They 6. They who have learnt God's praise, and know the likelihoods of the employment, will be solicitous to fix up others to join in the grateful service. In that day of the God's conversion, and especially in the great day when the Redeemer's glory shall appear in his universal dominion, shall ye joy, People the Lord, call upon his name, in every act of religious worship due to the exalted Jesus; declare his doing: among the people, seek to diffuse the knowledge of his grace, the fulness of his atonement, the perfection of his righteousness, the power of his Spirit, the glory of the purchased possession; make mention that his name is readied above all principalities and powers, and every name that is named, not only in this world, but in that which is to come; and let him be thus exalted in every heart, by every tongue. Sing unto the Lord loud songs of praise, making melody in the heart to him; for he hath done excellent things; wrought out for us an everlasting righteousness, offered himself a perfect sacrifice in our stead, resquitted the death, and hell for us, led our captivity captive, opened heaven's gates, prepared our thrones in glory everlasting: this is heaven in all the earth, by the gospel word preached among all nations. Cry out and fix it, with the voice of triumphant exultation, thus inhabitant of firm, the church of the esteemed; for great is the holy One of Israel in the midst of thee; there he delights to take up his deeds, and there must reign till every foe is founded, every faithful God brought home. The expected end shall come, and in his eternal kingdom he will make the fullest displays of his excellent greatness to his people, and be the object of their everlasting praise. Amen, and Amen! Ruben Chill 4. His kingdom shall enjoy the most happy union and concord: Such a change will pass upon the spirits of men, by the grace of Jesus, that the most persecuting, fierce, and untractable, shall become meek, lowly, and gentle as the lamb; all animosities subside, and no more venom remain in the human bosom. The knowledge of the Lord, which shall be diffused through the earth, shall produce this marvellous reservation of our fallen nature; and all united in love and peace, under the divine Redeemer, become one fold under one shepherd. The fulfilment of which appears now wherever the power of the gospel is known and felt; as in Saul, and innumerable others, whose hearts the grace of a Redeemer hath astonishingly changed: and we hope to see a day when not partially, but universally, this wonder-working Jesus shall make his power to appear, and all shall know him, love him, and serve him, from the least unto the greatest. 10. ¶ And in that day ' there shall be a root of Jesse, which shall stand for an ensign of the people: ' to it shall the Gentiles seek, and his rest shall be glorious. 11. And it shall come to pass in that day, that the LORD shall set his hand again the second time, ' to recover the remnant of his people which shall be left, from Affyria, and from Egypt, and from Pathros, and from Cuffs, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12. And ' he shall be up an ensign for the nations, and shall assemble the out-casts of Israel, and gather together ' the dispersed of Judah, from the four corners of the earth. 13. ' The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14. But they shall fly upon the shoulders of the Philistines towards the west, they shall spoil them of the east together: they shall lay their hand upon Edom and Moab, and the children of Amr-nem § shall obey them. 15. And ' the LORD shall utterly destroy the tongue of the Egyptian sea, and with his mighty wind ' shall he shake his hand over the river, and shall tinde it in the seven firearms, and make men go over dry-shod. 16. And ' there shall be an highway for the remnant of his people, which shall be left from Affyria, ' like as it was to Israel in the day that he came up out of the land of Egypt. We have here a farther prophecy of the glory and enlargement of the Messiah's kingdom; which, whatever regard it may have to the times of Hezekiah, or their recovery from Babylon, which was but a partial deliverance, certainly looks forward to the days of the gospel, when Jews and Gentiles were incorporated in one church; and will have, we trust, its final accomplishment when the fulness of the Gentiles shall be come in, and all Israel shall be saved. 1. The great author of the salvation is the root of Jesus, the Lord Jesus, before called the rod and branch; for he is both the root and offspring of David, Rev. v. 5. He shall stand for an ensign of the people; lifted up in the preaching of the gospel among all nations, who shall be invited to lift under his banners; and is it shall the Gentiles seek for pardon and peace through his blood and righteousness, desiring to become willing subjects of his government, and live in safety under his care and protection; and his rest shall be glorious; either Christ's, when, having in his sufferings and death, finished the work of his people's salvation, he entered into his rest above in glory everlasting: or it refers to his redeemed, who in him find a present happy rest to their souls from guilt and fear, and expect an eternal rest with him hereafter in his kingdom. 2. The completion of the salvation is described, v. 11. Notwithstanding every opposition, God is said to do it the second time; alluding to the first deliverance of the people from Egypt, when not a hoof was left behind. The redeemed are called a remnant, or those that remain, some in all former ages having been called already into the church; but now, more universally than ever, the gospel shall go forth into all lands, to gather from the four corners of the earth, and most distant uses of the sea, the dispersed Jews, as well as the Gentiles, among whom they dwell, v. 11, 12. All enmity between Jew and Gentile, as subsisted of old between Judah and Ephraim, shall be at an end, v. 13, uniting in the service of their Redeemer; the inveterate enemies of Christ and his people, whether Papal or Pagan, &c. as the Philistines, Moabites, Ammonites were to the Jews, shall be vanquished by the powerful word of the gospel, and be brought to the obedience of the faith, v. 14. And Antiochists and his followers, compared to Egypt, for their enmity against the church, Rev. xi. 8. who will rise up to make war with the saints, shall be utterly destroyed, Rev. xvi. 16—19. as when God, by the rod of Moses, opened a way for his redeemed to pass over, but overwhelmed their enemies in the Red sea; and the Ottoman empire, signified by the river Euphrates, Rev. xvi. 12. And the children in the same firearm; perfectly destroyed; Jesus being a number denoting perfection: and thus every enemy being removed, the way of the kings of the soft, Rev. xvi. 12. shall be prepared, and converts from every side he added to the church daily, of such as shall be saved. 1. Note, Whenever God's appointed time is come, whether to convert a soul, or exalt the universal dominion of his son, all difficulties will be removed; the mountain becomes a plain, the river dry. C H A P. XII. At the glorious salvation of the former chapter secured the church's safety, it here engages her praises. 1. For the blessed change of her state, ver. 1. 2. 'For the strength engaged in support her, ver. 2. 3. For the plentiful joy in the gospel, ver. 3. 4. A mutual exhortation is given to join in exalting the great Redeemer, ver. 4—6. 1. AND ' in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, ' thine anger is turned away, and ' thou comfortedst me. 2. Behold God is my salvation: I will trust, and not be afraid; for the LORD JEHO VAH is ' my strength and my song, he also is become my salvation. 3. Therefore with joy shall ye draw ' water out of the wells of salvation. THE burden of the defert of the fea. As whirlwinds in the fouth pass through, be it cometh from the defert, from a terrible land. 2. A grievous vision is declared unto me, the treacherous dealer of thealeth treacherously, and the spoiler spoileth: "go up, O Elam: befoge, O Media: all the sighing thereof have I made to cease. 3. Therefore are my loins filled with pain; pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it, I was dismayed at the seeing of it. 4. My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. 5. Prepare the table, watch in the watch-tower, eat, drink: arise, ye princes, and anoint the shield. 6. For thus hath the LORD laid unto me, Go, set a watchman, let him declare what he seeth. 7. And he saw a chariot with a couple of horsemen, a chariot of afies, and a chariot of camels; and he hearkned diligently with much heed. 8. And he cried, "A lion: my lord, I stand continually upon the watch-tower in the day-time, and I am set in my ward whole nights. 9. And behold, here cometh a chariot of men, with a couple of horsemen: and he answered and said, "Babylon is fallen, is fallen; and all the graven images of her gods be hath broken unto the ground. 10. O my threshing, and the ye corn of my floor: that which I have heard of the LORD of hofts the God of Israel, have I declared unto you. As Babylon was appointed for a house of bondage to God's people, to comfort them in their low estate, but destruction is repeatedly foretold, and when captives there, they may confidently expect to see her ruin, and their deliverance. Thus prophecy is intitled, The burden of the defert, or plain, of the fea, as lying in a flat country, surrounded with rivers and lakes; and a burden, because of the heavy doom denounced. 1. The invasion of the Medes is described, swift and relishless as the whirlwind from the fouth, sweeping all before it. From the defert is, or be, cometh; Cyrus marching his troops through a defert in his way to Babylon, from a terrible land, such as Media was, producing fierce warriors, terrible to their enemies. A grievous vision is declared to me, full of wrath against the Chaldeans. The treacherous dealer dealeth treacherously, and the spoiler spoileth; Belhauxar, whose wickedness and oppression of God's people brought destruction upon him. Or, as some render the words, the treacherous dealer hath found a treacherous dealer, and the spoiler one that spoileth; the Babylonian being repaid in kind by the Persians for their former ravages in Judea. Go up, O Elam; befoge, O Media; all their sighing hath he made to cease; either that of the Medes and Persians, fatigued with the length of their march, and the labour of draining the river, in order to open a way into the city; or the sighing of the captive Jews and others in Babylon, who, when the city was taken, regained their liberty. 2. The distress of the king of Babylon is set forth under the image of a travailing woman, v. 3, 4. Amidst the revels of that fatal night, when rioting with his princes, the sacred vessels of the Sanctuary were prophaned, the hand-writing on the wall struck with sudden pangs the impious king, and spoke his approaching doom, which is scarce sooner pronounced than executed, the city that very night being taken, and Belhauxar slain. Note, Though the midnight revels of pleasure, and the board of drunkenness, may not be interrupted with such a miraculous hand-writing on the wall, and sinners, joyous and thoughtless, to dance and long devote the day, did they but see what is written in God's book, how quickly would their minds, like Belhauxar's, be turned into mourning, and their joy into bananies? 3. The entertainment is made ready at command, v. 5. and whilst they sit around the felfal board, the watch is let to prevent surprise, and in security they carouse. Note, The security of sinners hailters their ruin. 4. In that critical moment the befogers are preparing for the assault. The princes arise, the thields are ready, and sudden destruction approaches, v. 5. 5. The prophet is appointed of God, as a watchman posted on the walls, to declare what he sees, v. 6. On looking he beholds a chariot with two horsemen, perhaps alluding to Cy- Vol. II. rus and Darius, and a chariot of afies, and another of camels, representing the two nations of Medes and Persians; and, the hurrerling diligently, he perceived the found of the army rushing on the city, and he cried, A lion; Cyrus, for strength and courage compared to that king of boults, hailing to state the prey of Babylon. Thus with unweared vigilance, day and night, the prophet discharged his trust, v. 8. and now perceiving the chariot and horsemen above described, the Persian and Median army under their generals entering the city, he cries, Babylon is fallen, is fallen; and all the graven images of her gods be hath broken unto the ground. In the slain and ruin of this proud city we have a figure of Babylon mythical, which shall thus be surprised and destroyed; and many of the expressions in the Revelations are borrowed from this description, Rev. xviii. 1—15. xviii. 2, 7, 8. xiv. 8. 6. The prophet addresses the people of God, affuring them of the certainty of the events he foretold. He calls them, My threshing, either as being smitten with God's word, or afflicted by his providences; and the care of my Son, as dear and valuable to him, and carefully preserved, as the choicest wheat, when the chaff is winnowed away. Note, (1.) God's dearest children have the Sharpeft trials, but it is only to purify and cherish them. (2.) The church is God's floor, where the faithful, his corn, are collected, whilst all faith profetises and careless sinners are the chaff, which will be burnt with unquenchable fire. (3.) What ministers receive from God they must carefully and diligently deliver, keeping back from the people nothing of the whole counsel of God. 11. ¶ The burden of Dumah. He called to me out of Seir, Watchman, what of the night? watchman, what of the night? 12. The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come. v. 11, 12. We have here, 1. The burden of Dumah, which some suppose a part of Arabia, See Gen. xxv. 14. but more generally it is interpreted Idumea. What temporal judgment it referred to is uncertain; probably they suffered with their neighbours from the Afirian army. 2. A question put by one of mount Seir, Watchman, what of the night? watchman, what of the night? what hour, how much remains; or what from the night? what tidings? what danger? The question is repeated, as from a person eager to be resolved; or from several coming quickly after each other; to great is their anxiety, that a second calls before the watchman can answer the first. Note, (1.) Every minister is a watchman; he is to spread the alarm, and the people are to enquire at his mouth. (2.) It is a mercy when a sense of danger drives us to a solicitous enquiry how to escape. (3.) Every soul is by nature in darkness, till Christ, the Sun of righteousness, arises with healing in his wings. (4.) The people of God experience dark nights of temptation, affliction, desertion, and wait for a returning sense of God's light and love, more eagerly than they who look for the morning. 3. The watchman said, The morning cometh; some respite from the calamity. Or, if we suppose the question put by a proslave Idumean, waiting for the confidation of Israel under the darkness of the Mosaic dispensation, the answer is, that the morning cometh, when Christ, the day-star, should arise, and light and joy be diffused by his gospel. But he adds, and the night afar; their ruin by the army of the Afirians. Or, taken more generally, it may imply a state of pernication succeeding the first propagation of the gospel; or a state of darkness in the church, when the prevalence of mahomedism and popery should almost utterly extinguish the light of truth. If ye will enquire, enquire ye diligently and earnestly, by prayer, meditation, reading God's word, and confiding his mindless, in order to return and come to him; either to God, by repentance under the affliction; or to the watchman, for constant information and advice. Note, (1.) In the day of prosperity we must not forget to prepare for the night of adversity. (2.) If the morning of our life be lost in vanity, the night of age and death will surprise us unprepared for eternity. (3.) The soul that is enquiring after Christ, is already come to the dawning of the day. (4.) The gospel preaches free grace; whoever will, let him come, and welcome, to Jesus Christ. (5.) Since our time is so short, it should quicken our diligence to improve it: we have no moment to spare. 13. ¶ The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of a Dedanim. 14. The inhabitants of the land of Tenta brought water to him that was thrifty, they prevented with their bread him that fled. 15. For they fled from the swords, from the drawn sward, and from the bent bow, and from the grievousness of war. 16. For thus hath the LORD said unto me, Within a year, according to the years of an hireling, and all the glory of For Zion's comfort, and her enemies confusion, we have here, 1. Israel's deliverance from captivity, ver. 1—3. 2. Babylon and her king fallen and inflicted ever, ver. 4—20. 3. The whole people destroyed, ver. 21—23. 4. It is fixed by divine desire, ver. 24—27. 5. Philip's fate and Judah's triumphs are recorded, ver. 28—32. 1. For ' the LORD will have mercy on Jacob, ' and will yet choose Israel, and set them in their own land: and ' the strangers shall be joined with them, and they shall cleave to the house of Jacob. 2. And the people shall take them, ' and bring them to their place: and the house of Israel shall possess them in the land of the LORD, ' for servants and handmaids: and they shall take them captives, whose captives they were, and ' they shall rule over their oppressors. 3. And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve, 1. FOR ' the LORD will have mercy on Jacob, ' and will yet choose Israel, and set them in their own land: and ' the strangers shall be joined with them, and they shall cleave to the house of Jacob. 2. And the people shall take them, ' and bring them to their place: and the house of Israel shall possess them in the land of the LORD, ' for servants and handmaids: and they shall take them captives, whose captives they were, and ' they shall rule over their oppressors. 3. And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve, It was for Zion's sake that God visited her oppressors, both to avenge her quarrel, and by their ruin to procure the liberty of his people, which Cyrus, on his conquest of Babylon, sent back to their own land. 1. God encourages his people with promises of mercy in general, that they might not think, because of their sufferings, they were utterly rejected. No; it was his eternal purpose to chuse Israel, and he will now make it manifest in their restoration. Note, (1.) All our salvation must be ascribed to the evils and sovereign mercy of God. (2.) It is God's election of grace, not any free-will and power in man, which can bring the soul to the inheritance among the foions. (3.) Whenever discouragements they may meet with, or however shaken their faith may be, God will not cast away his people. 2. He engages in particular, to bring them once more into their own land; to increase their number by faithful prodefytes, v. 1. to open the hearts of Cyrus and his subjects to help them on their journey, See Eura 1. 4. to give them servants and handmaids out of the land of their captivity, and to make them their captives, whose captives they were; and they were either the prodefytes from Babylon, who chose rather to serve in the meanest offices of the Lord's land, where his worship was established, than they behind: or such as the Modes might have sold for dares to the Israelites, when Babylon was taken, v. 2. Thus God having restored them with honour, and replenished them, they would no longer be under servitude, distressed and sorrowful, but enjoy a happy rest in Canaan's fertile land, v. 3. And this seems to look forward to the times of the gospel, when, through the preaching of Jesus and his apostles, multitudes of Jews and Gentiles should be converted and brought home to the church, the land of the Lord, and lead their captivity captive; no more the servants of corruption, nor distressed with terrifying and guilty fears; but entering into pardon, peace, and rest, through Jesus, here below, as an earnest of that eternal rest which remaineth for them above. 4. ¶ That thou ' shall take up this ' proverb against the king of Babylon, and say, How hath the oppressor ceased? the ' golden city ceased! 5. ' The LORD hath broken the staff of the wicked, and the serpent of the rulers. 6. He who smote the people in wrath with a continual stroke; he that ruled the nations in anger, is persecuted, and none hindereth. 7. The whole earth is at rest and is quiet: ' they break forth into singing. 8. ' Yea, the fit-trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no seller is come up against us. 9. ' Hell from beneath is moved for thee, to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nation. 10. All they shall speak and say unto thee, Art thou also become weak as we? ' art thou become like unto us? 11. Thy pomp is brought down to the grave, ' and the noise of thy vices: the worm is spread under thee, ' and the worms cover thee. 12. How art thou fallen from heaven, O ' Lucifer, son of the morning! how art thou cut down to the ground, which dudit weaken the nations! 13. For thou hast said in thine heart, ' I will ascend into heaven, ' I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, ' in the fides of the north. 14. I will ascend above the heights of the clouds, ' I will be like the most High. 15. Yet ' thou shalt be brought down to hell, to the fides of the pit. 16. They that are thee, shall narrowly look upon thee, and consider thee, saying, ' Is this the man that made the earth to tremble, that did shake kingdoms? 17. That made the world as a wilderness, and destroyed the cities thereof, ' that opened not the house of his prisoners? 18. All the kings of the nations, even all of them lie in glory, every one in his own house. 19. But thou art cast out of thy grave, like an abominable branch: and as the raiment of those that are slain, thrush through with a sword, that go down to the thorns of the pit, as a carcase trodden under feet. 20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: ' the seed of evil does shall never be renowned. 21. Prepare slaughter for his children: for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. 22. For I will rise up against them, saith the LORD of hosts, and cut off from Babylon ' the name, and remnant, ' and son, and nephew, saith the LORD. 23. ' I will also make it a possession for the bittern, and pools of water: and I will sweep it with the bestow of destruction, saith the LORD of hosts. Jer. xvi. Before Christ 212. 1 Jer. cit. 2. Mal. 1. 3. 3 Chap. Ibid. 4. Zeph. 1. 5. Zeph. 1. 6. Chanc. crem. 7 Chap. extr. 4. 6. Ire. 18. bathed in heaven: behold, 'it shall come down upon Idumea, and upon the people of my curle to judgment. 6. The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams; for the LORD hath a sacrifice in Boarah, and a great slaughter in the land of Idumea. 7. And the unicorns shall come down with them, and the bullocks with the bulls, and their land shall be foked with blood, and their duft made fat with fatness. 8. For it is the day of the LORD's vengeance, and the year of recompense for the controversy of Zion. We have here, 1. The awful summons sent forth to the nations of the world, and the earth, and things therein called upon to forsaken, as if the irrational, or insomniate creatures, were more attentive than hardened sinners, v. 1. 2. The universality of the approaching judgments of God is declared, v. 2. against all the nations and their armies, who have committed fornication with the great whom, for Rev. xviii. 3. and therefore are doomed to utter destruction, Rev. xix. 21. 3. The execution of this terrible doom is displayed in the most awful colours. The carcasses of the Sain will be unburied, and dead forth pestilential vapours; the very mountains are melted with blood, like rivers running down, v. 3. The hosts of heaven, sun, moon, and stars, dropping as eminently fags, and the firmament wrapped up as a scroll, representing the utter ruin of the flats and kingdoms of the followers of the man of sin, with their princes and mighty men, v. 4. (compare Rev. xix. 17, 18. Rev. xix. 20. Rev. vi. 13, 14.) and this is effected by the found of the Lord, bathed in heaven, well-tempered, drawn according to his eternal decree, and descending with fury irresistible on Idumea, probably the Romith state, the unpletable enemies of the church of Christ, as the Idumites were of the Jews, and therefore called the people of my curle, lying under it, and doomed to this dire judgment, v. 5. Before this found the armies of Antichrist, the common soldiers, as lambs and goats, like heaviombs at the altar, fall sacrifices to divine justice at Boarah, a city of Idumea, representing Rome, the capital of the antichristian powers, v. 6. And their chief captains, fierce as bulls and strong as unicorns, shall perish together, and the land be foked with their blood and fattened, or made drunk, as with showers of rain, such vast quantities should be shed. See Rev. xvi. 6. xvii. 6. xix. 20. Note, (1.) Miserable, eternally miserable are they, who by their sins provoking God's curle, awaken his sword of judgment. (2.) If it be terrible but to hear the report, sinner, how wilt thou endure when this great day of his wrath is come? (3.) The sinners in hell are eternal sacrifices to God's justice, and therefore, when the smoke of their torment ascends, his faints adore him. (4.) However long triumphant, and cruelly oppressive, the enemies of God's people may have been, their doom is determined, and God will give them blood to drink. 4. The equity of the procedure is remarked; this day of vengeance is the year of recompense for the controversy of Zion, and the time is fixed in the eternal councils to do her justice; when the church of God, and every perfected member of it, will find a righteous judge opposing their quarrel, and recompening to the full the injuries they have endured. See Rev. xvi. 10. xi. 18. Note. When we are suffering for the testimony of the truth, and a good conscience, we should be comforted in patient hope, that the year of recompense is at hand, for Zion's friends and Zion's enemies. 9. And the firearms thereof shall be turned into pitch, and the duft thereof into brimstone, and the land thereof shall become burning pitch. 10. It shall not be quenched night nor day, the smoke thereof shall go up for ever: from generation to generation it shall lie walle, none shall pass through it for ever and ever. 11. ¶ But the cormorant and the bittern shall possess it, the owl also and the raven shall dwell in it, and the shall stretch out upon it the line of confusion, and the stones of emptiness. 12. They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing. 13. And thorns shall come up in her palaces, nettles and brambles in the forerees thereof, and and it shall be an habitation of dragons, and a court for owls. 14. The wild beaths of the desert shall also meet with the wild beaths of the island, and the farry shall cry to his fellow, the finish-owl also shall sett there, and shall not herfelf a place of rest. 15. There shall the great owl make her nest, and lay and hatch, and gather under her shadow: there shall the widowmen also be gathered every one with her mate. 16. ¶ Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. 17. And he hath call the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein. The triumphs of God's people, and the wretchedness to which their proud conquerors shall be reduced, are here most elegantly displayed. The description is called a proverb, a taunting speech, full of fantasies and irony. 1. With admiration and exaltation the people of God behold the fall of Babylon, the golden city, full of splendor, and her oppressive king, v. 4. For his wickedness, cruelty, and tyranny, God hath broken his serpent, and hurled him from his throne, overtaken by just judgment, and none either able or willing to deliver him, v. 5, 6. Note, (1.) Riches profit not in a day of wrath. (2.) When kings turn tyrants, the King The following things justify breaks also itself of their government, and by their fall makes them know he suspects. (3.) When God in wrath feizes the sinner, none can fly his vengeance, or deliver out of his hand. 2. The full of this oppressive power would be the peace and joy of the nations of the earth. Their troubler removed, quieters would be restored, and with gladness the people would celebrate their deliverance, v. 7. The very fits and cedars are represented as rejoicing, since now no feller would hew them down, to build gorgeous palaces for their proud monarchs. Of rather, the kings and princes of the earth, hereby represented, are happy to be delivered from the bondage and享受 under which they groaned during the tyrannic sway of Babylon's monarchs. Note, (1.) The fall of tyrants is the joy of the oppressed people. (2.) Peace and quietness in a nation is matter of great thankfulness. 3. Whilst earth rejoices in being rid of such a burden, those who are in hell, or the state of the dead, are represented as welcoming the king of Babylon with facsimile counts to their dark shade. They are all in motion, halting, to congratulate him on his arrival. It fliereth up the dead, Rephaim, the giants, the chief ones of the earth: their, informed of his approach, are represented as going to meet him; and the kings of the nations, as riding from their throne, to derision to pay him that homage that in his life-time they had been obliged to render, v. 9. Their all with affected wonder shall say, let thou hewn: aye need to the poor be boasted god, but found, like not a dying worm, v. 10. How short-lived is thy glory! how despicable thy end! Thy pomp is faded in the dust, thy music left in groans, and that gorgeous body, which glistened on a throne, clothed in purple and fine linen, and faring humptuously every day, is now inathsome in corruption, and meet for worms, v. 11. How wondrous the change! How art this fallen from heaven, O Lwofer, for of the morning! proud as the prince of darkness, like him once shining as the morning flat, and in glory exalted high as heaven, but now cut down even to the ground, low as the nations thou had wafted, v. 12. How vain thy former pride and boast! nothing once seemed too high for thy slaying ambition: thou hast laid, I will establish a monarchs as wide as the heavens, bring suppliant kings to the foots, and to be a conqueror on Zion's holy mount, v. 13. You, not causate with earthly dignity, affording divine honour, as if thou couldst ascend above the clouds, and rival the Most High, v. 14. But how different thy earthquake? brought down to hell, and numbered among the dead. Note, (1.) Pride is the bottom-fix of fallen man: since firth our passers, affording God-like wisdom, were undone, we have inherited their guilty ambition. (2.) It seems intimated here, that there is an innumerable and knowledge among departed spirits in the unseen world. (3.) They who go down to the pit in their iniquities, will be thrust down into hell as their eternal punishment. 4. The living can scarce believe their own eyes, when they behold him fallen from his high effare, and wistering in his blood. So different his ghastly countenance, deformed with wounds, and pale in death, from what he once appeared; and therefore inflicting over him they shall say, Is this the man, the mighty conqueror that shook the thrones, and humbled the monarchs of the earth, v. 16. that by his ravages depopulated the nations, destroyed their cities, and made the world a wilderness, and whose caprices groaned under a heavy yoke, without hope of being ever looted? v. 17. Yes; this is he, once higher than the highest, now more despicable than ever he was dignified. Whilst other kings in pomp are carried to the tomb, the chiefs of the valley make sweet unto them, and flately monuments erected over them to perpetuate their memory; obituate even of a grave, thy corpse is cast out as an abominable branch, and, like the raiment of those who are slain with the sword, clotted with blood, which none cared to touch as ceremonially unclean; trodden under foot as mine by men and horses in the battle, and afterwards cast into the pit, and covered with a heap of thorns, v. 19. Such shall be thy vile end, denied a place among the tombs of thy ancestors, because of thy wanton cruelty, murders, and arbitrary oppression; for this is God's righteous decree, that the find of evil does shall never be revivated, or not for ever, their momentary blaze of glory being quickly extinguished, and their honour laid in the dust. Note, (1.) In the blaze of conquest we admire the hero, and are apt to overlook the murderer, the robber, and the scourge of mankind. (2.) The pomp of a gorgeous sepulchre is a poor distinction; yet, for the punishment of iniquity to be denied a grave, is a brand of real infamy. (3.) Strange changes are soon brought about when God will work; and it is a wretched greatness to be proud of, which stands in so slippery a place, and may so quickly be dashed in pieces. 5. The utter ruin of the royal family, and Babylon the seat of their majesty, is declared. The Medes and Persians are commanded to prepare daughters for them, to visit on them the fins of their fathers, and not spare the most defiant branch, but utterly extirpate the name of the Babylonish monarchs, that they might no more succeed to the throne of their ancestors, or fill the world with cities, to perpetuate their fame, or extend their grandeur; and their metropolis, utterly ruined, should become a march, and the abode of bitterns, swept with the bosom of destruction, and scarce a Boue left upon another; all which was literally accomplished. The whole of this awful and terrible destruction also looks forward to the ruin of Babylon mythical, whole pride, impiety, tyranny, and cruelty, will meet with as cundign punishment, and be matter of the like joy to the founts of God, as fully appears from the book of Revelations. Compare v. 7, 8. with Rev. xv. 2, 3. xix. 2, 3, 20. v. 9, 10. with 2 Vief. xi. 4, 8. Rev. xiii. 4, xx. 10. v. 11. with Rev. xviii. 22. v. 12. with Rev. xi. 7. xiii. 7, 15. xviii. 21. v. 13, 14. with Rev. xviii. 7, 8. 2 Vief. xi. 4. v. 16. with Rev. xix. 20. v. 20. with Rev. xiii. 10, 15. xix. 2. v. 21. with Rev. ii. 23. v. 23. with Rev. xviii. 21. Babes Child 716. 24. ¶ The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: 25. That I will break the Alfarian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. 26. This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. 27. For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? 28. In the year that king Ahaz died, was this burden. 29. ¶ Rejoice not thou whole Palestias, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. 30. And the firth-born of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and he shall flay thy sergeant. 31. Now, O gave a cry, O city; thou whole Palestias art disloved: for there shall come from the north a smoke, and none shall be alone in his appointed times. 32. What shall one then answer the mefengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it. Chap. xxviii. 36. Awful and most awakening are the images here used to display the utter ruin and desolations of the enemies of Christ and his people; and which seem to look forward to the fall of Antichrist, and may also be applied to that great and terrible day of the Lord, when the sinner's torment in body and soul will be compleated. 1. Their land is described as the land of Sodom. Since sin hath rendered it as foal for the flames, the wrath of God shall kindle the incantagillable burnings, v. 9. 10. and their cities deserted, desolate, ruinous, shall become the abode of every unclean bird and ravenous beast, v. 11—15. the elegance and dignity of which description cannot be equalled, and which every comment must debate. Only we may observe, (1.) The dreadful evil of sin, the cause of all these desolations. (2.) The folly and madness of attempting to its our abode on earth, doomed to shortly, with all the works on it, to be burnt up. (3.) The terrible end of the ungodly, when wrath to the utter-most is poured out upon them, and they are call into the lake of brimstone and fire which burneth for ever and ever. 2. An assurance is given of the most minute fulfilment of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. And when the destruction of the prophecy, v. 16, 17. 10. ¶ And ' Babylon the glory of kingdoms, the beauty of the Chaldees excellency, shall be ' as when God overthrew Sodom and Gomorrah. 10. ' It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there, neither shall the Shepherds make their fold there. 21. ' But wild beafts of the desert shall lie there, and their houses shall be full of doleful creatures, and ' s owls shall dwell there, and fatyrs shall dance there. 22. And the wild beafts of the islands shall cry in their defolate houses, and dragons in their pheasant palaces: and her time is near to come, and her days shall not be prolonged. The inimitably lively and striking images of the utter defoliation of Babylon here displayed, cannot be read without admiration. 1. Her former towering height of glory serves to strengthen the comfort of misery into which Babylon, the beauty of Chaldea, must fall. Utter destruction, like that of Sodom and Gomorrah, approached; infreated of crouded fireers, not an inhabitant should remain among the dreary ruins for ever: infreated of a fertile soil, such barrennefs should succeed, that not even an Arab's tent, nor a Shepherd's fold, should be seen, v. 20. Those late proud palaces, where riot, mirth, and pleasure reigned, abandoned, ruinous, are become the dens of ravishing beasts; and owls, dragons, fatyrs, and every doleful creature, occupy the defolate mansions, v. 21, 22. And this prophesy the relations of travellers verify, who report, that the obnoxious creatures which lodge there, made it highly dangerous even to approach the ruins. 2. The nearness of this heavy judgment is intimated, v. 22. for the comfort of God's Israel when in their captivity. It was more than two hundred years from the time of the prophesy, but that with God is but a moment; it would be quickly at hand, for her days shall not be prolonged, but a final period put to her prosperity and power; yea, to her very being. And thus shall mythical Babylon also perish, when the day of her recompense, appointed in the eternal counsels, shall arrive, Rev. xviii. 2, 4, 21. This chapter, and that which follows it, are the burden of Moab: a prophecy of the defolation that was coming upon that country, which hardened upon the land of Israel, and had often been injurious and vexatious to it. We have, 1. Great lamentation made by the Monistes, and by the prophet himself for them, ver. 1—5. 2. The calamities which should occasion that lamentation, ver. 6—9. 4. Or. xviii. 1. Lath. xxx. 3. Am. 6. 1. Thel. 5. Num. xx. 8. 2. Or. out off. 4. Chap. xvi. 11. 4. Lev. xxi. 5. Jer. xlviii. 37. 1. Jer. xlviii. 9. Or. coming down weeping. 2. Cor. xxvi. all. 2a. in. 10. 4. Chap. xvi. 11. Jer. xlviii. 31. 10. 1. Jer. xlviii. 34. 1. THE burden of Moab, because in the night 1. Ar of Moab is laid waite, and through to silence; because in the night Kir of Moab is laid waite, and brought to silence: 2. He is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall bowl over Nebo, and over Modeba, on all their heads shall be baldened, and every beard cut off. 3. In their streets they shall give themselves with fackcloth: on the tops of their houses, and in their streets every one shall bowl, weeping abundantly. 4. And Hefthbon shall cry, and Elealeh: their voice shall be heard even unto Jahaz: therefore the armed soldiers of Moab shall cry out, his life shall be grievous unto him. 5. My heart shall cry out for Moab, his fugitives shall flee unto Zvar, an heifer of three years old: for by the mounting up of Luhith with weeping shall they go it up: for in the way of Horonain they shall raise up a cry of destruction. This prophecy is either the same with chap. xvi. 14. and was to be quickly accomplished, within three years, when Salmanecer ravaged the country; or, as some think, distinct from that, and relative to the final destruction of Moab by Nebuchadnezzar, 'fer. xviii. We have here a picture of the most afflicting distress. 1. Sodden and terrible would be the stroke. Some of their cities surprised in the night, facked, and demolished, v. 1. others, in terror at the expectation of the same fate, with tokens of bitterest anguish upon them, disfigured with baldened, and gist with fackcloth, and every place full of weeping and tears, v. 2. loud as the heifer bellows, and reaching to the distant cities, whither they fly for shelter from the approaching rain, v. 3—5. Note, (1.) Death often scares the sinner in the night with terrible surprise. (2.) When we lie down on our beds, by some unexpected stroke our bed may be quickly made our grave: let us therefore be always ready. (3.) It will be too late for those to cry, when God's wrath overtakes them, who before never cried to avert it. 2. All help should fail them: their mighty warriors should faint under their fears, and their life be a burden to them. Or it may be rendered, His final shall cry out for himself, each bemoaning his wretched case; nor shall their idols afford them more relief, v. 2. Though they go up to their high places to weep, no answer shall be given them, and weeping they shall descend, v. 3. as in the margin. Note, Common-confidences, like idols good, will utterly fail us in time of trouble. 3. The prophet himself in pity drops a tear over their defolations, though enemies. Such tender and compassionate hearts should ministers possess, and, like their divine Lord, weep over those sinners that will not be warned. 6. Num. xxvii. 3. 7. Heb. De- Kidomo. Or. Valley of the Archists. 6. For the waters of Nimirim shall be a defolate: for the hay is withered away, the grass saileth, there is no green thing. 7. Therefore the abundance they have gotten, and that which they have laid up, shall they carry away to the broods of the willows. 8. For the cry is gone round about the borders of Moab: the howling thereof unto Eglum, and the howling thereof unto Beer-elim. 8. For the waters of Dimon shall be full of blood: for I will bring more upon Dimon, 'lions upon him that escapeth of Moab, and upon the remnant of the land. From one corner to the other of the land, the cry of Moab should be heard, v. 8. and no marvel, when her defolations were so great. 1. The country should be devoured and wafted, either by drought, or eat up as forage by their invaders; so that not a blade of grass should remain; and their abundance, with so much care collected and laid up, be carried away to the bread of the willows; either by themselves to hide it, or rather by their enemies to Babylon, so called from its marshy situation. Note, This world's riches are often a short-lived possession, so soon do they make themselves wings and fly away. 2. The waters of Dimon shall be full of blood; the numbers of the stain so great, that her streams should be dyed thereby: and mere, or additions, of trouble be brought upon them; the lions shall gleam those which are escaped from the sword, v. 9. Note, When God in wrath begins with fineness, he will make an end; and whilst they continue hardened, he will not be weary in smiling them. This chapter concludes the burden of Moab: In it, 1. The prophet counsels the Monistes to reform what was amply among them, and particularly to be kind to God's people, as the idealists may to prevent the judgments before threatened, ver. 1—5. 2. Fearing they would not take this course, they were so proud, he pass us to permit the lamentable deception of their country, and the confusion they should soon be brought to, ver. 6—14. 1. SEND ye the lamb to the ruler of the land from Sela to the wilderness, unto the mount of the daughter of Zion. 2. For it shall be that as a wandering bird cast out of the nett: so the daughters of Moab shall be at the fords of Armon. 3. Take counsel, execute judgment, make thy shadow as the night in the midst of the noon-day, hide the out-casts, beware not him that wandereth. 4. Let mine out-casts dwell will thee, Moab, be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land. 5. And in mercy shall the throne be established, and he shall sit upon it in truth; in the tabernacle of David, judging and seeking judgment, and halting righteousness. To prevent the threatened ruin, the prophet warns them what steps to take; to do justice, and shew mercy, and leaves them inexcusable if they reject the admonition. 1. He advises them to send their tribute, laid on them by David, 2 Sam. viii. 2. which was paid in lambs and rams, 2 Kings. iii. 4. 5. from Sela, their capital, to the wilderness, the nearest road which led to Zion, to the ruler of the land, to Hezekiah, David's rightful sacrifice; or, O ruler of the land, the king of Moab, whose duty it was to pay it, and that on the peril of being rejected from his country; for it shall be, or, otherwise it shall be; if this justice be not done, then, as a wandering bird should they be driven from their houses to the borders of their country, and in conformation uncertain whether to flee. 2. He counsels them to shew mercy to the outcasts of Israel, who, on the invasion of the Aflyrians, should fly to hide themselves from their fury. They should protect and cherish them, as a thick shadow, from the forching heat of persecution; conceal them from their enemies, and never betray them if pursued, v. 3. but let them dwell in safety in their land till the tyranny was overpast, which should not last long; whether that of Salmanecer, who, after ravaging the country, returned; or that of Sennacherib, whose army was so quickly destroyed. Note, (1.) God's people are often persecuted and driven from their homes, but God is with them, and will seek them a covert from the storm. (2.) They who are kind to God's outcasts, shall find him abundantly recompelling the favour. 3. It would be their interest as well as duty thus to act. As God would establish the throne of Hezekiah, and long continue him in the tabernacle of David, executing righteous judgment, and readily admonishing justice to the needy, he would be enabled to return the kindness to Moab, when her distresses should arrive. Note, We should study to oblige every man, as we know not what need we may have of their assistance before we die. 6. ¶ We have heard of 'the pride of Moab, (he is very proud) even of his haughtineis, and his pride, and his wrath; but 'his + lies shall not be so. 7. Therefore shall Moab 'howl for Moab, every one shall howl: for the foundations of Kir-harefeth shall ye 'mourn, surely they are frickem. 8. For 'the fields of Heibbon languilla, and 'the vine of Sibmah, the lords of the heathen have broken down the principal plants thereof, they are come men unto Jazer, they wandered through the wilderness, but branches are stretched out, they are gone over the sea. 9. ¶ Therefore I will bewail with the weeping of Jazer, 'the vine of Sibmah: I will water thee with my tears, 'O Heibbon, and Eleahh: for the Shooting for thy summer-fruits, and for thy harvest, is fallen. 10. And 'gladnefs is taken away, and joy out of the plentiful field, and in the vineyards there shall be no fogging, neither shall there be shooting: the treaders shall tread out no wine in their preffes; I have made their vintage-thooting to cease. 11. Wherefore 'my bowels shall sound like an harp for Moab, and mine inward parts for Kir-harefh. 12. ¶ And it shall come to pals, when it is seen that Moab is weary on 'the high place, that he shall come to his desftuary to pray, 'but he shall not prevail. 13. This is the word that the LORD hath spoken concerning Moab since that time. 14. But now the LORD hath spoken, saying, 'Within three years, 'as the years of an hireling, and the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble. Because Moab haughtily rejected the prophetic council, his doom is near. 1. His fats were great and notorious; with haughtineis and pride he treated the poor refugees of Israel, and in wrath perplexed rather than protected them. But his fats, or his jh-egels, shall not be so. He hath mischievous designs against Israel, but God will disappoint his wiles, or break his power, to that his wicked purposes shall not be brought to pals. Note, (1.) Pride in God's fight is most abominable. (2.) It is a mercy for God's people, that the power of their enemies is not proportioned to their malice. 2. The forrows of Moab would be increased; their strongest fortæfies levelled with the ground, and their fertile land wafted. The vine of Sibmah, that spread her tendrils even unto Jazer, a city in Gilead, and to the Dead Sea, the borders of their country, now languishes, broken down by the lords of the heathen, the Afyrian army; and Heibbon's fruitful fields, no longer cheated with the fangs of reapers, or the thunts of those who trod the wine-prefs, in mournful foile and silence lie desolate and barren. The prophet, whilst he denounces the judgment, weeps for their ruin, and, like the trembling strings of the harp, his bowels yearn in compaition over them, v. 7-11. Note, (1.) Sorrow and sin are twin-filters. (2.) The miseries even of the wicked move a gracious heart to pity them. 3. All applications to their idol gods would be in vain: tho' they went from one high place to another, as Balak of old, till they wearied themselves with sacrifices, their miseries would not abate; and as fruitless would be their prayers before the throne of Chemoff. Though some suppose the fasthearys refers to the temple of God, whither in their distresses they would be driven, but God would reject their prayers, v. 12. The decree was gone forth, since that time, the date of the prophecy in the first year of Hezekiah, and was now irreversible. Note, (1.) When prayer is the extorted cry of suffering, and not the voice of repentant sorrow, no marvel it is rejected. (2.) There is a time when prayer comes too late to profit: it will be in vain to knock when the door is shut. 4. The day of execution is fixed for Moab's destruction, when their glory should be despicable, their multitude of folders cut off, and the remnant weak and disabused to make head against their invaders. In three years, as the years of a hireling, who waits with earnestness the expiration of his contract, the people of God might expect the fulfilment of the prophecy, v. 14. Some regard this as a distinct vision, referring the former part to the total destruction of the whole people by Nebuchadnezzar. But now the Lord hath spoken concerning a nearer event, which was fulfilled in the fourth of Hezekiah, when Salmanzer conquered Samaria, and ravaged Moab in his way, 2 Kings xviii. 9, which was a warning to them, and a prelude to their final ruin. 14. Kedar shall fail. 17. And the residue of the number of 8 archers, the mighty men of the children of 'Kedar shall be diminished: for the LORD God of Israel hath spoken, it. Arabia lying in the way of the Afiyian army, it is probable their detachments ravaged the country, or fubdied it, as they advanced towards Judea. 1. The miserable case of the travelling companies of Dedanim is set forth; (they were descendants of Abraham, by Keremah, as Tema and Kedar were of Ishmael, Gen. xxv. 3-15.) terrified by the sword of the Afiyians, they fled to the foref to save themselves from the grievousness of war, v. 15. They are called travelling companies, because their traffic was carried on by large caravans; or alluding to their wandering life in tents and herds, without any settled abode, v. 13. In their distress their friendly neighbours supplied them, fainting and famished, with bread and water; or as the margin reads it, they are commanded to do so, v. 14. Such kind compassion being ever due to the afflicted. 2. Kedar shares the same fate, v. 16, 17. All their glory, their riches, their flocks and herds plundered; and their mighty warriors, that flood to defend their country, diminished by the sword of the Afiyians, and few men left. So poor and uncertain a thing is this world's glory, so easily tarnished; and our abundance often proving our ruin, and exposing us to dangers we otherwise might have escaped. 3. The time is fixed for their ruin: within one year, according to the years of an herding, who precisely marks the day when his comrade expires. And since Israel's God affirms it as fare, his people are warned not to trust on Arabia as friends, or to fear them as foes. Syria and Ephraim were confederate against Judah, chap. vii. 1, 2. Here they are joined in ruin, for companions in sin will ever be companions in suffering. 1. The destruction of the strong cities VOL. II. both of Syria and Israel is here foretold, ver. 1-5. and again, ver. 9-11. 2. A gracious promise is made, that a common should be performed from their calamities, and should get good by them, ver. 6-8. 3. The murderous of the Afyrian army before Jerusalem is pointed at, ver. 12-14. In order of time this chapter should be placed next after chap. ix. for the destruction of Damascus here foretold happened in the reign of Abaz, 2 Kings xvi. 9. 1. THE burden of Damascus. Behold, 'Damascus is taken away from being a city, and it shall be a ruinous heap. 2. The cities of Aroor are forsaken; they shall be for flocks which shall lie down, and none shall make them afraid. 3. 'The fortrels also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, faith the LORD of hoffs. 4. And in that day it shall come to pals, that the glory of Jacob shall be made thin, and the fatness of his flesh shall was lean. 5. And it shall be 'as when the harvestman gathereth the corn, and reapeth the ears with his arm; and it shall be as he that gathereth ears in the valley of Rephaim. The cup of trembling goes round; Syria and Israel must drink of it. They were chiefly allied; but the strongest confederacies in sin will fail. The burden begins with Syria; Damascus, the capital, is doomed to fall, and lie for a while in ruins; her fertile villages desolate; the deserted houses become shepherds huts; and in the streets, once thronged with crouds of citizens, the sheep shall graze unmolested. The few who remain poor and despicable, shall be as the glory of Israel, an ironical expression, since Israel's glory too was alike departed, and her fate as desperate. The fortness of Ephraim, Samaria, shall be demolished, the government dishonest; to that it should no more recover: and all the fatness of Israel, her riches, and multitudes, once her glory, like a man wafted with a consumption, shall pine away, destroyed by famine or the sword; ripe for ruin as the corn in harvest, and cut down by the armies of the Afyrians, as the reaper gathers the Sheaf, and with as much care as the husbandman in the vale of Rephaim, where the corn was peculiarly excellent, collected every ear. Note, (1.) If pining consumption from the body natural or politic, we may quickly trace the origin of the disease to Sin, the cause of every human misery. (2.) The strongest fortrels hath no defence, when God stretches out his arm to destroy. (3.) When the sinner is ripe for destruction, death, as the harvest-man, will put in the fickle, and none can deliver out of his hands. 6. (¶ Yet gleaning-grapes shall be left in it, as the shaking of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, faith the LORD God of Israel. 7. At that day 'shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel. 8. And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the + images.) One gleam of mercy beams through the darkness, to comfort the hearts of God's faithful amidst these desolating judgments. They shall be preserved from the destruction, and hid in the day of the Lord's fierce anger, by escaping to Judah, or being overlooked by the Afyrians. 1. They are but few, very few, like the gleaning grapes when the vintage is over, or two or three olives left on the top-most bough, which were not shaken down. Note, (1.) They who are led captive by the devil at his will are many, whilst those who escape his bondage are, comparatively, few. (2.) Such as are careful in the evil day to keep close to God, he will keep them from the hour of temptation. 2. They are drawn nearer to God by their danger. At that day of Israel's calamity shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel. In prayer the faithful will spread their case before God their Saviour, and cast their care on him, renouncing every vain confidence, such as the idol altars and images of their apesitate countrymen, which themselves might have formerly worshipped, but now abhorred and rejected; they cleave to the Lord alone, as able to save them in the day of evil. Note, (1.) They are blessed afflictions that bring us nearer to God. (2.) As naturally as a child runs to its parent for protection, so doth the child of God in the day of distress in prayer betaxe himself in the arms of Jesus his Saviour. (3.) Nothing serves more to detach the soul from earth and creature-comforts and confidences, than those strokes of Providence that convince us of their vanity. H 9 ¶ 10 Babour-Clark No. 1. b. Pf. xvi. 11. Hof. mit. 1. 1 Pf. xxii. 2. b. Lev. xxvi. 11. Depr. terim. 2. 1. Mf. xv. revised in the day of infortance, and there shall be ready forrow. Or. nois 1 Jer. ii. 23. Pf. xviii. 4. a. Pf. lxxxiii. 13. Hof. xiii. 1. Or. bodedown. Chap. xxxiii. 1. 1. King xx. 3. 36. 9. ¶ In that day shall his strong cities be as a forsaken bough, and an uppermost branch which they left, because of the children of Israel: and there shall be defoliation. 10. Because thou hast a forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength: therefore shall thou plant pleasant plants, and shall set it with strange ships: 11. In the day shall thou make thy plant to grow, and in the morning shall thou make thy seed to flourish: but the harvest shall be a heap in the day of grief, and of desperate forrow. The prophet having said to the righteous, it shall be well with them, returns to cry woe to the wicked, for it shall be ill with them. 1. The cause of all their misery is their departure from God, v. 10. They had forgotten his wonders of mercy and grace, neglected his worship, disregarded his commands, and forfeiting the rock of their strength, were justly forsaken by him. Note. (1.) Negligence about the things of God, and their souls, is the great sin and ruin of mankind. (2.) They who forsake the God of their strength, renounce their own mercies. 2. The consequence of their apocrycy is their destruction. As absolute as the cities of Canaan were made when full Israel seized them, so desolate should their own cities become through the sword of the Afyrians, as a withered branch shipped of its leaves, and a raumed bough bladed and dead. Their country, cultivated with such affidoury, full of pleasant fruits, its native produce, and improved by foreign trees and plants, promised a great increase: but, ere the day of harvest comes, all is blasted, a heap in the day of grief, or inheritance; when they expected to reap, the enemy should collect their fruits into a heap, destroying what he did not use, and leaving them nothing but defiles or joyous: not only their land wafted, but themselves carried captive, without any hope of ever returning to it again. Note. (1.) If the wicked Canaanites were cast out of their cities, let not wicked Israelites think to escape. (2.) When worldly hopes and cares engross our hearts, God justly blasts our prospects, and punishes our creatures—debatry. 12. ¶ Wo to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters. 13. The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. 14. And behold, at evening-tide trouble, and before the morning he is not: this is the portion of them that spoil us, and the lot of them that rob us. This prophecy concerns the destruction of Sennacherib and his army. 1. Their multitude and impetuosity is described, like raging seas rolling their furious billows to the shore, and foaming out, in Rabihaketh's blasphemy, their own shame, v. 12. 2. Their woe is denounced. God will take the cause into his own hand, and rebuke the wrath of these fierce enemies. They shall rush upon their ruin; his angel, like chaff, shall beat them small; and, as the down of thistles before the whirlwind, so easily shall they be dispersed, and the few that remain from the sword of the destroyer, flee far away, v. 13. Note. The mightiest foes of the church and people of God, before the Almighty, are less than nothing and vanity. 3. A quick period is put to the distress of God's people. Though troubled at the evening, when they beheld the approaching hoths of Afiyria, one night removed their fears, and the next morning shewed them their dead corpses. Note. Tho' the faithful may be now and then dismayed, their heaviness endureth but for a night, and joy cometh in the morning. 4. Such shall be the case of all the enemies of God's church, and his servants must remember it for their comfort; for this is the portion of them that spoil us, and the lot of them that rob us. Note. The past experience of God's people should be treasured up as a ground of present confidence in the like temptations. A man is here denounced against the land shadowing with wings, for God hath upon his people's account a quarrel with it. 1. They threaten God's people, ver. 1, 2. 2. All the neighbours are hereupon called to take notice what will be the issue, ver. 3. Though God from unconcerned in the distress of his people for a time, he will at length appear against their enemies, and will remarkably cut them off, ver. 4—6. 4. This shall rebound very much to his glory, ver. 7. 1. WO to the land a shadowing with wings, which is beyond the rivers of Ethiopia: 2. That seadeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go ye swirl meifengers to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation mered out and trodden down, whose land the rivers § have spoiled. 3. All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifeeth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. 4. For so the LORD said unto me, I will take my rest, and I will consider in my dwelling-place, like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. 5. For afore the harvest when the bud is perfect, and the four grape is ripening in the flower; he shall both cut off the sprigs with pruning-books, and take away and cut down the branches. 6. They shall be left together unto the fowls of the mountains, and to the beasts of the earth; and the fowls shall hammer upon them, and all the beasts of the earth shall winter upon them. 7. ¶ In that time shall the present be brought unto the LORD of hoths, of a people scattered and peeled, and from a people terrible from their beginning hitherto: a nation meted out and trodden under foot, whode land the rivers have spoiled, to the place of the name of the LORD of hoths, the mount Zion. Various have been the conjectures of the learned concerning the people meant by the dead destroyer, such times. Some have thought it to be Judea, who fought to find shelter under the shadow of Egypt and Ethiopia against the Afyrians. Others interpret it of one of these nations, reigned with Judah to oppose Sennacherib's invasion. I rather incline to suppose it the Afyrians themselves, (See dep. xvi. 8.) and to be a sequel to the former chapter; since by Cush, or Ethiopia, is rather meant Arabia, than that country he called in Africa; and Afiyria lying beyond the Euphrates and Tigris, the borders of Arabia, more aptly suits the description here given. 1. A woe is pronounced on the land, whatever it be, which seadeth ambassadors to form alliances, and to engage auxiliary forces, in order to strengthen their army, v. 1, 2. 2. God prepares to disappear their designs, and gives his orders: Go, ye fowls meifengers of his vengeance, to a nation scattered and peeled; which, with the following words, some suppose addressed to Judea, harassed by the Afyrians; but from rather spoken of these invaders, who, though terrible hitherto, were destined to ruin, and therefore, though laden with spoils, are spoken of as a people scattered and peeled, a nation meted out and trodden down, such being their appointed portion, whose land the rivers have spoiled; smitten by the sword of the destroyer, as rivers swelled with rain overflow their heads, and deluge the country. 3. All the people of the earth are called to be spectators of the controversy, v. 3. when on the mountains of Judea the proud Afyrian monarch should lift up his banners, and sound the dread alarm. However intimidating his appearance, God bids them for and hear, and mark the end. Note. God's hand of providential interposition is carefully to be remarked; and, when dangers are most alarming, he is nearest to defend and save us. As it is written, in the mount of the Lord it shall be seen. 4. For a while God seems to give up his people for a prey. So the Lord said unto me, I will take my rest, a one asleep, and disregarding the distress of his people; and I will consider in my dwelling-place what I resolve to do; or, I will lick upon my dwelling-place, Jerusalem, so called from the Shechman of glory abiding in the temple, like a clear heat on herbs, and like a cloud of dew in the heat of harvest; either reviving them, as the sun quickens the grass after a shower, and a cloud allays the scorching heat of harvest; or, suffering them for a while to be afflicted, as the sun burns up the grass, and as rain is hurtful in the time of harvest. And this may refer to his dealings with his people, whom he would comfort and protect; or the invading Afyrians, whose devices he would thus consider and disappoint. Note. (1.) God's repole can never be disturbed by all the impotent rage of his foes. (2.) He seems, respecting his people, sometimes to have forgotten and forsaken them, when he is just ready to display his designs of grace for their deliverance. 5. His enemies, when ready in their own conceits to reap the fruits of their conquests, are destroyed. After the barrage, when the bud is perfect, their designs formed for execution, and the four grape, the misbearous purpose, is ripening in the flower, ready to be accomplished, he shall both cut off the sprigs with pruning-books, and take away and cut down the branches; destroy both the soldiers of the army and the chief expanse by the forced of the angel; and such a slaughter shall be made, that enough food Babour-Clark No. 1. a. Chap. xvi. 1. a. Hob. Cult. b. Ver. 7. c. Depr. xviii. 10. Or. that mereth out and trodden down. Or. defost. c. Chap. xvi. food will be provided from the carcasses of the Stain, during summer and winter, for the fowls and the wild beasts, v. 6. Nies, The deepest laid fishermen against God's people, in which their adversaries already triumph in the certainty of success, God can easily counteract to their confusion. 6. God's people, delivered by his wondrous interposition, would bring to his altar a grateful present from the spoil of their enemies, who are described as v. 3. Or this may refer to future times, when there, as well as other ancient enemies of God's church, should present themselves to him; and, wretched and vile as before their character was esteemed, being converted by grace, their offering would be accepted, and they admitted into the church of Christ, the place of the Lord of God, the Spiritual mount Zion. Nies, (1.) If God enriches us by his providence, we are bound to bring the grateful present to him, and the poor are his receivers. (2.) They who design the spin of others, are themselves justly given up for a prey. This is the burden of Egypt. 1. It should be greatly unabused, and become so contemplable among the nations as it was now considerable, through a complication of judgments which God could deny some them, ver. 1—17. 2. At length God's holy religion should be established in it, ver. 18—25. 1. The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. 2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom. 3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the veranda. 4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, such the LORD, the LORD of hosts. 5. And the waters shall fail from the sea, and the rivers shall be wafted and dried up. 6. And they shall turn the rivers far away, and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. 7. The paper-reeds by the brooks, by the mouth of the brooks, and every thing flown by the brooks shall wither, be driven away, and be no more. 8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. 9. Moreover, they that work in fine flax, and they that weave net-works shall be confounded. 10. And they shall be broken in the purposes thereof, all that make thieves and ponds for fish. 11. Surely the princes of Zaan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the Son of the wise, the Son of ancient kings? 12. Where are they? where are they wise men? and let them tell thee now, and let them know what the LORD of hosts hath purported upon Egypt. 13. The princes of Zaan are become fools, the princes of Noah are deceived, they have also seduced Egypt, even they that are the slay of the tribes thereof. 14. The LORD hath mingled a perverse spirit in the midst thereof, and they have caused Egypt to err in every work thereof: as a drunken man staggereth in his vomit. 15. Neither shall there be any work for Egypt, which the head or tail, branch or rush may do. 16. In that day shall Egypt be like unto women: and it shall be afraid and fear, because of the shaking of the hand of the LORD of hosts, which he shacketh over it. 17. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof, shall be afraid in himself; because of the counsel of the LORD of hosts which he hath determined against it. Or, that I ask, xxx. g 1 Kings I ask, shall not be. h 1 Kings i, 15. Prov. vi, 16. 1 Rom. iii. 16. 2 Rom. i. 16. 1 Cor. i. 20. 1 Jer. ii. 17. § I ask, the corners, i. e. 1 Jer. ii. 2 J. 1 Kings 1 Cor. ii. 3 Chap. viii. 5. 1 Chap. ii. 1 Jer. ii. 30. 2 Jer. ii. 15. 3 Chap. ii. 4 Chap. 1 Hor. ii. 1. THE burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. 2. And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, and kingdom against kingdom. 3. And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the veranda. 4. And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, such the LORD, the LORD of hosts. 5. And the waters shall fail from the sea, and the rivers shall be wafted and dried up. 6. And they shall turn the rivers far away, and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. 7. The paper-reeds by the brooks, by the mouth of the brooks, and every thing flown by the brooks shall wither, be driven away, and be no more. 8. The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. 9. Moreover, they that work in fine flax, and they that weave net-works shall be confounded. 10. And they shall be broken in the purposes thereof, all that make thieves and ponds for fish. 11. Surely the princes of Zaan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the Son of the wise, the Son of ancient kings? 12. Where are they? where are they wise men? and let them tell thee now, and let them know what the LORD of hosts hath purported upon Egypt. 13. The princes of Zaan are become fools, the princes of Noah are deceived, they have also seduced Egypt, even they that are the slay of the tribes thereof. 14. The LORD hath mingled a perverse spirit in the midst thereof, and they have caused Egypt to err in every work thereof: as a drunken man staggereth in his vomit. 15. Neither shall there be any work for Egypt, which the head or tail, branch or rush may do. 16. In that day shall Egypt be like unto women: and it shall be afraid and fear, because of the shaking of the hand of the LORD of hosts, which he shacketh over it. 17. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof, shall be afraid in himself; because of the counsel of the LORD of hosts which he hath determined against it. Egypt had often been a broken reed to the house of Judah, who, notwithstanding the misery their fathers had there endured, were ever flying thither for help, and making this their confidence, though ever to their hurt. God therefore will in the destruction of Egypt cut off this false resource. We have here, 1. The terror of Egypt, and the helplessness of their idol-gods, when the Lord cometh on the swift cloud, in terrible majesty, hailening as a judge to condemn the malefaction; or as a general at the head of his troops, with impetuous speed, and irresistible power, to lay the country under before him. At his presence the idols, like Dagon's image before the ark, shall be confounded, and their courageous folgers be utterly dispirited, v. 1. Nies, Before an avenging God who can stand! 2. Intestine feuds shall embroil them, and lay them more open to the invader, v. 2, which may refer to the civil war, when Flammiticus feared the kingdom; or to that between Aprius and Amalia, in the time of Nebuchadnezzar. Nies, They are the greatest enemies of their country, who foment a spirit of faction, and seek to embroil brother against brother. 3. A spirit of infatuation and folly shall seize the Egyptians, v. 3. Their princes and wicki counsellors, notwithstanding their beasts of Sutures, and descent from a long train of flush-trious ancestors, are become brutish and fools, unable to discover the divine purpoise; neither can their idols or magicians inform them, v. 11, 12. Deceived themselves, their princes have deceived their country; and they who should have been the slay thereof, hasten its destruction, v. 13. Like men intoxicated with wine, they have drunk of the cup of error, and every step they take is wrong. Their counsels weak, unsteady, perverse, and by them the slain is led to the precipice of ruin, v. 14. Nies, It is a needful and weighty petition of our Litancy, That is men please else to realize the Lords of the council and all the nobility with grace, wisdom, and understanding. 4. They shall be told into the hand of a cruel lord, or lords; either the twelve tyrants who succeeded Bethou, or Flammiticus, who united the monarchy under himself; or rather the Persian emperors, Camhyles and Orban, to whom the character highly agrees. Nies, (1.) A tyrant king is the courage of his land. (2.) What reason have we to bless God for the mild government we enjoy! 5. The sources of their riches and commerce should be cut off, and want and wretchedness entom. The Nile, the great cause of Egypt's territory, shall fail them, occasioned by such a drought as would prevent its usual overflowing, v. 5. or by the impounded attempts of their kings, one of whom, Pharaoh Neches, by endeavouring to join the Nile with the Red Sea, is said to have greatly weakened its losses; the consequences of which would be, [1.] That their defence would be gone, the slitches which the water of the Nile filled round their fortified places being drained, v. 6. [2.] That famine would be in their land, because, as they have no rain in Egypt, the Nile not rising as usual, nothing would grow; and if the reeds on its banks, from whence paper and a variety of other things were made, withered for want of moisture, much more would all the fruits of the ground, v. 7. [3.] Even their fish, of which such vast plenty abounded, would be no more: the river dried up, the fishermen desirous of employment would mourn, and the people who generally led thereon be reduced to deep stiffness. Nor shall the rich be able to supply their tables, when their fauces and ponds should alike be exhausted, v. 8—10. [4.] Their manufactures for want of fars should be at a stand: they who move in the loom, or lynch, or made their nets, now unemployed, in want would pine away, v. 11. and an entire ship be put to their trade and commerce, there being no work which head or tail, branch or rush may do, ver. 15. Nies, Our common blessings are grievously overlooked; but one year of drought, that should destroy our harvest, would desibly reach us the value of the mercies we disregard. May our ingratitude and unmindfulness of God never promise him thus to plague us! 6. The ruin of Judea by the Afyrian hosts would spread a panic among them; panga shall come upon them as on a travailing woman, beholding the hand of the Lord into blind up; justly apprehensive of the vicinity of the victorious army, and fearing that if God's own people are not spared, Egypt may not hope to escape, against which the decree is gone forth, v. 16, 17. Nies, (1.) When one famer is cut down, it becomes the survivors to look and tremble. (2.) When the wicked perish in their perverse way, the counsel of the Lord is determined for their destruction. 18. ¶ In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts: one shall be called the city of destruction. 19. In that day shall there be an altar to the LORD in the moulds of the land of Egypt, and a pillar at the border thereof to the LORD. 20. And it shall be for a sign, and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD, because of the oppressors, and he shall send them a saviour and a great one, and he shall deliver them. 21. And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation, yea, they shall vow a vow unto the LORD, c Zeph. ii. Dost. v. 1. Or, Zeh. v. 19. Or, Jer. iii. 16. Or, the See 1 Gen. 1 Jer. ii. 2 Jud. xxii. Tit. ii. 13. 4 1. Tim. vi. 5 Zeph. iii. 6 M. 1. 8 Easel. v. Before Chill 24. Mal. vi. 1. Hch. 20. 24. As Babylon was appointed for a house of bondage to God's people, to comfort them in their low estate, but destruction is repeatedly foretold, and when captives there, they may confidently expect to see her ruin, and their deliverance. Thus prophecy is intitled, The burden of the defert, or plain, of the fea, as lying in a flat country, surrounded with rivers and lakes; and a burden, because of the heavy doom denounced. 1. The invasion of the Medes is described, swift and relishless as the whirlwind from the fouth, sweeping all before it. From the defert is, or be, cometh; Cyrus marching his troops through a defert in his way to Babylon, from a terrible land, such as Media was, producing fierce warriors, terrible to their enemies. A grievous vision is declared to me, full of wrath against the Chaldeans. The treacherous dealer dealeth treacherously, and the spoiler spoileth; Belhauxar, whose wickedness and oppression of God's people brought destruction upon him. Or, as some render the words, the treacherous dealer hath found a treacherous dealer, and the spoiler one that spoileth; the Babylonian being repaid in kind by the Persians for their former ravages in Judea. Go up, O Elam; befoge, O Media; all their sighing hath he made to cease; either that of the Medes and Persians, fatigued with the length of their march, and the labour of draining the river, in order to open a way into the city; or the sighing of the captive Jews and others in Babylon, who, when the city was taken, regained their liberty. 2. The distress of the king of Babylon is set forth under the image of a travailing woman, v. 3, 4. Amidst the revels of that fatal night, when rioting with his princes, the sacred vessels of the Sanctuary were prophaned, the hand-writing on the wall struck with sudden pangs the impious king, and spoke his approaching doom, which is scarce sooner pronounced than executed, the city that very night being taken, and Belhauxar slain. Note, Though the midnight revels of pleasure, and the board of drunkenness, may not be interrupted with such a miraculous hand-writing on the wall, and sinners, joyous and thoughtless, to dance and long devote the day, did they but see what is written in God's book, how quickly would their minds, like Belhauxar's, be turned into mourning, and their joy into bananies? 3. The entertainment is made ready at command, v. 5. and whilst they sit around the felfal board, the watch is let to prevent surprise, and in security they carouse. Note, The security of sinners hailters their ruin. 4. In that critical moment the befogers are preparing for the assault. The princes arise, the thields are ready, and sudden destruction approaches, v. 5. 5. The prophet is appointed of God, as a watchman posted on the walls, to declare what he sees, v. 6. On looking he beholds a chariot with two horsemen, perhaps alluding to Cy- Vol. II. rus and Darius, and a chariot of afies, and another of camels, representing the two nations of Medes and Persians; and, the hurrerling diligently, he perceived the found of the army rushing on the city, and he cried, A lion; Cyrus, for strength and courage compared to that king of boults, hailing to state the prey of Babylon. Thus with unweared vigilance, day and night, the prophet discharged his trust, v. 8. and now perceiving the chariot and horsemen above described, the Persian and Median army under their generals entering the city, he cries, Babylon is fallen, is fallen; and all the graven images of her gods be hath broken unto the ground. In the slain and ruin of this proud city we have a figure of Babylon mythical, which shall thus be surprised and destroyed; and many of the expressions in the Revelations are borrowed from this description, Rev. xviii. 1—15. xviii. 2, 7, 8. xiv. 8. 6. The prophet addresses the people of God, affuring them of the certainty of the events he foretold. He calls them, My threshing, either as being smitten with God's word, or afflicted by his providences; and the care of my Son, as dear and valuable to him, and carefully preserved, as the choicest wheat, when the chaff is winnowed away. Note, (1.) God's dearest children have the Sharpeft trials, but it is only to purify and cherish them. (2.) The church is God's floor, where the faithful, his corn, are collected, whilst all faith profetises and careless sinners are the chaff, which will be burnt with unquenchable fire. (3.) What ministers receive from God they must carefully and diligently deliver, keeping back from the people nothing of the whole counsel of God. 11. ¶ The burden of Dumah. He called to me out of Seir, Watchman, what of the night? watchman, what of the night? 12. The watchman said, The morning cometh, and also the night: if ye will enquire, enquire ye: return, come. v. 11, 12. We have here, 1. The burden of Dumah, which some suppose a part of Arabia, See Gen. xxv. 14. but more generally it is interpreted Idumea. What temporal judgment it referred to is uncertain; probably they suffered with their neighbours from the Afirian army. 2. A question put by one of mount Seir, Watchman, what of the night? watchman, what of the night? what hour, how much remains; or what from the night? what tidings? what danger? The question is repeated, as from a person eager to be resolved; or from several coming quickly after each other; to great is their anxiety, that a second calls before the watchman can answer the first. Note, (1.) Every minister is a watchman; he is to spread the alarm, and the people are to enquire at his mouth. (2.) It is a mercy when a sense of danger drives us to a solicitous enquiry how to escape. (3.) Every soul is by nature in darkness, till Christ, the Sun of righteousness, arises with healing in his wings. (4.) The people of God experience dark nights of temptation, affliction, desertion, and wait for a returning sense of God's light and love, more eagerly than they who look for the morning. 3. The watchman said, The morning cometh; some respite from the calamity. Or, if we suppose the question put by a proslave Idumean, waiting for the confidation of Israel under the darkness of the Mosaic dispensation, the answer is, that the morning cometh, when Christ, the day-star, should arise, and light and joy be diffused by his gospel. But he adds, and the night afar; their ruin by the army of the Afirians. Or, taken more generally, it may imply a state of pernication succeeding the first propagation of the gospel; or a state of darkness in the church, when the prevalence of mahomedism and popery should almost utterly extinguish the light of truth. If ye will enquire, enquire ye diligently and earnestly, by prayer, meditation, reading God's word, and confiding his mindless, in order to return and come to him; either to God, by repentance under the affliction; or to the watchman, for constant information and advice. Note, (1.) In the day of prosperity we must not forget to prepare for the night of adversity. (2.) If the morning of our life be lost in vanity, the night of age and death will surprise us unprepared for eternity. (3.) The soul that is enquiring after Christ, is already come to the dawning of the day. (4.) The gospel preaches free grace; whoever will, let him come, and welcome, to Jesus Christ. (5.) Since our time is so short, it should quicken our diligence to improve it: we have no moment to spare. 13. ¶ The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of a Dedanim. 14. The inhabitants of the land of Tenta brought water to him that was thrifty, they prevented with their bread him that fled. 15. For they fled from the swords, from the drawn sward, and from the bent bow, and from the grievousness of war. 16. For thus hath the LORD said unto me, Within a year, according to the years of an hireling, and all the glory of Kedar Sister Chick 216. • Jer. xii. 7. Exod. 1. Crt. 1. • Chid. 1. • Luke xiii. 7. Chap. ix. 4. • Jer. xiii. 8. † Or, being 10. † Or, prening with youth bread, 10. • Chap. xvi. 14. We have here, 1. The distress of Jerusalem, probably on Sennacher's invasion, vers. 1-7. 2. Their unabused capital, and vain confidence, vers. 8-11. 3. Their unhumbled state, vers. 12-14. 4. The change in Hezekiah's court, by the disjoining of Shehna, and the enhancement of Einaim, vers. 15-23. 1. THE burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the house tops? 2. Thou that art full of flirs, a tumultuous city, a joyous city; thy slain men are not slain with the sword, nor dead in battle. 3. All thy rulers are fled together, they are bound by the archers: all fear are found in thee are bound together, which have fled from far. 4. Therefore said I, Look away from me, I will weep bitterly, labour not to comfort me; because of the spoiling of the daughter of my people. 5. For it is a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. 6. And Elam have the quiver with chariots of men and horsemen, and Kir uncovered the shield. 7. And it shall come to pass that thy chancell valleys shall be full of chariots, and the horsemen shall let themselves in any at the gate. The title of this prophecy is the burden of the valley of vision, alluding to the name of Jerusalem, which signifies the vision of peace; or because that was the place where God made known his will in visions to the prophets. It is called a valley, the hills surrounding it on every side, and the vision is a burden, a heavy calamity, though not utterly consuming, yet greatly terrifying them. 1. Their confirmation at the approach of the Afiyian army is great; running to the tops of their houses, to see if any help was at hand, or to observe the approaches of the enemy; full of flirs, or naifes, preparing to oppose their invaders, or then unfit full of flirs, the streets crowded with people, a tumultuous city, populous and noisy with the din of trade, a joyous city, rich and revelling. But now the voice of mirth is coaled, the horrid found of war is heard alone, and fear and confirmation are spread abroad. Though the sword had not reached them, the famine was felt; or the fright they were put into, bind them fortified, as it thrust through with a sword, v. 2. Nor was this panic among the people only, their rulers increased it, flying from all the neighbouring cities to Jerusalem, without attempting to defend them, chap. xxxii. 1. or many of Jerusalem, instead of encouraging the people, though only to secure themselves by flight: instead of preparing for a vigorous defence, they surrendered themselves to bonds, or were so disheartened, that they had not courage to draw an arrow, as it may be rendered, bound from the into, v. 3. Note, The alarm of war is terrible; may we never, by our abode of the blessings of peace, provoke God to bring the courage upon us; for, if under his wrath, our dispirited-sheets and armies could yield us small protection. 2. Great is the prophet's grief at the scene of desolation before him. He desires his friends not to attempt to comfort him, but to leave him bitterly to weep over the spoiling of the daughter of his people, v. 4. and abundant cause there is for his tears, when trouble is on every side, the people as mine in the streets trodden down by the Afiyians, the walls of the fortified cities battered into dull, all the land full of distress and perplexity; and the Lord's correcting hand firm in the judgment adds bitterness to the affliction, v. 5. Note, (1) Every good man is a patriot, and when he can do no more to fare his country, will weep over its ruins. (2) Whatever we feel of afflictions from man, we must look farther to the hand of God who sends them. 3. The vast body, composed of different nations, Persians, and Medes, which were in Sennacher's army, all the country with chariots and horsemen, and prepare for the siege of Jerusalem; make ready their sledds, and place their advanced guard, to intercept any going in, or coming out of the gates of the city, v. 6, 7. How melancholy a change to see those vallies, once so thick with corn, now yield an iron harvest of erected spears. 8. And he discovered the covering of Judah, and thou didst look in that day to the armour of the house of the foref. 9. Ye have seen also the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool. 10. And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall. 11. Ye made also a ditch between the two walls, for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago. 12. And in that day did the Lord GOD of hosts call to weeping and to mourning, and to baldness, and to girding with sackelants? 13. And behold, joy and gladness, slaying oxen, and killing sheep, eating sleth, and drinking wine; let us eat and drink, for to morrow we shall die. 14. And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you, till ye die, faith the Lord GOD of hosts. 8. Rev. xi. 12. 8. xli. 5. ¶ Then 'the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6. Then shall 'the lame man leap as an hart, and 'the tongue of the dumb frog: for in the wilderness' shall waters break out, and streams in the desert. 7. And the parched ground shall become a pool, and the thrifty land springs of water: in 'the habitation of dragons, where each lay, shall be grafs with reeds and rufters. 8. And an highway shall be there, and a way, and it shall be called the way of holiness,' the unclean shall not pass over it, but if it shall be for those: 'the way-faring men, though fools, shall not err therein. 9. 'No lion shall be there, nor any ravenous beaft shall go up thereon, it shall not be found there: but the redeemed shall walk there. 10. And 'the ransomed of the LORD shall return and come to Zion with songs, and 'everlasting joy upon their heads: they shall obtain joy and gladness,' and sorrow and sighing shall flee away. We have here, 1. The wonders that shall be wrought at Christ's coming, on the bodies and souls of men. The blind shall see, the deaf hear, the lame walk, the dumb speak, which we see literally fulfilled, Mat. ix. 27. Mark vii. 9. Alfa iii. 8. Mat. ix. 19. but greater works than these shall be do, enlightening the blindness of the fallen mind, causing the spiritually deaf to hear and receive the gospel; strengthening those who were helpless, to walk in the ways of truth and righteousness, and teaching those to sing his praise whose lips before had been sealed up in silence. Lord, continue still to make thy glorious power to appear! 2. The remarkable out-pouring of the spirit in the days of Christ, and the blessed effects thereby produced. In the wilderness shall waters break out, and streams in the desert, such a common effusion of divine gifts, graces, and confessions shall then be made on the Gentile world, that the parched ground and shoddy land, the dinner's soul, barren or scorned up with the sense of divine wrath, shall become a pool and springs of water refreshed and fertilized: in the habitation of dragons, where each day, the places where Satan, the great dragon, hath fixed his abode, and men resembling him in herceneis and cruelty, such as the Pagan empowers, or Papal powers, shall be graft with rush and rufter; a number of converts to the gospel, thick as grafs, and strengthening as the reeds in the brook; and this was fulfilled when the Pagan temples were changed into places for Christian worship; and shall be farther accomplished when Babylon mythical is fallen, and the saints of God triumphant now her. 3. The way that then will be opened for all nations, Jew and Gentile, to draw nigh unto God; and that way is Christ, emphatically so called, because no man cometh to the Father but by him; nor can there be any access to an offended God, but through his blood and righteousness. He is a high way ordained by the King of heaven, free and open to all, and where every obstruction from sin and Satan are utterly removed; a way of holiness, or holy way, where the grace of sanctification, as well as the gift of justification, is bestowed, and strength communicated to the soul, enabling those who are in Christ to walk and please God; where all holy means and ordinances are found; where all the travellers are in temper and conduct in a measure holy, and which will infallibly conduct them to the perfection of holiness above: the unclean shall not pass over it, those being justly excluded who persist in the love and service of their sins; but it shall be for those justified and renewed souls above described; or it may be rendered, he shall be with them, Christ, their companion, guide, and support: the way-faring men, though fools, shall not err therein; courted such of the world, after their conversion to God, and spiritually indeed such before they were taught of him, these travellers to Zion shall not err; the way is plain before them, the bible is their sure directory, and the spirit of truth their guide; not that every christian is infallible, but he shall not greatly, or fatally err. No lion shall Vo. 2. II. be there, nor any ravenous beaft shall go up thereon, it shall not be found there; none of such fierce and turbulent dispositions; none to disturb the peace of the happy traveller; and especially the old lion, that goeth about seeking whom he may devour, shall not be able to approach to destroy any soul that is found in this holy way: but the redeemed shall walk there; those whom Divine Grace hath chosen, and Jesus hath purchased by his blood, they shall in safety travel without being weary, and reach at last their blessed journey's end, which will be, 4. Their everlasting joy. For the rarefaction of the Lord shall return from the state of sin and darkness, in which like others they lay, to the shepherd and bishop of their souls, Christ Jesus, and, under his guidance, now to Zion, that mount of God in glory, appointed for their eternal residence; and, whilst with grateful joy they celebrate redeeming love, and reache to sovereign grace their whole salvation, everlasting joy shall be upon their head; joy that shall never again be interrupted by sin, temptation, or suffering, but be permanent as God's everlasting love, the source of it. They shall obtain joy and gladness, un-speakable and full of glory, as much exceeding all they raised here below, as the boundless ocean exceeds the drop of the bucket; and forever and giving shall flee away, when every cause that could produce them are for ever removed, and perfect holiness and perfect happiness flow from the uninterrupted beatific vision of the triune God. O may my soul possess this everlasting joy! When recovered a little from their terrors they began to think what was to be done. He discovered the covering of Judah; either Hezekiah opened his magazines, or God detected their hypocrisy in this time of danger, by the temper they discovered; or rather Sennacher having taken the furrounding fortzefite that covered the city, came in full view of it, ready to begin the sege. Herupon we are told, 1. The steps they took to put Jerusalem in a pollure of defence. Their firth concern was to arm the people, for which purpose, the armoury of the house of the foref of Lebanon, built by Solomon, 1 Kings viii. 2. is opened; they were furrowed the fortifications, and set themselves to repair the breaches of the fortefs, called the city of David, 2 Sam. v. 7. which in times of peace had been greatly neglected. To secure plenty of water, they collected together those of the lower pool; and having raised an outer wall, drew the water out of the old pool into the ditch between the walls, to strengthen the place, as well as to disteres the enemy for want of it. The houses are numbered, that each may furnish its quota of men, money, or provisions, for the use of the soldiery; and those in the suburbs, which might facilitate the approaches of the hrsingers, or too near the wall within, so as to prevent an easy communication from one part to another, are demolished, and the materials applied to strengthen the walls. Note, (1) In times of danger we must exert our utmost effort, and trust God with the istue. (2) Times of peace are often times of washe; because war seems distant, a provision against it is neglected, and that is a temptation to the enemy to attack us unprepared. 2. Amidst their warlike preparations they neglected the God of war: they fortified the city, but surged the maker of it, without whom, the watchman waken in vain. Their king indeed looked up to him, 2 Kings xviii. 5. 2 Chron. xxxii. 8. but his irreligious courtiers, with Shehna at their head, seemed to have no thought of divine affisance, and trusted only to the arm of sleth. Note, Though kings may make religion subsionable, by espoofing the prohibition of it, it is not in their power to convert the heart. A greater king than they must work, or their courtiers, though complaisantly submissive, will be mere outward conformists, not internal converts. 3. Their unhumbled temper under this visitation is remarked to their shame. God called to weeping and mourning, &c. the expressive signs of true penitential forrow; to produce which, was the great end of their affliction, and his prophets second- Sethan Chisil yra. Ludgum c. 1 Kings vi. 2. &c. 17. a. Chron. xxiii. 4. 5. 1 Chap. mann. 2d. 4 Ibid. 2v. 5. Min. 1. 16. 1 Chap. Iid. 18. Writ. ii. 6. 1 Cur. v. 5a. 6 Chap. v. 9. a. Sam. ii. 2v. Keck. xxiv. 13. Before Chalk 170. seconded the providence with their preaching, but vain was the call. Having, as they thought, secured the city, they set danger at defiance, and mirth, jollity, and riot reigned; they treated the prophetic warnings with contempt; and since the prophet urged their danger, and death at their door, as an argument to humble their souls in sorrow, for their sins before God, they, with indel disregard, made it a plea for their impiety, for us eat and drink, for to mervem the do; if it be a short life, let it be a merry one; and disbelieving the doctrine of a future flare, appeared fearless of the consequences of their sins, 1 Cor. xv. 31. Note, (1.) A life of pleasure naturally leads to a flare of infidelity. (2.) They who risk eternity on the miserable hope that at death their being is at an end, will find too late their dreadful delusion. 4. God, in displeasure against such impiety, denounces his wrath on these proud mockers, v. 14. They condemned the prophet's warning, but they shall feel the wrath they deplored; and neither in this world, or that which is to come, should their iniquity ever be forgiven. Mark the end of impiety and infidelity. We have here a prophecy of a domestic occurrence in the household of Hezekiah, which foretells the disgrace of Shebna, and the advancement of Eliakim. What was Shebna's particular crime which occasioned his being degraded, does not appear: the Jews say he was a traitor, and had agreed to give up the city to the Affyrians; but being disappointed in the attempt, was carried away captive by them, and severely used for deceiving them. 1. His fall is declared to him by Isaiah, v. 15. Though a great man, and high in office, both treasurer and steward of the household, he is not too great to be faithfully admonished! What hath thou here? what ellate, or what business? being, it is supposed, a foreigner promoted by Ahaz, and continued in office by Hezekiah, to whose reformation he conformed; and whom hath thou here? or what friends to prevent thy ruin, or what family, that thou hast hewed thee out a sepulchre? an habitation in a rock, with a flately monument erected over it, where his remains, with pomp, might be deposited: vain preparations! when doomed to captivity, sudden and terrible, and covered as a criminal led to execution, v. 17. Toffed to and fro, as a ball in that strange land, he should lead a wretched life, and die there, destitute of all his former splendor, a shame to his master's house, to Ahaz, who promoted him, v. 18. Suspect, probably before, and now degraded by Hezekiah, he shall fall from his high station, in which he seemed to be a nail in a fare place; and all his dependents and followers, as in the case when favourites are disgraced, sink with him, v. 19, 25. Note, (1.) High places are slippery; they who seem most firmly fixed, are often nearest the precipice of ruin. (2.) Pride looks even to the tomb, and the lying monument is taught to Kerry, when the corpse is turning to putrefaction. (3.) A faithful minister of God must rest fear to deliver his message boldly to the greatest, however offensive it may appear. 2. Eliakim's advancement is foretold; a faithful servant of God, promoted at his instigation, who inclined Hezekiah to put so worthy a man in Shebna's stead, v. 20. and it would be a deep mortification to the disgrace of this, to see the endings of office he wore, now transferred to another; the robe, the girdle, and the key, v. 21. A worthy magistrate would be prove, a father to the people, strengthened of God to discharge the trust reposed in him, v. 21. having the entire management of affairs committed to him, v. 22. fixed in his office; through God's blessing, the honour to his family, v. 23. and kindly regarding them, from the least unto the greatest; and according to their several abilities and capacities, employing and rewarding them, v. 24. Note, (1.) When preferment comes, not hunted down by inflictisation in the sea of pride and covetousness, but unsought for from the hand of providence, and conferred as the wages of desert, then it is truly honourable. (2.) When God calls us into office, we may expect from him strength to discharge it. (3.) They who would rule well, must regard their subjects as children, display parental affection with authority, and show that the great end of all they do, is the public good: and then Peter patrist, the father of their country, will be their most honourable title. (4.) The higher the office, the heavier the burden; and the greater diligence, fidelity, and zeal is required to discharge it. (5.) Eliakim was hereto the type of the Lord Jesus, the servant of God, emphatically so called, chap. xli. 1. appointed by his Father to the office of ruler in his church, and upheld by him in the discharge of his arduous undertaking, inscribed with the endings of royalty, and possessed of all power; having the keys of wisdom and grace to unlock the treasures of his word; the keys of heaven, to open the kingdom to all believers, and of death and hell, which he shuts, and none can open; he opens, and none can shut. His government is fixed and established for ever; he is the brightness of his father's glory; his people's happiness and honour are derived from him; and careful of the interests of his spiritual offspring, from the least to the greatest they receive out of his fulness; according to their wants and capacities are supported by him, so that they cannot fall and perish; and have a manion eternal in the heavens provided for them among the household of God. 1761. 3. 15. ¶ Thus faith the Lord GOD of hofts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, 16. What hath thou here? and whom hath thou here, that thou hath hewed thee out a sepulchre here as he? that hewerth him out a sepulchre on high, and that gravels an habitation for himself in a rock? 17. Behold, the LORD will carry thee away with a mighty captivity, and will surely cover thee. 18. He will surely violently turn and tois thee, like a ball into a large country: there shall thou die, and there the chariots of thy glory shall be the shame of thy lord's house. 19. And I will drive thee from thy Station, and from thy flate shall be pull thee down. 20. ¶ And it shall come to pass in that day, that I will call my servant: Eliakim the son of Hilkiah: 21. And I will clothe him with thy robe, and strengthen him with thy girdle; and I will commit thy government into his hand, and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22. And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut, and he shall shut, and none shall open. 23. And I will fasten him at a nail in a fare place; and he shall be for a glorious throne to his father's house. 24. And they shall hang upon him all the glory of his father's house, the offspring and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons. 25. In that day, faith the LORD of hofts, shall the nail that is fastened in the fare place be removed, and be cut down and fall; and the burden that tear upon it shall be cut off: for the LORD hath spoken it. 1. This formidable invasion put the king and his subjects into great form, is now the messenger of mercy, little as they deserve it, to prove them whether the goodness of God might lead them to repentance. He is commanded to go with his son, whole significant name, these—Joshua, a common shall return, carried in it a token for good, and meet Abaz at the conduit of the upper part, in the highway of the father's field, where probably he was making some preparations for the approaching siege, by fortifying his capital, introducing plenty of water into the city, or cutting it off from supplying the foregers. Note, (1.) God is thinking of sinners, and preventing them with the blessings of his grace, when he is not in all their thoughts. (2.) Automobile relist in time of helpless distress, is double welcome. The message with which the prophet is sent, is most encouraging. (1.) He bids them not fear foes so despicable. Though to human view so potent, in God's regard they were but as the tails of husbands when they are burnt out, and their wrath no VOL. II. E diate Before Christ 744. Before Christ it is added, Before this child, probably pointing to Shear-jalhub his little son, or before the child, any child that is born, shall know to refuse the evil, and chuse the good, shall come to the exercise of reason, the land thou abhorred, of Syria and Israel, now confederate, shall be forsaken of both her kings, Pukah and Rezin; which was quickly fulfilled in the death of Rezin, slain by the king of Affyria, 2 Kings, xvi. 9. and Pekah by Iloha, 2 Kings xv. 30. Note, (1.) Iofults cast on God's prophets, is insidious against himself, and will be highly resisted by him. (2.) The great comfort in every difterth, is not so much the hope of present deliverance, as the prologue of eternal bleshedness in our Immanuel. (3.) The more we examine the word of prophecy, the more confirmed shall we be in the faith of Jefus, in whom it is so perfectly fulfilled. 2 Kings xii. 10. 1 Chap. v. 26. 9 Or, nonmerchable tions. 2 Kings xvi. 7, 8. 1 Jer. xxii. 10. 7 Chap. v. 6. 1 Jud. xxii. 11. 2 Or, none shall come hither for fear. 17. ¶ The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Affyria. 18. And it shall come to pass in that day, that the LORD shall hils for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Affyria. 19. And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. 20. In the same day shall the LORD shave with a razor that is hired, namely by them beyond the river, by the king of Affyria, the head and the hair of the feet: and it shall also consume the beard. 21. And it shall come to pass in that day, that a man shall nourish a young cow and two sheep: 22. And it shall come to pass for the abundance of milk that they shall give, he shall eat butter: for butter and honey shall every one eat that is left in the land. 23. And it shall come to pass in that day, that every place shall be where there were a thousand vines at a thousand silverings, it shall even be for briers and thorns. 24. With arrows and with bows shall turn come thither; because all the land shall become briers and thorns. 25. And as all hills that shall be digged with the mattock, there shall not come thither the tear of briers and thorns: but it shall be for the fending forth of oxen, and for the treading of leifer cattle. Though God will now appear for Zion's sake, let not Ahaz think his unbelief shall go unpunished. 1. A fine judgment is threatened, such as before the land of Judah never knew, since the grand vomit of the ten tribes, v. 17. Note, Though God may have long patience, the impenitates must not promise themselves impunity. 2. The instrument to be employed, was chiefly the king of Afyria Nebuchadnezzar; and Pharaoh-Nechah, the king of Egypt, helped forward their defractions, 2 Kings xviii. 29—35. As readily as the shepherd's dog obeyed the whistle, would their armies come up at God's call, think as fearens of heat and fires, v. 18. resting in the desolate valleys like flights of locuits: not a green leaf should be left, so thoroughly would they devour the land, and climb every fortress, though feared on the craggy rocks, v. 19. As a sharp razor, passing from head to face, shaves off the hair, so should the king of Affyria make an entire conquest of Judea, receiving the spoil as his hire: or alluding to the present Ahaz sent him, to engage his assistance, 2 Kings xvi. 7—9, which in the end turned to his own damage, and brought upon him the continual inroads of the Affyrians, till the fatal captivity arrived. Note, (1.) When God will chastise a guilty nation, he will not want a scourge. (2.) It is just in God to make that creature the indictment of our vexation, we have made the object of our confidence, and to let men see thereby the misery as well as folly of changing a rock for a reed. 3. Terrible would be the consequence of these invasions: instead of lowing birds and grazing flocks, a man would think himself happy if he had one young cow, and two poor sheep remaining, v. 21. So desolate would every family be, and such plenty of pallure in the depopulated country, that this small flock of cattle would yield milk sufficient: butter and honey would be their only duty, for meat could not be allotted in the scarcity of beasts that remained, v. 22. and vineyards and tillage would be utterly neglected: the spot that paid a yearly rent of a thousand silverings (about the value of half a crown) for a thousand vines, so fruitful were they, now overgrown with brims and thorns, yielded no revenue, v. 23. Instead of gathering their vintage, men must now go armed to protect them from the wild beasts, or rubbers that lodged in those thickets, where fruitful vineyards grew, v. 24. and the hills and fields untitled, where once the rising harvest stood, now, no longer fenced with hedges of thorns, are laid quite open as a wild waste, where the cattle roamed without control, v. 25. How terrible are the desulations which sin, and war, the effects of it, makes in the earth? What sinful nation need not tremble on beholding Judea's wretched face, and read an alarming call to repentance in her overthrop? the mirth of the land is gone. 12. In the city as left desolation, and the gate is imitated with destruction. The subject of this prophecy seems to be the earth in general laid under the desolating judgments of God. Some refer it to the ravages of Salmanesse, and of Sonnachtrib, in Judea; others to the more extensive conquests of Nebuchadnezzar. The celebrated Vitrings forgeries, it refers to the times of the Marcaloes, perhaps it hath its fulfilment to the constant desolations which, by wars, are made in the earth; and may foretell the ruin of Antichrist. 1. The earth, either the land of Judea in particular, or the world in general, is represented in such confusion and desolation, as in its chaotic state; emptied of inhabitants, as a vessel turned upside down, v. 1. without distinction of age, sex, stature, or office, v. 2. utterly spoiled and wafted, v. 3. mourning under the judgments inflicted, fading like a flower, languishing, as one under a severe disease, v. 4. burnt up as with fire, and so desolate, that few men remain, v. 6. The proud and haughty are laid low before the heavy scourge, v. 4. The fruit of the vine is destroyed by the inclement stalkes, or the trees cut down by the ravages; and those who, there is no safety, the dead, now sigh out their inconsolable furrows, v. 7. All joyful bonds are banished, and music is forgotten amidst the dreary scene, v. 8. The things of the board of feasting are at an end, and strong drink on longer pleasures, when mingled with their tears, or become tasteless through their sickness and diseases, v. 9. The city of confusion is broken down, the houses empty, the inhabitants flare by famine or the forest, and none remaining, v. 10. Reduced to the deepest distress, their stores fall them in the siege, their joys are tied, their hopes desperate, v. 11. Desolation reigns through the city, and the defences are ruined, v. 12. If this be applied to Judea, it paints the terrible destruction made by Nebuchadnezzar, or Antinchrist; if to the fall of Antichrist, we may see the like judgments predicted, Rev. xi. 13. xviii. 2—12. It should reach us, (1.) The vanity of the creature, and the necessity of seeking a better portion, than that which is so transitory and uncursible. (2.) Death is making continually as ravages, we need be always ready. (3.) We should rejoice as if we rejoiced not, when we stand thus daily in jeopardy, of having our joy turned into mourning. (4.) If the priest joins the people in their iniquities, he will be the first and deepest in the punishment, which God threatens to inflict. 8. The cause of this judgment is sin, provoking most justly the divine wrath and indignation, v. 5. They have transgressed God's laws, changed his ordinances and worship, in opposition to his preciprocal appointment, and broken the everlasting covenant, and therefore the cause of God terribly defended. This was fully verified in the Jews, whose disobedience to God's laws, and unfit and ordinances of worship, brought on their ruin, and forfeited all the mercies promised in the everlasting covenant of grace. Nor less applicable is it to the Roman church, where dispensations for sin give a lucency for iniquity, and all the ordinances of Christ are corrupted, or mutilated; the eloquence themselves prevented; and so far as human power can do it, an attempt made to break the everlasting covenant of grace, and to prevent its becoming effectual to the salvation of the redeemed. 13. ¶ When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olive-tree, and as the gleaning grapes when the vintage is done. 14. They shall lift up their woes, they shall sing for the majesty of the LORD, they shall cry aloud from the sea. 15. Wherefore glorify ye the LORD, in the fires, even the name of the LORD God of Hiert in the sites of the sea. In the midst of the desolations threatened, a few escape the general ruin 1. They are like the berries left on the olive-tree, after it hath been splashed or shaken; and like the gleaning grapes, one here and there, that escaped observation, when the roll were gathered for the vintage. Note, (1.) God hath a people, when iniquity is most prevalent. (2.) They are but few in any age, yet known by him, and dear to him. (3.) Whatever judgments he inflicts, they shall be hid in the day of his fierce anger. 2. A form of the mercy manifested in their deliverance will awaken their gratitude and praise, v. 14. Into whatever distant lands they may have been dispersed, they shall sing for the majesty of the Lord, magnified now in the destruction of their enemies. Note, The people of God will never want matter for their praise. In the days of deepest visitation, to the godly there riseth up light in the darkness. 3. They endeavour to improve their judgments, exhorting each other to glorify God in the few, or the nation, in the thirteenth pangs of sorrow, and the lowest state of abatement; acknowledging their suffering to be the just defect of their fate, and humbling themselves for them before God, in the most distant sites of the sea, whether they find. Note, (1.) They who are Vox. II. God's people, cannot but be zealous for his glory. (2.) When we are in the furnace of affliction, we have a peculiar call to consider our ways, and turn unto the Lord. (3.) We glorify God especially, when in our deepest distresses we trust his promises. This may be applied to the Jewish people; among whom, in the world times, God had a chosen law; and when he turned their captivity under Cyrus, they rejoiced over their oppressors fallen, and in the places whether they had been dispersed, glorified God for his mercy remembered in the midst of Judgment. But it may also regard the faithful, under the oppression of Antichrist, preferred for God, Rev. xviii. 4. rejoicing at the fall of Rome, Rev. ii. 3. xix. 1, 2. whereof the sites of the sea, and our own particularly, will be glad, and glorify God for his righteous judgments. 16. ¶ From the uttermost part of the earth have we heard songs, even glory to the righteous: but I said, My leaners, my leaners, wo unto me: the treacherous dealers have dealt treacherously, yea, the treacherous dealers have dealt very treacherously. 17. ¶ Fear, and the pit, and the snare are upon thee, O inhabitant of the earth. 18. And it shall come to pass, that he who Beeth from the noise of the seas, shall fall into the pit; and he that cometh up out of the midst of the pit, shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. 19. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. 20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage, and the transgressions thereof shall be heavy upon it, and it shall fall, and not rise again. 21. And it shall come to pass in that day, that the LORD shall punish the hoft of the high ones that are on high, and the kings of the earth upon the earth. 22. And they shall be gathered together; and prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. 23. Then the moon shall be confounded, and the sun ashamed, when the LORD of hofts shall reign in mount Zion and in Jerusalem, and before his ancients gloriously. To what particular event, these words relate, is dubious. They may be well applied to the ruin of Babylon, and the joy of the Jews, on their return from thence; or to the conquests of the Marcaloes over the armies of Antiochus; or, which seems a more noble view of the prophecy, to the triumphs of the Sions, when Christ shall have subdued every for, and shall reign over his ancients gloriously in the new Jerusalem. 1. The joy of the redeemed in all lands is heard, giving glory to the righteous, to the Lord Jesus Christ, for the propagation of his gospel, and the subdued of the enemies of the Christian name, Rev. xix. 1—7. or saying glory to the righteous ones, who, oppressed and persecuted as they had been, now will shine as stars in the firmament for ever and ever. 2. The prophet mourns in the prospect of the evil days, which should precede the coming of Christ, v. 16. when such perfect would reign among men, and be general a departure from God prevail, that he should scarce find faith in the earth. Note, The true prophets cannot behold a wicked world, without feeling distress for their impending malice. 3. The perplexity and distress of men's minds, Luke xxi. 25—35. at the approach of the day of Christ, are described by an elegant paronomasia. Packard, Packard, Pack; fear, the pit, the snare are upon thee, O inhabitant of the earth; no place affords fastener or refuge for the future's foul. Note, When the day of the Lord cometh, it will be too late to flee, and impossible to escape. The way to prevent our terrors, is now to fly to the arms of Jesus for pardon and grace, that then we may confidently appear before our judge. 4. The destruction of the world is represented by expressions drawn from its disolation at the deluge. It is utterly shaken in pieces, and reduced to its chaotic state of confusion, removed as a cottage, and doomed to eternal desolations, for the heavy iniquity that lies thereon, v. 18, 19. Rev. xx. 11. Note, Sin is the burden under which the world greats; unto this origin may every evil we suffer be traced, and for this is the curse upon the earth, till the day it shall be utterly confirmed. 5. As an introduction to that great day, God will punish the highs of the high ones that are on high, or the arms of that high one, of the king of Babylon; or it may be the man of sin, that exaltech himself above all that is called God, surrounded by an army of jealous, monks, and friars, his champions; and the kings of the earth, who have subjected themselves under his dominions, and make our against the Sions, to support the usurpasses of the idolatrous church of Rome, Rev. xvii. 2—14. being vanquished and subdued, they shall be shut up as prisoners Bible Christ Rev. xx. 3. ¶ xix. 1, Rev. ¶ 16th. Lewand to me, or my home to me. xx. 12. Jer. 2000. 43, 44. 1st. xii. 1. 2nd. xii. 2. Jer. 18. 23. ¶ Rev. xx. 11. Pl. Israel. 16th. 1st. with 16th. With the gardening of prisment. Or found wasting. After the threatening of wrath in the foregoing chapter, we have, 1. Transpose prays for what God had done, ver. 1—9. 2. Previous promises of what God would yet further do for his church, ver. 6, 7, 8. 3. The church's triumph in God over her enemies thereupon, ver. 9—12. Rev. xix. 1. 1. O LORD, thou art my God, I will exalt thee, 'I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. 2. For thou hast made of a city, as breezy of a defenced city, a ruin: a palace of strangers, to be no city, it shall never be built. 3. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. 4. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. 5. Thou shalt bring down the noise of strangers, as the heat in a dry place; rove the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. We have here the triumphant song of God's people for their deliverance; whether of the Jews, for the ruin of Babylon, or of the redeemed at the last day, for the fall of spiritual Babylon; or of both, the former being typical of the latter. 1. The prophet in the person of the redeemed resolves to praise and exalt the name of God, for all his wondrous works of mercy to his people, and judgment on their enemies, according to his eternal counsels, and according to his faithfulness in the never-failing promises of his word. And nothing would engage him to this honourable work to heartily, as the consciousness of an interest in the favour of this faithful and exalted Jehovah, thus art my God, and I will prayle thee. Note, (1.) They who can say, My God, are bound to praise him evermore. (2.) The wonders of providence and creation are marvellous, but those of redemption greater still, and will be the everlasting subject of the Songs in glory. 2. He particularly mentions two instances of God's faithfulness and truth, for which he would exalt him. (1.) For the destruction of the oppressor, thou hast made of a city, as breezy, &c. v. 2. As Babylon now is, Rome will be; the former was a palace of strangers, chap. xxiii. 13. So is the latter, succeeding to the former Pagan inhabitants; and though probably Christianity, strangers to the covenants of promise: the one now loth in ruins, and such will the fate of the other be, to perish for ever, and be never built again. (2.) For the protection of the poor, v. 4. whose strength God is in every time of trial, covering them as with a cloud, from the scorching heat of temptation, and preserving them from the storm of the terrible ones, interposing as a wall, to ward off the tempel. Thus God preserved his people in Babylon, and brought them out safely, and so will do under all the persecutions of Antechrift; and in general, under every distress, his people who fly to him will find him a very present help in trouble. 3. The effect of God's interposition would be either the humiliation and conviction, or the utter ruin of his foes. They are called strong people, terrible nations, terrible men; but however dreadful they may appear to others, they must stoop before God, and bow in fear before his rod of correction; repenting and glorifying his mercy, or breaking under the rod of his judgments, and glorifying his justice: their branch, or their song, brought low; either in the duft of abatement, or in the place of moment; where, as a branch cast out, they would be burned, and their mirth be changed into eternal mourning. Note, (1.) The formidable appearance of our foes is often ready to intimidate us; but if the Almighty God be for us, the terrible shall be brought low, and even death, the king of arrows, be baldued. (2.) When the judgments of God, however heavy, lead men to fear before him, and do no more wickedly, they become the chokeeth blethings; and judgment, as well as mercy, shall then furnish matter for a song. 6. ¶ And in this mountain 'shall the LORD of hosts make unto all people a feast of fat things, a feast of wines + on the lees, of fat things full of marrow, of wines on the lees well refined. 7. And he will destroy in this mountain the face of the covering call over all people, and the vail that is spread over all nations. 8. He will swallow up death in victory, and the LORD God will wipe away tears from off all faces, and the rebuke of his people shall he take away from off all the earth; for the LORD hath spoken it. 9. ¶ And it shall be said in that day, Lo, 'this is our God,' we have waited for him, and he will save us: this is the LORD, we have waited for him, 'we will be glad, and rejoice in his salvation. 10. For in this mountain shall the hand of the LORD rest, 'and Moab shall be troden down under him, even as straw as troden down for the dreadful. 11. And he shall spread forth his hands in the midst of them, as he that swarmeth spreadeth forth his hands to swim: and he shall bring down 'their pride together with the spoils of their hands. 12. And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, rove to the dust. 1. Jer. 1. 45. Or the way of the Lord to the Jaff is committen. PC. vi. 4. Chap. here. v. Chap. 16. 5. ¶ For he bringeth down them that dwell on high, the lofty city he layeth it low, he layeth it low, even to the ground, he bringeth it even to the dark. 6. The foot shall tread it down, even the feet of the poor, and the steps of the needy. 7. The way of the jaft is uprightness: thou most upright doft weigh the path of the jaft. 8. Yes, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. 9. ¶ With my soul have I defired thee in the night, yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. 10. Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD. 11. LORD, under thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people, yea the fire of thine enemies shall devour them. We have here, 1. The humiliation of the proud, and the destruction of the lofty city, Babylon, now trod upon by those, who before were oppressed by her, or of spiritual Babylon, on which the poor persecuted saints of the most high shall trample, when utterly laid wafts before the Lord in the latter day, v. 5, 6. 2. The regard God shews his people. The way of the jaft is uprightness, or evenness, a strait path of uniform and steady obedience; or the way of the Lord to the jaft is evenness, agreeable to his own perfections of wisdom, goodness, truth, and equity; so that they have ever cause to address him as thou most upright, whose ways of providence and grace are perfectly pure, and transcendently excellent; thou doft weigh, or make men the path of the jaft, consider and approve it as good, or removing every obstacle, enable him to walk in the paths of holiness. 3. The people of God proffer their attendance on him, and desires after him. In the way of thy judgments, thy word, and ordinances, or thy shall/donents which we have restored, we have waited for thee, patiently expecting to see thy salvation: the desire of our soul is to thy name, and to the remembrance of thee; in the midst of our heaviest afflictions, to thee our affections go forth; we think upon thee, and derive support from the remembrance of thy grace, power, love, and faithfulness. While my soul ardently have I defired thee in the night, literally waking when others sleep, or under the darkest dispensations of providence; yea, with my spirit within me will I feel thee early, not forgetting him in prosperity; but when the day returned, with the dawn meeting him with prayer and praise: for when thy judgments are in the earth, those that shall be laid upon the sinners, and followers of Antichrist, the inhabitants of the world, some of them, the faithful, who are called and chosen, will learn righteousness; the justice of God in his judgments on others, and his afflictions on themselves, and profiling under them, bring forth the peaceable fruits of righteousness, in patience, patience, and perseverance. Note, (1.) They who wait for God in his ways, shall affiantly meet him to their comfort. (2.) If our affections are not warm towards God, we need to reabuse hath there is a rival in our hearts. (3.) The earlier in life we begin to seek God, the pleasanter shall we find his ways. (4.) Under our own corrections we must humble our souls, and from his visitations on others take warning; then however heavy the stroke, the issue will be to us righteousness and peace. 4. The impenitence of the wicked is observed as the prelude to their ruin. Let favour be shewed to the wicked, yet will he not learn righteousness, providential mercies are no more effectual to lead him to repentance, than judgments to drive him: in the land of uprightness, where the most plentiful knowledge of gospel-truth is diffused, and the power of gospel grace most eminently displayed, he will deal unjustly, perish in his iniquities, in opposition to every warning of God's word and ministers, and will not behold the majesty of the Lord, acknowledge his power, providence, and goodness; nor worship, serve, and obey him, as in duty bound. Lord, when thy hand is lifted up, or thy high hand, they will not see God's hand in their mercies, or in the judgments visible in the earth, and hanging over their own heads, obstinately hardened, and wilfully shutting their eyes against conviction. Note, (1.) To dwell in a land of uprightness is an ineffimable mercy; and there to dwell in sin and darkness, where light and grace plentifully abound, will be aggravated guilt. (2.) Forgetfulness of God, and inattention to his word and works, are the ruin of men's souls. (3.) They who will not see, are justly given up to judicial blindness. 5. Their destruction is near and sure. The judgments they would not fear, they must feel. They shall see the prosperity of God's people, and be ashamed for their envy, or the need towards the people; the Lord's regard for them, and his care to vindicate their wrongs; yea, the fire of thine enemies shall devour them, or the fire shall devour these thine enemies; the fire of present judgments, or the unquenchable fire that shall torment their bodies and souls in hell. Let the enemies of God's people hear and tremble! 12. ¶ LORD, thou wilt certain peace for us; for thou also hath wrongful all our works? in us. 13. O LORD our God, either lords besides thee have had dominion over us: but by thee only will we make mention of thy name. 14. They are dead, they shall not live; they are deceased, they shall not rise; a character hath thou visited and destroyed them, and made all their memory Johns, 1. 15. The whole will. 10. Rom. 11. 4. The child. 12. PC. 13. 1. 15. Or thy and towards the people. Chap. vi. 3. Or shall devour shall take committen. Chap. 16ff. 14. John xvi. 15. Or for me. 1. 1. 15. PC. xxvii. 14. Or hereafter Prov. v. 7. memory as perils. 15. Thou had increased the nation, O LORD, thou had increased the nation, thou art glorified; thou had removed it far unto all the ends of the earth: 16. LORD, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. 17. Like as a woman with child and draweth dear the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD. 18. We have been with child, we have been in pain, we have as it were brought forth wind, we have not wrongly any deliverance in the earth, neither have the inhabitants of the world fallen. 19. 'Thy dead was shall live, ye abysser with my dead body shall they arise: 'awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.' 19. 22-19. We have here, 1. The church's dependence on God, ascribing to his grace alone all the good that was found in her, v. 12. Lord, thou wilt ergeis peace for us, whatever enemy without or within, forks to trouble our people, and wilt at fall being as to the eternal red, which represents for the people of God: for thou also hast wrought all our earth in us, or for us; whatever good is in our souls, thou, Lord, art alone the author of it; whatever good we are the instruments of communicating to others, thy grace is alone to be acknowledged, whatever blessings or comforts we receive, from thy hand alone they come. 2. The humbling confession and gracious purpose of God's people, v. 13. O Lord our God, who is we are, and whom we ought and desire to serve, yet with shame acknowledged other than before the house had dominion ever as; either this is the confession of the Jews, bewailing their captivity and idolatrics, or of the church, oppressed by the persecuting powers of Antiochists; or more generally of every faithful soul, who laments the bondage of corruption, every vile affection being a tyrant, and fiasco, in a state of nature, having led us captive at his will. But now recovered by grace, we shall be enabled to say, by this only, by thy grace supported, and by thy power delivered, will our male mention of thy name, cleave alone to thee as our God and guide, and ascribe to thee the praise of all our fallers. 3. They triumph over their oppressors, v. 14. They are dead, they shall not live; they are decreed, they shall not rise; either the Balytonish monarchs, whose kingdom never rose from its ruins, or the enemies of the church in general, whether Pagan, Papal, or Mahomedan, who will be finally destroyed, and no more oppress the redeemed; therefore, or hearseth thou hast visited and destroyed them, and made all their memory to perish, consigned them to eternal shame in the place of torment. 4. The great increase of the church is declared. Then hast increased the nation, O Lord, thou hast increased the nation, either the Jewish nation by preselytes, or rather the Christian church, called the righteous nation, v. 2. By numerous moments of Jews and Gnostics: and this is spoken as already done, because such is God's purpose at the latter day, who calleth the things that are not, as though they were: thou art glorified in the salvation of thy people, and the ruin of their enemies: thou hast removed it far unto all the ends of the earth, in a state of dislocation, from whence they are now delivered; or he had spread into every land the knowledge of his grace, and gathered a people for himself out of all nations. 5. Before their restoration, a state of great trouble is foreseen and lamented; either of the Jews groaning under their captivity, or the church, under the perilous times that precede the destruction of Antiochists, v. 16-18. Lord, in trouble have they visited thee; this being the great isle and benefit of afflictions, to bring us nearer to God, from whom prosperity is too apt to alienate our hearts: they passed out a prayer when thy daylong was upon them; for this is the constant method of all God's people, in prayer and supplications to make their requests known unto him: nor shall we ever be so earnest and impenetrable, as when we see his chastelessness bringing to remembrance our sin. Like as a woman with child that draweth near the time of her delivery, is in pain, and crieth out in her pangs, which are the most acute and bitter, so have we been in thy sight, O Lord, in deep distress, and crying for deliverance: we have been with child, big with hopes; we have been in pain, transiting in prayers and tears, yet disappointed, and one hopes a shorten, so long is our salvation delayed: we have brought forth wind, our prayers ineffectual and unanswered; we have not wrought any deliverance in the earth, so as to regain our liberty, or felonities have not been wrought in the earth, so deliver us from our enemies; neither have the inhabitants of the world fallen, but continue to oppress the cause of godliness and truth. Now, (1.) God may for wise ends long faller his own cause and people to be oppressed by wicked men. (2.) However long or fore our trials, we must continue to pray, and not faint. (3.) If we do so, we shall assuredly not be disappointed at the fall. For, 6. Christ answers his people's prayers. Thy dead men shall him; spiritually, by the power of Jesus, the dead in sin shall be quickened, and in the latter day vast additions of living souls be made to the church; or it refers to the resurrection, when the dead in Christ shall rise forth, and reign with him, together with my dead body shall they arise, as the bodies of many human sin, when Jesus himself arose, Most. xxvii. 21. 23. or as my dead body shall they arise, certainly, and as gloriously: awake and sing, ye that dwell in the dust, awake at the gospel wall, ye dead in sin; or awake from the dust of death, ye sleeping sinners; arise in many years! Lord in the air, and join in thought praise that never will have an end: for thy dear is as the dear of herbs, they spirit as effectual to quicken the souls and bodies of the spiritually and naturally dead, as the dear exults the herb to shoot that seemed dead in the ground, during the deep of winter, and the earth shall get out the dead; when, at the worst of Jesus, they that are in their graves, shall hear and live. Now, What ever our afflictions have may be, we have but a part in the resurrection of the just, we must not ask or wish for more. 20. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself at it were: for a little moment, until the indignation be over-puff. 21. For behold, the LORD's cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her sin. v. 20, 21. These veries are either the conclusion of the former song, or the introduction of the next chapter, to which they are usually referred. 1. Christ calls his people to a place of safety, when he is about to execute his wrath on the wicked. Came, my people, the endearing title of property and children, and the assurance of safety; for if we are his, none shall pluck us out of his hand; enter thou into thy chamber, where thou may be safe; as Rabbi, whom Jericho was taken; or the Israelites, whom the destroying angel passed through the land, and shut thy doors about thee, to be secure and private, to pour out the voice of prayer when danger threatens: hide thyself from the impending storm, under the shadow of Almighty grace, as it there for a little moment, until the indignation be over-puff; the time will be momentary, for a short work will God make on the earth; his wrath, when it begins to conform the wicked, will quickly make an end of them, Rev. ii. 10. xi. 7-11. 2. He goes forth to execute his judgments. For behold, to the astonishment of the surprised world, the Lord remeth out of his place, with clouds descending, in terrible majesty to punish the inhabitants of the earth for their iniquity: be they never so great, never so numerous, their iniquity will receive a just recompense of reward: the earth also shall dislobe her blood, and shall no more cover her sin; the blood of Saints and martyrs, from Abel to the last persecuted believer, shall then be brought to light, and however formerly murders may have been committed, blood will cry for vengeance; or it may signify the immense carnage to be made in the battle of Armageddon, so that the earth shall not be able to drink up the blood, nor suffice for graves to the sin, Rev. xi. 13. xiv. 20. xix. 17, 18. Now, The day is none when God will bring every secret thing into judgment. Let the guilty tremble. We have a key to open this Scripture, 1 Cor. xv. 54. and see therein some of the great and precious promises of life and immortality brought to light by the gospel. 1. Under the image of a royal laity, Matt. xxii. 1. a view is presented to us of the gospel-disjunction. The Lord of faith, the Lord Jesus, the great master of the feast in this mountain, the church of his redeemed, makes unto all people a feast, some of all nations will partake of it, Gentiles as well as Jews, and the invitation thereto is general, undefence will, let him come; there is here enough and to spare; for it is a feast of fat things, full of marrow, and of wines on the lees well refined, plenty, and of the best fort, is provided; there is nothing weaning that a soul hungring and thirling after righteousness can need; pardon, peace, grace, strength, confidation, glory; all are ready, and a more refreshing provision to the soul, than the best spread table to the famished; or than the strongest wines to the faint. Blessed and happy are they, who are called to this feast! 2. The Lord Jesus will also destroy in this mountain the glare of the covering cast over all people: as undefections led to execution with their faces covered, so had the sons of men by sin forfeited their lives to divine justice; or as the dead wrapped in grave cloaths, so were we dead in trespasses and sins, till Christ came to redeem us from going down to the pit, by paying the ransom for us, and to rescue us from the death of sin by his quickening spirit: and the will which is spread over all nations of gross darkness and spiritual ignorance, now dispelled before him the light of life, like the shadows of the might before the rising sun. 3. Even death itself shall be a vanquished foe. He will fondless up death in victory; not only by his own resurrection leading captivity captive, and quickening his people dead in trespasses and sins, but by the final destruction of death, when all the bodies that sleep in dust shall rise at the great day of Jesus' appearing and glory, and especially those of his death he called to glory and honour, and mortality be thus swallowed up of life. Note, (1.) What joy and confidation doubt the faith of Jesus impart, that thus enables us to triumph over the king of terror, and cry, O death, where is thy frog? (2.) Whatever burdens this corruptible body feels now, we may well say they are light afflictions, but for a moment, and may patiently and cheerfully endure them, because their hope in the end of a glorious resurrection. 4. All grief and shame will then be done away. As a tender parent, our divine Lord shall dry up his children's tears; no sins will then awaken their sorrows, or afflictions disturb their repose; no reproach blacken their character, or oppressor vex and grieve them, but everlasting joy be upon their heads; their beauty of holiness without spot, and clothed with glory, their enemies will behold them, and wonder and perish. How light then should every sorrow sit, how easy ought we to be under the malignant aforesions, or perverse unkindness of men, when we shall in a moment come to endless bliss, and shine as stars in the firmament for ever and ever! 5. Great will be the joy of the redeemed in that day. By faith and hope, they often triumphed here below; but the consummation of their bliss in glory they waited and devoutly wished for. And lo! glad tidings of great joy; He is come! he is come! this is our God, our Jesus, our salvation, our joy, eternity shall bear his praise, v. 9. Note, (1.) They who by faith wait in hope, shall not be disappointed. (2.) In glory all the praise will be ascribed to Jesus, and every crown be laid at his blessed feet. 6. The perpetuity of this blessedness is enforced by the Lord's dwelling in the midst of his people. In this mountain his hand shall rest, his presence be ever manifested, his power engaged to pretence 39. perferre them, and all his goodness to make them eternally happy. 7. The enemy shall be utterly destroyed. Much, the representative of all the foes of God's church and people, spiritual and temporal, shall be trodden down, as mire in the fire, v. 10. As the swimmer spreads his hands, so will the Lord stretch forth his arm of vengeance, executing his judgment on the proud, and spoiling the spoiler, v. 11. All the fortresses of Monk shall fall, and their utter destruction be certain, sudden, and irrecoverable, v. 12. And thus shall all the Antichristian powers perish at hell, and Satan, Death, and Hell, be cast together into the burning lake, Rev. xix. 20. xx. 14, 15. This chapter is a long of holy joy and praise; it is prepared to be sung when the foregoing prophecy should be accomplished. The people of God are taught, 1. To rejoice in their safety under the divine promises, ver. 1-4. 2. To triumph over all oppression, ver. 5, 6. 3. To walk with God, and wait for him in the world of times, ver. 7, 8, 9. 4. To lament the stupidity of those who regard not the prejudice of God, either merciful or afflictive, ver. 10, 11. 5. To adquire in God all the good that is in them, and the victories that are abetted for them, ver. 12, 14. and to engage themselves in existence in his service, ver. 13. 6. To recollect God's dealings with them, and their own zeal and untruths in affliction, ver. 15-18. 7. To rejoice in hope of a glorious resurrection, ver. 19. and of present security, which God punishes the wicked, ver. 20, 21. 1. "N" that day shall this song be sung in the land of Judah. We have a strong city, salvation will God appoint for walls and bulwarks. 2. Open ye the gates, that the righteous nation which keepeth the truth may enter in. 3. Thou wilt keep him in a perfect peace, whose mind is stayed on thee: becasthe he trutheth in thee. 4. Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength. The work of heaven is everlasting praise, and the redeemed delight to begin the service upon earth. We have here the song which, in the latter day, shall be sung in the land of Judah, the church of the first-born, whose names are written in heaven. 1. God hath prepared for his people a city, his church, or the new Jerusalem, Rev. xxi. 2-11. a strong city, against which the gates of hell cannot prevail. It needs no human defences, when God himself is in the midst of her; and his fathesties her walls and bulwarks, v. 1. Note, They are false lodged who have fled to Jesus, the city of refuge, and have God's everlasting promises for their protection. 2. He commands the gates to be opened for the admission of the righteous nation, that keepeth the word of his truth. All that in Jesus Christ the way, the truth, and the life, draw near to God, are now accepted as righteous, welcome to partake of the ordinances of his church below, and shall have hereafter an entrance manifested to them abundantly, into the everlasting kingdom of our God and Saviour above. 3. The prophet exults in the security of those who thus receive and trust God's promises. Thou wilt keep him in perfect peace, whose mind is stayed on thee, peace with God, peace of confidence, peace under every provocation, peace in every trial, peace that passeth all understanding shall the soul enjoy, that is content to trust his all in the hands of Jesus. Lord increase our faith! increase our peace! 4. He exhorts at all times to exercise faith in the Saviour, and under all difficulties to trust on his blood, and his righteousness for pardon and acceptance, on his grace for strength, on his promises for perseverance, and he will never disappoint our hopes, for in the Lord Jah Jehovah is everlasting strength, or the rock of ages; he is able to save to the uttermost; from his everlasting arms none can pluck us; fixed on him, we shall be immovable, since the rock of ages is our foundation. Note, Had we a heart to trust God more firmly, we should certainly find cause to praise him more frequently and joyfully. In this chapter the prophet goes on to flow, (1.) What great things God would do for his church and people: 1. That proud oppressors should be reckoned with, ver. 1. 2. That care should be taken of God's vineyard, ver. 3. 3. 3. That God would be full his untremely with his people upon their return to him, ver. 4. 5. 4. That he would greatly increase them, ver. 6. 5. That as to their afflictions, they were comparatively small, ver. 7. 8. and justified, ver. 9. 6. That though their city might be laid unfit for a time, ver. 10. 11. yet it should be restored, and the featured members gathered together again, ver. 12, 13. 1. IN that day the LORD with his fore and great and strong 'sword shall punish' levitarian the piercing serpent, even levitarian that crooked serpent, and he shall stay the dragon that is in the sea. 2. In that day 'sing ye unto her, A vineyard of red wine. 3. I the LORD do keep it, I will water it every moment, lest any hurt it, 'I will keep it night and day. 4. Fury is not in me: who would let the briars and 'thorns against me in battle? I would go through them, I would burn them together. 5. At the time I take hold of my strength, that he may make peace with me, and he shall make peace with me. 6. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. 3 v. 1-6. We Schoff-Clark Before Chall 718. We have here, 1. The execution of judgment on the great enemy of God's people, called Ieriathan, the serpent, the dragon, either Nebuchadnezzar, or Antiochus, or Antichrist, Rev. xii. 3. or Satan himself. Though strong, furious, cruelty, and poisonous, God's sword can reach him; and as he hath destroyed the perlocuting powers of old, he will as surely destroy those that still rage, by the two-edged sword of his gospel, expelling their poisonous errors, or by the sword of his judgments, punishing them with everlasting destruction, Rev. xx. 1-10. 2. In the day of vengeance on his enemies, his grace and mercy to his church will eminently appear, and the shall sing for joy over her perlocutors fallen, and her peace and comfort everlastingly restored, Rev. xx. 1-3. xix. 1-7. (1.) The church is represented as a vineyard of red twine, a people separated by sovereign grace, secured by the wall of everlasting town, ingrained on Christ the living vine, and thence enabled to bring forth the choicest fruits of faith and business. I the Lord do keep it; though his church lies in the midst of an howling wilderness, where wicked men, more lovage than beasts of prey, roam continually, and threaten to break through and spoil, yet it is safe under his protection, and flourishing under his care: I will vester it with the dew of heavenly influences every moment, for every moment we send his gracious help; least any hurt it, or least he will it, the enemy of souls intent to deceive and destroy; I will keep it eight and day, in prosperity and adversity, at all times, amidst every danger, he that flumbered not, neither swept, will preserve his choirs. Note, The more we know of the riches and fulness of the divine promises, the more will our hearts be filled with thankfulness, and our lips with praise. (2.) The people of God are assured of his favour. Fury is not in me; however terrible to his enemies, to his choirs God is all true, and their iniquities cancelled in conforming blood; no wrath remains against them, even their chastestments are the rod of mercy: who would set the brines and thorns against me in battle? I would go through them, I would burn them together, or I would step into it, and burn them out of it; meaning either that should be contested with them for their sins, his own people would be but as brines and thorns before the confining fire; or rather that when hypocrites and false teachers, like brines and thorns, sprung up to trouble his people, he would step into his vineyard as a man of war, and quickly destroy and burn them up. Some render the words, who will set me as a bear or there in battle, that I should go against it, and burn it up together? What provocation should ever lead him to destroy his own people? None; for fury is not in him: though he wills their reflection with the rod, his loving-kindness will be never take from them. (3.) God directs them how abidingly to preserve the sense of his regard to them. Or let him, which some render if he will, and O that he would take hold of my strength; to times when his corrections are on his people, they need not be terrified, but apply to that Almighty Saviour the strength of God, who is their ever-living and all-prevailing advocate; that he may make peace with me, by pleading the blood which he once died for the redemption of his people, and he shall make peace with me; God, for his sake, will be perfectly pacified toward the believing soul, and comfort him with the confidence of his mercy. (4.) The church shall have a great increase. He shall cause them that some of Jacob, the spiritual Israel of God, to take root, to be firmly fixed, and spread their branches on every side: some read, in times to come he shall cause, &c., in the latter day of gospel-cruth, when Israel shall lead and display, and fill the face of the world with fruit, as in the days of the apostles, Col. 6. and shall, we trust, be more abundantly fulfilled hereafter. 7. ¶ Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? 8. In measure 7 when it shoveth forth, thou wilt debate with it; he stayeth his rough wind in the day of the east-wind. 9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalk-stones that are beaten in sunder, the groves and images shall not stand up. 10. Yet the defenced city shall be desolate, and the habitation forlaken, and left like a wilderness: there shall the calf feed, and there shall be lie down, and continue the branches thereof. 11. When the boughs thereof are withered, they shall be broken off; the women come and set them on fire: for it is a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will have them no favour. 12. ¶ And it shall come to pass in that day, that the LORD shall beat off from the chanoid of the river unto the stream of Egypt, and ye shall be gather- Vol. II. ed one by one, O ye children of Israel. 13. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Affyria, and the out-casts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem. Though God had intimated that sometimes afflictions would fall upon his people, yet very different would his dealings with them be, from his judgments on their enemies. 1. Respecting the measure of them. Though he should smote them, yet not as he smote those that smote him, v. 7. his strokes on his people would be instigated; and however rough the wind blew for a system, he would say, Peace, he will, v. 8. But their enemies would be utterly confirmed, their fortresses destroyed, their country a wilderness, where cattle would feed, v. 10. Like a withered tree they would be condemned to the flames, and this in just judgment, because they are a people of no understanding; and being ungrateful and disobedient to their letakers, receive the reward of their deeds in utter destruction, v. 11. This may primarily refer to the Jewish nation and their sins, but it hath a more enlarged view to all the people of God and their enemies. Note, (1.) If we are God's children, we shall, because we deserve it, feel his gracious rod. (2.) Though involved in the same outward calamities, there is at all times a wide difference between those who are corrected in mercy, and those who suffer in wrath. (3.) They who ultimately reject God's warnings, may expect in a judgment-day no mercy. 2. The end God proposed in correcting his people, was their repentance and salvation. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin; and a gracious end this, for which every faithful soul hath reason to bless God, who can say, before I was afflicted I went astray. The particular sin here to be removed is idolatry: when he maketh all the stones of the altar, erected for idol-worship, a King's XVI. 10-12. as chalk-stones that are beaten in jowday, the groves and the images shall not stand up. And after the captivity, the Jews were so thoroughly cured of that idolatry, to which before they were so prone, that the least traces of it no longer appeared among them. Note, It is a blessed symptom for good, when our sin, our bottom sin, that did most really better us, is thus radically mortified. 3. When God hath for their good corrected his people, he will gather them together wherever dispersed, and however disbursed. It shall come to pass in that day, that the Lord will beat off, and collect his choirs, as fruits to be laid up in store, or corn separated from the chaff, from the channel of the river (Euphrates) unto the river of Egypt, and ye shall be gathered one by one, with such care, and so completely, that not one shall be lost, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, which, if referred literally to the Jewish people, signifies the proclamation of Cyrus; by which they were restored to their own land from all places of their dispersion; but rather it refers to the collection of the Israel of God, by the trumpet of the everlasting gospel, recovering those who were made to perish, and the naught, like the wretched infant in Ezekiel, lying in their blood; outcasts from God's church, and perishing in their sins, till called, quickened, and restored by the power of divine grace through the word of the gospel, and brought to join the holy worship of the saints in God's church on earth, and to prepare for the everlasting service of God in glory. Note, (1.) Amidst all the troubles and trials of God's Israel, not one will be lost. (2.) Whenever the gospel-trumpet is blown, they who know the joyful sound will assemble thither. (3.) When God opens the heart to bear his word, he brings the conscience to a deep and humbling sense of its misery and lost estate by reason of sin, and thereby to Christ, whose gospel is to the lost the trump of jubilee, glad tidings of great joy. (4.) It is a mercy when we have liberty to worship God, and a greater to delight in the service, and to say of God's courts, Here would I dwell for ever. In this chapter, 1. Ephraim is threatened for their pride and drunkenness, their security and sinfulness, ver. 1-8. But in the midst of this, a gracious promise is given to the remnant of his people, ver. 5, 6. 2. They are likewise threatened for their disability and untruthfulness, ver. 9-13. 3. The rulers of Jerusalem are threatened for their resident contempt of God's judgment, 14, 15, 17-22. 4. A gracious promise intervenes, ver. 16. for the comfort of the faithful. 5. The certainty of God's judgment is illustrated by the plenum's issuing and throbbing, under divine instruction, ver. 23-29. 1. WO to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the lax valleys of them Before Chall 718. Law art. The first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first time of the first Though judgments are denounced on all their foes, yet they will first begin at the house of God, and the sinners in Zion must feel the heaviest scourge. Such is the woe pronounced here on Ephraim, and Samaria the capital of the late revolted tribes. 1. The fins charged upon them are pride and drunkenness. Their country being rich and fertile, abundance twitted their vain hearts, and sensual appetite abused their distinguished mercies. Carousing at the lethal board, their heads with garlands crowned, they proudly defend sorrows, barlets of the wrath they provoked. Note, (1.) Pride on God's gifts is the fore way to provoke him to deprive us of them. (2.) A drunkard is a monster in nature; and he that thus falsely chokes to degrade himself into a brute, justly deserves to be made a companion of devils. 2. Heavy is the curse the prophet is commissioned to pronounce on these proud drunkards. As they gave up their fables to the bare servitude of lull, and drowned their reason in excess, in just judgment they should be delivered to their foes. The king of Affyria, Salmanecer, like a resistible hail storm, or winter's flood, should bear down all before him, v. 2. The crown of pride, their king and his mighty men, or Samaria the metropolis, or the crowns of garlands on the drunkard's head, surprised in this defenceless and intoxicated state, he would cast down, and tread the drunkards under his feet, reducing them to state of most abject wretchedness, v. 3. Their glorious beauty, their numerous inhabitants, or their country docked with vineyards, and vallies thick with corn, shall fade as quickly as the flowers bloom departs, and be devoured by the bath of Affyria, as greedily as the first ripe fruit, v. 4. So that nothing but defoliation should be seen. Note, (1.) They who give the ruins to their appetites, and to drunkenness especially, are voluntary slaves, and court a servitude most wretched even now; affixing at present in the ruin of their health, fortune, and families, and bringing them hastily to that place of torment, where a drop of water will be fought in vain to cool a flaming tongue. (2.) God's ministers must denounce his woes against men's fine finely and plainly. (3.) Whatever the sinner here is proud of, it is but a fading flower, and at death at farthest, if not before, will vanish. 3. In the midst of the desistations of Ephraim, Judah and Benjamin, the residue of God's people, have a gracious promise made to them. The Lord shall be a crown of glory, and a shadow of beauty to them, eminently distinguishing, and protecting them from the power of the Affyrians, under Hezekiah, a type of that Son of David, in whom the offices of King and Priest should be united. And for a spirit of judgment to him that fathith in judgment, which God would bestow on the king and his magistrates, to execute righteous judgment, which is the great happiness of every state; and for strength to them that turn the battle to the gate, enduring their generals and soldiers with courage to vanquish their enemies, and purse them to the gates of their city. Note, (1.) Christ is his people's glory, and in his wisdom, righteousness, and strength, they are made more than conquerors over all their enemies. (2.) Whatever the Lord is to us, or doth for us, we are bound to ascribe the praise of all to him. 4. A heavy complaint is lodged against Judah for their fins. In her were found the fins of Israel, and the same drunkenness led them aflory from God. Yes, to generally hail their scandalous fins spread, that priest, prophet, and people were alike infected with it. The consequence of which was, that the pretended prophet uttered the fancies of his inflamed brains for visions, deceiving, and being deceived; the priests, instead of the condescension discharge of their office, without God's law, misinterpreted his oracles, and led their hearers into that errors: or on the bench, decided wrong, to the great injury of truth and justice, v. 7. Yes, so common and infamous was their drunkenness, that every noble was full of vomit, and no place clean; a scene as loathsome in the eyes of sober men, as detestable in the sight of God. Note, Drunkenness is vile and brutish in every man; but in a priest, a minister of the faculties, what words can express the infamy, impiety, and scandalousness of the crime! Babes Chick P. 2 9. ¶ 'Whom shall he teach knowledge? and whom shall he make to understand doctrine? 'them that are weaned from the milk, and drawn from the breaths. 10. For 'precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. 11. For 'with flammering lips, and another tongue, will he speak to this people. 12. To whom he said, 'This is 'the rift misremain ye may cause' the weary to rift, and this is the refreshing: yet they would not hear. 13. But the word of the LORD was unto them, precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little; 'that they might go and fall backward, and be broken, and feared, and taken. that he can wrap himself in it. 21. For the LORD shall rise up as an mount Peraxim, he shall be wreck as as the valley of Gibeon, that he may do his work, his strange work; and bring to pals his act, his strange act. 22. Now therefore be ye not 'mockery, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole ye earth. This prophecy some apply to the men of Judah, and their destruction by the Affevians; but it seems to belong especially to the Jews in Christ's day, and the defoliations which the Romans shortly after brought upon them. 1. The scornful men who rejected the prophetic admonition, too great to take rebuke, and infatuated to their ruin, boasted themselves secure. The death and hell the prophet threatened, they feared not: they thought themselves as safe, as if they had made a compact with the grave; and were confident whenever overflowing scourge passed through the land, it should not come to them; making lies their refuge, and hiding themselves under fullhood, the lying prophets, who encouraged them; or their own strength, wealth, and policy, to overcome or over-reach their afterthrifies. By the overflowing scourge, the Romans army seems intended, against which they thought themselves safe, but found, too late, their sad delusion. Note, (1.) When we are in a covenant with God through a Redeemer, and at peace with him through the blood of sprinkling; then, and only then, have we made a covenant with death, and cannot be hurt thereby. (2.) Vain confidence buoy up sinners to the left, but there will then be found a lie in their right hand. 2. The prophet admonishes them, where alone they can safely place their confidence. Behold, I lay in Zena a foundation, the Lord Jesus Christ, after foundation than whom no man can lay; a flame, a rock, firm and immovable; a tried flame, who hath been proved the farer support of his farms in every age; or a flame of trial, by whom men's flates are discovered, and their characters determined; a precious corner-stone, supporting the whole spiritual building, and unstimately prized by every believer, who knows the value of such a Redeemer; a farer foundation, that will stand for eternity, and on which we may lately trust body and soul: he that believer, shall not make haste, but under every trial patiently wait the Lord's leisure; and then will never be confounded, or abhorred, as it is rendered, I Pat. 26. 6. for he hath never failed those who trust him, and never can or will disappoint their hopes. 3. He warns them of the folly, sin, and danger of their conduct, in trusting on lying vanities. For when the Lord shall lay judgment to the line, and righteousness to the plummet, as heldens, to prove their work first, their ways will be found pervade, and their judgment order; then there vain hopes shall fail; and the half-flame swamp away their refuge of lies. The army of the enemy as easily and utterly overwhelming them, thro' lying prophets, their riches and temple together, or whatever else they trust in, as the waters of the deluge did the sinners of old, p. 17. Then their covenant with death would be proved a delusion; and the sword of the Chaldeans, or rather the Romans, as an overflowing scourge, pals through, and as mine in the flames they should be trodden down, v. 18. Even the time it gets forth, neither policy nor power will be able to oppose it; if shall take you as prisoners for captivity, or feast you as criminals for the sword; and this continually and thoroughly, till God's judgments are executed. Morning he morning it shall pass over, by day and by night without interruption the hope would be carried on, and the devastations increase; and it shall be a question only to understand the report, so terrible would the tidings be which those who fled into Jerusalem should carry of the ravages of the Chaldean or Roman army. For the bed is shorter, than that a man can first himself in it: and the covering narrower, than that he can wrap himself in it, which either describes the insufficiency of their projects, and the uncomfortableness of their state, when their beds would give them no repose; or the case of Jerusalem, clouded with those who fled thither, whose useless number increased the miseries of the besieged. For the Lord shall rise up as in mount Peraxim, and against his arm resistance is vain; he shall be wreck as in the valley of Gibeon; two eminent instances wherein he displayed his terrible majesty against his enemies, 2 Sam. v. 20. 'fish. v. 10—13. that he may do his work, his strange work; and bring to pals his act, his strange act; he used to fight for them, but now is turned to be their enemy, and their fall is fine. Note, (1.) If God lay judgment to the line, and righteousness to the plummet, who can stand, or bear the scrutiny? (2.) It is the folly of the fell-righteous and the hypocrite that they cry peace, when there is no peace. (3.) If sinners cannot bear the report of God's terrors without vexation, nor bear of hell, and warrants, and eternal despair without commotion, how will they endure them? (4.) They who think their moral duties will yield them a covering in the day of God, and seek repose in their own righteousness, will find the bed too short, the covering too narrow, and perish in their own deceiving. (5.) Vengeance is God's strange work; he delighteth not in the death of a finner. 4. The whole is prettied upon their consciences for their conviction and reformation. Now therefore, to-day, which is called to-day, and yet there is mercy, be ye not mockery, despising these divine notices; left your hands be made strong; and aggravated guilt provoke a heavier judgment: for I have heard from the Lord of hosts, who cannot lie, and is able to make good his word, a consumption, now determined upon the whole earth, or land of Judea; it shall be swept as with the before of destruction, See Dan. ix. 27. Note, (1.) It is merciful in God to give sinners warning; he leaves them then without excuse. (2.) Mockers will be strangely disappointed, when the terrors they despised seize them, and the warnings they ridiculed are proved dreadful realities. 23. ¶ Give ye ear, and hear my voice, hearken and hear my speech. 24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground? 25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye in their place? 26. ¶ For his God doth it, it is not to be a great deal, and doth teach him. 27. For the fitches are not threshed with a threshing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 28. Bread-corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. 29. This also cometh forth from the LORD of hosts, which is wonderful in counsel, and excellent in working. The prophet, in God's name, calls on them for attention, v. 23, and gives them a parable of warning. 1. He bids them regard the husbandman; what various methods he uses; how prudently he plows and sows, casting the seed into the proper foil, and on the appointed fasties; and when he hath gathered his fruits, how widely he manages them, using more force with the seeds that are more firm and difficult to be beat out of the ear, and his wish had to be made to be bruised, v. 27. And when the bread-corn is beat out with the threshing-instrument, (which was a kind of sow cart, drawn by horses or oxen, with 100 spikes at the bottom) he does not suffer it to be trampled on too much, or broken with the wheel on the floor, but carries it to the mill to be ground. So, 2. God would not always be warning, and making preparations for the execution of his judgments, but inflict them according to the several defects of sinners. Note, (1.) All wisdom cometh from above. If the husbandman is taught to plow and sow aright, he owes it to God wonderful in counsel. (2.) The heart of man is as the fallow ground, obdurate and unfruitful, till God in his word breaks up the stubborn foil, and awakens the sinner's conscience. (3.) Christ is the living seed; the heart that receives him will yield fruit unto God. (4.) God knows the several dispositions of his people, and dispenses his word and provisions in such a way towards them, as may most effectually answer the purposes of his grace. (5.) In proportion to their guilt and provocations will be the execution of the divine vengeance on the wicked. (6.) In all his ways and works God will manifest his own glory, and appear wonderful in counsel, and excellent in working. This prophecy is against the city of Jerusalem. 1. The sweet itself is foretold, that Jerusalem should be greatly distressed, ver. 1—6. but that their enemies should be disappointed, ver. 7, 8. 2. A reproof is given to three sorts of sinners: (1.) Those that were stupid and regardless of the prophet's warnings, ver. 9—12. (2.) Those that were formal and hypocritical in their religious performances, ver. 13. (3.) Those politicians that unhesitively and profanely deposed God's providence, and set up their own projects in competition with it, ver. 14—16. 3. Previous promises of grace are made to a remnant whom God would sanctify, and in whom he would be sanctified, when their enemies and persecutors should be cut off, ver. 17—24. 1. W/O to Ariel, to Ariel, the city where David dwelt: add ye year to year; let them kill sacrifices. 2. Yet I will distre Ariel, and there shall be heaviness and sorrow; and it shall be unto me as Ariel. 3. And I will camp against thee round about, and will lay siege against thee with a mount, and I will Or the chest in the prontypic place, and the barley in the appointed place. Or, and he beareth it out in luch fear in his God dwelt instruck him; Chap. xxiii, 7. Pl. 10, 9. Ibid. xviii. 3. Jer. xxiii, 19. 7th. 1. 1. The love of God, Or rerow and 4. Or several times year to year in hising, &c. xviii, p. 4. 5. 6. 7. 8. 9. Raile forts against thee. 4. And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the duft, and thy voice shall be as of one that hath a familiar spirit out of the ground, and thy speech shall whilper out of the duft. 5. Moreover, the multitude of thy strangers shall be like small duft, and the multitude of the terrible ones shall be as chaff that passeth away: yea, it shall be at an infant suddenly. 6. Thou shalt be visited of the LORD of hofts with thunder, and with earthquake, and great noise, with storm and tempel, and the flame of devouring fire. 7. ¶ And the multitude of all the nations that fight against Ariel, even all that fight against her, and her munition, and that distress her, shall be as a dream of a night-vision. 8. 'It shall even be as when a hungry man dreameth, and behold he eateth; but he awaketh and his soul is empty: or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. The subject of this prophecy, is Jerusalem, the place where David derel, or recamped; it is called Ariel, the lion of God, some think in reference to the altar, that consumed the sacrifices as a lion his prey; or more probably as the mercupials of Judah, called the lion's whelp, Gen. alix. 9. and whose standard was a lion. 1. The turn of it is foretold, which all their sacrifices, because hypocritical, cannot prevent. Vain were the oblations from your to year, whilst their iniquities were unreported of, v. 1. God threatens to distress them, to fill every heart with heaviness and sorrow, and make the city like the altar of God, surrounded with the blood and cascades of the dam, and for kindled in the midst of it, v. 2. The beleggers under a Divine support should surround it with mounts and forts without, v. 3. beat down the walls, and reduce them to the most object imposition; or bring them so low by famine, that their voices should through weakness scarce be heard, like those who pretending to familiar spirits, whispered and muttered out of the duft, v. 4. With marks of Divine dislocation, God would assist their foes with thunder, earthquake, and tempel, and give them up at last into their hands, who should consume their city and temple with fire, v. 6. Note, (1.) Formal services, whilst the heart continues unchanged and unhumbled, are but an abomination in the sight of God. (2.) We unto those against whom God contends, against him there is no defence. (3.) The proudest sinner will looner or later be laid in the duft, either in willing penitence, or terrible perfection. 2. God would disappoint their foes; they in their turn should suddenly be destroyed, v. 5. their vain hopes of success be as a vision in the night, v. 7. and their disappointment like the man who dreams of meat and drink, yet awakes hungry and thirsty, v. 8. Which some refer to the ruin of Sennacherib's army, though that will not agree with v. 3. as they never raised any mount there: others apply the words to the Roman army, and suppose, v. 5. to mean their sudden irruption, and numerous forces rushing to the siege; and, v. 7, 8. their disappointment, when the spoil they promoted themselves would be so little answerable to their expectations. Some think the whole appertains to the Jews, expending the destruction of the succours they expected, v. 5. and the vanity of the hopes with which they hastened themselves, that their city would not be taken, till dreadful experience at last awaked them from their fatal reverie. 9. ¶ Stay yourselves and wonder, cry ye out, and cry: 'they are drunken, but not with wine; they stagger, but not with strong drink. 10. For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the fears hath he covered. 11. And the vision of all is become unto you, as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed: 12. And the book is delivered to him that is not learned, saying, Read this, I pray thee; and he saith, I am not learned. 13. ¶ Wherefore the LORD said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precept of men: 14. 'Therefore behold, I will proceed to do a marvellous work amongst this people, from a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15. 'We unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16. Surely your turning of things upside down shall be esteemed as the potters clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Whatever fulfilment these words had in the men of that generation, it is plain, from Rom. xi. 7, 8. they refer to the times of Christ. 1. The prophet calls aloud with the voice of warning: Stay yourselves, consider your ways, and run no more madly in the way of sin and ruin, and wonder as the long patience of God, and cry ye out, and cry at the impending judgments of God, if yet there may be hope: or it may be read, delight yourselves; either mocking at their peril in the ways of iniquity, or by returning to God for his pardoning mercy. 2. The prophet describes their stupidity and judicial blindness. They were drunken; not merely with wine, but with corrupt principles, staggering, unfreely in their conduct, and ever turning aside from the right way, v. 9. And to this God had in righteous judgment given them up, because they refused the knowledge of the truth; proofs, prophets, and rulers, were all under this spirit of darkness and infestation, v. 10. The prophecies were as a failed book, the wife no more understanding them than the ignorant, v. 11, 12. Which was eminently verified, when, in opposition to the brightest evidence, and fullest completion of the prophecies concerning the Messiah, the Jews obstinately rejected the Lord Jesus, and the rulers and priests were the chief in the transgression; blind leaders of the blind, hardened themselves, and hardening others against conviction. Note, (1.) They who will not take warning, will be given up to their own hearts lusts. (2.) It is a wofal cafe, when they who should teach others, are blind and ignorant themselves. (3.) Multitude, in the midst of the plainest light of gospel truth, are still so overcharged with surfeiting and drunkenness, and the cures of this life, that their eyes are closed in darkness, and they are led captive by the devil at his will. 3. He charges them with vile hypocrisy. They draw near me with their mouth, and with their lips do honour me, giving him the formal services of the lip and knee, but have removed their heart far from me; their afflictions being supremely placed on the world, and the things of it, and their souls utter strangers to any inward heart-approach to God; and their fear towards me is taught by the precept of men; their religion was mere educational, not derived from God's word; and their worship desirute of spirituality, and suited to lull their souls asleep in stupid formality. Such was the case with the Jews, for Mass. xv. 3—9. and such is still the case with multitudes, who call themselves, and are counted by the world, good christians, whose prayers are as regular as the hour returns, whilst their hearts are utter strangers to converting grace and communion with God; and take away their books of devotion, they know no more how to draw near to God, than the confusion on which they kneel. Note, (1.) That is no prayer which is not the soul's work. (2.) The prayers of the worldling and formalist, are no better than a solemn mockery of God. 4. God threatens them with condign punishment: a marvellous work he would work, at which they should be allotified. (1.) The understanding of their wise men should perish, v. 14. Though their schemes were laid so deep against the Lord, and against his anointed, and so concealed, that they atheistically promised themselves not even God could see or disappoint them, v. 15. Yet we unto them! their politics were as absurd as wicked: their attempts to hide their counsel from him, and counteract his designs, were vain, since as easily as the potter moulds the clay, so could he mar their schemes, or fashion them after his own will; for shall the unself say of him that made it, He made me not? as it self-created; or shall the thing framed say of him that framed it, He had no understanding? which they in fact did, by such conduct, though the folly of it was so evident. Note, (1.) They who set up for wise men and free-thinkers, and discard their Bibles, will prove at last the most egregious fools. (2.) A disbelief of God's all-being eye and universal agency, is at the bottom of every work of darkness. (2.) The Gentiles should shortly be called into the church, and the Jews rejected, v. 17. Though the one was now like a foref, it should, by the preaching of the gospel, become as a fruitful field; and the other, though long favoured as a peculiar manner as God's heritage, should be utterly laid waft for their impenitence, and especially for their rejection of Christ and his gospel: and this in the eyes of the Jews, and even of the apostles themselves, too partial at first to their own nation, appeared a marvellous work. 17. Is it not yet a very little while, and 'Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? 18. If And in that day 'shall the deaf hear the words of the book, and 'the eyes of the blind shall see out of obscurity, and out of darkness. 19. The meek also shall 'increase the joy in the LORD, and the poor among men shall rejoice in the holy One of Israel. 20. For the terrible one is brought to nought, and the scorner is consumed, and all 'the watch for iniquity are cut off.' 21. 'That make a man an offender for a word, and 'lay a snare for him that reproved in the gate, and turn aside the jolt for a thing of nought.' 22. Therefore thus faith the LORD, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now was pale. 23. But when he teeth his children, 'the work of mine hands in the midst of him, they shall sanctify my name, and sanctify the holy One of Jacob, and shall fear the God of Israel. 24. They also that erect in spirit shall come to understanding, and 'they that murmured, shall learn doctrine. It having been foretold in the former verse, that the Gentiles should be called, and the Jews rejected; we have here the blessings the church should in that day of gospel grace enjoy. 1. They who before were deaf to God's calls, and blind to any spiritual knowledge of the truth, should by the preaching of the gospel, in demonstration of the spirit and power, have the eyes of their mind enlightened, and be enabled to hear and receive the word of truth, v. 18. Note, (1.) Every soul is by nature spiritually blind. (2.) The preaching of the gospel is the means God uses to bring the soul out of darkness into his marvellous light. (3.) He must open the understanding to understand the scriptures, or else the light shineth in darkness, and the darkness comprehended it not. 2. Joy and gladness shall revive the meek and the poor in spirit. Such as are brought to a view of their own sinfulness, and humbly submissive to every dispensation of providence, silent under provocation, and in their own eyes poor and perishing; these shall increase their joy in the Lord, under the experience of his love and care of them, and rejoice in the holy One of Israel as their rich portion and exceeding great reward. Note, (1.) God hath in general chosen the poor among men for heirs of his kingdom. (2.) It is not external poverty, but internal lowliness of heart, to which the promise is made. (3.) Whatever injuries we receive, or wants we endure, if in the midst of all, our hearts are quietly stayed upon God, we have cause of abundant joy. 3. The erroneous shall be convinced, and they who murmured at God's word at hard sayings, be silenced, and humbly submit to his truth, v. 24. 4. Their enemies and persecutors shall be destroyed, v. 20. By the people are may be meant the rulers of the Jews, or the persecuting power of the pagan Roman emperors; or it may have respect to antichrist, whose kingdom shall be brought to nought, as the former enemies of Christ and his gospel have been broken. The former signifies the philosophers of the Gentiles, or the Jews, that scoffed at the doctrine of the cross, whose inveterate enmity against Christ and his apostles, kept them always on the watch, v. 20. and any word which could be misrepresented, served for a ground of accultation: they laid snares for their faithful reprovers, that they might entangle them in their talk; and without proof or evidence condemned the just, v. 21. And this was abundantly fulfilled in the conduct of the Scribes and Pharisees, Must. xxii. xxiii. but they received their just doom, and were cut off according to the prophetic word in their iniquities. Note, (1.) They who are Christ's servants, must expect the threatenings of the terrible, and the ridicule of the scorner. (2.) The enemies of religion are ever on the watch to catch at every slip or falling of the prophecies of it, as matter of railing accusation against them. Let it make us the more watchful to cut off occasion from those who desire occasion. (3.) We may not think it strange, to have a word dropped unadvisedly, confirmed into a heavy charge, or an innocent expression perverted to a most criminal meaning, when scoffers come to hear God's misinform, not for edification, but to lay snares for their reprovers. So perplexed they the prophets that were before us. (4.) If in the faithful discharge of our office, we find a wicked word opposing, and with every base and malignant inkmalation seeking to blacken us, it is a confolation that we are the more like our Lord. (5.) Whatever successes at present may seem to attend those who oppose the cause of God and truth, they shall be cut off at the last. 5. The church should be gloriously enlarged, by the accretion at last of the seed of Jacob. Therefore thus faith the Lord, who redeemed Abraham from Ur of the Chaldees, and out of all Vol. II. his troubles, till he obtained eternal salvation, concerning the house of Jacob his posterity, Jacob shall not now be ashamed, and his face were pale, as when his degenerate seed rejected and crucified the Lord Jesus. But when he teeth his children recovered from their apostasy, the work of my hands, by converting great fashioned anew, in the midst of him assembled together, they shall sanctify my name, by believing in the Redeemer, and receiving his gospel, and sanctify the holy One of Jacob, and shall fear the God of Israel, returning to his worship and service. By Jacob here also the church of Christ may be meant, rejoicing in the conversion of all the spiritual seed, whether Jews or Gentiles, in the latter day, who shall then together unite in the praises of their Lord. This chapter contains the fun and dysfunction of the Jews. Here is, 1. A just reproof to those who in their distress trusted to the Egyptians for help, ver. 1—7. 2. A terrible threatening against those that lighted the advice which God by his prophets gave them, ver. 8—17. 3. Greatest promises to those who trusted in God, ver. 18—26. 4. A prophecy of the mind vast and vain of the Affection army, which should be an occasion of great joy to God's people, ver. 27—33. 1. W O to the rebellious children, faith the LORD, 'that take counsel, but not of me; and that cover with a covering, but not of my Spirit, 'that they may add sin to sin: 2. 'That walk to go down into Egypt, (and 'have not asked at my mouth) to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. 3. 'Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion. 4. For 'his princes were at Zoan, and his ambassadors came to Hanes. 5. 'They were all ashamed of a people 'that could not profit them, nor be an help nor profit, but a shame and also a reproach. 6. The burden of 'the beasts of the South: into 'the land of trouble and anguish, from whence come the young and old lion, the elyer, and fiery flying serpent, they will carry their riches upon the shoulders of young allies, and their treasures upon the bunches of camels, to a people that shall not profit them. 7. For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still. It was the sin and folly of the Jews to leave the rock of ages to trust on the broken reed of human supports, and they severely smarted for it. 1. A wo is pronounced on the rebellious children of Judah, and the cause of it declared. In the day of danger, instead of applying to God, and seeking his guidance and protection, they placed their confidence in the wisdom of their own measures, and the alliance they fought with Egypt, expecting from them a shelter against the impending harm of the Affections; and thus by sin not only provoked God to chastise them, but also by their disregard of him under their corrections, filled up the measure of their iniquities; his children in protection, but rebels in their practice. Note, (1.) Difficult of God's providence, is virtually to deny his government of the world, and to turn rebels; nay, atheists. (2.) Rebellion in those who in protection were once his children, is peculiarly provoking. (3.) If afflictions bring us not nearer to God, they will exceedingly harden and drive us farther from him. 2. Their confidence would fail them; whatever cost they were at, whatever difficulties they were put to, in order to obtain the alliance of Egypt, or however fair the promises of Pharaoh to support them. God was near to be consulted and to help them, and required nothing from them but a humble application; yet they rather chose to encounter the dangers of the road that led to Egypt, through deters abounding with lions and serpents; to burden the weary beasts with their choicest riches, as presents to purchase Pharaoh's aid; so go so far as Hanes and Zoan for help, and though so long and cruelly their house of bondage, to seek relief from thence: justly therefore doth God warn them. The strength of Pharaoh shall be your shame, and the trust of the shadow of Egypt your confusion; failing and deceiving them, and making them vexed at their own folly, so dearly to purchase an ally, who indeed of help or profit, should be their reproach, chap. xxxvi. 6. Note, (1.) The inflightenous, like these Jews, grudge no expence or trouble in laboring to establish their own rightenschefs, which must prove their ruin, instead of accepting Christ and his rightenschefs, freely offered, and which would never fail them. (2.) When we leave God in our trials to trust on men, we deserve well to rue our folly and sin in shame and disappointment. M 3. The Chap. XXX, Babes Chall 3. The prophet warns them of their only method of safety. Their strength is to be still, instead of finding their ambivalence, or seeking foreign assistance, to keep at home, and patiently expect the salvation of God. Note, If we desire to extricate ourselves from districts, it must not be by the use of undue means, or impatient struggles, but by patient dependance and waiting upon God. 8. ¶ Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: 9. That this is a rebellious people, lying children, children that will not hear the law of the LORD: 10. Which lay to the beers, See not; and to the prophets, Prophecy not unto us right things, speak unto us smooth things, prophecy deceits: 11. Get you out of the way, turn aside out of the path, cause the holy One of Israel to cease from before us. 12. Wherefore thus faith the holy One of Israel, Because ye deplete this word, and truth in ye oppression and pervertis, and stay thereon: 13. Therefore this iniquity shall be to you: as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an infant. 14. And he shall break it as the breaking of the potter's vessel, that is broken in pieces, he shall not spare; so that there shall not be found in the bustling of it, a shred to take fire from the hearth, or to take water withal out of the pit. 15. For thus faith the Lord God, the holy One of Israel, In returning and rest shall ye be saved, in quietness and in confidence shall be your strength; and ye would not. 16. But ye said, No, for we will see upon howles; therefore shall ye see: and we will ride upon the swift; therefore shall they that pursue you be swift. 17. One thousand shall fire at the rebuke of one: at the rebuke of five shall ye see, till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. —17. For a testimony against them, for a warning to others, and to vindicate God's justice in their punishment, the prophet is commanded to write their sins, and threatened destruction, on a table, that it might be hung up in some conspicuous place, and note it in a book for future times, v. 1. That this is, or because this is a rebellious people: this was either the substance of the writing, or the cause why God would have it recorded; they were rebels against God, lying children; a furious brood, who bore a relation to God in protection, but in practice they denied him; children that will not bore the Son of the Lord, pay no regard to it, but call the word behind their back. Two heavy charges are particularly laid against them, and each hath a terrible threatening annexed thereto. 1. They said unto the beers, See not, as if they wanted them to conceive at their sins, endeavouring to discontinue the freedom of their reproach, or to silence them utterly; and to the prophets, Prophecy not right things; the truths of God's word, the evil and guilt of their conduct, and the threatened judgments; speed unto us smooth things, prophecy deceits, not the truth words of wrath and damnation, but visions of peace and prosperity: get you out of the way, turn aside out of the path; not abducted them in their sinful courses, by remonstrating against their iniquities, nor turn aside with them, and join in their wickedness; cause the holy One of Israel to cease from before us, by no more wiping their awful misery from him, or preaching their threateningness with the view of the character of God, as the jealous and sin-avenging God. Note, (1.) They are in a dangerous way that are disgusted at the fidelity, plainness, and seriousness with which God's ministers reprove their sins. (2.) Though Men's ears are offended at the harsh terms, damnation, hell, eternity of torments, and unquenchable fire, the faithful preacher may not please them by softening those terrors with which he is commanded to persuade men. (3.) A zealous minister is a burdensome stone in the sinner's way, and robs him of the peace he seeks in his delusions. (4.) They who prophecy smooth things, to lull the sinner asleep, and flatter the confidence of the formal, will be indeed highly acceptable to the world, but must expect from God the doom of perfidy and fullhood. (5.) If a prophet can be induced to turn aside, sinners then thereby transgress, countenanced by such an example. God denounces their doom; that holy One of Israel, whose name was burdensome to them, will execute it, and that word they have disgued, shall rise in judgment against them; because they rejected his warnings, and trusted in oppression and perversion; in their wealth got by such wicked methods, or their allies quenchable thereby. Their destruction should come seldom and terrible, as a breach ready to fall, swelling out in a high wall, which before the storm rushes suddenly down, and strikes those who fled thither for shelter under its ruins; and irreparable as the potter's vessel, daffled in pieces by an iron rod, that never can be reunited. Note, (1.) Whether men will hear, or whether they forbear, we must not cease to warn them solemnly from God. (2.) The confidence of the sinner, and the led-righteous, is like the towering wall; in the day of wrath it will overwhelm them, and their damnation be not only unexpected and terrible, but irrecoverable and eternal. 2. They opposed the plainest and most salutary advice. For thus faith the Lord God, the holy One of Israel, whose burdensome name they could not bear, though his helmets was the great security of his promises, in returning and rest shall ye be saved: this is the path of safety, to return from their evil ways; and instead of trusting on Egypt, to wait patiently on God; in quietness expecting help from above, and confidence in the salvation of God shall be your strength; for thus no enemy could prevail against them; and ye would not; they obstinately refused to leave the matter in God's hand. But ye said, No; bent on their own devices; but we will see upon Israel, to secure their persons or treasures, or to seek foreign assistance; therefore shall ye see, be left to your own help, and be chased by their toes: and we will ride upon the swift, in hopes to escape, but in vain; therefore shall they that pursue you be swift, and dwell you in your flight. Utterly disputed, our thousand shall fire at the rebuke of one, See Lev. xxvi. 7, 8. at the rebuke of five; before the most inconsiderable number of enemies shall ye see, till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill; scattered and solitary, and almost utterly confounded. Note, (1.) When we truly return to God, we may adducely expect his salvation. (2.) In every trial it should be much more our concern to have our heart brought to quietness and rest in God, than to be anxious about the means of our deliverance. (3.) They who are enabled wholly to place their confidence in Christ, can then do all things, be strengthening them. (4.) They who will not make use of the medicine which never fails to cure, deserve to die of their disease. (5.) When the sinner seeks to fly from God's vengeance, he will quickly feel how vain is the attempt. 18. ¶ 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: for the LORD is a God of judgment; blessed are all they that wait for him. 19. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more; he will be very gracious unto thee, at the voice of thy cry; when he shall hear it, he will answer thee. 20. And though the Lord give you the bread of adversary, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: 21. And thine ears shall hear a word behind thee, saying, 'This is the way, walk ye in it,' when ye turn to the right hand, and when ye turn to the left. 22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a mendinous cloth; thou shalt lay unto it, Get thee hence. 23. Then shall he give the rain of thy seed that thou shalt sow the ground withal, and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. 24. The oxen likewise, and the young allies that ear the ground, shall eat clean provender which hath been winnowed with the shovel and with the fan. 25. And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters, in the day of the great slaughter, when the towers fall. 26. Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound. After the former threatening, some consolation is promised to the faithful. 1. In the midst of judgment God would remember mercy: and therefore, or nevertheless, will the Lord wait that he may be gracious unto you the chosen remnant, whom, as the word signifies, he pants to deliver out of their troubles; and therefore will he be exalted, or will exalt his Son as a prince and saviour in the midst of them, that he may have mercy upon you: for the Lord is a God of judgment, faithful to his promise, as just in his corrections; and therefore shall not all they that wait for him; they will in the issue be made happy in his salvation, and their patient hope be crowned with deliverance. For the people shall dwell in Zion at Jerusalem, safe amidst all the threateningness of Sennacherib: thou shalt weep no more, as they did in the day of their distress; he will be very gracious unto thee, exceeding thy most sanguine hopes, at the voice of thy cry; when he shall hear it, he will answer thee, as he did Hezekiah's prayer, when he (pre) Or, yet merchstanding. Chap. Sinner Chord spread their afflicted cats before the Lord. Note, (1.) God waits to be gracious: no sinner does the sinner return, than he is ready to receive him. (2.) Perfevering prayer ever brings an answer of peace. (3.) We shall find every trial a rich khiến to us in the issue, whenever it hath served to exercise our faith, and quicken our application to God. 4. The Lord will provide them with the rich means of grace, to preserve them in the path of duty; afflicted they might be, it is the frequent lot of his people, but never defended. In the times of persecution, probably under Ahua, their faithful teachers were driven into obscurity; but God promises now to relieve them, that they might publically and quietly enjoy the benefit of their ministrations, and to preserve a constant succession of them, v. 20. And they should hear a voice behind them, the Spirit of truth, who should be first to guide them into all truth, joying, This is the way, walk ye in it; directing them to the written word as their rule, and enlightening their minds to see and follow it, when they turned to the right hand or the left, from the first way of God's commandments. And this is particularly applicable to the times of Christ, when he raised up his faithful servants, and sent his Spirit to direct his people in the way of life and glory, and to bring them to himself, who is the way, the truth, and the life. Note, (1.) Among the greatest afflictions God's people lament, and who is worse than a famine of bread and water, is the famine of the word. (2.) Though the church may be under persecution, and faithful ministers especially driven into a corner, yet God will rebuke the storm, and bring them from their concealment again, to the joy of his people. (3.) It becomes us to be attentive to the voice of conscience, and the secret warnings of God, when tempted and in doubt how to act. (4.) Disposed we are continually to turn aside, if the perversion and restraining grace of God did not preserve us. 3. They should then renounce their idolatry, their befitting and most provoking sin. Their idols now, though made of richest metal, nicely engraved, and curiously adorned, with absorbance should be cast away, as polluted and murderous, v. 22. And this was fulfilled on their deliverance from Sennacherib, for a King's avid. 4. 2 Chron. xxxix. 16. and after the Babylonists' captivity, this evil was radically cured. Note, (1.) Nothing engages the heart so much to God as a sense of his goodness. (2.) True penitents abhor their sins, and put from them as far as possible whatever they have found a means of temptation to them in the time path. 4. Plenty shall be restored to them. Their ground, watered with the dew of heaven, should yield abundant increase, v. 23. See chap. xxxvii. 30. Their cattle fatten in rich pastures, and eat provender winnowed, such plenty being in the land, v. 24. The rain descending as rivers from the hills, should make their vallies fruitful, that they may stand thick with corn, and add to the joy of their deliverance from the Afyrian army, slaughtered by the sword of the destroying angel, v. 25. And this may well be applied to the abundance of gospel grace, that will be dispensed in the latter day, when the high towers of Babylon mythical shall fall, and the earth be filled with the knowledge of the Lord, as the waters cover the sea. Note, The minister, like the husbandman, may lose the seed, but it is God alone that giveth the increase; yet this must not supersede, but quicken our labours. 5. Uncommon light and joy would then be diffused. The light of the moon shall be at the light of the sun, and the light of the sun shall be seven-fold, in the light of seven days; expressive of their exultation on the destruction of the Afyrians, when their branches made by that army should be repaired, and the wounds of their state healed: and may be referred to the day of Christ at present, when every awakened sinner, brought out of darkness into God's marvellous light, rejoices with joy unspeakable, and full of glory, at seeing the breach, which sin had made, bound up by the sacrifice of a Redeemer, and experiences the healing of this blessed Saviour's grace in his soul; and perhaps it looks forward to the expected glorious spread of the gospel; when all afflictions of God's people are at an end, the nations of the redeemed shall for ever walk in the light of the Lord. 27. ¶ Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire. 28. And his breath as an overflowing stream, 'shall reach to the midst of the neck, to sit the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. 29. Ye shall have a song as in the night, 'when a holy solemnity is kept, and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel. 30. And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devour- ing fire, with scattering, 'and tempest, 'and hail-stones. 31. For 'through the voice of the LORD shall the Afyrian be beaten down' which throes with a rod. 32. And in every place where the grounded staff shall pass, which the LORD shall lay upon him, 'it shall be with tabrets and harps: and in battles of shaking will be fight it with it. 33. For 'Tophet is ordained of old yea, 'for the king it is prepared, he hath made it deep and large: the pile thereof is fire and much wood, the breath of the LORD, like a stream of brimstone, doth kindle it. The happiness of God's people being intimately connected with the destruction of their toes, the prophet foreths their utter ruin. 4. The great agent in this, is God himself, from heaven sending forth his terrible wrath against the army of Sennacherib, v. 27. 'wallowing up the hoists of Afyria, as a deluge, and sifting them in the force of vanity; the whole being chief, dispersed with the breath of his displeasure: his bridle in their jaws should cause them to err, turned backwards from their designs of destroying Jerusalem, as a horse is governed by its rider, v. 28. At his voice his minister of flame shall go forth armed with lightning, tequila, and hail-stones; and stretching forth his more than mortals, spread universal destruction around, v. 30. The rod which imuts God's people, shall now be broken, v. 31. before the grounded staff, the judgment grounded on God's eternal decrees, and lying to heavy on the Afyrians, that none should be able to withstand it, in that night or terms, v. 32. Prophet, in the valley of the son of Hinnom, where they encamped, is ordained for their slaughter-house, deep and large; so often defiled with the abominable idolatries of those who pulled their children through the fire to Moloch; rendered abominable, as covered with the blood and corpse of the dam, which the lightning of God scorched; or where the Jews burnt the bodies when they found them dead in the morning. Note, (1.) It is a fearful thing to fall into the hands of the living God. (2.) The burning of Tophet represent the eternal punishment of impenitent sinners. Our Saviour calls the place of the damned, Ghenna, in allusion to this valley of Hinnom; there the greatest kings, as well as the meanest slaves, whose guilt provokes the wrath of God, lie down in flames that never can be quenched; and there the multitude of sinners, with the devil and his angels, are tormented day and night in those everlasting burnings, which the breath of the Lord, like a stream of brimstone, doth kindle. 2. As when the smoke of the sinners torment ascended for ever and ever, the faints of God say Hallelujah, Rev. xix. 3. So here the Jews are represented as rejoicing over their proud oppressors fallen, in solemn thanksgiving with tabret and harp, transported at the miraculous interposition, and ascribing to the mighty One of Israel the praise of all his wondrous works. Note, However now the wicked triumph, the time is short, their fall determined, their ruin terrible, and God's path judgments upon them, will minister matter for his faints everlasting praises. This chapter is an abridgment of the foregoing; the hands of it are much the same. Here is, 1. A we to those that when the Affyrian army invaded them, trusted to the Egyptians and not to God for Saviour, ver. 1-3. 2. Affyrians given that God would defend Jerusalem in that time of danger, ver. 4, 5. 3. A call to repentance and reformation, ver. 6, 7. 4. A predation of the full of the Affyrian army, and the fright which the Affyrian king should thereby be put into, ver. 8, 9. 1. WO to them 'that go down to Egypt for help, and 'stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong: but they look not unto the holy One of Israel, neither seek the LORD. 2. Yet 'he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evil doers, and against the help of them that work iniquity. 3. Now the Egyptians are men and not God, and their horses flesh and not spirit; when the LORD shall stretch out his hand, both he that helpless shall fall, and he that is holden shall fall down, and they all shall fall together. 4. For thus hath the LORD spoken unto me, 'Like as the Son and the young Son roving on his prey, when a multitude of shepherds is called forth against him, he will not be a feud of their voice, nor abide himself for the whole of them: 'so shall the LORD of hosts come down to fight for mount Z o, and for the hill thereof. 5. As birds flying, Before Christ 1 PC. xxviii. 1. The charge laid against them, is their recourse to Egypt, and neglect of God, v. 1. The numerous hosts of Pharaoh, his charities and horsemen, seemed to afford greater security to the eye of fences, than the word of promise; and therefore they are more oblivious to engage his friendship, than spread their cash before the holy One of Israel. Note, They who consult with fences, take a bad guide. 2. The folly and danger of their conduct is exposed. If they wanted wisdom, to God is all wise, and they should consult him: if they wanted might, God was almighty, and could protect them; but when he was slighted and neglected, his wisdom and power, that might have been engaged for them, now are armed against them: and what then can the wisdom or power of Egypt do to save them? he will counteract all the schemes of their allies, and execute the threatening he hath pronounced against the workers of iniquity, v. 2. and by sad experience they shall be taught the vanity of that strength of Pharaoh, which they idolized. The Egyptians shall be found men frail, false, foolish, and not God, as they by their confidence in them seemed to make them, and their horses flesh and not spirit; and therefore when the Lord should stretch forth his hand, they and their unprofitable helpers must fall together, v. 3. Note, (1.) They who affect to be wiser than their fishes, will only in the end expose their own folly. (2.) The more we know of men, the more we shall see easily to cease from human dependence; the more we know of God, the more shall we be engaged to truth him. (3.) There are many truths evident and allowed by all, and yet in practice we are apt alarmingly to contradict them. (4.) The finner in the day of wrath shall find little comfort or help in his companion, when they shall fall together, and receive the reward of their iniquities. 3. Those in Zion, who, without having recourse to Egypt, trusted God for their safety, should find him a sure refuge in the day of calamity; as a lion fearing his prey, that cannot be intimidated by the shouting of the shepherds, who, during not to approach him, seek to scare him with their mole; so impotent will be the army of the Afghian, when the lion of the tribe of Judah shall come to fight for his Zion, v. 4. (with as the eagle will be fly to their fucus), and safe preserve them, when the destroying angel shall pass over to sinister their enemies, and by their destruction deliver Jerusalem. Note, In the midst of danger they are safe whom God with tenderness unutterable covers under his wings, as a hen gathereth her chickens, and defendeth with an arm of almighty and irresistible power. Oh, that we did but truth him! b. Ibid. ix. 9. 1 Chap. ii. 10. A xxvii. 9. &xxix. 11. 10. Chap. xxxviii. 18. Heb. For smiling, or tobacco. xxxix. 17. Heb. He rock shall pick away for him. 13. or PC. xx. 9. Zach. ii. 3. 6. ¶ Turn ye unto him from whom the children of Israel have deeply revolted. 7. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. 8. ¶ Then shall the Afghian fall with the sword, not of a mighty man; and the sword, not of a mean man shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 9. And he shall pass over to his strong-hold for fear, and his princes shall be afraid of the ensign, (with the LORD, whose fire is in Zion, and his furnace in Jerusalem. We have here, 1. A gracious call to repentance. God had not cast them off, though they had basely forsaken him, and deeply revolted from him: he calls them children of Israel as a reproach for their ingratitude, to beget conviction of their baseness, and engage their hope, seeing, though they deserved to be disowned, he shall regarded them as his ions and daughters, and invited them to turn to him, with assurances of kind acceptance. Note, (1.) If the goodness of God will not lead us sinners to repentance, nothing will. (2.) It is never too late to return to God; the deepest revoltors will find their king, on humble submission, never intractable. 2. A blessed reformation wrought. In that day, when their deliverance should appear so evidently the work of God's hand, vanquished by almighty grace, they should cast away their idols of gold and silver, the work which their own hands had made to sin so best were they upon idolatry, that no cost or pains were found; but now their sin is their burden, and their idols deserted and abhorred. Note, (1.) In a day of repentance our tempters to sin will be loathed more than ever they have been loved. (2.) Every man hath his peculiar idol lust, the indulgence of which will be his baronet burden when God awakens his conscience, and against which he must place an especial guard. 3. A glorious victory obtained. The Afghian shall fall, not yet an arm of flesh, but by the immediate stroke of God: and whilst the army is discomfited, their king in terrors shall flee, and his princes, the few who escape with him, shall pass over to his strong-hold, or, his rock shall pass over for fear; his mighty warriors who were left, trembling at the terrible ensign in the air, the destroying angel with his drawn sword, or least they should be pursued by the Jews in their flight, and dreading that fiery furnace of wrath that burns to not against the enemies of Zion. Some interpret the last words, of God's altar at Jerusalem, on which the fire burned continually; and of his constant residence there as to his own house. Note, (1.) When God contends, he will overcome. (2.) If present judgments are so terrible, what must be the fire of hell, and the furnace of eternal wrath! (3.) The same God which is a conforming fire to his enemies, is a wall of fire around his people to protect them, and a fire of love within their hearts to comfort them. Hezekiah is here the type of Christ, to whom this chapter must properly belongs. He's here here, 1. The bliss of his people under his government, protected by his grace, and taught by his word, ver. 1—4. 2. The hypocrisy and consternity of the Jews, ver. 5—8. 3. The difficulties threatened, unbelieving are called to lament, ver. 9—14. 4. The happy times that should succeed, ver. 15—20. 1. BEHOLD, a king shall reign in righteousness, and princes shall rule in judgment. 2. And a man shall be as an hiding-place from the wind, and a covert from the tempest: as rivers of water in a dry place, as the shadow of a great rock in a weary land. 3. And the eyes of them that see, shall not be dim; and the ears of them that hear shall hearken. 4. The heart also of the earth shall understand knowledge, and the tongue of the flammers shall be ready to speak plainly. 5. The vile person shall be no more called liberal, nor the churl said to be bountiful. 6. For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the LORD, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. 7. The instruments also of the churl are evil; he devils wicked devices to destroy the poor with lying words, even when the needy speaketh right. 8. But the liberal devilseth liberal things, and by liberal things shall he stand. Under Hezekiah's government the people enjoyed great blessings: himself a righteous governor; his princes copying his example; by them the oppressed were protected, the ignorant instructed, the law of God both taught and understood; and as the consequence thereof, a right ultimatum made of the characters of men, as viewed in this class of truth. And to this the prophecy primarily may refer; but we may say of it truly, a greater than Hezekiah is here. 1. The righteous government of Christ is foretold. Behold, with transport and joy, a king, the Lord upon his throne, shall reign in righteousness, protecting his people, and punishing his enemies; his laws must equitable, and his administration altogether righteous: and princes shall reign in judgment; the bishops and pafters ordained by him to have rule in the church, who preach his gospel, administer his ordinances, and execute their office according to his appointment. 2. His people shall be saved from wrath by him. A man, or that man, shall be as an hiding-place from the wind, and a covert from the tempest; by him the sinner's soul is sheltered from the storm of Divine vengeance, which, by the interposition of his own body on the tree, he hath endured for them, and from the fiery darts of Satan, and the fierce temptations of sin, that else would overwhelm them: as rivers of water in a dry place; refreshing, quickening, and comforting the souls of his people, when parched up as the dry ground for want of rain, or fanning with thirst under the affaunts of corruption; as the shadows of a great rock in a weary land; such a wearisome land the christian pilgrim finds this world; and scorched with the sultry berms of persecution, affliction, and temptation, must utterly fail but for this hospitable shadow, which Christ his rock speaks over him; there he feels support ministered, there he is hid in the hour of trial; and under this shadow, fitting with great delight, renews his strength, and is enabled for the remainder of life's journey, till in the grave he shall find his home and rest. 3. Great light and knowledge shall be diffused. The eyes of them that see, shall not be dim, but distinctly, and abidingly discover the light of the glory of God in the gospel of his dear Son, Sion, and shall know him from the earth to the greatest; and the care of them that bear shall bear him; earnest to shack the scriptures, and to obtain deeper discoveries of Divine truth. The heart as is of the rock shall underhold dwindship; to which they before paid no regard, or hastily without the meaning of the sacred oracles; and the tongue of the Rammeyer shall be ready to speak plainly, or elegantly, as when illiterate Galileans were endowed with wisdom from above; or, as is still the case, when by Divine grace the soul is led into the knowledge of the gospel, and taught of the spirit, and then even a child can speak more distinctly of the things of God, than the wiser unenlightened man. 4. Eminent discernment, to distinguish the characters of men, and fidelity to regions, shall then be in the mindless of Christ; weighing persons in the balance of the sanctuary, they shall not give flattering titles, but charge men's first home upon their consciences, v. 5. or the meaning is, that then the vile person Nahal, a fool, shall be as mere called Nudah a prince, nor put in trust with the gospel, which his folly must disgrace; nor the church, the covetous person, be called beautiful or honourable, since ignorance in understanding, and covetousness in meaning, would be a scandal to the ministry. For the vile person, or the fool, will speak willing, or folly; advancing doctrines opposite to the oracles of wisdom, forks as the ordinance of human nature, the freedom of man's will, the merit of works, &c. and his heart will need iniquity, which is the natural trait of false principles; to practise hypocrisy, pretending a regard for the interests of piety and religion, when most effectually lapping the foundations of true holiness, and to utter error against the Lord, denying the Godhead, or detaining the glory of the Redeemer, to make empty the soul of the hungry, by withholding from them the bread of life; and he will cause the drink of the chiefly to fail, by turning them away from the doctrines of the tree, all-sufficient, and forerough grace of God, the fountain of living waters, to the empty and broken cisterns of good relubrious formed in man's self-sufficient strength. The instruments also of the church are evil; his methods to gratify his covetousness, bring more solicitous about his own gain, than the good of the souls committed to him; he de-wised wicked devious to destroy the poor, or afflicted, with lying words, even when the newly festerly right sleep; if any under soul-concern come to enquire, he gives them bad advice how to get rid of their convictions, and heals the hurt slightly; contriving to prejudice them against those who were able to extricate them from their troubles, in the way of grace and truth. Such is the character of a false and faithless minister; but the liberal daughter liberal things; being possessed of a princely spirit, meet for a ruler in God's church: fraught with Divine grace, or perhaps enjoying the blessings of providence, he contrives how to be useful, dispensing the doctrines of the gospel zealously; nor for flimsy lucre's sake, but of a willing mind, and in an example to believers in charity and liberality; and by liberal things he shall stand, or be established; his own spirit strengthened, and a blessing bestowed on his labours. 4. Nish. They share 1 year. 2. Am. vi. 1. This chapter relates to the same events with the foregoing; wherein the location of Sennacherib, and the deliverance of Templum, are a figure of the sufferings and deliverance of the church from the power of Antichrist. 1. Here is a we denounced, viz. 1. 2. The prayer of God's people, viz. 2. 3. An officer given them, viz. 2-6. 4. The distress which would proceed their deliverance, viz. 7-12. 5. Notice given of it, for the confusion of hypocrites, and the comfort of the faithful, viz. 13-19. 6. The church of Christ finally triumphant, viz. 20-24. WO to thee that spoiled, and thou weft not spoiled; and deaeft treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. 2. O LORD, be gracious unto us, we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. 3. At the noise of the tumult the people fled: at the lifting up of thyself the nations were scattered. 4. And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall be run upon them. 5. The LORD is exalted: for he dwelleth on high, he hath filled Zion with judgment and righteousness. 6. And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. 7. Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. 8. The high-ways lie waft, the way faring man ceafeth, he hath broken the covenant, he hath despised the cities, he regarded no man. 9. The earth moutheth and languistheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness, and flashan and Carmel shake off their fruits. 10. Now will I rise, saith the LORD: now will I be exalted, now will I lift up myself. 11. Ye shall conceive chaff, ye shall bring forth stubble: your breath as fire shall devour you. 12. And the people shall be as the burnings of lime: as thorns cut up shall they be burnt in the fire. The subject of this prophecy is variously interpreted; some refer it to the state of the Jews under Hezekiah, when Sennacherib distressed them and was destroyed; others to the desolations made by Antiochus, and to the victorious arms of the Macebabes over him; others to the church of Christ, oppressed by the antichristian foe, and his final ruin; and all these may be comprehended herein, and the former deliverances of God's church prejudice those of the latter day. Here is, 1. The we denounced on the spoiler and treacherous dealer: for a while his politics would succeed, and his power prevail, however cruelly or unjustly exercised; but God will return his evil upon his own head, and at the appointed time visit upon him his wickedness: and this was the case with Sennacherib and Antiochus, as it will be of the Romish antichrist, whose politics, craft, and deceivableness of unrighteousness, are well-known; and by these, long hath he made a prey of men's goods, bodies, and souls; but at last God will visit him according to his defects. See Rev. xiii. 11. xvi. 12-16. Note, (1.) To compass their ends, the wicked hesitate not at falsehood, fraud, or violence; but God knows how to repay them in their own coin. (2.) There are appointed bounds set to men's wickedness, and when they have filled up the measure of their iniquities, God will awake to judgment. 2. The people of God in prayer fly to him in the day of their calamity. O Lord, be gracious unto us, interpose to save us from every enemy; we have waited for thee, not fainting in the time of adversity, but expelling thy salvation: be thou their arm every morning; which either is a request for Hezekiah and the princes, that they might be strengthened for their work; or rather is in the intercession of the members of the church one for another, every morning offered, for grace to enable them for the work of every day: be thou our salvation also in time of trouble, from all the periscutions and distress under which in body or soul we groan, being burdened. Note, (1.) When we have a gracious God to go to, there is comfort under every affliction. (2.) They who wait on him, will never be reckless by him. (3.) Every morning our prayer must be renewed, for every day we may expect fresh trials, and need renewed supports, for we have no power of ourselves to help ourselves. (4.) We must be advocates for each other, and especially remember those who are afflicted in our prayers. (5.) The higher the storm of temptation blows, the faller should we cling to the rock of our salvation. 3. An answer of peace is given. Their enemies, the Afyrians, shall be terrified before the destroying angel, and whilst some flee, and more are slain, they have nothing to do but rush on the spoil without resistance, as when a flight of locusts devours the field, v. 4. And thus shall it be in the last days, when the ruin of the antichristian armure is complained, the conquerors shall devour the spoil. See Rev. xvii. 16. Note, (1.) God not only answers our prayer, but often exceeds all our expectations. (2.) To spoil the spoiler is a just reprisal. 4. The people of God celebrate the praise of their deliverer; they adore him for the manifestation of his glory, made in the destruction of the Afyrians, and for the blessed effects his mercy produced among themselves, filling Zion with judgment and righteousness. From what they had experienced, they encourage Hezekiah to proceed in his pious work of reformalism, since wisdom and knowledge of God's will and worship, by his care diffused, would be the stability of his risen, and the blind means of securing their present happy state, and the strength of salvation their security against every invader: and the fear of the Lord, either in his own heart, or in the hearts of his subjects, is his treasure; a better portion, and a fairer protection against his enemies than all other riches: such will also be the praises ascribed to their Redeemer, when the antichristian foe is fallen, Rev. xv. 1, 2. and the kingdom of Christ eminently established; then wisdom and knowledge will be abundantly diffused, and those times be blessed with durable peace and joy, the salvation of God's people be sure and eternal, and their hearts enriched with the best treasure, even that fear of the Lord which will keep them that they shall never depart from him. Note, (1.) Since the work of our salvation is from Christ alone, we are most bound to ascribe to him alone the praise. (2.) Wherever the kingdom of Jesus is established in any heart, there justice towards men, and righteousness towards God, will immediately take place. (3.) A true knowledge of the grace of God, is the great stability of the soul. (4.) The fear of God is the christian's best treasure. 5. The distressed state they would be in, shall serve to heighten the joy of their deliverance. Their valiant ones are represented as crying in despair; their emballistics weeping over their disappointment from Egypt, v. 7. all trade flagrant, and no traveller daring to go to the solemn feasts, or on any business, whilst the Afyrians waft the country; the covenant is violated by Sennacherib, see 2 Kings xviii. 14-17. their foetified cities taken, and no man regarded, or compulsion shown to any, v. 8. the country utterly wafted, and the most fruitful spots turned into a wilderness, v. 9. And such will be the desolate condition of God's church, when the Lord in the latter day shall arise to deliver his redeemed: the ministers, who were valiant for truth, shall cry out under perMISSION, and be slain publicly; see Rev. xii. 3-8. the ambassadors of peace be silenced, and weep in secret over the milderies of the church, v. 7. none daring to frequent the ordinances of God's worship, because of the pains and penalties inflicted by the perplexing power of Antichrist, whom no covenants can bind, it being a maxim with him, that no faith is to be kept with heretics: his power will then prevail over the reformed countries, and their cities be taken and inflicted, v. 8. The world will groan under his yoke; and where pure christianity most flourished, it will be destroyed: the ministers, like orders of Lebanon, against whom the greatest enmity is shown, will be hewn down, and the people compelled to receive the mark of the beall, or be destroyed, v. 9. 6. At last these desolations shall come to an end, when the Afyrians are in the heights of their triumphs. Now will I arise, saith the Lord; at the critical time: now will I be exalted, in the rescue of his people, and the ruin of his enemies; now will I lift up myself to judgment: the consequences of which will be, the abortion of the sanguine hopes of the Afyrians; and their blasphemies, like fire among the stubble, will provoke God to burn them up, v. 11. miserably and utterly confused, as stones burnt to lime, or thorns suddenly vanishing into flame and smoke, v. 12. And thus will the Lord also arise, when sunk to the lowest ebb his church is trampled down, and antichrist triumphant: his vengeance shall be poured on his foes, their politics confounded, and their schemes frustrated, their power broken, and all their rage and persecution of his people, and blasphemies against himself, shall kindle that fire which never can be quenched; where they must lie down together, as stones collected in the lime-silin, and as thorns bound in bundles for the burning. See Rev. xvii. 16. xix. xix. Note, (1.) When we are most distressed and desperate, then is God's time to appear for our salvation. (2.) They that are burdened, as the stones against God's warning, and hurtful and noxious as the thorns in the field, are high unto cursing, whose end is to be burned. 13. ¶ Hear PC, er, 1. 13. ¶ Hear ye that are far off, what I have done; and ye that are near, acknowledge my might. 14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites: who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings? 15. He that walketh righteouly, and speaketh uprightly, he that despiseeth the gain of oppression, that shaketh his hands from holding of broken, that stoppeth his ears from hearing of blood, and stouteth his eyes from seeing evil: 16. He shall dwell on high: his place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure. 17. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. 18. Thine heart shall meditate terror: Where is the scribe? where is the receiver? where is he that counted the towers? 19. Thou shalt not see a fierce people, a people of a deeper speech than thou can't perceive; of a hammering tongue, that thou can't not understand. 20. Look upon Zion the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the flakes thereof shall ever be removed, neither shall any of the earth thereof be broken. 21. But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship puts thereby. 22. For the LORD is our judge, the LORD is our law-giver, the LORD is our king, he will save us. 23. Thy tacklings are looted, they could not well strengthen their malls, they could not spread the tail: then is the prey of a great spoil divided, the lame take the prey. 24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. When the eternal Jehovah speaks, let every mortal hear, and all the world acknowledge his power and glory, v. 15, which appear especially. 1. In the terror and destruction of the wicked and the hypocrite, As the sinners and hypocrites in Zion have peculiar guilt, they may well tremble at their full measure of judgment, v. 14. when they see Jerusalem ready to be besieged, and expect to have their bodies fired, they are in dislocation, have no hope in God, and Egyphe hath failed them; or when they saw the Affyrians so terribly consumed, they trembled least the devouring fire should reach them also. Note, (1.) Of all men they are most guilty, who amidst the light of guilys! much persist in the ways of sin and formality. (2.) The day will come when the most secure sinner will be startled. (3.) If men would seriously put the question to their fools, how they can dwell with devouring fire, and endure the everlasting burning, it might awaken their consolations, and prevent their ruin. (4.) This terrible portion must they shortly and surely receive, who neglect to fly from the wrath to come, to that Redeemer who alone can hide them in the day of judgment. 2. In the salvation of the righteous, whose character is here displayed: He that walketh righteouly, making God's word his rule, conscientious in all his dealings, and persevering in the worship of the Lord; and speaketh uprightly, his word is sacred, his constellation gracious, and suited to minister edification to others: he that despiseeth the gain of oppression, who thinks it injurious to fatten upon the spoil of the injured, and mean a wicked to commit injustice; that shaketh his hands from holding of broken, rejects them, when adduced, with indignation; that stoppeth his ears from hearing of blood, cannot be brought to listen to any cruel or oppressive proposal; and stouteth his eyes from seeing evil, cannot bear to see others sin, and stops up that dangerous avenue at which temptation might enter: he shall dwell on high, secure in the everlasting love of God from all those evils that terrify the wicked: his place of defence shall be in the munition of rocks, even Christ the rock of ages, his impregnable footness, against which the gates of hell, and the floods of temptation, rage in vain; bread shall be given unto him, and his water shall be sure; when famine rages, he shall not want in the siege; or rather he shall eat the living bread, of which the world knoweth not, and be refreshed with the streams of Divine grace, and eternal consolations, when the sinner and hypocrite in flames cannot obtain one drop of water to quench their raging thirst. 3. Many great and distinguishing mercies are here promised, applicable not only to the Jews, but more generally to all the faithful, who shall be delivered at the last day from the power of the wicked one. (1.) They shall see the king in his beauty, Hezekiah in his royal robes, and the land afar off, whither for fear of the Affyrians before they dared not go, v. 17. And how much greater joy will it afford to the faithful God, in that distant realm of eternal day, to see Jesus their king, brighter than the Indian Christ sun, fitting on his throne of glory, and themselves as stars shining around him? (2.) Their fears shall be at an end, and serve them but for matter of grateful meditation; the terrors that compelled them are fled; they hear no more the voice of commanders within, collecting the supplies, or numbering the people for the battle, or the ca. tains and engineers of Algeria without, threatening their ruin, v. 18. They see no longer a fierce nation, whose speech they could not understand, and whose voice spread dismay; all are now dead couples, or fled. Thus when our souls shall reach the heavenly Zion, our past trials, however grievous, shall be remembered with delight; and all our foes, which bred in us so many fears, be for ever sunk as darkness, and incapable ever more of troubling our repole. (3.) They shall look with transport on Zion, the city of their solemnities: during the siege these had been interrupted, and they might fear never would be restored; but to, once more in peace, their habitation is quiet, and God promises long to preserve his tabernacle among them, and to disappoint the malice of those who fought to destroy it, v. 20. The earthly Zion is long since indeed demolished; but we look for a city which hath foundations, which maker and builder in God, even the new Jerusalem, to which this prophecy hath especial regard; where God's saints night and day shall serve him, and go out no more for ever, having found their glorious rest, and dwelling safe from fear of evil. See Rev. iii. 22. (4.) They shall have the Lord, glorious in power and holiness, for their protection, law-giver, judge, and Saviour. Though Jerusalem had no navigable river to further commerce, or serve for a security against their enemies, God would be all that to her in his blessing; n' paltry, or gallant ship, could bring an invading army against her; and inaccessible would be preserve her from every foe: their judge to avenge his people's wrongs; their law-giver to direct their conduct; their king to govern with gentleness, and proceed them from danger; in short, their Saviour to the uttermost. Note, (1.) If God be ours, all thing are ours, every blessing is then secured in time and eternity. (2.) The Lord Christ is this judge, law-giver, king, and Saviour, to his redeemed; and if, as his subjects, our souls are yielded up to his government, who can pluck us out of his hands? (5.) Their enemies, like a ship in a storm, dismasted, and the rigging torn in pieces, a perfect wreck, and ready to be fastened in pieces against the rocks, should for all their hopes blasted, and themselves a prey; so helpless to defend themselves, that even the lame should divide their spoil, v. 23. (6.) Sickness shall be removed, and sin pardoned. The diseases of Jerusalem, arising from their confinement, would be at an end; and the people, returning to God under a sense of Divine mercy, obtain pardon and acceptance with him: and this will be emphatically fulfilled in the days of the church's prosperity; when, with the pardon and grace, then abundantly dispensed, Christ will heal all the sickness of the souls of his people; and at last, when mortality shall be swallowed up of life, sin, sorrow, sickness, pain, and death, shall be for ever banished from the eternal state of bliss and glory. When the eternal Jehovah speaks, let every mortal hear, and all the world acknowledge his power and glory, v. 15, which appear especially. 1. In the terror and destruction of the wicked and the hypocrite, As the sinners and hypocrites in Zion have peculiar guilt, they may well tremble at their full measure of judgment, v. 14. when they see Jerusalem ready to be besieged, and expect to have their bodies fired, they are in dislocation, have no hope in God, and Egyphe hath failed them; or when they saw the Affyrians so terribly consumed, they trembled least the devouring fire should reach them also. Note, (1.) Of all men they are most guilty, who amidst the light of guilys! much persist in the ways of sin and formality. (2.) The day will come when the most secure sinner will be startled. (3.) If men would seriously put the question to their fools, how they can dwell with devouring fire, and endure the everlasting burning, it might awaken their consolations, and prevent their ruin. (4.) This terrible portion must they shortly and surely receive, who neglect to fly from the wrath to come, to that Redeemer who alone can hide them in the day of judgment. 2. In the salvation of the righteous, whose character is here displayed: He that walketh righteouly, making God's word his rule, conscientious in all his dealings, and persevering in the worship of the Lord; and speaketh uprightly, his word is sacred, his constellation gracious, and suited to minister edification to others: he that despiseeth the gain of oppression, who thinks it injurious to fatten upon the spoil of the injured, and mean a wicked to commit injustice; that shaketh his hands from holding of broken, rejects them, when adduced, with indignation; that stoppeth his ears from hearing of blood, cannot be brought to listen to any cruel or oppressive proposal; and stouteth his eyes from seeing evil, cannot bear to see others sin, and stops up that dangerous avenue at which temptation might enter: he shall dwell on high, secure in the everlasting love of God from all those evils that terrify the wicked: his place of defence shall be in the munition of rocks, even Christ the rock of ages, his impregnable footness, against which the gates of hell, and the floods of temptation, rage in vain; bread shall be given unto him, and his water shall be sure; when famine rages, he shall not want in the siege; or rather he shall eat the living bread, of which the world knoweth not, and be refreshed with the streams of Divine grace, and eternal consolations, when the sinner and hypocrite in flames cannot obtain one drop of water to quench their raging thirst. 3. Many great and distinguishing mercies are here promised, applicable not only to the Jews, but more generally to all the faithful, who shall be delivered at the last day from the power of the wicked one. (1.) They shall see the king in his beauty, Hezekiah in his royal robes, and the land afar off, whither for fear of the Affyrians before they dared not go, v. 17. And how much greater joy will it afford to the faithful God, in that distant realm of eternal day, to see Jesus their king, brighter than the Indian Christ sun, fitting on his throne of glory, and themselves as stars shining around him? (2.) Their fears shall be at an end, and serve them but for matter of grateful meditation; the terrors that compelled them are fled; they hear no more the voice of commanders within, collecting the supplies, or numbering the people for the battle, or the ca. tains and engineers of Algeria without, threatening their ruin, v. 18. They see no longer a fierce nation, whose speech they could not understand, and whose voice spread dismay; all are now dead couples, or fled. Thus when our souls shall reach the heavenly Zion, our past trials, however grievous, shall be remembered with delight; and all our foes, which bred in us so many fears, be for ever sunk as darkness, and incapable ever more of troubling our repole. (3.) They shall look with transport on Zion, the city of their solemnities: during the siege these had been interrupted, and they might fear never would be restored; but to, once more in peace, their habitation is quiet, and God promises long to preserve his tabernacle among them, and to disappoint the malice of those who fought to destroy it, v. 20. The earthly Zion is long since indeed demolished; but we look for a city which hath foundations, which maker and builder in God, even the new Jerusalem, to which this prophecy hath especial regard; where God's saints night and day shall serve him, and go out no more for ever, having found their glorious rest, and dwelling safe from fear of evil. See Rev. iii. 22. (4.) They shall have the Lord, glorious in power and holiness, for their protection, law-giver, judge, and Saviour. Though Jerusalem had no navigable river to further commerce, or serve for a security against their enemies, God would be all that to her in his blessing; n' paltry, or gallant ship, could bring an invading army against her; and inaccessible would be preserve her from every foe: their judge to avenge his people's wrongs; their law-giver to direct their conduct; their king to govern with gentleness, and proceed them from danger; in short, their Saviour to the uttermost. Note, (1.) If God be ours, all thing are ours, every blessing is then secured in time and eternity. (2.) The Lord Christ is this judge, law-giver, king, and Saviour, to his redeemed; and if, as his subjects, our souls are yielded up to his government, who can pluck us out of his hands? (5.) Their enemies, like a ship in a storm, dismasted, and the rigging torn in pieces, a perfect wreck, and ready to be fastened in pieces against the rocks, should for all their hopes blasted, and themselves a prey; so helpless to defend themselves, that even the lame should divide their spoil, v. 23. (6.) Sickness shall be removed, and sin pardoned. The diseases of Jerusalem, arising from their confinement, would be at an end; and the people, returning to God under a sense of Divine mercy, obtain pardon and acceptance with him: and this will be emphatically fulfilled in the days of the church's prosperity; when, with the pardon and grace, then abundantly dispensed, Christ will heal all the sickness of the souls of his people; and at last, when mortality shall be swallowed up of life, sin, sorrow, sickness, pain, and death, shall be for ever banished from the eternal state of bliss and glory. CHAP. XXXIV. In this chapter we have the fatal doom of all the nations that are enemies to God's church and people: Edom is only mentioned, but we have reason to suppose it is intended as a demonstration of the wreath of God against all those who fight against the interests of his kingdom among men; and until here in full accomplishment in the fall of Auschwitz, and finally in the dissolution of all things at the day of judgment, and prediction of ungodly men. Here is, 1. A demand of universal attention, ver. 1. 2. A direfied scene of blood and confusion projected, ver. 2-7. 3. The reason given for these judgments, ver. 8. 4. The continuance of this defoliation, the country being made like the lake of Sodom, ver. 9, 10. and the cities abandoned to solid hoists and birds, ver. 11-15. 5. The salome ratification of all this, ver. 16, 17. Let us hear and tremble. 1. COME near, ye nations, to hear, and hearken, ye people: let the earth hear, and † all that is therein; the world, and all things that come forth of it. 2. For the indignation of the LORD is upon all nations, and for forty upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. 3. Their stain also shall be cast out, and their stink shall come up out of their carcasses, and the mountains shall be melted with their blood. 4. And † all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down as the leaf falleth off from the vine, and † as a falling off from the fig-tree. 5. For my sword shall be bathed † Chur. iv. ‡ 6. Chap. i. † Nek. ‡ See fulcels theorol. § Jer. xiv. 11. 2. Chap. xvi. 14. J. el. ii. 17. 2. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 26. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. † Chap. xiv. † 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. † Jer. xvi. 23. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. The flourishing state of the gospel church is here for forth, as a concept to the dreadful deceptions of the preceding chapter. 1. The Gentiles shall be brought into it, ver. 1, 2, 7. 2. The usual and numerous shall be encouraged, ver. 3, 4. 3. Attitudes shall be strength both on the faith and bodies of man, ver. 5, 6. 4. It shall be conducted in the way of helping, ver. 8, 9. 5. It shall be brought at left to codely joys, ver. 10. 1. THE wilderness and the solitary place shall be glad for them: and the desert shall rejoice, and blossom as the rose. 2. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall be the glory of the LORD, and the excellency of our God. 3. ¶ Strengthen ye the weak hands, and confirm the feeble knees. 4. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, roar God with a recompense, be will come and save you. When the Affyrian army was destroyed, the country of Judea, which had been wafted as a wilderness before them, quickly resumed its venture and fruitfulness. To this the prophecy may in part refer, but it chiefly regards, 1. The flourishing state of the church, when the Gentile world, before a barren wilderness, by the preaching of the gospel puts on a new face, blossoming with the joys of divine consolations, bringing forth the most excellent fruits of grace, and with such abundance, as to be compared to Lebanon, where the choicest cedars grow; and to Carmel and Sharon, the richest spirits of Judea for Corn and pastures: such strength, beauty, and fruitfulness should eminently unite in the gospel church, and they shall be the glory of the Lord, and the needless of our God, the Lord Jesus Christ, his person, offices, and compleat redemption, wherein God is to transcendently compelled, and appears to amiable and glorious in the eyes of the redeemed. Note, A believing view of the Redeemer's grace and glory brings joy to the heart, and is the efficient means of quickening it to bring forth much fruit. 2. By the ministry of the word, they are encouraged and supported to bear up under the temptations and sufferings to which, for the fate of Christ, they would be exposed. Strengthen ye the weak hands, and confirm the feeble knees, those who from an awakened feuds of guilt and wrath were ready to find down in despair, unable to lift up the hands of prayer, shall be encouraged; We have here, 1. The wonders that shall be wrought at Christ's coming, on the bodies and souls of men. The blind shall see, the deaf hear, the lame walk, the dumb speak, which we see literally fulfilled, Mat. ix. 27. Mark vii. 9. Alfa iii. 8. Mat. ix. 19. but greater works than these shall be do, enlightening the blindness of the fallen mind, causing the spiritually deaf to hear and receive the gospel; strengthening those who were helpless, to walk in the ways of truth and righteousness, and teaching those to sing his praise whose lips before had been sealed up in silence. Lord, continue still to make thy glorious power to appear! 2. The remarkable out-pouring of the spirit in the days of Christ, and the blessed effects thereby produced. In the wilderness shall waters break out, and streams in the desert, such a common effusion of divine gifts, graces, and confessions shall then be made on the Gentile world, that the parched ground and shoddy land, the dinner's soul, barren or scorned up with the sense of divine wrath, shall become a pool and springs of water refreshed and fertilized: in the habitation of dragons, where each day, the places where Satan, the great dragon, hath fixed his abode, and men resembling him in herceneis and cruelty, such as the Pagan empowers, or Papal powers, shall be graft with rush and rufter; a number of converts to the gospel, thick as grafs, and strengthening as the reeds in the brook; and this was fulfilled when the Pagan temples were changed into places for Christian worship; and shall be farther accomplished when Babylon mythical is fallen, and the saints of God triumphant now her. 3. The way that then will be opened for all nations, Jew and Gentile, to draw nigh unto God; and that way is Christ, emphatically so called, because no man cometh to the Father but by him; nor can there be any access to an offended God, but through his blood and righteousness. He is a high way ordained by the King of heaven, free and open to all, and where every obstruction from sin and Satan are utterly removed; a way of holiness, or holy way, where the grace of sanctification, as well as the gift of justification, is bestowed, and strength communicated to the soul, enabling those who are in Christ to walk and please God; where all holy means and ordinances are found; where all the travellers are in temper and conduct in a measure holy, and which will infallibly conduct them to the perfection of holiness above: the unclean shall not pass over it, those being justly excluded who persist in the love and service of their sins; but it shall be for those justified and renewed souls above described; or it may be rendered, he shall be with them, Christ, their companion, guide, and support: the way-faring men, though fools, shall not err therein; courted such of the world, after their conversion to God, and spiritually indeed such before they were taught of him, these travellers to Zion shall not err; the way is plain before them, the bible is their sure directory, and the spirit of truth their guide; not that every christian is infallible, but he shall not greatly, or fatally err. No lion shall Vo. 2. II. be there, nor any ravenous beaft shall go up thereon, it shall not be found there; none of such fierce and turbulent dispositions; none to disturb the peace of the happy traveller; and especially the old lion, that goeth about seeking whom he may devour, shall not be able to approach to destroy any soul that is found in this holy way: but the redeemed shall walk there; those whom Divine Grace hath chosen, and Jesus hath purchased by his blood, they shall in safety travel without being weary, and reach at last their blessed journey's end, which will be, 4. Their everlasting joy. For the rarefaction of the Lord shall return from the state of sin and darkness, in which like others they lay, to the shepherd and bishop of their souls, Christ Jesus, and, under his guidance, now to Zion, that mount of God in glory, appointed for their eternal residence; and, whilst with grateful joy they celebrate redeeming love, and reache to sovereign grace their whole salvation, everlasting joy shall be upon their head; joy that shall never again be interrupted by sin, temptation, or suffering, but be permanent as God's everlasting love, the source of it. They shall obtain joy and gladness, un-speakable and full of glory, as much exceeding all they raised here below, as the boundless ocean exceeds the drop of the bucket; and forever and giving shall flee away, when every cause that could produce them are for ever removed, and perfect holiness and perfect happiness flow from the uninterrupted beatific vision of the triune God. O may my soul possess this everlasting joy! CHAP. XXXVI. The prophet Josiah is here an historian, and the events of the following chapters serve to explain and confirm the foregoing prophecies. The story here recorded is nearly the same in 2 Kings xviii. xix. and 2 Chron. xxxii. to which you may look back for a larger expulsion. We have here, 1. Sennacher's deftest and justest against Judah, ver. 1. 2. The conference he defted to have with Hezekiah, and the managers on both sides, ver. 2, 3. Rabbahes's railing blasphemous speech, ver. 4—10. 4. His attempt to persuade the people to deftet Hezekiah, and to force him to surrender, ver. 11—20. 5. The report of this made to Hezekiah by his agents, ver. 21, 22. 1. NOW it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Affyria came up against all the defenced cities of Judah, and took them. 2. And the king of Affyria sent Rabbahes, from Lachish to Jerusalem, unto king Hezekiah, with a great army: and he stood by the conduct of the upper pool in the high-way of the fullest field. 3. Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebraah the scribe, and Joub Afaph's son the recorder. 4. ¶ And Rabbahes had unto them, Say ye now to Hezekiah, Thus faith the great king, the king of Affyria. 'What confidence is this wherein thou trufest? 5. I say, says I know, (but they are but ye vain words)! I have counsel and strength for war: now on whom doft thou truff, that thou rebelled against me? 6. Lo, thou trufest in the staff of this broken reed, on Egypt; whereon is a man lean, it will go into his hand and pierce it: so is Pharaoh king of Egypt to all that truff in him. 7. But if thou say to me, We truff 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? 8. Now therefore give pledges, I pray thee, to my master the king of Affyria, and I will give thee two thousand horses, if thou be able on thy part to let rakes upon them. 9. How thou wilt thou turn away the face of one captain of the least of my master's servants, and put thy truff on Egypt for chariots and for horsemen? 10. And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it. 1. 1—10. At this transaction hath been treated of at large, 2 Kings xviii. xxix. 2 Chron. xx. A few remarks will here suffice; and we may observe, (1.) How apt success is to intoxicate, and prosperity to pull must up with pride. Because the other defenced cities were taken, Rabbahes already regards Jerusalem as a prey. (2.) When, like Hezekiah, we are found in the zealous discharge of our duty, and may be hoping for singular blessings from God, we may meet with the severest conflicts and discouragements for the exercise of our faith, the brightening our graces, and the increase of our glory. (3.) The people of God may regard sometimes the threats, sometimes the mockery of men, to intimidate and discourage them from following the good ways of the Lord; but let their heart stand O fall, 716. a 2 Kings xviii. 11. &c. 2 Chron. xxiii. 11. &c. 710. b Jude xli. c Pl. xli. 7. d 1111. 1. de Igarni. 19. e 1111. Wing of the line. e 1111. 1. 20. e 1111. see 1, 6, 7. f 1111. 1. 6 2 Chron. xxiii. 1. de xxiii. 11. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. g 1111. 1. i 1 Kings xxii. 11. Chap. 2. 5c 6. Shocked at the tidings he received, Hezekiah in sackcloth falls down before God in his sanctuary, v. 1. and sending his chief officers to Isaiah, represents his deplorable situation; as a woman in travail exhausted with her paint, and sinking under her weakness, so ready he seemed to perish, unless the Lord interposed to vindicate his own honour, for which he begs the prophet's prayers, v. 2—4. Not was his request in vain: Isaiah soon dispatches the messenger; with an answer of peace to the king, and bids him, fearless of danger, he confidant of seeing the speedy destruction of his enemies, v. 4—7. Note, (1.) A day of trouble should be a day of humiliation and prayer; and whatever drives us thus nearer to God, must in the issue prove a blessing. (2.) The prayers of good men are to be earnestly sought; and it is a great encouragement to have them interesting with God in our behalf. (3.) When we are ready to despair, God will often most eminently magnify his power and grace in our deliverance. (4.) They who seek to terrify God's people from their holy profession, will soon be made a terror to themselves. 8. ¶ So Rabihakeh returned, and found the king of Affyria warning against Libnah: for he had heard that he was departed from Lachith. 9. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee: and when he heard it, he sent messengers to Hezekiah, saying, 10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou truisest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Affyria. 11. Behold, thou hast heard what the kings of Affyria have done to all lands, by destroying them utterly, and shall thou be delivered? 12. Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telafar? 13. Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena and Ivah? 14. ¶ And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD, 15. And Hezekiah prayed unto the LORD, saying, 16. O LORD of both, God of Israel, that dwelleft between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth, thou hast made heaven and earth. 17. Incline thine ear, O LORD, and hear: Open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18. Of a truth, LORD, the kings of Affyria have laid waste all the nations, and their countries. 19. And have cast their gods into the fire, for they were no gods, but the work of men's hands, wood and stone; therefore they have destroyed them. 20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth * may know; that thou art the LORD, even thou only. Unable to prevail by threatnings and insult, Rabihakeh reports to his master the issue of the conference, v. 8. and the king of Affyria, in hopes yet to force Hezekiah to submit, before the news should reach him of Tirhakah's armament in his favour, v. 9. wrote a headling and blasphemous letter to the king of Judah, in order to terrify him into a surrender, v. 10—13. which Hezekiah solemnly spread before the Lord in prayer, and refer the case with him to give an answer to this impious blasphemer, v. 14—20. Note, (1.) Though craft and power unite against the faithful, impotent will be the attempts The image of their enemies. (2) Blasphemous discourse is terrible, but to propagate by writing sentiments of irreligion and infidelity, is perpetuating the dire contagion to the hard times, and will more exceedingly aggravate men's guilt. (3) When we have God for our friend, and have accels with confidence to pour all our complaints into his compassionate bosom, we may rest in peace, and expect him to appear for us. 21. ¶ Then Isaiah the son of Amos sent unto Hezekiah, saying, Thus faith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Affyria: 22. This is the word which the LORD hath spoken concerning him, The virgin, the daughter of Zion, hath deposed thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? eers against the holy One of Israel. 24. ¶ By thy servants hast thou reproached the LORD, and hast said, By the multitude of my chariots and I come up to the height of the mountains, to the sides of Lebanon: and I will cut down the tall cedars thereof, and the choice fir-trees thereof: and I will enter into the height of his border, and the forest of his Carmel. 25. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. 26. Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pails, that thou shouldst be to lay waft defended cities into ruinous heaps. 27. Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grafs of the field, and as the green herbs, as the grafs on the house-tops, and as corn blasted before it be grown up. 28. But I know thy abode, and thy going-out, and thy coming in, and thy rage against me. 29. Because thy rage against me and thy tumult is come up into mine ears; therefore I will I put my book in thy note, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 30. And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year how ye, and reap; and plant vineyards, and eat the fruit thereof. 31. And the remnant that is escaped of the house of Judah shall again take rose downward, and bear fruit upward. 32. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of both shall do this. 33. Therefore thus faith the LORD concerning the king of Affyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34. By the way that he came, by the same shall be return, and shall not come into this city, faith the LORD. 35. For I will defend this city to save it for mine own take, and for my servant-David's take. 36. ¶ Then the angel of the LORD were forth, and smote in the camp of the Affyrians an hundred and fourceroes and five thousand; and when they arose early in the morning, behold, they were all dead corpses. 37. ¶ So Sennacherib king of Affyria departed, and went and returned, and dwelt at Nineveh. 38. And it came to pails as he was worshipping in the house of Nifroch his god, that Adrammelech and Slameer his sons smote him with the sword; and they escaped into the land of Armenia: and Efar-haddon his son reigned in his stead. Before Christ 210. faft, and truft still on him. (4.) Many, like Rabihakeh, pretend the Lord's commission, who will be found to have a tie in their right hand, v. 10. 11. ¶ 1 Then said Eliakim, and Shebna, and Joah unto Rabihakeh, 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. 12. ¶ But Rabihakeh said, Hath my master sent me to thy master and to thee, to speak these words? hath he not sent me to the men that fit upon the wall, that they may eat their own dung, and drink their own pifa with you? 13. Then Rabihakeh stood and cried with a loud voice in the Jews language, and said, Hear ye the words of the great king, the king of Affyria. 14. Thus faith the king, Let not Hezekiah deceive you, for he shall not be able to deliver you. 15. Neither let Hezekiah make you truth in the LORD, saying, The LORD will surely deliver us, this city shall not be delivered into the hand of the king of Affyria? 16. Hearken not to Hezekiah: for thim hath the king of Affyria, Make an agreement with me by a pretext, and come out to me: and eat ye every one of his vine, and every one of his figs; one, and drink ye every one the waters of his own citizen: 17. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 18. Beware left Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Affyria? 19. Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 20. Who are they amongst all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand? 21. But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 22. ¶ Then came Eliakim the son of Hilkiah, that was over the houshold, and Shebna the scribe, and Joah the son of Afagh the recorder, to Hezekiah with their clothes rent, and told him the words of Rabihakeh. With civil entreaty the persons appointed by Hezekiah for the conference with Rabihakeh, beg the favour of him to speak to them in the Syriac tongue, as his discourse had an evident bad tendency to discourage those who were within hearing: to which he makes a reply as indecent as insolent, v. 12. and addressing his speech, in the Jews language, to the people on the wall, with blasphemous reflections on Israel's God, endeavours to spread a spirit of mutiny amongst them, v. 13—20. But they are forbidden to reply, v. 21. and, shocked at the blasphemy, or grieved at their distress, the messengers return unto the king, and report the words of this impious Affyrian, v. 22. Note, (1.) Insolent language betrays a safe spirit. (2.) The devil, like Rabihakeh, would infirmize, that it is our advantage to serve him; but his fair promises are foul lies. (3.) Silence is often the properest answer to railing accusations. (4.) It were folly to attempt replying to those who are as unreasonable as they are wicked. (5.) It is a grief to the gracious soul, to hear the name of God dishonoured. C H A P. XXXVII. Here we have, 1. Hezekiah's resentment of Rabihakeh's impious discourse, ver. 1. 2. The message he sent to Isaiah to defers his prayers, ver. 2—5. 3. The encouraging answer which Isaiah sent him from God, ver. 6, 7. 4. An oblique letter which the king of Affyria sent to Hezekiah, ver. 8—13. 5. Hezekiah's humble prayer to God upon the receipt of it, ver. 14—20. 6. The further answer which God sent him by Isaiah, promising him speak and fall deliverance, ver. 21—33. 7. The immediate accomplishment of this prophecy in the ruin of his army, ver. 36. and the murder of Sennacherib, ver. 37, 38. All which was largely opened, 2 Kings are. n a Kings rev. 5, &c. h a Chron. vii. 13. n a Kings &c. 1. Jem. 1. AND it came to pass when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2. And he sent Eliakim, who was over the houshold, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet, the son of Amoz. 3. And they said unto him, Thus faith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. 4. It may be the LORD thy God will hear the words of Rabihakeh, whom the king of Affyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left. 5. So the servants of king Hezekiah came to Isaiah. 6. ¶ And Isaiah said unto them, Thus shall ye say unto your master, Thus faith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Affyria have blasphemed me. 7. Behold, I will send a blast upon him, and he shall bear a rumour, and return to his own land, and I will cause him to fall by the sword in his own land. In answer to Hezekiah's prayer, Isaiah transmits him a message from God, v. 21. espousing his people's quarrel as his own, v. 22, 23. He looks with contempt on the impotent threats of Sennacherib. Elated on his past face, he thought he could carry the whole world before him; and, utterly insensible that it was from God alone that he had prevailed hitherto, he ascribes it impiously to his own arm, v. 24—27. But God, who sees his proud designs, will blest them suddenly to his confusion, and stop his mad career, as easily as the rider governs his stead, v. 28, 29. As a sign of the continuance of the divine favour, plenty should be restored as well as peace, notwithstanding the harvest was ruined by the Affyrians, and the succeeding year, as sabbatical, admitted no tillage, v. 30. The people thus escaped, though but a remnant, should yet take root, and greatly increase, v. 31, 32, and so far should the enemy be from destroying Jerusalem, that he should not so much as shoot an arrow against it, v. 33—35. for before the siege was formed, God would arise to defend them, and his judgment was accordingly executed by an angel, to the entire destruction of the army, v. 36, and though the king escaped to Nineveh, he there met a more grievous death from his own unnatural sons, v. 37, 38. Now, (1.) The inflicts cast on his people God resents, as affirms against himself, and will remember them. (2.) Whatever wisdom or prudence we may profess, it is unbelief to ascribe to ourselves the glory of our enterprises. (3.) The wicked can go no farther than the Lord permits, and he can quickly hurl them headlong into ruin in the midst of their career of prosperity. (4.) When one affirms is removed, another may be in prospect, as here famine threatened though the siege was raised; but he who saves us from all our spiritual foes, can also relieve all our temporal wants; and they who are enabled to trust him in the way of duty, shall not be delirium. (5.) If one angel in a night could spread such fearful havoc, how safe are they who have the God of angels for their protection, and those his hosts their ministrying spirits. This chapter proceeds with the history of Hezekiah: Here is, 1. His sickness, and the fortunes of death be received, ver. 1. 2. His prayer in his sickness, ver. 2. 3. The answer of peace which God gave to that prayer, and the sign given to confirm his faith, ver. 4—8. And this one read and explained before, 2 Kings xx. 1. Or. But, 4. Here is Hezekiah's thanksgiving for his recovery, an using the means prescribed, ver. 9—22, which was not mentioned before, and contains much previous matter for the encouragement of our faith and hope at all times, and in sickness particularly. 1. ¶ In those days was Hezekiah sick unto death: and Isaiah the people the son of Amos came unto him, and said unto him, Thus faith the LORD, Set thine house in order: for thou shalt die, and not live. 2. Then Hezekiah turned his face unto the wall, and prayed unto the LORD, 3. And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight: and Hezekiah wept fore. 4. ¶ Then came the word of the LORD to Isaiah, saying, 5. Go, and say to Hezekiah, Thus faith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. 6. And I will deliver thee and this city out of the hand of the king of Affyria: and I will defend this city. 7. And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken: 8. Behold, I will bring again the shadow of the degrees which is gone down in the sun dial of Ahas ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. To what hath been observed before on these words, we may add, 1. That since death is the common lot, it is our duty, before it approaches, to provide for it, both by a settlement of all our worldly concerns, that they may not at that time occupy our thoughts; and more especially by such a daily dying to the world and sin, as may make the day of our removal neither unexpected nor unacceptable. 2. In every situation, sick, afflicted, or tempted, prayer is the great relief. It is the heart's ease to unborn ourselves to God. 3. It will be a comfort in every calamity, and a joy in the hour of death, to have our conscience bear us witness in the Holy Ghost, that in simplicity and godly sincerity we have had our conversation in the world. 4. God regards every star which falls from the eye of his mourners, and will give them quickly the garments of praise for the spirit of heaviness. 5. The prosperity promised to Zion, v. 6. was better to Hezekiah than the restoration of his health; as the welfare of the church, and the interests of the Redeemer's kingdom, are ever dearer to the faithful, than any other concern merely relative to themselves. 6. One miracle served to confirm Hezekiah's faith; we have seen the glorious Redeemer work innumerable, and shall we distrust him? 9. ¶ The Babam Christ 14a. a Pl. xxxii. a. de chi. 1. de creii. p. a Job vii. 6. a Ov. from the thrum. c. Cor. 10. 3b. The story of this chapter likewise we had before, 2 Kings xx. 12, &c. We have here, 1. Hezekiah's pride in showing for treasures to the king of Babylon's ambassadors that were sent to congratulate his memory, ver. 1, 2. 2. Isaiah's impiety, and Hezekiah's acknowledgment what he had done, ver. 3, 4. 3. The features passed upon him for it, ver. 5-7. 4. Hezekiah's penitent and patient jubnaifism to it, ver. 8. a Kings xx. 14, &c. b a Cor. vii. 7. c a Chron. xxiii. 6.1. 7. 8 Or. Spon. 9. 10. Vol. xx, or indrummen. 11. Exiuf. vii. xx. 1. John i. 8. a Joh. vii. 10. Job xxxi. 33. 1. A That time Meroach-baladan, the son of Baladan king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been said, and was recovered. 2. And Hezekiah was glad of them, and shewed them the house of his 2 precious things, the silver, and the gold, and the spices, and the precious ointment, and all the bonds of his 2 armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them out. 3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, now from Babylon. 4. Then said he, What have they seen in thine house? And Hezekiah answered, "All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them. Though nothing could appear more promising than Hezekiah's late professions, and in general he did approve himself faithful, yet in some things he failed, as in the story here recorded, where his pride and vanity induced him; so that, as it is observed by the sacred hitherian, 2 Chron. xxxii. 25. He rendered not again according to the benefit done to him. This history we have had before, 2 Kings xx. 12. and may just add to what was there observed, (1.) How hard it is to be kept humble under distinguished mercies and this world's wealth. (2.) They will be courted in prosperity, who in adversity would be despised. (3.) When it becomes their interest, the enemies of religion will caress God's people; but their kills are commonly deceitful. (4.) An affectation of displaying our improvements, wealth, buildings, &c. to strangers, and taking a secret pleasure in doing so, evidences the vanity of the heart, and that often most, when we affect to call them trifles. (5.) God will not for his children pushed up without sending them the needful rebuke: it is well if, as Hezekiah, we take shame to ourselves, and confess our folly. 5. Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts. 6. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD. 7. And of thy sons that shall sift from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 8. Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken: he said moreover, For there shall be peace and truth in my days. It was a mortifying message the prophet brought him, but a blessed symptom of Hezekiah's gracious spirit, that so humbly he acquiesced in the divine decree. It may teach us, (1.) That it is just in God to take from us the gifts we abuse. (2.) Not to be desirous of, or value ourselves upon, the respect paid us by the children of this world: our intimacy and connections with them usually in their issue prove our plague. (3.) True prophets of God must not spare the faithful depend; and true penitents will, so far from being offended, receive it with thankfulness. (4.) When God is pleased to reform his gifts we have abused, or to punish us by afflictions in this world the evil fate, it becomes us to heal the red with quiescent, and justify him in his judgments. Whilst we are out of hell, all our sufferings are infinitely less than we deserve. (5.) Though we cannot but be concerned about the evils which we foresee, yet every moment's respite is a mercy to be acknowledged. Vol. II. 1. THUS faith the LORD to his anointed, to Cyrus, whose right hand I have + holden to subdue nations before him: and I will loose the loins of kings, to open before him the two-leaved gates, and the gates shall not be shut. 2. I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron. 3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayst know, that the LORD which call thee by thy name, are the God of Israel. 4. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have sirnamed thee, though thou hast not known me. Cyrus was the type of the great Redeemer, and in his deliverance of the captive Jews, prefigured the greater redemption which Jesus should obtain for his people of all nations: more than two hundred years before the event came to pass, we have him particularly named and pointed out, and his great conquests described, which, through the mighty hand of God upon him, he was enabled to obtain ever kingdoms which opened much more powerful than his own, and which opened a way at last to him, in conjunction with the Persians, for the conquest of Babylon. We have here. 1. The conquests he should obtain: Nations are subdued before him, and kings submit to his yoke; the stronger cities cannot resist his arms, nor the most difficult pastes stop his march, God goes before him, and therefore resistance is vain, v. 1, 2. The treasures of his enemies become his spoil, v. 3, and among them, those of Cressus, king of Lydia, the richest monarch of that age: and by these he was enabled to pursue his victories, to the final overthrow of the Babylonian monarchy. 2. God's design in this was purely to serve his Israel. Cyrus himself was a stranger to the true God, and meant no doubt his own grandson and glory alone; but it was for Jacob's sake God had raised him up, and ordained him to be such a conqueror, in order that he might be their deliverer, v. 4. Note, (1.) In all God's providences, in the revolutions of Bums and kingdoms, there is wheel within wheel; and God hath purposes to answer for the good of his people, which the great agents employed in these things little think of. (2.) Christ is exalted to the throne for the sake of his Israel, hath all power given him, and all the unfeasible riches of grace to believe, therefore they may expect at his hands every mercy and blessing their can need. 5. ¶ I am the LORD, and 'there is none else, there is no God besides me: 'I girded thee, though thou hast not known me: 6. That they may know from the rising of the sun, and from the earth, that there is none besides me, I am the LORD, and there is none else. 7. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. 8. Drop down, ye heavens from above, and let the stars pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together: I the LORD have created it. 9. We unto him that striveth with his maker: let the potterest serve with the potterest of the earth: 'shall the clay lay to him that fasteneth it, What makes thou or thy work, He hath no hands? 10. We unto him that faith unto his father, What begotten thou? or to the woman, What hath thou brought forth. At this chapter begins the latter part of the prophecy of this book: the conclusion of the former chapter formed a dark cloud over Pathis and its pricels; but before God sent his people into captivity, he furnished them with precious promises for their support and comfort in their trouble; and we may well imagine of what great use to them this gracious prophecy was in that slaying and dark day, and how much it helped to dry up their own by the rivers of Babylon. Much of Christ and gospel grace we meet with in the foregoing part of this book, but in this latter part we shall find much more; and as if it were designed for a prophesied summary of the New Testament, it begins with that which begins the giggles, the voice of one crying in the wilderness, chap. xli. 9. and concludes with that which concludes the book of the Revelation, the new heavens and the new earth, chap. xlvi. 22. In this chapter we have, 1. Orders given to publish abroad the glad tidings of redemption, ver. 1, 2. 2. They glad tidings introduced by a voice in the wilderness, which gives affirmses that all abstractions shall be removed, ver. 3-5 and that though all creatures fail and fail, the word of God shall be gleeblight and accomplished, ver. 6-8. 3. A joyful prospect given to the people of God of the happiness which this redemption should bring along with it, ver. 9-11. 4. The sovereignty and power of that God magnified, who undertakes to work out this redemption, ver. 12-17. 5. Said therefore triumphed men, and idolaters apperciled with their folly, ver. 18-26. 6. A reproof given to the people of God for their fears and dissonances, and enough said in a few words to silence these fears, ver. 27-31. And we through patience and comfort of this scripture may have hope. 1. Comfort ye, comfort ye my people, faith your God. 2. Speak ye + comfortably to Jerusalem, and cry unto her, that her + warfare is accomplished, that her iniquity is pardoned: for the hath received of the LORD's hand double for all her sins. v. 1, 2. The conclusion of the prophet's message in the former chapter spoke terror and conviction; the opening of this, joy and consolation: for though it be a needful severity to wound, it is the more pleasing part of our office to bind up the broken-hearted, and to preach the gospel of peace. It would afford the pious Jews a beam of cheering hope amidst the evils that were expected, and support the fainting spirits of the poor captives, to have these great and precious promises for before them, and be assured, whatever they suffered, there was hope in the end. We have here, 1. The commission given: Comfort ye, comfort ye, my people, faith your God. Speak ye comfortably to Jerusalem, or, to the heart of Jerusalem, and cry unto her. (1.) The persons addressed are my people; this is their character, they are choled, and faithful, and called. (2.) The person speaking, your God, your reconciled God in Jesus Christ, in whose love present and eternal his people are interested, and therefore may expect all that almighty poetry, boundless mercy, infinite wisdom, and unchangeable faithfulness can be below. (3.) The employment of God's mindless is to comfort his people, who are often greatly dejected through affliction, temptation, corruption, and desertion. (4.) The order is repeated, and they are commanded not only to speak, but cry aloud; for though it be the privilege of God's people to rejoice, and his will concerning them that they should be happy in him, yet they are apt to write better things against themselves, and scarce can be persuaded to receive the blessings God hath in force for them. 2. The mercies promised; and these are, (1.) The pardon of sin. Her iniquity is pardoned; however deep the die, and aggravated the guile, it is pardoned forethy, folly, for evils. The blood and righteousness of Jesus have obtained eternal redemption for us, and there is no more condemnation. (2.) Victory over all our enemies. Her warfare is accomplished: Christ, the captain of our salvation, hath vanquified for us sin, Satan, death, and hell; hath entered into the land of glory as a conqueror, to take possession for us, and we are already triumphant in our exalted head; and what he hath done for us, he will do in us. Though we have a warfare to maintain whilst we are in the body, against flesh and blood, corruption within, and the world without, and hence utmyth, and death threatens, yet by his grace we shall be more than conquerors, and for quickly all our enemies put under our feet. (3.) Sin hath marked of the Lord's hand double for all her sins. God speaks as a tender parent; which love makes him think the corrections he had given his dear children beyond number: or rather the words ordinate the full satisfaction God hath taken of Christ our fingers, exacting from him to the uttermost the desert of our iniquities. 3. The voice of him that clash in the wilderness, Prepare ye the joys of the LORD, make througue in the desert a high, thy for our God. 4. Every valley shall be 718. 4. Heb. To the heart of, 7. Or, approtest one, 8. Pl. xli. 13, 9. Chap. lxi. 7. a. Mal. 10. 9. b. Isch. 1. 5. c. Luke 16. 4. d. Paul 1. 4. e. Ibid. 10. f. Pl. lcr18. IS A F &H. O, O then that bringed good tidings to Zion. Chap. II. 2. O, O then that bringed good tidings to Jerusalem. O, O good the Baboo. Chap. Iol. 1. 2. Rev. 1. 10. 14. O, O, on the behold, Iod. prop. 1. 2. 3. be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. 5. And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mound of the LORD hath spoken it. 6. The worse fast, Cry. And he said, What shall I cry? 7. All flesh is great, and all the goodliness thereof is as the blame of the field. 8. The great withers, the flower fadem; 9. because the Spirit of the LORD bloweth upon it; 10. the people is great. 11. The great withers, the flower fadem; but the word of our God shall stand for ever. The Scriptures of the New Testament have not left us uncertain whose voice this is which crieth in the wilterness. John, like the morning-Star, the harbinger of day, appears to usher in the Sun of righteousness, and to awaken, by his preaching, the Gods of sinners to turn these eyes towands the Lamb of God which taketh away the sins of the world. 1. The cry is, Prepare ye the way of the Lord, make straight in the deft of a high-way for our God. Jehovah, our God, here speaks us, as the glorious Redeemer, whose eternal godhead is hisened. Our hearts are a defeat, till his presence and love changes the dreary Icane. Where his footsteps tread, waters break forth in the wilderness, and streams of grace and confolation in the defeat. The preparation for him must be from him; and he that commands must give the bearing, say, the contrite heart, and dispose us to welcome him into our South. 2. Where Jesus comes, every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made flesh, and the rough places plain. Such will be the effects of his green upon the souls of his people: those who were sunk into the lowest deep under the sense of guilt, shall be raised up by divine mercy and exalted: the proud, who in these own eyes before were high in concert of their own worth and excellency, shall be brought low, and acknowledge their sin and extensely: the crooked and rough ways of men of seventh month shall be made fresh, their errors removed, their corrupt pracsies achieved, and their hearts renewed in holiness. 3. The glory of the Lord shall be revealed, the Redeemer Jesus, the highpicks of his father's glory, and the superb image of his sermon, and all flesh shall be it together; he being the universal Saviour, not of the Jews only, but also of the Gentiles: for the month of the Lord hath spoken it, and therefore no jot or little of his promises shall fail. 4. A farther commission is given the preacher, and at his request he is instructed what to cry, v. 9—8, which may refer to the weakneck and impotence of the Bishonians, to detain the Jews in their captivity, when the Lord should write to save them; or more generally may be applied to all men, where the word of the gospel is preached, as an alarming motive to attend to the great and precious promises of a better world, seeing this is to lead and fading. All flesh is great, weak and withering, and all the penitentiary thereof in the favour of the field, which, though it looks more gay and beautiful, is as real and feeble. Such are all human gifts and greatness, and such the best works of man's agitator, which however specious, quickly fade. The great wishman, the former fadem, because the Spirit of the Lord brought upon it; three drooping, dying, all our beauty and glory batguishes: health loses its bloom, our possessions fade away, and death closes the fours: or when this Spirit breathes upon us in contradice, our hell doings and duries appear poor and wretched; and those things on which we prided ourselves we count dung and loss, that we may win Christ. Surely the people is great, all people of every age, rank, and degree; the great withers, the flower fadem, such perishing things are all human excellence; but the word of our God shall stand for ever; and therefore when all besides parishes, and every earthly comfort or possession in death are for ever full, they who make the great and precious promises of the gospel their stay, will find, to their everlasting comfort, a persion which cannot fail them in the better world of glory. O, O then that bringed good tidings to Zion. Chap. II. 2. O, O then that bringed good tidings to Jerusalem. O, O, good the Baboo. Chap. Iol. 1. 2. Rev. 1. 10. 14. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, Iod. prop. 1. 2. 3. O, O, on the behold, dandy was designed for the days of Christ, and requests his confusion. 1. His consideration in the faith is proclaimed to form, to their greatest happiness. O Zion, that brought good tidings, when his ministry chiefly was exercised; or better, it may be rendered, O Zion that brought good tidings to Zion, as admitted on John the Baptist, and all the ministers of the gospel, whose office it is to proclaim the divine glosses and transcendent excellence of the Redeemer, in all his offices and undertakings, for the fal- ration of sinners; yet they up to the high mountain, to the most public places, such as the means of the Lord's house. O Jerusalem, &c. or, O thou that bringeth good tidings to Jerusalem, left up the voice with strength: left it up, he sat aforesaid at the opposition and revilings of man, who would pernicate the preachers of the gospel. Say unto the claim of Judah, where Christ appeared, Behold your God incarnates, the prosealed Enormain!; a man, and yet the eternal Jehovah, come with the most joyful tidings that can greet a sinner's star, to proclaim pardon, grace, and salvation, freely and to the untermold. 2. His power and all-sufficiency are declared. Behold, your God shall come; that desire of all nations, and especially the glory of his Israel; he shall come with a strong hand, mighty to save his people, and punish his enemies: Or, against a strong one, to destroy the works of the devil, and break his harmful power in the hearts of men: and his own shall rule for him: tell-sufficient, and designing his own glory; or against him, the great enemy of souls, who must yield to this conqueror. Behold! with joy, ye people of God, his reward is with him, to become eternal life on as many as believe in him: and his word before him, the glorious work of redemption: he came fully acquainted with the steps necessary thereto, and perfectly able and willing for the undertaking. 3. His grace and love are tenderly displayed under the charative of a watchful Shepherd. He shall lead his flesh like a Sephard: his people not his sheep, bought at the price of his blood, and therefore with tenderall regard he feeds them in the green pallures of his ordinances; believes on them the waters of consideation; watches over them night and day, defending them from every danger; seeking them when frayed; and suffering none of them to be lost. He shall gather the lambs with his arm, and carry them as his before; as when the cold is ready to kill the new-cast lamb, or it is so weak that it cannot follow the dam, the Shepherd in his bosom bears and identifies it; so both Christ the lambs of his flock, pitying their weakness, helping their infirmities, and in the bosom of his love cherishing and throughening their flocks: and shall gently lead their men with young, whose circumstances are embarrassed, and trials difficult; he leads them gently as they are able, and safely, so that they do not miscarry, nor finally come short of the glory of God. Let the under-thepherds learn of their chief Shepherd to partake of his Spirit, and tread in his legs, consisting the weakneils and munitions to the wants of those sheep and lambs of his flock entrusted to their care. 12. ¶ Who hath measured the waters in the hollow of his hand? and stated out known with a sign, and comprehended the deft of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 13. Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? 14. With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and thewed to him the way of underhanding? 15. Behold, the nations are as a drop of a bucket, and are counted as the small duft of the balance: behold, he taketh up the lifts as a very little thing. 16. And Lebanon is not sufficient to burn, nor the beafts thereof sufficient for a burnt-offering. 17. All nations before him are so nothing, and they are counted in him less than nothing and vanity. The design of God is rising up Cyrus, was to make his own power and glory to appear: therefore, 1. He asserts his own Godhead, and besides him there is no other: his works declare his universal dominion, light and darkness, good and evil, not the evil of sin, but of suffering, are all from him: and if Cyrus was so wonderfully strengthened for his conquests, the world must take notice to whom he stands—indebted; though he knew not the hand who supported him, in this prophetic word, it evidently appears the work was of God, v. 5, 6. Note, since prosperity and adversity both come from God, in both he is to be acknowledged, and our duty is to correspond with his designs. 2. A glorious prophecy is revealed, of the abundance of blessings, that by the incarnation of the Redeemer, should descend on the Israel of God. Drop down, ye heavens, from above, and let the stars pour down righteousness, or the righteous God, the Lord Jesus, who descending from above, as the rain waters the earth, would cause the souls of men to bring forth the276d. of grace and holiness: let the earth open; the barren hearts of men, that are like dead earth, till enslaved by the precious influences of the spirit of Jesus; and let them bring forth salvation, or the Saviour, and let righteousness spring up together; that righteousness which is the work of the incarnate Redeemer, and that salvation which is the issue of his work, of grace upon the soul: I the Lord have created it; the work is wholly Divine in the contrivance and execution of it, and our righteousness and salvation derived from him alone. 3. A wo is pronounced on the rebellion; either the enemies of God, who opposed his people's deliverance, or the faithful Jews who deponent of it. Four worms of dust, as potterest of the earth, may shine with such other; but to contend with God, or find fault with him, is as absurd as for the clay to pretend greater wisdom than the potter, and unnatural as for the child to quarrel with his parents for having bepotent and brought him forth. God's sovereignty, wisdom, justice, and goodness, in all his works and ways, are incontestable, and it is so wicked as foolish to find fault with or oppose them. Note, (1.) They who quarrel with God and his providences, only aggravate their own sufferings. (2.) Nothing can be a greater argument for entire resignation to the Divine will, than the consideration, what God is, and what we are; and we then act as business creatures, when, as clay in the hands of the potter, we are content to be just what our maker pleads. 11. Thus faith the LORD, the holy One of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. 12. 'I have made the earth,' and created man upon it: I, even my hands have stretched out the heavens, and all their hosts have I commanded. 13. I have raised him up in righteousness, and I will direct all his ways: 'he shall build my city, and he shall let go my captives,' not for price nor reward, faith the LORD of hosts. 14. Thus faith the LORD, 'The labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine, they shall come after thee, in shame they shall come over: and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee, and there is none else, there is no god. 15. Verily thou art a God that hideth thyself, O God of Israel the Saviour. 16. They shall be ashamed, and also confounded all of them, they shall go to confession together that are makers of idols. 17. 'But Israel shall be saved in the LORD with an everv v Cha 13. everlasting salvation: ye shall not be ashamed nor confounded world without end. 18. For thou faith the LORD that created the heavens, God himself that formed the earth and made it, he hath established it, he created it not in vain, he formed it to be inhabited, I am the LORD, and there is none else. 19. I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right. We have here. 2. The encouragement God gives to his people to wait upon him in prayer, and to enquire concerning the great events he had foretold; either the restoration of his people from their captivity, or the glorious increase of the sons of God, which should be raided up by the preaching of the gospel, v. 11. The words also may be read interrogatively, in correspondence with the former verse, as implying a reproof to those who questioned the times of his dispositions. 3. God displays his own glorious power, in the creation of all things, as a ground to engage his people's confidence, v. 11. and particularly mentions their deliverance by Cyrus; it is spoken of as already done, because determined in the Divine mind. God had raised him up in righteousness, and directed all his ways, and he should without price discharge them, and with his favour after them to rebuild Jerusalem, v. 13. This also may refer to the greater than Cyrus, that Michael whom God would raise up in righteousness, not for one nation only, but for all people, whose way he directed, to the full accomplishment of their salvation; and who, having by his own arm wrought out redemption for them, discharges them from all the earths of sin, and from the bondage of corruption, without money and without price. 3. He promises a great increase should be made to them, v. 14. Many of the neighbouring nations, probably on their return, became converts to their religion: or rather this refers to gospel times, when, by the word of truth, the Gentiles, Egyptians, Ethiopians, and Sabeats, gladly received Christ's gentle yoke, and yielded themselves up to God, in the gospel of his dear Son. 4. Though sometimes in their afflictions he appeared to hide himself, yet he was still the God of Israel the services, ready in due time to appear for their help and confidation, v. 15. Note, (1.) There are dark days when God's face is hid from his people, and they go mourning without the sun. (2.) God is not the less tender of us, or farther from our help, when he forms no forget us: if he hides himself, it is to engage us more earnestly to seek him. 5. The idolaters should be confounded and ashamed, v. 16. as the Babylonian were, when their gods, as well as themselves, went into captivity; and as was more abundantly seen when the gospel triumphed over the powers of darkness, and idolatry was generally abolished. 6. God promises his Israel an everlasting salvation. Israel shall be saved in, or as, the Lord; the work is his, and shall be fairly accomplished; not merely from Babylon, and the yoke of their captivity, but with an everlasting salvation through the Lord Jesus: ye shall not be ashamed nor confounded world without end, or unto the ages of eternity: so permanent is that salvation which Christ by his blood and righteousness hath purchased, and will before on his chosen. 7. God gives his Israel the strongest assurances of the eternal salvation he promised them, v. 18, 19. He who made the heavens with such admirable wisdom, and fashioned the earth so fearfully and wonderfully, the only true God and Creator, v. 18. he speaks the never-lasting promise, not with a muttering low voice in secret, as the eracles of the heathens were delivered, but openly and publickly: and none of the seed of Jacob ever did, or shall seek his face in vain; he will ever hear and answer them; and his word of righteousness is a full ground for their truth and confidence, v. 19. Note, (1.) The word of promise is the great argument for the prayer of faith. (2.) If none seek God's face in vain, how inexcusable are they who reject their own merces, and restrain prayer before God. (3.) Whatever God faith or doth is altogether righteous and true, and the faithful soul ever acquiesces therein. Their words speak consolation to God's people; they declare the infinite power and wisdom of their God. His captives in Babylon need not fear his ability to compel their deliverance; and his choftes now and ever may be afflicted, that he, who in his considerations is their Shepherd, suffers no illminution of his uncreated glory thereby. The description there given of our Redeemer is unutterably grand. Such his impensity, the vast abys of waters in him are but as a few drops in the hollow of his hand; the expanded heaven to him is but a spun; the ponderous globe but as a few particles of duft; and the mountain and hills, so prodigious as height and breadth, weighed in his coates, appear as grains of sand, and all nicely proportioned for the purposes they were designed to serve, v. 13. In his amusing work of creation he needed no advi- fer, himself the fountain of wisdom, all receiving from him, none capable of adding to him, v. 13. Before him the unbeheld nations are but as the drop of the bucket, or the small duft of the balance; so light, as not to turn the potted feale. The lifts he called up, Lebanon with all its forests hewn down for fuel, and the innumerable herds which feed thereon sails for a sacrifice, utterly insufficient would they have been to rejoice the sins of men; as less than the incarnate Jehovah could offer the propitiation, 0.16. before whom all nations are as nothing, and, as if words were wanting to express their insignificance, they are counted less than nothing and vanity. Note, (1.) The more we fan of the Re-chanter's greatness and glory, the more should our hearts be established in the fulness of his salvation. (2.) The less we are in our own eyes, and the more we fan our own vanity, as well as sin, the more shall we admire the infinite love and condemnation of our Immanuel. 18. ¶ To whom then will ye liken God? or what she hath will ye conquer unto him? 19. The workman mehesh a graven image, and the goldsmith spreadeth it over with gold, and calleth silver chains. 20. He that is so impoverished, that he hath no oblatser, chocketh a tree; that will not rot; he feketh unto him a cunning workman? to prepare a graven image that shall not be moved. 21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 22. Is he that feterth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that thereforth out the heavens as a curtain, and spreadeth them out as a teet to dwell in: 23. That bringeth the princes to nothing; he makeeth the judges of the earth as vanity. 24. ¶ Yea they shall not be planted, yea they shall not be sown, yea their flock shall not take root in the earth; and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as bubble. 25. To whom then will ye liken use, or shall he equal? faith the holy One. 26. Lath up your eyes on high, and behold who hath created these things, that bringeth out their holy by number: he calleth them all by nature, by the greatness of his might, for that he is strong in power, not one failed. 0. 18—20. The sin and folly of idolaters is here upbraided. 1. The abductory of idolatry is here described, 0. 19. 20. Mad in the pursuit of ideal vendues, the founder calls the figure; and, hardly of their riches, they deck the fanfifets image; it is overlaid with plates of gold, or adorned with chains of silver. Yea, he that cannot afford an offering will have a god, tho' carved from a tree; and chasing the wood that is most incorruptible, that is fashioned into shape, and fixed in its place. Amazing denying! to pay adoration to a fanfifets log, or expect support from that which cannot stand without being faltered. Note, (1.) The idolatry that hath prevailed so universally as a frizing proof of the fall of man, and of the dreadful darkness of the human understanding. (2.) The continuance of this abominable practice in the church of Rome is among the strong proofs of her utter apology. (3.) Beware of Spiritual idolatry: to place in confidence in gold, or set up the creature above God in our afflictions, is equally criminal as to bow the knee to a flock or a shunt. 2. The prophet expenceses with them, Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? from the visible creation the great Author's eternal power and godsend might be clearly seen, and traditionally notices of his liking were handed down from the beginning; yet they degraded him into an image made like to corruptible man, and worshipped him not as God; so that they were without excuse, See Rom. i. 20. A glorious description then follows of the great Jehovah: On the circle of the heavens to fesseth, by his power and providence upholding all things; on this terrestrial ball he looks, an atom in the vast expands, and pony mortals appear but as grasshoppers or locusts before him. As a curtain he fbreches out the firmament, and in the heavens, hid from mortal eye, spread his radiant tabernacle, 0. 22. In his view earth's mightiest princes shrink into nothing; their parlous, roumfets, power, are all vanity, 0. 23. What as their throats appear, and great as they form to worms like themselves, are breath of his displeasure bells them as gnads, and bends them from the earth as flubble before the whirlwind, 0. 24. 3. He directs them whether to turn their eyes, nor more at- prent to him God, the eternal Spirit, to any corporeal form. Lift up your eyes on high, and behold who hath created their things; and, in the expanded volume above, the legible characters of the Creator's glory; that bringeth out their holy by number, marthall of an unbelieved; he witheth them all by means failed to their pollution and influence; by the greatness of his might, for that he is strong in nature, not one failed; bound by omnipresent power, each in his several orbit performs his revolution, and also his influence according to his Creator's will. Since their God is so infinitely above the highest creatures, and all these the works of his hands, every representation of him by them must be a debasement of his glory. 27. Why fyyeft thou, O Jacob, and speaketh, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 28. ¶ Hath thou not known? hath thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 29. He giveth power to the faint; and to them that have no might, he increaseth strength, 30. Even the youths shall faint, and be weary, and the young men shall utterly fall. 31. But they that wait upon the LORD's thrift? never thro' strength: they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint. 0. 27—31. Their long captivity was ready to discourage the hearts of the Jews; and some of them, under the power of unbelief, were ready to conclude themselves forgeren and forsaken of God; for which the prophet here reprints them; and their rebate is deigned for our admonition, who are ready to faint when we are corrected of him. 1. He exposes their impotence and unbelief. Why fyyeft thou, O Jacob, and speaketh, O Israel, My way is hid from the Lord; he disregards my afflictions; and my judgment is passed over from my God? he hears not my appeals, nor gives me the expected redress. Note, (1.) Unbelieving suggestions arise often in the hearts of true Israelites. (2.) Such questions as our impatience utters, must be likened. Why and wherefore do we complain? God is not flock in his promise, but we are hasty in spirit. The within is for an appointed time. (3.) It argues our folly, as well as sin, to suppose God doth not see our distress, or is not able to relieve us. 2. Two things he reminds them of, which they ought to have known and considered: the infinite power, and unfractivable wisdom of God. Hath thou not known? after all the wonders displayed in behalf of his people; hath thou not heard, from the experience of past ages, as well as the oracles of truth, that the everlasting God, the Lord, the Creator of the ends of the earth, fastesteth not, neither is weary? His power is never exhausted, nor his government enfeebled: he is from eternity undishangably the same, and, as the Creator of all, must needs be able to govern the work of his own hands; and therefore, however low his church may be reduced, it is not owing to weakness or weariness that he doth not appear for their relief. When his time is come, he will save them to the uttermost, nor can be at a loss for the means, when infinite wisdom is joined with almighty power; for there is no searching of his understanding; therefore we are bound at all times to trust him, and patiently expect the salvation of God. 3. When we do so, we are sure of being holpen. He giveth power to the faint; and to them that have no might, he increaseth strength: such as, seeing their own Spiritual weakness and helplessness, apply to him, find him a very perfect help. When I am weak, then am I strong. Even the youths shall faint, and be weary, and the young men shall utterly fall: such as trust on an arm of flesh, and, self-confident, think they are able to contrate themselves from their difficulties, or, by the strength of their own endeavours, to overcome the power of their corruptions; these shall prove their insufficiency, and utterly fail: but they that want on the Lord, both for righteousness and strength, and in every trial and their case upon him, testified of their own infuriations, ignorance, and weakness, these shall renew their strength, be enabled to stand in the evil day, and supported under the bare burden of their temptations, afflictions, and corruptions: yea, more than supported, they shall mount up with wings as eagles, so fursh and strong; and their trials serve to strengthen their graces, and if their souls farther from earth, and nearer heaven: they shall run, and not be weary, in the way of God's commandments, pleased in his happy service, and accounting it perfect freedom: and they shall walk, and not faint; though long their journey, and difficult the way, the everlasting arms of Jesus's love shall bear them up, and bring them (see at last) to their eternal house. Hold out then, faith and patience! 1. Or when the report comes to Egypt, they shall, do; Genial, v. 7. 1. 16th. To palate. 2. 16th. Or die, I trust site, 1. 3. 16th. Canton, Gen. v. 15. v. 16th. 1. 1. Or shall bring. 2. Vers. 1. Arch. exff. 15. Before Chord 715. Tyre was a city in Phoenicia, of great antiquity, and the grand mart of trade for all the commodities of the East and West. It stood on an island, about half a mile from the sea, strongly fortified by art and nature, and deemed impregnable: but when God hath a controversy with any people, their strength is weakneft. We have here, 1. Her prosperity. She was a mart of nations, enriched by the traffic of all people, whose merchants reported thither; at first by a colony from Eidon, a few leagues distant from Tyre, and therefore called her daughter, v. 12: though soon eclipsing her mother city. Thither the products of Egypt were carried, and her revenue increased with the harvest, which they river Shor, or Nile, by overflowing, produced, v. 5. A city full of wealth, and, as the sad effect of it, grown proud and haughty, v. 9. A joyous city, where pleasure as well as hailness abounded; and sitting as a queen on the seas, her seat of empire seemed established for ever: her citizens great as princes, and her merchants among the honourable of the earth, v. 8. Nate, The ships which plow the main produce a larger harvest to a land, than the plough which breaks the foil. 2. Her fall by Nebuchadnezzar, after a siege of thirteen years; and then when it could hold out no longer, the inhabitants dropped the place of every thing valuable, and failed away, leaving little but empty houses, and a naked rock. The ships of Tarthifh, which some suppose Tarteffin, in Spain, and others Tarfus, in Cilicia, or more generally the ships of the Sea of all nations, are called upon to bowl over her desiccations: no house being left standing by the conqueror, nor is there any more entering into the port, her traffic being utterly ruined, v. 1. From the land of Chittim it is revealed to them, the Tyrians are informed of the preparations made against them by the Babylonians; or there is no entering in from the land of Chittim, the merchants of Greece and Italy can no longer carry on their trade thither: it is revealed to them that Tyre is destroyed. In mournful silence the inhabitants would sit astonished at their overthrow, v. 2. and Zidon her neighbors, and nearly connected with her, be ashamed, having placed such confidence in Tyre, that it could not be taken; but the waves of the sea carry the tidings, and this proud city, late the strength of the sea, so fortified and strengthened by it, bemoans her desiccations; no longer full of inhabitants, and sending out her colonies to distant parts, but now a widow, bereaved of her children, v. 4. Not Egypt's fall, though so potent a kingdom, would spread a greater terror, v. 5. or, as the words may be rendered, when the report cannot be the Egyptians, they will be in pain at the report of Tyre, trembling for themselves, when this bulwark between them and the Chaldeans is fallen. Hailing now to forsake the place, the inhabitants are enjoined to embark for Tarthifh, and her man for shall carry her away; those that should be seized by the conqueror, would be led into captivity; or this may signify her ships, whose oars and mariners would serve her instead of feet to escape, v. 7. Swift as a river the merchants of Tarthifh, who were at Tyre, or the people so called, are urged to haften away; because the place is no longer defensible, and is ready to fall, v. 10. Thus for a season her joy should be silenced. The oppressed virgin, the daughter of Zidon, that had never been conquered before, must pass over to the silos of Chittim, Greece or Italy; or the islands of Corsica, Sardinia, and Sicily, where colonies of the Tyrians were planted; and yet even there thus shall have no rest, these countries being doomed to fall under the yoke of their enemies. Nate, (1.) When God purifies, there is no flying from our misery. (2.) They who think themselves most secure, feel the heavier anguish in their falls. 3. If it be asked, who hath taken this counsel against Tyre, v. 8. the answer is, one that is fully able to execute his designs, the Lord of Hults, who would abate their pride, and stain all human glory; that others, warned by their fall, might be admonished of the vanity of every temporal profession, and the folly of being proud, and trusting on that which can prove so little in the day of wrath. As he did of old, when Egypt was smitten under his mighty hand, v. 11. so hath he now given commandment to the destroyer, and is pleased to use the Chaldean sword. Though this people were not of note and figure till the Affarian founded it for them that dwelt in the wilderness, who drove out the original inhabitants of Mesopotamia, and translated thither the Chaldeans, who before dwelt scattered in the wilderness; they set up the towers thereof, they raised up the palace of Babylon, greatly augmenting and fortifying it; he brought it, or he shall bring it, to ruin; these Chaldeans shall be instruments to execute the divine judgments. 1 Jer. xviii, 10. Nate, It shall be upon Tyre, as the king of an harlot. 15. And it shall come to pass in that day, that Tyre shall be forgotten "sevenly years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. 16. Take an harp, go about the city, thou harlot that hath been forgotten, made sweet melody, sing many songs, that thou mayst be remembered. 17. ¶ And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. 18. And her merchandise, and her hire, "shall be holiness to the LORD: it shall not be treasured nor laid up: for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing. The desiccations of Tyre are not designed to be perpetual. 1. Seventy years are appointed for the term of her captivity, as of the Jews, during the days of one king, or kingdoms, for so long Nebuchadnezzar and his family reigned before Babylon was taken: and on the conquests by two males, there, among other captive nations, were permitted to retestle in their own country. 2. On their return, Tyre is represented under the character of a harlot, returning from confinement, or recovering from sickness, when all her paramount had forsaken her; and returning all her former arts to recover her trade, and to engage the return of her merchants, as a harlot with the harp, by her voice and music seeks to draw in her lovers, and enrich herself by the wages of her fornication: and so far she would succeed, as to become again a general mart, and to increase her wealth, as in her former days of prosperity. Nate, (1.) This world's wealth carries a harlot's misery, and one often seduces the heart into spiritual whoredom. (2.) Though our case be reduced never so low, we need not despair: when God will turn our captivity, he can bring back our lost prosperity. 3. A better state than that of her worldly prosperity closes the prophecy. In the days of the Messiah her gains should be employed in the service of his kingdom, to support the preachers of his gospel, and be consecrated to his glory, v. 18. which was fulfilled, Acts xxi. 3. when we find Christianity planted there, and according to the custom of the primitive church, 1 Cor. xv. 1. no doubt these being rich, contributed liberally to the necessities of the saints. Some suppose from their acquaintance with the Jews in Babylon, and their prophets, they contracted a veneration for their God, and his worship; and on their return sent liberal presents to the temple, but the former sense seems preferable. Nate, (1.) If God gives abundance, it becomes then a blessing, when he gives us withal a desire to employ it to his glory. (2.) The ministers of the Sanctuary have a just claim to a liberal maintenance, and they who honour the master they serve, will be happy to support his ministers for his sake. (3.) They who devote themselves to God's work, must desire no great things in this world; if they have sufficient bread, and durable clothing, they want not niceties and elegance. This chapter contains an eminent prophecy of the delights. We have here, 1. His coming to do the work of a Redeemer, ver. 1-4. 2. His commission opened, ver. 5-9. 3. The joy with which Vol. II. the good tidings of this should be received, ver. 10, 11, 12. 4. The success of the gospel, and the overthrow of the devil's kingdom, ver. 13-15. 5. The rejection and ruin of the Jesus for their unbelief, ver. 18-25. 1. BEHOLD my servant whom I uphold, mine I elect: in whom my soul delighteth: I have put my spirit upon him, he shall bring forth judgment to the Gentiles. 2. He shall not cry, nor lift up, nor cause his voice to be heard in the street. 3. A bruised reed shall be not break: and the symbolizing flax shall be not quench: he shall bring forth judgment unto truth. 4. He shall not fail, nor be discouraged, till he have set judgment in the earth: and the idles shall wait for his law. That these words belong to Christ we are assured, Mat. xli. 15-21. We have, 1. His designation to his office, and qualification for it. Behold: with wonder and love, my servant, though equal with the Father as touching his godhead, yet humbling himself to the form of a servant, for us men and our salvation: whom I uphold, for as man, Christ received power and strength from the Father, to enable him to accomplish the arduous work of redemption; or as whom I love, expedite of the confidence God reported in him, to fulfill the work appointed him, as much to his glory as his people's good; mine elect, chords and designed for the work from the foundation of the world, in whom my soul delighteth, his righteousness, sufferings, sacrifice, and all that he did, being always highly pleasing to his Father; I have put my spirit upon him, fully qualifying and enabling him for the execution of all he hath undertaken. Note, (1.) The highest honour is to be an elect servant of God. (2.) There never was but one under the sun in whom, for his own sake, God could lay my soul delighteth. (3.) If God bids us minister, he will supply the ability. 2. His exercise of his office. He shall bring forth judgment to the Gentiles, the gospel, which is to let the sake and guide us all his converted people: He shall put cry, nor lift up, nor cause his voice to be heard in the street, as coming with human pomp and grandeur, for his kingdom was not of this world. A bruised reed shall be not break, to render are his companions toward the weak and tempted, who are call down under their trials, but supported and strengthened by him, that they may not utterly faint; and the stealing flax shall be not quench, where the smallest gracious appearances are seen, he will not despise, but cherish them, and fast the smoking flax into a flame: he shall bring forth judgment unto truth, accompanying the word of his truth with such effectual power, as to accomplish the thing whereunto he sends it. He shall not fail, nor be discouraged against the arduous work in which he shall be engaged, till he have set judgment in the earth, established his glorious gospel, which is to productive of judgment and righteousness among men, and the idles shall wait for his law; the distant nations of Gentiles offering themselves willing scholars as the feet of his ministers. The supper-gent, from whence the passage is opened, Mat. xli. 10. Acts xxviii. 25. renders it, And in his name shall the Gentiles tryst. 5. ¶ Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth and that which cometh out of it, he that giveth breath unto the people upon it, and spirit to them that walk therein: 6. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house. 8. I am the LORD, that is my name, and my glory will not give to another, neither my praise to graven images. 9. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. 10. Sing unto the LORD a new song, and his praise from the end of the earth: ye that go down to the sea, and all that is therein; the idles and the inhabitants thereof. 11. Let the wilderness, and the cities thereof lift up their voice, the villages that چکی doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. 12. Let them give glory unto the LORD, and declare his praise in the islands. This gracious prophecy in its primary fense probably respects the recovery of the Jews from their captivity in Babylon, but most eminently refers to the gospel days, when the church should, amidst all perfections, rise great and glorious, and be incensed with converts on every side. 1. God encourages them, from the most endearing views of his regard for them, and relation to them. But now, they faith the Lord that created thee, O Jacob, created thee anew in Christ Jesus, and he that formed thee, O Israel, the peculiar work of his hands, fear not under any trials or discouragements; for I have redeemed thee by the blood and righteousness of Jesus; I have called thee by thy name, every faithful soul being written in the book of life of the Lamb; thou art mine, in a covenant of everlasting love which cannot be broken, mine for ever. 2. He assures them of his constant support under every trial, v. 2. However threatening, violent, or severe their sufferings, his pretence and power should both strengthen, comfort, and deliver them, so that they should receive not the least hurt or damage. Nor, If God be for us, and with us, then in the midst of danger we are safe; and even in the jaws of death can triumph. 3. He mentions the former instances of his care as the earnest of his present salvation of them. He calls himself, v. 3. their God, in a covenant that is everlasting, their Saviour from every foe. As of old he had destroyed Egypt for their sake, and overthrown the Ethiopians, a Chrus. xiv. 9, 13. or turned the arms of Sennacherib upon them instead of Jerusalem, such should be still his regard towards them, their enemies shall be all destroyed, because they were precious in his sight, through that Saviour in whom they were accepted, and honoured with the highest titles, the fons and daughters of the Lord Almighty, and as such beloved by him with affection unchangeable and everlasting, v. 4. 4. He promises a great increase of converts under the preaching of the gospel. They need not fear, however diminished or brought low, for God is with them; and at his word, from the four quarters of the earth converts shall flock into his church, as doves to their windows, v. 5, 6. even as many as, being chosen in the divine purpose, are called by his grace, renewed by his spirit, and prepared to shew forth his praise in all holy conversation and godliness, v. 7. This may be applied particularly to the collecting the Jews from their captivity, but seems more gloriously fulfilled in the conversion of the Gentiles, by the preaching of the gospel. Note, (1.) Every one called by Christ's name, is bound to set forth his glory. (2.) The work of regeneration is God's own; we are the clay, he is the potter; if we are vessels of honour, it is because his sovereign and saving grace hath made us such. (3.) They who by divine grace are gathered in to Jesus now as their Saviour, shall be shortly raised from the dust of death, caught up to meet him in the air, and so shall be ever with the Lord. 8. ¶ Bring forth the blind people that have eyes, and the deaf that have ears. 9. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear and say, It is truth. 10. ¶ Ye are my witnesses, faith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11. ¶ Even I am the LORD, and before me there is no God in favour. 12. I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, faith the LORD, that I am God. 13. ¶ Yea, before the day was, I am he; and there is none that can deliver out of my hand: I will work, and who shall it let it? God having offered in the glorious perishings appointed by him for the work of his people's salvation, here encourages and authorizes him to proceed in his undertaking. 1. He gives him his orders, as the Almighty Creator of all, able abundantly to support him in the exercise of his office, v. 5. He calls him in righteousness, in a way wherein the divine perfections were eminently to be magnified; or with righteousness, being himself a righteous person, and in his nature and practice knew no sin; he promises to uphold and keep him, that no difficulties may discourage, nor enemies prevail against him; to give him for a covenant of the people, to be their great covenant head; by him all the terms of the covenant being fulfilled, and through him all the blessings of it are to be freely received: two of the most eminent of which are mentioned, (1.) He is given for a light to the Gentiles, to open the blind eyes, both to be the light of the world which lay in darkness and the shadow of death, and also to bestow power on the fallen mind of man to fire this light of life, without which it flirteth in darkness. Note, The mind of man, yea, of the world, continues in utter darkness respecting spiritual things, without divine illumination. (2.) He is sent to bring the proponent from the prison, and then that he in darkness out of the prison-house; we are by nature the slaves of sin and Satan, and though we may have light enough to see and deplore our misery, we have no power to help ourselves, till the Lord Jesus interposes to break our hands, and bring us forth into the glorious liberty of the sons of God. 2. He confirms his commission by his great name, Jehovah, v. 8. who, in this investiture of the Redeemer, intends to exalt his own glory, and will not suffer idols to be his rivals; but will complacably punish those who afcribe to them the praise due to him alone. And as he has fulfilled his former promises, so will he also accomplish the new things he now declares, relative to the deliverance of the Jews under Cyrus, the incarnation of the Messiah, and the success of his gospel; which, before they bring forth into act from the divine decree, he foretells, and shall be as freely fulfilled in their season, as any path prophecies had been. Note, God hath still now mercies in store; if we have faith to trust him, he will not, cannot fail us. 3. The whole church is called upon to exalt God's praise for the redemption of Jesus. From the ends of the earth, to which the gospel should be spread, the grateful song must arise; those who go down to the sea, the Tyrians and Phanasians, and other maritime places, the Arabians, and the most savage inhabitants of the desert and the rock, civilized by the preaching of the gospel, must join in the work of praise, till the found should be universal, and the knowledge of the glory of God be washed to the most distant sins of the sea. This was in a measure the case under the ministry of the apostles, and we expect a still more glorious day, when praises for redeeming love shall be long from pole to pole. 13. The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry; 'yea, rore; he shall prevail against his enemies. 14. I have long time holden my peace, I have been still, and refrained myself: now will I cry like a crusading woman, I will destroy and devour at once. 15. I will make wafer mountains and hills, and dry up all their herbs, and I will make the rivers stands, and I will dry up the pools. 16. And I will bring the blind by a way that they knew not, I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. Their things will I do unto them, and not forsake them. 17. ¶ They shall be turned back, they shall be greatly ashamed that truth in graven images, that say to the molten images, Ye are our gods. The worshippers of idols are called to appear and confront God's witnesses, if they dared maintain their wretched cause. God calls them the blind who have eyes, and the deaf who have ears, because though they have the fashion of men, by such abominable idolatries they seem to have lost their reason and faculties. They cannot prove the divinity of their idols to justify their worship; they are the work of men's hand, and blunder and more impotent than their foolish votaries, v. 8-10. But let God's witnesses appear, his Israel, and his servant, either the prophet Isaiah, or rather the Messiah, emphatically so called, chap. xlii. 1. to prove his unyielded godhood and glory; he alone was from eternity; the sole exultant, self-existent God and Saviour; and besides him, there neither is nor can be any other. In proof of which, two arguments are urged, drawn from his preference and his power. (1.) He hath declared things to come; his people's deliverance of old from Egypt, when as yet no strange God was among them, and now from Babylon, with numberless other things concerning the coming of the Messiah and his church; and surely none of the idols can pretend to such fore-knowledge. (2.) He hath saved his people; from his hand, none can deliver; and when he works, none can let; whilst all the idols of the heathen are unprofitable and vain; unable in the least to assist or protect their worshippers. This they should observe to their convictions, and say, it is truth, acknowledging the folly of trusting to other gods, and giving the Lord alone the glory due unto his name. 14. ¶ Thus faith the LORD your Redeemer, the holy One of Israel, For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. 15. I am the LORD, your holy One, the creator of Israel, your king. 16. Thus faith the LORD, which maketh away in the sea, and a path in the mighty waters: 17. Which bringeth forth the chariot and horse, the army, and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. 18. ¶ Remember ye not the former things, neither consider the things of old. 19. Behold, I will do a new thing: now it shall spring forth, shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. 20. The beast of the field shall honour me, the dragons and the gods: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. 21. This people have formed for myself, they shall shew forth my praise. 5. John. 1. 7. On, the pals of my right hand and spread out. "Pf. xlii. 4. Chap. xl. 6.8. "Chap. xlii. at. &cliv. p. &cliv. p. &cliv. p. Chap. xlii. 1. &c. 9. ¶ "For my name's sake" will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. 10. Behold, I have refused thee, but if not with River; I have chosen thee in the furnace of affliction. 11. "For mine own sake, roes for mine own sake will I do it; for how should my name be polluted? and I will not give my glory unto another. 12. I fearless unto me, O Jacob, and Israel my called, I am he, 'I am the first, I also am the last. 13. 'Mine hand also hath laid the foundation of the earth, and I my right hand hath spanned the heavens: when I call unto them they stand up together. 14. All ye assemble yourselves and hear: 'which among them hath declared these things?' the LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. 15. I, roes I have spoken, yea, I have called him: I have brought him, and he shall make his way prosperous. Their guilt was a circumstance very discouraging; how could they hope for God's interposition? and their oppression were to powerful that no prospect of human relief appeared. To support them therefore against their just fears, 1. God, not out of respect to them, but for his own glory, declares he will deliver them: though they deserved to be utterly cut off, he will defer his anger; and lead the heathen nations might reproach him, as if he was unable to fare his people, or count their gods above him: he will refrain his arm from destroying them, and save them from their enemies, v. 9, 11. Behold, and admire the grace, I have refused thee; by these sufferings to which they had been exposed; but not with River, or among River; have not kept them in the furnace till all their deeds was purged away, for them the spirit must fail before him, if he dealt with them in Brief justice; but I have chosen thee in the furnace of affliction; he made the afflictions they endured the means of calling them home to himself, and by their trials exercised and brightened their graces, and purified their souls from sin. Note, (1.) If God dealt with us according to our iniquities, then could no flesh living be saved. (2.) It is not for our deserts, but to manifest the glory of his grace, that God is pleased to spare and pardon. (3.) Affliction is often the blessed means of bringing those home to God who had before wandered far from the right way. (4.) It is a gracious sign of God's paternal affection towards us, when he is pleased in measure to correct us, and not to leave us wholly unpunished. 2. Though they could not help themselves, God will still up a deliverer for them, who shall overthrow the kingdom of Babylon. Let Jacob hear the Divine determination, and Israel, called of God and chosen, believe what he speaks, who is the self-existent, eternal, and immutable Jehovah, v. 12. He whose hand laid the foundations of the earth, and stretched out the heavens with such ease as if they had been but a span's breadth, at whose word the assembled hosts of both stand up, ready to execute his high benefits; he is able to accomplish their salvation, v. 13. Let Israel therefore attend to the prophetic world, of whose home among the gods of the heathen, or the wise men, could ever inform them. Cyrus, the beloved of the Lord, is appointed for their deliverer, to execute God's pleasure on Babylon, and to lay his arm of vengeance on the Chaldeans, v. 14. God hath spoken, and his word is irreversible; he will enable him for the work, living him to the siege from a far country, and make his way prosperous, giving him victory in the battle, and forces in all his enterprises, v. 15. Note, (1.) Cyrus is the type of God's beloved Son, sent down from heaven, and rising on prosperously; the conqueror of death, hell, and sin, and the Redeemer of his Israel. (2.) We may safely depend on the fulfillment of God's promises, however to human view the difficulties in the way of their accomplishment seem insurmountable. Is any thing too hard for God? (3.) They who have a Divine call, and are under Divine guidance, may be sure their way shall be prosperous. 16. ¶ Come ye near unto me, hear ye this, 'I have not spoken in secret from the beginning, from the time that it was, there am I: and now 'the LORD God and his Spirit hath sent me. 17. Then saith 'the LORD thy redeemer, the holy One of Israel, I am the LORD thy God which teaches thee to profit, which leadseth thee by the way that thou shouldst go. 18. 'O that thou hadst hearkened to my commandments! 'then had thy peace been as a river, and thy righteousness as the waves of the sea; 19. Thy bed also had been as the sand, and the offspring of thy bowels, like the gravel thereof; his name should not have been cut off, nor destroyed from before me. v. ¶ 'Go ye forth of Babylon, flee ye from the Chaldeans, 'with a voice of singing declare ye, tell this, utter it roes to the end of the earth: say ye, 'The LORD hath redeemed his servant Jacob. 21. And 'they thirled not when he led them through the deserts: he caused the waters to flow out of the rock for them: 'he clave the rock also, and the waters gushed out. 22. 'There is no peace, saith the LORD, unto the wicked. We have here, 1. The victory the Lord will obtain over his enemies. As a man of war he will rush upon them with a cry, and prevail, his gospel being made effectual to the casting down all the strong holds of darkness, v. 13. For a long while he seemed to pay no regard to the heathen world, winking at the times of their ignorance, but now when he sends his elect minister Jesus, he will destroy and devour at once; they who submit not to the calls of his mercy, must perish under the rod of his judgments, v. 14. The greatest, high as mountains, are not too mighty to escape; nor the least, though mean as the grass, too small to be overlooked: and every impediment shall be removed, as at the passage of Israel through the Red sea, that his word may have free course, and run, and be glorified, v. 15. Note, When God will work, none can let it. 2. He will bring home his people to himself. I will bring the blind, those that were spiritually ignorant of the ways of God, by a way that they knew not, even Christ the living way, hid from ages and generations, but none revealed to the Gentiles; I will lead them in paths that they have not known, the path of holiness and life eternal; I will make darkness light before them, shining on their path, and making it plain before their faces; and crooked things straight, removing all obstructions, and forming their once crooked and perverse ways by his divine grace, conformably to his holy mind and word. Their things will I do unto them, and not forsake them, but to eternity perfect in them the salvation here began. And blessed truly are they to whom the Lord is pleased to shew such continuing and effectual grace. 3. The idolaters being converted, shall now be made ashamed of their idols; or those who perished in their worship be confounded to find how little they can profit them in a day of wrath, v. 17. 18. Hear, ye deaf, and look, ye blind, that ye may see. 19. Who is blind, but my servant? or deaf, as my messenger that I fear? who is blind as he that is perfect, and blind as the LORD's servant? 20. Seeing many things, but thou observest not: opening the ears, but he heareth not. 21. The LORD is well pleased for his righteousness sake, he will magnify the law, and make it honourable. 22. But this is a people robbed and spoiled, they are all of them feared in holes, and they are hid in prison-house; they are for a prey, and none delivereth; for a spoil, and none faith, Restore. 23. Who among you will give ear to this? who will hearken, and hear for the time to come? 24. Who gave Jacob for a spoil, and Israel to the others? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. 25. Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. Great was the deliverance from Egypt, great the recovery from Babylon, but greater far the recovery of old souls by Jesus Christ, whose redemption is here spoken of. 1. For the encouragement of his people, God calls himself their Redeemer, the holy One of Israel, their Creator, their King. For though they seemed now cast off, their state dissolved, and their kingdom destroyed, yet God called the things that are not, as though they were, because he only speaks, and it is done. 2. He tells them what he intended to do for their sakes, which he speaks of as already accomplished; even to destroy the Babylonians, when by in vain to their ships to escape; or, bound captives by the Messes and Persians, with bitter cries were transported born Chick ported far away, v. 14. Some translate it, brought down all their tables, brought forth all the fugitives, as spoken of the Jews, who would be brought forth from the house of their person, when their proud oppressors were broken 3. He reminds them of what he had done for them, when, at the Red Sea, the chariots and hoops of Pharoah were entirely overthrown, and such would be the case of their present enemies; and as then he opened a path in the Red Sea for their passage, so would he, amidst all difficulties, bring them safe once more to their own land, v. 17. Note, In our deepest affliction we should remember God's wonders of old time, and wait in faith for his salvation. 4. Yet greater things than these would be do for them: such miracles of grace as would, as it were, obliterate the remembrance of all that was past. Behold, I will do a new thing, which would allow the sun of the sun, even the incarnation of Jesus Christ; now it shall spring forth as a branch in a short time, shall be not known, and thankfully receive this great Redeemer! In consequence of whose appearing, a wondrous change will be wrought in the world; the Gentile nations, before like a wilderness, impassable, uncultivated and barren, shall be laid upon for the gospel, and become fruitful like a well-watered land, v. 19. Men, whose tempers before were savage as the beasts, fierce as dragons, and stupid as the owls, shall be renewed and turned to the worship and service of the true God, and in this once defiance world of heathenism, there shall be a plentiful effusion of gospel-grace, like the waters of a river, v. 20. and God will own the Gentile converts as his chores, formed by his Spirit for his glory, and designed to shew forth his praise to all eternity. Note, (1.) Man does not naturally differ more from the health, than man does from man, when divine grace hath changed his heart. (2.) Wherever the gospel comes, powerful and blessed are its effects: the wilderness then becomes a fruitful field. (3.) All that is good in the hearts of men, is God's own work, and designed for his own glory. (4.) It must be our labour, study, and prayer to correspond with the divine intentions, and to shew forth his praise who hath called us out of darkness into his marvellous light. 1 Mal. 1. 15. 2 Amos v. 3. 4 Hah. Lords, or Jade. b Chap. 1. 21. 6. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. 23. Thou hast not brought me the + small cattle of thy burnt-offerings, neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. 24. Thou hast brought me no sweet cane with money, neither hast thou filled me with the far of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with these iniquities. 25. I, now I am he that blotted out thy transgressions for mine own like, and will not remember thy sins. 26. Put me in remembrance: let us plead together: declare thou, that thou mayst be justified. 27. Thy first father hath finned, and thy teachers have transgressed against me. 28. Therefore I have profaned the 3 princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches. 9. 21—28. The unworthiness of the sinner the more oxian and diagnoses the glory and grace of the Saviour. We have here, 1. A heavy charge brought against Israel. They had neglected prayer and the worship of God; yes, had counted his service wearisome, and wanted to be rid of it, v. 22. Though dwelling in a land of plenty, they grudged the expence of God's temple, with-held their burnt-offerings and sacrifices, and prepared no sweet cane for the holy anointing oil and the sweet incense. Yet God had not carried them to serve with an offering, nor wearied them with energy, did not crash from them difficult or burdensome services: the idolaters paid much greater honours, and offered more expensive sacrifices to their false gods, than they were required to offer to the living Jehovah: whereas they not only neglected his worship, but openly violated his laws; till weary with their iniquities, nothing seemed to await them but just and condign punishment, v. 24. 2. A wondrous promise comes in. When we might have expected to hear, I, even I am he that blotted out their name from under heaven, God, in mercy transcendently glorious, declares, I, now I am he that blotted out thy ownings, for mine own jobs, and will not remember thy sins. Note, (1.) Forgiveness of sin is the great glory of the gospel; of all sin; and the which need not despair. (2.) When God forgives, he forgets; and though we are ever bound to remember and abhorourselves, God will never remember our sins, to upheard or confound us. (3.) It is an act of sovereign grace in God to forgive sin; the least sin is in its nature deadly, and nothing we can do could ever save us from eternal ruin, unless his rich mercy interposed to pardon us. 3. God commands his people to put him in remembrance, and plead his promises with him, that they may be justified, v. 26. Though some-understand this or a request to the fair-rightness, challenging them to produce the good works on which they depend for justification; the variety of which would be manifested, and they reduced to seek the free pardon offered, or perish in their pride. 4. He reminds them that all their sufferings proceeded from their sins; to repent of which, his gracious promises were the greatest encouragement. They first father hath sinned, Adam; or rather their more immediate sacrifices, and thy teachers have transgressed against me; they who should have directed others, erred themselves, and led their brethren siftors. In consequence of which, God had afflicted them, or would; for it seems spoken of their captivity in Babylon, or their last visitation by the Romans. Therefore I have profound the persons of the sanctuary, the Priests and Levites, and have given Jacob to the curse, and Israel to reproaches, under which they shall lie, monuments of God's righteous judgments, till the Spirit shall be poured on them from on high; and at last they shall return to him, from whom they have so greatly departed, and find that pardon and grace in Jesus which they have despised. We have here, 1. The call of God to attend the ministry of the prophet, or rather the call of Christ, who seems to be spoken of, to the Jews to hear and receive his gospel, and acknowledge his Divine mission. I have not spoken in secret from the beginning, but preached publicly in the synagogues, from the time that it was, from the beginning of his ministry, there am I, openly meeting the gospel of the kingdom; or, before the time that it was, ere he was become incarnate, there was I, existing from eternity in the bosom of the Father; and unto the Lord and his Spirit hath sent me, or the Lord hath sent me, having the fullest commission for the execution of the work of redemption, and his Spirit to make that work effectual, by bringing it near to the souls of men. Note, (1.) We have here the Trinity of persons in the Godhead clearly asserted. (2.) When God tends he will qualify us for his service. (3.) It becomes us to hear with solemn reverence and attention the words of him whom God hath sent. 2. The Lord Jesus informs them of his character and design. I am the Lord thy God, without which, he could not have been the Redeemer of his Israel, nor could they have been able comfortably and confidently to truth their souls in his hands, which teacheth thee to profit, or practically things; the doctrines of truth and holiness, such as their fallen state, their guilt and danger, the grace revealed for sinners in the gospel, the perfection of atonement and righteousness weighed out by him, and the fulness of the Spirit which resided in him, to be communicated to his people; which leadseth thee by the way which thou shouldst go; Christ himself is the living way, his word is our guide, his grace our support, and all the dispensations of his providence concur to lead his redeemed towards their glorious rest. 3. He laments over those poor souls that finned against their own mercies, Mat. xxiii. 37. O that thou hadst hearkened to my commandments! which though some did, yet we see the generality of the Jewish people rejected Christ and his gospel, and thereby forfeited all the mercies which had been promised to the obedient, and brought their final defoliations upon them. Had they heard and believed, then their peace had been as a river, and their righteousness as the waves of the sea, abundant and permanent, v. 18. Their nation would have been increased exceedingly, and their stability secured for ever; but now, for their unbelief and impenitence, the very revoile is their case. Note, (1.) Sin robs us of all our joys. (2.) The remembrance of the mercies they have forfeited, as well as the torment they endure, will aggravate the miseries of the ungodly. (3.) It is a grief to the barium, to see poor souls rejecting their own mercies, and rushing on their ruin. (4.) They who perish eternally will have no blame to cast on God's mercy, but must confess, that their own obstinacy and hardness of heart procured their destruction. 4. By the proclamation given to the Jews to depart from Babylon, is prefigured the great deliverance of sinner's souls from the bondage of corruption; which, through the preaching of the Before Christ 226. We have here, 1. A general exhortation addressed to the spiritually deaf and blind, whether Jews or Gentiles, to bear and see. For though more was needful in order to divine knowledge, than the more exercise of their natural faculties, yet as they had ears to hear, and eyes to see the word of truth, they were bound to make use of the appointed means. Note, They who willfully turn away their eyes from the truth, and will not use them to examine the scriptures, justly are given up to judicial blindness. 2. A sharp reproof is given to the Jewish people. Who is blind as my servant, or deaf as my messenger that I fear? or as some render it, they to whom I send my messenger? They who had every opportunity of spiritual knowledge, were more criminally ignorant than their Gentile neighbours, and their teachers blind leaders of the blind. Who is blind as he that is perfect, and blind as the Lord's servant? the Scribes and Pharisees, who most boasted their high attainments, were most obstinate in rejecting Christ and his gospel. Seeing many things, or pretending to see at least, but thus observeth not the evidences of Christ's divine mission in his miracles; opening the earth to the preaching of Christ and his apostles, but he feareth not to any saving purpose, but caniled, and rejected the counsel of God against their own souls. Note, (1.) Spiritual blindness is grievously common, even among the professors of religion. (2.) They who have the highest conceit of their own perfection and excellence, are most grievously ignorant both of God, his law, and their own vile hearts. (3.) It is a deplorable case when they, who should be teachers of others, are blind and erroneous themselves. (4.) None usually are so obstinate in prejudice and ignorance as those who, having assumed the character of God's messengers, count it a dishonour to have it but suggested that they themselves are out of the way. (5.) They who, through ignorance in their ministry, mislead and ruin others' souls as well as their own, may expect to receive greater damnation. 3. God will be glorified, notwithstanding their obstinacy. The Lord is well pleased for his righteousness sake, he will magnify the law, and make it honourable; either by the execution of just judgment on the rejecters of his truth, or rather this refers to Christ, for whose righteousness sake God is well pleased, and with all who are found in him; since by his obedience unto death, he hath in the highest measure magnified the divine law in their behalf, and restored the honour it had lost by their violations of it. 4. The destruction of the whole people is foretold, because of their rejection of the gospel. They are given up to the Romans to be robbed, spoiled, and feared; dragged from their lurking-places, and imprisoned, without prospect of deliverance or restoration, v. 22. They would not be admonished of this judgment coming upon them, till it was impossible to avert it, v. 23. God's hand in their ruin was evident, and acknowledged even by Titus, their destroyer, because of their obstinate disobedience, v. 24. Therefore wrath to the uttermost overtook them, and to this day the heavy stroke is still upon them; yet they will not acknowledge the rejection of Jesus as the cause, nor lay it to heart; the will being yet unremoved, and their measure of chastisement not yet full. Note, (1.) Of the many who bear God's word, few pay it the attention it deserves. (2.) Disregard of God's warnings is sure to bring down his wrath. (3.) All I Chapt XLIII. In the Chapt (3.) All suffering comes ultimately from God's hand, whatever instruments are employed. (4.) Sin that now provokes God's anger against the sinner in temporal afflictions, will, if unrepented of, shortly kindle that fire of eternal wrath which never can be quenched. C H A P. XLIII. The contents of this chapter are much the same with that of the foregoing, describing the relapse of the Jesus out of their captivity; but looking through and beyond that, is the great work of men's redemption by Christ, and the grace of the gospel, which, through him, bolivores partake of. Here are, 1. Precious promise made to God's people in their affliction, ver. 1-7. 2. If discharge is held to his with the conspicuous and conspicuous of God, ver. 8-13. 3. Encouragement given to the people of God to hope that they should agreeable be delivered out of Babylon, as their fathers were out of Egypt, ver. 14-21. 4. The people are reminded of their fists, by which they had pretended God to send them into captivity, in order that they might repent, and feel for pardoning mercy, ver. 22-28. 19. 15. 20. ¶ Assemble yourselves and come: draw near together, ye that are escaped of the nations: 'they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save. 21. Tell ye, and bring them near, yea, let them take counsel together: 'who hath declared this from ancient time? unto hath told it from that time? have not I the LORD? and 'there is no God else beside me, a just God and a Saviour, there is none beside me. 22. Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. 23. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that 'unto me every knee shall bow, 'every tongue shall swear. 24. Surely, shall one say, 'In the LORD I have I righteousness and strength: 'rom to him shall men come, and 'all that are incensed against him shall be ashamed. 25. 'In the LORD shall all the seed of Israel be justified, 'and shall glory. The folly of idolaters had before been declared. H.re. 1. God calls his people, the converts from heathenism, to see the vanity of those who justified in the abominable worship of idols, v. 20. and to remonstrate with them against it: they pray unto a god that cannot give them; though all the veracity of idols consisted together, they cannot bring a proof of any one influence wherein their false gods showed the least pretence of future events, for they are no gods; the living Jehovah alone claims this as his prerogative, and before him there is no other: a just God, whose works and works are all righteousness and truth, and a Saviour, able to the attention of black and protect his worshippers. Note, They who by Divine grace have themselves been converted to God, are especially called upon to shew zeal for his glory, in order to the conviction and conviction of others. 2. All nations are called upon to look to Jesus and be saved: by him the everlasting salvation promised in obtained, and through him alone to be received, for there is none else; becoming incarnate, and by an obedience unto death, even the death of the cross, lifted up as the thyself in the wilderness, every perishing sinner may look to him and live: he is God, and therefore he saves to the uttermost; the godly, the weak, the tempted, the disconsolate, have all their fears silenced, and their countenance lightened by the bright beams of grace and mercy that flow from the crucified Jesus. 3. According to his solemn oath, the nations of the redeemed must become subject unto him, and his enemies how before him. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall, both respecting the promise and the prophecy, be assuredly fulfilled, and shall not return void, that unto the every knee shall bow, every tongue shall swear; pay their allegiance, and join the worship of him their Redeemer, as will be seen in the day when the kingdoms of the world shall become the kingdoms of the Lord and his Christ; and especially in the judgment day, to which the apostles refers this passage, Rom. xiv. 10, 11. Surely, shall one say, triumphing in their interest in the glorious Redeemer, in the Lord, or only in the Lord, have I righteousness and strength; renouncing every thing in themselves, and by faith saying hold of the perfect righteousness and all-sufficient grace of Jesus their Lord, to justify, sanctify, and save them: that to him shall men come, all that are his chosen, and all that are incensed against him, who are either careless transgressors of his law, or proudly reject his righteousness and strength to trust on their own, they shall be ashamed at the vanity of their confidence, and the misery which their iniquities will bring upon them, which the humble believer will rejoice, for in the Lord shall all the seed of Israel, the living members of Christ's church, be justified from every accusation of sin, the law, and their own consistences, and shall glory, not in themselves, but in the Lord their righteousness; at whose feet their crown is laid, and to whose rich and sovereign grace the whole of their salvation is ascribed.