence is meant that which they have deser∣ved, that is, the like cruell usage, as they

had used towards the Jewes. And this is a Repetition of the former sentence.

To the Islands, he will repay recompence] By Islands understand the Inhabitants of the Islands, by a Metonymie; and by these Islands understand Mesopotamia, and other Islands which were neer to Tigris and Euphrates: For Mesopotamia was an Iland or Islands made by those two Rivers Tigris and Eu∣phrates. But the Hebrewes call not onely that Land an Island, which is quite inviro∣ned with waters: but that also that lyeth by the Seas or Rivers sides. Yea they call every particular Nation an Island: so that by Islands here may be meant all those Nations which were subject to the King of Babylon, taking Island Per metonymiam con∣tinentis, for Islanders or Inhabitants of Islands, as I said.

This is also a Repetition of the former sentence.

19.

So shall they feare the name of the Lord from the West] So shall all the people of the Western parts of the world feare the Lord, when they shall see or heare how he hath recompenced the Babylonians for their cruelty to his people.

The name of the Lord is put here for the Lord himselfe: Per metonymiam adjuncti.

And his glory from the rising of the Sun] i. e. And all the people which live in the Easterne parts of the world, shall likewise feare him.

His glory] i. e. The glory of the Lord: that is, the glorious Lord.

The glory of the Lord is put for the glo∣rious Lord: Per metonymiam adjuncti.

By these words (So shall they feare the name of the Lord from the West; and his glo∣ry from the rising of the Sun) is meant, that they shall feare the Lord all the world o∣ver. Two parts of the world, to wit, the West and the East being put for the whole world by a Synecdoche.

When the enemy shall come in like a floud] q.d. Cyrus shall come with the Medes and the Persians in upon the Babylonians like a Floud or overflowing River, and when he shall so come, &c.

Like a Floud] He alludeth to the over∣flowing of the River of Euphrates whereon Babylon stood, which overflowing, did by its Inundations mightily annoy and endam∣mage the Babylonians.

The spirit of the Lord shall lift up a stan∣dard against him] q.d. Then shall the Lord himselfe in his fury beare the Standard be∣fore Cyrus, and the Medes and Persians a∣gainst the Babylonians, and fight for Cyrus, and Medes and Persians against them.

By the spirit of the Lord is meant the Lord himselfe, but as he was enraged with fury, Per metonymiam adjuncti: For note first, that the Prophet speaketh here of God as of a man by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Then note, that the word spirit among other significa∣tions which it hath among the Hebrewes, signifieth the motions and passions of the Soul, as love, anger, or wrath, or fury, &c. And here it signifieth anger, or wrath, or fury, as it signified love, Cap. 48.16.

If you aske how this word spirit com∣meth to be taken for the motions or passions of the soul? some answer Per metonymiam efficientis, because the motions or passions of the soul arise from that soul which is a spi∣rit; and Per metonymiam subjecti, because they are received in the foul as in their sub∣ject; others answer that therefore the moti∣ons and passions of the minde are called a spirit, because the word spirit intimateth that which hath motion, and the motions or passions of the soul stirre the man in whom they are, and move him to action.

Note that in the particle him a Singular number is put for a Plurall, by an Enallage.

20.

And the Redeemer shall come to Sion] And then the Redeemer (to wit, Cyrus) shall bring redemption to Sion, that is, to Hierusalem.

Cyrus came not to Sion in person, but she came even to Sion by his favours to her, and by the effects of his victory over the Babylonians.

In Jacob] i. e, Among the Jewes which were the children of Jacob.

21.

As for me] i. e. For as for my part.

Ʋnd••rstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for here.

This is my covenant to them] i. e. This is that which I promise to doe for them, by the Covenant which I make with them.

To them] i. e. To those which turne from transgression in Jacob.

My spirit that is upon thee] i. e. Those words which thou hast uttered by vertue of that spirit which is upon thee, O Isaiah.

The Lord makes an Apostrophe here to Isaiah.

By the Spirit is here meant first the gift of Prophecy (for such gifts of God are by the Hebrewes called the spirit of the Lord, see Cap. 61.1.) Then by the gift of Prophesie

is meant the Prophecy, or Speeches, or Words of God, proceeding from, or ut∣tered by vertue of that gift of Prophecy, by a Metonymy.

And my words which I have put into thy mouth,] q. d. That is to say, The words (concerning that which I will do for them which turn from transgressions in Jacob) which I have sent thee to speak, and to make known.

This Conjunction And is a note of ex∣plication, and signifieth as much as That is to say: For note, that these words, My words which I have put into thy mouth, are an explication of those, My Spirit which is upon thee.

Shall not depart out of thy mouth, nor out of the mouth of thy seed.] i. e. Shall never be forgotten, but shall so be fulfilled, as that thou and thy children, and thy chil∣drens children after thee, shall always speak of them, saying, The Lord hath said thus and thus by his Servant Isaiah, and he hath made good what he said; for whatsoever he said by him, he hath performed.

The meaning of this place is this; as if the Lord should say, This which I have said shall certainly come to pass; for what I have said I will covenant to perform.

The words which Isaiah spoke, are therefore said not to depart out of his mouth, nor out of the mouth of his children, or chil∣drens children; because he, and his chil∣dren, and childrens children, should al∣ways make mention of those words, and talk of them, and of the goodness of God in fulfilling them, and that with praise and thanksgiving, saying, The Lord said by the mouth of his servant Isaiah, that he would send a Redeemer to Sion, and to them that turn from transgression in Ja∣cob, &c. And what he said by the mouth of Isaiah, he hath performed, &c. Blessed there∣fore be the Name of the Lord for ever.

Yet note, that these words do not sig∣nifie, that the words which the Lord had put into the mouth of Isaiah should never actually depart out of his mouth, and out of the mouth of his seed; but that the Lord would do such things as should de∣serve the perpetual remembrance of those words; and that those words should never depart out of their mouths.

ISAIAH, CHAP. LX.

ARise, &c.] i. e. Arise out of the dust, or from the ground whereon thou hast sat mourning during the time of thy captivity. See cap. 3.26. and 52.2.

This the Prophet speaketh by his Pro∣phetique spirit to Sion, or to Jerusalem, as though shee were in captivity, and the time of her captivity were expired; tell∣ing her, that now she should be redeemed out of captivity: and he speaks to Sion, or Jerusalem, which was a City, as to a woman, by a Prosopopoeia.

Shine,] Receive that light which is cast upon thee, and shine by the reflexion of that light.

The meaning is, q. d. Be thou happy and glorious, through that happiness with which thy God will bless thee.

The Prophet seemeth to allude here to the Moon, or to some Star, which is en∣lightened by the Sun, and compareth the Lord to the Sun, and Sion to the Moon or Star enlightened by the Rays of the Sun.

It is a common thing with the Prophet to put light for prosperity and happiness: By light therefore received, understand the prosperity and happiness which the Lord would vouchsafe Sion by his favor: And because the Moon and the Stars do shine by the reflexion of that light which they receive from the Sun, understand by Sions

shining, the glory which Sion should have by the happiness which the Lord would vouchsafe her.

For thy light is come,] i. e. For thy God which will give thee light, that is, Pro∣sperity and Redemption, is come, supple, to give thee light.

By light understand God, who is here likened to the Sun, which is called a light (because it giveth light) Gen. 1.16.

Because the Prophet doth often call prosperity, light; and God was to be the Author of Sions prosperity and redempti∣on; he likeneth God here to the Sun (which giveth light to the Moon and to the Stars) when he saith, Thy light is come.

And the glory of the Lord is risen upon thee.] i. e. And the glorious Lord is risen upon thee, as the Sun riseth upon the Moon and the Stars, by casting his rays upon them.

By the glory of the Lord understand the glorious Lord himself, as cap. 58. vers. 8. which he saith is risen upon thee, by a Me∣taphor drawn from the Sun, in which he persists.

2.

The darkness shall cover the Earth,] By darkness is understood misery and cala∣mity: by the Earth is understood the Land of Babylonia, by a Synecdoche, the whole Earth being put for a part thereof: and, by a Metonymy, the inhabitants of that earth, to wit, the Babylonians.

And gross darkness the people,] i. e. And exceeding great misery and calamity the people which inhabit Babylonia.

This came to pass when Cyrus conquer∣ed and subdued Babylon.

He prophecyeth misery to the Babyloni∣ans, because the Babylonians did mightily oppress Sion, and her children the Jews in their captivity.

3.

But the Lord shall arise upon thee,] i. e. But the Lord shall arise upon thee, by cast∣ing the beams of his favor upon thee, as the Sun ariseth upon the Moon and the Stars, by casting his rays upon them.

And his glory shall be seen upon thee,] i. e. And he shall be seen upon thee, Supple, by the light and brightness of the beams of his favor which he shall cast upon thee.

He compareth here the Lord to the Sun, and the redemption and prosperity which he gave to Sion, to the beams and brightness which proceedeth from the body of the Sun.

Then did the Lord arise upon Sion, when Cyrus did vanquish the Babylonians, and set the Jews free, and do such great things for them, as we read of in the book of Ezra.

His glory,] i. e. He. See vers. 1.

And the Gentiles shall come to thy light,] i. e. And so great shall thy glory and thy prosperity be, as that the Gentiles shall come to thee, because of the greatness of thy glory and prosperity, to joy thee, and to be partakers with thee of that thy pro∣sperity, or at least to behold it, and ad∣mire it.

To thy light,] By light (as I said) is meant prosperity, &c. But he alludeth here to the light of the Moon, or some glorious Star, to which he here resembleth Sion.

And Kings to the brightness of thy rising.] i. e. Yea, Kings shall come to thee, by rea∣son of thy brightness, when thou shalt rise for brightness like to the Moon, or some glorious Star, enlightened by the beams and rays of the Sun.

The brightness of thy rising is put, per Metonymiam Adjuncti, for Sion her self ri∣sing in brightness.

4.

Lift up thine eyes round about,] i. e. Behold and look towards all the parts of the Earth.

Here he beginneth to shew in particular, what the light and brightness, that is, what the prosperity and glory of Sion should be.

All they gather themselves together, they come to thee,] i. e. All they which thou seest gathering themselves together in all the parts of the Earth, are Jews, thy chil∣dren, and they gather themselves together to come to thee.

He speaks here to Sion, as if he had her in an high Watch-tower, from whence she could see all the quarters of the Earth.

Thy sons shall come from far,] i. e. Thy sons shall come to thee from far, even from Babylon, where they were captive; and from other parts of the world, whither they fled when the Babylonians invaded thy Land.

The Jews which were captive in Baby∣lon returned to Jerusalem, by the favor of Cyrus, which conquered Babylon, and set them free: The Jews which were in other parts of the Earth, when they heard what

Cyrus had done for their Countrymen, were invited by their good success to re∣turn home, and did return and take part with them of their happiness.

And thy daughters shall be nursed by thy side.] q. d. And thy daughters shall be no more taken away from thee, but they shall be nursed up by thy side, or in thy pre∣sence.

He speaks to Sion as to a most indulgent Mother.

5.

Then shalt thou see, and flow together,] i. e. Then shalt thou see, supple, thy sons and thy daughters in thine own house; and shalt flow together with them with abundance of joy and riches.

Shalt thou see,] Supple, Thy sons and thy daughters within thine own walls.

And flow together,] i. e. And thou shalt flow together with them; or, thou and they together with thee shall flow with a∣bundance of joy and riches.

Flow] There is a Metaphor in this word, taken from a river which floweth with a∣bundance of waters, to which waters he likeneth the joy and riches of Sion and her children.

And thine heart shall fear, and be en∣larged, because the abundance of the Sea shall be converted unto thee,] i. e. And thou shalt fear and rejoyce, because of the a∣bundance of people that shall come to thee.

A question will here be asked, How the Prophet can say, that she shall fear and re∣joyce; for these two are contrary passions, and cannot happen upon the same occasion, in the same person, at the same time.

Ans. The Prophet here alludeth to the manner of men, who when they see a great company approaching toward them, and toward their dwellings, and knowing not what they are, are dismayed, and fear that they are some Enemies (especially if they have been frighted before with companies of Enemies, as Sion had been with the Ba∣bylonians,) but when they perceive, upon their neer approach, by their carriage, and by their words, that they are friends come to serve them, their fear is turned into joy. Sion then might fear, when she saw so many coming to her, while they are yet afar off, suspecting that they were Ene∣mies, and that by their multitudes they in∣tended evil against her; but when she is assured of the contrary, that they are friends come with Presents to her, and offering her all kinde services, her fear is turned into joy: So that Sion did not fear and joy here upon the same occasion, at the same time; but her joy succeeded her fear, up∣on a several apprehension.

And be enlarged,] i. e. And shall re∣joyce.

Fear and sorrow do contract the heart, but joy enlargeth it; he saith therefore, Thine heart shall be enlarged, for Thine heart shall rejoyce, or thou shalt rejoyce; per Metonymiam Effectus.

Because of the abundance of the sea shall be converted unto thee,] i. e. Because of the abundance of the Tyrians, and those which live by the Sea-side, and in the Islands thereof, which shall direct their way to thee, and come to thee.

Of the sea] i. e. Of those which live neer the Sea, or in the Sea, in the Islands there: Metonymia subjecti or adjuncti.

Shall be converted unto thee,] i. e. Shall turn their way to thee, and come to thee with their merchandize, whereas they were wont to go to other Cities.

In the word Converted, some think there is a change of minde intimated, as well as a bodily coming; as if these people were once ill-affected to the Jews, but should now be well disposed towards them.

The Forces of the Gentiles shall come to thee.] i. e. Whole Armies as it were of the Gentiles shall come to thee, and bring their merchandize to thee.

By Forces understand great multitudes of men, for such doth he call Forces here, by a Metaphor from an Army, which in war∣like terms is called the Forces of such or such a Nation, or such and such a Prince.

That the Tyrians, or people of Tyre, brought fish, and all manner of ware, to sell in Jerusalem, see Nehem. 13.16. And what the Tyrians did, that we may say all the other Nations did which dwelt about Judea; that is, That every one brought the commodities of their Land thither, there to sell.

6.

The multitude of Camels shall cover thee,] i. e. So many Camels shall come in∣to thee, laden with rich commodities, as that they shall even cover the ground of thy streets, so thick shall they stand there.

The Eastern people were wont to carry their Carriages, and such commodi∣ties as their Countries afforded (as Gold, Silver, Spices, sweet Odors, &c.) upon the backs of Camels; so that the Prophet meaneth by this, which he saith here of the Camels, that great abundance of merchan∣dize and commodities of the East shall be brought into Jerusalem.

The Dromedaries of Midian and Ephah,] i. e. Even the Dromedaries of Midian and Ephah.

These words seem to limit the former words; q. d. The multitude of Camels shall cover thee; I mean the Camels of Midian and Ephah.

A Dromedary is a kinde of Camel, so called from its swiftness, for it is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to run.

Midian] Midian is put here for the Mi∣dianites, which were the children of Mi∣dian, the son of Abraham by Ketura, Gen. 25.1. per Metonymiam efficientis.

Ephah] Ephah is taken here for the chil∣dren of Ephah, who was the son of Midi∣an, Gen. 25.4. by the like Metonymy as before.

The Midianites and Ephaites, or chil∣dren of Ephah, dwelt beyond Arabia.

All they from Sheba shall come,] i. e. Ma∣ny of them which are descended from Sheba shall come unto thee.

This universal Particle, All, hath not always an universal signification.

Sheba was the son of Raamah, the son of Cush, the son of Ham, the son of Noah, Genes. 10. v. 7, 6, 1. He dwelt in Arabia Foelix, from whom a certain Region there∣of was called Sheba, of which she which came to see Solomon, 1 King. 10.1. was Queen.

They shall bring Gold and Incense,] A∣rabia Foelix was noted for Gold and In∣cense.

India mittit ebur, molles sua thura Sabaei.

And they shall shew forth the praises of the Lord.] q. d. And as in times past the Queen of Sheba, when she saw what the Lord had done for Solomon, 1 King. 10.9. So shall many of the people of Sheba, when they see what great things the Lord hath done for thee, praise the Lord in thy be∣half.

7.

All the flocks of Kedar shall be gather∣ed together unto thee,] i. e. Many of the flocks of Kedar shall be gathered together to be brought in unto thee, and sold in thy Markets.

Of Kedar] By Kedar are meant the children of Kedar (which were called Ke∣darens) per Metonymiam Efficientis, which Kedar was the son of Ishmael, Genes. 25. vers. 13.

Kedar, and his children the Kedarens, inhabited part of Arabia Petraea, and a∣bounded with flocks and herds of Cat∣tel.

The Rams of Nebaioth shall minister unto thee,] i. e. The children of Nebaioth shall bring their Rams to be sold in thy streets, so that their Rams shall be at thy service, and they shall yield burnt sacri∣fices to thee, for thee to sacrifice to me.

Of Nebaioth] Nebaioth is put here for the children of Nebaioth (which were call∣ed Nabataei and Nebathites, 1 Mac. 5.27.) per metonymiam efficientis, which Nebaioth was the son of Ishmael, Genes. 25.13.

Nebaioth, and his children the Nabatae∣ans or Nabathites, did inhabit part of A∣rabia Petraea, and were rich in flocks and herds, as the Kedarens were.

They shall come up with acceptance upon mine Altar,] q. d. Thou shalt offer them for burnt-sacrifices upon mine Altar, where I will accept of thee and of those thy sacri∣fices.

And I will glorifie the house of my glory.] i. e. And I will make my Temple glorious by those Rams which Nebaioth shall bring to thee, and thou shalt offer therein to me.

The more the sacrifices were, which were offered in the Temple, the more glorious was the Temple accounted, and the higher esteemed of.

The house of my glory.] i. e. The house of me, that is, my house.

The glory of the Lord is put here, per metonymiam adjuncti, for the Lord himself, who is glorious, as vers. 1.

By this house of the Lord is meant the Temple.

8.

Who are these that flee as a cloud, and as the Doves to their windows?] i. e. Who are these which flee to thee, as fast as a cloud before the wind, or as a flock of Pigeons to their house?

I said, vers. 4. that he spake unto Sion, as if he had had her in an high Watch-tower,

from whence she could see all the Quarters of the Earth: Now as though they were in the same Watch-tower still, and espyed on a sudden a great company hasting towards Jerusalem, he cries, Who are those that flee as a cloud, and as Doves to their window••? He knew them to be the Jews returning homeward: but (as men use to do in such a case) he asketh Sion, whether she knew who they were or no, that he might assure her that they were her children the Jews hasting unto her.

By this the Prophet would shew the cer∣tain return of the Jews out of the Ba∣bylonish captivity to their own homes a∣gain.

As the Doves to their windows] By win∣dows understand here the windows or lover-holes of the Dove-houses, or Pigeon-houses, by which the Doves or Pigeons go in or out of their houses, to wit, the Pigeon-houses, or Dove-houses.

9.

Surely the Isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far,] i. e. Surely the Inhabitants of the Isles and the Merchants of Tarshish shall wait upon me, as servants upon their Master, that they may bring thy sons to me at my command.

The Isles] By the Isles he meaneth the Inhabitants of the Isles, that is, of the sea-coasts, by a Metonymy.

The ships of Tarshish] By the ships of Tarshish he meaneth the Merchants of Tar∣shish, who traffique by sea in ships.

What Tarshish was, see cap. 2.16.

First] i. e. Before they do any other thing, or take any voyage, either for them∣selves or any other.

To bring thy sons from far,] i. e. To bring thy sons, O Zion, from those far Coun∣tries into which they were fled, or were carryed, when the Babylonians invaded Judea.

Thy sons] He makes Zion here as a Mo∣ther, and the Jews as her sons.

Their silver and their gold with them,] i. e. And to bring their silver and their gold with them.

This may be understood, either of the silver and gold of the Merchants, which they should bring with them to traffique within Jerusalem, as vers. 6. or of the silver and gold of the Jews, which either they had gained by their labor, or carryed with them when they fled for fear of the Babylonians; or which had been given them by the benevolence of others for their Gods sake, as Ezra 1.6.

Note, that these ships of Tarshish might have been employed to bring the Jews to Jerusalem, not onely from Tarshish, but from any other part of the World be∣sides.

Ʋnto the Name of the Lord thy God,] That is, To the dwelling place of the Lord thy God.

Note here, that by the Name of the Lord God is meant the Lord God himself, by a Metonymy: Then by the Lord is meant the dwelling place of the Lord, by another Me∣tonymy; as Ʋcalegon in the Poet is put for the house or dwelling place of Ʋca∣legon.

—Jam proximus ardet Ʋcalegon. Virgil. Aenead. lib. 2.

Then by the dwelling place of the Lord is meant Jerusalem: see Psa. 76.2.

To the holy One of Israel,] i. e. To the dwelling place of God, who is the holy One of Israel.

This is a repetition of the former sen∣tence.

Note here the Enallage of the person, and how God speaketh of himself in the third person.

Because he hath glorified thee,] i. e. Be∣cause he hath honored thee, and will honor thee in the sight of all the Nati∣ons.

10.

And the sons of strangers shall build up thy walls,] i. e. And strangers shall build up thy walls.

The sons of strangers are put for stran∣gers, by an Hebraism; And those he calls strangers which were not Israelites born.

The walls of Jerusalem were beat down by the Babylonians, 2 Chron. 36.19. and they were built up again after the Babylo∣nish captivity, by the favor and liberality of Cyrus, Darius Hystaspis, and Artaxer∣xes, Ezra, cap. 6, 7. and by the hands of many Proselytes.

And their Kings shall minister unto thee] i. e. And the Kings of strangers shall mini∣ster unto thee those things which are ne∣cessary for that worke, Supple, Of buil∣ding up thy Walls.

For in my wrath I smote thee] i. e. For I smote thee because I was angry with thee for thy sinnes.

Then he smote her, when he gave her o∣ver into the hands of the Babylonians.

11.

Therefore thy gates shall be opened continually] i. e. Moreover thy gates shall stand open continually.

Therefore, for Moreover.

That men may bring unto thee the forces of the Gentiles] i. e. That the Armies of the Gentiles may be brought to thee, as Cap∣tives in chaines.

He sheweth here the reason or end why the gates of Jerusalem should stand open continually night and day, to wit, that the captives which they took in warre should be brought thither: And by saying that the gates shall stand open continually day and night, he intimates the frequent victories which the Jewes should have, and their often conquests over the Gentiles.

And that their Kings may be brought] supple, To thee as captives in linkes of Iron.

Note, that what is here said of Sion in the first sence, is to be understood of the Church of Christ, in the second and sub∣lime sense, of which Sion was here a Type, Revel. 21.15.

12.

That will not serve thee] i. e. That will not doe offices of civillity and kinde∣nesse to thee, but rather injure thee and wrong thee, and give thee just cause to make warre upon them. And when thou doest so make warre upon them, will not submit to pay Tribute to thee, and doe o∣ther conditions which thou shalt require of them.

Note, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to serve, signifieth some∣times to doe offices of civillity and kindenesse to another, as Cap. 19. v. 23. So that he that will not doe offices of civillity and kinde∣nesse to another, may be said to deny to serve him; Yea to deny to serve a man may sometimes signifie to injure and wrong a man; by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Note further, that to pay tribute, and to performe other conditions, which a potent Prince or People exacteth of another Prince or People, doth usually fall under the name of service: And tributaries are frequently called servants; so that not to serve may signifie also not to pay tribute, and not to submit to such conditions as a more powerfull Prince or People shall exact: See 2 Sam. 10.9. 1 Kings 4.21. 2 Kings 18.7.

Shall perish] Supple, From being a Na∣tion or Kingdome of it selfe, and living under its owne Lawes; for thou shalt sub∣due it, and bring it into captivity to thy selfe.

Yea, those Nations] Supple, That will not serve thee.

Shall be utterly wasted] Supple, By thy sword.

Josephus writes of the victory of the Jewes over the Tyrians and those of Ptole∣mais, as also of their victory over the Ammonites and Gileadites, lib. 12. Antiq. Cap. 16. He writes also of the subversion of Pella by the Jewes; lib. 13. Antiq. Cap. 23. In the book of Macchabees also we read of the victories of the Jewes by Judas Mac∣chabaeus, 1 Macchab. Cap. 5. &c. All which tend to the fulfilling of this Pro∣phecy.

13.

The glory of Lebanon shall come unto thee] By the glory of Lebanon is meant the Cedar which is the tallest and stateliest of all Trees; and it is called the glory of Le∣banon, because it brought a great deale of renoune to Lebanon (which bore it and upon which it grew) and made it famous Per metonymiam efficientis.

Lebanon was an high hill scituate on the North side of the Land of Canaan, which brought forth as other godly Trees, so especially the Cedar; hence the Cedar of Lebanon went for a kinde of proverbe, 2 Kings 14.9. Psal. 22.12. Ezech. 31.3.

Shall come unto thee] i. e. Shall be brought unto thee.

For what purpose the Cedar should be brought he tells towards the end of this verse.

Note that this is another reason why the gates of Ierusalem should stand open continually; and hereby is intimated also, that the Syrians which possessed mount Lebanon, should be subdued by the Jewes, or at least should so farre either stand in feare of them, or respect them, as that they should furnish them with all things for the use of the Temple which their Country could afford. For it must be ei∣ther by the good will, or, by a conquest of this people that the Jewes could have these Trees brought to Jerusalem: but Strabo relates that the Jewes did subdue this people by the sword.

To beautifie the place of my sanctuary] i. e. To adorne my Temple▪ for the Temple was adorned by the wood of these Trees being curiously wrought.

And I will make the place of my feet glori∣ous] i. e. For I will make my Temple glo∣rious.

The place of my feet] By the place of Gods feet is meant the Arke; then by the Arke (which stood in the Sanctum Sanctorum) is meant the Temple, Per metonymiam con∣tenti.

The Arke is called the place of Gods feet as appeareth 1 Chron. 28.2. And therefore was it called the place of Gods feet, because in the two ends of the mercy seat (which covered the Arke) there were two Cheru∣bins of gold looking one towards another, and spreading out their wings one towards another: and by the spreading out of their wings, making as it were a seat to sit upon. Upon the wings of the Cherubins so stret∣ched out was the Lord supposed to sit in shape of a man, and to rest his feet upon the Arke; And therefore was the Arke called the place of his feet. See Exod. Cap. 25. v. 17, 18, 19, 20, 21, 22.

14.

The sonnes also of them which afflicted thee shall come bending unto thee] q. d. So glorious also shalt thou be, that not onely they which were thy friends, but they also which afflicted thee as enemies, shall be mo∣ved with thy glory: and come and honour and reverence thee, if not for love, yet for feare, and s••e to thee for thy favour, and for thy friendship.

This is another reason why the gates of Hierusalem should stand open continually, to wit, because the sonnes of them that had afflicted Sion, should come bending to thee.

The sonnes of them which afflicted thee] i. e. The children of those that afflicted thee. Or, they themselves which afflicted thee O Sion: For the Hebrewes put the sonnes of such and such, for, such and such themselves.

Shall come bending unto thee] Supple, In token of honour and reverence towards thee.

See this fulfilled in part Ezra 4. v. 1.2.

Shall bow themselves at the soles of thy feet] i. e. Shall bow themselves down even to the ground in most humble manner, in signe of the greater respects to thee.

And they shall call thee the City of the Lord] q. d. And when they speake unto thee and call thee, they shall say, O thou City of the Lord: And this they shall say to shew the great esteeme which they have of thee, and that they greatly reverence thee.

Sion or Jerusalem might be called the City of the Lord, aswell in regard of the love which the Lord had to her, as of the Temple (which was scituate in Jerusalem) which was the Lords house.

The Sion of the holy one of Israel] i. e. The Sion of the Lord, who is the holy One of Israel.

15.

Forsaken] Supple, Of me as of thine husband, and of thy children thin•• Inhabi∣tants during the Babylonish captivity.

An•• hated] Supple, Of me as of thine husband, against whom thou hast plaid the whore: And of the Babylonians as of my Instruments which I called to p••nish thee, who out of hatred to thee have laid thee waste and desolate.

So that no man went through thee] i. e. So that no man went through thy Streets.

I will make thee an eternall excellence] i. e. I will make thee most excellent and glori∣ous for a long time to come.

The Hebrewes when they would signifie a thing in the Superlative degree: They use an Abstract for a Concrete; so here when the Prophet would signifie that Sion should be most excellent, saith, that she shall be an excellency.

An eternall excellency] i. e. Most excel∣lent a long time.

The Hebrewes are somewhat hyperboli∣call in their expression of time and durati∣on, and that that shall be eternall and ever∣lasting, which shall last onely a long time.

A joy of many generations] i. e. Such a one as in which many generations succes∣sively shall rejoyce.

Note, that joy is put here, per Metony∣mium objecti, for the thing in which we joy; and many generations, for the men of many generations, per Metonymiam Effici∣entis.

When the Lord made Jerusalem an eternall excellency, and a joy of many ge∣nerations, then did all men flock to her and tread her streets, though none went through her before.

Thou shalt also suck the milk of the Gen∣tiles] i. e. Thou shalt draw the riches of the Gentiles to thy selfe, and be enriched by them.

He useth a Metaphor taken from a suck∣ing child, milking his Nurses breasts, and resembleth Riches to the milk which he drawes by sucking.

And shalt suck the breasts of Kings] Hee persists in the Metaphor of a sucking child.

In the 49 Chapter, vers. 27. The Prophet saith, That Kings shall be their (i. e. the Jewes) nursing fathers, and that the same with this, Thou shalt suck the breast of Kings.

Whe he saith, The breast of Kings, his Metaphor is, Catachresticall, For children use to suck, not the brests of men, but of women.

And thou shalt know] i. e. For thou shalt know, and that by experience.

And is put here for, for.

Thy Saviour, and thy Redeemer] Supple, which will save thee, and redeem thee out of the hands of the Babylonians.

The Mighty one of Israel] i. e. The mighty God, whom Israel worshipped, and who loved Israel.

By Israel may be here meant, either Ja∣cob himselfe, who was named Israel, Gen. 32.28. or the Jewes, ••he children of Jacob.

The Lord addeth this, viz. The mighty God of Israel, to shew, that what he hath said here should surely be effected, for there be but two things required to bring any thing to passe: A power and a will to doe: God sheweth his power, in that he calleth himselfe the Mighty one; his will, in that he calls himselfe the Mighty one of Is∣rael; for by that he sheweth his love to the children of Israel.

17.

For Brasse I will bring Gold, &c.] q. d. whereas now thou art poore, I will make thee exceeding rich, so as Gold shall be as plentifull with thee then, as Brasse is now, &c.

Thus rich God made Sion by the Gen∣tiles, whom he made as Conduit-pipes to convey these his favours to them; so as these words are an explication of those, Thou shalt suck the milk of the Gentiles, and shalt suck the breast of Kings.

I will also make thine Officers peace] i. e. I will also give thee such Officers to beare rule in thee and govern thee, as shall be meek and peaceable men.

This was fulfilled, when the Lord made Ezra, Zorobabel, Nehemiah, &c. Rulers and Officers in Hierusalem.

Peace] Peace is put here for most peace∣able men; as excellency was for most excel∣lent, Vers. 15.

And thine exactors righteousnesse] i. e. And those which shall be appointed to leavie the Taxes and Tributes which are to be leavied in thee, shall be righteous and just men, such as will not impose nor exact more then they ought, and is convenient and needfull.

God promiseth not Hierusalem that she shall be freed from Taxes; for Taxes and Tributes must be leavied in all Kingdomes and Commonwealths, as occasion requires for the p••blique good. But he promiseth her here, that they which impose or levy the Taxes or Tributes, shall not be such as she felt during the Babylonish captivity, who were cruell and unjust Extortioners; but righteous Taxers, which shall impose no more then necessity requireth, and shall not exact what is imposed with rigour.

Righteousnesse] i. e. Most righteous.

Righteousnesse is put here for most righ∣teous; as before peace, for most peaceable; and Excellency, for most excellent.

Note, that the Prophet preventeth an ob∣jection here; for whereas he saith (in the person of God) in the former part of the verse, For Brasse I will bring Gold; and for Iron I will bring Silver, and for Stones Iron. Sion might say, But what shall I be the bet∣ter for this? for if I had never so much, such officers as I have now (meaning those that ruled in Hierusalem, under the King of Babylon, during the Babylonish captivity) and such exactors, would wring it all from me. This objection therefore the Prophet prevents, in the person of the Lord, saying, I will also make thy Officers peace, and thine Exactors Righteousnesse.

18.

Violence shall be no more heard in thy Land] i. e. Nor shall violence be any more heard in thy Land; for though there hath been much violence used in thy land by the Babylonians, yet now thou shalt be free from the violence of all forraine ene∣mies.

He seemeth to speak of violence, as of a scolding woman, by a Prosopopeia.

Wasting and destruction within thy bor∣ders] Nor wasting and destruction within thy borders, as they have been heard since the Babylonians first invaded these thy bor∣ders.

Here in this verse he promiseth security to Sion.

But thou shalt call thy walls salvation] q. d. But thy walls shall be safe, and shall keep all thy children within thee safe; yea, they shall be as safe as salvation, and keepe thy children within thee as safe as salvation her selfe can keep them. So that thou maist

justly call thy walls Salvation.

He speaks of Salvation here as of a per∣son or at least as of a thing subsisting by it selfe. And what is more safe then salvati∣on, which if she could be hurt, were not salvation, and what can keep us more safe than Salvation; For so long as salvation encompasseth us, we must needs be safe, o∣therwise salvation were not salvation.

And thy gates praise] By praise he mea∣neth salvation; for this is but as it were the former sentence repeated

But how commeth praise to signifie sal∣vation?

Answ. Per metonymiam effectus (for sal∣vation produceth praise to God,) And Per metonymiam adjuncti, (for salvation is worthy of praise it selfe.)

And not onely salvation, but any other thing which doth either produce praise, or is worthy of praise, may be called praise.

Note, that the Prophet presents another objection here in this verse: for whereas the Lord had said, That for brasse he would bring gold, and so for Iron he would bring sil∣ver; and for wood brasse, and for stones Iron; And had prevented an objection which Sion might have made saying; But I shall be nothing the better for these; for such officers and such exactors as I am now under will extort and wring all that I shall have away from me: He prevents an other objection; For Sion might say, though I shall have peaceable officers and righteous exactors, so that I may enjoy all that thou givest me, for any thing I need feare from Officers within me; Yet I have cause to fear the violent man and the destroyer, I mean the forraign Souldier from without, for I have felt them and their violence but lately for they have burnt downe my gates, and broken downe my walls, &c. This objecti∣on therefore the Lord prevents and takes a∣way in this verse, Saying (Violence shall be no more heard in thy Land, wasting nor de∣struction within thy borders; but thou shalt call thy walls salvation and thy gates praise.

19.

The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light] q. d. The Lord shall give unto thee continually greater light by many degrees, than the Sun doth give thee by day or the Moon by night.

For understanding of this place, know first, that the Hebrewes when they make comparison between two things, and therein preferre one thing before another, they affirme that which they preferre and deny that before which it is prefer••ed. So I desired mercy and not sacrifice, is put for I desired mercy more than sacrifice: Hosea 6.6. And I am a worme and no man is put for I am a worme rather than a man, Psal. 22.6. According to which rule; these words (The Sun shall be no more thy light by day, neither for brightnesse shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light) Are put to signifie, That the Lord would give Sion more light con••inu∣ally than the Sun could give her by day▪ or the Moon by night.

Note secondly, that whereas the Lord is said to be Sions everlasting light; By light is meant prosperity; For, as I have often said, the Hebrewes call prosperity light by a Me∣taphor.

Note in the third place, that when the light which the Lord will here be to Sion, is compared with the light of the Sun; light metaphorically taken is compared with true naturall light: and so the Hebrewes often compare things only so called by a Metaphor or figure, with things properly so called: as you may see Cap. 58.8. Ec∣clus. 23. v. 19.

The Sun] By the Sun is meant the Sun which is placed in the Firmament of the Heavens.

Thy light] i. e. The giver of light to thee.

Light is taken here for the giver of light: Per metonymiam efficientis.

Neither for brightnesse] i. e. Neither in respect of any brightnesse which the Moon shall have. For her brightnesse shall be eclipsed or obscured by the brightnesse of the Lord.

Shall the Moon give light unto thee] Supple, By night.

But the Lord shall be unto thee an ever∣lasting light] i. e. But the Lord shall be unto thee a giver of light, such light as shall farre exceed the light of the Sun and of the Moon, and that an everlasting light too.

Light is taken here for the giver of light; Per metonymiam efficientis, by which figure the Sun is also called a light as a little be∣fore; so also Gen. 1.16.

The Lord is called the everlasting light, because he is a light, that is, a Sun

which never goeth downe: See Psal. 84.11.

Whereas the Lord is here said to be a light, or, giver of light, By light understand prosperity.

And thy God thy glory] This is a repeti∣tion of the Sentence going immediately before, and what he called light there, he calleth glory here; For light is a glorious thing: God therefore is said here to be Sions glory, Per metonymiam efficientis; Be∣cause he gave glory, that is, light, that is, prosperity to Sion, which light, that is, which prosperity might be called glory, Per metony∣miam adjuncti, because it was glorious, and Sions glory, Per metonymiam efficientis, be∣cause it rendred Sion glorious.

The Lord is said in this sense to give glory, Psal. 84.11.

Note here, that St. John in his revelation Cap. 21. v. 23. alludeth to this verse of our Prophet, but he doth not only allude to it as to words which he may turne to his purpose; but he alludes to it also as to a place principally intended to set out the glorious state of Christs Church; And in∣deed so these words are intended in the se∣cond and sublime sense; For though in the first sense they speake only of the prospe∣rity which the Jewes should have after their captivity in Babylon: Yet in the se∣cond and sublime sense, they speake the glory and Blisse which Christs Church should receive after her delivery from sinne and ignorance and the power of the Devill; For those temporall and bodily blessings which God bestowed upon the Jewes after their captivity, were a Type of those spiri∣tuall and eternall blessings, which God would give unto Christs Church after their delivery from sinne and ignorance and the power of the Devill: And these words be∣ing understood of that blisse which the Church of Christ shall enjoy in Heaven, may be understood as they said without any figure, for in Heaven the Sunne shall be no more thy light by day, neither for bright∣nesse shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, &c.

20.

Thy Sun shall no more goe downe] Thy Sun shall no more goe downe, as the Sun in the firmament useth to goe downe and set daily.

Sions Sun went downe when God with∣drew his favour from her, and delivered her into the hands of the Babylonians to be afflicted and oppressed by them; But it rose againe, when he delivered them again out of the hands of the Babylonians by Cy∣rus, and vouchsafed her his favour.

Neither shall thy Moon withdraw it selfe] Neither shall thy Moon set any more, as the Moon in the firmament useth to set, when it goeth under the earth.

For the Lord shall be thine everlasting light] i. e. For the Lord shall be thy Sun and thy Moon which shall be above thine Horizon, and shine upon thee everlastingly without intermission.

By light understand here the Sun and the Moon, which are called lights, because they give light, as Genes. 1.16. But the Lord is cal∣led Sions Sun and Moon onely by a Meta∣phor, because he gave light, that is, prosperi∣ty and joy, day and night to Sion, as the Sun imparts his light by day, and the Moon im∣parts her light by night, to the Inhabitants of the Earth.

And the dayes of the mourning shall be en∣ded] He speaks of that mourning which the Babylonians caused by their oppression and hard usage of her in her captivity.

By this we may understand what he meant by light, to wit, prosperity and joy.

21.

Thy people also shall be all righteous] i. e. Most of thy children which shall re∣turne out of Babylon, and come and dwell in thee shall be righteous.

All is put here for the greater part, not for All without exception.

The greatest part of those which retur∣ned to Sion out of captivity, were righteous and good men (though the most part of those which went into captivity were wic∣ked) because the Sword and the Famine and diseases had consumed the greatest part of the wicked, and many of them which remained alive returned not, but remained still in Babylon; Cap. 57. v. 20, 21. See the like Cap. 1.25. See also Cap. 4.4.

Note here, that in these words thy people also shall be all righteous; the Verbe shall be is supplyed by the Interpreter, so that the words of themselves are these, thy people all righteous, which may be as if he should say, thy people, to wit, all the righteous, so that the meaning of this plurall may be this, q. d. Thy people, that is to say, all the righteous shall inherit the Land for ever, &c.

They shall inherit the Land for ever] i. e. And they shall inherit the Land of Judah for a long time.

The Branch of my planting] q. d. Even the branch of my planting, &c.

This is governed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they, to wit, Thy people by Apposition: And he calleth the peo∣ple of Sion here, the branch of his planting, by Anticipation; But the branch of his plan∣ting hee calls them, because hee would (though he had not as yet) plant them in their own land, and cause them there to take root downwards, and beare fruit upwards, as he speaks, Chap. 37.31.

The work of my hands] This also is gover∣ned of the former words by Apposition.

God calls the people of Sion, the work of his hands, because he would bring them out of their miserable thraldome, and give them great prosperity and joy; yea because he would plant them as a young slip or Tree in their own land, and there cause them to flourish.

That I may be glorified] Supple, for that which I will doe to them, that is, to thy people.

A little one shall become a thousand] i. e. And so I will blesse them, as that a little Family in or among thy people shall grow into a thousand families.

And a small one, a strange Nation] i. e. And a small familie shall become a mighty Nation.

This is a repetition of the former sen∣tence.

I the Lord will hasten it in his time] i. e. I the Lord will make hast to accomplish this which I have said, that it may be fulfil∣led in the due time, that I have appointed for it.

His time] i. e. My time, or the time that I have appointed for it.

Here is an Enallage of the person, where the Lord on a sudden speaks of himselfe in the third person. See the like Chap. 51.15.

ISAIAH, CHAP. LXI.

THe Spirit of the Lord is upon me] i. e. By the Spirit of the Lord, is meant that Spirit of prophecie, which is the gift of God, q.d. The Lord God hath endued me with the gift of Prophecie, &c.

Note, that among the many significati∣ons which this word Spirit hath in the Hebrew language, it signifieth any quality of the mind, whether it be permanent, or whether it be transeunt. And if the quality be good, and given of God (as this of Pro∣phecie is) it is called the Spirit of the Lord. And such a quality as it may be called a Spirit, per Metonymiam subjecti, because it is received in the soule, which is a spirit; so it may be called a spirit per Metonymiam efficientis, because it is given of God who is a Spirit.

This the Prophet speakes in his own person, of himselfe. Yet in this he was an eminent Type of Christ, of whom in the second and sublime sence these words also are to be understood. See Luke 4.18.

Because the Lord hath annointed me to preach good tydings] i. e. because the Lord hath designed and separated me to preach good tidings, &c.

He alludeth to that ceremonie of the Law, whereby they which were designed and separated me to the office of a Pro∣phet, were designed and separated there∣unto by the Ceremony of Anoynting. See 1 Kings 19.16.

By the same Ceremony of Anoynting, were they separated to the Office of a Priest, Exod. 29.21. And by the same were they separated also to the Office of a King. 1 Sam. 16. v. 12, 13. 2 Sam. 2.4. 1 King. 1.45. 2 Kings 9.3.

To preach good tydings to the meek[ The meeke, to which Isaiah was to preach good tydings were those of the captive Jewes which were meek in heart, and humble in Spirit; and the good tidings which he came to preach was the good tidings of their delivery out of Babylon by Cyrus.

These good tidings did Isaiah preach to

them by his Writings, though he himself dyed before the captivity.

Note here, that as these good tydings, in their first sence, do signifie the tydings of the delivery of the Jews out of the Babylonish captivity by Cyrus: So in the second and sublime sence, they signifie the good tydings of mans salvation, where∣by he is saved from the captivity of sin and of the Devil by Christ; of which lat∣ter that former was a type.

He hath sent me to binde up the broken-hearted,] i. e. He hath sent me to comfort the sorrowful heart by my Prophecies.

This is a repetition of the former sen∣tence; and the Prophet useth here a Meta∣phor taken from a leg or an arm of a man which is broken, which while the Chyrur∣geon healeth, he swadleth and bindeth up after he hath set the bone.

He hath sent me, &c.] These words shew what these words mean, viz. He hath a∣nointed me.

To proclaim liberty to the captives,] i. e. To declare to the Jews which are captive in Babylon, that they shall be delivered out of that their captivity.

And the opening of the prison to them that are bound.] i. e. And the enlarging of them which lie in prison bound in chains.

This is, for sence, the same with the fore∣going words.

Note, that the Jews which were car∣ryed captive into Babylon, were not chain∣ed and put up in prison, as great Malefactors were wont: therefore that which is here spoken, is to be taken metaphorically; For because the Jews could not go out of those Cities and places at large, which were as∣signed them in their captivity, therefore doth he by a metaphor call them prisoners, and the places of their captivity prisons.

2.

To proclaim the acceptable year of the Lord,] i. e. He hath sent me to proclaim the acceptable year of the Lord: For these words are either to be referred to them, to wit, He hath sent me, or they are to be repeated here.

To proclaim the acceptable year of the Lord,] Supple, To the Jews which are in captivity, that is, to proclaim, that the time in which the Lord will redeem is at hand.

The acceptable year] i. e. The year or time in which the Lord is well pleased, and in which he will dispense his favors, and shew his magnificence, by giving gifts as a King unto his people, and by deliver∣ing those which had offended out of pri∣son.

This speech is metaphorical; but con∣cerning the Metaphor, see Cap. 49.8.

And the day of vengeance of our God,] i. e. And the time in which the Lord will pour out his vengeance upon his Enemies, that is, upon the Babylonians which have held his people in an hard captivity.

One and the same time may be an accep∣table time, and yet a day of vengeance; an acceptable time in respect of the Kings sub∣jects, and a day of vengeance in respect of his Enemies, whom he may put to death, having taken them captive on that solemn day, and the more to celebrate the day, and the more to shew his love and care to his people.

To comfort all that mourn.] i. e. To com∣fort all that mourn, by reason of their hard usage in Babylon, if they mourn likewise for their sins.

3.

To appoint to them that mourn in Zion,] i. e. To tell that the Lord will appoint to them that mourn among the people of the Jews which are in Babylon.

Note, that the Prophet suspends this sentence till the next words, and there perfects it.

That mourn] See Vers. 2.

In Zion,] i. e. Among the people of the Jews, supple, which are in Babylon.

Zion is often put, by a Prosopopoeia, as a woman, yea, as the mother of the Jews; and it is put here, by a Metonymy, for the Jews themselves.

To give unto them beauty for ashes,] Here the Prophet doth perfect the sentence which he left imperfect and in suspence in the former words: so that those words, and these together, are thus to be read or construed; q. d. To tell that the Lord will appoint to them that mourn in Zion; that is, that he will give to them beauty for ashes, &c.

Beauty] Beauty is put here, per Metony∣miam Adjuncti, for beautiful garments, such as they were wont to wear in times of joy.

For ashes,] By ashes is here meant sack∣cloth basked in ashes, such as they were wont to wear in times of mourning: for in times of mourning they were wont to put on sackcloth and sit in ashes.

Or by beauty may be meant the beauty of the face, which they were wont to wash, and make as beautiful as they could in times of solemn joy: and by ashes are meant the ashes which stuck upon the face, and made it ill-favo••ed in the time of sor∣row and mourning and publique calamities; for at such times they were not onely wont to sit in ashes, but to sprinkle ashes upon their heads.

If you ask, how the Prophet did appoint or give to them which mourn in Zion, beau∣ty for ashes: I answer, He did it by prophe∣cying to them, that God would give them beauty in stead of ashes; as Jeremy is said to root out, and to pull down, and to destroy, and to throw down, to build, and to plant Cities, because he foretold and prophecyed, that they should be rooted out, and pulled down, and destroyed, and thrown down, and builded, and planted, Jer. 1.10. See Notes, cap. 6.10.

The oyl of joy for mourning,] i. e. Joy for mourning.

When he saith, the oyl of joy, he alludeth to the sweet oyls and ointments with which they were wont to anoint them∣selves in times of joy: Of which, see Psa. 23.5. & 104.15. and Mat. 6.17.

The garment of praise for the spirit of hea∣viness,] i. e. Gladness for heaviness.

By praise he meaneth gladness, and that either because gladness is a thing in it self praise-worthy, or because it produceth praise to God, while they which rejoyce praise God for his benefits to them, and for the cause of their rejoycing.

When he saith, the garment of praise, or of gladness, he alludeth to the garments which they were wont to use in days of publique rejoycing, which were better then those which they wore on ordinary days, as they which they wore on days of sorrow and humiliation were worse.

Or by the garments of praise may be meant such garments which they were wont to wear on the days of praise and publique thanksgiving, when they praised God for some great mercy received: and by such garments may be meant the joy and gladness of heart which the people had when they wore those garments, by a Meto∣nymy.

For the spirit of heaviness,] The word spirit signifieth here a passion; but it is here redundant, as it is often among the He∣brews: so that the spirit of heaviness is no more then heaviness.

That they might be called trees of righte∣ousness,] That is, That they to whom I preach may by my preaching become trees of righteousness, that is, such trees as the Lord will plant in the Land of Judea, there to flourish for ever.

The meaning is, that they might by his preaching stir up themselves to take hold of the gracious promises of the Lord, that so they might go out of captivity, and in∣herit their own Land, that is, the Land of Judea for ever. For if they did stir up themselves to take hold of the gracious promises of the Lord by Faith, the Lord would surely deliver them out of captivi∣ty, and bring them to their own home a∣gain.

Note here first, that he saith, that they might be called, for that they might be. See the like, cap. 7.14. & 9.6.

Note secondly, that this [that they might be called, or that they might be trees of righteousness] is the same with that, That they might inherit their own Land, even the Land of Judah for ever, Cap. 60.21. For he useth a Metaphor here, and in this Meta∣phor he compareth the Land of Judah or Judea to an Orchard or a Vineyard; and the inheritors of that Land to a tree which taketh root in that Orchard or Vineyard: So that these words, That they might be called the trees of righteousness, are no more then this, That they might go out of the Land of their captivity, and inherit their own Land, even the Land of Judah for ever.

Trees of righteousness,] i. e. Righteous and holy trees.

A substantive of the Genitive case is put here for an Adjective.

By why doth he say, That they might be trees of righteousness, that is, righteous or holy trees?

Ans. To shew, that he desired that they might be trees agreeable to the soyl where∣in they were to be planted; that they a∣greeing with the soyl, & the soyl with them, they might always flourish therein. Now the soyl wherein they were to be planted was Judea; and no other trees were to be planted in that soyl, to wit, Judea, then holy and righteous trees; neither was it seemly that there should: for Judea was the holy Land, as Jerusalem was the holy

City, Matth. 4.5. & 27.53. And it was not meet to plant any other Trees or Plants in the holy Land then such as were holy and righteous: For men will not set Nettles, or plant Bryars and Thorns in a choyce Vine∣yard or Orchard. Secondly, the trees which were to be planted in Judea were to be planted by the Lord who is holy and righteous: And would the Lord plant any other trees in his Orchard or Vineyard, but such as he liked and approved? And he could like and approve of none, but what were righteous, being that he him∣self is righteous.

But you will say, Who ever heard of holy trees, or rightrous trees? What? trees, and yet holy or righteous? Trees are with∣out sense, but righteousness presupposeth sense and reason too.

Answ. The Prophet speaks here of men under the metaphor of trees, and therefore he saith, righteous trees, or trees of righte∣ousness: and he hath respect not to trees, when he mentioneth righteousness, but to the men, signified by the trees: For it is usual with the Prophet, as to confound Meta∣phors, so to confound that which is meta∣phorical and figurative with that which is real and without a figure.

The planting of the Lord,] i. e. Plants planted of the Lord.

Planting is put here for plants, or trees planted, per Metonymiam adjuncti: And this is a repetition of the former words.

That he might be glorified.] That is, That he might receive honor, and praise, and glory, by this his planting of them in their own Land, and making them thus to flourish.

4.

And they shall build the old wastes,] i. e. And they which are now captives, and mourn in Babylon, shall build up those Cities and Towns, which the Assyrians, and the Babylonians, and other the Ene∣mies of the Jews, have layd waste in Ju∣dea.

They shall raise up the former desolations] i. e. They shall build up those places, which the Assyrians, and the Babylonians, and other the Enemies of the Jews, pulled down, and made desolate in Judea in for∣mer time.

Desolations are put here for desolate pla∣ces or Cities, per metonymiam adjuncti.

The desolations of many generations,] i. e. The place and Cities which have layn waste and desolate many ages. See cap. 58. vers. 12.

5.

And strangers shall stand and feed your flocks,] i. e. Strangers, which are not Jews born, nor of the stock of Abra∣ham, shall serve you, and be your shep∣herds, &c.

Note, that this word stand signifieth to be ready at hand, as the servant is at the hand of his Master, to do his will when he calls him: for standing is the posture of one which is in a readiness to do any thing. See Cap. 48.13.

As this word stand signifieth a readiness to do any service; so, to feed the flock, to be plow-men, to be vine-dressers, limits the service, and shews in what they shall serve them.

Note here the Enallage of the person, how he speaks to them in the second per∣son, of whom he spoke in the third just before.

And the sons of the alien shall be your plow-men,] What he called strangers be∣fore, he calls the sons of the aliens here, who, he saith, shall be their plow-men, to fallow and plow their Lands, and sow their Corn, and reap it, and bring it in, &c.

And your Vine-dressers,] Supple, To dress your Vines, and to do all the labor and toyl which a Vineyard requireth.

That which he saith here, is this; That they shall not need to toyl and moyl as Countrymen use to do about their Cattel, and about their Corn, and about their Vineyards; but they should sit still, and have all done to their hands: So that they should feed of the flock, and eat of the field, and drink of the Vineyard, without sweat and labor.

But how should the Jews have strangers thus to moyl and toyl for them, and they themselves fit still?

Ans. They should take some captives in war, and make them their servants; others they should hire for their mony, for they should be rich enough to do it: so that one way or other they should have all their moyling Country-work done for them without any trouble of their own.

6.

But ye shall be named the Priests of the Lord,] And why shall they be named or called the Priests of the Lord? Ans. Be∣cause as the Priests of the Lord, the sons of Aaron, were maintained by the labor of the other Tribes, and labored not in Hus∣bandry

as the other did, (for the Lord gave them the Tythes of the Flock, and of the Herd, and of the Corn, and the Obla∣tions which were offered, that they might the better wait upon their Ministry;) So should the whole Nation of the Jews live by the labors of the strangers, and have their meat and their bread and their wine brought in to them, without any pains at all by them taken.

But ye,] There is an emphasis in this Pro∣noun Ye.

Men shall call you the Ministers of our God,] This is a repetition of the former sentence; for he meaneth hereby those Ministers and Servants of God, which minister at the Altar, and serve him in holy things.

Ye shall eat the riches of the Gentiles,] i. e. For ye shall eat of the Flocks and of the Herds of the Gentiles, about which you took no pains. See cap. 60.7.

The riches of many people of old con∣sisted chiefly in Flocks and in Herds; therefore are riches put here for Flocks and for Herds.

This is another reason, to shew why they should be called the Priests of the Lord, and the Ministers of their God, in the sence given: For the Prophet doth often follow that with one reason, which he ushered in with another.

And in their glory shall ye boast your selves] i. e. And ye shall enjoy, and rejoyce in their riches.

This is a repetition of the former sen∣tence.

What he called riches just before, he calleth glory here, per Metonymiam Effecti; because riches were the Gentiles glory: i. e. They were that in which they gloryed themselves, and that for which they were renowned by others.

Shall ye boast your selves.] i. e. Shall ye rejoyce.

To boast of a thing sometimes signifieth to joy or delight ones self in a thing, because they which boast of a thing, take joy and delight in what they boast of.

7.

For the shame ye shall have double,] Supple, Honor: q. d. Ye have been put to shame by the Babylonians, whose bondmen ye have been; but for that your shame ye shall receive twice as much Honor.

And for confusion they shall rejoyce in their portion,] i. e. And for the confusion which they have suffered, God will give them a great portion of Honor, in which portion of Honor they shall rejoyce.

This is a repetition of the former sen∣tence; onely he changeth the second person into the third: for this belongeth to those Jews to whom he spoke before.

For confusion,] Confusion signifieth the same thing as shame did.

In their portion,] i. e. In that portion of Honor which God will give them, so great shall it be.

Therefore in their Lord they shall possess the double,] i. e. For whereas they have been put to shame in a strange Land, to wit, in Babylon, they shall possess twice as much Honor in their own Land, as they have suffered shame in a strange Land.

Therefore is put here for For, or Because, as Cap. 26.14.

The double,] i. e. A portion of Honor, which shall be double to the shame which they have suffered.

Everlasting joy shall be unto them.] i. e. And the cause of this their joy shall pro∣ceed, as from other blessings, so partly from this, that their God shall make them honorable. See cap. 43.4.

8.

For I the Lord love judgment,] i. e. For I the Lord love upright dealing, I love common Justice (which giveth to every one his own) and reward it, wheresoever I finde it.

I hate robbery for burnt-offerings,] i. e. But I hate robbery, though it be commit∣ted for this end, that he that robbeth might buy a burnt-offering with that which he hath taken by robbery, and offer it unto me; I say, I hate robbery, and will pun∣ish it, in whomsoever I see it.

By this God intimateth, that he would not spare those Jews of the captivity which were given to robbery and unjust dealing.

And this he speaks occasionally, and by the By; for his main scope is contained in those words, I love judgment.

By Judgment understand, by a Synecdo∣che, all good; by robbery, all evil.

Note, that this is spoken in the person of the Lord, and the Lord giveth a reason here, why he will do so great things for them to whom he sent Isaiah his Prophet, and why he will so honor them; and the reason is, because he findes Judgment and Justice in them: q. d. For I the Lord love Judgment, and I will reward it whereso∣ever

I finde it; and because I see it in these my people, I will reward them for it.

Note, that though most of the Jews, which were carryed away captives, were unjust, robbers, and fraughted with all manner of wickedness; yet all were not so, but some were upright honest men: And of those which were naught, some turned from their naughtiness and became good: of these therefore, which either persisted in their goodness, or turned from their wickedness, and those onely, doth the Lord and his Prophet here speak.

And I will direct their work in truth,] i. e. I will direct their reward, who follow af∣ter Judgment, in truth.

Their work] i. e. Their reward, or the reward of their work.

The work is put here for the reward of the work, per Metonymiam efficientis.

In truth,] i. e. According to truth.

Then is the reward directed according to truth, when the reward is answerable and proportionable to the work which is to be rewarded.

Or, In truth, that is, according to my sayings, who am true in all my sayings.

And I will make an everlasting Covenant with them.] i. e. And I will renew my Co∣venant with them, which for my part shall be everlasting, for I will never break it.

When a Covenant is broken on any part, he that breaks it can no more lay claim to it; wherefore the renewing of it is as the making of a new Covenant.

This Covenant the Lord renewed by his Prophets; and Nehemiah and others sealed to it in the name of the whole people, Nehem. 10.

9.

And their seed shall be known among the Gentiles,] i. e. And such shall be the prosperity of their children, as that the Gentiles shall take notice of them, for the p••osperity and happiness which they shall enjoy above other people.

That they are the seed which the Lord hath blessed,] q. d. Whereas the Lord blessed the seed of Abraham, Gen. 26.4. all that see them shall know, that they are the seed of Abraham whom the Lord blessed.

10.

I will greatly rejoyce in the Lord,] i. e. I will greatly rejoyce, because of the good∣ness of the Lord towards me.

This is spoken in the person of Zion, by a Prosopopoeia; for Zion hearing these great things which the Prophet speaketh of, and believing them, breaketh out into joy and gladness, saying, I will greatly rejoyce in the Lord.

In the Lord,] i. e. Because of the good∣ness of the Lord towards me in my chil∣dren.

In is put here for For, or Because of, and is a sign of the Object: and the Lord is put here for the goodness of the Lord, per Meto∣nymiam efficientis.

He hath clothed me with the garments of salvation,] i. e. For he hath redeemed me out of the Babylonish captivity.

He compareth the Redemption, or Sal∣vation, by which they were saved or de∣livered out of the Babylonish captivity, to a garment; therefore he calls it the gar∣ment of Salvation.

He puts a preterperfect tense for a future.

He hath covered me with the robes of righ∣teousness,] This is a repetition of the for∣mer sentence: for by righteousness he meaneth salvation; of which more in the following Verse.

As a Bridegroom decketh himself with or∣naments.] i. e. As a Bridegroom decketh himself with ornaments on the day of his marriage, on which day he is at the finest.

11.

So the Lord God will cause righteous∣ness and praise to spring forth,] Supple, In me, or for me.

This is spoken still in the person of Zion, who takes that which is done to her chil∣dren the Jews, as done also to her self.

Righteousness] By righteousness he mean∣eth salvation, that salvation by which the Lord redeemed Zion and her children out of the hands of the cruel Babylonians: and this salvation he calleth righteousness, per Metonymiam efficientis, because God gave it to the Jews which were righteous, as a reward of their righteousness: as also be∣cause God gave it to the Jews according to his promise; so that it was an effect of Gods righteousness, that is, of his fidelity or faithfulness in keeping promise.

Praise] By praise he meaneth also sal∣vation and redemption, even the salvation and redemption of Sion and her children, and that per Metonymiam effectus; because that Salvation and Redemption bring forth praise to God: for they which are saved and redeemed, will praise God for his Salvation and Redemption.

Before all Nations.] i. e. In the sight of all Nations.

ISAIAH, CHAP. LXII.

FOr Zions sake I will not hold my peace,] i. e. For the love which I bare to Zion I will not hold my peace, but call upon God day and night to save Zion out of the hands of the Babylonians.

The Prophet speaks this, as though the Jews were even then in captivity, and neer to be delivered, and as though he him∣self did see them in distress bodily: And what he saith he would do here, certainly many of the godly men and the Prophets, which lived in the time of the captivity, did do.

For Jerusalems sake I will not rest,] This is a repetition of the former sen∣tence.

I will not rest,] Supple, From calling upon God to hasten the salvation of Zion.

Ʋntil the righteousness thereof] i. e. Un∣til the salvation thereof, that is, of Zion.

By righteousness is meant salvation. See cap. 51.11.

Go forth as brightness,] i. e. Go forth as a light which dispelleth the darkness.

As brightness,] i. e. As a light.

He putteth brightness for light, that is, for a body which giveth light, and shineth clearly, per Metonymiam adjuncti.

He compareth the salvation of the Jews to a bright shining body, because as such a body giveth light, so would this salvation bring joy and prosperity with it, which the Scripture doth often resemble to light, and call by the name of light.

And the salvation thereof as a lamp that burneth.] This is a repetition of the for∣mer sentence: For the Lamp that burn∣eth, shineth.

2.

And the Gentiles shall see thy righte∣ousness,] i. e. For the Gentiles shall see the salvation which God shall work for thee.

And is put here for For, and righteous∣ness for salvation, as Vers. 1.

Thy glory,] i. e. The glorious estate with which God will bless thee.

He calleth the glorious estate which God would give her, her glory, per Meto∣nymiam adjuncti.

The Prophet useth an Apostrophe here to Zion, whom he speaks to as to a wo∣man.

Thou shalt be called by a new name,] What this new name is by which Zion should be called, we shall read vers. 4.

Which the mouth of the Lord shall name.] i. e. Which the Lord shall give unto thee.

The mouth of the Lord is put here, by a Synecdoche, for the Lord himself.

The name which the Lord shall give her shall consist rather in reality then in words, for Gods word are operative, and turn to deeds.

3.

Thou shalt also be a crown of glory in the hand of the Lord,] i. e. Thou shalt also be as a glorious crown in the hand of the Lord; that is, Thou shalt also be precious in the eyes of the Lord.

The Note of similitude, As, is here left to be understood: and a substantive of the Genitive case, viz. of glory, is put for the Adjective, glorious.

A crown is a rich and precious ornament of a King; therefore he saith, she shall be as a crown of glory, or as a glorious crown, to shew the happy and glorious estate which she shall attain to, and how precious she should be.

And he saith, In the hand of the Lord, to shew, that the Lord should delight in her, and have a continual eye upon her: For it is a sign that we delight in, and take pleasure in a thing, when we love to have it in our eyes, and to look upon it.

And a royal Diadem in the hand of our God.] i. e. And as a royal Diadem in

the hand of our God.

This is a repetition of the former sen∣tence.

A Diadem was an Ornament or Crowne which Kings used to weare upon their heades; It was made commonly of purple silke, and beset with pearles and jewells and pretious stones.

4.

Thou shalt no more be termed forsaken] i. e. Thou shalt be no more forsaken.

Note, that to be termed or to be called so or so, signifieth with the Hebrewes to be so and so, for by being so or so, they may be called so or so.

Sion was forsaken, when God who was her husband left her, for her whoredomes, and had no pleasure in her.

Neither shall thy Land be termed any more desolate] By the Land of Sion is here meant, the Land of Judah, whereof Sion or Jeru∣salem was the head.

The Land of Sion, or the Land of Judah was desolate, when the Babylonians de∣stroyed many of the Inhabitants, and cau∣sed others to flye for feare into forraigne countries, and carried away the rest cap∣tive into Babylon.

But thou shalt be called Hephzibah] i. e. Thou shalt be called my delight is in her.

Hephzibah, by interpretation, signifieth my delight is in her, which name being given her by God himselfe, v. 2. signifieth that God should take delight in her, and re∣joyce over her: and note, that this name Hephzibah was given her in opposition to that, that she was termed Forsaken; For whereas God forsook her, because he had no delight in her; now he will delight in her againe.

And thy land Beulah] Beulah signifieth by interpretation married, & therefore should the Land of Sion or the Land of Judah be called Beulah, that is, married, because her Sons should marry her, v. 5.

Note that this name Beulah is given to the Land of Sion or the Land of Judah in opposition to that, that she was termed desolate; for being that her Sons should marry her Land, it is intimated, that there should be a kinde of indissoluble knot be∣tween them, as is between a man and his wife, and that her children should alwayes dwell with her Land as an husband dwel∣leth with his wife.

For the Lord delighteth in thee] This is the reason why Sion should be called Heph∣zibah.

And thy Land shall be married] i. e. And thy Land shall be married, to wit, to thy children the Jewes.

This conteineth the reason why Sion should be called Beulah.

So shall thy sonnes marry thee] i. e. So shall thy sonnes marry thy Land, Supple, And when they have married it, they shall alwayes live in it or with it, as an husband liveth with his wife: they shall not depart from it as they have done of late by meanes of the Babylonians, who scattered some of them abroad, and carried others captive into Babylon.

By Thee, that is, by Sion is meant the Land of Sion, that is, the Land of Judah, by a Metonymie, as will appeare vers. 4.

Note that these words, As a young man marrieth a Virgin, so shall thy sonnes marry thee, relate to those words of the fifth verse, And thy Land shall be married, as a demon∣stration thereof.

As the Bridegroom rejoyceth over the Bride] i. e. As the Bridegroom rejoyceth because of the Bride, and taketh joy in her.

So shall thy God rejoyce over thee] i. e. So shall thy God take joy in thee, Supple, and therefore he shall take thee to himselfe againe, and not forsake thee as he hath done.

6.

I have set watchmen upon thy walls O Jerusalem] i. e, I have given thee Priests and Levites.

Note that this phrase is Allegoricall, al∣luding to watchmen watching upon the walls of a City for the safety of that City: For the Priests and Levites are often called by a Metaphor, watchmen; because they are set over Gods people for the safety and welfare of their soules, as the watchmen of a City are set over the walls of a City for the safety thereof. And therefore because the Priests and Levites are called watch∣men by a Metaphor, he alludes to those watchmen from whom the Metaphor is ta∣ken, when he saith, I have set watchmen on thy walls O Jerusalem! whereby is meant nothing else but this, I have given to thee spirituall watchmen O Jerusalem, and I have given them to thee for thy spirituall safety.

The duty of the spirituall watchmen is to labour and promote the safety of that peo∣ple over which he is set, which he doth partly by advertizing them of their sinnes, when he seeth them in danger thereof,

partly by praying to God for them.

They shall never hold their peace day nor night] i. e. They shall pray unto me with∣out ceasing, that I would save thee and deliver thee out of the hands of the Baby∣lonians.

Note that though the Proph••t did al∣lude to the watchmen of a City when he said, I have set watchmen upon thy walls O Jerusalem; yet in this passage, he doth not allude to them, but speaks onely of the spi∣rituall watchmen: For it is usuall with the Prophet to confound that which is Meta∣phoricall, and that which is not Metaphori∣call together.

What is spoken from the beginning of this verse hitherto, is spoken in the person of God, who when he intends to doe a thing doth often set and appoint men himselfe to intreat him to doe it, See Genes. 20.7. Job Cap. 42.8.

Yee that make mention of the Lord keep not silence] q. d. Being it is so that God hath set you upon the walls of Jerusalem and hath said that yee shall never hold your peace day nor night, keep not sil••nce O yee Priests and Levites, but call upon him without ceasing day and night, &c.

Thsi the Prophet speakes in his owne person.

Yee that make mention of the Lord] i. e. Yee Priests and Levites, which are the Ser∣vants of the Lord, as Psal. 134. v. 1.

He describeth the Priests and Levites by this, that they make mention of the Lord; because they were the servants of the Lord, servants set apart in a peculiar manner for his service, for to make mention of one, in the Hebrew phrase, is, to be his servant of whom he maketh mention, See Cap. 26.13.

7.

And give him no rest] i. e. And give the Lord no rest, by your continuall calling upon him.

Till he establish] Supple, Jerusalem in a firme state of prosperity.

A Praise] i. e. Most praiseable or praise worthy scilicet by reason of his blessings to her.

A Substanttve abstract is put here for an Adjective of the Superlative degree Congrete as Cap, 60. v. 15.

Or, Praise is put here by a Metonymium, for the matter or subject of praise q.d. Such a one as may praise him her selfe, and as others may praise him also for his excee∣ding goodnesse shewed to her, by redee∣ming her out of the Babylonish captivity and setting her in perfect peace and pros∣perity.

In the Earth] i. e. In sight of all the peo∣ple of the Earth.

8.

The Lord hath sworne by his right hand and by the arme of his strength, saying, sure∣ly I will no more, &c] The Prophet tells the Priests and Levites (whom he called upon in the former verses, to call upon God continually in the behalfe of Jerusale••) that the Lord had sworne to Jerusalem to be good to her; and this he doth, to make them more confident and faithfull in their prayers, that they might not doubt of the issue thereof.

The Lord sweareth here by his right hand, because that is an Emblem of Fide∣lity, and by his Arme, because that is the Emblem of power, to signifie, that he is able to doe what he sweareth, and will there∣fore fafthfully performe it: And God when he sweareth, sweareth alwayes by himselfe, because he hath no greater to sweare by, Heb, 6.13.

By the arme of his strenght] i. e. By his strong arme.

I will no more give thy corne to be meaet to thine enemies] q.d. Although I have hereto∣fore given the meat which thou hast taken paines for, to the Assyrians and to the Ba∣bylonians and other thine enemies, yet now I will doe so no more.

The sonnes of the stranger shall ntt drink of thy wine for which thou hair laboured] i. e. Strangers such as the Assyrians and the Ba∣bylonians are, shall not take away thy wine which thou hast laboured for, by force, and drinke wtthout thee.

9.

But they that have gathered tt shall eate it] i. e. But they that have been at the cost or at the paines to sow the corne and to reape it, and to gather it into the Barne, shall eate it.

Ha••e gathered it] By gathering the corn into the Barne understand by a Syllepsis all other costs and paines necessary for the ha∣ving of corne.

It] i. e. The corne, v. 8.

Shall eare it] Supple, In the courts of the Lords house, to wit, the Temple, See Deut. 14. v. 23.

But note, that the Tithe onely of the corne &c. was to be eaten before the Lord in the court of his house, but their eating of the Tithe there, according to the Lords

command, was as it were an earnest, that they should peaceably eate the whole har∣vest at their own places.

And praise the Lord] Supple, For his bounty and goodnesse in giving them corne to eate.

They that have brought it together] i. e. They that have brought the wine together into their cellars and store-houses out of their severall Vineyards &c.

It] That is, the wine, v. 8.

Shall drink it in the courts of my holinesse] i. e. Shall drinke it in my courts, as I have commanded, Deut. 14.23.

In the courts of my holinesse] i. e. In my courts.

Gods holinesse is put here Per metonymiam adjuncti for God himselfe: so that in the courts of my holinesse is q.d. In the courts of me, that is in my courts.

10.

Goe thorow, goe thorow the gates] q.d. Make hast, make hast, and goe yee into your own Land, O yee Jewes which have been held here in Babylon captives.

This is spoken in the person of Cyrus, or some from Cyrus to the Jewes which were in captivity, and signifieth to them, that they might goe out of their captivity so soon as they would.

Prepare yee the way of the people] i. e. Prepare yee the way of the Jewes by which they are to passe from Babylon to Judea, that their way may be without let or hin∣derance.

This is spoken to the way-makers or those which were set to see to it that the wayes were good, See Cap. 40. v. 3.

This sudden turning from persons to persons is done, as if the Jewes were even then hastening to depart out of Babylon to their own home: by which is signified the certainty of their returne.

Cast up, cast up the highway] See Cap. 57.14.

Gather up tho stones] Supple, Out of the way in which they must goe, that they may no way trouble or hinder them in their way.

Lift up a standard for the people] This is spoken to other persons then before. And the sense is, q.d. call the Jewes together from the severall places of their captivity, that they may goe together to their own Land.

He alludeth to the manner of Souldiers, for whom when they were to meet toge∣ther, a standard was set up for them to meet at.

11.

Behold the Lord hath proclaimed unt•• the end of the world] supple, saying, i. e. Be∣hold the Lord hath sent out his proclama∣tion into all, even into the uttermost parts of the world, saying.

The proclamation here mentioned may relate to that proclamation which Cyrus made 2 Chron. Cap. 36. v. 22.23. For what Cyrus did by motion from the Lord, the Lord himselfe may be said to doe.

Say yee to the daughter of Sion] i. e. Say yee to Sion.

By the daughter of Sion is meant Sion, that is, Jerusalem: As Cap. 1.8. And he speakes to Sion as to a woman by a Prosopo∣poeia. And the sense of those words, say yee to the daughter of Sion, is q.d. Let the daugh∣ter of Sion know: for these words (say yee) are to be taken indefinitely.

This and what followeth is the sub∣stance of the proclamation which the Lord proclaimed.

Behold thy salvation commeth] i. e. Behold thy Saviour commeth, even he which will save thee out of the hands of the Babylo∣nians.

Salvation is put here for Saviour, Per Metonymiam effectus.

The Saviour here meant is the Lord, who saved the Jewes out of the hands of the Babylonians by Cyrus.

Behold his reward is with him] i. e. Be∣hold he hath brought with him the re∣ward with which he will reward those Jewes which are meek and mourne, and have not departed from him, but have put their trust in him in the midst of their af∣fliction, which they suffered in captivity, See Cap. 40.10.

And his worke before him] i. e. And his reward is in a readinesse.

This is a repetition of the former sentence.

By worke is meant, the reward due to the work, pe Metonymiam efficientis.

When he saith, his worke or his reward is before him; It may be that the Prophet alludeth to some such games as the Apostle alludeth to 1 Cor. 9.24. Where they that came to be Judges of the victory, had the garland which was to be given to the victor carried before them to the Stadium or place of exercise; and when they were there, they had it lying before them ready to bestow upon him, who deserved it best.

And they shall call them the holy people] i. e. And they, to wit, the Jewes which are

now in captivity, shall be called the holy people.

They shall call them, is put here for, they shall be called.

The holy people] i. e. The people whom God hath severed from all the people of the earth, and preferred above them all by his blessings, See Cap. 4.3.

The redeemed of the Lord] i. e. The peo∣ple whom the Lord redeemed out of the hands of the Babylonians.

And thou shalt be called, sought out] i. e. And thou O Sion, or O Jerusalem shall be sought out.

What it is for one to be called so or so, See verse 4.

Sought out] i. e. Shee which was lost like a lost sheep, but now is sought out, and found againe, See Ezek. Cap. 34.16.

A City not forsaken, See vers. 4.

ISAIAH, CHAP. LXIII.

WHo is this that commeth from Edom] The Lord appea∣ring to Isaiah in a vision like a man of warre com∣ming from Edom, Isaiah asketh him who he is; who receiveth his answer to this and other questions which he maketh, in this and the verses following.

By this vision is signified the victory which the Jewes should have over the Edo∣mites their enemies, which victory was at∣chieved by the Jewes under Judas Ma∣chabaeus, of which you may reade 1 Mach. 5.3.

The Edomites were a people which did alwayes rejoyce at the afflictions and mise∣ries of the Iewes Psal. 137.7. Therefore it was very materiall for the Iewes to be ac∣quainted with this victory, which they should have over the Edomites, that they might solace themselves in the thoughts thereof.

From Edom] Edom is the name of Esau Genes. 25.30. but is here put for Idumaea the country where Esau dwelt.

With died garments from Bozrah] i. e. With garments died red from Bozrah?

Bozrah was the chiefe City of Idumaa.

This that is glorious in his apparrell] i. e. This that is clothed in a brave coat armour or coat of maile or the like.

The Apparrell here meant is not ordi∣nary Apparell, but such Apparell as Ge∣neralls and Captaines were wont to wear, by which they were distinguished and knowne from other men.

Travelling in the greatnesse of his strength] i. e. Walking or stalking according to the greatnesse of his strength, so that he shew∣eth what his strength is by his gate, and by the Majesticke steps which he taketh.

In, is put here for, according to.

I that speake in righteousnesse] Here the Lord giveth an answer to the question which the Prophet asked and telleth him who he is, saying, I am he that speaketh in righteousnesse, &c.

By this character the Lord describeth himself and distinguished himself from the Idoll-gods of the heathen: Cap. 45.19. which place see.

Mighty to save] q. d. I am he which is of great power and might to save my people from their enemies.

2.

Wherefore art thou red in thine appa∣rell?] i. e. Wherefore is thy apparell thus dyed with red, and how commeth it so to passe?

His apparell was dyed with red through the bloud of the Edomites which he had slaine, whose bloud in the slaughter spou∣ted out upon his garments, as he tells in the next verse.

Note, that the Prophet speakes this in his own person, who upon an answer to his first, asketh a second question.

And thy garments like him that treadeth in the wine-fat] This is a repetition of the former sentence; for they which tread in the wine-fat are all besprinkled with the juice of the Grapes, which being red dieth

his garments red, who is besprinkled therewith.

3.

I ha••e trod the wine presse] This is an answer to Isaiahs second question and the meaning of it is; q.d. I have fought with the Edomites, vanquished them and trod∣den them under my feet as grapes are trod∣den in the wine presse; and hence it is that I am red in my apparell; and that my garments are like him that treadeth in the wine presse, for I am all besprinkled with their bloud.

By occasion of those words in the second vers, viz. Wherefore are thy garments like him that treadeth in the wine-fat? he giveth his answer in these Metaphoricall words say∣ing; I have trod the wine presse alone. Where the Lord compareth his enemies and the enemies of his people to the grapes in a wine presse which are there pressed that the juyce thereof may run out: and him∣selfe to the treader, whose treadings brea∣keth the grapes and squeezeth them, and maketh the juyce to flow out: and this Metaphor is the apter to signifie the subdu∣ing and vanquishing of an enemy, being that the subduing and vanquishing of an enemy is often set forth by treading and trampling upon them, as Cap. 41.25. Psal. 60.12.

Understand not therefore the wine-presse here without grape••, but the wine presse as it was full of grapes.

Al••ne] This addeth to the reason why he was red in his apparell, and why his garments were like him that treadeth in the winefat; for if he had trodden the winefat with company his garments must have needs been stained with the juyce of the grapes; but much more being that he trod the wine-presse alone; for as he un∣derwent the whole labour of treading, so all the sprinkling of the grapes flew up up∣on him alone.

But how can the Lord say that he trod the winefat alone, whereas (as we said) this victory over the Edomites was atchie∣ved by the Jewes under the conduct of Ju∣das Machabaeus.

Answ. The Lord saith; that he trod the wine presse alone, that is, that he vanquished the Edomites alone, not to exclude the Iewes his own people; but onely to exclude the Gentiles and the Nations that dwelt a∣bout Iudaea and Idumaea, as will appeare by the next words following. For the Lord and his people are to be taken at one in this matter, and so they are taken Iudges 5.23. And the Lord here speakes as a Generall, or, as a Captaine of his people.

Of the people there was none with me] i. e. Of all the Nations there was not one Nati∣on that took part with me.

Note, that the word people is here a word of the Plurall number, and so containeth many people and Nations.

This the Lord addeth to encourage his people, and to beare up their spirits, not∣withstanding all Nations should be their enemies at this time as they were, 1 Mac∣chab. Cap. 5.

For I will tread them in mine anger] i. e. For I said, though there is none of the peo∣ple with me, yet I will tread downe the Edomites in mine anger &c.

Note, that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I said) is here to be un∣derstood.

Note Secondly, that this relative them is put here without any formall Antecedent; But the Antecedent may be understood from the first verse, which teacheth, that by this them are meant the Edomites the In∣habitants of Edom and Bozrah.

Note thirdly, that by treading and tram∣pling the Edomites, is meant subduing and vanquishing and destroying them, as was observed a little before.

And their bloud shall be sprinkled upon my garments q. d. And I will make my gar∣ments red with the bloud of their slaine.

And I will staine all my raiment] Supple, With their bloud, so many will I slay and treade and trample upon.

4.

For the day of vengeance is in my heart] For (I said) I meditate and thinke upon a day of vengeance to avenge my selfe upon the Edomites for all the injuries which they have done to my people, the Iewes.

He saith the day of vengeance is in mine heart, for, I meditate and think upon a day of vengeance.

And the yeere of my redeemed is come] i. e. And the time in which I will avenge my redeemed upon the Edomites is now come.

He calls the Iewes his redeemed, because he had redeemed them out of Egypt and would redeem them as out of the captivity of Babylon, so from the vexations which the Edomites had or should vexe them with.

5.

And I looked] Supple, Among all the

Nations to see whether any would help me against the Edomites.

And there was none to helpe] i. e. And I saw none among all the Nations that would helpe me.

But you will say, doth the Lord need help?

Answ. The Lord needed not helpe in himselfe, but his people the Iewes might need helpe: and therefore what they stood in need of, he may be said to have stood in need of; and what was done or not done to them, the Lord might take as done or not done to himselfe: For the Lord in hea∣ven cannot be an hungry or thirsty, &c. Yet because her brethren were hungry and thirsty he saith, that He was an hungred and thirsty, &c. Matth. 25. v. 35.40. And we read Iudg. 5.23. Of one saying curse yee bitterly the Inhabitants of Meroz, because they came not to the helpe, the helpe of the Lord a∣gainst the mighty, when they came not to the helpe of the people of the Lord.

And I wondred that there was none to up∣hold] i. e. And I wondred that there was none to helpe me. He saith, to uphold, for, to helpe by a Metaphor from a staffe which upholdeth him (and so helpeth him) that leaneth upon it, that he falls not.

The Lord speaketh here of himselfe as of a man by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so he might well wonder that there was none of all the Nations that would helpe him, that is, (as I said) would helpe his people, being he had been so beneficiall to them, and his people had not wronged them at all: but so farre were they from helping, as that they would have destroyed him, that is, his people, if they could, 1 Machab. 5.2.

Though God can subdue any Nation himselfe by the blast of his mouth, yet he will not work miracles when he can use secondary and ordinary meanes; therefore if any of the Nations would have offered their help to the subduing of Edom, God would not have rejected it.

Therefore mine own arme brought salvati∣on unto me] See what I said in Cap. 59. v. 16, 17.

Mine own arme] He saith, his own arme in opposition to the arme of the Nations, and to signifie that he had not the least help or furtherance in this his expedition from them.

And my Fury it upheld me] q.d. And I armed my selfe with fury, that is, I put on courage.

There is nothing better to encourage a man and to make him valiant, than anger, and fury is the height of anger.

And there is no better armour to pre∣serve a man, then courage and valour, for quo timoris minus est, eo minus ferme e•• peri∣culi, saith Livie lib. 22. By how much the lesse feare there is, by so much the lesse danger there is, for the most part.

For the farther understanding of this phrase, And my fury it upheld me, see what I said on those words, And his righteousnesse it susteined him, Cap. 59.16.

6.

And I will tread downe the people in mine anger] i. e. And I resolutely said, I will tread downe the people of Edom in mine anger, and all the people that joyne with them.

And make them drunke] Supple, with ca∣lamities and miseries.

It is frequent with the Hebrewes to liken calamities and miseries to a cup of wine or strong drinke, and to say that he is made drunke with that cup, who is sorely afflicted with those calamities and miseries. See Cap. 51. v. 21, 22, 23. and Psal. 75.8.

I will bring downe their strength to the Earth] i. e. I will overthrow all their strength, and all their power.

7.

I will mention the loving kindenesses of the Lord] Many make this the beginning of a new chapter, howsoever certainly it is the beginning of a new matter: And this part of this and the whole next chapter are a prayer composed by the Prophet to be used by a lew in his Captivity in Babylon.

I will mention the loving kindenesses of the Lord] i. e. I will declare abroad and speake of those many great kindenesses which the Lord hath shewed to me.

This is that which God lookes for, for his kindnesses to his people, that they should acknowledge them and speake of them, and so praise him for them.

And the praises of the Lord] i. e. And the praises which are due unto the Lord.

And the great goodnesses toward the house of Israel] i. e. And I will mention the great goodnesse which he hath shewed towards the children of Israel.

8.

For he said] i. e. For the Lord said concerning the house or children of Israel, when he was about to bring them out of the Land of Egypt.

Surely they are my people] i. e. Surely the house of Israel are my people, whom I

have chosen of all the people of the earth, to serve me. Deut. 7.6.

Here he beginneth to praise the Lord, and to mention the kindnesses of the Lord, which the Lord had shewed to Israel; so that the seventh verse was an Exordium to these praises of the Lord.

Children that will not lie] i. e. Children that will keepe the Covenant which they have made with me.

See Cap. 30.9. & Cap. 59.13. concerning what it is to lie.

By this God shewed what good hope he had at first of the children of Israel. And he speaks here, as a man who knoweth not secret things, and things to come, but ho∣peth the best. By an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

So he was their Saviour] i. e. So he took upon him to be their Saviour and Pro∣tectour.

9.

In all their afflictions he was afflicted] i. e. When he saw them afflicted, he was grieved at it, so tender was he over them.

Thi, is spoken of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And the Angel of his presence saved them] And he sent an Angel, even an Angel of his presence to save them, and he saved them from the fury of the Egyptians. Exod. 14.19. &c.

The Angel of his presence.] By this he meaneth some eminent Angel, which stood in the sight of God, or in his presence; and by consequence was a mighty Angel, or an Angel of great might and power.

Such an Angel doth he call an Angel of Gods providenc, by a Metaphor taken from the custome of Kings, who admit not every common servant into their presence; but their Noble and their great ones onely. As 1 Kings 10.8. To which custome our Sa∣viour also allvdeth, Matth. 18.10. Where speaking of the Angels of the faithfull, he saith, That they see the face of their father which is in Heaven.

In his love and in his pitty the redeemed them.] Lhough the love and the pitty which he had towards them, when he saw their misery in Egypt, he redeemed them out of the hands of the Egyptians by his Angel.

And he bare them, and carried them] As a nurse beareth and carrieth her child in her armes, or as an Eagle beareth and car∣rieth her young ones on her wings, Exod. 19. v. 4. or, Deut. 32.11.

All the daies of old.] i. e. All the daies of their infancy.

10

But they rebelled] Supple, against God, and were disobedient to him.

Understand this not onely of those re∣bellions which we read of Exod. 15.24. & 16.2. Num. 14.11. & 21.5. &c. But of those other Rebellions also which they shewed afterwards in the time of the Judges, and of the Kings.

And vexed his holy Spirit] i. e. And vexed him who is the holy one of Israel with their sins.

He speakes of God, as of a man, and puts the spirit, which is but part, for the whole man.

Therefore was he turned to be their enemy, and fought against them] Therefore did God shew himself their enemy and fought against them; for he sent fiery Serpents a∣mongst them, Num. 21.6. and did after∣wards when he brought them into the land which he promised to their fathers, often raise up enemies against them, as the Phili∣stines, and the Ammonites, and the Moabites, and Midianites, and Syrians, &c.

11.

Then he remembred the daies of old] yet he remembred what he did in favour of hi•• people in the daies of old, that he might shew them favour still.

Then, for yet.

Moses and his people] i. e. He remembred what he did for his people by Moses, by whō he brought them out of Egypt, and did so great favours for them in former times.

Moses] i. e. He remembred Moses, viz. that he used him as an instrument to do his people good.

And his people] q. d. And he remembred his people, viz. That he had done great things for them, by the hand of Moses.

Saying, where is he that brought them out of the sea] q.d. Saying, where is he that divi∣ded the R••d Sea, and brought his people safe through it? hath he forgotten his peo∣ple, or forsaken them, for whom he did so great things?

Note here, that this is the speech of God, arguing with himselfe, and stirring up him∣selfe to pitty his people, and to doe for them, as he had done formerly, for his names sake. And God speaks to himselfe, & of himselfe, though he saith, where is he, &c.

With the Shepheard of his Flock] i. e. with or by the hand of Moses, who was as the shepheard of his flock.

With is put here for by, and is a signe of the instrument; and Moses is likened to a

Shepherd: and the children of Israel (whom Moses brought out of Egypt) to a flock of sheep. See Psal. 77.20.

Where is he that put his holy Spirit within him?] i. e. Where is that God which put his holy Spirit in Moses, for the good of his people?

By the holy Spirit is meant all those gifts which God gave to Moses, to enable him to be a Conductor and Protector of his people; as, the gift of Prophecy, and of Wisdom, and of Courage, and of Forti∣tude, &c. For all the qualities of the Soul the Hebrews call by the name of the spirit; and those qualities which the Lord giveth, the Spirit of the Lord.

12.

That led them by the right hand of Moses with his glorious arm,] That is, Which led them like sheep by the hand of Moses (Psal. 77.20.) working many mi∣racles for them by his power.

With his glorious arm,] These words sig∣nifie the miracles which God did for his people under Moses; as, the dividing of the Sea, &c. which miracles he wrought by his glorious arm; that is, by his power, which made him glorious: in which work God was the principal Cause, and Moses his Instrument.

Dividing the waters before them,] i. e. Dividing the waters of the red Sea before them, that they might pass through the same to the Land which he had given them. See Exod. 14.21.

To make himself an everlasting Name?] i. e. By which he got himself everlasting honor and glory.

13.

That led them through the deep as an horse in the wilderness,] i. e. That led them through the red Sea (by dividing the wa∣ters thereof, and drying it by an East∣wind, Exod. 14.21.) as easily and as firm∣ly, as an horse (goeth or runneth up and down) in the hard and dry wilderness.

That they should not stumble,] i. e. So that they did not so much as stumble.

To stumble signifieth, by a Metaphor, to come to harm, as cap. 8.15. But it may be here properly taken; for he that goes in muddy places (such as is the bottom of the Sea) cannot ordinarily make haste, but he will stumble in pulling out one foot af∣ter another out of the mud: But though the channel of the Sea was deep, and the Sea were but newly divided, for the peo∣ple of Israel to pass through it; yet did God so provide for his people, that the mud caused them not to stumble.

14.

As a beast goeth down into the valley,] i. e. As a beast, which is heavy laden, go∣eth down a steep hill into the valley; for he goeth easily and warily, and with a great deal of care and circumspection, that he fall not.

The Spirit of the Lord caused him to rest,] i. e. So did the Lord lead his people to their rest; for he led them easily and warily, with a great deal of care and cir∣cumspection, that they should not be over-travelled, and fall down by the way through weariness, (Deut. 8.4.) and that they should not come to any other hurt.

Note, that this is spoken in the person of a Jew, for whom the Prophet compo∣sed this prayer, where the Jew attesteth what the Lord said before, and beareth witness to it, as to the truth; and encou∣rageth himself from thence, to ask of the Lord the like favors for himself and his brethren, in their captivity in Babylon, as he the Lord vouchsafed that his people in the days of old.

The Spirit of the Lord] i. e. The Lord.

By the Spirit of the Lord is here meant the goodness of the Lord; for he speaks of God here as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And all the qualities and passions of a mans Soul the Hebrews call the spirit: By the spirit therefore of the Lord is here meant (as I said) the goodness of the Lord; and the spirit or goodness of the Lord is put, per Metonymiam adjuncti, for the Lord him∣self.

Caused him to rest,] i. e. Led his peo∣ple to their rest, that is, to the Land of Canaan which is called their rest, (Psal. 95.11. and Deut. 12.9.) because it was the end and period of all their travels.

The Lord is said to cause his people to rest, because he did lead them through the red Sea, and through the wilderness, to the place of their rest, that is, to the Land of Canaan: And so doth Jeremy also use this phrase, Jerem. 31.2.

Him] That is, Israel his people, as ap∣peareth by the following sentence.

So didst thou lead thy people,] i. e. As a beast goeth down into the valley, so (I say) didst thou lead thy people to their rest.

The Prophet maketh his Apostrophe here to God, in the person of the people of the

Jews, and repeateth what he said in the words before.

To make thy self a glorious Name.] i. e. So that thou didst purchase to thy self great glory and renown, by bringing thy people in the Land of Canaan as thou didst.

15.

Look down from Heaven,] q. d. Look down therefore from Heaven, upon us thy people which are now in captivity, as thou didst look upon our Fathers in the days of old.

Look down from Heaven,] Supple, With the eyes of mercy.

Behold,] Supple, Us thy people which are in captivity.

From the habitation of thy holiness,] i. e. From thy holy habitation.

A substantive of the Genitive case is put here for an Adjective.

Heaven is called Gods habitation or dwel∣ling place, because God doth there mani∣fest himself in greater glory, then in any part of the world besides.

And of thy glory,] i. e. And from the habitation of thy glory, that is, from thy glorious habitation.

He saith, of glory, for glorious; as he said, of holiness, for holy: Or else both holiness and glory may be put here, per Me∣tonymiam adjuncti, for God himself; q. d. From the habitation of thee, that is, from thine habitation who art holy and glori∣ous.

Where is thy zeal,] i. e. Where is that love which thou hast heretofore shewed to us thy people in the days of our forefa∣thers.

Zeal is oftentimes put for love, but ar∣dent love.

And thy strength,] i. e. And where is thy strength which thou hast heretofore shewed in delivery of us thy people out of the hands of our Enemies?

And the sounding of thy bowels, and thy mercies towards me?] q. d. And where are those sighs and those groans towards me, which thy pity and compassion was wont to move toward the sons of Israel?

This is also spoken in the person of a Jew.

The sounding of the bowels I take to be sighs and groans proceeding from the bowel••, that is, proceeding from pity and compassion.

For the bowels being deemed the seat and subject of pity and compassion, are often taken by a Metonymy, for pity and compassion it self.

Ingemuit miserans graviter, saith the Poet, Virgil. lib. 10. Aenead. vers. 823. He out of pity sighed or groaned griev∣ously.

Are they restrained?] i. e. Are thy zeal, and thy strength, and the sounding of thy bowels, and of thy mercies, restrained and kept in, that they should not shew them∣selves towards me?

16.

Doubtless thou art our Father,] q. d. Surely thou livest, and art still our Father, and therefore wilt take notice of us as of thy children, and of the miserable condi∣tion in which we are.

Though Abraham be ignorant of us,] i. e. Though Abraham, who was our Father according to the flesh, is now dead, and therefore neither knoweth us, nor our con∣dition.

And Israel acknowledge us not,] i. e. And though Israel (who was also our Father according to the flesh) is now dead, and therefore acknowledgeth us not, though we were his sons.

Why was Abraham ignorant of them? and why did not Israel acknowledge them at this time?

Ans. Because Abraham and Israel were both dead at this time, and so all their thoughts perished, Psal. 146.4.

Thou O Lord art our Father,] i. e. Thou O Lord (I say) livest, and art our Fa∣ther.

Our Redeemer,] The people of the Jews calleth the Lord their Redeemer, because he had redeemed them, at all times, out of the hands of their Enemies.

Thy Name is from everlasting.] i. e. Thou art from everlasting, and so being from everlasting, shalt be to everlasting; for that which hath no beginning, shall have no ending.

By this he preferred God as a Father, be∣fore Abraham, and before Jacob; For though Abraham and Jacob were both their Fathers, yet they were mortal, and both dead, and so had no longer any know∣ledge and care of them, as a Father had of his children: But God is everlasting, and dyeth not, and so can always both take no∣tice, and have a care of them which are his.

Thy Name] i. e. Thou. See Cap. 30. vers. 27.

He putteth the Lord in minde, that he is their Father and Redeemer, thereby to move him more vehemently to compas∣sion.

17.

O Lord, why hast thou made us to err from thy ways?] i. e. O Lord, why hast thou suffered us so long to be oppressed by the Babylonians, and by that means hast made us to err from thy Command∣ments?

Note, that if the rod of the wicked lieth long upon the righteous, it maketh them to put forth their hands to iniquity, Psa. 125.3. Hence it is that he saith here, O Lord, why hast thou made us to err from thy ways? for, Why hast thou so long oppressed us, or suffered us to be oppressed? per Metonymiam Ef∣fectus.

From thy ways] i. e. From thy Com∣mandments, in which thou hast appointed us to walk.

And hardened our heart from thy Fear?] q. d. And why hast thou hardened our heart, so as that we fear thee not?

God is said to harden their hearts so, as he was said to make them err from his ways; that is, by prolonging their misery and captivity in Babylon.

Return] i. e. Return unto us in mercy, and deliver us out of our captivity and misery, now after the time that thou hast been angry with us.

Anger oftentimes maketh one man to depart from another, who returneth again when his anger is over, and his wrath ap∣peased: In allusion therefore to such a one doth he say here, Return, speaking of God as of a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For thy servants sake,] i. e. For our sake who are thy servants, lest if thou re∣turn not unto us, we be utterly consumed.

The tribes of thine inheritance.] i. e. The Tribes to whom thou gavest the Land of Canaan (which is thine inheritance) to dwell in.

These words are governed of the for∣mer, by Apposition: and those which he called the Lords servants there, he calls the Tribes of the Lords inheritance here; for the people of the Lord were divided into Tribes, Exod. 28.21.

Though the people of Israel were some∣times called the Lords inheritance, because the Lord chose them for himself, to be his own, as a mans inheritance is his own; yet here the Land of Canaan, which God gave them to dwell in (and not the people themselves) is called Gods inheritance, as will appear by the next Verse: And the Land of Canaan might be called Gods in∣heritance, because God reserved to him∣self a peculiar right in that Land, Levit. 25.23.

18.

The people of thy Holiness have pos∣sessed it but a little while,] i. e. Thy people, or thy holy people the Jews, have possessed the Land of Canaan, which is thine inhe∣ritance, but a little while: Supple, There∣fore bring us back again, O Lord, out of our captivity in Babylon, into thine inhe∣ritance, that we may possess it yet longer, according to thy promise.

He saith, that they had possessed the Land of Canaan, the Lords inheritance, but a little while, though they had possessed it•• eight or nine hundred years, because the Lord promised that they should inherit it for ever, Exod. 32.13. And what is eight or nine hundred years, to that which is for ever?

The people of thine Holiness] Of thine Ho∣liness may be put here, for Of thee, (Gods Holiness being put for God himself,) per Metonymiam Adjuncti: q. d. Thy people. Or the substantive of the Genitive case may be put here for an Adjective (as the Hebrews often put it) and so the people of thine Ho∣liness may be put for thine holy people.

And the Jews, the children of Israel, might be called Gods holy people, because God took them to himself, and separated them from all the people in the Earth, to be his servants: for Holiness is nothing else but a separation from others, by way of eminency.

It] i. e. Thine inheritance, mentioned Vers. 17.

Our adversaries have broken down thy Sanctuary.] i. e. The Babylonians, which are our adversaries, and which hold us in hard captivity, have broken down thy holy Temple: Supple, Therefore destroy thou them for so doing, that we may be freed out of their hands.

The Temple was called the Sanctuary, be-of the sanctity and holiness thereof.

How the Babylonians trod down the Temple, see 2 Chron. 36.19.

19.

We are thine,] i. e. We are thy ser∣vants, and thy peculiar people; Supple, Therefore let not the Babylonians tyrannize over us.

Thou never barest rule over them,] i. e. Thou wast never the King, and the God, and the Lord of our adversaries, in that special manner as thou wast ours, as that thou shouldst regard them before us.

They were not called by thy Name.] i. e. They were not ever thy peculiar servants (as we were) so that thou shouldst have any great respect or care of them.

Supple, Why therefore dost thou suffer them to tyrannize over us, and oppress us? And why dost thou suffer us to be oppress∣ed by them? And why dost thou do for them more then thou didst for us?

Note, that to be called by ones name, is to be his servant, or wife; or his in some re∣lation or other (as the circumstance of the place requireth) by whose name he is call∣ed. See Cap. 4.1. &c.

ISAIAH, CHAP. LXIV.

O That thou wouldst rent the Heavens,] Supple, To make a way through them.

He speaks of God, as if he were a man, by an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for if a man were in Heaven, and would come down from thence, he must have the Heavens opened, and divided some way or other, that he might have passage through them, before he could come down; he cannot pass through them shut, or undivided, be∣ing solid bodies.

Wouldst rent] This word rent imports anger and indignation in the renter, as though he could not tarry till the Heavens were orderly opened, but would rend them in haste, a••d make a way through them by violence.

Note, that this is to be continued with the former Chapter.

That thou wouldst come down,] Supple, Upon the Earth.

That the mountains might flow down at thy presence.] q. d. O that thou wouldst come down in flaming fire, that the mountains might melt, and run down like melted wax, at thy presence, with the heat there∣of.

Here is an Ellipsis of those words, O that thou wouldst come down with flaming fire.

Note, that the Scripture, when it de∣scribeth God coming to take vengeance, describeth him for the most part coming with fire, as Psal. 50.3. & 97.3. Deut. 32.22. 2 Sam. 22.9. Joel 2.3. 2 Thess. 1.8, &c. And so doth our Prophet tacitely here describe him, when he calls upon him to come and take vengeance on the Babylonians: for he tacitely calls upon him to come with fire, when he would have him so to come, as that the mountains might flow down at his presence, as ap∣peareth Psal. 97.5. Judg. 5.5.

Note secondly, that the mountains be∣ing earth, are not of a nature fit to be melted, no not with the greatest fire; The Prophet therefore, when he speaketh of the melting or flowing down of the moun∣tains, useth a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Metaphor, with an Hyperbole.

2.

As when the melting fire burneth,] q. d. O that thou wouldst come down with fire, which would burn as hot, as when the fire burneth, &c.

Note, these words, O that thou wouldst come with fire which would burn as hot, are here to be understood.

Note also, that by the melting fire he nameth a vehement and strong fire, for such a fire is required to the melting of metals.

The fire causeth the waters to boyl,] Here also the same words are to be understood, which were to be understood in the former Verse: q. d. O that thou wouldst come down with fire, which would burn as hot as when the fire causeth the waters to boyl.

Note, that by the fire which causeth the waters to boyle, he meaneth a strange and ve∣hement fire; as he did by the melting fire: for it must be a strong fire and a vehement, which maketh a great furnace of water to boyle.

To make thy name known to thine adversa∣ries] Here he sheweth the ends why he would have the Lord come down from Heaven, and come with fire, to wit, that he might take vengeance of his adversaries.

To make thy name known to thine adver∣saries] i. e. To make thine Adversaries know thy power; Supple, by feeling of it. That is, q.d. To punish thine Adversaries, and take vengeance on them.

Thy Name] i. e. The Name of God is put here for God himselfe, as Cap. 63. v. 16. And God, for the power of God.

To thine Adversaries] By these he mean∣eth the Babylonians, whom he calleth the adversaries of God, because they destroyed his Sanctuary, Cap. 63.18. And because they kept the Jewes, the people of God, in an hard bondage.

That the Nations may tremble at thy pre∣sence] i. e. That other Nations also may tremble when they see how heavily thou layest thy judgements upon the Babylo∣nians.

Yet by the Babylonians, I mean not those onely which lived in Babylon, and the Pre∣cincts thereof; but all those Nations which were subject to the King of Babylon, which were many; which Nations onely may be here meant, when he saith, that the Nations may tremble at thy presence: And there∣fore might they tremble, because the hand of God would be as well upon them, as upon those which dwelt in Babylon and the Precincts thereof, which are called Ba∣bylonia.

3.

When thou didst terrible things, which we looked not for] What these terrible things were, and when they were done; is not so easie to determine; but they seem to have been done upon the Egyptians, when God delivered his people out of their hands, though they be not recorded in holy Writ. For many things were received among the Hebrews for truth, which were not therein recorded, as will appeare by the Prophecie of Enoch, which Jude mentioneth Jude 14. which is no where recorded in the Old Testament.

Which we looked yet for] i. e. Which thou didst for us, when we little dreamed of them, and which therefore were the more welcome to us.

But how can the Prophet say here, which we look••d not for, when they were done many hundred yeeres before his daies?

Answ. Indeed these things were done long before the Prophets daies; for they were done in the daies of his forefathers: yet because all the Jewes were of one race, and one people, the children speak often of their fathers as of themselves, and say, that they did that, or saw that which their fa∣thers onely did and saw.

Thou camest down] Supple, from Heaven in flaming fire.

The mountaines flowed at thy presence] See vers. 1.

After these words, understand these or the like; Being therefore, O Lord, thou hast come down heretofore from Heaven in flaming fire, so that the mountaines flowed at thy pre∣sence, when we looked not for it, Thou canst come down again when we intreat thee.

4.

For since the beginning of the world men have not heard] i. e. For no man since the beginning of the world hath ever heard, or shall hear, &c.

These words relate to that passage of the third verse, viz. [which we looked not for] and shew, that he might well say, which w•• looked not for; for since the beginning of the world no man ever heard, or saw, what God had prepared, and was ready to doe for them who wait for him.

Men have not heard] Men have not heard, nor shall hear.

These words contain not onely a praeter∣perfect Tense, but the praesent and future also, by a Syllepsis.

Nor perceived by the eare] These are the same with the former words; except you will say, that by hearing is meant, hearing from the reports of others; perceiving by the eare, is meant hearing immediately themselves.

Neither hath the eye seen] i. e. Neither hath the eye of any one seen, or shall see; Supple, before it commeth to passe.

Besides thee] q. d. But onely thou, O Lord, who knowest what thou wilt doe, and what thou hast prepared, before it be done.

What he hath prepared for him that wai∣teth for him] i. e. What thou, O God, hast prepared, and art ready in thy good time

to doe for them that wait for thee.

Note here the Enallage of the person, for he speaketh of God in the Third person, to whom he spoke just before, and speaketh immediately after in the second.

For him] i. e. For them.

A singular for a plurall number collective.

That waiteth for him] i. e. Which depend upon thee, or trust in thee, and will not de∣part from thee, but wait upon thee, till tho•• hast mercy upon them.

5.

Thou meetest him that rejoyceth and worketh righteousnesse] i. e. Thou preventest him with thy blessings, who rejoyceth to work righteousnesse.

Thou meetest him, &c.] This is that which he saith, Cap. 65.24 Before they call, I will answer, and while they are yet speaking I will heare. But the words are metaphoricall, ta∣ken from a man meeting his friend before he comes to him. An example whereof we have Luke 15.20.

This sheweth, that no man knoweth what God hath prepared for his, untill it commeth to passe: For God meetes those which are his, and preventeth them with his blessings, before they think of it.

That rejoyceth and worketh righteousnesse] i. e. Which rejoyceth to work Righteous∣nesse.

Here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two words to expresse one thing.

Those that remember thee in thy waies] i. e. Even those which remember the Covenant which they have made with thee, by walk∣ing in those waies which thou hast appoin∣ted for them to walk in. That is, by walking in thy commandements.

These are a repetition or amplification of these words, That rejoyceth, and worketh righteousnesse.

That remember thee] i. e. That remember thy Covenant, or the Covenant which they have made with thee.

A metonymie in the word thee.

B••hold, thou art wroth] q.d. But behold, thou art wroth with us, and shewest no kindnesse unto us, though thou meetest us, which rejoyce to work righteousnesse, and remember thee in thy waies.

God shewed his wrath towards them, by giving them over into the hands of the Ba∣bylonians, and suffering them to remain so long in captivity, as they did.

In those is continuance] i. e. To those, sup∣ple, which rejoyce to work righteousnesse, and which remember thee in thy waies; There is continuance. Supple, of thy love, and of their happy estate.

In, for To.

And we shall be saved] q. d. And we, sup∣ple, which are now in the hands of our enemies, shall be saved out of their hands; Supple, if we were such as they are; That is, if we did rejoyce and work righteousnesse, and remember thee, O Lord, in thy waies, as they doe.

This sentence is very concise, and so are many more in this chapter.

But we are all as an unclean thing] i. e. But we are not such as they are, but we are all impure, and defiled, by reason of our ini∣quities.

As an unclean thing] He alludeth to those things which the Ceremoniall law of Moses made unclean; such was the cloath and the timber and the stones, &c. in which the Le∣prosie was found, which things were either to be burned or cast away. Levit. 13. v. 55, 56, 57. & 14. v. 46, 47.

And all our righteousnesses] i. e. And all our works, or all our actions and doings.

Though all their works were sinnes, yet he calls them their Righteousnesses, by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because most of the Jewes accoun∣ted them themselves as well done, and cal∣led them themselves Righteousnesses. See the like manner of Phrase, Cap. 47.12.

Are as filthy rags] i. e. As rags which are pulled off from mattrie soares; or rags which are defiled with the menstruous bloud of a woman, (which the Law made unclean) Or, as some other rags which were fitter to be cast away or burned, then to be kept or used.

And we all doe fade as a leafe] Wherefore we do all fade away in the land of our cap∣tivity, as a leafe which the winde hath blown from the Tree whereon it grew, and flourished, fadeth away and withereth.

And is put here for wherefore.

And our iniquities have like a wind taken us away] i. e. For our iniquities have taken us away from our dwellings and habita∣tions, where we lived in prosperity and peace, (as a winde taketh the leafe away from the Tree whereon it flourished) and have brought us into Babylon.

And for For.

Their Iniquity is said to take them away, because God suffered the Babylonians to take them away, because of their iniqui∣ties.

7.

And there is none that calleth upon thy Name] i. e. And yet there is none that cal∣leth upon thee, or prayeth unto thee in his miserable es••ate.

Note th•• And is put here for yet, and that this universall particle none, is not to be universally taken here, for none absolutely, but for few; q. d. There are but few that call upon thee.

Thy Name] That is, thee. See Cap. 63.16.

That stirreth up himselfe to take hold on thee] q. d. There be but few that endea∣vour to stop thy judgements by begging pardon at thy hands.

This phrase is Allegoricall, and alludeth to a man who is strucken down, and yet he that struck him down still smites him, and strikes him; yet he that is strucken down lieth still along, and suffereth him that struck him down to strike him still, and raiseth not up himselfe to lay hold on his arm, that he may strike him no more. See Cap. 27.5.

For thou hast hid thy face from us] i. e. Though thou art angry with us. See Cap. 8.17. & Cap. 54.8.

For is put here for though.

But now, O Lord] Supple, We call upon thee; we beseech thee therefore to heare us.

Thou art our Father] Supple, Therefore as a father pittieth his children, so doe thou pitty us, and have mercy upon us.

We are the clay] i. e. We are the vessels which thou hast made.

Clay is put here per metonymiam materiae, for vessels made of Clay.

And thou our Potter] i. e. And thou art the Potter which made us thy vessels.

We are all the work of thine hands] This is a repetition of the former Sentence.

We are the Clay, and thou our Potter, we are all the work of thine hands] Supple, there∣fore forsake us not, forsake not the works of thine own hands, Psal. 138.8.

Be not wroth] Supple, with us.

Neither remember iniquity for ever] i. e. Neither remember our iniquity; Supple, to punish us for it for ever.

We are all thy people] Save us therefore, we beseech thee; Save thy people, and lift them up for ever. Psal. 28.9.

Thy holy Cities are a Wildernesse] i. e. Thy Cities, even the Cities of Judah (which is the land of thine inheritance) are made as a wildernesse, by the Babylonians, who have cast them down, and left none to build them up again, and inhabite them.

He calls the Cities of Judah the holy Ci∣ties, because they were the Cities standing upon Gods own Inheritance; for the land of Judah was Gods inheritance, Cap. 63.17. Or, because they were Cities appertai∣ning to Gods people the Jewes, which were an holy people, Deut. 7.6. Or, because there were Synagogues therein, erected for Gods service, Psal. 74.8.

Sion is a wildernesse] By Sion is meant the City of David, which was built upon the hill Sion, which was also called the upper City of Hierusalem.

Jerusalem a Desolation] i. e. Jerusalem is utterly desolate.

He puts desolation for utterly desolate; an Abstract for a Concrete. And by Hieru∣salem he meaneth that part of Hierusalem which lay under the hill of Sion, in the valley, and which was called the lower City.

Note that he maketh particular mention of Sion and Hierusalem here, because they were the chiefest and most holy of all the Cities: and note that is not an unusuall figure in Rhetorique, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. for a man to make speciall men∣tion of one particular, amongst the rest, even then when he maketh mention of all in generall, as Strabo noteth, lib. 8.

11.

Our holy and our beautifull house, where our fathers praised thee, is burnt up with fire] q. d. Thy beautifull Temple, which was the place to which we and our fathers re∣sorted to worship thee, is burnt up with fire.

All our pleasant things are laid wast] By pleasant things, may be meant the Kings Pa∣laces, and the Palaces of the Nobles, with all other the stately houses of their great men, and the Orchards, Gardens, and pla∣ces of delight thereunto appertaining.

Or by their pleasant things, may be meant, Those rare peeces of workmanship which were about the Temple. Or else, thereby may be meant, their Synagogues, wherein their fathers delighted to meet, for Gods service.

12.

Wilt thou refrain thy selfe for these things] q. d. And they which did these things were the Babylonians, wilt thou therefore refraine thy selfe from taking ven∣geance of the Babylonians, for doing these things?

Wilt thou hold thy peace?] q. d. Wilt thou hold thy peace at the Babylonians which did these things, and wilt thou not rebuke them?

And afflict us very sore?] q. d. And wilt thou afflict us very sore, who have not done any such things as these are, but suffered all this at the hands of the Babylonians.

He layeth open the sins and outrages of the Babylonians, that he might provoke God to punish them, because by their pu∣nishment the Jews were like to speed the better, as the event shewed: For when God punished the Babylonians by Cyrus, the Jews obtained their freedom again.

ISAIAH, CHAP. LXV.

I Am sought of them that asked not for me,] This hath good connexion with the former Chap∣ter: and this Verse con∣taineth the gracious An∣swer of God to that prayer which was there made to him in person of a Jew which was in captivity: For here he tells him, that he hath them that shall do all his pleasure, in punishing the Babylonians, and in redeeming his peo∣ple the Jews, which was the chief subject of that prayer.

I am sought of them that asked not for me,] i. e. They have light upon my will and pleasure (to do it) that never enquired af∣ter it, as if they had enquired after it.

Note first, that God is put here, by a Metonymy, for the will and pleasure of God: As when we say, Abraham obeyed God, for Abraham obeyed the will of God, &c.

Note secondly, that he saith, I am sought for I am found out, or my will is found out; or, they have light upon will and pleasure, as if they had sought for it, per Metonymi∣am Antecedentis: For seeking goeth be∣fore finding out: So is this word seeking also taken for to get, Eccles. 3.6. by the same figure.

Now if ye ask, who they were which sought, that is, which found out, and light upon the will and pleasure of God, as if they had sought it; I say, that it was Cyrus, and the Medes and Persians under him: For thus doth God say of Cyrus, He shall perform all my pleasure, Cap. 44.28.

If you ask, what this will and pleasure of God was; The answer is, That it was, that Cyrus should tread down the Babylo∣nians, Isai. 41.25. And that he should re∣deem the Jews out of captivity, Cap. 45.4. And that he should build up the Temple, Cap. 44.28.

If you ask, whether Cyrus knew that this was the determinate will of God or no, when he light upon it; I answer, At first it is probable he did not; but before he had performed all the Lords pleasure, he did; as appeareth, 2 Chron. 36.23. Ezra 1.1, 2, &c. And Josephus, in the eleventh Book of his Antiquities, cap. 1. reports, that Cyrus read what was written of him in Isaiah, Cap. 45. whereby Cyrus was stirred up to perform the Lords will, in subduing Babylon, redeeming the Jews, and building the Temple, &c.

That asked not after me,] i. e. That en∣quired not what my will was.

Cyrus, and the Medes and Persians under him, which did perform the pleasure of God, did not ask what the pleasure and will of God was, that they should perform it; for they did not so much as know God at the first, Isai. 45.4. And afterwards, when the Priests of the Lord acquainted Cyrus with the will and pleasure of the Lord concerning him, they did it with∣out his asking; for he did not so much as dream of any such thing.

I am found of them that sought me not,] This is an illustration of the former sen∣tence, as also a repetition thereof; with which kinde of repetition our Pro∣phet

is much delighted.

I said, Behold me, behold me, to a Nati∣on that was not called by my Name.] q. d. I said, to a Nation that I owned not, and took not for a peculiar people, as I did the Jews, Behold me: Supple, For I will bless thee, and make thy way prosperous: Be∣hold me; Supple, For I will bless thee, and make thy way prosperous.

The Nation or Nations here spoken of (for Nation may be put for Nations, col∣lectivè) were they which served Cyrus in his expedition against Babylon, whom God blessed, and to whom he made great promises in Cyrus, cap. 45.2, 3, 4, &c.

That was not cal••ed by my Name,] i. e. That is not mine; that is, not mine by peculiar choyce, as the Jews were.

Concerning this phrase, see Cap. 63. vers. 19.

Note, that Cyrus and the Persians light∣ing upon the Will of God here, and do∣ing it, were a type of the Gentiles embra∣cing the Gospel (which is the Will of God concerning man) and walking ac∣cording to it: And therefore the Apostle, in the second and sublime sence, maketh use of this Verse, to shew, that the be∣lieving of the Gentiles was foretold of old, Rom. 10.20.

2.

I have spred out my hand all the day long to a rebellious people,] i. e. I have spred out my hand all the day long to my people the Jews, which are a stubborn and a rebel∣lious people, &c.

In the first Verse, the Lord shewed that he had heard the prayer which was made to him (in the two former Chapters) and that the Medes and Persians should perform his pleasure, concerning the overthrow of the Babylonians, and the redemption of the Jews, according to that prayer. But lest any one should think that he intended to redeem the wicked and irrepentant Jews, he sheweth here, that he had no such intent; but because the greatest part of the Jews were wicked and irrepentant, he would take vengeance of them to the full, and de∣stroy them; yet he would redeem the bet∣ter part, to wit, those which were sorry for their sins, and were mindful of his ser∣vice.

I have spred out my hands — to a rebelli∣ous people,] i. e. I have invited a people to come unto me, and have spred out my hands, as being ready to receive them in mine arms, but they would not come un∣to me.

Or thus; I have preached to my peo∣ple the Jews, and called upon them to re∣pent and turn from their evil ways, but they would not hear.

Because the spreading out of the hands was a gesture which was wont to be used by those which preached to the people, either to raise attention, as Acts 26.1. or to move affection: The spreading out of the hands may be put here for preaching.

All the day long] q. d. Without ceas∣ing.

To a rebellious people,] This people were that part of the Jews which would not accept of Gods invitation, nor give ear when he preached to them by his Pro∣phets, but would run on still in their trans∣gressions.

Note here, that these rebellious Jews, which would not accept of Gods invita∣tion, nor hear him when he preached unto them by his Prophets, were a type of those obstinate and unbelieving Jews, which would not believe the Gospel, when the Gospel was preached unto them, Rom. 10.21.

That walketh in a way that is not good,] i. e. Which do that which is evil.

After their own thoughts.] i. e. That walketh after their own lusts.

3.

A people that provoketh me to anger] Supple, By their sins.

To my face,] The Lord speaks here of himself, as of a man, to shew their impu∣dency in sinning, and the greatness of their provocation: For men are more provoked with that contumely which is done to their face, then with that which is done behinde their back: And they are more impudent in sin, which commit sin before the face of one that looketh on, then which commit it in private, where they are not seen.

That sacrificeth in Gardens,] Idolaters were wont to sacrifice in Gardens, and in Groves; and it seemeth the Jews, many of them, did so sacrifice, while they were captives in Babylon, contrary to Gods com∣mand, Deut. 12.13, 14.

And burneth incense upon Altars of brick.] This was contrary to the words of God, Exod. 30. v. 1. Howsoever, they sinned by burning Incense out of the Temple.

4.

Which remain among the graves,] They did remain among the graves, that they might consult with evil spirits which haunt those places: Or that they might use some kinde of Necromancy or other, which was forbidden, Deut. 18.11.

And lodge in the monuments,] This is a repetition of the foregoing sentence: For sepulchers are called monuments, because of the monuments which are there erected to the memory of the dead.

Which eat Swines flesh,] Contrary to the Law, Levit. 11.7. Deut. 14.8.

And broth of abominable things is in their vessels.] i. e. And which have in their vessels broth made of the flesh of unclean beasts, such as were forbidden to be eaten, Levit. 11. and Deuter. 14. and therefore were abominable for a man to eat.

5.

Which say,] Supple, To other men, notwithstanding their own wickedness, Hypocrites as they are.

Stand by thy self,] i. e. Keep off.

Come not neer to me,] Supple, To pol∣lute me with thy company.

These are a smoke in my nose,] i. e. These are a vexation to me, as smoke is to the eyes or the nose of a man.

A fire that burneth all the day,] i. e. Such as kindle my wrath by their wickedness continually, or such as vex me all the day long.

He likeneth these men to fire, either because they did kindle Gods wrath a∣gainst themselves, as fire kindleth the wood: Or else, because as fire raiseth a smoke, which vexeth the eyes and nose of a man; so did they commit sins dayly, by which they did vex the Holy One of Is∣rael.

6.

It is written before me,] i. e. That which these men have done, and do do, shall not be forgotten, but I will keep it in continual remembrance.

He alludeth to the Books of Records which Kings use to have, and to read in, as E••th. 6.1.

This Particle, It, is a Relative without any formal Antecedent, which is a thing frequent with the Hebrews: Or it relateth to all the sins before mentioned, without observing the number.

I will not keep silence,] Supple, But will rebuke them in my fierce anger.

Gods rebuke goeth not with his actual afflicting and punishing: and therefore though rebuke with men signifieth but words, yet with God it signifieth deeds also.

But will recompence,] Supple, Their iniquities, as it followeth in the next verse; that is, I will pay them as much punish∣ment as their sins deserve.

Even recompence into their bosom,] By the bosom is meant the lap; And he alludeth to an housholder paying his laborer his wages in corn, which corn the laborer takes of him in the lap of his garment, and so carryeth it to his own home: For in those days men went in loose garments, as well as women, though different in fashi∣on.

7.

Your iniquities,] i. e. Their iniqui∣ties.

These words relate to the word recom∣pence in the former Verse.

Note here the confusion of the persons, how he confounds the second person with the third, and saith, Your for their ini∣quities. The like we read cap. 1.29.

And the iniquities of your fathers together] i. e. And the iniquities of their fathers to∣gether.

A question will here presently arise, How it can stand with the Justice of God, to punish the iniquities of the fathers up∣on their children?

Answ. God is said to punish the iniqui∣ties of the fathers upon their children, not because he layeth more upon their chil∣dren, then their children deserve by their own proper sins: but because, being they are wicked children, of wicked Parents, he doth not deal so mercifully with them, as if they were the children of pious Pa∣rents: For though the sins of children be equal, yet God doth often punish the chil∣dren of pious Parents with a great deal more mercy then he doth the children of wicked Parents, even for their Parents sake: And thus to punish the iniquities of the fathers upon their children, may very well stand with the Justice of God.

Which have burnt incense upon the moun∣tains,] He speaks of those which lived in the days of Amaziah, 2 Chron. 25.14. and in the days of Manasseh: For note, that he speaks to the Jews, as if they were even then in captivity.

And blasphemed me upon the hills,] Sup∣ple, By the sacrifices and worship which they have given to other gods.

The blasphemy here spoken of, is a blas∣phemy of deeds, not of words: For by sa∣crificing to, and worshipping other gods, they gave Divinity, which is due onely to the God of Israel, to Gods of their own invention; by which they said in effect, That not the holy One of Israel, but they whom they worshipped, and to whom they did sacrifice, were the true Gods. Yet at the doing of such sacrifices, the Lord was blasphemed in word too: For the Idola∣ters, which lived about Judea, were wont to ascribe their wealth and their victories to their Idols, and to mock the holy One of Israel; whose custom these men imi∣tated.

Therefore will I measure their former work into their bosom,] i. e. Yea, I will repay the wages due to the works of their Fathers into the bosom of them their children.

The work is put here for the wages due to the work, per Metonymiam efficientis: And therefo••e is to be taken for Yea.

He alludeth to an housholder paying his laborer in corn for his wages, which corn he measureth to him, &c. See Notes, vers. 6.

Their former works] He meaneth the pu∣nishment due to the sins of the fathers; which sins, because they were before the sins of the children, are therefore called former works.

Into their bosom.] i. e. Into the bosom of those which are their children.

See concerning this phrase, vers. 6.

8.

Thus saith the Lord,] i. e. Yet for all this, Thus saith the Lord.

Note, that the Particle Yet is here to be understood.

As the new wine is found in the cluster,] That is, As some good grapes are found in a cluster of naughty grapes.

By new wine are meant good grapes, which have in them, and will yield good new wine, per Metonymiam Continentis or Efficientis: And by the cluster is meant a cluster of naughty grapes, in which most of the grapes are naught, and which the Lord of the Vineyard is ready to fling a∣way.

And one saith,] i. e. And one which seeth the new wine, that is, the good grapes in the cluster, which the Master of the Vineyard is ready to fling away, saith,

Destroy it not,] q. d. Fling it not a∣way.

For a blessing is in it:] i. e. For there is new wine in it; that is, there are some grapes in it which will yield good wine.

What he called new wine before, he calleth a blessing now; for whatsoever is conducible to the life of man, the He∣brews call a blessing. See Deut. 28.2. Joel 2.14.

So will I do] Between these and the former words, understand these or the like words; And thereupon the Lord of the Vineyard picketh off from the naughty cluster the good grapes, which will yield good wine, and reserveth them.

So will I do] i. e. So will I gather those which are good out of this rebellious peo∣ple.

For my servants sake,] See Cap. 63.17.

That I may not destroy them all.] i. e. That I may not destroy all the people of the Jews, but save a remnant of them.

9.

And I will bring forth a seed out of Ja∣cob,] i. e. For I will bring out of those Jews which are captives in Babylon a rem∣nant, and that remnant will I place again in their own Land.

And is put here for For.

By a seed he meaneth a little remnant, or small number of the Jews, which God would save, though he destroyed the rest: And those few he calleth a seed, because a seed is but a little thing in respect of the whole plant: and also because he would so bless them, as that they should multiply and encrease, and become a great Nation, as great store of fruit and great trees spring out of a little seed.

By Jacob are meant the Jews, the chil∣dren of Jacob, per Metonymiam Effici∣entis.

And out of Judah,] i. e. Out of the Jews, which were the children of Ju∣dah.

By Judah are meant the Jews, which were the children of Judah, who was the son of Jacob, Gen. 49.1, 8.

An inheritor of my mountains,] i. e. A seed, or a remnant, which shall inherit the mountains of Judea.

Judea was a mountainous Country, therefore he putteth the mountains for the whole Land of Judah by a Synecdoche: and God calleth that Land his Land, because he kept a peculiar right in it. See Cap. 63.17.

And mine Elect] i. e. For those which

I make choyce of to inherit my mountains, which are such as fear me, and have sought me.

And for For, as before.

Shall inherit it,] i. e. Shall inherit my mountains, or my Land.

Note here the Enallage of the numbers, how he changeth the plural into a singular number.

And my servants] i. e. And they which worship me and serve me.

Shall dwell there.] Supple, In peace and in rest, though now they are captives in Babylon, and there oppressed.

These did God bring out of Babylon, and seat in this Land, by Cyrus, Ezra 1.

10.

And Sharon shall be a field of flocks,] i. e. And Sharon (though it be now deso∣late and without cattel) shall abound so with sheep for their sakes, as that it shall be as one great fold of sheep; it shall be so full of sheep, as sheepfolds use to be.

Concerning Sharon, see cap. 35.2. And the vally of Achor a place for herds to lye down in] The valley of Achor was a fruitful valley neer Jericho, where Achan was sto∣ned to death, Josh. 7.25, 26. This valley the Lord saith shall become a fruitful walk, for cattel to walk, and quietly to lie down in, though at the time he speaketh it was desolate, through the desolation that the Babylonians had made.

For my people that have sought me.] i. e. For the good of my people, which have sought me in their affliction.

This he adds, lest that that fertility which he speaks of may be thought to be intended for the good of the Babylonians, and others under them, which inhabited the Land of Judah, during the time that the Jews were captives in Babylon, and not for the Jews.

11.

But ye are they which forsake the Lord] The Lord makes this Apostrophe to the wicked part of the Jews which were in captivity, and he speaks of himself in the third person.

That forget my holy mountain,] i. e. That forget my Temple where I was wont to be worshipped, and mourn not for the de∣struction thereof.

By the holy mountain is meant Mount Si∣on, and by that the Temple of God which was built thereon, per Metonymiam Sub∣jecti or Continentis.

Therefore are they said to forget the holy mountain, or Temple of God, because they did not remember that that was the one∣ly place where they ought to sacrifice, Deut. 12.14, 15. and that that was the holy place where they ought to keep their solemn and religious Feasts to the Lord, Deut. 16.13, 14, 15, 16. and because they were not moved, nor did mourn for the destruction thereof. See cap. 66.10.

That prepare a table for that troop,] i. e. That make a Feast in honor of the Stars.

He pointed as it were with his fingers towards the Stars, when he said, that troop: and he calls the Stars a troop, because they were many; and saith, that troop, in con∣tempt of them, to think, that they should be esteemed as gods.

Note, that Feasts were wont to accom∣pany all solemn sacrifices; and it may be that such Feasts are here meant: But Ido∣laters had other Feasts also, in honor of their Idols, which did not relate to any sacrifice, as may appear Judg. 9.27. And of these kinde of Feasts may this place be understood.

And that furnish the drink-offering] i. e. And that provide a plentiful drink-offer∣ing.

To that number.] i. e. In honor of the Stars, which he calleth a number, because they were many in number.

12.

Therefore will I number you to the sword,] q. d. Because ye are they that fur∣nish the drink-offering to that number, therefore will I give you all over to the sword by tale, or by number, to be slain by it, so as that not one of you shall escape.

He speaks here of the sword as of a per∣son, by a Prosopopoeia: Or takes the sword by a Metonymy, for the Soldier that useth the sword.

Observe the Paranomasia here from the former Verse, or the playing (as I may so speak) in the word number.

And ye shall all bow down to the slaugh∣ter,] q.d. And as ye did bow down to that troop, and that number, that is, to the Stars; so shall ye bow down to the slaughter, either voluntarily to beg your lives at her hands, or against your wills, when ye shall not onely bow down, but fall down flat at her feet dead, in your blood.

He speaks of slaughter here as of a per∣son, by a Prosopopoeia: Or else by the

slaughter he meaneth the slayer, by a Meto∣nymy.

Because when I called, ye did not answer; when I spake, ye did not hear:] He giveth another reason here, why he would num∣ber them to the sword, and make them to bow down to the slaughter; and this their sin he threateneth with another judgment, vers. 13.

When I called,] Supple, To you by my Proph••ts.

He alludeth to a master calling his ser∣vant, when he would have him to do any thing for him.

Ye did not answer,] He alludeth to ser∣vants, which if they are dutiful, are at hand, and ready to answer when their ma∣sters call.

But did evil before mine eyes,] i. e. But for all my calling and my speaking, did evil before my face.

And did choose that wherein I delighted not.] i. e. And did choose that, from which I was so far from taking delight in, as that I abhorred it, as being sin.

Here is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in these words, wherein I delighted not.

13.

My servants,] i. e. They which harkened to my voyce, and sought me.

Shall eat,] i. e. Shall have plenty of food, and that in their own Land.

Shall rejoyce,] Supple, Because of the prosperity which I will give them in their own Land.

But ye shall be ashamed.] Supple, Be∣cause of the vile condition which ye shall be in, in the Land of your captivity.

15.

And ye shall leave your name for a curse unto my chosen,] q. d. And so mise∣rable shall ye be, as that my Elect, when they take an Oath, and in their Oath, shall wish evil unto themselves, if they do not as they say: they shall wish that evil unto themselves, as shall befall you, saying, v. g. If I do not as I say, let that misery befall me, which befell those captive Jews, which would not harken unto the voyce of the Lord in Babylon.

My chosen,] i. e. Mine Elect, vers. 9.

For the Lord God shall slay thee,] i. e. For the Lord God shall slay you.

A singular is put here for a plural num∣ber.

The slaughter here spoken of was execu∣ted upon these men by the Medes and Per∣sians under Cyrus, who slew them among the Babylonians which were slain.

And call his servants by another name,] q. d. And when he hath slain you, he shall call them which have harkened to his voyce by another name.

This other name which the Lord would give unto his servants, was Amen, that is, truth, that is, stability: That whereas they were now called tossed with tempest, as cap. 54.11. and removing to and fro, as cap. 49.21. they should be no more so called: But from henceforth they should be called Truth, that is, stability, because of the stability which they should enjoy in their own Land.

That Amen, that is, truth or stability, is the name which the Lord would here give unto his servants, appeareth by the follow∣ing Verse.

Note, that when the Lord gave these his servants this name, he gave them also the thing signified by the name, as he gave it to Jerusalem, when he called her Hep∣zibah; and as he gave it to her Land, when he called it Beulah, cap. 62.4. Yea rather the Lord gave these his servants that thing which might be the foundation of this name: For then is the Lord said to call a man so and so, when he gives them those gifts for which he might be so or so called. See cap. 9.6.

The meaning of this place then is this; That when these men were slain, he would bring those which had harkened to his voyce to a far better condition and estate then they enjoyed at the present: And whereas they were tossed to and fro in the Land of their captivity, he would bring them to their own Land again, and there establish them in rest and quiet.

16.

That he that blesseth himself in the Earth, shall bless himself in the God of Truth,] i. e. So that he that blesseth him∣self in the Earth, shall bless himself by the God of Truth, saying, Bless me I pray thee, O God of Truth; O God of Truth, have mercy upon me.

That blesseth himself] i. e. That shall desire or pray for a blessing upon him∣self.

To bless a man, is to pray God for a blessing upon him, and to wish well to him: To bless God, is to praise God, and to give him thanks for his goodness.

In the Earth,] i. e. In the Land of Ju∣dah.

Here is a Synecdoche integri, where the whole Earth is put for a part, to wit, Ju∣dea.

In the God of Truth,] That which is here rendered Truth, is in the Original A∣men: which word is not an Adverb, but a Noun, and signifieth Truth, that is, sta∣bility.

Note here therefore, that this word Truth signifieth stability in this place; and therefore it signifieth stability, because it is equivalent to the Hebrew word Amen, which signifieth not onely truth, but sta∣bility also: So doth the Apostle take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth truth, for stabili∣ty, Ephes. 4.15. as Beza well noteth up∣on that place.

God is called here the God of truth, that is, of stability, because he shewed himself to be the God of these his ser∣vants, which he called truth or stability, by giving them stability in their own Land, when as they had been tossed with tempest, and removing to and fro in the Land of their captivity.

Shall swear by the God of truth,] i. e. Shall make mention of the God of truth when he sweareth, saying, If I speak false, the God of truth deal so and so with me.

Because the former troubles are forgotten,] i. e. Because my servants shall forget their former troubles (whereby they were tossed and carryed to and fro) as though they had never been, and shall enjoy a constant stability in their own Land.

The Lord giveth the reason here, why he would call his servants, truth; and why he himself should be called the God of truth.

Are forgotten,] i. e. Shall be forgot∣ten.

He puts a present for a future tense; or else these words are to be understood as relating to the time in which men should bless themselves in the God of truth, at which time all the trouble of these ser∣vants of the Lord should be forgotten, as being now past.

And because they are hid from mine eyes.] Those troubles which the servants of the Lord endured, are said to be hid from the Lords eyes, because they were quite taken away, and brought to an end.

17.

For behold I create new Heavens, and a new Earth,] He confirmeth here what he said in the former Verse, to wit, That the former troubles should be forgot∣ten and hid from his eyes.

When he saith, that he would create new Heavens, and a new Earth, the meaning is, That he would make a new face and state of things, far more happy, and more glorious and desirable, then what his ser∣vants did now enjoy: He would bring them out of such a depth of misery to such an height of happiness, as that they should think themselves to be in a new world.

I create new Heavens,] The Lord saith that he would create new Heavens, because he would make the Heavens brighter then they were at this time: For whereas they were now black and cloudy and lowring, he would make them bright and clear, and full of light; so that they should appear as new Heavens.

This is an expression which the Holy Ghost often useth, when he would signifie joy and gladness, and an happy estate, which should be given to those which had been in misery. And the ground of it seemeth to be, either this, That he makes the Heavens to sympathize with men; and as to look black and dark when men are in misery, as cap. 5.30. so to shine out when they are in prosperity, as cap. 30.26. Or this, That to the man which is of joy∣ful heart all things seem pleasant, whereas to him that is sorrowful all things seem sad; because we receive and look upon things, not as they are in themselves, but as we are affected, and as we are in our selves: When therefore God giveth a joyful heart, or that which may create joy, he may be said to create new Heavens.

And a new Earth,] This is also an ex∣pression which the Holy Ghost often useth, when he would signifie joy and gladness, and an happy estate; the ground whereof seemeth to be the very same with the ground of the former expression: To which we may add, That at this time the Land of Judah lay waste and desolate, which should be tilled and manured, and look as though it were not the same Land, when the Lord should bring his people a∣gain out of Babylon into that their own Land.

Note here, that the Holy Ghost seemeth to use such high expressions for such mean things, because such mean things were types of greater things, yea such things as

these expressions signifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And the former shall not be remembred, or come into minde.] i. e. And so glorious shall the new Heavens and the new Earth be over the old, as that the old shall not be remembred or thought of; that is, So far shall the new face and state of things be above the old, as that the old shall be quite forgotten.

18.

But be ye glad and rejoyce, &c.] The Lord maketh an Apostrophe here to his servants which harkened unto his voyce, whereas he spoke from the eleventh verse hitherto, to them which forsook his Law.

But be ye glad,] Note, that this Adver∣sative Particle But relates to those Judg∣ments which the Lord threatened to those which forsook his Law, in the twelfth Verse and forward: q. d. I said to them which forsake my Law, that I would number them to the sword, &c. But notwithstanding be ye glad.

For ever,] Ever among the Hebrews is often put to signifie onely a long time.

Which I create,] i. e. In that great thing which I will do.

The Hebrews use this word create, of every great and notable work of God.

I create Jerusalem a rejoycing,] i. e. I will make Jerusalem exceeding joyful.

He puts a rejoycing for exceeding joyful, an Abstract for a Concrete; and this he doth often: And when he puts an Abstract thus for a Concrete, he would signifie an excess of what he speaks of.

He speaks also of Jerusalem here as of a woman, by a Prosopopoeia.

Her people a joy,] i. e. And the people which dwell in her exceeding glad.

Here is an Abstract again put for a Concrete.

19.

I will rejoyce in Jerusalem,] i. e. I will rejoyce and take delight in Jerusa∣lem to do her good. See Deut. 28.63.

And the voyce of weeping shall be no more heard in her.] q. d. And though there hath been heard the voyce of weeping and mourning, and lamenting in Jerusalem, caused by the Babylonians; yet there shall be no more such a voyce heard in her.

20.

There shall be no more thence an In∣fant of days,] i. e. There shall be no more carryed out of Jerusalem to the grave, an Infant dying in his Infancy.

The Lord doth here begin to tell what blessings he would bestow upon his ser∣vants, after their return out of their capti∣vity into their own Land again; The first whereof is long life, a blessing desired of all, and a blessing like to that, Exod. 23.26. The number of thy days will I fulfil.

Nor an old man that hath not fulfilled his days,] i. e. Nor shall a man, though he be come to the verge of old age, be car∣ryed out of Jerusalem to the grave, until he hath come to the extremity of old age: that is, neither shall a man dye in Jerusa∣lem, though he be old, before he be ex∣ceeding old.

An old man] Note, that the old man here is opposed to an Infant, and so signifieth not a very old man, but one that may be called an old man in respect of an In••ant; or one that is on the verge onely of old age.

That hath not filled his days,] He calleth those a mans days, which are requisite to the making up of a good old age, and which a man might reach to by the course of Nature, if no casualty did cut him off, which ordinarily are an hundred years, as the next words shew.

For the childe shall dye an hundred years old,] i. e. For the childe shall live an hundred years, before he dyeth.

But the sinner being an hundred years old, shall be accursed,] He prevents an Objec∣tion here: For whereas God promiseth here the blessing of long life onely unto his servants, and would have it taken as a peculiar blessing to them, so that the sin∣ners should have no part in it; It might be objected, That this is not such a pecu∣liar and special blessing of the righteous, or of his servants, as he would make it to be; for the sinners also fulfil their days, and live an hundred years. The Lord therefore prevents this Objection, saying, that though the sinner liveth till he be an hundred years old, yet he shall be accur∣sed; and therefore accursed, because in his life time the plagues of God shall fall upon him, and in his death he shall be taken away with an unusual destruction. See Job 21. v. 7, 8, &c. to vers. 20.

Note therefore, that it is not onely a long life which the Lord here promiseth to his servants, but a blessed long life, a life which shall be accompanyed with length of joy and happiness.

And they shall build houses,] i. e. And

my people shall build houses.

And inhabit them,] i. e. And shall live to inhabit them.

And eat the fruit thereof.] i. e. And shall live to eat the fruit thereof.

22.

For as the days of a tree are the days of my people,] i. e. For my people shall live as long as the tree which they shall plant; so that they which plant the tree, shall live to eat all the fruit thereof.

Are the days of my people,] i. e. The days of my people shall be.

A present is put here for a future tense.

Mine Elect] See Vers. 9.

Mine Elect shall long enjoy the work of their hands.] i. e. Mine Elect shall live long, that they may long inhabit the hou∣ses which they shall build.

23.

They shall not labor in vain,] i. e. They shall not build houses which they shall not enjoy, nor plant Vineyards which they shall not eat, (for this would be la∣bor in vain, which was a curse which God threatened to the wicked, Levit. 26.16. and Deut. 28.30.)

Nor bring forth for trouble,] i. e. Neither shall they bring forth children, whose untimely death shall bring them sorrow and trouble of minde.

This is a short repetition of what he said in the three foregoing verses.

They are the seed of the blessed of the Lord,] i. e. They are the true children of Abraham, and of Isaac, and of Jacob, whom the Lord blessed in themselves; and in their seed, as well as in themselves.

And their off-spring with them.] q. d. And so are their children as well as they: wherefore they also shall live to build and to plant, and to enjoy what they builded and planted.

24.

And it shall come to pass before they call I will answer.] i. e. And if any evil befall them, I will take it away before they complain.

This is another blessing which the Lord promiseth his people, after their return out of captivity.

25.

The Wolf and the Lamb shall feed together,] See cap. 11.6.

The Lion shall eat straw like the Bullock,] See cap. 11.7.

And dust shall be the Serpents meat,] i. e. And the Serpent shall live upon the dust onely, so that he shall be contented with that, and shall not fasten upon man to do him any harm, nor yet upon any beast.

That Serpents live upon the dust, see Gen. 3.14.

They shall not hurt nor destroy in all my holy mountain.] See cap. 11.9.

This Verse containeth another blessing, which the Lord promiseth his people after their captivity, which is this, That they shall live peaceably and quietly in their Land, without any fear of violence: there shall be no robbers, no man-slayers there.

ISAIAH, CHAP. LXVI.

THus saith the Lord, The Hea∣ven is my throne, and the Earth is my footstool; where is the house that ye build for me?] This may be very well continued with the former Chapter; For whereas the Lord found fault with the wicked and hypocritical part of the Jews, which were in captivity, for that they forsook him, and forgot his holy mountain, &c. Cap. 65.11. and threatened them grievously in the for∣mer Chapter; They were ready to clear themselves, and to plead not guilty, and to shew that they were faithful servants of the Lord; and to say, That whereas they did frequent the Temple, and did offer their due sacrifices while the Temple stood, and they were suffered to live in the Land of Judah: So, if ever they should come into that Land again, they would build up the Temple which the Babyloni∣ans had destroyed, and would offer sacri∣fices to the Lord, as they were wont to do: The Lord therefore, in the beginning of this Capter, takes away these vain argu∣ments of theirs, and shews, that to build him a Temple was not such an acceptable piece of service as they deemed, nor would he take pleasure in their sacrifices, being they were such men as they were, that is, Idolatrous and wicked men.

The Heaven is my throne,] The Heaven is my Chair of state, whereon I sit.

And the Earth is my footstool,] i. e. And the Earth is my stool on which I rest my feet.

When he saith, The Heaven is my throne, and the Earth is my footstool; he alludeth to the manner of earthly Kings, who as they had glorious thrones to sit on; so had they their footstools (though not so glorious) to rest their feet upon: And the Lord is here compared to a man of an immense greatness; for he must needs be of an immense greatness, who is so big as to sit upon the Heavens as his seat, and to rest his feet upon the Earth as his footstool; for so his upper parts must be higher by much, then the highest Hea∣vens.

Where is the house that ye build unto me?] i. e. Where then shall that house be, which ye say you will build for me? for Heaven and Earth are not able to contain an house big enough to contain me.

Here is a present tense twice put for a fu∣ture.

This people (which said, that if they did ever return into their own Land, the Land of Judah, they would build the Lord an House or Temple, because the Babylonians had burned down the first first Temple which Solomon built) being inured to Idols and Idolatry, conceived that the Lord would be contained in his House or Temple, as their Idols were in their Houses or Temples: Therefore the Lord saith thus unto them; The Heaven is my throne, the Earth is my footstool; where therefore is the House that ye build unto me? &c.

And where is the place of my rest?] i. e. And where shall be the place of the Tem∣ple, which ye said ye would build unto me?

This is a repetition of the former sen∣tence: And as there, so here, a present is put for a future tense.

By Gods rest is meant the Temple of God, which may be so called in allusion to that, that it is called Gods rest, Psal. 132.8. and it is there called Gods rest, in opposition to the Tabernacle of the Lord which moved up and down, whereas the Temple stood firm and fixed in one place.

In allusion, I say, to that place of the Psalms, Psal. 132.8. may the Temple be called Gods rest: and because the Temple is so called in the Psalms, this people might call the Temple, which they said they

would build, Gods Rest: and the Lord, in imitation of them, might by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say, as he doth here, And where is the place of my Rest?

2.

For all these things hath mine hand made,] i. e. Moreover all these things, supple, which ye see, have I made.

For is put here for Moreover: and the hand, which is but a part, is put here, by a Synecdoche, for the whole man; for God speaketh here of himself, as of a man, by a Prosopopoeia.

And all those things have been,] i. e. And all these things have continued from the Creation, Supple, by the supportment of my hand.

If the Lord made all things, and sustain∣ed them ever since; then cannot man make a Temple to the Lord of any thing which was not his own before; then can he not make him a Temple worthy of his honor; then doth not the Lord need any Temple of mans building: And so their work wo••ld not be so acceptable to the Lord as they imagined: nay, the Lord would not regard a Temple of their building, being they were wicked men, and delighted in their abominations.

But to this man will I look, even to him that is of a poor and contrite spirit,] Be∣tween this and the former Verse under∣stand these or the like words, I will not therefore have any regard to you, though ye do build me a Temple: q. d. I will not there∣fore have any regard to you, though ye do build me a Temple; but to him onely will I look, even to him that is of a poor and a con∣trite spirit.

To this man will I look,] Supple, With a pleasing and delightful countenance.

That is of a poor and contrite spirit,] See cap. 57.15. But what he calls poor here, he calls humble there; for the humble man is always poor in his own conceit.

And trembles at my Word.] i. e. And trembleth at those words of threatening wherewith I threaten the transgressors of my Law, and so is afraid to transgress my Law.

3.

He that killeth an Ox is as if he slew a man,] q. d. They say, that when they come into their own Land, that Land of Judah again, and have built me a Tem∣ple there, that they will serve me with their sacrifices again, as they were wont: But whosoever he be among them that killeth an Ox in sacrifice to me, shall be to me as abominable as if he slew a man, which to do is plain murder, which I will not suffer to go unrevenged.

Note here the Enallage of the person, for he speaks of them here in the third person, to whom he spoke in the second, Vers. 1.

He that sacrificeth a Lamb, as if a he cut off a dogs neck,] A dog was accounted so unclean and base a creature among the Hebrews, as that the price of a dog was not to be brought into the House of the Lord, Deut. 23.18. Abominable therefore must he needs be, that would cut off a dogs neck, thereby to sacrifice to the Lord.

He that offered an Oblation, as if he offer∣ed Swines blood,] By the Oblation here mentioned is meant a meat-offering, which was of meal either raw or dressed; of which Levit. 2.

To offer Swines blood for an Oblation, was unlawful, and so abominable, two ways; first, as it was blood; secondly, as it was Swines blood: for no blood was to be offered as an Oblation; for Oblations were to be onely of meal, wine, and oyl, Le∣vit. 2. And the blood of every beast which a man killed was to be poured on the ground, Levit. 17.13. And as for Swine, they were neither permitted in Gods pub∣lique service, or mans private use, Levit. 11.7.

He that burneth Incense as if he blessed an Idol,] i. e. He that burneth Incense to me, shall be as abominable, as if he blessed an Idol.

That burneth Incense,] He alludeth to that burning of Incense, or Frankincense, which is mentioned Levit. 2.2.

As if he blessed an Idol,] i. e. As if he did burn Incense, and sing praises to an Idol.

Note, that Idolaters, at the time that they burned Incense to their Idols, did sing hymns and songs in praise of their Idols, which is called blessing their Idols; and is that to which the Prophet here al∣ludeth.

Yea, they have chosen their own ways,] i. e. Because they have forsaken those ways which I commanded them, and have cho∣sen them ways of their own, which they think best of, to walk in, such ways as are mentioned Cap. 65.3, 4, 5.

Note, that Yea is put here for Because;

for this containeth a reason why any of them, if he killed an Ox, should be as a∣bominable as if he should slay a man.

And their Soul delighteth in their abomi∣nations.] i. e. And they delight in their abominable sins, such as those are which are mentioned Cap. 65.3, 4, 5.

4.

I also will choose their delusions, and bring their fears upon them,] q. d. But be∣cause they have chosen their own ways, I will chuse also, but I will chuse their delu∣sions: And because their Soul delighteth in their abominations, I will cross their de∣light, and bring their fears upon them.

For understanding of these words, know this, that the Babylonians did promise those captive Jews, which would comply with them in their wicked Religion, and their abominations, more favor then they would shew to others: whereupon the ungodly party of the Jews, fearing that they should never be delivered out of cap∣tivity, and that the Babylonians would oppress them every day more and more, because the Lord sent his Prophets to the Jews to tell them that he would deliver them out of Babylon; as Pharaoh did the more afflict the Israelites in Egypt, because Moses came with a message from God con∣cerning their deliverance; They did com∣ply with the Babylonians in their Religi∣on, and their abominations: And be∣cause the Babylonians did sacrifice in Gar∣dens, and burn Incense upon Altars of brick, they also would sacrifice in Gar∣dens, and burn Incense upon Altars of brick, Cap. 65.3. And because the Ba∣bylonians did prepare a Table, and furnish a drink-offering to the Host of Heaven; they also would prepare a Table to that troop, and furnish a drink-offering to that number, Cap. 65.11. And because the Babylonians did use Sorceries and Necro∣mancy, they also would do the like, Cap. 65.4. And because the Babylonians did eat all unclean meats, they also would eat them, Cap. 65.4. thinking by this means to gain the favor of the Babylonians, and to prevent the miseries which they feared. Because the Babylonians promised them, that they would deal better with them, if they would comply with them in these things, then they would with other Jews, which would not comply with them: Therefore the Lord threateneth them with this, That by doing this wickedness they should gain nothing, but should be de∣luded by the Babylonians: For notwith∣standing this their complying with the Babylonians in these their abominations, and the Babylonians promise, the Babylo∣nians should afflict them, and should deal as bad with them as with others.

I will choose their delusions,] i. e. I will choose this, That they shall be deluded by the Babylonians.

How they should be deluded by the Babylonians, I said immediately before.

Note, that this word Delusions is to be taken here, not in an active, but in a pas∣sive sence or signification: And they are called their delusions, not because they did delude others thereby, but because they were thereby deluded themselves.

And will bring their fears upon them,] q. d. And whereas they are afraid that they shall never be delivered out of Baby∣lon, and that their misery will be day by day greater in the Land of their captivity, (and therefore they strive to prevent these their fears by complying with the Babylo∣nians in their abominations, they shall not prevent them, but for all their abominati∣ons) I will bring their fears upon them.

I will bring their fears upon them,] i. e. I will bring those things upon them which they are afraid of; and then their de∣light shall come to an end.

Note, that the word Fears is to be taken here objectivè, for the things feared: And where such things befall a man, he can have no pleasure or delight in any thing.

Because when I called, &c.] He adds an∣other reason here why he would chuse their delusions, and bring their fears up∣on them.

When I called none did answer,] See cap. 65.12.

5.

Hear the Word of the Lord ye that tremble at his Word,] q. d. But as for you which tremble at the Word of the Lord, hear the word of comfort which the Lord speaks unto you.

Ye that tremble at his Word,] See Notes, vers. 2.

Your Brethren that hated you.] By these their Brethren he meaneth those ungodly Jews to whom and of whom he spoke in the four first Verses, whom he calleth their Brethren, because they were all brethren according to the flesh, and were all descen∣ded from the same Fathers, Abraham, Isaac,

and Jacob, who for all this did hate these their brethren which feared the Lord.

That cast you out, &c.] Viz. Of their company, as though ye were impure, and would defile them, if you drew nigh to them, and did converse with them. See Cap. 65.5.

For my Names sake,] i. e. For my sake: that is, because ye cleave to my Com∣mandments, and live according to them.

Said] Supple, In derision and mockery of you.

Let the Lord be glorified,] Though the ungodly party of the Jews did not believe that the Lord could deliver those which were in captivity in Babylon out of their captivity, yet most of the godly party did, and out of the fulness of their heart did often say, that the Lord would be glorified in their deliverance, according to what the Lord said by his Prophet, cap. 44.23. and cap. 60.21. The ungodly party there∣fore (which hated the godly party, as for other things, so for this, that they belie∣ved that the Lord would deliver them out of the hands of the Babylonians) because they themselves could not think it, were wont to mock the godly party with this saying, Let the Lord be glorified, Supple, In your deliverance, as though they be∣lieved, and looked for that which God could not do.

But he shall appear to your joy,] i. e. But he shall shew himself in your deliverance, to your joy.

And they shall be ashamed.] To wit, That they mocked you with this saying, Let God be glorified, when they shall see that God hath delivered you to his glory.

6.

A voyce of noise from the City, a voyce from the Temple,] q. d. I hear a voyce of a noise of rejoycing, from the City of Je∣rusalem, and a voyce of singing, and thanksgiving from the Temple.

The Prophet speaks this as if he had heard on a sudden a noise of rejoycing made by the Jews from Jerusalem, and a noise of praise and thanksgiving made by the Levites from the Temple, for their re∣demption out of the Babylonish captivity. By which he signifieth that the godly Jews should be certainly redeemed and brought to their own Land again, and that they should build again the waste places of Je∣rusalem, and that they should raise up the Temple which the Babylonians had destroy∣ed, and rejoyce in all this.

A voyce of the Lord that rendreth recom∣pence to his Enemies,] q. d. I hear the voyce of the Lord, who recompenceth his Enemies according to their deserts.

In those Psalms of praise and thanks∣giving which were wont to be sung in the Temple, many passages were made and sung in the person of God triumphing over his Enemies, and threatening them with due vengeance, as Psal. 68.22, 23. & 132.18. & 81.14, &c. & 89.23, &c. And to such passages as these may the Prophet allude, when he saith, A voyce of the Lord that rendereth recompence to his Enemies.

Yet that which followeth in the three next Verses may be the voyce and song of rejoycing which the Prophet heard, which song is sung in the person of the Lord, or at least part thereof, as appeareth vers. 9. And those words, That rendereth recom∣pence to his Enemies, may be added here, not to denote any passage in the song, but as an Epithite of the Lord, an Epithite op∣portunely added, because the wicked part of the Jews thought that God was not able to punish the Babylonians.

But if the song here sung was not sung in the person of God, yet the subject there∣of was the acts of the Lord, whatsoever the song was: And those words, Of the Lord, may as well signifie the subject mat∣ter, as the Author of the voyce or song, which uttereth the voyce, or singeth the song.

That rendereth recompence to his Enemies] This is meant especially of the Babylonians, whom the Lord accounted his Enemies, because they did use his people the Jews with all cruelty, when they were in cap∣tivity, and upon whom he poured out vengeance when he delivered his people by Cyrus.

Before she travelled she brought forth,] i. e. The Jews which were in captivity, were delivered out of captivity, and brought back to Sion sooner then any one could expect.

This is the meaning of the words, which are proverbial, and where Sion is compa∣red to a teeming woman, yea to a woman bringing forth before her pains came up∣on her; and the Jews which were in cap∣tivity, and brought home again, to the children brought forth by such a woman.

Note, that by she is meant Sion or Jeru∣salem, of which he speaks as of a woman, by a Prosopopoeia; But the Relative, She, is put without an Antecedent, which is a thing ordinary with the Hebrews.

Before her pain came, she was delivered of a man-childe.] This is a repetition of the former words.

Of a man-childe.] The birth of a man-childe makes the joy the greater, Joh. 16. vers. 21.

But whom doth he mean by this man-childe?

Ans. He meaneth the whole people of the Jews; for he speaks often of a people, as of one individual man, as Cap. 17.4. Or a man-childe may be taken collectivè, for men-children: q. d. Before her pain she was delivered of many men-children.

8.

Who hath heard such a thing?] q. d. Who ever heard or saw such a thing?

Who hath seen such things?] i. e. Supple, as this, That a woman should bring forth before she travelled, and that she should be delivered before she was in pain, as Si∣on was; that is, That a City should be so suddenly redeemed out of so great capti∣vity, and so suddenly filled with people, which was so utterly desolate before, as Jerusalem was when she was redeemed by Cyrus?

Shall the Earth be made to bring forth in one day?] i. e. Shall a Land be made to bring forth in one day people enough to inhabit it?

The whole Earth is put, by a Synecdo∣che, for one Land and Country.

Or shall a Nation be born at once?] Or shall a whole Nation be suddenly born at one birth?

For as soon as Sion travelled she brought forth her children,] i. e. Yet Sion did all on the sudden bring forth all these her children, which are more then enough to inhabit her, cap. 49.20.

By this Metaphor of Sion travelling and bringing forth, the Prophet meaneth, that Jerusalem was replenished in a moment with inhabitants, which was desolate be∣fore, multitudes of people returning on a sudden out of Babylon into her, as if a whole Nation had been born in her in one day.

For is put here for Yet.

A question may here be asked, How he can say, As soon as Sion travelled, she brought forth, when as he said, vers. 7. Before she travelled she brought forth?

Ans. These two phrases are both pro∣verbial. To bring forth before she travelled, and To bring forth as soon as she travelled; and both these may signifie one and the same thing, viz. To bring forth of a sud∣den: And this is all which is intended by this place, to wit, to shew the suddenness of Sions bringing forth her children: And therefore he may say, As soon as Sion tra∣velled, and Before Sion travelled she brought forth, without any contradiction or con∣trariety. So Cap. 65.24. The Lord saith, Before they call, I will answer; and while they are yet speaking, I will hear: By which phrases is onely meant, that the Lord would be forward to help them when they stood in need of him. So we read Matt. 10.10. that our Saviour, wh••n he sends forth his Disciples, bids them car∣ry no staves; yet Mark 6.8. our Saviour tells them that they should take nothing for their journey save a staff onely; in which words there is no contradiction, if we look to the sence: for by both phrases our Saviour intendeth, that his Disciples should have nothing but what was neces∣sary for the present: and that Matthew signified, when he said, no staves, for e∣very poor man hath a staff: And Mark, when he said, nothing, save a staff onely; for he that hath onely a staff, hath nothing superfluous.

9.

Shall I bring to the birth, and not cause to bring forth?] q. d. Shall I cause Sion to conceive, and shall I perfect her fruit within her, and bring it to the birth; and shall I not cause her to bring it forth? that is, Shall I give Sion hopes of having her children return to her out of captivity, and shall I not bring it to pass?

Shall I cause to bring forth, and shut the womb?] q. d. Shall I cause all mothers to bring forth, and be fruitful, and shall I shut the womb of my beloved Sion, so that she shall not bring forth? No, I will not, but I will open her womb, and make her more fruitful then any mother in the world besides; for I will make her very populous. Or thus: q. d. Shall I say that I will cause Sion to bring forth, and yet shut her womb? I will not do it.

To cause to bring forth, in this last inter∣pretation, is taken for To say that he would cause to bring forth: and To shut her womb,

for To suffer her womb to be shut.

10.

Rejoyce ye with Jerusalem, and be glad with her all ye which love her,] Supple, Because of the happiness and prosperity which she shall enjoy.

He speaks to the captive Jews, which sought the Lord, and served him, who therefore loved Jerusalem, because the Lord had chosen it for the place of his worship: And hereby he prophecyeth both of theirs, and of Jerusalems prospe∣rity.

All ye that mourn for her,] Supple, Now in the time of her affliction and desolation, because she lieth waste and desolate, with∣out Altar and without Temple to serve God in.

11.

That ye may suck and be satisfied with the brest of her consolation,] i. e. For though ye be now afflicted, ye shall be par∣takers of her comfort.

This phrase is Metaphorical, and allu∣deth to children, which when they cry and weep, the mother, to quiet them and comfort them, layeth them to the brest to suck.

Note, that the Particle that signifieth here (as often elsewhere) either the con∣nexion and consequence, or else the cause of rejoycing.

That ye may milk out] i. e. For ye shall milk out of her brests abundance of glory.

And be delighted with the abundance of her glory,] i. e. Ye shall eat, and be de∣lighted with the abundance of her glory, that is, of her prosperity and happiness.

By glory he meaneth prosperity and hap∣piness, per Metonymiam Effecti, or Adjuncti, because prosperity and happiness make him glorious who hath them: And he compareth this glory, that is, this prospe∣rity and happiness here to the milk of the brest.

12.

I will extend peace to her like a ri∣ver,] i. e. I will give her, that is, Jeru∣salem, abundance of prosperity and hap∣piness.

The word peace signifieth in the Hebrew language all manner of prosperity and happiness.

And the word extend noteth abundance and continuance of what is extended: and when he saith, He will extend peace as a river, he signifieth exce••ding plenty of peace, from the exceeding plenty of wa∣ters which flow in the river.

And the glory of the Gentiles] i. e. And the riches of the Gentiles.

God gave Jerusalem the riches of the Gentiles, partly by the victories which he gave the Jews over the Gentiles, as the E∣domites, Moabites, Philistins, &c. By which they had great preys and spoyls: And partly by the Nations bringing into Jeru∣salem the riches of their several Countries by way of merchandize, cap. 60.6, 7, 8.

Like a flowing stream,] i. e. Like a full stream, that is, q. d. in abundance.

Then shall ye suck,] Supple, Comfort and consolation and wealth from her. See vers. 11.

Ye shall be born upon her sides,] i. e. Ye shall be carryed by her, as children are carryed in the arms of their Nurse, and so shall be always with her, whereas ye are now snatched from her, and carryed into captivity. See cap. 60.4.

Note, that they which carry children in their arms, carry them not at their arms end, but so carry them, as that they rest them upon their sides, which is that which the Prophet alludeth to, when he saith, Ye shall be born upon her sides.

And dandled upon her knees,] The mean∣ing of this and the foregoing phrases is, That they shall live in Jerusalem, and in as much joy and delight, as the child doth, which is always either carryed in the arms, or danced upon the knees of a tender Mo∣ther, or tender Nurse.

14

When ye see this] He meaneth that which is mentioned in vers. 12, 13.

Your heart shall rejoyce,] i. e. Ye shall heartily rejoyce.

The heart being but a part, is put here for the whole man, by a Synecdoche.

And your bones shall flourish like an herb] i. e. And your bones which were hereto∣fore dryed away with sorrow and grief, shall flourish again by reason of joy and mirth, as herbs do in the spring, which withered in the winter season.

As sorrow and grief do dry up the bones and consume the marrow thereof: So joy and mirth do moisten them, and make them abound with marrow and fatness, Prov. 17.22.

And the hand of the Lord shall be known towards his servants.] i. e. For the power of the Lord shall be known by what he will do to his servants; that is, He will do such things for his servants, as that all men

shall take notice of his power for it.

The hand is put here by a metonymie for power which is shown by the hand. Or by the hand may be meant bounty and liberali∣ty; for the bountifull and liberall man gi∣veth freely, and what he giveth he giveth with the hand; And then the sence is this, q. d. For the bounty and liberality of the Lord shall be known towards his Servants, by those great guifts and blessings which he will bestowe upon them.

And his indignation,] i. e. But his indig∣nation and wrath. And, for But.

Towards his Enemies. By the enemies of the Lord, are here meant, the wicked Jews which transgressed against him, as well as the Babylonians; for both were his enemies.

15

The Lord will come with fire.] This shew∣eth how terrible his coming should be a∣gainst his enemies; for fire is terrible. See Heb. 12. v. 18.21.

And with his Chariots like a whirlwind.] By Chariots, he meaneth such Chariots as were wont to be used in Warre. And here∣by he speaketh of God as of a great King, marching with terrour and great strength against his Enemies.

He compareth these Chariots here to a whirle-wind, to signifie their swiftness, and the speed which they should make: see more of this Cap. 5.28.

To render his anger.] Supple. To or up∣on his enemies.

Anger is put here for punishment proceed∣ing from anger: Per metonymiam efficientis.

With fury.] In fury there is little mercy shown: this therefore sheweth the grie∣vousness of the punishment which he will inflict.

And his rebuke with flames of fire.] This is in a manner a repetition of the former sentence; for the Lords rebuke is opera∣tive, and therefore whom he rebuketh he doth also punish. And as for fire, it is merciless and terrible, the most mer∣ciless and terrible of all the Elements.

Will the Lord plead with all flesh.] i. e. will the Lord fight with all flesh.

He useth a Law-word here for a military word; pleading for fighting, because in pleading also there is a contest between two Adversaries.

With all flesh.] That is, with all his ene∣mies, whether they be Babylonians, or the wicked part of the Jews also.

In these words there is a double Synec∣doche: There is Synecdoche membri, and Synecdoche generis. Synecdoche membri, in that the flesh is put for the whole man: And Synecdoche generis, in that men in gene∣rall, are put for those men onely which were Gods enemies in particular.

And the slain of the Lord shall be many.] i. e. And many shall they be which the Lord shall slay.

17

They that sanctifie themselve••, and purifie themselves.] Then these wicked Jews that use superstitious Ceremonies and washings thereby to cleanse themselves, when they deem themselves unclean and impure.

In the Gardens.] In Gardens they were wont to set up their Idolls, and use their Idolatry and superstitious rites. See Cap. 1.29. & 65.3. There also (it is likely) they had their Lavers and waters to wash in.

Behind one Tree in the midst.] i. e. Behind or under one Tree planted in the midst thereof.

By one Tree is here meant some one spe∣ciall Tree, which they seem to have made choyce of, and set apart for their Idolatry and superstitious rites, about the midd'st of their Gardens.

Eating Swines flesh.] This was unlawfull for a Jew to do. Levit. 11.17.

And the abomination.] i. e. And other abominable meats (which were unlawfull for the Jew to eat) such as are mentioned Levit. 11.

Abomination is put here Per metonymiam adjuncti; for abominable meat, and abomina∣ble meat in the singular, for abominable meats in the plurall number.

And the mouse.] The mouse was pro∣nounced unclean to be eaten, Levit. 11.29.

Note that the Mouse in the singular num∣ber is put here collective, for mice in the plurall number.

Note also, that the Mouse was part of the abomination spoken of in the foregoing words: But it is here particularly menti∣oned, because (it may be) they took most delight in eating of the mouse.

Shall be consumed together.] i. e. Shall be all of them destroyed (with the Babyloni∣ans) and that by Cyrus in his expedition against Babylon.

18

For I know their works & their thoughts.] He prevents an objection here; for where∣as the Lord said, they shall be all consumed together, it might be said, that the Lord may not know all those that did these things; for many did these things very pri∣vately,

and therefore many might escape.

To this the Lord answers saying, that he knew not all their works, & all the doings of their hands only; but their thoughts al∣so, & therefore none should escape, but all should be consumed that do these things.

And their thoughts.] Yea their thoughts.

And, is put here for Yea.

It shall come that I will gather all Nations.] These words relate to, and follow those words, v. 14. And the Hand of the Lord shall be known towards his servants; for as they, so these speak of that happy and glorious condition which the godly Jews should enjoy after their return out of Baby∣lon into their own Land.

It shall come, that I will gather all Nati∣ons and tongues, and they shall come and see my glory.] i. e. It shall come to passe, that I will gather many of all Nations, and of all Languages together: and they shall come and see those glorious things which I will do for Jerusalem, and for my people the Jewes which serve me.

The meaning is, q. d. And it shall come to passe, that the glory which I will give my Servants, when they come into their own Land shall be so great, as that all Nations shall be taken with the fame thereof, and many of them shall come to see that their glory which I will give them.

Note, that many of these Nations did not only come to see the glory of the Jewes, but did also desire a League of amity with them, and many of them also did upon sight of what the Lord had done for them, become Proselytes as appeareth, v. 2.3.

I will gather all Nations.] i. e. I will ga∣ther many of all Nations.

This he saith, to signifie, that very many of all Nations and Countries should come to Jerusalem, to see the glory which God gave her. i. e. the Jews, being moved with the fame thereof.

All Nations.] i. e. Many of all Nations.

A Synecdoche Generis, Or, an Hyperbole.

God saith here, that he would gather all Nations to come and see His Glory, because he would bestowe such glory upon Jerusa∣lem, and his Servants the Jewes, as that all Nations should heare of it, and many of all Nations should come, and that in great multitudes to Jerusalem, to see that glory.

And all tongues.] i. e. Men of all Tongues and Languages.

My glory.] i. e. That glory which I will give to Jerusalem, vers. 12. and my Ser∣vants the Jewes, vers. 10.

This glory he calleth His, because he was the Authour of it.

91

And I will set a sign among them.] i. e. And I will set up an Ensign among the men of Israel, that is, I will gather the men of Israel together which are scattered abroad, and they also shall come and see my glory.

By them are meant the men of Israel, or of the ten Tribes which were scattered a∣broad, whom he calls their Brethren, v. 20. and at whom he seemeth to point, when he saith, I will set a s••gn among them. And he alludeth here to a Captain or Generall, who when he would call his Souldiers to∣gether to march any where, sets up a Stan∣dard or an Ensigne for them to repair to.

Note here, that though the greatest part of the ten Tribes of Israel were destroyed, or carried away captive into Assyria, and their Common-wealth was brought to naught by Salmaneser, 2 Kings 18.11. yet God left a few in the Land of Israel, as it were gleaning Grapes, and the shaking of the Olive Tree, Isaiah 17.6. And besides those that were left in the Land of Israel, and those that were carried away Captive into Assyria: there were others which fled in their extremity to other Countries to save themselves, as to Tarshish, Pul, Lud, &c. of which many returned to Jerusalem, and lived among their Brethren the Jews, when they heard what great things the Lord had done for the people the Jews, and what glory he had bestowed upon Jerusa∣lem.

Among them.] i. e. By them he meaneth the men of Israel, or of the ten Tribes, whom he seemeth to point at, when he saith a∣mong them.

He maketh particular mention of the men of Israel, that is, of the ten Tribes, be∣cause he had said, ••e would have no more mercy upon the house of Israel, but would utter∣ly take them away, Hos. 1.6.

And I will send those that escape of them to the Nations.) i. e. And I will send many of the men of Israel which live among the Jewt, and have escaped those dangers into which they fell, &c.

These God sent to the Nations, not by any express or open command, but by his secret providence, directing them that way, when they had a mind to traffick, or the like.

And God might make these an Instru∣ment

of reducing the scattered of Israel rather then any other, because of the neer relation which was between them and the dispersed of Israel.

To Tarshish,] Tarshish I take to be the same with Tartessus a City in Spain; and by a Metonymy, the inhabitants of that City.

Pul,] Some take Pul to signifie Africa in general; others, that part of Africa which is neer to Fez: and here they take it for the Inhabitants of one or other of these places.

Lud,] By Lud is meant the posterity of Lud, which were called Lydians, of whom Gen. 10.22.

That draw the Bow,] i. e. That are skil∣ful Archers, and have strength and know∣ledge how to draw the Bow well.

To Tubal,] By Tubal are meant the chil∣dren of Tubal, which was the son of Ja∣phet, Gen. 10.2.

To Javan] By Javan are meant the chil∣dren of Javan, which was the son of Ja∣phet, Gen. 10.2.

The Isles afar off,] q. d. That is, To the habitants of the Regions and Countries which are afar off.

The Hebrews call all Regions and Coun∣tries Islands, especially if they abut upon the Sea, or any great river.

That have not heard my fame,] i. e. That have not heard the report of those things, which I have done for my servants the Jews.

Neither have seen my glory,] i. e. Neither have seen those glorious things which I have done for my servants the Jews.

Glory is put here, per Metonymiam effecti or adjuncti, for great acts or things worthy of glory, and bringing glory to the author or doer of them.

And they shall declare my glory amongst the Gentiles.] i. e. And they shall declare to the Gentiles, among whom their Bre∣thren of Israel live, the glorious works that I have done for my servants the Jews, and the glory which I have bestowed upon Jerusalem.

20.

And they shall bring all your brethren for an offering to the Lord,] i. e. And the Gentiles, when they hear of my glory, shall come themselves, and shall bring all your brethren, the men of Israel, which live a∣mong them, with them, as an offering to the Lord.

That which is here meant, is, that many of these Nations should become proselytes, and that many of the children of Israel, or ten Tribes, should turn to the Lord, and dwell among the Jews.

He speaks to the Jews, and he calleth the men of Israel, their brethren (a lovely name) because they were all descended from the same father, Jacob.

Note, that the Lord useth an Enallage of the person here, and speaks here of himself in the third person.

For an offering to the Lord,] When he calls them an offering to the Lord, he speaks metaphorically; for (to speak properly) they were no offering; but therefore doth he call them an offering, because as an offer∣ing is brought in honor of the Lord, so would the Nations bring them to the Lord, in honor of the Lord, because they were once his people, and he would now accept of them.

Out of all Nations,] When Salmaneser invaded the Land of Israel, many of the men of that Land fled to all Nations a∣broad, to save their lives, where they lived and begat children, which are they which are here said to be brought as an offering to the Lord.

Ʋpon Horses, and in Charets, and in Lit∣ters, and upon Mules, and upon swift beasts,] By these is signified the accommodation with which the Nations should accommo∣date the men of Israel in their way to Ju∣dea.

Ʋpon swift beasts,] As Dromedaries.

To my holy mountain, Jerusalem,] q. d. To my holy mountain, that is, To Jeru∣salem.

Note here again the Enallage of the per∣son, how God speaks of himself in the first person, when he spoke in the third just before.

Gods holy mountain was mount Sion, up∣on which the Temple which was destroyed by the Babylonians was built, and on which the Temple which was to be built after the Babylonish captivity was to be built: And therefore was it called the holy mountain, because it was hallowed, or set apart for that use.

This mountain was within Jerusalem, and therefore was part of Jerusalem, and is here put, by a Synecdoche, for all Jerusa∣lem: But he seemeth to make mention of the holy mountain, and to say, that they should bring them to the holy mountain, because he likened them to an offering; and

offerings used to be brought to the holy mountain, that is, to the Temple which stood on that mountain.

Note, that these men were brought, not to the Land of Israel, though they were men of Israel, but to Jerusalem, because the men of Israel never made a Common∣wealth of themselves, after the days of Salmaneser, but all which returned into the Land of Canaan were incorporated in∣to the Common-wealth of Judah: And hence is this Allegory of their being brought as an offering to the holy mountain Jerusa∣lem.

As the children of Israel bring an offer∣ing,] i. e. With as much joy and glad∣ness, and with as much respect to the Lord, as the children of Israel bring an offer∣ing, &c.

By the children of Israel may be meant here, not the children of the ten Tribes on∣ly, but the children of Judah also, yea, rather these, then they.

An offering,] He alludeth to the meat-offering, of which Lev. 2.

In a clean vessel,] i. e. In a dish or plat∣ter, which is not polluted with any legal uncleanness.

In the similitude here used the Horses and Charets and Litters and Mules and swift beasts, on which the men of Israel were brought, answereth to the clean vessel (here mentioned) in which the children of Israel brought their offering.

Into the House of the Lord,] i. e. Into the Temple which is the House of God.

21.

And I will also take of them for Priests, and for Levites, saith the Lord,] q.d. And I will not onely cause them, to wit, your brethren, to be brought as an offer∣ing to me the Lord to Jerusalem; but I will also take of them for Priests and Levites, saith the Lord. Or thus; q. d. And I will not onely take of you, O ye Jews; but I will also take of them, to wit, your bre∣thren (which shall be brought as an offering to me) for Priests and for Levites, saith the Lord.

Note, that as the word Priests, so is the word Levites here a word denoting (not the tribe, but) the office of the Levites, who were by their office to minister in the things appertaining to the Temple or Ta∣bernacle under the Priests, Numb. 3. And of these their brethren, or men of Israel, the Lord saith, he would take Priests and Levites, to signifie, that the glory which he the Lord would give to Jerusalem, and to the Jews, should be so great, as that the men of Israel, who had rejected the Lord, should be moved thereby to return to the Lord, and serve him so, as that the Lord should delight in them again, though he had rejected them, for rejecting him.

It may be asked, what they were whom the Lord would take out of these men of Israel (which were to be brought as an offering to him) for Priests and Levites?

Ans. He would take for Priests such as were of the linage of Aaron, and for Levites those other that were of the Tribe of Levi.

But what new love and kindness was this, for God to take these for Priests and Levites at this time, when God had ap∣pointed these and onely these to be, the one Priests, the other Levites for ever, be∣fore he brought them first into the Land of Canaan? For, to take of the men here mentioned for Priests and Levites, inti∣mateth, that they were not Priests and Le∣vites before, whom he would take now.

Ans. True it is, That God chose Aaron and his sons for Priests, and the rest of the Tribe of Levi to minister to him under them, in the Tabernacle and Temple, be∣fore he brought the Israelites into the Land of Canaan: But as for those Priests and Levites which dwelt among the ten Tribes, they were exceeding wicked, as the ten Tribes were; And therefore when the Lord would have no mercy upon the house of Is∣rael, but utterly take them away, Hos. 1.6. and said unto them, Ye are not my people, and I will not be your God, Hos. 1.9. As he rejected the whole people from being his people; so he rejected those of the Tribe of Levi, which dwelt among them, from be∣ing Priests and Levites to him: Yea, he ex∣presly said to the sons of Aaron which dwelt among them, Because ye have rejected knowledge, I will also reject you, that ye shall be no Priests to me, Hos. 4.6. And what he said to them, we must understand of the Levites also, that they should not minister any more to him. Now if God, when he had thus rejected all the sons of Aaron which dwelt among the ten Tribes from being Priests, and the rest of the sons of Levi from being Levites unto him, did af∣terwards accept of some of them for Priests and Levites to himself, it was a new love, and a new kindness in the Lord to∣wards them.

22.

For as the new Heavens and the new Earth which I will make, shall remain before me, saith the Lord; so shall your seed and your name remain.] By the new Heavens he meaneth the Heavens which he would re∣new, in respect of their qualities, (of which see cap. 65.17.) which though they were dark and cloudy now, he would make clear and resplendent in his due time: And by the new Earth he meaneth the Earth which he would renew in respect of her qualities, (of which see also cap. 65.17.) For he would make it fruitful and verdent, whereas it was barren and squalid at this time. And by these are figuratively meant, the new, glorious, and flourishing state of things, which he would make for his peo∣ple the Jews in their own Land after their captivity.

For as the new Heavens] i. e. Moreover as the new Heavens, &c.

For for Moreover.

Shall remain,] i. e. Shall be and re∣main; the Heavens clear and resplendent, and the Earth fruitful and verdent; the Heavens in a glorious, the Earth in a flou∣rishing estate.

So shall your seed and your name remain.] i. e. So your seed and your posterity shall be and remain in a glorious and flourish∣ing condition.

By your seed he meaneth their children, per Metonymiam Materiae: And by your name he meaneth the same, to wit, their posterity; For a seed or posterity bear the name of their Parents or Ancestors. See cap. 14.22.

23.

And it shall come to pass, that from one new Moon to another, and from one Sab∣bath to another, shall all flesh come to wor∣ship before me.] i. e. And it shall come to pass, that men of all Nations and Coun∣tries (Gentiles and Israelites as well as Jews) being moved with that glory which I will give you, shall come and worship me in my holy Temple at Jerusa∣lem, not onely every new Moon, or from one new Moon to another, but every Sab∣bath, from one Sabbath to another; that is, not onely one month, but every week.

Note, that the first day of every Month, or the day of every new Moon, on which the Moon changed, was an holy day, and to be kept holy, Numb. 10.10. So was the seventh day in every week, which was call∣ed the Sabbath day, Exod. 20.10, 11.

Shall all flesh] i. e. Men of all kindred and Nations.

Flesh is put here, per Synecdochen partis, for men: and all signifieth here, not all of all kindes, but some of all kindes; not singula generum, but genera singulorum.

24.

And they shall go forth and look up∣on the carcasses of the men that have trans∣gressed against me,] i. e. And men shall go forth into the fields, and shall see the dead bodies of those that have transgressed a∣gainst me, whom I have slain, lie there unburyed, as not being worthy of a bu∣rial.

Note, that this word They is to be taken indefinitely here; and that this Verse re∣lateth not to that which went immediate∣ly before, but to the seventeenth Verse, as we shall say hereafter.

Of the men that have transgressed against me,] What these men were, and what their transgression, see Vers. 17.

In these words, They shall go forth and look upon &c. is included a frequent act, and an act repeated many days, as we may gather from those words, For their worm shall not dye, which signifie that their dead bodies should lie unburied a long time, to wit, Till the Worms had quite devour∣ed them, which should be long first.

For their worm shall not dye,] q. d. For the Worms which shall breed in their car∣casses (for Worms do naturally breed out of the corruption of dead bodies) shall not dye till they have quite devoured their carcasses, and that shall not be under a long time.

Worm is put here for Worms, Worms that breed naturally out of the corruption of dead bodies; which he calls their Worms, because they shall breed out of the corrup∣tion or putrefaction of their dead bodies or carcasses. Such Worms use not to dye until they have eaten up all the flesh of the dead bodies, whereby they were sustained.

Shall not dye,] i. e. Shall not quickly dye, but it shall be a long time before it dyeth.

Note, that though he saith absolutely, It shall not dye, yet the meaning is not, that it shall not dye at all; but it shall not dye in a long time: For the Hebrews (in an Hyperbolical kinde of speech) say, that that shall not be, which shall not be a long time.

Neither shall their fire be quenched,] I

take this to be a repetition of the former sentence: and that he calleth either the worm which breedeth in a dead body, fire; because both the worm and the fire are of a consuming and devouring nature: Or else that preternatural heat which is the cause of putrefaction, or whatsoever else is the cause thereof.

Neither shall their fire be quenched,] Supple, For a long time.

Note, that our Saviour, speaking of Hell, maketh mention of these words, saying, Where the worm dyeth not, and the fire is not quenched, Mark 9.44. alluding no doubt to this place of our Prophet, viz. Their worm shall not dye, neither shall their fire be quenched.

But why doth our Saviour do this? Why doth he quote this place, when he speaks of the everlasting punishment of Hell, when our Prophet speaketh thereby of the temporal punishment of those which trans∣gressed against God?

Answ. The temporal punishments of those which transgressed against God du∣ring the time of the Law, were Types of the eternal punishments which the damn∣ed should endure in Hell: and while the Scripture speaks of the Type, it doth often fit many passages to the Antitype, yea, and that in greater propriety of words then to the Type; one of which is this present passage, which though it fits the Type, that is, the temporal punishment of those that transgressed against God; yet it fits the Antitype in a greater propriety of words; for the punishment of Hell is truly and ab∣solutely everlasting, and the Worm that is there never dyeth, and the fire that is there is never quenched; when as the worm of the Type after a time dyeth, and the fire thereof is after a time quenched.

And they shall be an abhorring to all flesh.] i. e. And all men, which shall come neer to them to look upon them, shall abhor and loath them, so abominable shall their sight be, and so loathsom the stink that proceedeth out of their carcasses.

Abhorring is put here, by a Metonymy, for Abhorrend.

Note, that this last verse hath its im∣mediate connexion with, and relation to the seventeenth verse, and that that it is so far dis-joyned from it, proceedeth from the earnestness of the Prophets spirit, by which he was in a manner compelled to interpose many things, before he made an end of what he had to speak in the seven∣teenth Verse. The like we read Ephes. 2.1-5. and Ephes. 3.1-13. where the Apostle begins matters, but compleats them not, till he hath first spoken of many o∣ther things.

FINIS.